華嚴經 品三十九 入法界品 · 文殊師利（智照無二相）Avataṃsaka Sūtra · Entering the Dharma Realm · Mañjuśrī (The Mark of Wisdom's Illumination Being Not-Two)
走了一百一十多座城，到了門口，他沒有進去。
經文只寫了一個站姿——「住其門所，思惟文殊師利」。然後那隻手就從一百一十由旬之外伸了過來：「是時，文殊師利遙伸右手，過一百一十由旬，按善財頂。」
人沒有現身。善財也沒有問一句話。
文殊開口說的，是一整段沒有一句正面話的話——若離了信根會怎樣，功行不具會怎樣，一路說到「皆悉不能」。古德把這種說法叫作『舉失顯得』：把缺了會落到哪裡逐條說盡，走過來的人自然認得出自己身上有的是什麼。
說完，經文寫了八個字：「文殊師利還攝不現。」
不是走了。澄觀釋此云，信到了智的地步，信的那個相就不立了。
最後善財一心想見文殊，見到的卻是三千大千世界微塵數的善知識。
一位一位地遇，跟一時全部現前，中間隔的正是這一百一十座城。
He walked more than a hundred and ten cities, came to the gate, and did not go in.
The sūtra text writes down nothing but a way of standing — he stood at the gate of that city, holding Mañjuśrī in his thought. And then that hand reached across from a hundred and ten yojanas away: just at this time, Mañjuśrī stretched out his right hand from far off, passed across a hundred and ten yojanas, and laid it on the crown of Sudhana's head.
The person did not appear. Sudhana did not ask a single word either.
What Mañjuśrī says when he opens his mouth is a whole stretch in which not one sentence is spoken in the affirmative — what would follow if one parted from the root of faith, what would follow if the practices worked at were not complete, running all the way to one would be wholly unable to do it. The ancient worthies call this manner of telling raising the losing so as to display the gaining: tell out one by one what a man would come down to if these were lacking, and the man who has walked the road recognizes of himself what he has.
When it was told, the sūtra text writes eight graphs: Mañjuśrī drew himself back in and was not present.
He did not go away. Chengguan glosses it: when faith has come as far as knowledge, the mark of faith is no longer set up.
At the last, Sudhana single-mindedly wished to see Mañjuśrī, and what he saw was good friends as many as the dust motes of a great thousandfold world of three thousand realms.
Meeting them one by one, and having them all present at a single moment — what lies between the two is exactly those hundred and ten cities.
〔T10 0439〕 爾時，善財童子依彌勒菩薩摩訶薩教，漸次而行，經由一百一十餘城已，到普門國蘇摩那城，住其門所，思惟文殊師利，隨順觀察，周旋求覓，希欲奉覲。 是時，文殊師利遙伸右手，過一百一十由旬，按善財頂，作如是言： 「善哉善哉！善男子！若離信根，心劣憂悔，功行不具，退失精勤，於一善根心生住著，於少功德便以為足，不能善巧發起行願，不為善知識之所攝護，不為如來之所憶念，不能了知如是法性、如是理趣、如是法門、如是所行、如是境界；若周遍知、若種種知、若盡源底，若解了、若趣入、若解說、若分別、若證知、若獲得，皆悉不能。」 是時，文殊師利宣說此法，示教利喜，令善財童子成就阿僧祇法門，具足無量大智光明，令得菩薩無邊際陀羅尼、無邊際願、無邊際三昧、無邊際神通、無邊際智，令入普賢行道場，及置善財自所住處；文殊師利還攝不現。 於是，善財思惟觀察，一心願見文殊師利，及見三千大千世界微塵數諸善知識，悉皆親近，恭敬承事，受行其教，無有違逆；
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
依教趣求（澄觀科）：走過一百一十餘座城，到了蘇摩那城的門口
（經家敘述）
那時候，善財童子依照彌勒菩薩摩訶薩所教的，一站一站地依次前行，經過了一百一十多座城之後，到了普門國的蘇摩那城。
他就站在那座城的門口，心裡思惟著文殊師利，一路隨順著觀察，來回地尋覓，一心希望能夠奉見。
見聞證入（澄觀科）（一）摩頂攝受：手從一百一十由旬之外伸過來
（經家敘述）
就在這時候，文殊師利遠遠地伸出右手，越過了一百一十由旬那麼遠的路，按在善財的頭頂上，作這樣的話說——
見聞證入（澄觀科）（二）誨示法門：所欠缺的那些行法
「好啊！好啊！善男子！
「假使離開了信根，心志下劣而憂愁悔恨，所修的功行不齊備，已經發起的精勤又退失掉，對著某一個善根，心裡生起停住執著，對著一點點的功德，就以為已經足夠了，不能善巧地發起修行的大願，
「不被善知識所攝受護持，不被如來所憶念，
見聞證入（澄觀科）（三）誨示法門：所不能了知的
「那就不能明白了知——像這樣的法性，像這樣的理趣（義理的旨趣），像這樣的法門，像這樣的所行，像這樣的境界；
見聞證入（澄觀科）（四）誨示法門：也就不能有那九種知
「不論是周遍地知，不論是種種差別地知，不論是窮盡到源底地知，不論是解了，不論是趣入，不論是解說，不論是分別，不論是證知，不論是獲得——這一切，全都不能。」
見聞證入（澄觀科）（五）結益歸本：說完這一段法，善財就成就了
（經家敘述）
就在這時候，文殊師利宣說了這個法，開示他、教導他、令他得利益、令他生歡喜——
使善財童子成就了阿僧祇（極多之數）那麼多的法門；
使他具足了無量的大智光明；
使他得到菩薩的無邊際陀羅尼（總持，能總攝憶持一切法而不忘失）、無邊際的願、無邊際的三昧（定，心念安住一處而不散）、無邊際的神通、無邊際的智；
使他進入普賢行的道場；
並且把善財安置在文殊自己所住的地方。
然後，文殊師利就收攝起來，不再現前了。
轉遇勝緣（澄觀科）：一心想見文殊，見到的卻是無量的善知識
（經家敘述）
於是，善財就這樣思惟觀察，一心願意見到文殊師利——
而他所見到的，是三千大千世界微塵數（把三千大千世界磨成微塵，取其塵數，是極大的數目）那麼多的諸位善知識。
這一切善知識，他全都親近，全都恭敬地承事，全都領受奉行他們的教導，沒有一處違逆。
Seeking in Accord with the Teaching (Chengguan's outline): He Walks Past More Than a Hundred and Ten Cities and Comes to the Gate of the City of Sumona
(the narration of the compilers)
At that time, the youth Sudhana, in accord with what the bodhisattva-mahāsattva Maitreya had taught him, went on stage by stage in their order, and after he had passed by more than a hundred and ten cities, he came to the city of Sumona in the land of Universal Gate.
He then stood at the gate of that city, holding Mañjuśrī in his thought, contemplating along with what he met at every step, casting about and seeking him out, single-mindedly hoping that he might be able to wait upon him and see him.
Seeing, Hearing, and Entering by Witnessing (Chengguan's outline) (1) The Gathering In by the Laying On of the Hand upon His Crown: The Hand Reaches Across from a Hundred and Ten Yojanas Away
(the narration of the compilers)
Just at this time, Mañjuśrī stretched out his right hand from far off, passed across a hundred and ten yojanas of road, laid it upon the crown of Sudhana's head, and spoke words in this manner —
Seeing, Hearing, and Entering by Witnessing (Chengguan's outline) (2) The Instruction in the Dharma Gate: Those Practices That Are Lacking
“Well done! Well done! Son of good family!
“Suppose one were to part from the root of faith, so that the mind were of a low sort and grieved and full of regret, so that the practices one had worked at were not complete, so that the diligence one had already given rise to fell away again, so that toward some one root of goodness the mind gave rise to a stopping and a clinging, so that toward some little merit and virtue one took it that this was already enough, so that one were not able skilfully to give rise to the great vow of practice —
“so that one were not gathered in and guarded by good friends, so that one were not held in mind by the Tathāgata,
Seeing, Hearing, and Entering by Witnessing (Chengguan's outline) (3) The Instruction in the Dharma Gate: Those Things That Cannot Be Understood and Known
“then one would not be able to understand and know — a nature of dharmas such as this, a guiding principle such as this (the import of the doctrine), a Dharma gate such as this, a course of practice such as this, a realm such as this;
Seeing, Hearing, and Entering by Witnessing (Chengguan's outline) (4) The Instruction in the Dharma Gate: And So One Could Not Have Those Nine Kinds of Knowing Either
“whether it be to know it universally and throughout, whether it be to know it in its every kind and difference, whether it be to know it exhaustively down to its source and bottom, whether it be to understand it, whether it be to proceed into it, whether it be to explain it, whether it be to distinguish it, whether it be to know it by witnessing it, whether it be to obtain it — all of this, one would be wholly unable to do.”
Seeing, Hearing, and Entering by Witnessing (Chengguan's outline) (5) The Concluding Benefit and the Return to the Root: When This Stretch of Dharma Had Been Told, Sudhana Straightway Came to Accomplish It
(the narration of the compilers)
Just at this time, Mañjuśrī set forth and told this Dharma, showed it to him, taught it to him, made it of benefit to him, and made him rejoice —
causing the youth Sudhana to come to accomplish Dharma gates as many as an asaṃkhyeya (a number extremely many);
causing him to be furnished with the great light of knowledge that is measureless;
causing him to obtain a bodhisattva's dhāraṇī without any bound or limit (a holding-in-all, which is able to gather in and hold in mind all dharmas together so that they are not lost), vows without any bound or limit, samādhis (concentrations, the mind settled and abiding in one place without scattering) without any bound or limit, spiritual powers without any bound or limit, knowledge without any bound or limit;
causing him to enter the place of the Way of the practice of Samantabhadra;
and setting Sudhana down in the place where Mañjuśrī himself dwells.
Thereupon Mañjuśrī drew himself back in and was no longer present before him.
Turning to Meet the Surpassing Conditions (Chengguan's outline): Single-Mindedly He Wished to See Mañjuśrī, and What He Saw Was Measureless Good Friends
(the narration of the compilers)
Thereupon Sudhana held it in thought and contemplated it in just this way, single-mindedly wishing that he might see Mañjuśrī —
and what he came to see was good friends as many as the dust motes of a great thousandfold world of three thousand realms (grinding a great thousandfold world of three thousand realms into dust motes and taking the number of those motes, which is a number extremely great).
All of these good friends he drew near to, every one; he reverently waited upon and served them, every one; he received and put into practice what they taught, every one, and in not one place did he go against it.
這一節為什麼這麼短
善財參了五十幾位善知識，每一位都有一套固定的相見之法：先依前一位的教導趣求，見了先敬禮諮問，善知識稱讚而後授法，授完自謙說我只知道這一門，再指示下一位在哪裡，最後戀德禮辭。這是本會善知識子的常規。
到了這一節，六段唯具依教趣求一段，餘五段不備。澄觀科此子亦云文但有三——依教趣求、見聞證入、轉遇勝緣。全子四百餘字，善財沒有問一句話，文殊沒有現身，沒有謙己推勝，沒有指示後友，也沒有禮辭。
先問：這是經文簡略了嗎？澄觀不作簡略解。他釋此云「以極照無二心境兩亡故，略無敬問」——不是省筆，是到了這個地方，能問的心與所問的境兩邊都不立了，所以問不起來。他又接著說：「信解雙絕故，不見現身而反照。未移信心，故申右手。又不見乃為真見，但了自心空般若故。」不現身不是不來，是這一段所要顯的，正是不可以見相見。
要排一個誤：不要把『沒有問答』讀成這一節不重要。恰恰相反，前面五十幾子的問答都在替這一段作準備；到這裡不必問了，才是那些問答的結果。
落到讀處：讀經遇到一段忽然安靜下來的文字，先別急著補內容。有時候安靜本身就是那一段要說的話。
一百一十餘城：澄觀立了兩個講法，並存不定
經文說善財「依彌勒菩薩摩訶薩教，漸次而行，經由一百一十餘城已」。
先問：這一百一十餘城，是從哪裡算到哪裡？澄觀釋此云有兩個講法。第一個是：只從彌勒那裡算到文殊這裡，這一段路自己就經過了一百一十城，不連著前面算。第二個是：加上前面已經參過的一百一十位善友，所以經文才說「餘城」——這是連前面一併收進來，把所有走過的法都收歸到這一次的照見裡。
再問：這兩個講法，哪一個是定說？澄觀沒有定。他把兩義並列，並且對隨之而來的難題（前面那些友、這裡這些城，數目怎麼會恰好相同）也同樣開出兩式：一是一城一友，友必依城；二是有時一座城裡遇到好幾位友，有時為了求一位友而走過好幾座城，總之要湊足一百一十之數，以順所表之法。
要排的誤是：不要以為古德留下兩義是含糊。城數在這裡本來就是表法之數，不是行程紀錄；兩義各有各的用處，一義顯這一段路自身完整，一義顯前後全程收歸一照。
落到讀處：讀到經中的數目，先問它是在記帳，還是在表法。表法之數容得下兩讀，記帳之數容不下。
蘇摩那與普門：一個地名裡的兩層意思
經文說他到的是「普門國蘇摩那城」，然後「住其門所」。
先問：這兩個名字要不要當地名讀？當然是地名，但古德都從名義上再讀一層。澄觀釋此云，蘇摩那此方譯作悅意，本是一種花的名字；取其名，是因為智照見了一性而本心悅豫。他並說這就是德生城。至於普門國，澄觀是就異本而誌——他云「有本云至普門國」，作普門國者，是顯把種種差別都收攝歸於無二之相，所以叫普門。法藏所釋與此相通，說到普門是攝別歸普，把前面所歷的種種差別位次，都歸到文殊這一普門裡。智儼則另說一路，說普門國是文殊一時暫化之處，也可以說是智所依的普法。
再問：「住其門所」四字有什麼講究？澄觀釋此云，這是顯解心已經到了盡處，將要進入般若無二之門。人已到門口而尚未入門——經文只寫了一個站姿，疏家從這個站姿讀出了位次。
要排的誤是：不要把三家的三種釋讀成互相推翻。三家所繫各異，皆古德成說，誌錄不判。
落到讀處：一部經裡的地名，往往同時是路標和法名。兩重都讀，才不會把《華嚴》讀成遊記。
遙伸右手：為什麼是遙，為什麼是右
經文說「是時，文殊師利遙伸右手，過一百一十由旬，按善財頂」。
先問：為什麼要「遙」？澄觀釋此云「始信該於極果，故曰遙申」——最初的那一念信，一直貫到究竟的果地，中間的距離不是障礙，所以說遙。又為什麼是右手？他釋此云「隨順行成，故曰右手」，右表隨順，隨順而行乃成。
再問：走了一百一十座城，這裡又說手過一百一十由旬，兩個數目重複了嗎？澄觀正就此辨過：「然過城約超封域，由旬明超數量。又前越諸位斷德，後越諸位智地。」城講的是超越疆界，由旬講的是超越數量；前面所越的是諸位的斷德，這裡所越的是諸位的智地。法藏所繫則就位次直說：手過一百一十由旬，是徹過前面那些差別之位，到這平等普門之所。
要排的誤是：不要把「遙」讀成距離遠而勉強夠得到。經文寫的是手一伸就到，這正是要顯前後諸位在此已無隔。
落到讀處：修行路上最遠的一段，往往在回頭看時是最初那一念。經文用一隻手把兩頭連起來。
按頂：一個動作抵一段開示
文殊沒有先說話，先按了頂。
先問：按頂表什麼？澄觀釋此云「按頂表於攝受，亦以普法置心頂故，信至極故」——按頂是攝受之相，也是把普法安在心頂之上，因為信到了極處。法藏所釋是同一路而語別，說摩善財頂是把普法灌在他的頂上。
再問：三本此處用字並不相同，要不要齊一？八十本作「按善財頂」，六十本與四十本都作「摩善財頂」。並照底本逐字，不代為齊一。
要排的誤是：不要把摩頂讀成一種安慰的姿態。這一按之後，經文緊接的是一段全部由否定句組成的話——攝受與嚴誡在這裡是同一件事。
落到讀處：真正把人接住的，往往不是先說好話的那一位。
舉失顯得：整段話沒有一句正說
文殊開口說的是「善哉善哉！善男子！」，接下來卻是一長串「若離信根」「不具」「退失」「便以為足」「不能」——一路說到「皆悉不能」為止，一句也沒說善財有什麼。
先問：稱讚了一聲善哉，為什麼接著全講反面？澄觀判此體云「即舉失顯得，謂若離信根等、不了法性等，反顯善財有信根等、能了法性等」。這是一種以反顯正的教法：把一個人若是缺了這些會落到什麼地步逐條說盡，聽的人自然明白自己一路走來所具的是什麼。法藏所判同此，說是先舉所作行闕、後顯不能入理，正是要顯善財沒有這些過失，所以能得這個法。
要排的誤是：不要把這一段讀成責備。經文的對象是一個已經走完一百一十城的人；同樣的話對他說，是印可，不是呵斥。
落到讀處：有些話聽起來像在說你不行，其實是在替你把走過的路一條一條點出來。分辨的關鍵，在說話的人是誰、在什麼時候說。
九句所闕：前七是因，後二是緣
澄觀把這一串所闕之行法科為九句。前七句是所闕之因：一是闕了行的根本，因為離了信根；二是求小而心志下劣，處在生死中而憂悔；三是橫的方面不齊備；四是豎的方面不精進；五是滯在一個善根上；六是不肯廣求；七是不起無所住的行願。後二句是所闕之緣：不被善知識攝護，不被如來憶念。
先問：因與緣為什麼要分開說？因是自己這邊的事，緣是外面接得上接不上的事。前七句講的是自己有沒有立起來，後二句講的是立起來之後有沒有人接。兩邊都要有，缺一邊就走不下去。
再問：這九句以底本逐句實計對得上嗎？對得上。前七句是「若離信根」「心劣憂悔」「功行不具」「退失精勤」「於一善根心生住著」「於少功德便以為足」「不能善巧發起行願」，後二句是「不為善知識之所攝護」「不為如來之所憶念」，合為九句。
要排的誤是：不要把後二句讀成運氣。善知識攝護與如來憶念，經文列在前七句之後，其序自明——先有自己這邊的七件，那兩件才落得下來。
落到讀處：問自己為什麼遇不到好老師之前，先把前七句過一遍。
收歸於信：一個字撐住九句
澄觀在九句之後補了一句收束：「又前九中，初一信根是所闕因，餘皆不能成益。約法功歸於信，約人前友之法皆由文殊。」
先問：九句為什麼要收到「信」一個字上？因為第一句所闕的是信根，其餘八句都是失了信根之後所不能成的利益。就法上說，一切功都歸於信；就人上說，前面所有善友之法，都是由文殊而來。
再問：這句話為什麼在這裡才說？因為到了這一節，善財才走完一整圈回到文殊面前。前面每一位善友都教了一門法，這些法從哪裡來、由誰而起，要走完一圈之後才看得清。澄觀在這一句裡同時交代了兩件事：法上的根是信，人上的根是文殊。
要排的誤是：不要把「功歸於信」讀成信就夠了。經文明明列了九句，句句是行；歸於信說的是根，不是說只要根不要枝葉。
落到讀處：走了很遠之後回頭，若能認出自己最初憑的是什麼，這一趟才算走完。
不能了知的那些：十五句與素樸實計的差
「若離信根」以下，經文轉入「不能了知如是法性、如是理趣、如是法門、如是所行、如是境界」，接著又是「若周遍知、若種種知、若盡源底」以下一串。
先問：這一串怎麼分？澄觀科此云「不能成益中，有十五句，前六約所知理事、後九約能知分齊」。前一半講所知的是什麼——理與事；後一半講能知到什麼分寸——周遍、種種、盡源底、解了、趣入、解說、分別、證知、獲得。
再問：實際數得出來嗎？以底本逐句素樸實計，「如是」句是五（法性·理趣·法門·所行·境界），「若」字句是九，合為十四；澄觀所科作十五句，前六與後九。「不能了知」一句是否算入前六，疏文未別出。此處並照底本與疏文，不代為調停。
要排的誤是：不要把「所知」與「能知」讀成兩件學問。所知說的是對象，能知說的是深度；同一個法，知到什麼分寸是另一回事。經文把兩邊都列了，正是要人不停在『聽過』上。
落到讀處：讀完一段經，可以照這九個字自問一遍——我是周遍地知，還是只知一角；是盡到源底，還是停在表面。
結益歸本：十句話裡的一總八別
文殊說完了法，經文用「示教利喜」四字收，接著一連串「令」字句：成就阿僧祇法門、具足無量大智光明、令得無邊際陀羅尼與願與三昧與神通與智、令入普賢行道場、及置善財自所住處，末後一句是「文殊師利還攝不現」。
先問：這一段怎麼科？澄觀釋此云「於中十句：前九結益甚深，初一總、餘八別」，末後一句另作攝用歸本。《演義鈔》替那一個「總」字作了逐字解——總就是示教利喜四事：示是顯示法門，教是勸令修行，利是覺悟成益，喜是稱根令悅。
再問：八別之中，疏家所釋是哪幾句？疏釋初句、第六句與七八二句，二三四五並皆不釋；《演義鈔》所作，是說明疏之詳略與釋法。澄觀於中間諸句不逐一釋，只點出初句與第六句：「前智光明即般若方便，後無邊智即智波羅蜜。」《演義鈔》並自誌其詳略之由，說疏文是隨難而釋——「先出初句異於第六，二三四五並皆不釋。後釋七八二句」；後之七八二句即普賢行道場與自所住處，疏於此二句各有釋，鈔明疏釋有二意：一當句釋，分屬文殊、普賢二人；二相合釋，文殊能住而普賢道場是所住。
三問：五句「無邊際」所得，各是什麼？陀羅尼是總持，能總攝憶持一切所聞之法而不忘失；願是所發之大願；三昧是定，心念安住一處而不散；神通是由定所發之妙用；智是能照之慧。經文於五者各冠「無邊際」，是說文殊此番示教在善財身上所開出的受用，沒有一樣是有量有邊的。澄觀對這五句只釋末句，並把它與八別的初句「具足無量大智光明」合起來看：「前智光明即般若方便，後無邊智即智波羅蜜」——前是能照了的方便之智，後是到彼岸的智度；中間四句，鈔家自誌「二三四五並皆不釋」。法藏就六十本科這一段，把所得分作兩層：先是廣多差別法，共七句；後是入普賢廣大法。兩家合看，讀者可以這樣把握：五句所得是『多』，都是差別之法；入普賢行道場是『大』，是把多攝歸於一行。總持攝其所聞，願持其所向，定持其所住，通發其所用，智徹其所照——五者是一次示教在一人身上的整套受用，不是五件互不相干的東西。
要排的誤是：不要把「示教利喜」讀成一句客套的結語。鈔家把它拆成四件事來讀，正說明這四個字是一整套教學的次第——先讓人看見，再勸他去做，再讓他得利益，最後令他歡喜。
落到讀處：檢驗一段開示有沒有落到人身上，可以用這四個字量一量：看見了嗎，去做了嗎，得力了嗎，歡喜了嗎。
普賢行道場與自所住處：兩個地方，還是一個
八別的末二句是「令入普賢行道場，及置善財自所住處」。
先問：這兩處是什麼地方？澄觀分別釋之：「普賢行道場者，舉足下足皆與普賢行相應故。自所住處者，即是法界，是文殊大智無住住故。」一處是行——舉足落足無一步不與普賢之行相應；一處是住——那個住處就是法界，是文殊的大智無所住而住。
再問：那到底是兩個地方，還是一個？澄觀隨即合起來讀：「又普賢道場即法界理，自所住處即文殊智，此亦義同示於後友普賢之境。」道場是理，住處是智，理與智在此不二；而且這一句已經等於預示了下一位善友普賢的境界。《演義鈔》並補一筆說，經文並沒有明白指示，所以只說義同。法藏所繫是另一路：普賢道場本來就是文殊自己所住之處，把善財安置在那裡，就是給他與自己同樣的所得。
要排的誤是：不要把「置善財自所住處」讀成文殊把他送回原處。那個所住處是法界，是無住之住；送到那裡，正是送到無處可送的地方。
落到讀處：一位老師能給的最後一樣東西，是讓你站在他所站的地方。
還攝不現：信相到此就亡了
末後一句只有八個字：「文殊師利還攝不現。」
先問：為什麼要不現？澄觀釋此云「後一句攝用歸本，所作竟故。信窮智境，信相便亡，故云不現」。所作的事已經完了，用收歸體；信到了智的境地，信之相自然就不立了，所以說不現。法藏所繫是就事上說：所作既畢，是以不現。
再問：不現是文殊走了嗎？疏家沒有作走解。文殊在此代表的是能信之心，善財的信已經窮盡而入智，那一個「信相」也就沒有了可立之處。所以不現說的是相亡，不是人去。
要排的誤是：不要把不現讀成失去。前面五十幾位善友，多數善友皆以禮辭而去；只有這一位，是相自己不立了。這是兩種不同的告別。
落到讀處：真學到了的東西，最後都不再以『我學到了』的樣子留在心裡。
三千善知識一時頓見：純門與雜門
最後一段：善財思惟觀察，一心願見文殊師利，而所見到的是三千大千世界微塵數的諸善知識，全都親近承事，受行其教，沒有違逆。
先問：他想見的是一位，見到的為什麼是無量位？澄觀就三千友出二義：一是成前——這些仍是文殊之益；二是順後——這是入理的方便。又通論全部善友而分三分：最初文殊一人是信心之始，到後文殊是智滿之終，最後普賢是理智無二。
再問：這樣一時頓見，與前面一位一位地參有什麼不同？澄觀正就此作了三重對照：「又前諸友一一各逢即是純門，此中諸友一時頓見即顯雜門，後普賢一人具前諸友即純雜無礙。」一位一位地遇是純，無量位一時頓見是雜，到普賢一人具足前面所有善友，就是純雜無礙。他並解釋為什麼只說三千而不逐一列出：這些善友所得的法門受行各別，經文寫不盡，所以結廣從略，總說三千。
要排的誤是：不要把「一時頓見」讀成前面的一位一位白走了。三重對照的次第很清楚——先有純，才顯得出雜；先一位一位遇過，才有一時頓見這回事。
落到讀處：一件一件學過的東西，有一天會在同一個時刻一起現前。那一天之所以來得了，是因為前面一件一件都真的學過。
諸友無指授：為什麼從這裡起沒有人再指路
從這一段起，直到後面的普賢，都沒有哪一位善友指示下一位在哪裡。
先問：這是經文漏了嗎？澄觀不作漏解。他釋此云「然此諸友及後普賢皆無指授者，表證法界離此彼相故」——所證的法界離了此與彼之相，所以不必也不能再說『你往某處去見某人』。
再問：那前面五十幾子每一子都有指示後友，是不是就低了一層？疏家沒有這樣判。前面之所以逐一指授，是因為在寄位修行的階段，位次是可循的路標；到了這裡位次已盡，路標自然收起。有路標時循路標走，路標收起時仍走得下去——這兩件事都是本事。
要排的誤是：不要把「無指授」讀成從此可以不必問路。經文寫的是善財走完一百一十城之後的事，不是一開始就沒有路標。
落到讀處：學到最後，好老師會把地圖收走。收走的時候，正是他認為你已經不需要地圖的時候。
智照無二：這四個字是誰立的
這一節在澄觀的科文裡叫「智照無二相」，是末會五相中的第四相。
先問：這四個字經文裡有嗎？沒有。五相之名——寄位修行相、會緣入實相、攝德成因相、智照無二相、顯因廣大相——都是澄觀在末會十門之中所立，並且他自己說明是承古德而配。澄觀釋此相云「四後文殊名智照無二相，謂行圓究竟朗悟在懷，照前行等唯一圓智，更無前後明昧等殊故」——行到圓滿究竟，朗然明悟在懷，回照前面所行的一切唯是一個圓智，沒有前後明暗的差別。他又於五相之後別繫一句：「文殊表菩薩地盡心無初相。」
再問：「無二」無的是哪兩個？《演義鈔》就疏語「絕境智等」開為五重：一是境與智無二，二是始與末無二（也就是信與智無二），三是染與靜無二，四是智與斷無二，五是理與事無二。並收其所以說：由於證得理事無二之義，所以染淨兩亡，惑性與智性一性平等，始末無差，能所齊融。鈔家還牒了本經他處之文來互證：「心不稱量諸二法，但恒了達法無二。諸法若二若不二，於中必竟無所著。」
要排的誤是：不要把「無二」讀成把兩樣東西合成一樣。鈔家所牒的那一句已經先擋了這一步——若二若不二，於中都無所著；連「不二」也不作一個東西來執。
落到讀處：讀到「無二」二字，先別忙著合。先看看那兩邊在你心裡是不是還各自站著。
寄位之判：古德兩軌，澄觀持平
上面說五相是澄觀承古德而配，這裡要把那一段交代清楚，因為整個末會的讀法都繫在這一句上。
先問：古德對『善友要不要配位次』有幾種主張？澄觀誌了兩軌：意法師與臺山論一路是「但隨文散釋，更無別配」，隨著經文散開來解，不另配位次；「光統等師皆配地位」，把每一位善友配到一個位次上。
再問：澄觀取哪一邊？他兩邊都不否定。他的原話是：「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失。」不配有不配的道理——每一位裡本來就具多法門，哪能說凡夫的心不許習學求友之法；配也沒有過失——沒有次位之中並不妨礙有次位，顯出位次本是常規。他末後說「橫竪無礙」，然後才說「且依古德配為五相」。一個「且」字，把這件事的分寸交代得很清楚。
要排的誤是：不要把『寄某位』讀成經文自己的判定。經文只寫了善財到某城、見某人、得某法門；位次是疏家所配，而配的人自己已經說了那是「且依」。
落到讀處：讀注疏最要緊的一件事，是分清哪一句是經說的，哪一句是疏家說的，哪一句是疏家自己也說了不必定執的。
承衍
本節與末會之首的文殊是同一位。澄觀在末會十門的二位統收門裡，把文殊與普賢作三重相對而讀——以能所相對，普賢表所依的法界，文殊表能信之心；以解行相對，普賢表所起的萬行，文殊表能起之解；以理智相對，普賢是所證的法界，文殊是能證的大智。到了本節與次子，這三重相對就落在文字上：這一節是後文殊，是智滿之終；下一節是普賢，理智無二。澄觀於三千友的通論裡把這條線一句收盡——最初文殊一人為信心之始，到後文殊為智滿之終，後之普賢理智無二。
諸家科分，各自成軌。澄觀分三——依教趣求、見聞證入、轉遇勝緣；法藏分五大科——舉法勸修、依教趣入、正證法界、攝用歸本、成德究竟，依教趣入之下又開設敬辭退、造詣其處、起念推求三節；智儼分三——辨勸勝進、依教揀擇即趣入、正入法界，正入法界之下再分初見與獲益；李通玄不逐科分段，把這一節與普賢一子合在偈頌的總釋裡一併論。四家並錄不判。
城數之釋亦然。澄觀立二義並存；法藏取一義，說是從彌勒回向文殊再行百一十城，可知從最初到彌勒定經百十；李通玄另出一解，說經遊一百一十城是明一時普印前面所修之法，沒有前後。智儼《十玄門》非釋本節之城數，唯借這一句與見普賢之一念相對，用來證一乘一念成佛之義，屬義例借用。三家之釋並錄不判。
所闕與不能之句數，兩疏所據的譯本不同。澄觀就八十本科為九句與十五句，法藏就六十本科為十句與十二句。逐字對讀三本就看得出來：六十本把「心劣憂悔」作「憂悔心沒」，把第五第六兩句次第互易；四十本把「心劣憂悔」開為「心生疲厭」「心志下劣」兩句，而把末二句併為「不能親近諸善知識」一句，並無如來憶念之句。所知與能知之句數，三本亦各不同。並照底本逐字，不代為齊一。
三本於本節之末結構有異。八十本於示教利喜之後、六十本於「示教誨已，慰諭令其歡喜踊躍」之後，都有「還攝不現」一句而入轉遇勝緣一段；四十本於示教利喜之後先插入一段八十本與六十本都沒有的長問答——善財問文殊本住國土的善巧十法；問答說完，才有「還攝神力，忽然不現」一句與見諸善知識之文。此為四十本結構性之擴充，誌錄不判。
李通玄所立之軌與二疏全然不同。他不從分科入，逕以表法立義，說十方諸佛與一切眾生同為一法界國土而無別體，所以經遊一百一十城是一時普印前所修法；又說善財一心願見文殊而見三千大千世界微塵數善知識，正是以文殊法身智慧等同，普見一切不異文殊之體，是明總相。他末後把全段收到「不離初信心中菩提體根本智，修差別智滿普賢行」上。誌錄不判。
華嚴宗諸論之中，本節只有兩處被牒引：《孔目章》於五相寄位的序次表裡列了本節之名，《十玄門》借本節「經歷一百一十城」之句與見普賢之一念相對，用以證一念成佛之義。二處皆非本節之釋義，屬義例借用。《旨歸》《五教章》《法界玄鏡》掃「智照無二」「一百一十城」二式皆零命中；十地經論與成唯識、攝論、解深密掃「智照無二」亦零命中。據實標闕，不以他處之文充之。
Why This Section Is So Short
Sudhana visited more than fifty good friends, and with every one of them there was a fixed way in which the meeting went: first he sought them out in accord with what the friend before had taught him; when he saw them he paid respects and inquired; the good friend praised him and afterward conferred the Dharma; when the conferring was done the friend humbled himself and said that he knew only this one gate; then he pointed out where the next one was to be found; and at the last Sudhana cherished his virtue and took his leave. This is the ordinary rule of the units of the good friends in this assembly.
When we come to this section, of the six divisions only the one division of seeking in accord with the teaching is furnished, and the other five are not. Chengguan's outline of this unit likewise says that the text has only three — seeking in accord with the teaching, seeing, hearing and entering by witnessing, and turning to meet the surpassing conditions. In the whole unit of a little over four hundred graphs Sudhana does not ask a single word, Mañjuśrī does not manifest a body, there is no humbling of himself and pointing to the superior, no pointing out of the friend who comes next, and no taking of leave.
Ask first: is this the sūtra text being brief? Chengguan does not read it as brevity. He glosses it, because the utmost illumination is not-two and mind and object are both gone, the paying of respect and the inquiring are left out — it is not a sparing of the brush; it is that at this place the mind that could ask and the object that could be asked about are neither of them set up any longer, and so the asking cannot get started. He goes on to say: because faith and understanding are both cut off, he does not see a body manifested but illumines back upon it. The mind of faith has not shifted, and so the right hand is stretched out. Moreover, not seeing is the true seeing, for it is only understanding the empty wisdom of one's own mind. That no body is manifested does not mean that he did not come; it means that what this stretch has to display is precisely that he may not be seen by seeing a mark.
An error must be cleared away: do not read there is no question and answer as meaning that this section does not matter. Quite the reverse — the questions and answers of the fifty and more units before are all of them preparing the way for this one stretch; that here there is no need to ask is the result of all those questions and answers.
Bringing it down to the reading: when in reading a scripture you come upon a stretch of text that suddenly falls quiet, do not hurry to fill in content. Sometimes the quiet is itself what that stretch has to say.
More Than a Hundred and Ten Cities: Chengguan Sets Up Two Ways of Telling It and Lets Them Stand Together
The sūtra text says that Sudhana, in accord with what the bodhisattva-mahāsattva Maitreya had taught him, went on stage by stage in their order, and passed by more than a hundred and ten cities.
Ask first: these more than a hundred and ten cities — from where are they counted, and to where? Chengguan glosses it with two ways of telling it. The first is this: they are counted only from Maitreya to Mañjuśrī, and that one stretch of road passes of itself a hundred and ten cities, without taking in what came before. The second is this: the hundred and ten good friends already visited before are added in, and it is for that reason that the sūtra text says more than cities — this takes what came before in together, gathering all the dharmas walked through and returning them into this one illumining.
Ask again: of these two ways of telling it, which is the settled account? Chengguan does not settle it. He sets the two senses side by side, and for the difficulty that follows upon them (the friends before, and the cities here — how should the numbers happen to be exactly the same?) he likewise opens two ways: one is that a city goes with a friend, a friend having to rest upon a city; the other is that sometimes in one city he meets several friends, and sometimes for the sake of seeking one friend he walks through several cities — in short, the number of a hundred and ten has to be made up, so as to accord with the dharma it stands for.
The error to be cleared away is this: do not suppose that the ancient worthies' leaving two senses is a vagueness. The number of the cities here is from the first a number that stands for a dharma, not a record of a journey; and the two senses each have their use — one sense displays that this one stretch of road is complete in itself, the other displays that the whole road, before and after, is gathered back into a single illumining.
Bringing it down to the reading: when you come to a number in a scripture, ask first whether it is keeping accounts or standing for a dharma. A number that stands for a dharma can hold two readings; a number that keeps accounts cannot.
Sumona and the Universal Gate: Two Layers of Sense Within One Place Name
The sūtra text says that what he came to was the city of Sumona in the land of Universal Gate, and that then he stood at the gate of that city.
Ask first: are these two names to be read as place names? Of course they are place names, but the ancient worthies all read a further layer out of the sense of the names. Chengguan glosses it: Sumona in this tongue is rendered Delight of Mind, and it is from the first the name of a flower; the name is taken because knowledge illumines the one nature and so the original mind is delighted. And he says that this is the city of Virtue-Born. As for the land of Universal Gate, Chengguan records it with regard to a divergent text — he says, there is a text that says he came to the land of Universal Gate, and that to make it the land of Universal Gate is to display that all the many differences are gathered in and returned to the mark of not-two, and that is why it is called the universal gate. What Fazang glosses runs together with this: he says that the universal gate is the gathering in of the particular and its return to the universal, all the stages of difference gone through before being returned into this one universal gate of Mañjuśrī. Zhiyan tells it along another road, saying that the land of Universal Gate is a place where Mañjuśrī transforms for a moment, and that it may also be said to be the universal dharma upon which knowledge rests.
Ask again: what is there to attend to in the four graphs stood at the gate of that city? Chengguan glosses it: this displays that the mind of understanding has already come to its utmost and is about to enter the gate of wisdom that is not-two. The man has come to the gate and has not yet entered it — the sūtra text writes down nothing but a way of standing, and the commentators read a stage out of that way of standing.
The error to be cleared away is this: do not read the three glosses of the three houses as overthrowing one another. What the three houses fasten their glosses to is different in each case, and all of them are settled accounts of the ancient worthies, recorded without being judged.
Bringing it down to the reading: a place name in a scripture is often at one and the same time a road sign and the name of a dharma. Only when both layers are read will the Avataṃsaka not be read as a travel diary.
Stretching Out the Right Hand from Far Off: Why from Far Off, and Why the Right
The sūtra text says, just at this time, Mañjuśrī stretched out his right hand from far off, passed across a hundred and ten yojanas, and laid it on the crown of Sudhana's head.
Ask first: why must it be from far off? Chengguan glosses it, the faith of the beginning takes in the fruit of the utmost, and so it says stretched out from far off — that first single thought of faith runs right through to the ground of the fruit at the end, and the distance between is no obstruction, and so it says from far off. And why the right hand? He glosses it, practice is brought to completion by according with what comes, and so it says the right hand: the right stands for according with what comes, and it is by according with it and walking that practice is completed.
Ask again: he walked a hundred and ten cities, and here it says again that the hand passed a hundred and ten yojanas — are the two numbers a repetition? Chengguan distinguishes exactly this: yet passing the cities is taken as going beyond bounded territories, while the yojanas set forth going beyond amounts of number. Moreover, the former goes beyond the virtue of cutting off that belongs to the stages, and the latter goes beyond the ground of knowledge that belongs to the stages. The cities speak of going beyond boundaries, the yojanas of going beyond amounts; what was gone beyond before was the virtue of cutting off that belongs to the stages, and what is gone beyond here is the ground of knowledge that belongs to them. What Fazang fastens it to is put outright in terms of the stages: that the hand passed a hundred and ten yojanas is its passing right through those stages of difference before, to this place of the equal universal gate.
The error to be cleared away is this: do not read from far off as a distance so great that the reach barely stretches to it. What the sūtra text writes is that the hand reached with one stretching, and this is precisely what displays that the stages before and after are here without any interval.
Bringing it down to the reading: the farthest stretch on the road of cultivation is often, when one turns and looks back, that very first thought. The sūtra text uses a single hand to join the two ends together.
The Laying On of the Hand upon the Crown: One Gesture Stands in Place of a Stretch of Teaching
Mañjuśrī did not speak first; he laid his hand on the crown of Sudhana's head first.
Ask first: what does the laying on of the hand upon the crown stand for? Chengguan glosses it, the laying on of the hand upon the crown stands for the gathering in, and also it is that the universal Dharma is set upon the crown of his mind, because faith has reached its utmost — the laying on of the hand is the mark of gathering in, and it is also the setting of the universal Dharma upon the crown of his mind, because faith has come to its utmost. What Fazang glosses is along the same road with different words: he says that the rubbing of Sudhana's crown is the pouring of the universal Dharma over his crown.
Ask again: the graphs the three versions use here are not the same — should they be made uniform? The eighty-fascicle text has laid it on the crown of Sudhana's head, and the sixty-fascicle and the forty-fascicle texts both have rubbed the crown of Sudhana's head. Each is set down word for word after its own base text, and no uniformity is made on their behalf.
The error to be cleared away is this: do not read the rubbing of the crown as a gesture of comfort. After this one laying on of the hand, what the sūtra text joins straight on to is a stretch of speech made entirely of negative sentences — the gathering in and the stern admonishing are here one and the same thing.
Bringing it down to the reading: the one who truly catches a person and holds him is often not the one who speaks kindly first.
Raising the Losing so as to Display the Gaining: Not One Sentence in the Whole Stretch Is Said Outright
What Mañjuśrī says when he opens his mouth is well done, well done, son of good family, and what follows is a long string — if one were to part from the root of faith, not complete, fell away and was lost, straightway took it that this was enough, would not be able — running all the way to one would be wholly unable to do it, and not one sentence says what Sudhana has.
Ask first: he has praised him with one well done, so why does he go on to speak wholly of the reverse side? Chengguan judges the manner of it, this is to raise the losing so as to display the gaining — that is, ‘if one were to part from the root of faith’ and the rest, and ‘one would not understand the nature of dharmas’ and the rest, display in reverse that Sudhana has the root of faith and the rest, and is able to understand the nature of dharmas and the rest. This is a way of teaching that displays the right side by way of the reverse: it tells out one by one what a man would come down to if he lacked these things, and the one who hears it understands of himself what he has been furnished with all along the road. What Fazang judges is the same: he says that first the lacking of the practice to be done is raised and afterward the inability to enter the principle is displayed, and this is precisely to display that Sudhana is without these failings and so is able to obtain this Dharma.
The error to be cleared away is this: do not read this stretch as a reproach. The one whom the sūtra text addresses is a man who has already walked a hundred and ten cities to the end; the same words said to him are a seal of approval, not a scolding.
Bringing it down to the reading: some words sound as though they were telling you that you cannot do it, when in fact they are pointing out, one by one, the road you have already walked. The key to telling them apart lies in who is speaking, and at what moment.
The Nine Sentences of What Is Lacking: The First Seven Are the Cause, the Last Two the Condition
Chengguan outlines this string of practices that are lacking as nine sentences. The first seven sentences are the cause that is lacking: the first is that the root of practice is lacking, because he has parted from the root of faith; the second is that seeking what is small, his mind is of a low sort, and dwelling in birth-and-death he grieves and regrets; the third is that crosswise it is not complete; the fourth is that lengthwise he does not press forward; the fifth is that he is stuck upon one root of goodness; the sixth is that he is unwilling to seek widely; the seventh is that he does not give rise to the vow of practice that abides nowhere. The last two sentences are the condition that is lacking: that he is not gathered in and guarded by good friends, and that he is not held in mind by the Tathāgata.
Ask first: why must cause and condition be told apart? The cause is the matter on one's own side, the condition the matter of whether what is outside can be joined to or not. What the first seven sentences tell of is whether one has stood up on one's own side; what the last two tell of is whether, having stood up, there is anyone to catch hold of one. Both sides are needed; lacking either side, the road cannot be walked.
Ask again: do these nine sentences agree when the base text is counted sentence by sentence? They do. The first seven sentences are if one were to part from the root of faith, the mind being of a low sort and grieved and full of regret, the practices worked at not being complete, the diligence falling away and being lost, toward some one root of goodness the mind giving rise to a stopping and a clinging, toward some little merit and virtue straightway taking it that this is enough, not being able skilfully to give rise to the vow of practice; and the last two sentences are not being gathered in and guarded by good friends, not being held in mind by the Tathāgata — nine sentences in all.
The error to be cleared away is this: do not read the last two sentences as luck. The good friends' gathering in and the Tathāgata's holding in mind are set by the sūtra text after the first seven sentences, and their order tells its own tale — first there must be those seven matters on one's own side, and then those other two can come down upon one.
Bringing it down to the reading: before you ask yourself why you do not meet with a good teacher, go through the first seven sentences once.
Gathered Back into Faith: One Graph Holds Up Nine Sentences
After the nine sentences Chengguan adds a sentence that draws them together: moreover, among the nine before, the first one, the root of faith, is the cause that is lacking; the rest are all benefits that cannot be brought about. Taken by the dharma, the merit returns to faith; taken by the person, the dharmas of the friends before all come by way of Mañjuśrī.
Ask first: why must the nine sentences be gathered onto the one graph faith? Because what the first sentence lacks is the root of faith, and the remaining eight are all benefits that cannot be brought about once the root of faith has been lost. Said with regard to the dharma, all merit returns to faith; said with regard to the person, the dharmas of every good friend before all come by way of Mañjuśrī.
Ask again: why is this sentence said only here? Because it is at this section that Sudhana has walked a whole round and come back to stand before Mañjuśrī. Every good friend before him taught one Dharma gate; where those dharmas came from, and by whom they were set going, can only be seen clearly when the round has been walked to the end. In this one sentence Chengguan sets forth two things at once: on the side of the dharma the root is faith, and on the side of the person the root is Mañjuśrī.
The error to be cleared away is this: do not read the merit returns to faith as meaning that faith is enough. The sūtra text plainly lists nine sentences, and every one of them is a practice; returning them to faith speaks of the root, not of wanting the root without the branches and leaves.
Bringing it down to the reading: when you turn and look back after walking a long way, if you can make out what it was that you first leaned on, only then has the journey been walked to the end.
Those Things That Cannot Be Understood and Known: The Fifteen Sentences and the Difference from a Plain Count
Below if one were to part from the root of faith, the sūtra text turns into one would not be able to understand and know a nature of dharmas such as this, a guiding principle such as this, a Dharma gate such as this, a course of practice such as this, a realm such as this, and then into a string beginning whether it be to know it universally and throughout, whether it be to know it in its every kind, whether it be to know it exhaustively down to its source and bottom, and on from there.
Ask first: how is this string divided? Chengguan outlines it, within the benefits that cannot be brought about there are fifteen sentences: the first six are taken by the principle and the events that are known, the latter nine by the measure to which the knowing is able to reach. The first half tells what it is that is known — principle and events; the latter half tells to what measure the knowing reaches — universally and throughout, in its every kind, exhaustively down to the source and bottom, understanding, proceeding into, explaining, distinguishing, knowing by witnessing, obtaining.
Ask again: can this actually be counted out? Counting the base text sentence by sentence in a plain way, the sentences of such as this are five (the nature of dharmas · the guiding principle · the Dharma gate · the course of practice · the realm) and the sentences beginning whether it be are nine, fourteen in all; Chengguan's outline makes it fifteen sentences, six before and nine after. Whether the one sentence would not be able to understand and know is counted into the first six is not separately set out in the commentary. Here the base text and the commentary's text are each set down as they stand, and no reconciling is made on their behalf.
The error to be cleared away is this: do not read what is known and what is able to know as two different studies. What is known speaks of the object, what is able to know speaks of the depth; with one and the same dharma, to what measure it is known is another matter altogether. That the sūtra text lists both sides is exactly so that a man should not stop at having heard of it.
Bringing it down to the reading: when you have finished reading a stretch of a scripture, you may ask yourself once by these nine words — do I know it universally and throughout, or do I know only one corner of it; have I gone exhaustively to its source and bottom, or have I stopped at the surface?
The Concluding Benefit and the Return to the Root: One General and Eight Particular Within Ten Sentences
When Mañjuśrī had finished telling the Dharma, the sūtra text gathers it up with the four graphs showed it, taught it, made it of benefit, and gladdened him, and then comes a string of sentences beginning with causing: coming to accomplish Dharma gates as many as an asaṃkhyeya, being furnished with the great light of knowledge that is measureless, causing him to obtain dhāraṇī and vow and samādhi and spiritual power and knowledge without bound or limit, causing him to enter the place of the Way of the practice of Samantabhadra, and setting Sudhana down in the place where Mañjuśrī himself dwells; and the last sentence is Mañjuśrī drew himself back in and was not present.
Ask first: how is this stretch outlined? Chengguan glosses it, within it there are ten sentences: the first nine conclude that the benefit is very deep, the first one being general and the remaining eight particular, and he makes the last sentence a separate one, the gathering of the function back to the root. The Yanyi chao supplies a word-for-word gloss on that one graph general — the general one is precisely the four matters of showing, teaching, benefiting, and gladdening: showing is making the Dharma gate plain to see, teaching is urging him to cultivate the practice, benefiting is awakening him so that the benefit is brought about, gladdening is suiting his capacity so as to delight him.
Ask again: among the eight particular ones, which sentences do the commentators gloss? The commentary glosses the first sentence, the sixth, and the seventh and eighth, while the second, third, fourth, and fifth are not glossed at all; what the Yanyi chao does is to set out the commentary's fullness and brevity and its way of glossing. Chengguan does not gloss the middle sentences one by one, but only points out the first sentence and the sixth: the earlier, the light of knowledge, is wisdom together with skilful means; the later, knowledge without bound or limit, is the perfection of knowledge. The Yanyi chao also records of itself the reason for this fullness and brevity, saying that the commentary's text glosses as the difficulty requires — it first puts forth how the first sentence differs from the sixth, and the second, third, fourth, and fifth it does not gloss at all. Afterward it glosses the seventh and eighth sentences. The seventh and eighth that come after are the place of the Way of the practice of Samantabhadra and the place where he himself dwells, the commentary glosses each of these two, and the chao makes plain that the commentary's gloss has two senses: first, glossing them as they stand, which assigns them severally to the two persons, Mañjuśrī and Samantabhadra; second, glossing them together, Mañjuśrī being the one able to dwell and the place of the Way of Samantabhadra being that in which he dwells.
Ask a third time: the five things obtained without bound or limit — what is each of them? Dhāraṇī is holding-in-all, which is able to gather in and hold in mind all the dharmas heard so that they are not lost; vow is the great vow that is set forth; samādhi is concentration, the mind settled and abiding in one place without scattering; spiritual power is the wondrous function that issues from concentration; knowledge is the wisdom that is able to illumine. That the sūtra text caps each of the five with without bound or limit says that of the enjoyment which Mañjuśrī's showing and teaching this time opened up in Sudhana, not one thing has measure or bound. Chengguan glosses only the last of these five sentences, and reads it together with the first of the eight particular ones, being furnished with the great light of knowledge that is measureless: the earlier, the light of knowledge, is wisdom together with skilful means; the later, knowledge without bound or limit, is the perfection of knowledge — the earlier is the knowledge of skilful means that is able to illumine, the later is the perfection of knowledge that reaches the other shore; of the middle four, the chao records of itself, the second, third, fourth, and fifth are not glossed at all. Fazang, outlining this stretch in the sixty-fascicle text, divides what is obtained into two layers: first the wide and many differentiated dharmas, in seven sentences; afterward the entering of the wide and great Dharma of Samantabhadra. Taking the two masters together, the reader may grasp it thus: what the five sentences obtain is the many, all of them differentiated dharmas; the entering of the place of the Way of the practice of Samantabhadra is the great, which gathers the many back into one practice. Holding-in-all holds what he has heard, vow holds where he is bound, concentration holds where he abides, spiritual power sends forth what he can do, and knowledge reaches through what he illumines — the five are the whole enjoyment of one showing and teaching in one person, not five unrelated things.
The error to be cleared away is this: do not read showed it, taught it, made it of benefit, and gladdened him as a formula of courtesy at the close. That the chao takes it apart and reads it as four matters shows exactly that these four graphs are a whole order of teaching — first letting a man see, then urging him to go and do it, then letting him gain the benefit of it, and last making him rejoice.
Bringing it down to the reading: to test whether a stretch of teaching has come down upon a person, you may measure it by these four words — has he seen it, has he gone and done it, has he gained strength from it, does he rejoice?
The Place of the Way of the Practice of Samantabhadra and the Place Where He Himself Dwells: Two Places, or One?
The last two of the eight particular ones are causing him to enter the place of the Way of the practice of Samantabhadra and setting Sudhana down in the place where he himself dwells.
Ask first: what places are these two? Chengguan glosses them severally: as for the place of the Way of the practice of Samantabhadra, it is that lifting the foot and setting the foot down are alike in accord with the practice of Samantabhadra. As for the place where he himself dwells, it is precisely the Dharma realm, for it is the abiding without abiding of Mañjuśrī's great knowledge. The one place is a practice — lifting the foot and setting it down, not one step out of accord with the practice of Samantabhadra; the other is an abiding — and that dwelling place is the Dharma realm, the abiding without any abiding of Mañjuśrī's great knowledge.
Ask again: then are they two places, or one? Chengguan straightway reads them together: moreover, the place of the Way of Samantabhadra is precisely the principle of the Dharma realm, and the place where he himself dwells is precisely the knowledge of Mañjuśrī; and this too is in sense the same as pointing out the realm of the later friend Samantabhadra. The place of the Way is principle and the dwelling place is knowledge, and principle and knowledge are here not-two; moreover this one sentence already amounts to a foretelling of the realm of the good friend who comes next, Samantabhadra. The Yanyi chao adds a stroke, saying that the sūtra text has no outright pointing out, and so it only says that it is the same in sense. What Fazang fastens it to is another road: the place of the Way of Samantabhadra is from the first the very place where Mañjuśrī himself dwells, and to set Sudhana down there is to give him the same as what Mañjuśrī himself has obtained.
The error to be cleared away is this: do not read setting Sudhana down in the place where he himself dwells as Mañjuśrī sending him back to where he began. That dwelling place is the Dharma realm, the abiding of no abiding; to send him there is precisely to send him to a place to which there is nowhere to send him.
Bringing it down to the reading: the last thing a teacher can give is to let you stand where he himself stands.
Drawing Himself Back In and Not Being Present: At This Point the Mark of Faith Is Gone
The last sentence is only eight graphs: Mañjuśrī drew himself back in and was not present.
Ask first: why must he not be present? Chengguan glosses it, the last sentence gathers the function back to the root, because what was to be done is finished. Faith having exhausted the realm of knowledge, the mark of faith straightway is gone, and so it says he was not present. What was to be done is over, and the function is gathered back to the substance; faith having come to the realm of knowledge, the mark of faith is of itself no longer set up, and so it says he was not present. What Fazang fastens it to is said with regard to the matter itself: what was to be done being completed, therefore he was not present.
Ask again: does not being present mean that Mañjuśrī went away? The commentators do not read it as a going away. What Mañjuśrī stands for here is the mind that is able to have faith; Sudhana's faith has been exhausted and has entered knowledge, and that one mark of faith then has nowhere left to be set up. So not being present speaks of a mark being gone, not of a person departing.
The error to be cleared away is this: do not read not being present as a loss. Of the fifty and more good friends before, most of them departed with a taking of leave; only this one is a mark that simply is no longer set up. These are two different kinds of farewell.
Bringing it down to the reading: what has truly been learned does not, in the end, stay in the mind wearing the look of I have learned it.
Three Thousand Good Friends Seen All at Once: The Pure Gate and the Mixed Gate
The last stretch: Sudhana held it in thought and contemplated it, single-mindedly wishing to see Mañjuśrī, and what he saw was good friends as many as the dust motes of a great thousandfold world of three thousand realms, all of them drawn near to and waited upon and served, what they taught received and put into practice, with nothing gone against.
Ask first: the one he wished to see was one person, so why is it measureless persons that he sees? Of the three thousand friends Chengguan puts forth two senses: the first is that they complete what came before — these are still the benefit of Mañjuśrī; the second is that they accord with what comes after — this is the skilful means of entering the principle. And discussing all the good friends together he divides them into three parts: the first Mañjuśrī, one person, is the beginning of the mind of faith; coming next to the later Mañjuśrī, that is the end where knowledge is full; and last, Samantabhadra is principle and knowledge being not-two.
Ask again: how does this seeing all at once differ from the visiting of one friend after another before? Chengguan sets three layers side by side upon exactly this point: moreover, the friends before being met one by one, each in turn, is precisely the pure gate; the friends here being seen all at once and at a stroke displays the mixed gate; and Samantabhadra alone at the last being furnished with all the friends before is precisely the pure and the mixed being without obstruction. Meeting them one by one is the pure, seeing measureless persons all at once is the mixed, and when Samantabhadra alone is furnished with all the friends before, that is the pure and the mixed being without obstruction. And he explains why only three thousand are spoken of and they are not listed one by one: the Dharma gates these friends obtained, and the receiving and practising of them, are each different, and the sūtra text cannot write them all, and so the wide is concluded by following the brief, and three thousand is told in general.
The error to be cleared away is this: do not read seen all at once as meaning that the walking of one friend after another before was walked in vain. The order of the three layers set side by side is quite clear — first there is the pure, and only then does the mixed show itself; only when they have been met one by one is there such a thing as seeing them all at once.
Bringing it down to the reading: the things learned one by one will one day all be present together in the same moment. That the day can come at all is because each single thing before was really learned.
The Friends Give No Pointing Out: Why from Here On No One Points the Way Any More
From this stretch on, right down to Samantabhadra at the end, not one good friend points out where the next one is to be found.
Ask first: is this something the sūtra text has left out? Chengguan does not read it as an omission. He glosses it, yet that these friends and the later Samantabhadra all give no pointing out stands for the Dharma realm that is witnessed being apart from the marks of this and that — the Dharma realm that is witnessed is apart from the marks of this and that, and so there is no need, and no way, to say any longer go to such a place and see such a person.
Ask again: then the fifty and more units before, every one of which has a pointing out of the friend to come — are they thereby of a lower order? The commentators do not judge it so. That there was a pointing out one by one before is because, at the stage of cultivating under an assigned stage, the order of stages is a road sign that may be followed; when we come here the stages are exhausted, and the road signs are of course taken in. To walk by the road signs while there are road signs, and still to be able to walk on when the road signs have been taken in — both of these are real abilities.
The error to be cleared away is this: do not read no pointing out as meaning that from now on one need not ask the way. What the sūtra text writes of is what happens after Sudhana has walked a hundred and ten cities to the end; it is not that there were no road signs from the beginning.
Bringing it down to the reading: at the end of the learning, a good teacher will take the map away. The moment he takes it away is the moment he holds that you no longer need a map.
Wisdom's Illumination Being Not-Two: Who Set Up These Four Graphs
In Chengguan's outline this section is called the mark of wisdom's illumination being not-two, and it is the fourth of the five marks of the last assembly.
Ask first: are these four graphs in the sūtra text? They are not. The names of the five marks — the mark of cultivating under an assigned stage, the mark of the conditions being gathered and entering the real, the mark of gathering virtue and completing the cause, the mark of wisdom's illumination being not-two, the mark of displaying the vastness of the cause — are all set up by Chengguan within the ten gates of the last assembly, and he himself states that he is taking them over from the ancient worthies and matching them. Chengguan glosses this mark, the fourth, the later Mañjuśrī, is named the mark of wisdom's illumination being not-two — that is, practice being perfect and carried through to the end, a bright awakening is held in the breast, and it illumines the foregoing practice and the rest as being one perfect knowledge only, with no difference of before and after or of bright and dim — practice having come to its perfect end, a bright awakening is held in the breast, and turning to illumine everything practised before, it is one perfect knowledge only, without any difference of before and after or of bright and dim. And after the five marks he fastens a separate sentence to it: Mañjuśrī stands for the bodhisattva grounds being exhausted, with the mind having no mark of a beginning.
Ask again: which two is it that not-two is not two of? The Yanyi chao, upon the commentary's phrase cutting off object and knowledge and the rest, opens five layers: the first is that object and knowledge are not-two; the second, that beginning and end are not-two, that is, faith and knowledge are not-two; the third, that the defiled and the still are not-two; the fourth, that knowledge and cutting off are not-two; the fifth, that principle and events are not-two. And it gathers up the reason for it: because the sense of principle and events being not-two is witnessed, therefore the defiled and the pure are both gone, the nature of confusion and the nature of knowledge are of one nature and equal, beginning and end are without difference, and what is able and what is its object are fused alike. The chao also cites a passage from elsewhere in this same sūtra as a mutual witness: the mind does not weigh out the dharmas of a pair, but ever understands through and through that dharmas are not-two. Whether dharmas be two or not-two, in the midst of it there is in the end nothing clung to.
The error to be cleared away is this: do not read not-two as the joining of two things into one. The sentence the chao cites has already blocked that step in advance — whether two or not two, in the midst of it there is nothing clung to; not even not-two is taken as a thing and held onto.
Bringing it down to the reading: when you come upon the two graphs not-two, do not be in a hurry to join. Look first at whether those two sides are still each standing on their own in your mind.
The Judgment of Assigned Stages: Two Tracks Among the Ancient Worthies, and Chengguan Holding the Balance
It was said above that the five marks are Chengguan's matching, taken over from the ancient worthies, and that stretch must be set out clearly here, because the whole way in which the last assembly is read hangs upon this one sentence.
Ask first: how many positions did the ancient worthies hold on whether good friends are to be matched to stages? Chengguan records two tracks: Dharma-master Yi and the treatise of the Terrace Mountain go one way — they only explain as the text runs and make no separate assignment, explaining as the sūtra text runs and not matching stages besides; masters such as Guangtong all assign the stages, matching every good friend to a stage.
Ask again: which side does Chengguan take? He denies neither. His own words are: both have their reason — that is, since each single stage is furnished with many Dharma gates, how could it be allowed that the mind of an ordinary person may not practise and seek the dharma of the good friend? Therefore not assigning them stands to reason. Yet where there is no order of stages, this does not obstruct the order of stages; to display the stages is the ordinary rule, and to assign them is no fault either. Not assigning has its reason — each single stage is from the first furnished with many Dharma gates, and how could it be said that the mind of an ordinary person may not practise and seek the dharma of the good friend? Assigning is no fault either — where there is no order of stages, there is nothing to obstruct there being an order of stages, and it displays that the stages are the ordinary rule. At the last he says that crosswise and lengthwise are without obstruction, and only then says, for the present I follow the ancient worthies and assign them as five marks. That one graph, for the present, sets out the measure of the thing quite clearly.
The error to be cleared away is this: do not read assigned to such and such a stage as the sūtra text's own judgment. The sūtra text writes only that Sudhana came to such a city, saw such a person, and obtained such a Dharma gate; the stages are matched by the commentators, and the one who matched them has said himself that it is for the present.
Bringing it down to the reading: the most important thing in reading a commentary is to tell apart which sentence is the scripture's telling, which sentence is the commentator's telling, and which sentence the commentator himself has said need not be held onto as fixed.
Lineage
The Mañjuśrī of this section is the same person as the Mañjuśrī at the head of the last assembly. In the gate of drawing together under the two stations, among the ten gates of the last assembly, Chengguan reads Mañjuśrī and Samantabhadra in three layers set opposite each other — set opposite as what is able and what is its object, Samantabhadra stands for the Dharma realm relied upon and Mañjuśrī for the mind that is able to have faith; set opposite as understanding and practice, Samantabhadra stands for the ten thousand practices that are set in motion and Mañjuśrī for the understanding that is able to set them in motion; set opposite as principle and knowledge, Samantabhadra is the Dharma realm that is witnessed and Mañjuśrī is the great knowledge that is able to witness it. When we come to this section and the next unit, these three layers set opposite come down onto the written text: this section is the later Mañjuśrī, the end where knowledge is full; the next section is Samantabhadra, principle and knowledge being not-two. In his general discussion of the three thousand friends Chengguan gathers this line up in one sentence — the first Mañjuśrī, one person, is the beginning of the mind of faith; coming next to the later Mañjuśrī, that is the end where knowledge is full; and the Samantabhadra who comes after is principle and knowledge being not-two.
The outlines of the several houses each make a track of their own. Chengguan divides into three — seeking in accord with the teaching, seeing, hearing and entering by witnessing, and turning to meet the surpassing conditions; Fazang divides into five great divisions — raising the Dharma and exhorting to cultivation, entering in accord with the teaching, truly witnessing the Dharma realm, gathering the function back to the root, and completing virtue to the utmost, and under entering in accord with the teaching he opens three further passages, paying respects and taking leave, making his way to that place, and giving rise to the thought and seeking it out; Zhiyan divides into three — distinguishing the exhortation to advance to what is surpassing, choosing out in accord with the teaching, that is, proceeding to enter, and truly entering the Dharma realm, and under truly entering the Dharma realm he divides again into the first seeing and the obtaining of the benefit; Li Tongxuan does not divide by outline, and discusses this section together with the unit of Samantabhadra within the general explanation of the verses. The four houses are recorded without being judged.
It is the same with the glosses on the number of the cities. Chengguan sets up two senses and lets them stand together; Fazang takes one sense, saying that from Maitreya he turns back toward Mañjuśrī and walks a hundred and ten cities again, from which it may be known that from the first up to Maitreya he must have passed a hundred and ten; Li Tongxuan puts forth another reading, saying that passing through and travelling a hundred and ten cities sets forth that at one time it universally seals the dharmas cultivated before, and that there is no before and after. Zhiyan's Shixuan men is not glossing the number of the cities of this section; it only borrows this one sentence and sets it against the seeing of Samantabhadra in one thought, using it to establish the sense that awakening is accomplished in one thought in the one vehicle, which is a borrowing for the sake of an illustration. The glosses of the three houses are recorded without being judged.
As to the number of sentences of what is lacking and of what cannot be done, the two commentaries rest upon different versions. Chengguan outlines the eighty-fascicle text as nine sentences and fifteen sentences; Fazang outlines the sixty-fascicle text as ten sentences and twelve sentences. Reading the three versions word for word against one another makes it plain: the sixty-fascicle text makes the mind being of a low sort and grieved and full of regret into the grieving and the regret sinking the mind, and puts the fifth and sixth sentences the other way about; the forty-fascicle text opens the mind being of a low sort and grieved and full of regret into the two sentences the mind giving rise to weariness and disgust and the will of the mind being of a low sort, and combines the last two sentences into the one sentence being unable to draw near to the good friends, having no sentence of the Tathāgata's holding in mind. The numbers of the sentences of what is known and of what is able to know differ in the three versions as well. Each is set down word for word after its base text, and no uniformity is made on their behalf.
The three versions differ in structure at the close of this section. The eighty-fascicle text after the showing, teaching, benefiting and gladdening, and the sixty-fascicle text after having shown and taught and instructed him, comforted him and caused him to rejoice and leap for joy, both have the sentence of drawing back in and not being present, and so enter the stretch of turning to meet the surpassing conditions; the forty-fascicle text, after the showing, teaching, benefiting and gladdening, first inserts a long stretch of question and answer that neither the eighty- nor the sixty-fascicle text has — Sudhana asks Mañjuśrī about the ten skilful dharmas of the land where he originally dwells; only when that is said comes the sentence he drew back his spiritual power and all at once was not present, with the text of the seeing of the good friends. This is a structural enlargement of the forty-fascicle text, recorded without being judged.
The track Li Tongxuan sets up is wholly other than that of the two commentaries. He does not enter by dividing an outline, but sets up the sense outright by what the text stands for, saying that all the Buddhas of the ten directions and all beings alike make up one land of the Dharma realm with no separate substance, and that therefore passing through and travelling a hundred and ten cities is at one time the universal sealing of the dharmas cultivated before; and again, that Sudhana's single-mindedly wishing to see Mañjuśrī and seeing good friends as many as the dust motes of a great thousandfold world of three thousand realms is precisely, the Dharma-body wisdom of Mañjuśrī being equal and the same, the universal seeing that all of them are not other than the substance of Mañjuśrī, which sets forth the mark of the whole. At the last he gathers the whole stretch onto not parting from the root knowledge that is the substance of awakening within the mind of the first faith, and cultivating the knowledge of differences so as to fulfil the practice of Samantabhadra. Recorded without being judged.
Among the treatises of the Huayan house, this section is cited in only two places: the Kongmu zhang lists the name of this section in its table of the order of the assignment of the five marks to stages, and the Shixuan men borrows this section's sentence on going through a hundred and ten cities and sets it against the seeing of Samantabhadra in one thought, using it to establish the sense that awakening is accomplished in one thought. Neither of the two places is a gloss on this section; they are borrowings for the sake of an illustration. Sweeping the Zhigui, the Wujiao zhang, and the Fajie xuanjing for the two forms wisdom's illumination being not-two and a hundred and ten cities yields no hits at all; sweeping the Shidi jing lun and the Cheng weishi lun, the She dasheng lun, and the Jieshenmi jing for wisdom's illumination being not-two likewise yields no hits at all. The want is marked as it stands, and text from elsewhere is not put in its place.
考據Apparatus
善財五十三參之末，回到起點的那一位。全子四百零一字（漢字三百三十七），無偈頌，無善財問句，無謙己推勝，無指示後友——本會善知識子所具之六段，此子唯具依教趣求一段，餘五段不備。善財經一百一十餘城至蘇摩那城，只是站在門所思惟；文殊不現身，遙伸右手過一百一十由旬按其頂，說一段全是否定句的話——「若離信根……皆悉不能」，句句說的是所闕，一句沒說所得。澄觀科此子為末會五相之第四智照無二相，「文但有三：第一依教趣求、第二見聞證入、第三轉遇勝緣」〔T35n1735 0960a06〕。要害有三：一者何以無敬問——澄觀繫「以極照無二心境兩亡故，略無敬問」〔T35n1735 0960a21〕；二者「經由一百一十餘城」之所指，澄觀立二義而並存不定；三者諸家科分互異——澄觀分三、法藏分五大科、智儼分三、李通玄不逐科分段。「五相」「智照無二相」「依教趣求」「見聞證入」「轉遇勝緣」皆澄觀承古德之科，經文自身不出此名。
一、科判定位
| 科判系統 | 此段之位 |
|---|---|
| 底本 T279 三十九品 | 品三十九 入法界品·末會第五十一子 文殊師利（智照無二相）（第九會 逝多林 · 卷八十〔T10 0439b06〕–〔0439b26 前〕）；起句「爾時，善財童子依彌勒菩薩摩訶薩教，漸次而行，經由一百一十餘城已」〔T10n0279 0439b06〕，訖句「悉皆親近，恭敬承事，受行其教，無有違逆」〔0439b25〕（次子普賢分自同行「增長趣求」四字起） |
| 澄觀《華嚴經疏》 | 末會十門之第六分五相〔T35n1735 0918b02〕中第四智照無二相〔0918b15〕；本節科起〔0960a02〕「自下大文第四明智照無二相」，訖於第五顯因廣大相科起〔0960b29〕前。文但有三——依教趣求〔0960a06〕·見聞證入〔0960a19〕·轉遇勝緣〔0960b19〕 |
| 法藏《探玄記》（六十華嚴疏） | 〈第四智照無二相知識者〉〔T35n1733 0490a17〕起；分五大科——初舉法勸修〔0490a18〕·二依教趣入〔0490a27〕·三明正證法界〔0490b05〕·四明攝用歸本〔0490b23〕·五明成德究竟〔0490b25〕；依教趣入下復開設敬辭退·造詣其處〔0490a29〕·起念推求〔0490b03〕三節，訖〔0490c02〕 |
| 李通玄《新華嚴經論》 | 不逐科分段，本節與普賢分合論於偈頌總釋之中；於〔T36n1739 1008a27〕牒引本節起句而釋之，未另立『智照無二相』科目之名 |
| 智儼《搜玄記》 | 「第四智照無二相，人名文殊師利」〔T35n1732 0105a01〕；文有三——辨勸勝進·依教揀擇即趣入·正入法界〔0105a03〕，正入法界復分初見·二獲益〔0105a12〕。其科起句所指之經文早於本節行界，涵彌勒指示至文殊接引之全段 |
| 六十華嚴 T278 對位 | 〈入法界品第三十四〉·同場景段〔T09n0278 0783b27–0783c17〕（以場景結構對位：經城思憶→遙伸右手摩頂告誡→示教利喜→還攝不現→增長善根） |
| 四十華嚴 T293 對位 | 〈入法界品〉·同場景段〔T10n0293 0836c17–0837a03〕；此後插入 80·60 二本所無之一段長問答（善財問文殊本住國土善巧十法），非本節所涵；問答既畢，40 本亦有還攝與見友二段〔0838a17–0838a22〕，與本節末二段對位 |
| 世親《十地經論》T26n1522 | 〔查無〕。該論唯釋〈十地品〉，於本品不對應 |
末會五相之第四（澄觀·末會十門第六門）——五相之名與其所繫之人，澄觀逐字如下：
「四後文殊名智照無二相，謂行圓究竟朗悟在懷，照前行等唯一圓智，更無前後明昧等殊故。」〔T35n1735 0918b15〕
又於五相之後別繫云：
「文殊表菩薩地盡心無初相。」〔T35n1735 0918b20〕
本節科文之總標（澄觀）——
「自下大文第四明智照無二相，顯前因法生果，體無分別，絕境智等諸二相故。」〔T35n1735 0960a02〕
「又善財障盡惑除未始動念，是故反照唯是初心，更無異也，即信智無二。」〔T35n1735 0960a04〕
「文但有三：第一依教趣求、第二見聞證入、第三轉遇勝緣。」〔T35n1735 0960a06〕
見聞證入下之三節（澄觀）——
「文中三：一摩頂攝受。」〔T35n1735 0960a24〕
二為誨示法門〔0960a29〕·三為結益歸本〔0960b11〕。
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 智照無二相 | —（音寫從闕） | 澄觀五相之第四〔T35n1735 0918b15〕·本節科名〔0960a02〕 | 澄觀釋此云「謂行圓究竟朗悟在懷，照前行等唯一圓智，更無前後明昧等殊故」〔0918b15〕；《演義鈔》就疏語「絕境智等」開五重無二〔T36n1736 0696b15〕。經文自身不出此名 |
| 一百一十餘城 | —（音寫從闕） | 本段「經由一百一十餘城已」〔T10n0279 0439b07〕 | 澄觀立二義並存〔T35n1735 0960a08〕；法藏取「從初至彌勒定經百十」一義〔T35n1733 0490b01〕；李通玄取「一時普印前所修法」一解〔T36n1739 1008b01〕（見目四·目六） |
| 蘇摩那城 | —（音寫從闕） | 本段「到普門國蘇摩那城」〔T10n0279 0439b07〕 | 澄觀釋此云「蘇摩那者，此云悅意，即華名也。謂智照一性，悅本心故。即德生城」〔T35n1735 0960a15〕。60 本作「普門城」〔T09n0278 0783b27〕·40 本作「蘇摩那城」〔T10n0293 0836c17〕 |
| 普門國 | —（音寫從闕） | 本段「到普門國蘇摩那城」〔T10n0279 0439b07〕 | 澄觀釋此云「有本云至普門國，顯攝諸差別歸無二相，即普門故」〔T35n1735 0960a17〕；法藏釋此云「至普門者，攝別歸普故，謂攝前諸差別位，歸此文殊普門故也」〔T35n1733 0490b02〕 |
| 住其門所 | —（音寫從闕） | 本段〔T10n0279 0439b08〕 | 澄觀釋此云「言住其門所者，顯解心已極，將入般若無二之門故」〔T35n1735 0960a18〕 |
| 由旬 | —（音寫從闕） | 本段「過一百一十由旬」〔T10n0279 0439b10〕 | 里程之數名；澄觀辨城與由旬之別云「然過城約超封域，由旬明超數量」〔T35n1735 0960a26〕 |
| 信根 | —（音寫從闕） | 本段「若離信根」〔T10n0279 0439b11〕 | 信之為根本；澄觀判此句在九句之首云「一闕行本故」〔T35n1735 0960b03〕，又云「初一信根是所闕因，餘皆不能成益」〔0960b09〕 |
| 示教利喜 | —（音寫從闕） | 本段「示教利喜」〔T10n0279 0439b18〕 | 《演義鈔》逐字釋此四字云「總即示教利喜，示謂顯示法門、教謂勸令修行、利謂覺悟成益、喜謂稱根令悅」〔T36n1736 0696b25〕 |
| 阿僧祇 | —（音寫從闕） | 本段「成就阿僧祇法門」〔T10n0279 0439b19〕 | 極大數之名 |
| 陀羅尼 | —（音寫從闕） | 本段「令得菩薩無邊際陀羅尼」〔T10n0279 0439b20〕 | 總持，能總攝憶持而不失 |
| 普賢行道場 | —（音寫從闕） | 本段「令入普賢行道場」〔T10n0279 0439b22〕 | 澄觀釋此云「普賢行道場者，舉足下足皆與普賢行相應故」〔T35n1735 0960b13〕 |
| 自所住處 | —（音寫從闕） | 本段「及置善財自所住處」〔T10n0279 0439b22〕 | 澄觀釋此云「自所住處者，即是法界，是文殊大智無住住故」〔T35n1735 0960b14〕 |
| 還攝不現 | —（音寫從闕） | 本段「文殊師利還攝不現」〔T10n0279 0439b22〕 | 澄觀釋此云「後一句攝用歸本，所作竟故。信窮智境，信相便亡，故云不現」〔T35n1735 0960b17〕；法藏釋此云「所作既畢，是以不現也」〔T35n1733 0490b25〕 |
| 三千大千世界微塵數 | —（音寫從闕） | 本段「及見三千大千世界微塵數諸善知識」〔T10n0279 0439b24〕 | 極大數之喻；澄觀繫此數之所以云「又此諸友所得法門，受行各別，文所不具，結廣從略，故總云三千耳」〔T35n1735 0960b28〕 |
三、譬喻·修辭
本節為經家敘事與文殊誨示之文，經文自身不設譬喻；所有取譬皆在疏家釋文之中，錄其事如下。
(一) 修辭·全段皆否定句之誨示——文殊所說一段，自「若離信根」〔T10n0279 0439b11〕至「皆悉不能」〔0439b18〕，句句皆作「不」「離」「退失」「便以為足」之否定形，一句未正說善財之所得。澄觀判此體云「即舉失顯得，謂若離信根等、不了法性等，反顯善財有信根等、能了法性等」〔T35n1735 0960a29〕。法藏同判此體云「先舉所作行闕、後顯不能入理，則顯善財無此失故能得斯法」〔T35n1733 0490b10〕。
(二) 修辭·九句排比之「所闕行法」——自「若離信根」〔T10n0279 0439b11〕至「不為如來之所憶念」〔0439b14〕連為九句，句句列一所闕。澄觀所科逐字為「於中先列所闕行法。文有九句，前七闕因：一闕行本故；二求小故心劣，處生死而憂悔；三橫不具；四豎不進；五滯一善；六不廣求；七不起無住行願。後二闕緣」〔T35n1735 0960b02〕。以底本逐句實計，前七句為「若離信根」「心劣憂悔」「功行不具」「退失精勤」「於一善根心生住著」「於少功德便以為足」「不能善巧發起行願」，後二句為「不為善知識之所攝護」「不為如來之所憶念」，合九句，與澄觀之科相符。
(三) 修辭·「如是」五句與「若」九句之對舉——自「不能了知如是法性」〔T10n0279 0439b14〕以下，先以「如是」五起（法性·理趣·法門·所行·境界），次以「若」九起（周遍知·種種知·盡源底·解了·趣入·解說·分別·證知·獲得），末以「皆悉不能」四字總收〔0439b18〕。澄觀科此云「不能成益中，有十五句，前六約所知理事、後九約能知分齊」〔T35n1735 0960b06〕；底本「如是」句素樸實計為五、「若」句為九，共十四，「不能了知」一句是否入前六之數，疏文未別出。
(四) 修辭·「無邊際」五句之排比——結益一節自「令得菩薩無邊際陀羅尼」〔T10n0279 0439b20〕至「無邊際智」〔0439b21〕連下五句，句句冠「無邊際」三字（陀羅尼·願·三昧·神通·智）。五句之中，澄觀唯釋末句，與八別之初句合釋云「前智光明即般若方便，後無邊智即智波羅蜜」〔T35n1735 0960b12〕；中間四句不釋，《演義鈔》自誌「二三四五並皆不釋」〔T36n1736 0696b28〕。
(五) 遙伸右手之取象（澄觀）——
- 象依：手之遙申，及右手之為右。
- 象體：文殊之攝受善財。
- 所顯義：「始信該於極果，故曰遙申。隨順行成，故曰右手。」〔T35n1735 0960a25〕又於按頂云「按頂表於攝受，亦以普法置心頂故，信至極故」〔0960a28〕。法藏於摩頂云「摩善財頂者，示以普法灌其頂也」〔T35n1733 0490b09〕。
(六) 純門·雜門·純雜無礙之三重對照（澄觀）——
- 象依：前諸友一一各逢·此中諸友一時頓見·普賢一人具前諸友。
- 象體：善知識之相見。
- 所顯義：「又前諸友一一各逢即是純門，此中諸友一時頓見即顯雜門，後普賢一人具前諸友即純雜無礙。」〔T35n1735 0960b25〕
(七) 夜神與解脫長者之例（《演義鈔》釋一城多友·一友多城）——鈔家為釋疏文城友開合之二義，各舉一例：「如諸夜神多在佛會」〔T36n1736 0696b22〕·「如解脫處經十二年求於《普眼經》歷城多等」〔0696b23〕。
四、異譯對勘
本段要句之漢譯校本：實叉難陀 T279（底本·八十華嚴品三十九）· 佛馱跋陀羅 T278（晉譯六十華嚴·入法界品第三十四）· 般若 T293（貞元四十華嚴·入法界品）。三本全錄不判。
句一 依教趣求·經城至城
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，善財童子依彌勒菩薩摩訶薩教，漸次而行，經由一百一十餘城已，到普門國蘇摩那城，住其門所，思惟文殊師利，隨順觀察，周旋求覓，希欲奉覲 | T10n0279 0439b06 |
| 佛馱 T278 | 爾時，善財童子如是經遊百一十城，到普門城邊，思惟而住，觀察十方，一心專求文殊師利 | T09n0278 0783b27 |
| 般若 T293 | 爾時，善財童子經遊一百一十城已；詣蘇摩那城，住立門所；思惟文殊師利，隨順憶念，普遍觀察，希欲奉覲 | T10n0293 0836c17 |
異文所繫：（甲）城數之語——80 作「經由一百一十餘城已」而有「餘」字·60 作「經遊百一十城」·40 作「經遊一百一十城已」，二本俱無「餘」字。（乙）所到之處——80 作「普門國蘇摩那城」二名並出·60 作「普門城」·40 作「蘇摩那城」。（丙）承前之語——80 有「依彌勒菩薩摩訶薩教」一句，60·40 無。（丁）60 別有善財自語一句「何當會遇，面奉慈顏」〔T09n0278 0783b29〕，80·40 無。三本並錄不判。
句二 文殊遙伸右手摩頂
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 是時，文殊師利遙伸右手，過一百一十由旬，按善財頂，作如是言 | T10n0279 0439b09 |
| 佛馱 T278 | 文殊師利遙伸右手，過百一十由旬，至普門城，摩善財頂而作是言 | T09n0278 0783c01 |
| 般若 T293 | 爾時，文殊師利童子從一百一十由旬外，遙申右手，至蘇摩那城，摩善財頂 | T10n0293 0836c19 |
異文所繫：（甲）按頂之語——80 作「按善財頂」·60·40 俱作「摩善財頂」。（乙）伸手之字——80·60 作「伸」·40 作「申」。（丙）40 於文殊名下加「童子」二字。（丁）60·40 俱有「至普門城」「至蘇摩那城」之到達語，80 無。
句三 誨示法門·所闕行法
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 善哉善哉！善男子！若離信根，心劣憂悔，功行不具，退失精勤，於一善根心生住著，於少功德便以為足，不能善巧發起行願，不為善知識之所攝護，不為如來之所憶念 | T10n0279 0439b10 |
| 佛馱 T278 | 善哉！善哉！善男子！若離信根，憂悔心沒，功行不具，退失精勤；於少功德，便以為足；於一善根，心生住著；不善發起菩薩行願，不為善知識之所攝護，不為如來之所憶念 | T09n0278 0783c02 |
| 般若 T293 | 善哉！善哉！善男子！若離信根，心生疲厭，心志下劣，功行不具，退失精勤，於少善根而生知足，不善發起一切行願，不能親近諸善知識 | T10n0293 0836c21 |
異文所繫：（甲）第二句——80「心劣憂悔」·60「憂悔心沒」·40 開為二句作「心生疲厭」「心志下劣」。（乙）第五·第六句之次第——80 先「於一善根心生住著」後「於少功德便以為足」，60 二句互易。（丙）第七句——80「不能善巧發起行願」·60「不善發起菩薩行願」·40「不善發起一切行願」。（丁）末二句——80·60 俱作「不為善知識之所攝護，不為如來之所憶念」二句，40 併為一句作「不能親近諸善知識」而無如來憶念一句。法藏就 60 之文科為十句〔T35n1733 0490b12〕，澄觀就 80 之文科為九句〔T35n1735 0960b03〕。
句四 不能成益
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 不能了知如是法性、如是理趣、如是法門、如是所行、如是境界 | T10n0279 0439b14 |
| 佛馱 T278 | 是等皆悉不能了知如是法性、如是理趣、如是所行、如是所住 | T09n0278 0783c06 |
| 般若 T293 | 由如是故，不能了知如是法性、如是理趣、如是法門、如是境界、如是住處 | T10n0293 0836c24 |
| 實叉 T279 | 若周遍知、若種種知、若盡源底，若解了、若趣入、若解說、若分別、若證知、若獲得，皆悉不能 | T10n0279 0439b16 |
| 佛馱 T278 | 若周遍知、若種種知、若盡原底、若漸趣入、若解說、若分別、若證知、若獲得 | T09n0278 0783c08 |
| 般若 T293 | 若普遍知、若少分知、若甚深知、若盡源底、若觀察、若證入、若獲得，皆悉不能 | T10n0293 0836c26 |
異文所繫：（甲）「如是」句數——80 五（法性·理趣·法門·所行·境界）·60 四（法性·理趣·所行·所住）·40 五（法性·理趣·法門·境界·住處）。（乙）「若」句數——80 九·60 八（無「解了」一句，且「趣入」作「漸趣入」）·40 七（前三句作「普遍知」「少分知」「甚深知」，末三句作「觀察」「證入」「獲得」）。（丙）盡底之字——80·40 作「盡源底」·60 作「盡原底」。（丁）法藏就 60 之四句八句科為十二句〔T35n1733 0490b18〕，澄觀就 80 之文科為十五句〔T35n1735 0960b06〕。
句五 示教利喜·結益
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 是時，文殊師利宣說此法，示教利喜 | T10n0279 0439b18 |
| 佛馱 T278 | 是時，文殊師利為善財童子示教誨已，慰諭令其歡喜踊躍 | T09n0278 0783c10 |
| 般若 T293 | 是時，文殊師利宣說此法，示教利喜 | T10n0293 0836c27 |
| 實叉 T279 | 令善財童子成就阿僧祇法門，具足無量大智光明，令得菩薩無邊際陀羅尼、無邊際願、無邊際三昧、無邊際神通、無邊際智，令入普賢行道場，及置善財自所住處 | T10n0279 0439b19 |
| 佛馱 T278 | 令得成就阿僧祇法門，得無量大智光明、無量菩薩陀羅尼、無量大願、無量三昧、無量神通、無量智慧，皆已成就 | T09n0278 0783c11 |
| 般若 T293 | 令善財童子具足圓滿無數法門；具足無邊大智光明 | T10n0293 0836c28 |
| 般若 T293 | 深入種種念佛門、無邊際陀羅尼門、無邊際辯才門、無邊際三昧門、無邊際神通門、無邊際願智門；深入普賢諸行願輪 | T10n0293 0836c29 |
異文所繫：（甲）示教之語——80·40 同作「宣說此法，示教利喜」·60 開作「示教誨已，慰諭令其歡喜踊躍」。（乙）冠句之字——80 五句冠「無邊際」·60 六句冠「無量」·40 六門各綴「門」字，首門作「種種念佛門」，後五門冠「無邊際」。（丙）40 別有「念佛門」「辯才門」二目，80·60 無；80·60 有「神通」一目而 40 亦有；80 之「願」「三昧」「神通」「智」四目，40 作「三昧門」「神通門」「願智門」而併「願」「智」為一。（丁）入普賢之語——80「令入普賢行道場」·60「復令得入普賢所行道場之內」·40「深入普賢諸行願輪」。
句六 攝用歸本·轉遇勝緣
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 文殊師利還攝不現 | T10n0279 0439b22 |
| 佛馱 T278 | 復令得入普賢所行道場之內。既置善財自所住已，文殊師利還攝不現 | T09n0278 0783c14 |
| 般若 T293 | 還攝神力，忽然不現 | T10n0293 0838a19（40 本於示教利喜後先插入 80·60 二本所無之一段長問答 0837a03–0838a17，問答既畢方有此句） |
| 實叉 T279 | 於是，善財思惟觀察，一心願見文殊師利 | T10n0279 0439b23 |
| 實叉 T279 | 及見三千大千世界微塵數諸善知識，悉皆親近，恭敬承事，受行其教，無有違逆 | T10n0279 0439b24 |
| 佛馱 T278 | 於是善財得見三千大千世界微塵等諸善知識，不違其教 | T09n0278 0783c15 |
異文所繫：（甲）80 有「善財思惟觀察，一心願見文殊師利」一句在見諸友之前，60 無此句而逕作「得見」。（乙）承事之語——80 展作「悉皆親近，恭敬承事，受行其教，無有違逆」四句·60 收作「不違其教」一句。（丙）三千之語——80「三千大千世界微塵數」·60「三千大千世界微塵等」。（丁）40 本於此處先接本節所無之問答段，問答既畢乃有還攝〔0838a19〕與見友〔0838a20–a22〕二段，見友之語作「悉皆親近承事供養，令生歡喜；於所誘誨，隨順受行」〔T10n0293 0838a21〕。三本並錄不判。
五、宗義之經據〔眼〕
(一) 智照無二之所以立——經文自身不出「智照無二」四字；此名出於澄觀末會十門之第六門，繫於後文殊一人：「四後文殊名智照無二相，謂行圓究竟朗悟在懷，照前行等唯一圓智，更無前後明昧等殊故。」〔T35n1735 0918b15〕本節科文起處復申其義：「顯前因法生果，體無分別，絕境智等諸二相故。」〔0960a03〕故凡言此段為智照無二者，皆繫澄觀之科，非經之直說。
(二) 「絕境智等」之五重無二——《演義鈔》就疏語「絕境智等」逐一開之：「謂一境智無二；二始末無二，亦信智無二；三染靜無二；四智斷無二；五理事無二。」〔T36n1736 0696b15〕並結其所以云：「由證理事無二義，故染淨兩亡，惑性智性一性平等，始末無差、能所齊融，亦不生二，不二分別故。」〔0696b17〕鈔家復牒本經他處之文為互證：「心不稱量諸二法，但恒了達法無二。諸法若二若不二，於中必竟無所著。」〔T36n1736 0696b19〕
(三) 信智無二·始終同一心——澄觀繫善財至此而反照初心云：「又善財障盡惑除未始動念，是故反照唯是初心，更無異也，即信智無二。」〔T35n1735 0960a04〕又於三千友之通論中出始終之分云：「初文殊一人，為信心之始；次至後文殊，為智滿之終。」〔0960b23〕
(四) 何以無敬問·無現身——本節善財自始至終無一句自說，亦不見文殊現身。澄觀繫其所以云：「以極照無二心境兩亡故，略無敬問。」〔T35n1735 0960a21〕又云：「信解雙絕故，不見現身而反照。未移信心，故申右手。又不見乃為真見，但了自心空般若故。」〔0960a22〕智儼所繫與此相通：「所以不云說法，證無言說故。所以此中普見，為表見大智普照不二故。所以不言見文殊，顯普照離見相故。」〔T35n1732 0105a12〕
(五) 過城與過由旬之別——澄觀辨此二數之所表云：「然過城約超封域，由旬明超數量。又前越諸位斷德，後越諸位智地。」〔T35n1735 0960a26〕法藏所繫則就位次云：「言過一百一十由旬者，徹過如前差別之位，至此平等普門之所。」〔T35n1733 0490b07〕
(六) 舉失顯得之教法——文殊一段全作否定句，澄觀判其法云：「即舉失顯得，謂若離信根等、不了法性等，反顯善財有信根等、能了法性等。」〔T35n1735 0960a29〕又收九句之歸趣云：「約法功歸於信，約人前友之法皆由文殊。」〔0960b09〕
(七) 普賢行道場與自所住處之相即——澄觀先各釋二名，繼而合釋云：「又普賢道場即法界理，自所住處即文殊智，此亦義同示於後友普賢之境。」〔T35n1735 0960b15〕《演義鈔》就此自誌其所以云：「文無正示，故云義同。」〔T36n1736 0696c03〕
(八) 不現之所以——澄觀釋還攝不現云：「後一句攝用歸本，所作竟故。信窮智境，信相便亡，故云不現。」〔T35n1735 0960b17〕法藏所繫則就置處而言：「以普賢道場是文殊自所住處，還安善財置於此處，同己所得。所作既畢，是以不現也。」〔T35n1733 0490b23〕
(九) 諸友無指授之所表——本節以下三千友及後普賢皆無人指示，澄觀繫其所表云：「然此諸友及後普賢皆無指授者，表證法界離此彼相故。」〔T35n1735 0960b19〕又出三千友之二義云：「此三千友乃有多義：一者成前，尚是文殊之益；二者順後，為入理方便。」〔0960b21〕
(十) 寄位之判非經文自判——五相之配位，澄觀先誌古德二軌，繼出持平之語：「光統等師皆配地位。」〔T35n1735 0918b03〕「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失。」〔T35n1735 0918b04–b07〕末乃自誌其所取云：「且依古德配為五相。」〔0918b07〕故凡言此子寄某位者，皆澄觀承古德之配，經文不自判。
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735 ·《演義鈔》T36n1736（八十華嚴逐文·主）
- 本節科分三——依教趣求〔0960a06〕·見聞證入〔0960a19〕·轉遇勝緣〔0960b19〕。
- 「經游百一十餘城」立二義並存：「然此游城復有二義：一但從彌勒至於文殊，自經百一十城，非連取前。二者加前百一十友，故云餘城，即通取前友，普收諸法歸一照故。」〔0960a08〕二義之下復設難自答，開城友相配之二式：「一者友必依城，則一城一友。二者或於一城值於多友，或求一友歷於多城，而要具一百一十，以順表法故。」〔0960a13〕《演義鈔》各為舉例——「如諸夜神多在佛會」〔T36n1736 0696b22〕·「如解脫處經十二年求於《普眼經》歷城多等」〔0696b23〕。
- 地名之釋——蘇摩那〔0960a15〕·普門國〔0960a17〕·住其門所〔0960a18〕。
- 誨示法門之科——九句所闕〔0960b02〕·不能成益十五句〔0960b06〕·收歸於信〔0960b08〕。
- 結益歸本之科——「於中十句：前九結益甚深，初一總、餘八別。」〔0960b11〕《演義鈔》釋其「總」云「總即示教利喜，示謂顯示法門、教謂勸令修行、利謂覺悟成益、喜謂稱根令悅」〔T36n1736 0696b25〕，並自誌疏文釋別句之詳略：「經從「具足無量」下別句，疏隨難釋，先出初句異於第六，二三四五並皆不釋。」〔0696b27〕
- 轉遇勝緣之科——三分：〔T36n1736 0696c04〕「疏文分三：初標二章、二、「然此諸友」下料揀、三「又此諸友所得」〔0696c05〕下指廣在餘。」三千友通論三分〔T35n1735 0960b22〕·純雜三重〔0960b25〕·結廣從略〔0960b28〕。
法藏《探玄記》T35n1733（六十華嚴疏·判釋淵藪）
- 科名同澄觀而分節不同——「第四智照無二相知識者，顯前因法生果體無分別，絕境智等諸二相故。」〔0490a17〕分五大科：初舉法勸修〔0490a18〕·二依教趣入〔0490a27〕·三明正證法界〔0490b05〕·四明攝用歸本〔0490b23〕·五明成德究竟〔0490b25〕；依教趣入下復開設敬辭退·造詣其處〔0490a29〕·起念推求〔0490b03〕三節。
- 城數之釋取一義——「今從彌勒却向文殊，還行百一十城，故知從初至彌勒定經百十故也。」〔0490a29〕
- 普門之釋——「至普門者，攝別歸普故，謂攝前諸差別位，歸此文殊普門故也。」〔0490b02〕
- 版本校語——「此中漢本經欠十七行文，今勘梵本竝翻補訖。」〔0490b04〕
- 正證法界之科——「三「作是念時」下明正證法界，以表智照無二平等義故。無見敬、申請等也。」〔0490b05〕摩頂一節云「初申手摩頂」〔0490b07〕。
- 所闕行法就 60 之文科為十句〔0490b12〕·不能入理十二句〔0490b18〕。
- 結益之科——「三「是文殊」下明所成益，於中二：初讚慰令喜；二「令得」下明得法」〔0490b19〕；得法復分二層：〔0490b21〕「初令得廣多差別法，有七句可知；二「復令得入」〔0490b22〕下令得普賢廣大法」——前七句之所得為廣多差別法，入普賢道場為普賢廣大法。
- 攝用歸本〔0490b23〕·成德究竟十德〔0490b25〕；十德之名逐字為「一成悲智德、二寂用德、三深廣德、四正懃德、五證教德、六行願德、七照境德、八破障德、九成位德、十修普德也」〔0490b28〕（此十德所配之經文在 60 本「增長」以下，屬次子對位段）。
李通玄《新華嚴經論》T36n1739（表法異軌）
- 不逐科分段，於偈頌總釋中牒引本節起句而釋——「以一切十方諸佛及一切眾生同為一法界國土，無別體故。」〔1008a28〕
- 城數之釋別出一義——「經遊一百一十城者，明一時普印前所修法，無前後故。」〔1008b01〕
- 見三千友之釋——「思惟觀察一心願見文殊師利、見三千大千世界微塵數善知識者，即明以文殊師利法身智慧等同，普見一切不異文殊之體，明總相也。」〔1008b02〕
- 收全段之歸趣——「意明不離初信心中菩提體根本智，修差別智滿普賢行，充滿十方塵剎重重普賢行海，是自行滿。」〔1008b16〕
智儼《搜玄記》T35n1732（六相相涉·科軌別出）
- 科名與法門名——「第四智照無二相，人名文殊師利，入普見順知識教法門，亦云菩薩寂靜法門。」〔0105a01〕
- 文分三〔0105a03〕；普門國之釋——「普門國是文殊一暫化處也，亦可智所依普法耳。」〔0105a10〕
- 正證入分二·三重「所以」——「第三正證入中有二：初見、二獲益。所以不云說法，證無言說故。所以此中普見，為表見大智普照不二故。所以不言見文殊，顯普照離見相故。」〔0105a11〕
智儼《華嚴經內章門等雜孔目章》T45n1870 ·《十玄門》T45n1868（判教綱領之牒引）
- 五相寄位之序次表——「自下智照無二相知識。約一乘別教。無相吉祥觀照勝智勇決猛盛究竟。普賢自在所行法門義」〔T45n1870 0585b28〕。
- 借本節城數之句以證一念成佛義——「故下明善財從文殊所。發心求善知識。經歷一百一十城已。而不如一念得見普賢菩薩。故知得入此緣起大海。一念豈不成佛耶」〔T45n1868 0518a18〕。
誌錄不判
- 科分之數：澄觀分三——依教趣求·見聞證入·轉遇勝緣〔T35n1735 0960a06〕；法藏分五大科——舉法勸修·依教趣入·正證法界·攝用歸本·成德究竟，依教趣入下復開設敬辭退·造詣其處·起念推求三節〔T35n1733 0490a18〕；智儼分三——辨勸勝進·依教揀擇即趣入·正入法界〔T35n1732 0105a03〕；李通玄不逐科分段，本節與普賢分合論於一處〔T36n1739 1008a24〕。四家所立，各自成軌。
- 「經由一百一十餘城」之所指：澄觀立二義並存〔T35n1735 0960a08〕；法藏取「從初至彌勒定經百十」〔T35n1733 0490b01〕；李通玄取「一時普印前所修法，無前後故」〔T36n1739 1008b01〕；《十玄門》借此句與見普賢一念相對，用以證一乘一念成佛義〔T45n1868 0518a18〕。四家並錄。
- 所闕行法之句數：澄觀就 80 之文科為九句〔T35n1735 0960b03〕，法藏就 60 之文科為十句〔T35n1733 0490b12〕；不能成益之句數：澄觀十五句〔T35n1735 0960b06〕，法藏十二句〔T35n1733 0490b18〕。二家所據之譯本不同。
- 「普門」之釋：澄觀作「顯攝諸差別歸無二相，即普門故」〔T35n1735 0960a17〕；法藏作「攝別歸普故，謂攝前諸差別位，歸此文殊普門故也」〔T35n1733 0490b02〕；智儼作「文殊一暫化處也，亦可智所依普法耳」〔T35n1732 0105a11〕。
- 「還攝不現」之釋：澄觀作「信窮智境，信相便亡，故云不現」〔T35n1735 0960b18〕；法藏作「所作既畢，是以不現也」〔T35n1733 0490b25〕。
- 三本結構：80·60 於示教利喜後俱有「還攝不現」句而入轉遇勝緣段；40 本於示教利喜後先插入本節所無之一段長問答（善財問文殊本住國土善巧十法），問答既畢乃有「還攝神力，忽然不現」〔T10n0293 0838a19〕與見諸善知識之文；三本於此段末之次第有異。
- 寄位之配：澄觀誌古德二軌——意法師及臺山論「但隨文散釋，更無別配」·「光統等師皆配地位」〔T35n1735 0918b03〕；二軌並錄。其下為澄觀明判：「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失」〔T35n1735 0918b04–b07〕，末自誌所取為「且依古德配為五相」〔0918b07〕。
以上諸異，皆古德成說與譯本成文，並錄不判。
七、互讀·承衍
- 本會內互讀（前文殊與後文殊）——本節之文殊，即末會之首所見之文殊。澄觀於三千友之通論中將二處一貫收之：「初文殊一人，為信心之始；次至後文殊，為智滿之終，故此總見三千等友；後之普賢，理智無二。」〔T35n1735 0960b23〕又於末會十門之二位統收門辨文殊普賢之相對三義（能所·解行·理智）〔0918a09〕。
- 本節與次子（普賢·顯因廣大相）之接——本節末句「無有違逆」〔T10n0279 0439b25〕與次子首語同在一行，經文一氣而下；澄觀於本節末乃出次科之標〔T35n1735 0960b29〕。五相之第五，澄觀繫云「五普賢一人名顯因廣大相」〔0918b17〕。
- 華嚴宗論之牒引——《華嚴經內章門等雜孔目章》T45n1870 於五相寄位序次中列本節之名〔0585b28〕；《十玄門》T45n1868 借本節「經歷一百一十城」之句以證一念成佛義〔0518a19〕。二處皆非本節之釋義，屬義例借用，誌錄。
- 《華嚴經旨歸》T45n1871 ·《華嚴一乘教義分齊章》T45n1866 ·《華嚴法界玄鏡》T45n1883——掃「智照無二」「一百一十城」二式皆零命中〔查無〕。據實標闕，不以他處之文充之。
- 世親《十地經論》T26n1522 · 成唯識 T31n1585 · 攝論 T31n1594 · 解深密 T16n0676——掃「智照無二」零命中〔查無〕。唯識橋之硬鏈在品二十六〈十地品〉，不在本品。
- 澄觀本節疏窗內之自舉外典——〔0960a02–0960b29〕內掃書名符零命中〔查無〕；唯《演義鈔》〔T36n1736 0696b19〕牒本經他處之文互證，非別舉外典。
八、校本定位
- 實叉 T279（底本）：卷八十·本節起〔T10n0279 0439b06〕訖〔0439b26〕行中「有違逆」三字止。依教趣求 0439b06–b09 · 摩頂攝受 0439b09–b10 · 誨示法門 0439b10–b18 · 結益歸本 0439b18–b23 · 轉遇勝緣 0439b23–b26。次子普賢分自〔0439b26〕行中「增長趣求」四字起，與本節末句同行。
- 佛馱 T278（晉譯主對校）：入法界品第三十四·對位段〔T09n0278 0783b27〕–〔0783c17〕。趣求 0783b27–b29 · 摩頂 0783c01–c02 · 誨示 0783c02–c10 · 結益 0783c10–c15 · 見諸友 0783c15–c17（c17 首三字屬本段）；次段對位自同行〔0783c17〕「增長薩婆若大慈悲藏」起。
- 般若 T293（貞元本對校）：入法界品·對位段〔T10n0293 0836c17〕–〔0837a03〕。趣求 0836c17–c19 · 摩頂 0836c19–c21 · 誨示 0836c21–c27 · 結益 0836c27–0837a03；其後插入本節所無之問答段（0837a03–0838a17，未截入）· 還攝 0838a17–a19 · 見諸友 0838a20–a22。
- 澄觀《疏》T35n1735：本節疏窗〔0960a02〕–〔0960b29〕。依教趣求 0960a06–a19 · 見聞證入 0960a19–b19（摩頂攝受 0960a24–a29 · 誨示法門 0960a29–b11 · 結益歸本 0960b11–b19）· 轉遇勝緣 0960b19–b29。五相總標別在末會十門〔0918b02–b24〕。
- 澄觀《演義鈔》T36n1736：本節鈔窗〔0696b14〕–〔0696c05〕。五重無二 0696b15–b19 · 本經互證 0696b19–b21 · 城友開合之例 0696b21–b24 · 示教利喜四義 0696b24–b27 · 疏釋詳略之自誌 0696b27–c02 · 轉遇勝緣疏文三分 0696c03–c05。
- 法藏《探玄記》T35n1733：本節釋段〔0490a17〕–〔0490c02〕。舉法勸修 0490a18–a27 · 依教趣入 0490a27–b05 · 正證法界 0490b05–b23 · 攝用歸本 0490b23–b25 · 成德究竟 0490b25–c02。
- 李通玄《論》T36n1739：〔1008a24〕–〔1008b22〕段（偈頌總釋中牒引本節經文並釋）。
- 智儼《搜玄記》T35n1732：〔0105a01〕–〔0105a19〕段；次科顯因廣大相之標在〔0105a19〕後。
- 判教綱領：《孔目章》T45n1870〔0585b28〕· 《十玄門》T45n1868〔0518a18〕——各一處牒引，見目七。
- 異讀：本單元 T279 範圍〔0439b06〕–〔0439b25〕內大正校記 5 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0439b07〕由【大】｜遊【宮】 · 〔0439b07〕蘇摩那城，住……希欲奉覲（凡26字）【大】｜無此字【聖乙】 · 〔0439b09〕是時，文殊師……攝不現。（凡232字）【大】｜無此字【聖乙】 · 〔0439b13〕以【大】｜已【宋】【元】【明】 · 〔0439b23〕於是，善財【大】｜無此字【聖乙】。
- 原印注存目：2 條（大正原印注／CBETA 編者按語·無
<app>校異·不入上列大正校記之數）：〔0439b07＋〕〔蘇摩…財〕二百六十二字－【聖乙】 · 〔0439b13＋〕〔增長…心〕三百六十二字－【聖乙】。
The last of Sudhana's fifty-three visits, and the one who was there at the start. The whole unit is four hundred and one characters (three hundred and thirty-seven of them Chinese graphs); there are no verses, no question from Sudhana, no humbling of himself and pointing to the superior, and no pointing out of the next friend — of the six divisions that the units of the good friends of this assembly have, this unit has only the division of seeking in accord with the teaching, the remaining five not being furnished. Sudhana passes more than a hundred and ten cities and comes to the city of Sumona, and only stands at the gate holding it in thought; Mañjuśrī does not manifest a body, but stretches out his right hand from far off across a hundred and ten yojanas and lays it on his crown, and tells a stretch of speech that is entirely negative sentences — 「若離信根……皆悉不能」 tr. “if one were to part from the root of faith … all of it one would be wholly unable to do” — every sentence telling what is lacking, and not one telling what is obtained. Chengguan outlines this unit as the fourth of the five marks of the last assembly, the mark of wisdom's illumination being not-two, and says 「文但有三：第一依教趣求、第二見聞證入、第三轉遇勝緣」 tr. “the text has only three: first, seeking in accord with the teaching; second, seeing, hearing, and entering by witnessing; third, turning to meet the surpassing conditions” 〔T35n1735 0960a06〕. There are three matters of weight here: first, why there is no paying of respect and inquiring — Chengguan fastens it to 「以極照無二心境兩亡故，略無敬問」 tr. “because the utmost illumination is not-two and mind and object are both gone, the paying of respect and the inquiring are left out” 〔T35n1735 0960a21〕; second, what 「經由一百一十餘城」 tr. “passing by more than a hundred and ten cities” points to, where Chengguan sets up two senses and lets them stand together without settling; third, the divergence among the houses in their outlines — Chengguan divides into three, Fazang into five great divisions, Zhiyan into three, and Li Tongxuan does not divide by outline at all. 「五相」 tr. “the five marks,” 「智照無二相」 tr. “the mark of wisdom's illumination being not-two,” 「依教趣求」 tr. “seeking in accord with the teaching,” 「見聞證入」 tr. “seeing, hearing, and entering by witnessing,” and 「轉遇勝緣」 tr. “turning to meet the surpassing conditions” are all outline names Chengguan takes over from the ancient worthies; the sūtra text does not itself put forth these names.
I. Doctrinal Outline and Placement
| Outline system | The place of this passage within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter thirty-nine, Entering the Dharma Realm · the fifty-first unit of the last assembly, Mañjuśrī (The Mark of Wisdom's Illumination Being Not-Two) (the ninth assembly, the Jeta Grove · fascicle eighty 〔T10 0439b06〕–〔ending before 0439b26〕); the opening sentence is 「爾時，善財童子依彌勒菩薩摩訶薩教，漸次而行，經由一百一十餘城已」 tr. “at that time, the youth Sudhana, in accord with what the bodhisattva-mahāsattva Maitreya had taught him, went on stage by stage in their order, and after he had passed by more than a hundred and ten cities” 〔T10n0279 0439b06〕, and the closing sentence is 「悉皆親近，恭敬承事，受行其教，無有違逆」 tr. “he drew near to them every one, reverently waited upon and served them, received and put into practice what they taught, and in nothing went against it” 〔0439b25〕 (the unit of Samantabhadra that follows begins with the four graphs 「增長趣求」 tr. “increasing and seeking after” on that same line) |
| Chengguan, Huayan jing shu | Within the sixth of the ten gates of the last assembly, the dividing of the five marks 〔T35n1735 0918b02〕, this is the fourth, the mark of wisdom's illumination being not-two 〔0918b15〕; the outline of this section begins at 〔0960a02〕 with 「自下大文第四明智照無二相」 tr. “from here on, the fourth great division of the text sets forth the mark of wisdom's illumination being not-two,” and ends before the outline of the fifth, the mark of the vastness of the cause, begins 〔0960b29〕. The text has only three — seeking in accord with the teaching 〔0960a06〕 · seeing, hearing, and entering by witnessing 〔0960a19〕 · turning to meet the surpassing conditions 〔0960b19〕 |
| Fazang, Tanxuan ji (the commentary on the sixty-fascicle Avataṃsaka) | ⟨The good friend of the fourth, the mark of wisdom's illumination being not-two⟩ begins at 〔T35n1733 0490a17〕; it is divided into five great divisions — first, raising the Dharma and exhorting to cultivation 〔0490a18〕 · second, entering in accord with the teaching 〔0490a27〕 · third, setting forth the true witnessing of the Dharma realm 〔0490b05〕 · fourth, setting forth the gathering of the function back to the root 〔0490b23〕 · fifth, setting forth the completing of virtue to the utmost 〔0490b25〕; and under entering in accord with the teaching there are opened three further passages, paying respects and taking leave · making his way to that place 〔0490a29〕 · giving rise to the thought and seeking it out 〔0490b03〕, ending at 〔0490c02〕 |
| Li Tongxuan, Xin Huayan jing lun | He does not divide by outline; this section and the section of Samantabhadra are discussed together within the general explanation of the verses; at 〔T36n1739 1008a27〕 he cites the opening sentence of this section and glosses it, and does not set up any separate outline name of『the mark of wisdom's illumination being not-two』 |
| Zhiyan, Souxuan ji | 「第四智照無二相，人名文殊師利」 tr. “the fourth, the mark of wisdom's illumination being not-two; the person's name is Mañjuśrī” 〔T35n1732 0105a01〕; the text has three — distinguishing the exhortation to advance to what is surpassing · choosing out in accord with the teaching, that is, proceeding to enter · truly entering the Dharma realm 〔0105a03〕, and truly entering the Dharma realm is further divided into the first seeing · the second obtaining the benefit 〔0105a12〕. The sūtra text that the opening sentence of his outline points to is earlier than the boundary of this section, and takes in the whole stretch from Maitreya's pointing him out to Mañjuśrī's drawing him in |
| The sixty-fascicle Avataṃsaka T278, the corresponding place | ⟨Entering the Dharma Realm, chapter thirty-four⟩ · the passage of the same scene 〔T09n0278 0783b27–0783c17〕 (matched by the structure of the scene: passing the cities and holding him in mind → stretching out the right hand from far off, rubbing his crown, and admonishing him → showing, teaching, benefiting, and gladdening → drawing himself back in and not being present → increasing the roots of goodness) |
| The forty-fascicle Avataṃsaka T293, the corresponding place | ⟨Entering the Dharma Realm⟩ · the passage of the same scene 〔T10n0293 0836c17–0837a03〕; after this it inserts a long stretch of question and answer that neither of the other two versions has (Sudhana asks Mañjuśrī about the ten skilful dharmas of the land where he originally dwells), which this section does not take in; once the question and answer is over, the forty-fascicle text too has the two passages of drawing back in and of seeing the friends 〔0838a17–0838a22〕, which correspond to the last two passages of this section |
| Vasubandhu, Shidi jing lun (the Treatise on the Ten Grounds Sūtra) T26n1522 | 〔查無〕. That treatise glosses only ⟨The Ten Grounds⟩ and does not correspond to this chapter |
The fourth of the five marks of the last assembly (Chengguan · the sixth of the ten gates of the last assembly) — the names of the five marks and the persons they are fastened to, in Chengguan's own words:
「四後文殊名智照無二相，謂行圓究竟朗悟在懷，照前行等唯一圓智，更無前後明昧等殊故。」 tr. “the fourth, the later Mañjuśrī, is named the mark of wisdom's illumination being not-two — that is, practice being perfect and carried through to the end, a bright awakening is held in the breast, and it illumines the foregoing practice and the rest as being one perfect knowledge only, with no difference of before and after or of bright and dim.” 〔T35n1735 0918b15〕
And after the five marks he fastens a further sentence to it, saying:
「文殊表菩薩地盡心無初相。」 tr. “Mañjuśrī stands for the bodhisattva grounds being exhausted, with the mind having no mark of a beginning.” 〔T35n1735 0918b20〕
The general heading of the outline of this section (Chengguan) —
「自下大文第四明智照無二相，顯前因法生果，體無分別，絕境智等諸二相故。」 tr. “from here on, the fourth great division of the text sets forth the mark of wisdom's illumination being not-two, displaying that where the foregoing dharmas of the cause give birth to the fruit, the substance is without discrimination, because it cuts off object and knowledge and all the other marks of a pair.” 〔T35n1735 0960a02〕
「又善財障盡惑除未始動念，是故反照唯是初心，更無異也，即信智無二。」 tr. “moreover, Sudhana's hindrances being exhausted and his confusions removed, he has never once stirred a thought; therefore, illumining back upon it, it is the first mind only and nothing other — which is faith and knowledge being not-two.” 〔T35n1735 0960a04〕
「文但有三：第一依教趣求、第二見聞證入、第三轉遇勝緣。」 tr. “the text has only three: first, seeking in accord with the teaching; second, seeing, hearing, and entering by witnessing; third, turning to meet the surpassing conditions.” 〔T35n1735 0960a06〕
The three passages under seeing, hearing, and entering by witnessing (Chengguan) —
「文中三：一摩頂攝受。」 tr. “within the text there are three: the first is the gathering in by rubbing the crown of his head.” 〔T35n1735 0960a24〕
The second is the instruction in the Dharma gate 〔0960a29〕 · the third is the concluding benefit and the return to the root 〔0960b11〕.
II. Terminology
| Term in Chinese | Sanskrit as transmitted by the ancient worthies (romanized · a help to pronunciation) | What is attested | Essential sense |
|---|---|---|---|
| the mark of wisdom's illumination being not-two | — (the transcription is left wanting) | The fourth of Chengguan's five marks 〔T35n1735 0918b15〕 · the outline name of this section 〔0960a02〕 | Chengguan glosses it, 「謂行圓究竟朗悟在懷，照前行等唯一圓智，更無前後明昧等殊故」 tr. “that is, practice being perfect and carried through to the end, a bright awakening is held in the breast, and it illumines the foregoing practice and the rest as being one perfect knowledge only, with no difference of before and after or of bright and dim” 〔0918b15〕; the Yanyi chao takes the commentary's phrase 「絕境智等」 tr. “cutting off object and knowledge and the rest” and opens it out into five layers of not-two 〔T36n1736 0696b15〕. The sūtra text does not itself put forth this name |
| more than a hundred and ten cities | — (the transcription is left wanting) | This passage, 「經由一百一十餘城已」 tr. “after he had passed by more than a hundred and ten cities” 〔T10n0279 0439b07〕 | Chengguan sets up two senses and lets them stand together 〔T35n1735 0960a08〕; Fazang takes the one sense 「從初至彌勒定經百十」 tr. “from the first up to Maitreya he must have passed a hundred and ten” 〔T35n1733 0490b01〕; Li Tongxuan takes the one reading 「一時普印前所修法」 tr. “at one time it universally seals the dharmas cultivated before” 〔T36n1739 1008b01〕 (see heading IV · heading VI) |
| the city of Sumona | — (the transcription is left wanting) | This passage, 「到普門國蘇摩那城」 tr. “he came to the city of Sumona in the land of Universal Gate” 〔T10n0279 0439b07〕 | Chengguan glosses it, 「蘇摩那者，此云悅意，即華名也。謂智照一性，悅本心故。即德生城」 tr. “as for Sumona, in this tongue it is Delight of Mind, and it is a flower's name; that is, knowledge illumines the one nature, and so the original mind is delighted. It is the city of Virtue-Born” 〔T35n1735 0960a15〕. The sixty-fascicle text has 「普門城」 tr. “the city of Universal Gate” 〔T09n0278 0783b27〕 · the forty-fascicle text has 「蘇摩那城」 tr. “the city of Sumona” 〔T10n0293 0836c17〕 |
| the land of Universal Gate | — (the transcription is left wanting) | This passage, 「到普門國蘇摩那城」 tr. “he came to the city of Sumona in the land of Universal Gate” 〔T10n0279 0439b07〕 | Chengguan glosses it, 「有本云至普門國，顯攝諸差別歸無二相，即普門故」 tr. “there is a text that says he came to the land of Universal Gate, which displays the gathering in of all the differences and their returning to the mark of not-two, and that is the universal gate” 〔T35n1735 0960a17〕; Fazang glosses it, 「至普門者，攝別歸普故，謂攝前諸差別位，歸此文殊普門故也」 tr. “as for coming to the universal gate, it is that the particular is gathered in and returned to the universal — that is, the various stages of difference before are gathered in and returned to this universal gate of Mañjuśrī” 〔T35n1733 0490b02〕 |
| standing at the gate of that city | — (the transcription is left wanting) | This passage 〔T10n0279 0439b08〕 | Chengguan glosses it, 「言住其門所者，顯解心已極，將入般若無二之門故」 tr. “as for the words that he stood at the gate of that city, they display that the mind of understanding has reached its utmost and is about to enter the gate of wisdom that is not-two” 〔T35n1735 0960a18〕 |
| yojana | — (the transcription is left wanting) | This passage, 「過一百一十由旬」 tr. “passed across a hundred and ten yojanas” 〔T10n0279 0439b10〕 | A numbered measure of road distance; Chengguan distinguishes cities from yojanas, saying 「然過城約超封域，由旬明超數量」 tr. “yet passing the cities is taken as going beyond bounded territories, while the yojanas set forth going beyond amounts of number” 〔T35n1735 0960a26〕 |
| the root of faith | — (the transcription is left wanting) | This passage, 「若離信根」 tr. “if one were to part from the root of faith” 〔T10n0279 0439b11〕 | Faith as a root; Chengguan judges this sentence to stand at the head of the nine sentences, saying 「一闕行本故」 tr. “the first is that the root of practice is lacking” 〔T35n1735 0960b03〕, and again 「初一信根是所闕因，餘皆不能成益」 tr. “the first one, the root of faith, is the cause that is lacking; the rest are all benefits that cannot be brought about” 〔0960b09〕 |
| showing, teaching, benefiting, and gladdening | — (the transcription is left wanting) | This passage, 「示教利喜」 tr. “showed it, taught it, made it of benefit, and gladdened him” 〔T10n0279 0439b18〕 | The Yanyi chao glosses these four graphs word for word, 「總即示教利喜，示謂顯示法門、教謂勸令修行、利謂覺悟成益、喜謂稱根令悅」 tr. “the general one is precisely showing, teaching, benefiting, and gladdening: showing means making the Dharma gate plain to see; teaching means urging him to cultivate the practice; benefiting means awakening him so that the benefit is brought about; gladdening means suiting his capacity so as to delight him” 〔T36n1736 0696b25〕 |
| asaṃkhyeya | — (the transcription is left wanting) | This passage, 「成就阿僧祇法門」 tr. “came to accomplish Dharma gates as many as an asaṃkhyeya” 〔T10n0279 0439b19〕 | The name of a number extremely great |
| dhāraṇī | — (the transcription is left wanting) | This passage, 「令得菩薩無邊際陀羅尼」 tr. “causing him to obtain a bodhisattva's dhāraṇī without any bound or limit” 〔T10n0279 0439b20〕 | A holding-in-all, able to gather in and hold in mind everything without losing it |
| the place of the Way of the practice of Samantabhadra | — (the transcription is left wanting) | This passage, 「令入普賢行道場」 tr. “causing him to enter the place of the Way of the practice of Samantabhadra” 〔T10n0279 0439b22〕 | Chengguan glosses it, 「普賢行道場者，舉足下足皆與普賢行相應故」 tr. “as for the place of the Way of the practice of Samantabhadra, it is that lifting the foot and setting the foot down are alike in accord with the practice of Samantabhadra” 〔T35n1735 0960b13〕 |
| the place where he himself dwells | — (the transcription is left wanting) | This passage, 「及置善財自所住處」 tr. “and setting Sudhana down in the place where he himself dwells” 〔T10n0279 0439b22〕 | Chengguan glosses it, 「自所住處者，即是法界，是文殊大智無住住故」 tr. “as for the place where he himself dwells, it is precisely the Dharma realm, for it is the abiding without abiding of Mañjuśrī's great knowledge” 〔T35n1735 0960b14〕 |
| drawing himself back in and not being present | — (the transcription is left wanting) | This passage, 「文殊師利還攝不現」 tr. “Mañjuśrī drew himself back in and was not present” 〔T10n0279 0439b22〕 | Chengguan glosses it, 「後一句攝用歸本，所作竟故。信窮智境，信相便亡，故云不現」 tr. “the last sentence gathers the function back to the root, because what was to be done is finished. Faith having exhausted the realm of knowledge, the mark of faith straightway is gone, and so it says he was not present” 〔T35n1735 0960b17〕; Fazang glosses it, 「所作既畢，是以不現也」 tr. “what was to be done being already completed, therefore he was not present” 〔T35n1733 0490b25〕 |
| as many as the dust motes of a great thousandfold world of three thousand realms | — (the transcription is left wanting) | This passage, 「及見三千大千世界微塵數諸善知識」 tr. “and he saw good friends as many as the dust motes of a great thousandfold world of three thousand realms” 〔T10n0279 0439b24〕 | A simile for a number extremely great; Chengguan fastens the reason for this number, saying 「又此諸友所得法門，受行各別，文所不具，結廣從略，故總云三千耳」 tr. “moreover, the Dharma gates that these friends obtained, and the receiving and practising of them, are each different, and the text does not furnish them all; the wide is concluded by following the brief, and so it says three thousand in general, that is all” 〔T35n1735 0960b28〕 |
III. Similes and Rhetoric
This section is the narration of the compilers together with Mañjuśrī's instruction, and the sūtra text does not itself set up any simile; every figure taken is within the commentators' glosses, and they are recorded here as follows.
(1) Rhetoric · an instruction that is negative sentences throughout — the stretch that Mañjuśrī tells, from 「若離信根」 tr. “if one were to part from the root of faith” 〔T10n0279 0439b11〕 to 「皆悉不能」 tr. “all of it one would be wholly unable to do” 〔0439b18〕, is sentence after sentence in the negative form of 「不」 tr. “not,” 「離」 tr. “part from,” 「退失」 tr. “fall away and lose,” and 「便以為足」 tr. “straightway take it that this is enough,” and not one sentence tells outright what Sudhana has obtained. Chengguan judges the manner of it, saying 「即舉失顯得，謂若離信根等、不了法性等，反顯善財有信根等、能了法性等」 tr. “this is to raise the losing so as to display the gaining — that is, ‘if one were to part from the root of faith’ and the rest, and ‘one would not understand the nature of dharmas’ and the rest, display in reverse that Sudhana has the root of faith and the rest, and is able to understand the nature of dharmas and the rest” 〔T35n1735 0960a29〕. Fazang judges the manner of it in the same way, saying 「先舉所作行闕、後顯不能入理，則顯善財無此失故能得斯法」 tr. “first he raises the lacking of the practice that is to be done, and afterward displays the inability to enter the principle, which then displays that Sudhana is without these failings and so is able to obtain this Dharma” 〔T35n1733 0490b10〕.
(2) Rhetoric · the nine sentences of parallel construction on 「所闕行法」 tr. “the practices that are lacking” — from 「若離信根」 tr. “if one were to part from the root of faith” 〔T10n0279 0439b11〕 to 「不為如來之所憶念」 tr. “one were not held in mind by the Tathāgata” 〔0439b14〕 there are nine sentences running on together, each listing one thing that is lacking. Chengguan's outline of them word for word is 「於中先列所闕行法。文有九句，前七闕因：一闕行本故；二求小故心劣，處生死而憂悔；三橫不具；四豎不進；五滯一善；六不廣求；七不起無住行願。後二闕緣」 tr. “within this, he first lists the practices that are lacking. The text has nine sentences; the first seven are the lacking of the cause: the first, that the root of practice is lacking; the second, that because he seeks what is small his mind is of a low sort, and dwelling in birth-and-death he grieves and regrets; the third, that crosswise it is not complete; the fourth, that lengthwise he does not press forward; the fifth, that he is stuck in one root of goodness; the sixth, that he does not seek widely; the seventh, that he does not give rise to the vow of practice that abides nowhere. The last two are the lacking of the condition” 〔T35n1735 0960b02〕. Counting the sentences of the base text one by one, the first seven are 「若離信根」 tr. “if one were to part from the root of faith,” 「心劣憂悔」 tr. “the mind being of a low sort and grieved and full of regret,” 「功行不具」 tr. “the practices one has worked at not being complete,” 「退失精勤」 tr. “the diligence falling away and being lost,” 「於一善根心生住著」 tr. “toward some one root of goodness the mind giving rise to a stopping and a clinging,” 「於少功德便以為足」 tr. “toward some little merit and virtue straightway taking it that this is enough,” 「不能善巧發起行願」 tr. “not being able skilfully to give rise to the vow of practice”; and the last two are 「不為善知識之所攝護」 tr. “not being gathered in and guarded by good friends,” 「不為如來之所憶念」 tr. “not being held in mind by the Tathāgata” — nine sentences in all, which agrees with Chengguan's outline.
(3) Rhetoric · the five sentences of 「如是」 tr. “such as this” set against the nine sentences of 「若」 tr. “whether it be” — from 「不能了知如是法性」 tr. “one would not be able to understand and know a nature of dharmas such as this” 〔T10n0279 0439b14〕 onward, first five sentences begin with 「如是」 tr. “such as this” (the nature of dharmas · the guiding principle · the Dharma gate · the course of practice · the realm), then nine sentences begin with 「若」 tr. “whether it be” (knowing universally and throughout · knowing in its every kind · exhaustively down to its source and bottom · understanding · proceeding into · explaining · distinguishing · knowing by witnessing · obtaining), and at the last the four graphs 「皆悉不能」 tr. “all of it one would be wholly unable to do” gather them up in general 〔0439b18〕. Chengguan outlines this, saying 「不能成益中，有十五句，前六約所知理事、後九約能知分齊」 tr. “within the benefits that cannot be brought about there are fifteen sentences: the first six are taken by the principle and the events that are known, the latter nine by the measure to which the knowing is able to reach” 〔T35n1735 0960b06〕; counting the base text plainly, the sentences of 「如是」 tr. “such as this” are five and the sentences of 「若」 tr. “whether it be” are nine, fourteen in all, and whether the one sentence 「不能了知」 tr. “would not be able to understand and know” enters into the number of the first six is not separately set out in the commentary.
(4) Rhetoric · the parallel construction of the five sentences of 「無邊際」 tr. “without any bound or limit” — in the passage of the concluding benefit, from 「令得菩薩無邊際陀羅尼」 tr. “causing him to obtain a bodhisattva's dhāraṇī without any bound or limit” 〔T10n0279 0439b20〕 to 「無邊際智」 tr. “knowledge without any bound or limit” 〔0439b21〕, five sentences run on together, and every one of them is capped with the three graphs 「無邊際」 tr. “without any bound or limit” (dhāraṇī · vow · samādhi · spiritual power · knowledge). Of these five sentences Chengguan glosses only the last, and glosses it together with the first of the eight particular ones, saying 「前智光明即般若方便，後無邊智即智波羅蜜」 tr. “the earlier, the light of knowledge, is wisdom together with skilful means; the later, knowledge without bound or limit, is the perfection of knowledge” 〔T35n1735 0960b12〕; the middle four he does not gloss, and the Yanyi chao records of itself 「二三四五並皆不釋」 tr. “the second, third, fourth, and fifth are not glossed at all” 〔T36n1736 0696b28〕.
(5) The figure taken in the stretching out of the right hand from far off (Chengguan) —
- What the figure rests on: the hand's being stretched out from far off, and the right hand's being the right.
- The body of the figure: Mañjuśrī's gathering Sudhana in.
- The sense displayed: 「始信該於極果，故曰遙申。隨順行成，故曰右手。」 tr. “the faith of the beginning takes in the fruit of the utmost, and so it says stretched out from far off. Practice is brought to completion by according with what comes, and so it says the right hand.” 〔T35n1735 0960a25〕 And of the laying on of the hand upon the crown he says 「按頂表於攝受，亦以普法置心頂故，信至極故」 tr. “the laying on of the hand upon the crown stands for the gathering in, and also it is that the universal Dharma is set upon the crown of his mind, because faith has reached its utmost” 〔0960a28〕. Of the rubbing of the crown Fazang says 「摩善財頂者，示以普法灌其頂也」 tr. “as for rubbing the crown of Sudhana's head, it is showing that the universal Dharma is poured over his crown” 〔T35n1733 0490b09〕.
(6) The threefold setting side by side of the pure gate, the mixed gate, and the pure and mixed being without obstruction (Chengguan) —
- What the figure rests on: the friends before, met one by one · the friends here, seen all at once · Samantabhadra alone, furnished with all the friends before.
- The body of the figure: the meeting with good friends.
- The sense displayed: 「又前諸友一一各逢即是純門，此中諸友一時頓見即顯雜門，後普賢一人具前諸友即純雜無礙。」 tr. “moreover, the friends before being met one by one, each in turn, is precisely the pure gate; the friends here being seen all at once and at a stroke displays the mixed gate; and Samantabhadra alone at the last being furnished with all the friends before is precisely the pure and the mixed being without obstruction.” 〔T35n1735 0960b25〕
(7) The examples of the night spirits and of the elder Liberation (the Yanyi chao glossing one city with many friends, and one friend across many cities) — to gloss the two senses of the commentary on the opening and combining of cities and friends, the chao raises one example for each: 「如諸夜神多在佛會」 tr. “as the night spirits are for the most part within the Buddha's assembly” 〔T36n1736 0696b22〕 · 「如解脫處經十二年求於《普眼經》歷城多等」 tr. “as in the place of Liberation, twelve years were passed in seeking the Puyan jing, and the cities gone through were many, and the like” 〔0696b23〕.
IV. Collation with Parallel Translations
The witness texts in Chinese for the principal sentences of this passage: Śikṣānanda T279 (the base text · the eighty-fascicle Avataṃsaka, chapter thirty-nine) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka, Entering the Dharma Realm, chapter thirty-four) · Prajñā T293 (the Zhenyuan translation, the forty-fascicle Avataṃsaka, Entering the Dharma Realm). All three are recorded in full without being judged.
Sentence One Seeking in Accord with the Teaching · Passing from City to City
| Witness text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At that time, the youth Sudhana, in accord with what the bodhisattva-mahāsattva Maitreya had taught him, went on stage by stage in their order, and after he had passed by more than a hundred and ten cities, he came to the city of Sumona in the land of Universal Gate, stood at the gate of that city, held Mañjuśrī in his thought, contemplated along with what he met, cast about and sought him out, hoping that he might wait upon him and see him | T10n0279 0439b06 |
| Buddhabhadra T278 | At that time, the youth Sudhana, having in this manner passed through and travelled a hundred and ten cities, came to the side of the city of Universal Gate, held it in thought and stood there, contemplated the ten directions, and single-mindedly and wholly sought after Mañjuśrī | T09n0278 0783b27 |
| Prajñā T293 | At that time, the youth Sudhana, having passed through and travelled a hundred and ten cities, came to the city of Sumona and stood at the gate; he held Mañjuśrī in his thought, accorded with him and called him to mind, contemplated everywhere, and hoped that he might wait upon him and see him | T10n0293 0836c17 |
What the divergences attach to: (a) The wording of the number of cities — the eighty-fascicle text has 「經由一百一十餘城已」 tr. “after he had passed by more than a hundred and ten cities,” with the graph 「餘」 tr. “more than”; the sixty-fascicle text has 「經遊百一十城」 tr. “passed through and travelled a hundred and ten cities”; the forty-fascicle text has 「經遊一百一十城已」 tr. “having passed through and travelled a hundred and ten cities” — neither of the latter two has the graph 「餘」 tr. “more than.” (b) The place he came to — the eighty-fascicle text has the two names put forth together, 「普門國蘇摩那城」 tr. “the city of Sumona in the land of Universal Gate”; the sixty-fascicle text has 「普門城」 tr. “the city of Universal Gate”; the forty-fascicle text has 「蘇摩那城」 tr. “the city of Sumona.” (c) The wording that carries on from what came before — the eighty-fascicle text has the sentence 「依彌勒菩薩摩訶薩教」 tr. “in accord with what the bodhisattva-mahāsattva Maitreya had taught him,” which the sixty- and the forty-fascicle texts do not have. (d) The sixty-fascicle text alone has a sentence of Sudhana's own speech, 「何當會遇，面奉慈顏」 tr. “when shall I meet with him and wait face to face upon his kindly countenance” 〔T09n0278 0783b29〕, which the eighty- and the forty-fascicle texts do not have. All three are recorded without being judged.
Sentence Two Mañjuśrī Stretches Out His Right Hand from Far Off and Rubs His Crown
| Witness text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Just at this time, Mañjuśrī stretched out his right hand from far off, passed across a hundred and ten yojanas, laid it on the crown of Sudhana's head, and spoke words in this manner | T10n0279 0439b09 |
| Buddhabhadra T278 | Mañjuśrī stretched out his right hand from far off, passed across a hundred and ten yojanas, reached the city of Universal Gate, rubbed the crown of Sudhana's head, and spoke thus | T09n0278 0783c01 |
| Prajñā T293 | At that time, the youth Mañjuśrī, from a hundred and ten yojanas away, stretched out his right hand from far off, reached the city of Sumona, and rubbed the crown of Sudhana's head | T10n0293 0836c19 |
What the divergences attach to: (a) The wording of the touch upon the crown — the eighty-fascicle text has 「按善財頂」 tr. “laid it on the crown of Sudhana's head”; the sixty- and the forty-fascicle texts both have 「摩善財頂」 tr. “rubbed the crown of Sudhana's head.” (b) The graph for stretching out — the eighty- and the sixty-fascicle texts have 「伸」 tr. “stretch out”; the forty-fascicle text has 「申」 tr. “stretch out.” (c) The forty-fascicle text adds the two graphs 「童子」 tr. “youth” under Mañjuśrī's name. (d) The sixty- and the forty-fascicle texts both have a wording of arrival, 「至普門城」 tr. “reached the city of Universal Gate” and 「至蘇摩那城」 tr. “reached the city of Sumona,” which the eighty-fascicle text does not have.
Sentence Three The Instruction in the Dharma Gate · The Practices That Are Lacking
| Witness text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Well done! Well done! Son of good family! If one were to part from the root of faith, so that the mind were of a low sort and grieved and full of regret, the practices worked at not complete, the diligence fallen away and lost, so that toward some one root of goodness the mind gave rise to a stopping and a clinging, so that toward some little merit and virtue one straightway took it that this was enough, so that one were not able skilfully to give rise to the vow of practice, so that one were not gathered in and guarded by good friends, so that one were not held in mind by the Tathāgata | T10n0279 0439b10 |
| Buddhabhadra T278 | Well done! Well done! Son of good family! If one were to part from the root of faith, the grieving and the regret sinking the mind, the practices worked at not complete, the diligence fallen away and lost; so that toward some little merit and virtue one straightway took it that this was enough; so that toward some one root of goodness the mind gave rise to a stopping and a clinging; so that one did not well give rise to a bodhisattva's vow of practice, so that one were not gathered in and guarded by good friends, so that one were not held in mind by the Tathāgata | T09n0278 0783c02 |
| Prajñā T293 | Well done! Well done! Son of good family! If one were to part from the root of faith, so that the mind gave rise to weariness and disgust, so that the will of the mind were of a low sort, the practices worked at not complete, the diligence fallen away and lost, so that toward some little root of goodness one gave rise to a contentment, so that one did not well give rise to every vow of practice, so that one were unable to draw near to the good friends | T10n0293 0836c21 |
What the divergences attach to: (a) The second sentence — the eighty-fascicle text has 「心劣憂悔」 tr. “the mind being of a low sort and grieved and full of regret”; the sixty-fascicle text has 「憂悔心沒」 tr. “the grieving and the regret sinking the mind”; the forty-fascicle text opens it into two sentences, 「心生疲厭」 tr. “the mind giving rise to weariness and disgust” and 「心志下劣」 tr. “the will of the mind being of a low sort.” (b) The order of the fifth and sixth sentences — the eighty-fascicle text has 「於一善根心生住著」 tr. “toward some one root of goodness the mind giving rise to a stopping and a clinging” first and 「於少功德便以為足」 tr. “toward some little merit and virtue straightway taking it that this is enough” after, while the sixty-fascicle text has the two the other way about. (c) The seventh sentence — the eighty-fascicle text has 「不能善巧發起行願」 tr. “not being able skilfully to give rise to the vow of practice”; the sixty-fascicle text has 「不善發起菩薩行願」 tr. “not well giving rise to a bodhisattva's vow of practice”; the forty-fascicle text has 「不善發起一切行願」 tr. “not well giving rise to every vow of practice.” (d) The last two sentences — the eighty- and the sixty-fascicle texts both have the two sentences 「不為善知識之所攝護，不為如來之所憶念」 tr. “not being gathered in and guarded by good friends, not being held in mind by the Tathāgata,” while the forty-fascicle text combines them into the one sentence 「不能親近諸善知識」 tr. “being unable to draw near to the good friends” and has no sentence of the Tathāgata's holding in mind. Fazang outlines the text of the sixty-fascicle version as ten sentences 〔T35n1733 0490b12〕, and Chengguan outlines the text of the eighty-fascicle version as nine sentences 〔T35n1735 0960b03〕.
Sentence Four The Benefits That Cannot Be Brought About
| Witness text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | one would not be able to understand and know a nature of dharmas such as this, a guiding principle such as this, a Dharma gate such as this, a course of practice such as this, a realm such as this | T10n0279 0439b14 |
| Buddhabhadra T278 | all such as these would be wholly unable to understand and know a nature of dharmas such as this, a guiding principle such as this, a course of practice such as this, an abiding such as this | T09n0278 0783c06 |
| Prajñā T293 | it being so, one would not be able to understand and know a nature of dharmas such as this, a guiding principle such as this, a Dharma gate such as this, a realm such as this, a dwelling place such as this | T10n0293 0836c24 |
| Śikṣānanda T279 | whether it be to know it universally and throughout, whether it be to know it in its every kind, whether it be to know it exhaustively down to its source and bottom, whether it be to understand it, whether it be to proceed into it, whether it be to explain it, whether it be to distinguish it, whether it be to know it by witnessing it, whether it be to obtain it — all of it one would be wholly unable to do | T10n0279 0439b16 |
| Buddhabhadra T278 | whether it be to know it universally and throughout, whether it be to know it in its every kind, whether it be to know it exhaustively down to its source and bottom, whether it be to proceed into it by stages, whether it be to explain it, whether it be to distinguish it, whether it be to know it by witnessing it, whether it be to obtain it | T09n0278 0783c08 |
| Prajñā T293 | whether it be to know it everywhere and throughout, whether it be to know it in some small part, whether it be to know it in its depth, whether it be to know it exhaustively down to its source and bottom, whether it be to contemplate it, whether it be to enter it by witnessing it, whether it be to obtain it — all of it one would be wholly unable to do | T10n0293 0836c26 |
What the divergences attach to: (a) The number of the sentences of 「如是」 tr. “such as this” — the eighty-fascicle text has five (the nature of dharmas · the guiding principle · the Dharma gate · the course of practice · the realm); the sixty-fascicle text has four (the nature of dharmas · the guiding principle · the course of practice · the abiding); the forty-fascicle text has five (the nature of dharmas · the guiding principle · the Dharma gate · the realm · the dwelling place). (b) The number of the sentences of 「若」 tr. “whether it be” — the eighty-fascicle text has nine; the sixty-fascicle text has eight (it has no sentence of 「解了」 tr. “understanding,” and 「趣入」 tr. “proceeding into” is written 「漸趣入」 tr. “proceeding into by stages”); the forty-fascicle text has seven (its first three sentences are 「普遍知」 tr. “knowing everywhere and throughout,” 「少分知」 tr. “knowing in some small part,” 「甚深知」 tr. “knowing in its depth,” and its last three are 「觀察」 tr. “contemplating,” 「證入」 tr. “entering by witnessing,” 「獲得」 tr. “obtaining”). (c) The graph for exhausting the bottom — the eighty- and the forty-fascicle texts have 「盡源底」 tr. “exhaustively down to its source and bottom”; the sixty-fascicle text has 「盡原底」 tr. “exhaustively down to its source and bottom.” (d) Fazang outlines the four sentences and eight sentences of the sixty-fascicle text as twelve sentences 〔T35n1733 0490b18〕, and Chengguan outlines the text of the eighty-fascicle version as fifteen sentences 〔T35n1735 0960b06〕.
Sentence Five Showing, Teaching, Benefiting, and Gladdening · The Concluding Benefit
| Witness text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Just at this time, Mañjuśrī set forth and told this Dharma, showed it, taught it, made it of benefit, and gladdened him | T10n0279 0439b18 |
| Buddhabhadra T278 | Just at this time, Mañjuśrī, having shown and taught and instructed the youth Sudhana, comforted him and caused him to rejoice and leap for joy | T09n0278 0783c10 |
| Prajñā T293 | Just at this time, Mañjuśrī set forth and told this Dharma, showed it, taught it, made it of benefit, and gladdened him | T10n0293 0836c27 |
| Śikṣānanda T279 | causing the youth Sudhana to come to accomplish Dharma gates as many as an asaṃkhyeya, to be furnished with the great light of knowledge that is measureless, causing him to obtain a bodhisattva's dhāraṇī without bound or limit, vows without bound or limit, samādhis without bound or limit, spiritual powers without bound or limit, knowledge without bound or limit, causing him to enter the place of the Way of the practice of Samantabhadra, and setting Sudhana down in the place where he himself dwells | T10n0279 0439b19 |
| Buddhabhadra T278 | causing him to come to accomplish Dharma gates as many as an asaṃkhyeya, to obtain the great light of knowledge that is measureless, measureless bodhisattva dhāraṇīs, measureless great vows, measureless samādhis, measureless spiritual powers, measureless wisdom — all of them already accomplished | T09n0278 0783c11 |
| Prajñā T293 | causing the youth Sudhana to be furnished and complete in numberless Dharma gates; to be furnished with the great light of knowledge that is without bound | T10n0293 0836c28 |
| Prajñā T293 | entering deeply into the many kinds of gates of mindfulness of the Buddha, the gate of dhāraṇī without bound or limit, the gate of eloquence without bound or limit, the gate of samādhi without bound or limit, the gate of spiritual power without bound or limit, the gate of the knowledge of vows without bound or limit; entering deeply into the wheel of all the practices and vows of Samantabhadra | T10n0293 0836c29 |
What the divergences attach to: (a) The wording of the showing and teaching — the eighty- and the forty-fascicle texts alike have 「宣說此法，示教利喜」 tr. “set forth and told this Dharma, showed it, taught it, made it of benefit, and gladdened him”; the sixty-fascicle text opens it out as 「示教誨已，慰諭令其歡喜踊躍」 tr. “having shown and taught and instructed him, comforted him and caused him to rejoice and leap for joy.” (b) The graphs that cap the sentences — the eighty-fascicle text caps five sentences with 「無邊際」 tr. “without bound or limit”; the sixty-fascicle text caps six sentences with 「無量」 tr. “measureless”; the forty-fascicle text has six gates each with the graph 「門」 tr. “gate” appended, the first being 「種種念佛門」 tr. “the gate of the various kinds of mindfulness of the Buddha,” and the latter five capped with 「無邊際」 tr. “without bound or limit.” (c) The forty-fascicle text alone has the two items 「念佛門」 tr. “the gate of mindfulness of the Buddha” and 「辯才門」 tr. “the gate of eloquence,” which the eighty- and the sixty-fascicle texts do not have; the eighty- and the sixty-fascicle texts have the item 「神通」 tr. “spiritual power,” and the forty-fascicle text has it too; and the four items of the eighty-fascicle text 「願」 tr. “vow,” 「三昧」 tr. “samādhi,” 「神通」 tr. “spiritual power,” 「智」 tr. “knowledge” appear in the forty-fascicle text as 「三昧門」 tr. “the gate of samādhi,” 「神通門」 tr. “the gate of spiritual power,” 「願智門」 tr. “the gate of the knowledge of vows,” which combines 「願」 tr. “vow” and 「智」 tr. “knowledge” into one. (d) The wording of entering Samantabhadra — the eighty-fascicle text has 「令入普賢行道場」 tr. “causing him to enter the place of the Way of the practice of Samantabhadra”; the sixty-fascicle text has 「復令得入普賢所行道場之內」 tr. “and further caused him to obtain entry within the place of the Way that Samantabhadra practises”; the forty-fascicle text has 「深入普賢諸行願輪」 tr. “entering deeply into the wheel of all the practices and vows of Samantabhadra.”
Sentence Six Gathering the Function Back to the Root · Turning to Meet the Surpassing Conditions
| Witness text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Mañjuśrī drew himself back in and was not present | T10n0279 0439b22 |
| Buddhabhadra T278 | and further caused him to obtain entry within the place of the Way that Samantabhadra practises. Having set Sudhana down in the place where he himself dwells, Mañjuśrī drew himself back in and was not present | T09n0278 0783c14 |
| Prajñā T293 | he drew back his spiritual power and all at once was not present | T10n0293 0838a19 (the forty-fascicle text, after the showing, teaching, benefiting, and gladdening, first inserts a long stretch of question and answer that neither of the other two versions has, 0837a03–0838a17, and only when that is over does this sentence come) |
| Śikṣānanda T279 | Thereupon Sudhana held it in thought and contemplated it, single-mindedly wishing to see Mañjuśrī | T10n0279 0439b23 |
| Śikṣānanda T279 | and he saw good friends as many as the dust motes of a great thousandfold world of three thousand realms, and drew near to them every one, reverently waited upon and served them, received and put into practice what they taught, and in nothing went against it | T10n0279 0439b24 |
| Buddhabhadra T278 | Thereupon Sudhana came to see good friends equal in number to the dust motes of a great thousandfold world of three thousand realms, and did not go against what they taught | T09n0278 0783c15 |
What the divergences attach to: (a) The eighty-fascicle text has the sentence 「善財思惟觀察，一心願見文殊師利」 tr. “Sudhana held it in thought and contemplated it, single-mindedly wishing to see Mañjuśrī” before the seeing of the friends, while the sixty-fascicle text does not have this sentence and goes straight to 「得見」 tr. “came to see.” (b) The wording of the waiting upon and serving — the eighty-fascicle text opens it out into the four sentences 「悉皆親近，恭敬承事，受行其教，無有違逆」 tr. “drew near to them every one, reverently waited upon and served them, received and put into practice what they taught, and in nothing went against it”; the sixty-fascicle text draws it in to the one sentence 「不違其教」 tr. “did not go against what they taught.” (c) The wording of the three thousand — the eighty-fascicle text has 「三千大千世界微塵數」 tr. “as many as the dust motes of a great thousandfold world of three thousand realms”; the sixty-fascicle text has 「三千大千世界微塵等」 tr. “equal in number to the dust motes of a great thousandfold world of three thousand realms.” (d) The forty-fascicle text here first joins on to the stretch of question and answer that this section does not have, and only when that is over come the two passages of drawing back in 〔0838a19〕 and of seeing the friends 〔0838a20–a22〕, the words of the seeing of the friends being 「悉皆親近承事供養，令生歡喜；於所誘誨，隨順受行」 tr. “drew near to them every one, waited upon, served, and made offerings to them, causing them to be glad; and what they instructed him in, he received and put into practice in accord with them” 〔T10n0293 0838a21〕. All three are recorded without being judged.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) On what ground wisdom's illumination being not-two is set up — the sūtra text does not itself put forth the four graphs 「智照無二」 tr. “wisdom's illumination being not-two”; this name comes from the sixth of Chengguan's ten gates of the last assembly, and is fastened to the one person of the later Mañjuśrī: 「四後文殊名智照無二相，謂行圓究竟朗悟在懷，照前行等唯一圓智，更無前後明昧等殊故。」 tr. “the fourth, the later Mañjuśrī, is named the mark of wisdom's illumination being not-two — that is, practice being perfect and carried through to the end, a bright awakening is held in the breast, and it illumines the foregoing practice and the rest as being one perfect knowledge only, with no difference of before and after or of bright and dim.” 〔T35n1735 0918b15〕 And where the outline of this section begins he states the sense of it again: 「顯前因法生果，體無分別，絕境智等諸二相故。」 tr. “displaying that where the foregoing dharmas of the cause give birth to the fruit, the substance is without discrimination, because it cuts off object and knowledge and all the other marks of a pair.” 〔0960a03〕 Therefore whenever this passage is spoken of as wisdom's illumination being not-two, that is fastened to Chengguan's outline, and is not the sūtra's own outright telling.
(2) The five layers of not-two within 「絕境智等」 tr. “cutting off object and knowledge and the rest” — the Yanyi chao opens out the commentary's phrase 「絕境智等」 tr. “cutting off object and knowledge and the rest” one by one: 「謂一境智無二；二始末無二，亦信智無二；三染靜無二；四智斷無二；五理事無二。」 tr. “that is: first, object and knowledge are not-two; second, beginning and end are not-two, which is also faith and knowledge being not-two; third, the defiled and the still are not-two; fourth, knowledge and cutting off are not-two; fifth, principle and events are not-two.” 〔T36n1736 0696b15〕 And it concludes with the reason for it: 「由證理事無二義，故染淨兩亡，惑性智性一性平等，始末無差、能所齊融，亦不生二，不二分別故。」 tr. “because the sense of principle and events being not-two is witnessed, the defiled and the pure are both gone, the nature of confusion and the nature of knowledge are of one nature and equal, beginning and end are without difference, what is able and what is its object are fused alike, and neither does a pair arise, because there is no discriminating of two or not-two.” 〔0696b17〕 The chao further cites a passage from elsewhere in this same sūtra as a mutual witness: 「心不稱量諸二法，但恒了達法無二。諸法若二若不二，於中必竟無所著。」 tr. “the mind does not weigh out the dharmas of a pair, but ever understands through and through that dharmas are not-two. Whether dharmas be two or not-two, in the midst of it there is in the end nothing clung to.” 〔T36n1736 0696b19〕
(3) Faith and knowledge not-two · beginning and end one and the same mind — Chengguan fastens Sudhana's arriving here and illumining back upon his first mind: 「又善財障盡惑除未始動念，是故反照唯是初心，更無異也，即信智無二。」 tr. “moreover, Sudhana's hindrances being exhausted and his confusions removed, he has never once stirred a thought; therefore, illumining back upon it, it is the first mind only and nothing other — which is faith and knowledge being not-two.” 〔T35n1735 0960a04〕 And in his general discussion of the three thousand friends he puts forth the dividing of beginning and end: 「初文殊一人，為信心之始；次至後文殊，為智滿之終。」 tr. “the first Mañjuśrī, one person, is the beginning of the mind of faith; coming next to the later Mañjuśrī, that is the end where knowledge is full.” 〔0960b23〕
(4) Why there is no paying of respect and inquiring, and no manifesting of a body — in this section Sudhana from first to last says not one word of himself, and Mañjuśrī is not seen to manifest a body. Chengguan fastens the reason for it: 「以極照無二心境兩亡故，略無敬問。」 tr. “because the utmost illumination is not-two and mind and object are both gone, the paying of respect and the inquiring are left out.” 〔T35n1735 0960a21〕 And again: 「信解雙絕故，不見現身而反照。未移信心，故申右手。又不見乃為真見，但了自心空般若故。」 tr. “because faith and understanding are both cut off, he does not see a body manifested but illumines back upon it. The mind of faith has not shifted, and so the right hand is stretched out. Moreover, not seeing is the true seeing, for it is only understanding the empty wisdom of one's own mind.” 〔0960a22〕 What Zhiyan fastens to it runs together with this: 「所以不云說法，證無言說故。所以此中普見，為表見大智普照不二故。所以不言見文殊，顯普照離見相故。」 tr. “the reason it does not say that he told the Dharma is that what is witnessed has no telling in words. The reason there is universal seeing here is that it stands for seeing that the great knowledge illumines universally and is not-two. The reason it does not say that he saw Mañjuśrī is that it displays that the universal illumining is apart from the mark of seeing.” 〔T35n1732 0105a12〕
(5) The difference between passing cities and passing yojanas — Chengguan distinguishes what these two numbers stand for: 「然過城約超封域，由旬明超數量。又前越諸位斷德，後越諸位智地。」 tr. “yet passing the cities is taken as going beyond bounded territories, while the yojanas set forth going beyond amounts of number. Moreover, the former goes beyond the virtue of cutting off that belongs to the stages, and the latter goes beyond the ground of knowledge that belongs to the stages.” 〔T35n1735 0960a26〕 What Fazang fastens to it is put in terms of the stages: 「言過一百一十由旬者，徹過如前差別之位，至此平等普門之所。」 tr. “as for the words that he passed across a hundred and ten yojanas, it is passing right through the stages of difference as before, and arriving at this place of the equal universal gate.” 〔T35n1733 0490b07〕
(6) The teaching method of raising the losing so as to display the gaining — Mañjuśrī's whole stretch is made of negative sentences, and Chengguan judges the method of it: 「即舉失顯得，謂若離信根等、不了法性等，反顯善財有信根等、能了法性等。」 tr. “this is to raise the losing so as to display the gaining — that is, ‘if one were to part from the root of faith’ and the rest, and ‘one would not understand the nature of dharmas’ and the rest, display in reverse that Sudhana has the root of faith and the rest, and is able to understand the nature of dharmas and the rest.” 〔T35n1735 0960a29〕 And he gathers up where the nine sentences tend: 「約法功歸於信，約人前友之法皆由文殊。」 tr. “taken by the dharma, the merit returns to faith; taken by the person, the dharmas of the friends before all come by way of Mañjuśrī.” 〔0960b09〕
(7) The place of the Way of the practice of Samantabhadra and the place where he himself dwells being each the other — Chengguan first glosses the two names separately and then glosses them together: 「又普賢道場即法界理，自所住處即文殊智，此亦義同示於後友普賢之境。」 tr. “moreover, the place of the Way of Samantabhadra is precisely the principle of the Dharma realm, and the place where he himself dwells is precisely the knowledge of Mañjuśrī; and this too is in sense the same as pointing out the realm of the later friend Samantabhadra.” 〔T35n1735 0960b15〕 The Yanyi chao records the reason for this of itself: 「文無正示，故云義同。」 tr. “the text has no outright pointing out, and so it says that it is the same in sense.” 〔T36n1736 0696c03〕
(8) Why he was not present — Chengguan glosses the drawing back in and not being present: 「後一句攝用歸本，所作竟故。信窮智境，信相便亡，故云不現。」 tr. “the last sentence gathers the function back to the root, because what was to be done is finished. Faith having exhausted the realm of knowledge, the mark of faith straightway is gone, and so it says he was not present.” 〔T35n1735 0960b17〕 What Fazang fastens to it is put in terms of the place of setting down: 「以普賢道場是文殊自所住處，還安善財置於此處，同己所得。所作既畢，是以不現也。」 tr. “because the place of the Way of Samantabhadra is the very place where Mañjuśrī himself dwells, he settles Sudhana back and sets him down in this place, the same as what he himself has obtained. What was to be done being already completed, therefore he was not present.” 〔T35n1733 0490b23〕
(9) What the friends' giving no pointing out stands for — from this section onward, neither the three thousand friends nor the later Samantabhadra has anyone point the way, and Chengguan fastens what this stands for: 「然此諸友及後普賢皆無指授者，表證法界離此彼相故。」 tr. “yet that these friends and the later Samantabhadra all give no pointing out stands for the Dharma realm that is witnessed being apart from the marks of this and that.” 〔T35n1735 0960b19〕 And he puts forth two senses of the three thousand friends: 「此三千友乃有多義：一者成前，尚是文殊之益；二者順後，為入理方便。」 tr. “these three thousand friends have several senses: the first is that they complete what came before, being still the benefit of Mañjuśrī; the second is that they accord with what comes after, being the skilful means of entering the principle.” 〔0960b21〕
(10) The assignment of a stage is not the sūtra text judging of itself — as to the assignment of the five marks to stages, Chengguan first records the two tracks of the ancient worthies and then puts forth his evenhanded words: 「光統等師皆配地位。」 tr. “masters such as Guangtong all assign the stages.” 〔T35n1735 0918b03〕 「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失。」 tr. “both have their reason — that is, since each single stage is furnished with many Dharma gates, how could it be allowed that the mind of an ordinary person may not practise and seek the dharma of the good friend? Therefore not assigning them stands to reason. Yet where there is no order of stages, this does not obstruct the order of stages; to display the stages is the ordinary rule, and to assign them is no fault either.” 〔T35n1735 0918b04–b07〕 And at the last he records of himself what he takes: 「且依古德配為五相。」 tr. “for the present I follow the ancient worthies and assign them as five marks.” 〔0918b07〕 Therefore whenever this unit is spoken of as assigned to such and such a stage, that is Chengguan's assignment taken over from the ancient worthies, and the sūtra text does not judge it of itself.
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their houses marked)
Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (running through the text of the eighty-fascicle Avataṃsaka · principal)
- The outline of this section divides into three — seeking in accord with the teaching 〔0960a06〕 · seeing, hearing, and entering by witnessing 〔0960a19〕 · turning to meet the surpassing conditions 〔0960b19〕.
- Of 「經游百一十餘城」 tr. “passing through and travelling more than a hundred and ten cities” he sets up two senses and lets them stand together: 「然此游城復有二義：一但從彌勒至於文殊，自經百一十城，非連取前。二者加前百一十友，故云餘城，即通取前友，普收諸法歸一照故。」 tr. “yet this travelling of the cities has two senses again: the first is that only from Maitreya to Mañjuśrī he passes of himself a hundred and ten cities, and it does not take in what came before; the second is that the hundred and ten friends before are added, and so it says ‘more than’ cities — that is, it takes in the friends before together, gathering all the dharmas universally and returning them to one illumination.” 〔0960a08〕 Under the two senses he further sets a difficulty and answers it himself, opening two ways in which cities and friends are matched: 「一者友必依城，則一城一友。二者或於一城值於多友，或求一友歷於多城，而要具一百一十，以順表法故。」 tr. “the first is that a friend must rest upon a city, and then it is one city, one friend. The second is that sometimes in one city he meets with many friends, and sometimes in seeking one friend he goes through many cities, but the whole must be furnished as a hundred and ten so as to accord with the dharma it stands for.” 〔0960a13〕 The Yanyi chao raises an example for each — 「如諸夜神多在佛會」 tr. “as the night spirits are for the most part within the Buddha's assembly” 〔T36n1736 0696b22〕 · 「如解脫處經十二年求於《普眼經》歷城多等」 tr. “as in the place of Liberation, twelve years were passed in seeking the Puyan jing, and the cities gone through were many, and the like” 〔0696b23〕.
- The glosses on the place names — Sumona 〔0960a15〕 · the land of Universal Gate 〔0960a17〕 · standing at the gate of that city 〔0960a18〕.
- The outline of the instruction in the Dharma gate — the nine sentences of what is lacking 〔0960b02〕 · the fifteen sentences of the benefits that cannot be brought about 〔0960b06〕 · the gathering back to faith 〔0960b08〕.
- The outline of the concluding benefit and the return to the root — 「於中十句：前九結益甚深，初一總、餘八別。」 tr. “within it there are ten sentences: the first nine conclude that the benefit is very deep, the first one being general and the remaining eight particular.” 〔0960b11〕 The Yanyi chao glosses its 「總」 tr. “general” as 「總即示教利喜，示謂顯示法門、教謂勸令修行、利謂覺悟成益、喜謂稱根令悅」 tr. “the general one is precisely showing, teaching, benefiting, and gladdening: showing means making the Dharma gate plain to see; teaching means urging him to cultivate the practice; benefiting means awakening him so that the benefit is brought about; gladdening means suiting his capacity so as to delight him” 〔T36n1736 0696b25〕, and it records of itself how far the commentary goes in glossing the particular sentences: 「經從「具足無量」下別句，疏隨難釋，先出初句異於第六，二三四五並皆不釋。」 tr. “from ‘furnished with the measureless’ down, the sūtra's sentences are the particular ones, and the commentary glosses as the difficulty requires: it first puts forth how the first sentence differs from the sixth, and the second, third, fourth, and fifth it does not gloss at all.” 〔0696b27〕
- The outline of turning to meet the surpassing conditions — three parts: 〔T36n1736 0696c04〕「疏文分三：初標二章、二、「然此諸友」下料揀、三「又此諸友所得」〔0696c05〕下指廣在餘。」 tr. “the commentary's text divides into three: first, the raising of the two headings; second, from ‘yet these friends’ down, the sorting out; third, from ‘moreover, what these friends obtained’ down, the pointing out that the wide is to be found elsewhere.” The general discussion of the three thousand friends divides into three 〔T35n1735 0960b22〕 · the threefold pure and mixed 〔0960b25〕 · concluding the wide by following the brief 〔0960b28〕.
Fazang, Tanxuan ji T35n1733 (the commentary on the sixty-fascicle Avataṃsaka · the deep source of judgments)
- The name of the outline is the same as Chengguan's, but the dividing of the passages differs — 「第四智照無二相知識者，顯前因法生果體無分別，絕境智等諸二相故。」 tr. “as for the good friend of the fourth, the mark of wisdom's illumination being not-two: it displays that where the foregoing dharmas of the cause give birth to the fruit the substance is without discrimination, because it cuts off object and knowledge and all the other marks of a pair.” 〔0490a17〕 It is divided into five great divisions: first, raising the Dharma and exhorting to cultivation 〔0490a18〕 · second, entering in accord with the teaching 〔0490a27〕 · third, setting forth the true witnessing of the Dharma realm 〔0490b05〕 · fourth, setting forth the gathering of the function back to the root 〔0490b23〕 · fifth, setting forth the completing of virtue to the utmost 〔0490b25〕; and under entering in accord with the teaching there are opened three further passages, paying respects and taking leave · making his way to that place 〔0490a29〕 · giving rise to the thought and seeking it out 〔0490b03〕.
- His gloss on the number of cities takes one sense — 「今從彌勒却向文殊，還行百一十城，故知從初至彌勒定經百十故也。」 tr. “now from Maitreya he turns back toward Mañjuśrī and walks a hundred and ten cities again; therefore it is known that from the first up to Maitreya he must have passed a hundred and ten.” 〔0490a29〕
- His gloss on the universal gate — 「至普門者，攝別歸普故，謂攝前諸差別位，歸此文殊普門故也。」 tr. “as for coming to the universal gate, it is that the particular is gathered in and returned to the universal — that is, the various stages of difference before are gathered in and returned to this universal gate of Mañjuśrī.” 〔0490b02〕
- A note on the edition — 「此中漢本經欠十七行文，今勘梵本竝翻補訖。」 tr. “in this place the sūtra in the Han text wants seventeen lines of text; now, having collated the Sanskrit text, they have all been translated and supplied.” 〔0490b04〕
- The outline of the true witnessing of the Dharma realm — 「三「作是念時」下明正證法界，以表智照無二平等義故。無見敬、申請等也。」 tr. “third, from ‘when he made this thought’ down, it sets forth the true witnessing of the Dharma realm, so as to stand for the sense that wisdom's illumination is not-two and equal. There is no seeing and paying respect, no setting forth of a request, and the like.” 〔0490b05〕 Of the passage of the rubbing of the crown he says 「初申手摩頂」 tr. “first, stretching out the hand and rubbing the crown” 〔0490b07〕.
- The practices that are lacking he outlines from the text of the sixty-fascicle version as ten sentences 〔0490b12〕 · the inability to enter the principle as twelve sentences 〔0490b18〕.
- The outline of the concluding benefit — 「三「是文殊」下明所成益，於中二：初讚慰令喜；二「令得」下明得法」 tr. “third, from ‘at that time Mañjuśrī’ down, it sets forth the benefit brought about, within which there are two: first, praising and comforting him so that he is gladdened; second, from ‘causing him to obtain’ down, setting forth the obtaining of the Dharma” 〔0490b19〕; the obtaining of the Dharma again divides into two layers: 〔0490b21〕「初令得廣多差別法，有七句可知；二「復令得入」〔0490b22〕下令得普賢廣大法」 tr. “first, causing him to obtain the wide and many differentiated dharmas, in seven sentences, which can be known; second, from ‘further causing him to enter’ down, causing him to obtain the wide and great Dharma of Samantabhadra” — what the first seven sentences obtain are the wide and many differentiated dharmas, and the entering of the place of the Way of Samantabhadra is the wide and great Dharma of Samantabhadra.
- The gathering of the function back to the root 〔0490b23〕 · the ten virtues of the completing of virtue to the utmost 〔0490b25〕; the names of the ten virtues word for word are 「一成悲智德、二寂用德、三深廣德、四正懃德、五證教德、六行願德、七照境德、八破障德、九成位德、十修普德也」 tr. “first, the virtue of completing compassion and knowledge; second, the virtue of stillness and function; third, the virtue of depth and breadth; fourth, the virtue of right diligence; fifth, the virtue of witnessing and teaching; sixth, the virtue of practice and vow; seventh, the virtue of illumining the realm; eighth, the virtue of breaking the hindrances; ninth, the virtue of completing the stages; tenth, the virtue of cultivating the universal” 〔0490b28〕 (the sūtra text that these ten virtues are matched to lies below 「增長」 tr. “increasing” in the sixty-fascicle version, and belongs to the passage that corresponds to the next unit).
Li Tongxuan, Xin Huayan jing lun T36n1739 (a divergent track by way of what the text stands for)
- He does not divide by outline; within the general explanation of the verses he cites the opening sentence of this section and glosses it — 「以一切十方諸佛及一切眾生同為一法界國土，無別體故。」 tr. “because all the Buddhas of the ten directions and all beings alike make up one land of the Dharma realm, and there is no separate substance.” 〔1008a28〕
- His gloss on the number of cities puts forth a further sense — 「經遊一百一十城者，明一時普印前所修法，無前後故。」 tr. “as for passing through and travelling a hundred and ten cities, it sets forth that at one time it universally seals the dharmas cultivated before, because there is no before and after.” 〔1008b01〕
- His gloss on seeing the three thousand friends — 「思惟觀察一心願見文殊師利、見三千大千世界微塵數善知識者，即明以文殊師利法身智慧等同，普見一切不異文殊之體，明總相也。」 tr. “as for holding it in thought and contemplating it and single-mindedly wishing to see Mañjuśrī, and seeing good friends as many as the dust motes of a great thousandfold world of three thousand realms — this sets forth that, the Dharma-body wisdom of Mañjuśrī being equal and the same, he universally sees that all of them are not other than the substance of Mañjuśrī, which sets forth the mark of the whole.” 〔1008b02〕
- Where he gathers up the tendency of the whole stretch — 「意明不離初信心中菩提體根本智，修差別智滿普賢行，充滿十方塵剎重重普賢行海，是自行滿。」 tr. “the intent is to set forth that, without parting from the root knowledge that is the substance of awakening within the mind of the first faith, he cultivates the knowledge of differences and fulfils the practice of Samantabhadra, filling the dust-mote lands of the ten directions with layer upon layer of the sea of the practice of Samantabhadra — this is the fullness of his own practice.” 〔1008b16〕
Zhiyan, Souxuan ji T35n1732 (the six marks interpenetrating · a track of outline set apart)
- The name of the outline and the name of the Dharma gate — 「第四智照無二相，人名文殊師利，入普見順知識教法門，亦云菩薩寂靜法門。」 tr. “the fourth, the mark of wisdom's illumination being not-two; the person's name is Mañjuśrī; he enters the Dharma gate of universal seeing and according with what the good friend teaches, which is also called the bodhisattva's Dharma gate of stillness.” 〔0105a01〕
- The text divides into three 〔0105a03〕; his gloss on the land of Universal Gate — 「普門國是文殊一暫化處也，亦可智所依普法耳。」 tr. “the land of Universal Gate is a place where Mañjuśrī transforms for a moment; or it may be taken as the universal dharma upon which knowledge rests, that is all.” 〔0105a10〕.
- The true entering by witnessing divides into two, with three sentences of 「所以」 tr. “the reason” — 「第三正證入中有二：初見、二獲益。所以不云說法，證無言說故。所以此中普見，為表見大智普照不二故。所以不言見文殊，顯普照離見相故。」 tr. “third, within the true entering by witnessing there are two: the first, the seeing; the second, the obtaining of the benefit. The reason it does not say that he told the Dharma is that what is witnessed has no telling in words. The reason there is universal seeing here is that it stands for seeing that the great knowledge illumines universally and is not-two. The reason it does not say that he saw Mañjuśrī is that it displays that the universal illumining is apart from the mark of seeing.” 〔0105a11〕
Zhiyan, Huayan jing neizhangmen deng zamu zhang T45n1870 · Shixuan men T45n1868 (citations within the frameworks that classify the teachings)
- The table of the order of the assignment of the five marks to stages — 「自下智照無二相知識。約一乘別教。無相吉祥觀照勝智勇決猛盛究竟。普賢自在所行法門義」 tr. “from here on, the good friend of the mark of wisdom's illumination being not-two. Taken by the distinct teaching of the one vehicle. The markless auspicious one, contemplating and illumining with surpassing knowledge, brave and decisive, fierce and abounding, carried to the end. The sense of the Dharma gate that Samantabhadra practises in sovereign freedom” 〔T45n1870 0585b28〕.
- The borrowing of this section's sentence on the number of cities to establish the sense that awakening is accomplished in one thought — 「故下明善財從文殊所。發心求善知識。經歷一百一十城已。而不如一念得見普賢菩薩。故知得入此緣起大海。一念豈不成佛耶」 tr. “therefore below it sets forth that Sudhana, from the place of Mañjuśrī, gave rise to the mind and sought good friends, and having gone through a hundred and ten cities, it was still not the equal of obtaining sight of the bodhisattva Samantabhadra in one thought. Therefore it is known that, entering this great sea of arising by conditions, how should one thought not accomplish Buddhahood” 〔T45n1868 0518a18〕.
Recorded Without Being Judged
- The number of divisions in the outlines: Chengguan divides into three — seeking in accord with the teaching · seeing, hearing, and entering by witnessing · turning to meet the surpassing conditions 〔T35n1735 0960a06〕; Fazang divides into five great divisions — raising the Dharma and exhorting to cultivation · entering in accord with the teaching · truly witnessing the Dharma realm · gathering the function back to the root · completing virtue to the utmost, and under entering in accord with the teaching he further opens three passages, paying respects and taking leave · making his way to that place · giving rise to the thought and seeking it out 〔T35n1733 0490a18〕; Zhiyan divides into three — distinguishing the exhortation to advance to what is surpassing · choosing out in accord with the teaching, that is, proceeding to enter · truly entering the Dharma realm 〔T35n1732 0105a03〕; Li Tongxuan does not divide by outline, and discusses this section and the section of Samantabhadra together in one place 〔T36n1739 1008a24〕. What the four houses set up is each a track of its own.
- What 「經由一百一十餘城」 tr. “passing by more than a hundred and ten cities” points to: Chengguan sets up two senses and lets them stand together 〔T35n1735 0960a08〕; Fazang takes 「從初至彌勒定經百十」 tr. “from the first up to Maitreya he must have passed a hundred and ten” 〔T35n1733 0490b01〕; Li Tongxuan takes 「一時普印前所修法，無前後故」 tr. “at one time it universally seals the dharmas cultivated before, because there is no before and after” 〔T36n1739 1008b01〕; the Shixuan men borrows this sentence and sets it against the seeing of Samantabhadra in one thought, so as to establish the sense of the one vehicle that awakening is accomplished in one thought 〔T45n1868 0518a18〕. All four are recorded.
- The number of sentences of the practices that are lacking: Chengguan outlines the text of the eighty-fascicle version as nine sentences 〔T35n1735 0960b03〕, and Fazang outlines the text of the sixty-fascicle version as ten sentences 〔T35n1733 0490b12〕; the number of sentences of the benefits that cannot be brought about: Chengguan fifteen sentences 〔T35n1735 0960b06〕, Fazang twelve sentences 〔T35n1733 0490b18〕. The versions the two houses rest upon are not the same.
- The gloss on 「普門」 tr. “the universal gate”: Chengguan has 「顯攝諸差別歸無二相，即普門故」 tr. “it displays the gathering in of all the differences and their returning to the mark of not-two, and that is the universal gate” 〔T35n1735 0960a17〕; Fazang has 「攝別歸普故，謂攝前諸差別位，歸此文殊普門故也」 tr. “the particular is gathered in and returned to the universal — that is, the various stages of difference before are gathered in and returned to this universal gate of Mañjuśrī” 〔T35n1733 0490b02〕; Zhiyan has 「文殊一暫化處也，亦可智所依普法耳」 tr. “a place where Mañjuśrī transforms for a moment; or it may be taken as the universal dharma upon which knowledge rests, that is all” 〔T35n1732 0105a11〕.
- The gloss on 「還攝不現」 tr. “drawing himself back in and not being present”: Chengguan has 「信窮智境，信相便亡，故云不現」 tr. “faith having exhausted the realm of knowledge, the mark of faith straightway is gone, and so it says he was not present” 〔T35n1735 0960b18〕; Fazang has 「所作既畢，是以不現也」 tr. “what was to be done being already completed, therefore he was not present” 〔T35n1733 0490b25〕.
- The structure of the three versions: the eighty- and the sixty-fascicle texts both have the sentence 「還攝不現」 tr. “he drew himself back in and was not present” after the showing, teaching, benefiting, and gladdening, and so enter the passage of turning to meet the surpassing conditions; the forty-fascicle text, after the showing, teaching, benefiting, and gladdening, first inserts a long stretch of question and answer that this section does not have (Sudhana asks Mañjuśrī about the ten skilful dharmas of the land where he originally dwells), and only when that is over come 「還攝神力，忽然不現」 tr. “he drew back his spiritual power and all at once was not present” 〔T10n0293 0838a19〕 and the text of the seeing of the good friends; the order of the three versions at the end of this stretch differs.
- The assignment to stages: Chengguan records the two tracks of the ancient worthies — Dharma-master Yi and the treatise of the Terrace Mountain, 「但隨文散釋，更無別配」 tr. “they only explain as the text runs and make no separate assignment” · 「光統等師皆配地位」 tr. “masters such as Guangtong all assign the stages” 〔T35n1735 0918b03〕; the two tracks are recorded side by side. What follows is Chengguan's explicit judgement: 「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失」 tr. “both have their reason — that is, since each single stage is furnished with many Dharma gates, how could it be allowed that the mind of an ordinary person may not practise and seek the dharma of the good friend? Therefore not assigning them stands to reason. Yet where there is no order of stages, this does not obstruct the order of stages; to display the stages is the ordinary rule, and to assign them is no fault either” 〔T35n1735 0918b04–b07〕, and at the last records of himself that what he takes is 「且依古德配為五相」 tr. “for the present I follow the ancient worthies and assign them as five marks” 〔0918b07〕.
All the divergences above are settled accounts of the ancient worthies and settled text of the versions, and are recorded without being judged.
VII. Cross-Reading and Lineage
- Cross-reading within this assembly (the earlier Mañjuśrī and the later Mañjuśrī) — the Mañjuśrī of this section is the very Mañjuśrī seen at the head of the last assembly. In his general discussion of the three thousand friends Chengguan gathers up the two places together in one: 「初文殊一人，為信心之始；次至後文殊，為智滿之終，故此總見三千等友；後之普賢，理智無二。」 tr. “the first Mañjuśrī, one person, is the beginning of the mind of faith; coming next to the later Mañjuśrī, that is the end where knowledge is full, and so here he sees in general the three thousand friends and the rest; and the Samantabhadra who comes after is principle and knowledge being not-two.” 〔T35n1735 0960b23〕 And in the gate of drawing together under the two stations, among the ten gates of the last assembly, he distinguishes the three senses in which Mañjuśrī and Samantabhadra are set opposite (what is able and what is its object · understanding and practice · principle and knowledge) 〔0918a09〕.
- The joining of this section to the next unit (Samantabhadra · the mark of the vastness of the cause) — the closing sentence of this section, 「無有違逆」 tr. “in nothing went against it” 〔T10n0279 0439b25〕, and the opening words of the next unit stand on one and the same line, the sūtra text running straight on; and Chengguan puts forth the heading of the next division at the end of this section 〔T35n1735 0960b29〕. Of the fifth of the five marks Chengguan fastens the words 「五普賢一人名顯因廣大相」 tr. “the fifth, Samantabhadra, one person, is named the mark of displaying the vastness of the cause” 〔0918b17〕.
- Citations within the treatises of the Huayan house — the Huayan jing neizhangmen deng zamu zhang T45n1870 lists the name of this section within the order of the assignment of the five marks to stages 〔0585b28〕; the Shixuan men T45n1868 borrows this section's sentence 「經歷一百一十城」 tr. “having gone through a hundred and ten cities” so as to establish the sense that awakening is accomplished in one thought 〔0518a19〕. Neither of the two places is a gloss on this section; they are borrowings for the sake of an illustration, and are recorded.
- The Huayan jing zhigui T45n1871 · the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Fajie xuanjing T45n1883 — sweeping them for the two forms 「智照無二」 tr. “wisdom's illumination being not-two” and 「一百一十城」 tr. “a hundred and ten cities” yields no hits at all 〔查無〕. The want is marked as it stands, and text from elsewhere is not put in its place.
- Vasubandhu, Shidi jing lun T26n1522 · the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Jieshenmi jing T16n0676 — sweeping them for 「智照無二」 tr. “wisdom's illumination being not-two” yields no hits at all 〔查無〕. The hard link of the mind-only bridge is in chapter twenty-six, ⟨The Ten Grounds⟩, and not in this chapter.
- Outside texts that Chengguan raises of himself within the window of his commentary on this section — sweeping within 〔0960a02–0960b29〕 for the marks of book titles yields no hits at all 〔查無〕; only the Yanyi chao 〔T36n1736 0696b19〕 cites a passage from elsewhere in this same sūtra as a mutual witness, which is not the raising of a separate outside text.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): fascicle eighty · this section begins 〔T10n0279 0439b06〕 and ends where the three graphs 「有違逆」 tr. “went against it” stop within the line 〔0439b26〕. Seeking in accord with the teaching 0439b06–b09 · the gathering in by the rubbing of the crown 0439b09–b10 · the instruction in the Dharma gate 0439b10–b18 · the concluding benefit and the return to the root 0439b18–b23 · turning to meet the surpassing conditions 0439b23–b26. The unit of Samantabhadra that follows begins with the four graphs 「增長趣求」 tr. “increasing and seeking after” within the line 〔0439b26〕, on the same line as the closing sentence of this section.
- Buddhabhadra T278 (the Jin translation, the principal witness for collation): Entering the Dharma Realm, chapter thirty-four · the corresponding passage 〔T09n0278 0783b27〕–〔0783c17〕. Seeking 0783b27–b29 · rubbing the crown 0783c01–c02 · the instruction 0783c02–c10 · the concluding benefit 0783c10–c15 · seeing the friends 0783c15–c17 (the first three graphs of c17 belong to this stretch); the corresponding passage of the next stretch begins on the same line 〔0783c17〕 with 「增長薩婆若大慈悲藏」 tr. “increasing the treasury of great compassion of omniscience”.
- Prajñā T293 (the Zhenyuan version, for collation): Entering the Dharma Realm · the corresponding passage 〔T10n0293 0836c17〕–〔0837a03〕. Seeking 0836c17–c19 · rubbing the crown 0836c19–c21 · the instruction 0836c21–c27 · the concluding benefit 0836c27–0837a03; after this it inserts the stretch of question and answer that this section does not have (0837a03–0838a17, not taken in) · drawing back in 0838a17–a19 · seeing the friends 0838a20–a22.
- Chengguan, Huayan jing shu T35n1735: the window of the commentary on this section 〔0960a02〕–〔0960b29〕. Seeking in accord with the teaching 0960a06–a19 · seeing, hearing, and entering by witnessing 0960a19–b19 (the gathering in by the rubbing of the crown 0960a24–a29 · the instruction in the Dharma gate 0960a29–b11 · the concluding benefit and the return to the root 0960b11–b19) · turning to meet the surpassing conditions 0960b19–b29. The general heading of the five marks stands apart, among the ten gates of the last assembly 〔0918b02–b24〕.
- Chengguan, Yanyi chao T36n1736: the window of the chao on this section 〔0696b14〕–〔0696c05〕. The five layers of not-two 0696b15–b19 · the mutual witness from this same sūtra 0696b19–b21 · the examples of the opening and combining of cities and friends 0696b21–b24 · the four senses of showing, teaching, benefiting, and gladdening 0696b24–b27 · its own record of how far the commentary's glossing goes 0696b27–c02 · the three parts of the commentary's text on turning to meet the surpassing conditions 0696c03–c05.
- Fazang, Tanxuan ji T35n1733: the stretch glossing this section 〔0490a17〕–〔0490c02〕. Raising the Dharma and exhorting to cultivation 0490a18–a27 · entering in accord with the teaching 0490a27–b05 · truly witnessing the Dharma realm 0490b05–b23 · gathering the function back to the root 0490b23–b25 · completing virtue to the utmost 0490b25–c02.
- Li Tongxuan, Xin Huayan jing lun T36n1739: the stretch 〔1008a24〕–〔1008b22〕 (within the general explanation of the verses he cites the sūtra text of this section and glosses it).
- Zhiyan, Souxuan ji T35n1732: the stretch 〔0105a01〕–〔0105a19〕; the heading of the next division, the mark of displaying the vastness of the cause, stands after 〔0105a19〕.
- The frameworks that classify the teachings: the Kongmu zhang T45n1870 〔0585b28〕 · the Shixuan men T45n1868 〔0518a18〕 — one citation in each, see heading VII.
- Variant readings: within the range of T279 covered by this unit, 〔0439b06〕–〔0439b25〕, the Taishō base text carries 5 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0439b07〕由【大】｜遊【宮】 · 〔0439b07〕蘇摩那城，住……希欲奉覲（凡26字）【大】｜無此字【聖乙】 · 〔0439b09〕是時，文殊師……攝不現。（凡232字）【大】｜無此字【聖乙】 · 〔0439b13〕以【大】｜已【宋】【元】【明】 · 〔0439b23〕於是，善財【大】｜無此字【聖乙】.
- Notes of the original printing, recorded for the record: 2 items (notes of the original Taishō printing / CBETA editorial remarks, carrying no
<app>collation and not counted among the Taishō collation notes listed above): 〔0439b07＋〕〔蘇摩…財〕二百六十二字－【聖乙】 · 〔0439b13＋〕〔增長…心〕三百六十二字－【聖乙】.