華嚴經 品三十九 入法界品 · 普賢菩薩（顯因廣大相）Avataṃsaka Sūtra · Entering the Dharma Realm · Samantabhadra (The Mark of the Vastness of the Cause)
善財所歷，澄觀科作『一百一十城』『五十三位』；到最後這一位面前，他沒有問。
普賢先問他：「善男子！汝見我此神通力不？」
他答：「唯然！已見。」——然後補了一句：「此不思議大神通事，唯是如來之所能知。」
已見，而不敢說已知。這一句，是全經給修行人留下的最後一個分寸。
其後經文說他「與普賢等，與諸佛等」，十二個「等」字一路排下去。澄觀判這是『義當等覺』，並說果海離言，所以經文不說他成佛。
再往下，說的就不是善財了。九十九偈，普賢只說佛的功德，說到末後結德的一偈——
「剎塵心念可數知，大海中水可飲盡，虛空可量風可繫，無能盡說佛功德。」
其後再一偈勸信：「若有聞斯功德海，而生歡喜信解心，如所稱揚悉當獲，慎勿於此懷疑念。」八十卷經，到此為止。
且看到此地。
What Sudhana passed through, Chengguan's outline makes ‘a hundred and ten cities’ and ‘fifty-three positions’; and before this last one, he did not ask.
Samantabhadra asks him first: “Good man! Do you see this power of spiritual power of mine?”
He answers: “Yes indeed, I have seen it.” — and then adds a line: “This inconceivable matter of great spiritual power — only a tathāgata is able to know it.”
Having seen, and not daring to say he knows. That one sentence is the last measure of restraint the whole sūtra leaves to a practitioner.
The sūtra goes on to say that he is “equal to Samantabhadra and equal to all the buddhas,” with twelve graphs of “equal” running down the line. Chengguan judges this to be ‘in meaning corresponding to equal awakening,’ and says that since the ocean of the fruit is apart from words, the sūtra does not say that he becomes a buddha.
Further down, it is no longer Sudhana that is spoken of. In ninety-nine stanzas Samantabhadra speaks only of the merit and virtue of the Buddha, down to the final stanza, which concludes his virtue —
“The motes of dust in the lands and the thoughts of the mind may still be counted and known, the water within the great ocean may still be drunk dry, space may still be measured and the wind still be bound — yet none is able to speak to the end of the merit and virtue of the Buddha.”
After it comes one more stanza, which exhorts to faith: “If there are those who hear this ocean of merit and virtue and give rise to a mind of joy, faith, and understanding, they shall obtain all that has been extolled; on no account harbor doubt about this.” The sūtra in eighty fascicles ends here.
Look no further than this place for now.
〔T10 0439〕
增長趣求一切智慧，廣大悲海，益大慈雲，普觀眾生，生大歡喜，安住菩薩寂靜法門；普緣一切廣大境界，學一切佛廣大功德，入一切佛決定知見，增一切智助道之法，善修一切菩薩深心，知三世佛出興次第；入一切法海，轉一切法輪，生一切世間，入於一切菩薩願海，住一切劫修菩薩行，照明一切如來境界，長養一切菩薩諸根；獲一切智清淨光明，普照十方，除諸暗障，智周法界；於一切佛剎、一切諸有，普現其身，靡不周遍；摧一切障，入無礙法，住於法界平等之地；觀察普賢解脫境界，即聞普賢菩薩摩訶薩名字、行願、助道、正道、諸地、地方便、地入、地勝進、地住、地修習、地境界、地威力、地同住。
渴仰欲見普賢菩薩，即於此金剛藏菩提場，毘盧遮那如來師子座前，一切寶蓮華藏座上，起等虛空界廣大心、捨一切剎離一切著無礙心、普行一切無礙法無礙心、遍入一切十方海無礙心、普入一切智境界清淨心、觀道場莊嚴明了心、入一切佛法海廣大心、化一切眾生界周遍心、淨一切國土無量心、住一切劫無盡心、趣如來十力究竟心。
善財童子起如是心時，由自善根力、一切如來所加被力、普賢菩薩同善根力故，見十種瑞相。何等為十？所謂：見一切佛剎清淨，一切如來成正等覺；見一切佛剎清淨，無諸惡道；見一切佛剎清淨，眾妙蓮華以為嚴飾；見一切佛剎清淨，一切眾生身心清淨；見一切佛剎清淨，種種眾寶之所莊嚴；見一切佛剎清淨，一切眾生諸相嚴身；見一切佛剎清淨，諸莊嚴雲以覆其上；見一切佛剎清淨，一切眾生互起慈心，遞相利益，不為惱害；見一切佛剎清淨，道場莊嚴；見一切佛剎清淨，一切眾生心常念佛。是為十。
〔T10 0440〕
又見十種光明相。何等為十？所謂：見一切世界所有微塵，一一塵中，出一切世界微塵數佛光明網雲，周遍照耀；一一塵中，出一切世界微塵數佛光明輪雲，種種色相周遍法界；一一塵中，出一切世界微塵數佛色像寶雲，周遍法界；一一塵中，出一切世界微塵數佛光焰輪雲，周遍法界；一一塵中，出一切世界微塵數眾妙香雲，周遍十方，稱讚普賢一切行願大功德海；一一塵中，出一切世界微塵數日月星宿雲，皆放普賢菩薩光明，遍照法界；一一塵中，出一切世界微塵數一切眾生身色像雲，放佛光明，遍照法界；一一塵中，出一切世界微塵數一切佛色像摩尼雲，周遍法界；一一塵中，出一切世界微塵數菩薩身色像雲，充滿法界，令一切眾生皆得出離、所願滿足；一一塵中，出一切世界微塵數如來身色像雲，說一切佛廣大誓願，周遍法界。是為十。
時，善財童子見此十種光明相已，即作是念：「我今必見普賢菩薩，增益善根，見一切佛；於諸菩薩廣大境界，生決定解，得一切智。」
於時，善財普攝諸根，一心求見普賢菩薩，起大精進，心無退轉。即以普眼觀察十方一切諸佛、諸菩薩眾所見境界，皆作得見普賢之想；以智慧眼觀普賢道，其心廣大猶如虛空，大悲堅固猶如金剛，願盡未來常得隨逐普賢菩薩，念念隨順，修普賢行，成就智慧，入如來境，住普賢地。
時，善財童子即見普賢菩薩，在如來前眾會之中，坐寶蓮華師子之座，諸菩薩眾所共圍遶，最為殊特，世無與等；智慧境界無量無邊，難測難思，等三世佛，一切菩薩無能觀察。見普賢身一一毛孔，出一切世界微塵數光明雲，遍法界、虛空界、一切世界，除滅一切眾生苦患，令諸菩薩生大歡喜；見一一毛孔，出一切佛剎微塵數種種色香焰雲，遍法界、虛空界一切諸佛眾會道場，而以普熏；見一一毛孔，出一切佛剎微塵數雜華雲，遍法界、虛空界一切諸佛眾會道場，雨眾妙華；見一一毛孔，出一切佛剎微塵數香樹雲，遍法界、虛空界一切諸佛眾會道場，雨眾妙香；見一一毛孔，出一切佛剎微塵數妙衣雲，遍法界、虛空界一切諸佛眾會道場，雨眾妙衣；見一一毛孔，出一切佛剎微塵數寶樹雲，遍法界、虛空界一切諸佛眾會道場，雨摩尼寶；見一一毛孔，出一切佛剎微塵數色界天身雲，充滿法界，歎菩提心；見一一毛孔，出一切佛剎微塵數梵天身雲，勸諸如來轉妙法輪；見一一毛孔，出一切佛剎微塵數欲界天主身雲，護持一切如來法輪；見一一毛孔，念念中出一切佛剎微塵數三世佛剎雲，遍法界、虛空界，為諸眾生，無歸趣者為作歸趣，無覆護者為作覆護，無依止者為作依止；見一一毛孔，念念中出一切佛剎微塵數清淨佛剎雲，遍法界、虛空界，一切諸佛於中出世，菩薩眾會悉皆充滿；見一一毛孔，念念中出一切佛剎微塵數淨不淨佛剎雲，遍法界、虛空界，令雜染眾生皆得清淨；見一一毛孔，念念中出一切佛剎微塵數不淨淨佛剎雲，遍法界、虛空界，令雜染眾生皆得清淨；見一一毛孔，念念中出一切佛剎微塵數不淨佛剎雲，遍法界、虛空界，令純染眾生皆得清淨；見一一毛孔，念念中出一切佛剎微塵數眾生身雲，遍法界、虛空界，隨其所應，教化眾生，皆令發阿耨多羅三藐三菩提心；見一一毛孔，念念中出一切佛剎微塵數菩薩身雲，遍法界、虛空界，稱揚種種諸佛名號，令諸眾生增長善根。見一一毛孔，念念中出一切佛剎微塵數菩薩身雲，遍法界、虛空界一切佛剎，宣揚一切諸佛菩薩從初發意所生善根；見一一毛孔，念念中出一切佛剎微塵數菩薩身雲，遍法界、虛空界，於一切佛剎一一剎中，宣揚一切菩薩願海及普賢菩薩清淨妙行；見一一毛孔，念念中出普賢菩薩行雲，令一切眾生心得滿足，具足修集一切智道；見一一毛孔，出一切佛剎微塵數正覺身雲，於一切佛剎，現成正覺，令諸菩薩增長大法、成一切智。
爾時，善財童子見普賢菩薩如是自在神通境界，身心遍喜，踊躍無量；重觀普賢一一身分、一一毛孔，悉有三千大千世界。風輪、水輪、地輪、火輪，大海、江河及諸寶山、須彌、鐵圍，村營、城邑、宮殿、園苑，一切地獄、餓鬼、畜生、閻羅王界，天龍八部、人與非人，欲界、色界、無色界處，日月星宿、風雲雷電、晝夜月時及以年劫、諸佛出世、菩薩眾會、道場莊嚴；如是等事，悉皆明見。如見此世界，十方所有一切世界悉如是見；如見現在十方世界，前際、後際一切世界亦如是見，各各差別，不相雜亂。如於此毘盧遮那如來所，示現如是神通之力；於東方蓮華德世界賢首佛所，現神通力亦復如是。如賢首佛所；如是東方一切世界。如東方；南、西、北方，四維、上、下，一切世界諸如來所，現神通力當知悉爾。如十方一切世界；如是十方一切佛剎，一一塵中皆有法界諸佛眾會，一一佛所普賢菩薩坐寶蓮華師子座上現神通力悉亦如是。彼一一普賢身中，皆現三世一切境界、一切佛剎、一切眾生、一切佛出現、一切菩薩眾，及聞一切眾生言音、一切佛言音、一切如來所轉法輪、一切菩薩所成諸行、一切如來遊戲神通。
〔T10 0441〕
善財童子見普賢菩薩如是無量不可思議大神通力，即得十種智波羅蜜。何等為十？所謂：於念念中，悉能周遍一切佛剎智波羅蜜；於念念中，悉能往詣一切佛所智波羅蜜；於念念中，悉能供養一切如來智波羅蜜；於念念中，普於一切諸如來所聞法受持智波羅蜜；於念念中，思惟一切如來法輪智波羅蜜；於念念中，知一切佛不可思議大神通事智波羅蜜；於念念中，說一句法盡未來際辯才無盡智波羅蜜；於念念中，以深般若觀一切法智波羅蜜；於念念中，入一切法界實相海智波羅蜜；於念念中，知一切眾生心智波羅蜜；於念念中，普賢慧行皆現在前智波羅蜜。
善財童子既得是已，普賢菩薩即伸右手摩觸其頂。既摩頂已，善財即得一切佛剎微塵數三昧門，各以一切佛剎微塵數三昧而為眷屬；一一三昧，悉見昔所未見一切佛剎微塵數佛大海，集一切佛剎微塵數一切智助道具，生一切佛剎微塵數一切智上妙法，發一切佛剎微塵數一切智大誓願，入一切佛剎微塵數大願海，住一切佛剎微塵數一切智出要道，修一切佛剎微塵數諸菩薩所修行，起一切佛剎微塵數一切智大精進，得一切佛剎微塵數一切智淨光明。如此娑婆世界毘盧遮那佛所，普賢菩薩摩善財頂；如是十方所有世界，及彼世界一一塵中一切世界一切佛所，普賢菩薩悉亦如是摩善財頂，所得法門亦皆同等。
爾時，普賢菩薩摩訶薩告善財言：「善男子！汝見我此神通力不？」
「唯然！已見。大聖！此不思議大神通事，唯是如來之所能知。」
普賢告言：
「善男子！我於過去不可說不可說佛剎微塵數劫，行菩薩行，求一切智；一一劫中，為欲清淨菩提心故，承事不可說不可說佛剎微塵數佛；一一劫中，為集一切智福德具故，設不可說不可說佛剎微塵數廣大施會，一切世間咸使聞知，凡有所求悉令滿足；一一劫中，為求一切智法故，以不可說不可說佛剎微塵數財物布施；一一劫中，為求佛智故，以不可說不可說佛剎微塵數城邑、聚落、國土、王位、妻子、眷屬、眼、耳、鼻、舌、身、肉、手、足乃至身命而為布施；一一劫中，為求一切智首故，以不可說不可說佛剎微塵數頭而為布施；一一劫中，為求一切智故，於不可說不可說佛剎微塵數諸如來所，恭敬尊重，承事供養，衣服、臥具、飲食、湯藥，一切所須悉皆奉施，於其法中出家學道，修行佛法，護持正教。
「善男子！我於爾所劫海中，自憶未曾於一念間不順佛教，於一念間生瞋害心、我我所心、自他差別心、遠離菩提心、於生死中起疲厭心、懶惰心、障礙心、迷惑心，唯住無上不可沮壞集一切智助道之法大菩提心。
「善男子！我莊嚴佛土，以大悲心，救護眾生，教化成就，供養諸佛，事善知識；為求正法，弘宣護持，一切內外悉皆能捨，乃至身命亦無所吝。一切劫海說其因緣，劫海可盡，此無有盡。
「善男子！我法海中，無有一文，無有一句，非是捨施轉輪王位而求得者，非是捨施一切所有而求得者。善男子！我所求法，皆為救護一切眾生，一心思惟：『願諸眾生得聞是法，願以智光普照世間，願為開示出世間智，願令眾生悉得安樂，願普稱讚一切諸佛所有功德。』我如是等往昔因緣，於不可說不可說佛剎微塵數劫海，說不可盡。
「是故，善男子！我以如是助道法力、諸善根力、大志樂力、修功德力、如實思惟一切法力、智慧眼力、佛威神力、大慈悲力、淨神通力、善知識力故，得此究竟三世平等清淨法身，復得清淨無上色身，超諸世間，隨諸眾生心之所樂而為現形，入一切剎，遍一切處，於諸世界廣現神通，令其見者靡不欣樂。善男子！汝且觀我如是色身；我此色身，無邊劫海之所成就，無量千億那由他劫難見難聞。
「善男子！若有眾生未種善根，及種少善根聲聞、菩薩，猶尚不得聞我名字，況見我身！善男子！若有眾生得聞我名，於阿耨多羅三藐三菩提不復退轉；若見若觸，若迎若送，若暫隨逐，乃至夢中見聞我者，皆亦如是。或有眾生，一日一夜憶念於我即得成熟；或七日七夜、半月一月、半年一年、百年千年、一劫百劫，乃至不可說不可說佛剎微塵數劫，憶念於我而成熟者；或一生、或百生，乃至不可說不可說佛剎微塵數生，憶念於我而成熟者；或見我放大光明，或見我震動佛剎，或生怖畏，或生歡喜，皆得成熟。善男子！我以如是等佛剎微塵數方便門，令諸眾生於阿耨多羅三藐三菩提得不退轉。
〔T10 0442〕
「善男子！若有眾生見聞於我清淨剎者，必得生此清淨剎中；若有眾生見聞於我清淨身者，必得生我清淨身中。善男子！汝應觀我此清淨身。」
爾時，善財童子觀普賢菩薩身，相好肢節，一一毛孔中，皆有不可說不可說佛剎海；一一剎海，皆有諸佛出興于世，大菩薩眾所共圍遶。又復見彼一切剎海，種種建立、種種形狀、種種莊嚴、種種大山周匝圍遶，種種色雲彌覆虛空，種種佛興演種種法；如是等事，各各不同。又見普賢於一一世界海中，出一切佛剎微塵數佛化身雲，周遍十方一切世界，教化眾生，令向阿耨多羅三藐三菩提。時，善財童子又見自身在普賢身內，十方一切諸世界中教化眾生。
又，善財童子親近佛剎微塵數諸善知識所得善根、智慧光明，比見普賢菩薩所得善根，百分不及一，千分不及一，百千分不及一，百千億分乃至算數譬諭亦不能及是。善財童子從初發心，乃至得見普賢菩薩，於其中間所入一切諸佛剎海，今於普賢一毛孔中一念所入諸佛剎海，過前不可說不可說佛剎微塵數倍；如一毛孔，一切毛孔悉亦如是。
善財童子於普賢菩薩毛孔剎中，行一步，過不可說不可說佛剎微塵數世界；如是而行，盡未來劫，猶不能知一毛孔中剎海次第、剎海藏、剎海差別、剎海普入、剎海成、剎海壞、剎海莊嚴所有邊際；亦不能知佛海次第、佛海藏、佛海差別、佛海普入、佛海生、佛海滅所有邊際；亦不能知菩薩眾海次第、菩薩眾海藏、菩薩眾海差別、菩薩眾海普入、菩薩眾海集、菩薩眾海散所有邊際；亦不能知入眾生界、知眾生根、教化調伏諸眾生智、菩薩所住甚深自在、菩薩所入諸地諸道，如是等海所有邊際。
善財童子於普賢菩薩毛孔剎中，或於一剎經於一劫如是而行，乃至或有經不可說不可說佛剎微塵數劫如是而行，亦不於此剎沒、於彼剎現，念念周遍無邊剎海，教化眾生，令向阿耨多羅三藐三菩提。
當是之時，善財童子則次第得普賢菩薩諸行願海，與普賢等，與諸佛等，一身充滿一切世界，剎等、行等、正覺等、神通等、法輪等、辯才等、言辭等、音聲等、力無畏等、佛所住等、大慈悲等、不可思議解脫自在悉皆同等。
爾時，普賢菩薩摩訶薩即說頌言：
「汝等應除諸惑垢，一心不亂而諦聽；
我說如來具諸度，一切解脫真實道。
出世調柔勝丈夫，其心清淨如虛空，
恒放智日大光明，普使群生滅癡暗。
如來難可得見聞，無量億劫今乃值，
如優曇華時一現，是故應聽佛功德。
隨順世間諸所作，譬如幻士現眾業，
但為悅可眾生心，未曾分別起想念。」
爾時，諸菩薩聞此說已，一心渴仰，唯願得聞如來世尊真實功德，咸作是念：「普賢菩薩具修諸行，體性清淨，所有言說皆悉不虛，一切如來共所稱歎。」作是念已，深生渴仰。
爾時，普賢菩薩功德智慧具足莊嚴，猶如蓮華不著三界一切塵垢，告諸菩薩言：「汝等諦聽，我今欲說佛功德海一滴之相。」即說頌言：
「佛智廣大同虛空，普遍一切眾生心，
悉了世間諸妄想，不起種種異分別。
一念悉知三世法，亦了一切眾生根，
譬如善巧大幻師，念念示現無邊事。
隨眾生心種種行，往昔諸業誓願力，
令其所見各不同，而佛本來無動念。
或有處處見佛坐，充滿十方諸世界，
或有其心不清淨，無量劫中不見佛。
或有信解離憍慢，發意即得見如來；
或有諂誑不淨心，億劫尋求莫值遇。
或一切處聞佛音，其音美妙令心悅；
或有百千萬億劫，心不淨故不聞者。
或見清淨大菩薩，充滿三千大千界，
皆已具足普賢行，如來於中儼然坐。
或見此界妙無比，佛無量劫所嚴淨；
毘盧遮那最勝尊，於中覺悟成菩提。
或見蓮華勝妙剎，賢首如來住在中，
無量菩薩眾圍遶，皆悉勤修普賢行。
或有見佛無量壽，觀自在等所圍遶，
悉已住於灌頂地，充滿十方諸世界。
或有見此三千界，種種莊嚴如妙喜，
阿閦如來住在中，及如香象諸菩薩。
或見月覺大名稱，與金剛幢菩薩等，
住如圓鏡妙莊嚴，普遍十方清淨剎。
或見日藏世所尊，住善光明清淨土，
及與灌頂諸菩薩，充遍十方而說法。
或見金剛大焰佛，而與智幢菩薩俱，
周行一切廣大剎，說法除滅眾生翳。
一一毛端不可說，諸佛具相三十二，
菩薩眷屬共圍遶，種種說法度眾生。
或有觀見一毛孔，具足莊嚴廣大剎，
無量如來悉在中，清淨佛子皆充滿。
或有見一微塵內，具有恒沙佛國土，
無量菩薩悉充滿，不可說劫修諸行。
或有見一毛端處，無量塵沙諸剎海，
種種業起各差別，毘盧遮那轉法輪。
或見世界不清淨，或見清淨寶所成，
如來住壽無量時，乃至涅槃諸所現。
普遍十方諸世界，種種示現不思議，
隨諸眾生心智業，靡不化度令清淨。
如是無上大導師，充滿十方諸國土，
示現種種神通力，我說少分汝當聽。
或見釋迦成佛道，已經不可思議劫；
或見今始為菩薩，十方利益諸眾生。
或有見此釋師子，供養諸佛修行道；
或見人中最勝尊，現種種力神通事。
或見布施或持戒，或忍或進或諸禪，
般若方便願力智，隨眾生心皆示現。
或見究竟波羅蜜，或見安住於諸地，
總持三昧神通智，如是悉現無不盡。
或現修行無量劫，住於菩薩堪忍位；
或現住於不退地，或現法水灌其頂。
或現梵釋護世身，或現剎利婆羅門，
種種色相所莊嚴，猶如幻師現眾像。
或現兜率始降神，或見宮中受嬪御，
或見棄捨諸榮樂，出家離俗行學道。
或見始生或見滅，或見出家學異行，
或見坐於菩提樹，降伏魔軍成正覺。
或有見佛始涅槃，或見起塔遍世間，
或見塔中立佛像，以知時故如是現。
或見如來無量壽，與諸菩薩授尊記，
而成無上大導師，次補住於安樂剎。
或見無量億千劫，作佛事已入涅槃；
或見今始成菩提，或見正修諸妙行。
或見如來清淨月，在於梵世及魔宮，
自在天宮化樂宮，示現種種諸神變。
或見在於兜率宮，無量諸天共圍遶，
為彼說法令歡喜，悉共發心供養佛。
或見住在夜摩天，忉利護世龍神處，
如是一切諸宮殿，莫不於中現其像。
於彼然燈世尊所，散華布髮為供養，
從是了知深妙法，恒以此道化群生。
或有見佛久涅槃，或見初始成菩提；
或有住於無量劫，或見須臾即滅度。
身相光明與壽命，智慧菩提及涅槃，
眾會所化威儀聲，如是一一皆無數。
或現其身極廣大，譬如須彌大寶山；
或見跏趺不動搖，充滿無邊諸世界。
或見圓光一尋量，或見千萬億由旬，
或見照於無量土，或見充滿一切剎。
或見佛壽八十年，或壽百千萬億歲，
或住不可思議劫，如是展轉倍過此。
佛智通達淨無礙，一念普知三世法，
皆從心識因緣起，生滅無常無自性。
於一剎中成正覺，一切剎處悉亦成，
一切入一一亦爾，隨眾生心皆示現。
如來住於無上道，成就十力四無畏；
具足智慧無所礙，轉於十二行法輪。
了知苦集及滅道，分別十二因緣法；
法義樂說辭無礙，以是四辯廣開演。
諸法無我無有相，業性不起亦無失，
一切遠離如虛空，佛以方便而分別。
如來如是轉法輪，普震十方諸國土，
宮殿山河悉搖動，不使眾生有驚怖。
如來普演廣大音，隨其根欲皆令解，
悉使發心除惑垢，而佛未始生心念。
或聞施戒忍精進，禪定般若方便智，
或聞慈悲及喜捨，種種音辭各差別。
或聞四念四正勤，神足根力及覺道，
諸念神通止觀等，無量方便諸法門。
龍神八部人非人，梵釋護世諸天眾，
佛以一音為說法，隨其品類皆令解。
若有貪欲瞋恚癡，忿覆慳嫉及憍諂，
八萬四千煩惱異，皆令聞說彼治法。
若未具修白淨法，令其聞說十戒行；
已能布施調伏人，令聞寂滅涅槃音。
若人志劣無慈愍，厭惡生死自求離；
令其聞說三脫門，使得出苦涅槃樂。
若有自性少諸欲，厭背三有求寂靜；
令其聞說諸緣起，依獨覺乘而出離。
若有清淨廣大心，具足施戒諸功德，
親近如來具慈愍，令其聞說大乘音。
或有國土聞一乘，或二或三或四五，
如是乃至無有量，悉是如來方便力。
涅槃寂靜未曾異，智行勝劣有差別；
譬如虛空體性一，鳥飛遠近各不同。
佛體音聲亦如是，普遍一切虛空界，
隨諸眾生心智殊，所聞所見各差別。
佛以過去修諸行，能隨所樂演妙音，
無心計念此與彼，我為誰說誰不說。
如來面門放大光，具足八萬四千數；
所說法門亦如是，普照世界除煩惱。
具足清淨功德智，而常隨順三世間，
譬如虛空無染著，為眾生故而出現。
示有生老病死苦，亦示住壽處於世；
雖順世間如是現，體性清淨同虛空。
一切國土無有邊，眾生根欲亦無量；
如來智眼皆明見，隨所應化示佛道。
究竟虛空十方界，所有人天大眾中，
隨其形相各不同，佛現其身亦如是。
若在沙門大眾會，鬀除鬚髮服袈裟，
執持衣鉢護諸根，令其歡喜息煩惱。
若時親近婆羅門，即為示現羸瘦身，
執杖持瓶恒潔淨，具足智慧巧談說。
吐故納新自充飽，吸風飲露無異食，
若坐若立不動搖，現斯苦行摧異道。
或持彼戒為世師，善達醫方等諸論，
書數天文地眾相，及身休咎無不了。
深入諸禪及解脫，三昧神通智慧行，
言談諷詠共嬉戲，方便皆令住佛道。
或現上服以嚴身，首戴華冠蔭高蓋，
四兵前後共圍遶，誓眾宣威伏小王。
或為聽訟斷獄官，善解世間諸法務，
所有與奪皆明審，令其一切悉欣伏。
或作大臣專弼輔，善用諸王治政法，
十方利益皆周遍，一切眾生莫了知。
或為粟散諸小王，或作飛行轉輪帝，
令諸王子采女眾，悉皆受化無能測。
或作護世四天王，統領諸龍夜叉等，
為其眾會而說法，一切皆令大欣慶。
或為忉利大天王，住善法堂歡喜園，
首戴華冠說妙法，諸天覲仰莫能測。
或住夜摩兜率天，化樂自在魔王所，
居處摩尼寶宮殿，說真實行令調伏。
或至梵天眾會中，說四無量諸禪道，
普令歡喜便捨去，而莫知其往來相。
或至阿迦尼吒天，為說覺分諸寶華，
及餘無量聖功德，然後捨去無知者。
如來無礙智所見，其中一切諸眾生，
悉以無邊方便門，種種教化令成熟。
譬如幻師善幻術，現作種種諸幻事；
佛化眾生亦如是，為其示現種種身。
譬如淨月在虛空，令世眾生見增減，
一切河池現影像，所有星宿奪光色。
如來智月出世間，亦以方便示增減，
菩薩心水現其影，聲聞星宿無光色。
譬如大海寶充滿，清淨無濁無有量；
四洲所有諸眾生，一切於中現其像。
佛身功德海亦爾，無垢無濁無邊際；
乃至法界諸眾生，靡不於中現其影。
譬如淨日放千光，不動本處照十方；
佛日光明亦如是，無去無來除世暗。
譬如龍王降大雨，不從身出及心出，
而能霑洽悉周遍，滌除炎熱使清涼。
如來法雨亦復然，不從於佛身心出，
而能開悟一切眾，普使滅除三毒火。
如來清淨妙法身，一切三界無倫匹；
以出世間言語道，其性非有非無故。
雖無所依無不住，雖無不至而不去；
如空中畫夢所見，當於佛體如是觀。
三界有無一切法，不能與佛為譬諭；
譬如山林鳥獸等，無有依空而住者。
大海摩尼無量色，佛身差別亦復然；
如來非色非非色，隨應而現無所住。
虛空真如及實際，涅槃法性寂滅等；
唯有如是真實法，可以顯示於如來。
剎塵心念可數知，大海中水可飲盡，
虛空可量風可繫，無能盡說佛功德。
若有聞斯功德海，而生歡喜信解心，
如所稱揚悉當獲，慎勿於此懷疑念。」
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）：從文殊的教下來的二十六句
前一段末，文殊師利已把手縮回，善財領受奉行他的教，沒有一點違背——接著就是這一段。
他增長著趣向、希求一切智慧，增長著廣大的悲海，助益著廣大的慈雲，普遍觀察一切眾生，生起大歡喜，安住在菩薩的寂靜法門裡；普遍攀緣一切廣大的境界，學習一切佛的廣大功德，深入一切佛決定不移的知見，增長一切智的助道之法，善於修習一切菩薩的深心，了知三世諸佛出世興起的先後次第；進入一切法的大海，轉動一切法輪，出生在一切世間，進入一切菩薩的願海，安住在一切劫中修菩薩之行，照明一切如來的境界，長養一切菩薩的諸根；獲得一切智的清淨光明，普遍照耀十方，除去種種暗障，智慧周遍法界；在一切佛的國土、一切諸有之中，普遍顯現他的身，沒有一處不周遍；摧破一切障礙，進入無礙之法，安住在法界平等的地上；觀察普賢的解脫境界。
聞普賢之名與地的諸目
就這樣，他聽到了普賢菩薩摩訶薩的名字，也聽到了他的行願、助道、正道、諸地、地的方便、地的入、地的勝進、地的住、地的修習、地的境界、地的威力、地的同住。
渴仰欲見：起十一種心
他渴慕仰望，想見普賢菩薩。就在這個金剛藏菩提場，毘盧遮那如來的師子座前，在一切寶蓮華藏的座上，他生起了這樣的心——
等同虛空界的廣大心、捨離一切剎土並離開一切執著的無礙心、普遍行於一切無礙之法的無礙心、遍入一切十方大海的無礙心、普入一切智境界的清淨心、觀道場莊嚴而明了的心、深入一切佛法之海的廣大心、教化一切眾生界而周遍的心、清淨一切國土的無量心、安住一切劫的無盡心、趣向如來十力的究竟心。
十種瑞相（澄觀科）
善財童子生起這樣的心的時候，由於他自己的善根之力、一切如來所加被之力、普賢菩薩同一善根之力的緣故，見到了十種瑞相。是哪十種呢？就是說——
見一切佛剎清淨，一切如來成就正等覺；見一切佛剎清淨，沒有種種惡道；見一切佛剎清淨，用眾多妙好的蓮華作為嚴飾；見一切佛剎清淨，一切眾生的身與心都清淨；見一切佛剎清淨，種種眾寶所莊嚴；見一切佛剎清淨，一切眾生用種種相好莊嚴他們的身；見一切佛剎清淨，種種莊嚴之雲覆蓋在上面；見一切佛剎清淨，一切眾生互相生起慈心，遞相利益，不做惱害；見一切佛剎清淨，道場莊嚴；見一切佛剎清淨，一切眾生心裡常常念佛。這就是十種。
十種光明相（澄觀科）
又見到十種光明相。是哪十種呢？就是說——
見一切世界所有的微塵，一一微塵之中，出生與一切世界微塵一樣多的佛光明網雲，周遍照耀；一一微塵之中，出生與一切世界微塵一樣多的佛光明輪雲，種種色相周遍法界；一一微塵之中，出生與一切世界微塵一樣多的佛色像寶雲，周遍法界；一一微塵之中，出生與一切世界微塵一樣多的佛光焰輪雲，周遍法界；一一微塵之中，出生與一切世界微塵一樣多的眾多妙香雲，周遍十方，稱讚普賢一切行願的大功德海；一一微塵之中，出生與一切世界微塵一樣多的日月星宿雲，都放出普賢菩薩的光明，遍照法界；一一微塵之中，出生與一切世界微塵一樣多的一切眾生身色像雲，放出佛的光明，遍照法界；一一微塵之中，出生與一切世界微塵一樣多的一切佛色像摩尼雲，周遍法界；一一微塵之中，出生與一切世界微塵一樣多的菩薩身色像雲，充滿法界，令一切眾生都能得到出離、所願滿足；一一微塵之中，出生與一切世界微塵一樣多的如來身色像雲，宣說一切佛的廣大誓願，周遍法界。這就是十種。
見了光明相之後的那一念
那時候，善財童子見到這十種光明相之後，就這樣想：
「我如今一定要見到普賢菩薩，增益善根，見一切佛；對於諸菩薩的廣大境界，生起決定的解，得到一切智。」
起觀增修（澄觀科）
於是，善財普遍收攝他的諸根，一心求見普賢菩薩，生起大精進，心不退轉。他就用普眼觀察十方一切諸佛、諸菩薩眾所見的境界，都作「能見到普賢」的想；用智慧眼觀普賢之道，他的心廣大猶如虛空，他的大悲堅固猶如金剛，發願盡未來際常常得以隨逐普賢菩薩，念念隨順，修普賢之行，成就智慧，進入如來的境界，安住普賢的地。
即見普賢：在如來前的座上
那時候，善財童子就見到了普賢菩薩，在如來面前的眾會之中，坐在寶蓮華師子之座上，被諸菩薩眾共同圍繞，最為殊特，世間沒有能與他相等的；他的智慧境界無量無邊，難以測度、難以思量，等同三世諸佛，一切菩薩都無法觀察。
毛孔所出（一）：光明·香焰·華·香·衣·寶
他見到普賢身上一一毛孔，出生與一切世界微塵一樣多的光明雲，遍滿法界、虛空界、一切世界，除滅一切眾生的苦患，令諸菩薩生起大歡喜；
見一一毛孔，出生與一切佛剎微塵一樣多的種種色香焰雲，遍滿法界、虛空界一切諸佛眾會的道場，而用來普遍薰香；見一一毛孔，出生與一切佛剎微塵一樣多的雜華雲，遍滿法界、虛空界一切諸佛眾會的道場，雨下眾多妙華；見一一毛孔，出生與一切佛剎微塵一樣多的香樹雲，遍滿法界、虛空界一切諸佛眾會的道場，雨下眾多妙香；見一一毛孔，出生與一切佛剎微塵一樣多的妙衣雲，遍滿法界、虛空界一切諸佛眾會的道場，雨下眾多妙衣；見一一毛孔，出生與一切佛剎微塵一樣多的寶樹雲，遍滿法界、虛空界一切諸佛眾會的道場，雨下摩尼寶。
毛孔所出（二）：色界天·梵天·欲界天主
見一一毛孔，出生與一切佛剎微塵一樣多的色界天身雲，充滿法界，讚歎菩提心；見一一毛孔，出生與一切佛剎微塵一樣多的梵天身雲，勸請諸如來轉動妙法輪；見一一毛孔，出生與一切佛剎微塵一樣多的欲界天主身雲，護持一切如來的法輪。
毛孔所出（三）：諸種佛剎雲
見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的三世佛剎雲，遍滿法界、虛空界，為了諸眾生，沒有歸趣的為他作歸趣，沒有覆護的為他作覆護，沒有依止的為他作依止；見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的清淨佛剎雲，遍滿法界、虛空界，一切諸佛在其中出世，菩薩眾會全都充滿；見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的淨而不淨的佛剎雲，遍滿法界、虛空界，令雜染的眾生都得清淨；見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的不淨而淨的佛剎雲，遍滿法界、虛空界，令雜染的眾生都得清淨；見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的不淨佛剎雲，遍滿法界、虛空界，令純是染污的眾生都得清淨。
毛孔所出（四）：眾生身·菩薩身·普賢行·正覺身
見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的眾生身雲，遍滿法界、虛空界，隨著他們所應受的，教化眾生，都令他們發起無上正等正覺之心；見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的菩薩身雲，遍滿法界、虛空界，稱揚種種諸佛的名號，令諸眾生增長善根。見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的菩薩身雲，遍滿法界、虛空界一切佛剎，宣揚一切諸佛菩薩從最初發意所生的善根；見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的菩薩身雲，遍滿法界、虛空界，在一切佛剎的一一剎中，宣揚一切菩薩的願海以及普賢菩薩的清淨妙行；見一一毛孔，在念念之中出生普賢菩薩的行雲，令一切眾生心得滿足，具足修集一切智之道；見一一毛孔，出生與一切佛剎微塵一樣多的正覺身雲，在一切佛剎，示現成就正覺，令諸菩薩增長大法、成就一切智。
重觀身分：一一毛孔中都有三千大千世界
那時候，善財童子見到普賢菩薩這樣自在的神通境界，身心遍滿歡喜，踊躍無量；再觀普賢的一一身分、一一毛孔，其中都有三千大千世界。風輪、水輪、地輪、火輪，大海、江河以及種種寶山、須彌山、鐵圍山，村營、城邑、宮殿、園苑，一切地獄、餓鬼、畜生、閻羅王界，天龍八部、人與非人，欲界、色界、無色界之處，日月星宿、風雲雷電、晝夜月時以及年劫，諸佛出世、菩薩眾會、道場莊嚴；像這樣種種事，全都明明白白見到。
類通十方三際·結通周遍（澄觀科）
如同見到這個世界，十方所有的一切世界也都這樣見到；如同見到現在十方的世界，過去際、未來際的一切世界也都這樣見到，各各差別，不相雜亂。
如同在這位毘盧遮那如來之處，示現這樣的神通之力；在東方蓮華德世界賢首佛之處，所現的神通之力也是這樣。如同賢首佛處；東方一切世界也是這樣。如同東方；南方、西方、北方，四維、上方、下方，一切世界諸如來之處，所現的神通之力，應當知道全都如此。如同十方一切世界；這樣十方一切佛剎，一一微塵之中都有法界諸佛的眾會，一一佛處普賢菩薩坐在寶蓮華師子座上所現的神通之力，也全都是這樣。那一一普賢的身中，都顯現三世一切境界、一切佛剎、一切眾生、一切佛的出現、一切菩薩眾，並且聽到一切眾生的言音、一切佛的言音、一切如來所轉的法輪、一切菩薩所成的諸行、一切如來的遊戲神通。
見身得益（澄觀科）：十種智波羅蜜
善財童子見到普賢菩薩這樣無量不可思議的大神通力，就得到了十種智波羅蜜。是哪十種呢？就是說——
在念念之中，都能周遍一切佛剎的智波羅蜜；在念念之中，都能前往一切佛處的智波羅蜜；在念念之中，都能供養一切如來的智波羅蜜；在念念之中，普遍在一切諸如來處聽法受持的智波羅蜜；在念念之中，思惟一切如來法輪的智波羅蜜；在念念之中，了知一切佛不可思議大神通事的智波羅蜜；在念念之中，說一句法而盡未來際辯才無盡的智波羅蜜；在念念之中，用深般若觀一切法的智波羅蜜；在念念之中，進入一切法界實相之海的智波羅蜜；在念念之中，了知一切眾生心的智波羅蜜；在念念之中，普賢的慧行都現在眼前的智波羅蜜。
摩頂得益（澄觀科）
善財童子既然已經得到這些，普賢菩薩就伸出右手摩觸他的頭頂。摩頂之後，善財就得到與一切佛剎微塵一樣多的三昧門，每一個三昧又各以與一切佛剎微塵一樣多的三昧作為眷屬；
在一一三昧之中，都見到從前所未曾見的、與一切佛剎微塵一樣多的佛大海，集起與一切佛剎微塵一樣多的一切智助道之具，生起與一切佛剎微塵一樣多的一切智上妙之法，發起與一切佛剎微塵一樣多的一切智大誓願，進入與一切佛剎微塵一樣多的大願海，安住與一切佛剎微塵一樣多的一切智出要之道，修習與一切佛剎微塵一樣多的諸菩薩所修之行，生起與一切佛剎微塵一樣多的一切智大精進，得到與一切佛剎微塵一樣多的一切智清淨光明。
十方普賢也都這樣摩他的頂
如同在這個娑婆世界毘盧遮那佛之處，普賢菩薩摩善財的頂；這樣十方所有的世界，以及那些世界一一微塵中的一切世界一切佛處，普賢菩薩也全都這樣摩善財的頂，所得的法門也都相同相等。
問答審見（澄觀科）
那時候，普賢菩薩摩訶薩告訴善財說：
「善男子！你見到我這個神通之力了嗎？」
「是的，已經見到了。大聖！這不可思議的大神通事，唯有如來才能知道。」
普賢自述往昔的修因
普賢告訴他說：
「善男子！我在過去不可說不可說佛剎微塵數的劫中，修行菩薩之行，求一切智；在一一劫中，為了要清淨菩提心的緣故，承事不可說不可說佛剎微塵數的佛；在一一劫中，為了聚集一切智的福德之具的緣故，設立不可說不可說佛剎微塵數的廣大施會，令一切世間都聽聞得知，凡有所求全都令他滿足；在一一劫中，為了求一切智之法的緣故，用不可說不可說佛剎微塵數的財物布施；在一一劫中，為了求佛智的緣故，用不可說不可說佛剎微塵數的城邑、聚落、國土、王位、妻子、眷屬，以及眼、耳、鼻、舌、身、肉、手、足乃至身命而行布施；在一一劫中，為了求一切智之首的緣故，用不可說不可說佛剎微塵數的頭而行布施；在一一劫中，為了求一切智的緣故，在不可說不可說佛剎微塵數的諸如來處，恭敬尊重，承事供養，衣服、臥具、飲食、湯藥，一切所需全都奉獻布施，在他們的法中出家學道，修行佛法，護持正教。
未曾有一念不順佛教
「善男子！我在那麼多的劫海之中，自己回憶起來，不曾有一念之間不隨順佛的教；不曾有一念之間生起瞋害之心、我與我所之心、自他差別之心、遠離菩提之心，也不曾在生死之中生起疲厭之心、懶惰之心、障礙之心、迷惑之心，唯有安住在無上不可摧壞的、集一切智助道之法的大菩提心。
莊嚴佛土·救護眾生
「善男子！我莊嚴佛土，以大悲心救護眾生，教化成就，供養諸佛，事奉善知識；為了求正法，弘揚宣說、守護住持，一切內外之物全都能捨，乃至身命也毫不吝惜。用一切劫海來說這些因緣，劫海可以窮盡，這些卻沒有窮盡。
我法海中，無有一文不是捨得來的
「善男子！我的法海之中，沒有一個字、沒有一句話，不是捨施轉輪王位而求得的，不是捨施一切所有而求得的。善男子！我所求的法，都是為了救護一切眾生，一心這樣思惟：『願諸眾生得以聽聞這個法，願用智慧之光普照世間，願為他們開示出世間的智慧，願令眾生都得安樂，願普遍稱讚一切諸佛所有的功德。』我像這樣的往昔因緣，在不可說不可說佛剎微塵數的劫海之中，說也說不盡。
結因成果（澄觀科）：十種力所成的法身與色身
「所以，善男子！我用這樣的助道法力、諸善根力、大志樂力、修功德力、如實思惟一切法力、智慧眼力、佛威神力、大慈悲力、淨神通力、善知識力的緣故，得到這究竟三世平等的清淨法身，又得到清淨無上的色身，超越諸世間，隨著諸眾生心中所愛樂的而為他們現形，進入一切剎土，遍滿一切處所，在諸世界廣現神通，令見到的人沒有不欣悅愛樂的。善男子！你且觀我這樣的色身；我這個色身，是無邊劫海所成就的，無量千億那由他劫難以得見、難以得聞。
難見聞·而見聞者皆得成熟
「善男子！如果有眾生沒有種下善根，以及只種了少許善根的聲聞、菩薩，尚且不能聽到我的名字，何況見到我的身！善男子！如果有眾生得以聽聞我的名，對於無上正等正覺就不再退轉；若見、若觸，若迎、若送，若暫時隨逐，乃至在夢中見到聽到我的，也都是這樣。或有眾生，一日一夜憶念我就得成熟；或者七日七夜、半月一月、半年一年、百年千年、一劫百劫，乃至不可說不可說佛剎微塵數劫，因憶念我而成熟的；或者一生、或者百生，乃至不可說不可說佛剎微塵數生，因憶念我而成熟的；或者見我放大光明，或者見我震動佛剎，或者生起怖畏，或者生起歡喜，都得成熟。善男子！我用這樣佛剎微塵數的方便之門，令諸眾生對於無上正等正覺得不退轉。
見聞我的淨剎與淨身，必生其中
「善男子！如果有眾生見聞我的清淨剎土，必定得生在這清淨剎土之中；如果有眾生見聞我的清淨之身，必定得生在我的清淨身中。善男子！你應當觀我這個清淨之身。」
觀見奇特（澄觀科）：毛孔中的剎海
那時候，善財童子觀普賢菩薩的身，他的相好肢節、一一毛孔之中，都有不可說不可說的佛剎海；一一剎海之中，都有諸佛出興於世，大菩薩眾共同圍繞。又看見那一切剎海，種種的建立、種種的形狀、種種的莊嚴、種種的大山周匝圍繞、種種的色雲彌覆虛空、種種的佛興起而演說種種的法；像這樣種種事，各各不同。
又見到普賢在一一世界海之中，出生與一切佛剎微塵一樣多的佛化身雲，周遍十方一切世界，教化眾生，令他們趣向無上正等正覺。那時候，善財童子又見到自己的身在普賢的身內，在十方一切諸世界之中教化眾生。
校量善根：百分不及一
又者，善財童子親近佛剎微塵數的諸善知識所得的善根、智慧光明，比起見普賢菩薩所得的善根，百分不及一，千分不及一，百千分不及一，百千億分乃至用算數譬喻也都不能及。
校量剎海：一毛孔一念所入，超過從前
善財童子從最初發心，一直到得見普賢菩薩，在這中間所進入的一切諸佛剎海，如今在普賢一個毛孔中一念所進入的諸佛剎海，超過從前不可說不可說佛剎微塵數倍；如同一個毛孔，一切毛孔也全都是這樣。
猶不能知邊際
善財童子在普賢菩薩的毛孔剎中，行走一步，就超過不可說不可說佛剎微塵數的世界；這樣地行，盡未來劫，還是不能知道一個毛孔中剎海的次第、剎海的藏、剎海的差別、剎海的普入、剎海的成、剎海的壞、剎海的莊嚴所有的邊際；也不能知道佛海的次第、佛海的藏、佛海的差別、佛海的普入、佛海的生、佛海的滅所有的邊際；也不能知道菩薩眾海的次第、菩薩眾海的藏、菩薩眾海的差別、菩薩眾海的普入、菩薩眾海的集、菩薩眾海的散所有的邊際；也不能知道進入眾生界、了知眾生根、教化調伏諸眾生的智慧、菩薩所安住的甚深自在、菩薩所進入的諸地諸道，像這樣種種海所有的邊際。
於毛孔剎中而行，念念周遍
善財童子在普賢菩薩的毛孔剎中，或者在一個剎土中經歷一劫這樣地行，乃至或有經歷不可說不可說佛剎微塵數劫這樣地行，也不是在這個剎土隱沒、在那個剎土出現，而是念念周遍無邊的剎海，教化眾生，令他們趣向無上正等正覺。
位滿齊佛（澄觀科）：與普賢等，與諸佛等
正當這個時候，善財童子就依次第得到普賢菩薩的諸行願海，與普賢相等，與諸佛相等，一身充滿一切世界，剎土相等、行相等、正覺相等、神通相等、法輪相等、辯才相等、言辭相等、音聲相等、力與無畏相等、佛所住相等、大慈悲相等、不可思議的解脫自在全都同等。
短頌四偈：先誡聽，後許說
那時候，普賢菩薩摩訶薩就說了偈頌：
「你們應當除去種種惑垢，一心不亂而諦聽；我要說如來具足諸度，那是一切解脫的真實之道。
「出世的、調柔的、殊勝的丈夫，他的心清淨如同虛空，恒常放出智慧之日的大光明，普遍使群生滅除愚癡的暗。
「如來難得見到、難得聽聞，無量億劫到今天才遇上，就像優曇華隔時才現一次，所以應當聽佛的功德。
「他隨順世間種種所作，譬如幻術之士現出眾多的業，只是為了使眾生的心歡悅，未曾分別而起想念。」
諸菩薩渴仰，普賢許為說佛德
那時候，諸菩薩聽了這番話之後，一心渴慕仰望，唯願能夠聽聞如來世尊真實的功德，都這樣想著：
「普賢菩薩具足修習諸行，體性清淨，所有的言說都不虛妄，是一切如來共同稱歎的。」
這樣想了之後，深深生起渴仰。
那時候，普賢菩薩以功德智慧具足莊嚴，猶如蓮華不沾著三界一切塵垢，告訴諸菩薩說：
「你們諦聽，我如今要說佛功德海中一滴的相狀。」
就說了偈頌——
廣頌 · 佛智無障：二偈（澄觀科）
「佛的智慧廣大同於虛空，普遍在一切眾生的心中，完全了知世間種種妄想，卻不起種種相異的分別。
「一念之中完全了知三世之法，也了知一切眾生的根，譬如善巧的大幻師，念念示現無邊之事。
廣頌 · 真如無二，故無動念：一偈（澄觀科）
「隨著眾生心的種種行，隨著往昔諸業與誓願之力，令他們所見各各不同，而佛本來沒有動念。
廣頌 · 佛事不休息：三偈（澄觀科）
「或有處處見到佛坐，充滿十方諸世界；或有他的心不清淨，無量劫中見不到佛。
「或有信解而離憍慢的，一發意就得見如來；或有諂曲誑妄不淨之心的，億劫尋求也遇不上。
「或在一切處聽到佛的音，那音美妙而使心歡悅；或有百千萬億劫，因為心不淨而聽不到的。
廣頌 · 諸佛互遍·主伴嚴土：八偈（澄觀科）
「或見清淨的大菩薩，充滿三千大千世界，都已具足普賢之行，如來在其中儼然而坐。
「或見這個世界美妙無比，是佛無量劫所嚴淨的；毘盧遮那最勝之尊，在其中覺悟成菩提。
「或見蓮華勝妙的剎土，賢首如來住在其中，無量菩薩眾圍繞，都在勤修普賢之行。
「或有見到佛名無量壽，觀自在等菩薩所圍繞，都已安住在灌頂之地，充滿十方諸世界。
「或有見到這三千界，種種莊嚴如同妙喜世界，阿閦如來住在其中，以及如香象一般的諸菩薩。
「或見月覺這位大名稱者，與金剛幢等菩薩在一起，住在如圓鏡般的妙莊嚴中，普遍十方清淨剎土。
「或見日藏這位世所尊者，住在善光明的清淨土，以及與灌頂的諸菩薩，充遍十方而說法。
「或見金剛大焰佛，而與智幢菩薩同在，周行一切廣大剎土，說法除滅眾生的眼翳。
廣頌 · 微細含容：四偈（澄觀科）
「一一毛端之中不可說地多，諸佛具足三十二相，菩薩眷屬共同圍繞，種種說法度眾生。
「或有觀見一個毛孔，具足莊嚴的廣大剎土，無量如來都在其中，清淨的佛子都充滿。
「或有見到一粒微塵之內，具有恒河沙數的佛國土，無量菩薩都充滿其中，不可說劫修習諸行。
「或有見到一個毛端之處，有無量塵沙般的諸剎海，種種業的生起各各差別，毘盧遮那在其中轉法輪。
廣頌 · 總攝多門：三偈（澄觀科）
「或見世界不清淨，或見清淨由寶所成，如來住世的壽量無有限時，乃至涅槃種種所現。
「普遍十方諸世界，種種示現不可思議，隨著諸眾生的心、智、業，沒有不化度而令清淨的。
「像這樣無上的大導師，充滿十方諸國土，示現種種神通之力，我說一小分，你們應當聽。
廣頌 · 修一切障對治：三偈（澄觀科）
「或見釋迦成就佛道，已經過了不可思議劫；或見如今才作菩薩，在十方利益諸眾生。
「或有見到這位釋迦師子，供養諸佛而修行道；或見人中最勝之尊，現種種力與神通之事。
「或見布施或見持戒，或見忍辱或見精進或見諸禪，般若、方便、願、力、智，隨著眾生的心都示現出來。
廣頌 · 降伏外道：三偈（澄觀科）
「或見究竟的波羅蜜，或見安住在諸地之中，總持、三昧、神通之智，像這樣全都現出而無不盡。
「或現修行無量劫，住在菩薩的堪忍位；或現住在不退之地，或現以法水灌他的頂。
「或現梵天、帝釋、護世之身，或現剎利、婆羅門之身，種種色相所莊嚴，猶如幻師現出眾像。
廣頌 · 八相現世無礙：五偈（澄觀科）
「或現從兜率天最初降神，或見在宮中受用嬪御，或見捨棄種種榮樂，出家離俗而行學道。
「或見剛剛出生或見滅度，或見出家而學異行，或見坐在菩提樹下，降伏魔軍成就正覺。
「或有見到佛剛剛涅槃，或見起塔遍滿世間，或見塔中立佛的像，因為知道時機所以這樣現。
「或見如來名無量壽，為諸菩薩授記尊位，而成就無上的大導師，接著補處住在安樂剎中。
「或見無量億千劫，作完佛事就入涅槃；或見如今才成菩提，或見正在修習諸妙行。
廣頌 · 處天宮殿無礙：三偈（澄觀科）
「或見如來如清淨之月，在梵世以及魔宮，在自在天宮、化樂宮，示現種種諸神變。
「或見在兜率宮中，無量諸天共同圍繞，為他們說法令他們歡喜，都共同發心供養佛。
「或見住在夜摩天，忉利天、護世天王、龍神之處，像這樣一切的諸宮殿，沒有不在其中現他的像的。
廣頌 · 隨世巧化無礙：六偈（澄觀科）
「在那位然燈世尊之處，散華、布髮作為供養，從此了知深妙之法，恒常用這個道教化群生。
「或有見到佛久已涅槃，或見剛剛開始成菩提；或有住世無量劫，或見須臾之間就滅度。
「身相、光明與壽命，智慧、菩提以及涅槃，眾會、所化、威儀、音聲，像這樣一一都無有數量。
「或現他的身極其廣大，譬如須彌大寶山；或見結跏趺坐不動搖，充滿無邊諸世界。
「或見圓光一尋之量，或見千萬億由旬之量，或見照耀無量國土，或見充滿一切剎土。
「或見佛壽八十年，或壽百千萬億歲，或住不可思議劫，像這樣輾轉加倍超過此數。
廣頌 · 結無礙智之能遍：二偈（澄觀科）
「佛的智慧通達清淨無礙，一念普遍了知三世之法，都是從心識因緣而起，生滅無常沒有自性。
「在一個剎土中成正覺，一切剎土之處也都成就，一切入於一、一也是這樣，隨著眾生的心都示現出來。
廣頌 · 立三乘法輪：四偈（澄觀科）
「如來安住在無上之道，成就十力四無所畏；具足智慧而無所障礙，轉動十二行相的法輪。
「了知苦、集以及滅、道，分別十二因緣之法；法、義、樂說、辭四種無礙，用這四辯廣為開演。
「諸法無我也沒有相，業性不起也不失壞，一切遠離如同虛空，佛用方便而為分別。
「如來這樣轉動法輪，普遍震動十方諸國土，宮殿山河全都搖動，卻不使眾生有所驚怖。
廣頌 · 立六度道品對治：三偈（澄觀科）
「如來普遍演出廣大之音，隨著他們的根與欲都令理解，都使他們發心除去惑垢，而佛未曾生起心念。
「或聽聞布施、持戒、忍辱、精進，禪定、般若、方便之智，或聽聞慈悲以及喜捨，種種音辭各各差別。
「或聽聞四念處、四正勤，四神足、五根、五力以及七覺支、八正道，諸念、神通、止觀等等，無量方便的諸法門。
廣頌 · 一音隨類聞法不同：七偈（澄觀科）
「龍神八部、人與非人，梵天、帝釋、護世諸天眾，佛用一音為他們說法，隨著他們的品類都令理解。
「若有貪欲、瞋恚、愚癡，忿、覆、慳、嫉以及憍、諂，八萬四千種煩惱之異，都令他們聽聞對治那些的法。
「若還沒有具足修習白淨之法，就令他們聽聞十戒之行的說法；已經能夠布施而調伏的人，就令他們聽聞寂滅涅槃之音。
「若有人志意怯劣沒有慈愍，厭惡生死而只求自己出離；就令他們聽聞三解脫門的說法，使他們得以出苦而受涅槃之樂。
「若有自性上少諸欲的，厭背三有而求寂靜；就令他們聽聞諸緣起的說法，依獨覺之乘而得出離。
「若有清淨廣大之心，具足布施持戒諸功德，親近如來而具有慈愍；就令他們聽聞大乘之音。
「或有國土聽聞一乘，或聞二乘、三乘、四乘、五乘，像這樣乃至沒有限量，全都是如來的方便之力。
廣頌 · 平等語業而應一切：四偈（澄觀科）
「涅槃的寂靜未曾有異，是智與行的勝劣有差別；譬如虛空的體性是一，鳥飛的遠近各各不同。
「佛體與音聲也是這樣，普遍一切虛空界，隨著諸眾生心智之殊異，所聽所見各各差別。
「佛因為過去修習諸行，能隨著他們所樂而演出妙音，心中不計較這個與那個，不想我為誰說、不為誰說。
「如來面門放出大光，具足八萬四千之數；所說的法門也是這樣，普照世界除去煩惱。
廣頌 · 授記功德：三偈（澄觀科）
「具足清淨的功德與智慧，而常隨順三種世間，譬如虛空無所染著，為了眾生的緣故而出現。
「示現有生老病死之苦，也示現住壽而處在世間；雖然隨順世間這樣示現，體性清淨卻同於虛空。
「一切國土沒有邊際，眾生的根與欲也無量；如來的智眼都明明見到，隨他們所應化度而示佛道。
廣頌 · 示現受用變化身：四偈（澄觀科）
「究竟虛空的十方世界，所有人天大眾之中，隨著他們形相各各不同，佛現他的身也是這樣。
「若在沙門的大眾會中，就剃除鬚髮而服袈裟，執持衣鉢護守諸根，令他們歡喜而息滅煩惱。
「若時而親近婆羅門，就為他們示現羸瘦之身，執杖持瓶恒常潔淨，具足智慧而巧於談說。
「吐故納新而自然充飽，吸風飲露沒有別的食物，或坐或立不動不搖，現這樣的苦行摧伏異道。
廣頌 · 斷一切疑：二偈（澄觀科）
「或持他們的戒而作世間之師，善於通達醫方等種種論，書、數、天文、地相眾相，以及身上的吉凶沒有不了知的。
「深入諸禪以及解脫，三昧、神通、智慧之行，言談、諷詠、共同嬉戲，都用方便令他們安住佛道。
廣頌 · 令入種種行：九偈（澄觀科）
「或現上妙的服飾來莊嚴身，頭戴華冠而蔭覆高蓋，四種兵眾前後共同圍繞，誓眾宣威而降伏小王。
「或作聽訟斷獄之官，善於通解世間種種法務，所有的與奪都明察審斷，令他們一切都欣然信伏。
「或作大臣專任輔弼，善於運用諸王治政之法，十方的利益都能周遍，一切眾生卻無從了知。
「或作粟散般的諸小王，或作飛行的轉輪帝王，令諸王子與采女之眾，全都受化而無人能測。
「或作護世的四天王，統領諸龍夜叉等眾，為他們的眾會而說法，一切都令他們大為欣慶。
「或作忉利天的大天王，住在善法堂與歡喜園，頭戴華冠而說妙法，諸天覲見仰望而莫能測度。
「或住在夜摩天、兜率天，化樂天、他化自在天的魔王之處，居住在摩尼寶的宮殿，說真實之行令他們調伏。
「或到梵天的眾會之中，說四無量以及諸禪之道，普遍令他們歡喜就捨去，而沒有人知道他往來之相。
「或到阿迦尼吒天，為他們說覺分的諸般寶華，以及其餘無量的聖功德，然後捨去而沒有人知道。
廣頌 · 當來生妙智：一偈（澄觀科）
「如來無礙之智所見的，其中一切的諸眾生，都用無邊的方便之門，種種教化令他們成熟。
廣頌 · 隨其勝解示現：五偈（澄觀科）
「譬如幻師善於幻術，現作種種諸般幻事；佛化眾生也是這樣，為他們示現種種身。
「譬如清淨之月在虛空，令世間眾生見到有增有減，一切河池都現出他的影像，所有星宿都被奪去光色。
「如來的智月出於世間，也用方便示現增減，菩薩的心水現出他的影，聲聞的星宿沒有光色。
「譬如大海眾寶充滿，清淨無濁而沒有限量；四洲所有的諸眾生，一切都在其中現出他們的像。
「佛身的功德海也是這樣，無垢無濁而沒有邊際；乃至法界的諸眾生，沒有不在其中現出他們的影的。
廣頌 · 無量所依調伏有情加行：三偈（澄觀科）
「譬如清淨之日放出千光，不動本處而照耀十方；佛日的光明也是這樣，無去無來而除去世間的暗。
「譬如龍王降下大雨，不從身出、也不從心出，卻能霑潤周遍一切，滌除炎熱使得清涼。
「如來的法雨也是這樣，不從佛的身心而出，卻能開悟一切眾生，普遍使他們滅除三毒之火。
廣頌 · 平等法身：二偈（澄觀科）
「如來清淨的妙法身，一切三界沒有能與之匹敵的；因為它超出世間言語之道的緣故，其性非有也非無。
「雖然無所依卻無所不住，雖然無所不至卻不曾去；如同空中之畫、如同夢中所見，對於佛體應當這樣觀。
廣頌 · 不可以喻喻：一偈（澄觀科）
「三界之中有與無的一切法，都不能夠與佛作譬喻；譬如山林鳥獸等等，沒有依著虛空而住的。
廣頌 · 三身方處無分限：一偈（澄觀科）
「大海的摩尼有無量色，佛身的差別也是這樣；如來非色也非非色，隨所應而現卻無所住。
廣頌 · 攝三種功德同法性：一偈（澄觀科）
「虛空、真如以及實際，涅槃、法性、寂滅等等；唯有這樣的真實之法，才可以用來顯示如來。
廣頌 · 結德無盡·勸信勿疑：二偈（澄觀科）
「佛剎的微塵、眾生的心念還可以數得清楚，大海之中的水還可以飲得乾盡，虛空還可以量、風還可以繫，卻沒有人能說盡佛的功德。
「若有人聽聞這功德之海，而生起歡喜信解之心，如所稱揚的都應當獲得，千萬不要對此懷著疑念。」
Seeking in Accord with the Teaching (Chengguan's outline): The Twenty-Six Clauses That Come Down from Mañjuśrī's Teaching
At the end of the previous passage Mañjuśrī had already drawn his hand back, and Sudhana received and practiced his teaching without the slightest going against it — and then comes this passage.
He was increasing his turning toward and seeking after all wisdom, increasing the vast ocean of compassion, aiding the vast clouds of kindness, universally contemplating all sentient beings, giving rise to great joy, dwelling within the bodhisattva's Dharma gate of stillness; universally taking as his object all vast objective realms, studying the vast merit and virtue of all buddhas, entering deeply into the knowing and seeing of all buddhas that is settled and does not shift, increasing the dharmas that aid the path toward all-knowledge, well cultivating the deep mind of all bodhisattvas, understanding the sequence, earlier and later, in which the buddhas of the three times arise in the world; entering the great ocean of all dharmas, turning all wheels of Dharma, being born into all worlds, entering the ocean of vows of all bodhisattvas, dwelling through all kalpas cultivating the practice of a bodhisattva, illuminating the objective realm of all tathāgatas, nourishing and growing the faculties of all bodhisattvas; obtaining the pure light of all-knowledge, universally illuminating the ten directions, removing every sort of darkness and obstruction, his wisdom pervading the Dharma realm; in all the lands of the buddhas and in all forms of existence universally manifesting his body, with no place left unpervaded; crushing all obstructions, entering the dharma that is unobstructed, dwelling on the ground of the equality of the Dharma realm; contemplating the liberated objective realm of Samantabhadra.
Hearing Samantabhadra's Name and the Items of the Grounds
Just so, he heard the name of the bodhisattva-mahāsattva Samantabhadra, and heard too of his practices and vows, his aids to the path, his right path, his grounds, the skillful means of the grounds, the entry into the grounds, the advance upon the grounds, the abiding on the grounds, the cultivation of the grounds, the objective realm of the grounds, the majestic power of the grounds, and the dwelling together upon the grounds.
Thirsting to See Him: Eleven Kinds of Mind Arise
He thirsted and looked up, wishing to see the bodhisattva Samantabhadra. Right there at this Adamantine Treasury site of awakening, before the lion throne of the Tathāgata Vairocana, upon the seat of all the treasure-lotus-treasuries, he gave rise to a mind such as this —
The vast mind equal to the realm of space; the unobstructed mind that relinquishes all lands and leaves behind all attachment; the unobstructed mind that universally practices all unobstructed dharmas; the unobstructed mind that pervades and enters all the oceans of the ten directions; the pure mind that universally enters the objective realm of all-knowledge; the mind that contemplates the adornment of the place of the Way and understands it clearly; the vast mind that enters deeply the ocean of all buddha-dharmas; the pervading mind that teaches and transforms the whole realm of sentient beings; the measureless mind that purifies all lands; the inexhaustible mind that dwells through all kalpas; the ultimate mind that turns toward the ten powers of the Tathāgata.
Ten Auspicious Marks (Chengguan's outline)
When Sudhana the youth gave rise to a mind such as this, then by the power of his own roots of goodness, by the power of the sustaining grace of all tathāgatas, and by the power of sharing the same roots of goodness with the bodhisattva Samantabhadra, he saw ten auspicious marks. What are the ten? They are these —
He saw all buddha-lands pure, and all tathāgatas accomplishing right and perfect awakening; he saw all buddha-lands pure, without the various evil destinies; he saw all buddha-lands pure, adorned with a multitude of exquisite lotus flowers; he saw all buddha-lands pure, with the bodies and minds of all sentient beings pure; he saw all buddha-lands pure, adorned with every sort of jewel; he saw all buddha-lands pure, with all sentient beings adorning their bodies with every sort of mark and sign; he saw all buddha-lands pure, with clouds of every sort of adornment covering them above; he saw all buddha-lands pure, with all sentient beings giving rise to minds of kindness toward one another, benefiting one another in turn, doing no harm or vexation; he saw all buddha-lands pure, with the place of the Way adorned; he saw all buddha-lands pure, with all sentient beings constantly recollecting the Buddha in their minds. These are the ten.
Ten Marks of Radiance (Chengguan's outline)
He saw, further, ten marks of radiance. What are the ten? They are these —
He saw all the dust motes there are in all worlds, and within each single dust mote there came forth clouds of nets of buddha-radiance as many as the dust motes of all worlds, illuminating everywhere; within each single dust mote there came forth clouds of wheels of buddha-radiance as many as the dust motes of all worlds, their every sort of color and form pervading the Dharma realm; within each single dust mote there came forth clouds of jewels bearing the color-images of buddhas as many as the dust motes of all worlds, pervading the Dharma realm; within each single dust mote there came forth clouds of wheels of buddha-flame as many as the dust motes of all worlds, pervading the Dharma realm; within each single dust mote there came forth clouds of a multitude of exquisite fragrances as many as the dust motes of all worlds, pervading the ten directions, praising the great ocean of merit and virtue of all Samantabhadra's practices and vows; within each single dust mote there came forth clouds of suns, moons, and constellations as many as the dust motes of all worlds, all of them releasing the light of the bodhisattva Samantabhadra, illuminating the Dharma realm throughout; within each single dust mote there came forth clouds of the color-images of the bodies of all sentient beings as many as the dust motes of all worlds, releasing the light of the buddhas and illuminating the Dharma realm throughout; within each single dust mote there came forth clouds of maṇi jewels bearing the color-images of all buddhas as many as the dust motes of all worlds, pervading the Dharma realm; within each single dust mote there came forth clouds of the color-images of the bodies of bodhisattvas as many as the dust motes of all worlds, filling the Dharma realm, causing all sentient beings to gain deliverance and their wishes to be fulfilled; within each single dust mote there came forth clouds of the color-images of the bodies of tathāgatas as many as the dust motes of all worlds, proclaiming the vast vows of all buddhas, pervading the Dharma realm. These are the ten.
The Thought That Came After He Had Seen the Marks of Radiance
At that time, Sudhana the youth, having seen these ten marks of radiance, thought in this way:
“I must now surely see the bodhisattva Samantabhadra, increase my roots of goodness, and see all the buddhas; and toward the vast objective realm of the bodhisattvas I shall give rise to a settled understanding, and gain all-knowledge.”
Raising Contemplation and Increasing Cultivation (Chengguan's outline)
Thereupon Sudhana universally gathered in his faculties, single-mindedly sought to see the bodhisattva Samantabhadra, gave rise to great vigor, and his mind did not turn back. With the universal eye he then contemplated all the buddhas of the ten directions and the objective realms seen by the assemblies of bodhisattvas, and toward all of them he formed the thought “I shall be able to see Samantabhadra”; with the eye of wisdom he contemplated Samantabhadra's path, his mind vast as space, his great compassion firm as adamant, and he vowed that to the end of the future he would constantly be able to follow after the bodhisattva Samantabhadra, thought after thought going along with him, cultivating Samantabhadra's practice, accomplishing wisdom, entering the objective realm of the Tathāgata, and dwelling on Samantabhadra's ground.
He Sees Samantabhadra At Once: On the Seat Before the Tathāgata
At that time Sudhana the youth saw the bodhisattva Samantabhadra within the assembly before the Tathāgata, seated upon a lion throne of treasure lotuses, surrounded on all sides by the assemblies of bodhisattvas, most extraordinary, with none in the world his equal; the objective realm of his wisdom was measureless and boundless, hard to fathom and hard to conceive, equal to the buddhas of the three times, and no bodhisattva was able to contemplate it.
What Came Forth from the Pores (1): Radiance · Fragrant Flame · Flowers · Incense · Robes · Jewels
He saw that from every single pore on Samantabhadra's body there came forth clouds of light as many as the dust motes of all worlds, filling the Dharma realm, the realm of space, and all worlds, extinguishing the suffering and affliction of all sentient beings and causing the bodhisattvas to give rise to great joy;
he saw that from every single pore there came forth clouds of fragrant flame of every sort of color as many as the dust motes of all buddha-lands, filling the places of the Way of the assemblies of all buddhas in the Dharma realm and the realm of space, and by them perfuming all with fragrance; he saw that from every single pore there came forth clouds of mingled flowers as many as the dust motes of all buddha-lands, filling the places of the Way of the assemblies of all buddhas in the Dharma realm and the realm of space, raining down a multitude of exquisite flowers; he saw that from every single pore there came forth clouds of fragrance-trees as many as the dust motes of all buddha-lands, filling the places of the Way of the assemblies of all buddhas in the Dharma realm and the realm of space, raining down a multitude of exquisite fragrances; he saw that from every single pore there came forth clouds of exquisite robes as many as the dust motes of all buddha-lands, filling the places of the Way of the assemblies of all buddhas in the Dharma realm and the realm of space, raining down a multitude of exquisite robes; he saw that from every single pore there came forth clouds of jewel-trees as many as the dust motes of all buddha-lands, filling the places of the Way of the assemblies of all buddhas in the Dharma realm and the realm of space, raining down maṇi jewels.
What Came Forth from the Pores (2): The Devas of the Form Realm · Brahmā · The Lords of the Desire-Realm Devas
He saw that from every single pore there came forth clouds of the bodies of the devas of the form realm as many as the dust motes of all buddha-lands, filling the Dharma realm, praising the mind of awakening; he saw that from every single pore there came forth clouds of the bodies of Brahmā devas as many as the dust motes of all buddha-lands, entreating the tathāgatas to turn the exquisite wheel of Dharma; he saw that from every single pore there came forth clouds of the bodies of the lords of the desire-realm devas as many as the dust motes of all buddha-lands, guarding and upholding the wheel of Dharma of all tathāgatas.
What Came Forth from the Pores (3): Clouds of Buddha-Lands of Every Sort
He saw that from every single pore, in thought after thought, there came forth clouds of buddha-lands of the three times as many as the dust motes of all buddha-lands, filling the Dharma realm and the realm of space, and for the sake of sentient beings becoming a refuge for those with no refuge to turn to, becoming a shelter for those with no shelter, becoming a support for those with no support; he saw that from every single pore, in thought after thought, there came forth clouds of pure buddha-lands as many as the dust motes of all buddha-lands, filling the Dharma realm and the realm of space, with all buddhas appearing in the world within them and the assemblies of bodhisattvas filling them all; he saw that from every single pore, in thought after thought, there came forth clouds of buddha-lands pure yet not pure as many as the dust motes of all buddha-lands, filling the Dharma realm and the realm of space, causing defiled sentient beings all to gain purity; he saw that from every single pore, in thought after thought, there came forth clouds of buddha-lands not pure yet pure as many as the dust motes of all buddha-lands, filling the Dharma realm and the realm of space, causing defiled sentient beings all to gain purity; he saw that from every single pore, in thought after thought, there came forth clouds of impure buddha-lands as many as the dust motes of all buddha-lands, filling the Dharma realm and the realm of space, causing sentient beings who are wholly defiled all to gain purity.
What Came Forth from the Pores (4): Bodies of Sentient Beings · Bodies of Bodhisattvas · Samantabhadra's Practice · Bodies of Right Awakening
He saw that from every single pore, in thought after thought, there came forth clouds of the bodies of sentient beings as many as the dust motes of all buddha-lands, filling the Dharma realm and the realm of space, and according to what each was fit to receive teaching and transforming sentient beings, causing them all to bring forth the mind of unsurpassed right and perfect awakening; he saw that from every single pore, in thought after thought, there came forth clouds of the bodies of bodhisattvas as many as the dust motes of all buddha-lands, filling the Dharma realm and the realm of space, extolling the names of buddhas of every sort, causing sentient beings to increase their roots of goodness. He saw that from every single pore, in thought after thought, there came forth clouds of the bodies of bodhisattvas as many as the dust motes of all buddha-lands, filling the Dharma realm, the realm of space, and all buddha-lands, proclaiming the roots of goodness produced by all buddhas and bodhisattvas from their first bringing forth of the intention; he saw that from every single pore, in thought after thought, there came forth clouds of the bodies of bodhisattvas as many as the dust motes of all buddha-lands, filling the Dharma realm and the realm of space, and in each single land of all the buddha-lands proclaiming the ocean of vows of all bodhisattvas together with the pure and exquisite practice of the bodhisattva Samantabhadra; he saw that from every single pore, in thought after thought, there came forth clouds of the practice of the bodhisattva Samantabhadra, causing the minds of all sentient beings to be fulfilled and causing them fully to cultivate and gather the path of all-knowledge; he saw that from every single pore there came forth clouds of the bodies of right awakening as many as the dust motes of all buddha-lands, in all buddha-lands manifesting the accomplishing of right awakening, causing the bodhisattvas to increase the great Dharma and to accomplish all-knowledge.
Contemplating the Body Again: Within Every Single Pore There Is a Great Thousandfold World of Three Thousandfold Parts
At that time Sudhana the youth, seeing the objective realm of such sovereign spiritual power in the bodhisattva Samantabhadra, was filled body and mind with joy, leaping up beyond measure; and contemplating again each single part of Samantabhadra's body, each single pore, he saw that within each there was a three-thousandfold great-thousand world-system. The wheel of wind, the wheel of water, the wheel of earth, the wheel of fire; the great seas, the rivers, and the jewel mountains of every sort, Sumeru, the Cakravāḍa mountains; the villages and camps, the walled towns, the palaces, the parks and gardens; all the hells, the hungry ghosts, the animals, the realm of King Yama; the eight classes of devas and nāgas, humans and nonhumans; the places of the desire realm, the form realm, and the formless realm; the suns, moons, and constellations, the winds, clouds, thunder, and lightning, day and night, months and seasons, and the years and kalpas; the buddhas appearing in the world, the assemblies of bodhisattvas, the adornment of the places of the Way — things of every sort such as these he saw all of them clearly and distinctly.
Extending by Kind to the Ten Directions and the Three Limits · Concluding by Extending It Everywhere (Chengguan's outline)
Just as he saw this world, so too did he see in this same way all the worlds there are in the ten directions; and just as he saw the present worlds of the ten directions, so too did he see in this same way all the worlds of the limit of the past and the limit of the future, each and every one distinct, without confusion among them.
Just as at the place of this Tathāgata Vairocana such power of spiritual power was manifested, so too, at the place of the buddha Worthy Head in the eastern world Lotus Virtue, was the power of spiritual power there manifested just like this. As with the place of the buddha Worthy Head, so too with all the worlds of the east. As with the east, so with the south, the west, and the north, the four intermediate directions, above and below: at the places of the tathāgatas in all worlds, the power of spiritual power manifested should be known to be entirely thus. As with all worlds in the ten directions, so too, within each single dust mote of all buddha-lands of the ten directions, there is an assembly of the buddhas of the Dharma realm, and at each single buddha's place the power of spiritual power manifested by the bodhisattva Samantabhadra seated upon a lion throne of treasure lotuses is entirely thus as well. And within each single body of Samantabhadra there appeared all the objective realms of the three times, all buddha-lands, all sentient beings, the appearing of all buddhas, and all the assemblies of bodhisattvas; and there was heard the speech of all sentient beings, the speech of all buddhas, the wheels of Dharma turned by all tathāgatas, the practices accomplished by all bodhisattvas, and the sportive spiritual power of all tathāgatas.
The Benefit of Seeing the Body (Chengguan's outline): Ten Perfections of Knowledge
Sudhana the youth, seeing such measureless and inconceivable great power of spiritual power in the bodhisattva Samantabhadra, then obtained ten perfections of knowledge. What are the ten? They are these —
In thought after thought, the perfection of knowledge that is able to pervade all buddha-lands; in thought after thought, the perfection of knowledge that is able to go to the place of every buddha; in thought after thought, the perfection of knowledge that is able to make offerings to all tathāgatas; in thought after thought, the perfection of knowledge of universally hearing and upholding the Dharma at the place of all tathāgatas; in thought after thought, the perfection of knowledge of pondering the wheel of Dharma of all tathāgatas; in thought after thought, the perfection of knowledge of understanding the inconceivable matters of great spiritual power of all buddhas; in thought after thought, the perfection of knowledge of speaking one phrase of Dharma with eloquence inexhaustible to the end of the future; in thought after thought, the perfection of knowledge of contemplating all dharmas with deep wisdom; in thought after thought, the perfection of knowledge of entering the ocean of the true character of the whole Dharma realm; in thought after thought, the perfection of knowledge of understanding the minds of all sentient beings; in thought after thought, the perfection of knowledge in which Samantabhadra's wisdom-practice is all present before one.
The Benefit of the Crown-Touching (Chengguan's outline)
Sudhana the youth having now obtained these, the bodhisattva Samantabhadra then stretched forth his right hand and touched the crown of his head. After the crown-touching, Sudhana obtained gates of samādhi as many as the dust motes of all buddha-lands, and each single samādhi had for its retinue samādhis as many as the dust motes of all buddha-lands;
and within each single samādhi he saw great oceans of buddhas as many as the dust motes of all buddha-lands that he had never seen before, gathered the implements aiding the path toward all-knowledge as many as the dust motes of all buddha-lands, gave rise to the supreme and exquisite dharmas of all-knowledge as many as the dust motes of all buddha-lands, set forth the great vows of all-knowledge as many as the dust motes of all buddha-lands, entered great oceans of vows as many as the dust motes of all buddha-lands, dwelt in the paths of escape toward all-knowledge as many as the dust motes of all buddha-lands, cultivated the practices cultivated by bodhisattvas as many as the dust motes of all buddha-lands, gave rise to the great vigor toward all-knowledge as many as the dust motes of all buddha-lands, and obtained the pure light of all-knowledge as many as the dust motes of all buddha-lands.
The Samantabhadras of the Ten Directions All Touch His Crown in the Same Way
Just as here in this Sahā world, at the place of the buddha Vairocana, the bodhisattva Samantabhadra touched Sudhana's crown, so too in all the worlds there are in the ten directions, and in all the worlds within each single dust mote of those worlds, at the places of all buddhas, the bodhisattva Samantabhadra likewise touched Sudhana's crown in just this way, and the Dharma gates obtained were all the same and equal.
Question and Answer Examining What Was Seen (Chengguan's outline)
At that time the bodhisattva-mahāsattva Samantabhadra said to Sudhana:
“Good man! Do you see this power of spiritual power of mine?”
“Yes indeed, I have seen it. Great Sage! This inconceivable matter of great spiritual power — only a tathāgata is able to know it.”
Samantabhadra Tells of the Cause He Cultivated in the Past
Samantabhadra said to him:
“Good man! In the past, through kalpas as many as the dust motes of unspeakably unspeakable buddha-lands, I cultivated the practice of a bodhisattva and sought all-knowledge; and in each single kalpa, for the sake of purifying the mind of awakening, I served buddhas as many as the dust motes of unspeakably unspeakable buddha-lands; and in each single kalpa, for the sake of gathering the implements of merit for all-knowledge, I set up vast assemblies of giving as many as the dust motes of unspeakably unspeakable buddha-lands, causing all the world to hear and know of them, and whatever anyone sought I caused to be fulfilled entirely; and in each single kalpa, for the sake of seeking the dharma of all-knowledge, I gave away goods and possessions as many as the dust motes of unspeakably unspeakable buddha-lands; and in each single kalpa, for the sake of seeking the knowledge of a buddha, I practiced giving with walled towns, hamlets, lands, the throne of a king, wife and children and retinue, together with eyes, ears, nose, tongue, body, flesh, hands, feet, and even life itself, as many as the dust motes of unspeakably unspeakable buddha-lands; and in each single kalpa, for the sake of seeking the head of all-knowledge, I practiced giving with heads as many as the dust motes of unspeakably unspeakable buddha-lands; and in each single kalpa, for the sake of seeking all-knowledge, at the places of tathāgatas as many as the dust motes of unspeakably unspeakable buddha-lands I paid reverence and honor, served and made offerings — robes, bedding, food and drink, and medicines, presenting and giving away entirely all that was needed — and in their Dharma I left the household life and studied the Way, cultivating the buddha-dharma and guarding and upholding the right teaching.
Never in a Single Thought Failing to Accord with the Buddha's Teaching
“Good man! Throughout those oceans of kalpas, as I myself recall, there was never a single thought in which I did not go along with the Buddha's teaching; never a single thought in which I gave rise to a mind of anger and harm, a mind of I and mine, a mind of difference between self and other, a mind departing from awakening; nor did I ever in birth-and-death give rise to a mind of weariness, a mind of indolence, a mind of obstruction, a mind of confusion — there was only dwelling in the unsurpassed and indestructible great mind of awakening that gathers the dharmas aiding the path toward all-knowledge.
Adorning Buddha-Lands · Rescuing and Protecting Sentient Beings
“Good man! I adorn buddha-lands, and with a mind of great compassion I rescue and protect sentient beings, teach and bring them to accomplishment, make offerings to the buddhas, and serve good friends; for the sake of seeking the right Dharma I proclaim and spread it, guard and uphold it, and all things inner and outer I am able to relinquish entirely, not begrudging even life itself. Were one to take all the oceans of kalpas to speak of these causes and conditions, the oceans of kalpas could be exhausted, but these could not.
In My Ocean of Dharma There Is Not One Graph That Was Not Obtained by Relinquishing
“Good man! In my ocean of Dharma there is not one graph, not one phrase, that was not sought and obtained by relinquishing the throne of a wheel-turning king, that was not sought and obtained by relinquishing all that I possessed. Good man! The Dharma I sought was all for the sake of rescuing and protecting all sentient beings, and single-mindedly I thought in this way: ‘May all sentient beings get to hear this Dharma; may the light of wisdom illuminate the world everywhere; may the wisdom that transcends the world be revealed to them; may all sentient beings gain peace and happiness; may all the merit and virtue possessed by all buddhas be universally praised.’ Of my past causes and conditions such as these, through oceans of kalpas as many as the dust motes of unspeakably unspeakable buddha-lands, the telling could never be finished.
The Cause Concluded and the Fruit Accomplished (Chengguan's outline): The Dharma-Body and the Form-Body Accomplished by Ten Powers
“Therefore, good man! Because of the power of such dharmas aiding the path, the power of the roots of goodness, the power of great aspiration and delight, the power of cultivating merit and virtue, the power of pondering all dharmas as they truly are, the power of the eye of wisdom, the power of the Buddha's majestic spirit, the power of great kindness and compassion, the power of pure spiritual power, and the power of good friends, I obtained this ultimate pure dharma-body that is equal throughout the three times, and obtained too a pure and unsurpassed form-body, surpassing all the worlds, taking a form for sentient beings according to what their minds delight in, entering into all lands, filling every place, widely manifesting spiritual power in the worlds, so that among those who see it there is none who is not delighted and glad. Good man! Contemplate now this form-body of mine; this form-body of mine was accomplished through boundless oceans of kalpas, and for measureless thousands of koṭis of nayutas of kalpas it is hard to see and hard to hear of.
Hard to See and to Hear Of · Yet Those Who See and Hear All Come to Ripeness
“Good man! If there are sentient beings who have not planted roots of goodness, and śrāvakas and bodhisattvas who have planted but few roots of goodness, they are not even able to hear my name, how much less to see my body! Good man! If there are sentient beings who get to hear my name, they will not turn back again from unsurpassed right and perfect awakening; and it is likewise for those who see me, who touch me, who welcome me, who see me off, who follow after me for a while, and even for those who see and hear me in a dream. There are sentient beings who come to ripeness by recollecting me for a single day and night; or for seven days and seven nights, half a month, a month, half a year, a year, a hundred years, a thousand years, a kalpa, a hundred kalpas, and even for kalpas as many as the dust motes of unspeakably unspeakable buddha-lands, coming to ripeness by recollecting me; or for a single lifetime, or for a hundred lifetimes, and even for lifetimes as many as the dust motes of unspeakably unspeakable buddha-lands, coming to ripeness by recollecting me; or they see me release a great radiance, or see me shake the buddha-lands, or give rise to fear, or give rise to joy, and they all come to ripeness. Good man! By such gates of skillful means as many as the dust motes of buddha-lands I cause sentient beings not to turn back from unsurpassed right and perfect awakening.
Those Who See and Hear of My Pure Land and My Pure Body Will Surely Be Born Therein
“Good man! If there are sentient beings who see and hear of my pure land, they will surely gain birth within this pure land; if there are sentient beings who see and hear of my pure body, they will surely gain birth within my pure body. Good man! You should contemplate this pure body of mine.”
Contemplating Something Extraordinary (Chengguan's outline): The Oceans of Lands Within the Pores
At that time Sudhana the youth contemplated the body of the bodhisattva Samantabhadra, and within his marks and signs, his limbs and joints, and each single pore, there were unspeakably unspeakable oceans of buddha-lands; and within each single ocean of lands there were buddhas appearing and arising in the world, surrounded on all sides by great assemblies of bodhisattvas. He saw further that in all those oceans of lands there were establishings of every sort, shapes of every sort, adornments of every sort, great mountains of every sort ringing them about, clouds of color of every sort spreading over the sky, buddhas of every sort arising and expounding dharmas of every sort; things of every sort such as these, each and every one different.
He saw further that Samantabhadra, within each single ocean of worlds, sent forth clouds of buddha-transformation-bodies as many as the dust motes of all buddha-lands, pervading all worlds of the ten directions, teaching and transforming sentient beings and causing them to turn toward unsurpassed right and perfect awakening. At that time Sudhana the youth saw further his own body within Samantabhadra's body, teaching and transforming sentient beings throughout all the worlds of the ten directions.
Weighing the Roots of Goodness: Not One Part in a Hundred
Further, the roots of goodness and the light of wisdom that Sudhana the youth had obtained by drawing near to good friends as many as the dust motes of buddha-lands, compared with the roots of goodness obtained by seeing the bodhisattva Samantabhadra, were not one part in a hundred, not one part in a thousand, not one part in a hundred thousand, and not one part in a hundred thousand hundred-million — nor could they be reached even by counting and by simile.
Weighing the Oceans of Lands: What One Pore Admits in a Single Thought Surpasses All That Went Before
All the oceans of buddha-lands that Sudhana the youth had entered from his first bringing forth of the mind up to seeing the bodhisattva Samantabhadra — the oceans of buddha-lands he now entered in a single thought within one pore of Samantabhadra surpassed them by times as many as the dust motes of unspeakably unspeakable buddha-lands; and as with one pore, so it was with all the pores entirely.
Still He Could Not Know the Limit
Sudhana the youth, within the lands in the pores of the bodhisattva Samantabhadra, taking a single step, passed beyond worlds as many as the dust motes of unspeakably unspeakable buddha-lands; and traveling in this way to the end of the kalpas of the future, he still could not know the limit of the sequence of the oceans of lands within one single pore, of the treasury of the oceans of lands, of the differences among the oceans of lands, of the universal entry into the oceans of lands, of the forming of the oceans of lands, of the disintegrating of the oceans of lands, or of the adornment of the oceans of lands; nor could he know the limit of the sequence of the oceans of buddhas, of the treasury of the oceans of buddhas, of the differences among the oceans of buddhas, of the universal entry into the oceans of buddhas, of the arising of the oceans of buddhas, or of the ceasing of the oceans of buddhas; nor could he know the limit of the sequence of the oceans of assemblies of bodhisattvas, of the treasury of the oceans of assemblies of bodhisattvas, of the differences among the oceans of assemblies of bodhisattvas, of the universal entry into the oceans of assemblies of bodhisattvas, of the gathering of the oceans of assemblies of bodhisattvas, or of the dispersing of the oceans of assemblies of bodhisattvas; nor could he know the limit of such oceans as these — entering the realm of sentient beings, understanding the faculties of sentient beings, the wisdom that teaches, transforms, and disciplines sentient beings, the profound sovereignty in which bodhisattvas dwell, and the grounds and paths that bodhisattvas enter.
Traveling in the Lands Within the Pores, Pervading Everywhere in Thought After Thought
Sudhana the youth, within the lands in the pores of the bodhisattva Samantabhadra, whether traveling in this way through one kalpa in a single land, or even traveling in this way through kalpas as many as the dust motes of unspeakably unspeakable buddha-lands, did not disappear in this land and appear in that one, but in thought after thought pervaded boundless oceans of lands, teaching and transforming sentient beings and causing them to turn toward unsurpassed right and perfect awakening.
The Position Fulfilled, Equal to the Buddhas (Chengguan's outline): Equal to Samantabhadra, Equal to the Buddhas
At just this time Sudhana the youth then obtained in sequence the ocean of the practices and vows of the bodhisattva Samantabhadra, equal to Samantabhadra and equal to all the buddhas: with one body filling all worlds, equal in lands, equal in practice, equal in right awakening, equal in spiritual power, equal in the wheel of Dharma, equal in eloquence, equal in speech, equal in voice, equal in powers and fearlessnesses, equal in the dwelling of the buddhas, equal in great kindness and compassion, and wholly the same in the inconceivable sovereign liberation.
The Short Verses, Four Stanzas: First the Admonition to Listen, Then the Consent to Speak
At that time the bodhisattva-mahāsattva Samantabhadra then spoke in verse:
“You should remove the stains of every delusion and listen attentively with an unscattered mind; I shall speak of how the Tathāgata is complete in the perfections, and that is the true path of every liberation.
“The one who transcends the world, gentle and supreme among men, his mind is pure as space itself, and constantly he releases the great radiance of the sun of wisdom, causing the host of beings everywhere to extinguish the darkness of delusion.
“The Tathāgata is hard to see and hard to hear of; through measureless koṭis of kalpas one meets him only today, just as the udumbara flower appears but once in an age — therefore you should listen to the merit and virtue of the Buddha.
“He goes along with the world in all it does, as an illusionist manifests a multitude of deeds, only in order to gladden the minds of beings, and never has he discriminated or given rise to a thought.”
The Bodhisattvas Thirst for It, and Samantabhadra Consents to Speak of the Buddha's Virtue
At that time the bodhisattvas, having heard these words, single-mindedly thirsted and looked up, wishing only that they might hear the true merit and virtue of the Tathāgata, the World-Honored One, and all of them thought in this way:
“The bodhisattva Samantabhadra has fully cultivated all the practices, his essential nature is pure, and none of the words he speaks is false — he is the one whom all tathāgatas alike praise.”
Having thought thus, they gave rise to a deep thirsting and looking up.
At that time the bodhisattva Samantabhadra, adorned complete with merit, virtue, and wisdom, like a lotus flower unstained by any of the dust and defilement of the three realms, said to the bodhisattvas:
“Listen attentively, all of you: I shall now speak of the character of a single drop of the ocean of the Buddha's merit and virtue.”
And he spoke in verse —
The Extended Verses · The Buddha's Knowledge Is Unobstructed: Two Stanzas (Chengguan's outline)
“The Buddha's knowledge is vast, the same as space, universally within the minds of all sentient beings, fully understanding the various deluded thoughts of the world, yet not giving rise to any differing discrimination.
“In a single thought he fully understands the dharmas of the three times, and understands too the faculties of all sentient beings, just as a skilled great illusionist in thought after thought manifests boundless things.
The Extended Verses · Suchness Is Without Duality, Therefore There Is No Stirring of Thought: One Stanza (Chengguan's outline)
“According to the various practices of sentient beings' minds, according to the power of past deeds and vows, he causes what they see to be each and every one different, while the Buddha from the first has no stirring of thought.
The Extended Verses · The Buddha's Work Does Not Rest: Three Stanzas (Chengguan's outline)
“Some see the Buddha seated in place after place, filling the worlds of the ten directions; some, their minds not being pure, do not see the Buddha through measureless kalpas.
“Some, having faith and understanding and being free of arrogance, see the Tathāgata as soon as the intention is brought forth; some, with minds crooked, deceitful, and impure, seek him through koṭis of kalpas and do not meet him.
“Some in every place hear the Buddha's voice, a voice exquisite and gladdening to the mind; and some, through hundreds of thousands of myriads of koṭis of kalpas, because their minds are not pure, do not hear it.
The Extended Verses · The Buddhas Pervade One Another · Host and Companions Adorn the Lands: Eight Stanzas (Chengguan's outline)
“Some see pure great bodhisattvas filling a three-thousandfold great-thousand world-system, all of them complete in Samantabhadra's practice, with the Tathāgata seated majestically among them.
“Some see this world exquisite beyond compare, purified and adorned by the Buddha through measureless kalpas; Vairocana, the most victorious of the honored ones, awakened to bodhi within it.
“Some see the exquisite and victorious land of the Lotus, where the Tathāgata Worthy Head dwells, surrounded by measureless assemblies of bodhisattvas, all diligently cultivating Samantabhadra's practice.
“Some see the Buddha named Measureless Life, surrounded by Contemplating Sovereignty and the other bodhisattvas, all of them dwelling already on the ground of consecration, filling the worlds of the ten directions.
“Some see this three-thousandfold great-thousand world-system, adorned in every sort of way like the world Wondrous Joy, with the Tathāgata Akṣobhya dwelling within it, and bodhisattvas like the fragrant elephant.
“Some see Moon Awakening, that one of great renown, together with Vajra Banner and the other bodhisattvas, dwelling amid an exquisite adornment like a round mirror, pervading the pure lands of the ten directions.
“Some see Sun Treasury, that one honored by the world, dwelling in the pure land of Excellent Radiance, together with the bodhisattvas of consecration, filling the ten directions and expounding the Dharma.
“Some see the buddha Vajra Great Flame together with the bodhisattva Wisdom Banner, traveling throughout all the vast lands, expounding the Dharma and removing the film upon beings' eyes.
The Extended Verses · The Subtle Contains and Holds: Four Stanzas (Chengguan's outline)
“Within each single hair-tip, unspeakably many, the buddhas complete in the thirty-two marks, with retinues of bodhisattvas surrounding them on all sides, expound the Dharma in every sort of way and deliver sentient beings.
“Some behold a single pore in which is a vast land complete with adornment, with measureless tathāgatas all within it and pure sons of the Buddha filling it entirely.
“Some see within a single dust mote buddha-lands as numerous as the sands of the Gaṅgā, with measureless bodhisattvas filling them all, cultivating practices for unspeakable kalpas.
“Some see in a single hair-tip's space oceans of lands as many as measureless motes of sand, the arisings of every sort of deed each and every one different, with Vairocana turning the wheel of Dharma within them.
The Extended Verses · Gathering Many Gates Together: Three Stanzas (Chengguan's outline)
“Some see worlds that are not pure, some see them pure and made of jewels; the Tathāgata's lifespan of dwelling in the world has no fixed limit, and even nirvāṇa is manifested in every sort of way.
“Throughout the worlds of the ten directions he manifests in every sort of inconceivable way, and according to the minds, the knowledge, and the deeds of sentient beings, there is none he does not transform and purify.
“Such an unsurpassed great guiding teacher fills the lands of the ten directions and manifests spiritual power of every sort; I shall speak of a small portion of it — all of you should listen.
The Extended Verses · Cultivating the Counteragents to Every Obstruction: Three Stanzas (Chengguan's outline)
“Some see Śākya accomplishing the Way of a buddha, and inconceivable kalpas have passed since then; some see him only now becoming a bodhisattva, benefiting sentient beings in the ten directions.
“Some see this lion of the Śākyas making offerings to the buddhas and cultivating the Way; some see the most victorious of the honored ones among men manifesting powers and matters of spiritual power of every sort.
“Some see giving, some see the keeping of precepts, some see patience, some see vigor, some see the meditations; wisdom, skillful means, vows, powers, and knowledge — all are manifested according to the minds of beings.
The Extended Verses · Subduing the Outsider Paths: Three Stanzas (Chengguan's outline)
“Some see the perfections brought to their end, some see him dwelling upon the grounds; retention, samādhi, and the knowledge of spiritual power — in this way all of it is manifested without remainder.
“Some see him cultivating for measureless kalpas, dwelling in the bodhisattva's position of forbearance; some see him dwelling on the ground of no turning back, some see the water of the Dharma poured upon his crown.
“Some see the bodies of Brahmā, Śakra, and the world-guardians, some see the bodies of a kṣatriya or a brāhmaṇa, adorned with forms of every sort, like an illusionist manifesting a multitude of images.
The Extended Verses · The Eight Aspects Manifested in the World Without Obstruction: Five Stanzas (Chengguan's outline)
“Some see him first descending in spirit from the Tuṣita Heaven, some see him in the palace enjoying his consorts, some see him casting aside all glory and pleasure, leaving the household and the worldly life to study the Way.
“Some see him just born, some see him passing into cessation, some see him leaving home to study other practices, some see him seated beneath the tree of awakening, subduing the armies of Māra and accomplishing right awakening.
“Some behold the Buddha just entering nirvāṇa, some see stūpas raised throughout the world, some see images of the Buddha set up within the stūpas — because he knows the occasion, he manifests it thus.
“Some see the Tathāgata named Measureless Life bestowing upon the bodhisattvas the prediction of the honored position, and having become the unsurpassed great guiding teacher, the one next in succession dwells in the land of Peace and Bliss.
“Some see him through measureless koṭis of thousands of kalpas finishing the Buddha's work and entering nirvāṇa; some see him only now accomplishing bodhi, some see him in the midst of cultivating exquisite practices.
The Extended Verses · Dwelling in the Palaces of the Devas Without Obstruction: Three Stanzas (Chengguan's outline)
“Some see the Tathāgata like a pure moon in the world of Brahmā and in the palace of Māra, in the palace of the Heaven of Sovereignty and the palace of the Heaven of Delight in Transformation, manifesting spiritual transformations of every sort.
“Some see him within the Tuṣita palace, surrounded on all sides by measureless devas, expounding the Dharma for them and causing them to rejoice, so that all alike bring forth the mind to make offerings to the Buddha.
“Some see him dwelling in the Yāma Heaven, in the Trāyastriṃśa Heaven, among the world-guardian kings, the nāgas, and the spirits — in all such palaces as these there is none in which he does not manifest his image.
The Extended Verses · Skillfully Transforming in Accord with the World Without Obstruction: Six Stanzas (Chengguan's outline)
“At the place of that World-Honored One Dīpaṃkara, he scattered flowers and spread out his hair as an offering, and from this he understood the profound and exquisite Dharma, and constantly by this Way he teaches the host of beings.
“Some behold the Buddha as having long since entered nirvāṇa, some see him as having only now begun to accomplish bodhi; some see him dwelling in the world for measureless kalpas, some see him passing into cessation in a moment.
“His bodily marks, his radiance, and his lifespan, his wisdom, his bodhi, and his nirvāṇa, his assemblies, those he transforms, his bearing, and his voice — in this way each and every one is without number.
“Some see his body as exceedingly vast, like the great jewel mountain Sumeru; some see him seated cross-legged without stirring, filling boundless worlds.
“Some see his halo of light as one fathom in measure, some see it as a thousand myriad koṭis of yojanas, some see it illuminating measureless lands, some see it filling all lands entirely.
“Some see the Buddha's lifespan as eighty years, or as hundreds of thousands of myriads of koṭis of years, or as dwelling for inconceivable kalpas — in this way redoubling again and again beyond that number.
The Extended Verses · Concluding That Unobstructed Knowledge Can Pervade: Two Stanzas (Chengguan's outline)
“The Buddha's knowledge penetrates, pure and unobstructed, and in a single thought he universally understands the dharmas of the three times: that they all arise from mind and consciousness through causes and conditions, arising and ceasing, impermanent, and without self-nature.
“In one land he accomplishes right awakening, and in the places of all lands he accomplishes it too; all enter into one, and the one is likewise, and according to the minds of beings all is manifested.
The Extended Verses · Establishing the Wheel of Dharma of the Three Vehicles: Four Stanzas (Chengguan's outline)
“The Tathāgata dwells upon the unsurpassed Way, accomplishing the ten powers and the four fearlessnesses; complete in wisdom and with nothing to obstruct him, he turns the wheel of Dharma of the twelve aspects.
“Understanding suffering and origination, together with cessation and the path, discriminating the dharma of the twelve links of dependent arising; the four unobstructed understandings — of dharma, of meaning, of delight in expounding, and of speech — with these four he expounds it widely.
“Dharmas are without self and also without characteristic, the nature of deeds neither arises nor is lost; all is apart, the same as space — and the Buddha by skillful means discriminates them.
“In this way the Tathāgata turns the wheel of Dharma, universally shaking the lands of the ten directions; palaces, mountains, and rivers all quake, and yet he does not cause sentient beings any alarm.
The Extended Verses · Establishing the Six Perfections and the Factors of the Path as Counteragents: Three Stanzas (Chengguan's outline)
“The Tathāgata universally sends forth a vast voice, and according to their faculties and desires he causes them all to understand, causing them all to bring forth the mind and remove the stains of delusion, while the Buddha has never given rise to a thought.
“Some hear of giving, keeping precepts, patience, and vigor, of meditation, wisdom, and the knowledge of skillful means; some hear of kindness and compassion together with joy and equanimity — the sounds and words of every sort each and every one different.
“Some hear of the four stations of mindfulness and the four right exertions, the four bases of supernormal power, the five faculties, the five powers, together with the seven limbs of awakening and the eightfold noble path, the recollections, the spiritual powers, calming and contemplation, and so on — measureless gates of Dharma that are skillful means.
The Extended Verses · With One Voice, Each Kind Hears the Dharma Differently: Seven Stanzas (Chengguan's outline)
“Nāgas and spirits of the eight classes, humans and nonhumans, Brahmā, Śakra, and the world-guardian hosts of devas — with a single voice the Buddha expounds the Dharma for them, and according to their kinds he causes them all to understand.
“If there be greed, anger, and delusion, rage, concealment, stinginess, envy, together with arrogance and flattery, the eighty-four thousand differing afflictions — he causes them all to hear the dharma that counteracts these.
“If they have not yet fully cultivated the pure and bright dharmas, he causes them to hear the exposition of the practice of the ten precepts; those who are able to give and are already disciplined, he causes to hear the sound of the stillness of nirvāṇa.
“If there are those whose intent is timid and lacking in kindness, who loathe birth-and-death and seek only their own deliverance, he causes them to hear the exposition of the three gates of liberation, so that they may escape suffering and receive the bliss of nirvāṇa.
“If there are those who by nature have few desires, who turn away from the three forms of existence and seek stillness, he causes them to hear the exposition of the various links of dependent arising, and by the vehicle of the pratyekabuddha they gain deliverance.
“If there are those with pure and vast minds, complete in the merit and virtue of giving and keeping precepts, who draw near to the Tathāgata and possess kindness — he causes them to hear the sound of the Great Vehicle.
“Some lands hear of one vehicle, some hear of two vehicles, three vehicles, four vehicles, or five vehicles — in this way and on beyond all limit, all of it is the power of the Tathāgata's skillful means.
The Extended Verses · The Karma of Speech Is Equal and Responds to All: Four Stanzas (Chengguan's outline)
“The stillness of nirvāṇa has never differed; it is knowledge and practice, superior and inferior, that differ; just as the nature of space is one, while birds fly far and near each in its own way.
“The Buddha's essence and voice are likewise so, pervading the whole realm of space, and according to the differences of the minds and knowledge of sentient beings, what is heard and what is seen is each and every one different.
“Because the Buddha in the past cultivated the practices, he is able according to what they delight in to send forth an exquisite voice, and in his mind he does not calculate this one and that one, nor does he think ‘for whom shall I speak, and for whom not.’
“From the Tathāgata's face he releases a great radiance, complete in the number of eighty-four thousand; the gates of Dharma he expounds are likewise so, universally illuminating the world and removing the afflictions.
The Extended Verses · The Merit of Bestowing Predictions: Three Stanzas (Chengguan's outline)
“Complete in pure merit, virtue, and wisdom, he constantly goes along with the three kinds of world, just as space is stained by nothing, and for the sake of sentient beings he appears.
“He manifests the suffering of birth, aging, sickness, and death, and manifests too a dwelling lifespan, remaining in the world; though he goes along with the world and manifests in this way, his essential nature is pure and the same as space.
“All lands are without limit, and the faculties and desires of sentient beings are measureless as well; the Tathāgata's eye of knowledge sees them all clearly, and according to what each is fit to be transformed by he shows the Way of a buddha.
The Extended Verses · Manifesting the Enjoyment Body and the Transformation Body: Four Stanzas (Chengguan's outline)
“Throughout the ten-direction worlds to the very end of space, among all the hosts of humans and devas there are, according as their forms are each and every one different, the Buddha manifests his body likewise.
“If it be within a great assembly of śramaṇas, he shaves off hair and beard and dons the kāṣāya, holds robe and bowl and guards the faculties, causing them to rejoice and their afflictions to be quieted.
“If at times he draws near to brāhmaṇas, then for them he manifests an emaciated body, holding a staff and carrying a pitcher, constantly keeping himself pure, complete in wisdom and skilled in discourse.
“Expelling the stale and drawing in the fresh, he is satisfied of himself, breathing the wind and drinking the dew with no other food; whether sitting or standing, unmoving and unshaken, he manifests austerities such as these and overcomes the outsider paths.
The Extended Verses · Cutting Off Every Doubt: Two Stanzas (Chengguan's outline)
“Some keep their precepts and become teachers of the world, well versed in medicine and treatises of every sort, in writing, mathematics, astronomy, the signs of the earth, and the multitude of signs, together with the auspicious and inauspicious upon the body — there is none of it he does not understand.
“Entering deeply into the meditations and the liberations, into samādhi, spiritual power, and the practice of wisdom, into discourse, chanting, and joining in play — by all these skillful means he causes them to dwell in the Way of a buddha.
The Extended Verses · Causing Them to Enter Practices of Every Sort: Nine Stanzas (Chengguan's outline)
“Some manifest superior and exquisite garments adorning the body, wearing a flower crown and shaded by a lofty canopy, with the fourfold army surrounding them before and behind, mustering the host and proclaiming his might, subduing the lesser kings.
“Some become officials who hear pleas and decide cases, well versed in the affairs of the world of every sort; in all they grant and withhold they judge clearly and with care, causing them all to be glad and to follow in faith.
“Some become great ministers charged with assisting the throne, skilled in employing the ways by which kings govern; the benefits of the ten directions are all made to reach everywhere, and yet no sentient being has any way of understanding it.
“Some become the various petty kings scattered like grain, or become flying wheel-turning sovereigns, causing the hosts of princes and palace women all to be transformed, and no one is able to fathom it.
“Some become the four heavenly kings who guard the world, commanding the hosts of nāgas and yakṣas and the rest, expounding the Dharma for their assemblies, causing all of them great gladness and delight.
“Some become the great deva king of the Trāyastriṃśa Heaven, dwelling in the Hall of Good Dharma and the Garden of Delight, wearing a flower crown and expounding the exquisite Dharma, so that the devas gaze up in audience and are unable to fathom it.
“Some dwell in the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delight in Transformation, and the place of the Māra king in the Heaven of Free Enjoyment of Others' Emanations, dwelling in palaces of maṇi jewels, expounding true practice and causing them to be disciplined.
“Some go into the assemblies of the Brahmā world, expounding the four measureless states together with the ways of the meditations, universally causing them to rejoice, and then departing — and no one knows the marks of his coming and going.
“Some go to the Akaniṣṭha Heaven, expounding for them the various jewel-flowers of the limbs of awakening, together with the other measureless and holy merits and virtues, and then departing — and no one knows.
The Extended Verses · The Wondrous Knowledge Born in the Future: One Stanza (Chengguan's outline)
“All the sentient beings within what the Tathāgata's unobstructed knowledge beholds, he by boundless gates of skillful means teaches and transforms in every sort of way, bringing them to ripeness.
The Extended Verses · Manifesting According to Their Superior Understanding: Five Stanzas (Chengguan's outline)
“Just as an illusionist is skilled in the art of illusion and manifests illusory things of every sort, so too the Buddha transforms sentient beings, manifesting bodies of every sort for them.
“Just as the pure moon in the sky causes the beings of the world to see it wax and wane, and all rivers and pools manifest its reflection, while all the constellations are robbed of their light and color —
“So too the moon of the Tathāgata's knowledge comes forth in the world, and by skillful means it manifests waxing and waning; in the water of the bodhisattvas' minds its reflection appears, while the constellations of the śrāvakas are without light or color.
“Just as the great ocean is filled with the multitude of jewels, pure and unclouded and without limit, and all the sentient beings there are in the four continents have their images manifested within it entirely —
“So too the ocean of merit and virtue of the Buddha's body is without stain, without cloudiness, and without limit; and even the sentient beings of the whole Dharma realm — there is none whose reflection is not manifested within it.
The Extended Verses · The Measureless Supports and the Applied Practice That Disciplines Beings: Three Stanzas (Chengguan's outline)
“Just as the pure sun sends forth a thousand rays and, without moving from its own place, illuminates the ten directions, so too the radiance of the sun of the Buddha, without going and without coming, removes the darkness of the world.
“Just as the nāga king sends down a great rain, and it comes neither from his body nor from his mind, yet is able to moisten and pervade everything, washing away the burning heat and bringing coolness —
“So too the Dharma rain of the Tathāgata comes forth neither from the Buddha's body nor from his mind, and yet is able to awaken all sentient beings, universally causing them to extinguish the fire of the three poisons.
The Extended Verses · The Dharma-Body Is Equal: Two Stanzas (Chengguan's outline)
“The Tathāgata's pure and exquisite dharma-body — in all the three realms there is nothing that can match it; because it lies beyond the path of the world's words, its nature is neither existent nor nonexistent.
“Though without any support, there is nowhere it does not dwell; though there is nowhere it does not reach, it has never gone; like a painting in the air, like something seen in a dream — thus should one contemplate the essence of the Buddha.
The Extended Verses · He Cannot Be Likened by Any Simile: One Stanza (Chengguan's outline)
“All the dharmas of existence and nonexistence within the three realms are unable to serve as a simile for the Buddha; just as with mountain forests, birds, and beasts, there are none that dwell relying upon space.
The Extended Verses · The Three Bodies Have No Division of Place: One Stanza (Chengguan's outline)
“The maṇi of the great ocean has measureless colors, and the differences in the Buddha's body are likewise so; the Tathāgata is neither form nor not-form, and manifests according to what is fitting, yet dwells nowhere.
The Extended Verses · The Three Kinds of Merit Gathered as the Same as the Dharma-Nature: One Stanza (Chengguan's outline)
“Space, suchness, and the true limit; nirvāṇa, the dharma-nature, and stillness, and the rest — only true dharmas such as these can serve to reveal the Tathāgata.
The Extended Verses · Concluding That His Virtue Is Inexhaustible · Exhorting to Faith and Against Doubt: Two Stanzas (Chengguan's outline)
“The motes of dust in the lands and the thoughts of the mind may still be counted and known, the water within the great ocean may still be drunk dry, space may still be measured and the wind still be bound — yet none is able to speak to the end of the merit and virtue of the Buddha.
“If there are those who hear this ocean of merit and virtue and give rise to a mind of joy, faith, and understanding, they shall obtain all that has been extolled — do not, on any account, harbor doubt about this.”
這一節既是末友，也是全經之末
前五十一友大抵有問有答（遍友無答，德生有德同一問答），善財問「菩薩云何學菩薩行、修菩薩道」，善友答一法門、謙己、指後友。到普賢這裡，這個格式整個沒有了：善財沒有問，普賢也沒有指下一位——因為沒有下一位了。全子八千餘字，長行三十三段講一件事，就是善財從「即聞普賢菩薩摩訶薩名字」到「與普賢等，與諸佛等」；其後九十九偈，說的卻不是善財，是佛的功德。
要排一個誤解：以為末友之所以特別，是因為普賢地位最高。澄觀給的理由不是地位，是「相」。他於末會立五相，把普賢一人判為第五「顯因廣大相」，並釋其所以說「始覺同本圓覺現前，稱周法界無不包含故」——這一相要顯的是「因」有多大，不是人有多尊。
落到地上：讀這一節若只看熱鬧（毛孔裡有世界、一步過無數剎），就把它讀成神通篇了。它其實是全經最後一次回答同一個問題——菩薩之因，究竟廣大到什麼地步。
為什麼末友是普賢，而不是文殊
文殊在前一子已經隱去。澄觀就二聖之相望說了一段極要緊的話，說「文殊般若即攝相歸體，普賢法界即祕密重重」——文殊之德是收，收萬相歸一體；普賢之德是開，開一法界成重重無盡。他又補一層：若二聖彼此相對，文殊是能證；若二聖對善財，則文殊也成了所證，因為善財從前未得般若，如今才證得。
要排一個誤解：以為文殊退場是因為已經用不上了。澄觀正好相反——他說文殊此番「通指善財普觀，不同前文一友指於一友，良以普觀方見普賢故」。前面每一位善友只指一位後友，文殊這一次指的是「普觀」，所以善財所見不是第五十三個人，而是一切。
落到地上：一個人到最後見到的境界有多大，取決於他被教會用多大的眼看。
依教趣求的二十六句：這不是抒情
本節第一句「增長趣求一切智慧」承前而起——前段末善財受行文殊之教，「無有違逆」，接著就是這一段。澄觀判此段有二十六句，並定其骨：「初一標求佛果；後一總觀圓因」，中間諸句「義通前後，皆是趣佛之因，並是普賢解脫境故」。
要排一個誤解：以為這二十六句是形容善財心情激動的排比。澄觀不許這樣讀，他把中間諸句「攝為十對」逐對點出義理——四等普周寂靜是捨，福智無外緣境是智，其下入正增助、修因知果、入法現生、證願修行、照上增下、得實照權、智周身遍、摧障入理。每一對都是一個修行的節點，不是修辭。
其中兩句尤要。「住於法界平等之地」，澄觀繫之於前文，說「其住平等地，即前文殊自所住處」；末句「觀察普賢解脫境界」，即前文文殊所置善財之處。
落到地上：所謂「趣求」，不是想要，是二十六件已經在做的事。
聞名十三句：他是從誰那裡聽到的
善財「即聞普賢菩薩摩訶薩名字、行願、助道、正道」以下十餘目。澄觀判此為「有十三句：初一聞人名、後十二聞行位」，並指出「即聞」二字要一路貫下去，不是只管第一句。
問題來了：文殊已隱，這個「聞」是從誰那裡聽來的？澄觀直下一語：「此中聞者，非從一人多人聞之，即稱法界而聞耳。」不是某人告訴他的，是稱著法界而聞。
要排一個誤解：以為這是說善財有神通、能無師自通。澄觀所立的理由在前——因為文殊指的是「普觀」，所以所聞也稱法界。這是前因後果，不是異能。至於「諸地」一目，澄觀釋為「普賢位中自行依地，及圓融所攝地也」，並判此句總攝下八別（地方便是加行，地入是入心，地勝進、地住、地修習、地境界、地威力、地同住各有所指）。
這八別，澄觀不是只給了名目。他先判「此句總下八別」，其下逐目繫之：「三出心；四住心；五即修施戒等；六即遍行真如等為所證境，亦是所得分齊之境；七即神通作用，摧邪攝生等；八即同依佛智而住。」依此一一對過去：地勝進是出心，地住是住心，地修習是修施戒等，地境界是遍行真如等所證之境、也是所得的分齊，地威力是神通作用、摧邪攝生，地同住是同依佛智而住。所指既明，這六目就不是六個名相，是入地之後實際在做的六件事；末一件所同依的不是別人，是佛智。
落到地上：法界之事，聽得見與聽不見的差別，往往不在耳，在觀。
起十一心：先起與所見相稱的心
善財渴仰欲見，就在金剛藏菩提場、毘盧遮那如來師子座前起了十一種心。這裡有兩件事要問。
第一，為什麼要回到菩提場？善財從南方一路參到此處，忽然又在初會成道之地起觀。澄觀給的理由是全經體勢：他說此經「然此經體勢應具十會，以順無盡」，而「對前本末二會即是攝末歸本之義」，所以善財不必別人再指，逕在初會始成之處如來座前起觀求。李通玄同一方向而語更表法，說善財是「於初所信心中法界金剛智藏菩提體中」起普賢法界之大用。
第二，為什麼要先起心？法藏答得最直：「起十種心者，此十心之境竝是普賢境界，是故起心還稱彼境，方可得見普賢故也。」心之境若不是普賢境，就見不著。澄觀就八十本判此為十一句，並說「皆稱普賢境而起於心，故後得見」。
要排一個誤解：以為起心是準備工作、見普賢才是正事。經文的次第說的是另一件事——所見即是所起之心的量。落到地上：想見到什麼，先看自己起的是什麼心。
十種瑞相：先淨土，後眾生
心起之後，善財見十種瑞相。經文先說得見之因有三力——自善根力、一切如來所加被力、普賢菩薩同善根力；法藏就六十本判為「自他二力」。
十相之文有一個整齊的結構：每一句都以「見一切佛剎清淨」起（經文實計十見），下半句才各別。澄觀判此為「十句五對，各先所依淨土、後住處眾生」——五對之中，前一句說土，後一句說住在土裡的眾生。
要排一個誤解：以為瑞相就是吉兆、是好事將臨的預告。澄觀判其所屬是「普賢依報之剎」——這十相不是預告，是普賢的依報之境本身。落到地上：一個人的境界，先從他所處的環境顯出來；此處之『環境』是佛剎，而佛剎之淨，同時就是眾生之淨。
十種光明相：同一件事的第二次看
接著又見十種光明相，每一條都從「一一塵中」出無數雲，周遍法界。與前十瑞相比，這一組更細。澄觀就此比對前後，說「二覩光明前瑞，則直見一重淨剎，此明重見。又前麁、此細、前體相、此業用」。法藏就六十本作同樣的四層比對，並判前為依報、此為「普賢正報相」。
要排一個誤解：以為這是換了個場景再看一次。二家所判的是同一境的兩層深淺——前面看見的是一重淨剎的體相，這裡看見的是塵塵之中的業用。所以「重見」二字不是重複，是同一物看第二遍而見得更深。
其中第五、第六兩條有一個細節：香雲「稱讚普賢一切行願大功德海」，日月星宿雲「皆放普賢菩薩光明」——所見之相到這裡已經開始指名普賢了。落到地上：境界之深淺，常常不在境變，在看的人變。
那一念與那一段觀：全子的鑰匙在這裡
見了光明相，善財起了一念——「我今必見普賢菩薩」。接著經文有一段極短卻極密的文字：普攝諸根、一心求見、起大精進、心無退轉，以普眼觀十方諸佛諸菩薩所見境界皆作得見普賢之想，以智慧眼觀普賢道，「其心廣大猶如虛空，大悲堅固猶如金剛」，願盡未來常隨逐普賢。
澄觀對這一段下了本節最重的一句判語：「此乃總攝諸觀，行人欲見當倣此修，離此觀心見亦非勝。」他把這段從敘事裡提出來，當作修法之軌——想見普賢的人，照這個修；離了這個觀心，就算見到也不算勝。
要排一個誤解：以為這是經家順筆寫的一段心理描寫。澄觀逐句判其次第：初攝散住定、次策勤無退、次觀其體遍（以法界為身）、次悲智橫廣、次願行豎窮、後得果圓因。六節俱全，是一套完整的觀門。
落到地上：全子最可以帶回家的，不是毛孔中的世界，是這六句。
見普賢身：他坐在如來面前
善財於是見到普賢，「在如來前眾會之中，坐寶蓮華師子之座」。這個位置有講究。法藏就此判說，善財初依第一心而見普賢在道場如來前，是「表普賢齊佛果故、因果位同故」——普賢坐在佛前，表的是因位與果位齊。
經文接著用四句形容：最為殊特、世無與等、智慧境界無量無邊難測難思、等三世佛而一切菩薩無能觀察。要排一個誤解：以為「一切菩薩無能觀察」是說普賢比別的菩薩高明。此句所指是境界之量，不是人之高下；而善財之所以能見，前文已交代——因為他先起了稱境之心。
落到地上：見到什麼樣的老師，往往不是運氣，是自己走到了哪一步。
毛孔二十重：為什麼是毛孔
自此以下，經文以「見一一毛孔」為句首反覆而下（首句作「見普賢身一一毛孔」，其下十九句作「見一一毛孔」，經文實計二十重）。所出之物自光明、香焰、華、香、衣、寶，而上至色界天身、梵天身、欲界天主身，再上至三世佛剎雲、清淨佛剎雲、淨不淨佛剎雲、不淨淨佛剎雲、不淨佛剎雲、眾生身雲、菩薩身雲三重、普賢行雲、正覺身雲。
澄觀對這一組給了兩把尺。第一把是量之尺：他說此段「實則重重無盡，略顯二十重」——經文所列只是略舉。第二把是所依之尺：他說這二十重「亦對前善財渴仰所起十一心故」，並逐段回配（出雲嚴道場者由觀道場莊嚴明了心，歎菩提心以下三句由入佛法海心，後六句由住一切劫及趣如來十力究竟心）。其結語是全子最要緊的一句：「是知各由自心所見分齊。」
要排一個誤解：以為毛孔出物是普賢在表演神通。澄觀所判的方向正相反——所見之分齊由觀者之心而定，同一毛孔，心不同則所見不同。落到地上：澄觀判這二十重是對著善財先前渴仰所起的十一心而顯的，其中前五心遍於諸句，餘六心別生——所以這二十重不是二十件事，是一面鏡子照出當初那十一種心。
重觀身分：整個三千大千世界在一個毛孔裡
善財見了普賢之相，身心遍喜，於是「重觀普賢一一身分、一一毛孔，悉有三千大千世界」。經文接著把這個世界一件件數出來——風輪水輪地輪火輪、大海江河、寶山須彌鐵圍、村營城邑宮殿園苑、地獄餓鬼畜生閻羅王界、天龍八部人與非人、三界之處、日月星宿風雲雷電、晝夜月時年劫、諸佛出世菩薩眾會道場莊嚴。
這裡要問一句：為什麼要把地獄餓鬼也數進去？經文的用語是「如是等事，悉皆明見」，並沒有挑好的講。所現之世界是全的，不是淨土的樣品。
要排一個誤解：以為毛孔中的世界是一種縮小的比喻。經文下文自己排除了這個讀法——「各各差別，不相雜亂」，是全量而不是縮影。落到地上：說一微塵中有法界，難的不在『小中容大』，難在『不相雜亂』。
結通周遍：普與賢兩個字是怎麼來的
經文從此世界類通十方，從現在類通前際後際，從毘盧遮那處類通東方賢首佛所，再類通十方一切佛所，最後歸到一一塵中皆有法界諸佛眾會、一一佛所皆有普賢坐師子座現神通力。澄觀說此段「文有四重舉類」。
而他在末尾對「普賢」二字下了一個釋，是本節最漂亮的一段判語：他說前段是「身中包含法界廣無邊故，顯其普義」，此段是「全此含法界身潛入塵中調柔無礙，明其賢義」，二者合起來「內外周遍，限量斯盡，故名普賢」。
要排一個誤解：以為「普賢」是個名字，取其吉祥。澄觀所立的是義：能包含法界是普，能潛入一塵而不礙是賢。落到地上：大到無外不難，難的是同時小到無內。
十種智波羅蜜：標十而列十一
善財見此神通力，「即得十種智波羅蜜」。經文標「何等為十」，而其下所列——念念周遍一切佛剎、往詣一切佛所、供養一切如來、聞法受持、思惟法輪、知不可思議大神通事、說一句法辯才無盡、以深般若觀一切法、入一切法界實相海、知一切眾生心、普賢慧行皆現在前——實計十一條。
古德於此處未作句數之校，澄觀但就其義說「既得智度已彰地滿，況十表無盡耶」——得了智度，地位之滿已經顯出來了，何況這個「十」本來就是表無盡的。
要排一個誤解：以為經中的「十」是清點的數目。此經之「十」多為表法之數，澄觀此語即是明證；而所列多出一條，經文逐字如此，照錄不改。落到地上：讀華嚴的數目，要先問它是清點還是表法。
摩頂：向外看與被觸到，是兩件事
善財得智度之後，普賢「即伸右手摩觸其頂」。摩頂之後所得的不再是智度，是「一切佛剎微塵數三昧門」，每一門又各以佛剎微塵數三昧為眷屬。
為什麼前後所得不同？澄觀答得極簡：「前向外觀，故得智度；此摩頂親證，故得三昧。」向外看得到的是智慧之度，被摩頂而親證得到的是定門。
而後文說十方一切佛所的普賢也都同時摩善財頂，「所得法門亦皆同等」。澄觀釋其所以，說「良以善財等普賢故」——不是十方各摩了一次，是善財此時已與普賢齊，故一摩即一切摩。
要排一個誤解：以為摩頂是加持的儀式。此處摩頂所引出的是位之轉——從觀到證。落到地上：看得再多，與被觸到一次，不是同一件事。
汝見我此神通力不：全子唯一的一問一答
普賢摩訶薩告善財說「善男子！汝見我此神通力不」，善財答「唯然！已見。大聖！此不思議大神通事，唯是如來之所能知」。全節開口的說者，除經家與普賢之外，只有善財此一答；這一問一答是善財唯一開口之處。
要問的是：善財明明已見，為什麼答語卻把它推給如來？經文之語是「唯是如來之所能知」——已見是已見，能知是能知，見得到不等於知得盡。澄觀判此段為「問答審見」，是顯因深廣一大科之首；因為要說因之深廣，先得確認所見。
要排一個誤解：以為這句答語是客套的謙辭。前子善友之謙己推勝各有其式，此處不同——普賢並沒有推給誰，是善財自己把「能知」讓給了果位。落到地上：修行人最誠實的一句話，往往是『我看見了，但我不敢說我懂』。
我於過去：因有多深，果就有多厚
普賢自述往昔之修，經文用一組「一一劫中」排下：為清淨菩提心而承事諸佛，為集福德具而設廣大施會，為求一切智法而以財物布施，為求佛智而以城邑聚落國土王位妻子眷屬乃至眼耳鼻舌身肉手足身命布施，為求一切智首而以頭布施，為求一切智而於諸如來所恭敬供養、出家學道、護持正教。
澄觀判此科說「因深則果厚故」，一句話點出這段在全子中的位置：前面講善財所見之廣，這裡回頭講這個廣是怎麼來的。
要排一個誤解：以為捨頭目髓腦是渲染。經文自己給了理由——六項「一一劫中」，每一項都繫著一個所為：四項作「為求」，另二項作「為欲」「為集」，捨頭是「為求一切智首故」，不是苦行本身有功德。落到地上：捨什麼不重要，為什麼捨才是那個「因」。
未曾一念不順佛教：以無為證
普賢接著說的不是他做了什麼，是他沒有起過什麼——不曾一念不順佛教，不曾一念生瞋害心、我我所心、自他差別心、遠離菩提心，不曾在生死中起疲厭心、懶惰心、障礙心、迷惑心，唯住「無上不可沮壞集一切智助道之法大菩提心」。
澄觀判此段為前段之「結離過成德」——前面順著說所行，這裡反過來說所無。
要排一個誤解：以為這是自誇。經文的用語是「自憶」，是回憶自己的紀錄，不是向誰證明。而其所列八種心，前四（瞋害、我我所、自他差別、遠離菩提）是見上的偏，後四（於生死中起疲厭、懶惰、障礙、迷惑）是行上的疲；「不順佛教」一句則是總說。落到地上：長劫修行最難的不是做到，是一次都沒有例外。
我法海中無有一文：一句法的價錢
普賢說了本節最鋒利的一句：「我法海中，無有一文，無有一句，非是捨施轉輪王位而求得者。」一個字、一句話，都是捨了轉輪王位換來的。
澄觀順著這句往下推了一層：「一文尚無所不捨，況全部耶？以一文即一切之一，如海一滴故。」一個字尚且要捨盡一切才得，何況全部法海；而所以如此，是因為一文即一切之一，如海之一滴。
要排一個誤解：以為這是說法很珍貴、要恭敬。經文下句自己轉了方向——所求之法「皆為救護一切眾生」，並列五願（願眾生得聞是法、願以智光普照世間、願為開示出世間智、願令眾生悉得安樂、願普稱讚一切諸佛所有功德）。捨得起，是因為所求本來不為自己。
落到地上：一句法值多少，看的不是說的人，是求的人捨了什麼、為誰而求。
十種力與二種身
普賢自述之末，經文列十力——助道法力、諸善根力、大志樂力、修功德力、如實思惟一切法力、智慧眼力、佛威神力、大慈悲力、淨神通力、善知識力——而以之得「究竟三世平等清淨法身」與「清淨無上色身」。
澄觀判此十句為二類：「初四緣因、次二了因、後四通於緣了」，而以之對果之二身，說「由了因故得法身果，由緣因故得色身果」。了因照見理體，故得法身；緣因資助萬行，故得色身。
要排一個誤解：以為法身與色身是兩個東西，一個真一個假。經文說得清楚，色身是「隨諸眾生心之所樂而為現形」——它的所以然在眾生那邊，不在自身有無。落到地上：兩種身對應兩種因，缺了哪一邊，都少一種利益眾生的方式。
聞名見身即得不退：這一段為什麼放在這裡
普賢說，未種善根者尚且聞不到他的名，何況見身；而一聞其名即於無上菩提不復退轉，若見若觸、若迎若送、若暫隨逐，乃至夢中見聞，也都如此。又列憶念之時分（一日一夜、七日七夜、半月一月、半年一年、百年千年、一劫百劫，乃至不可說劫；一生百生乃至不可說生），以及見放光、見震剎、生怖畏、生歡喜——「皆得成熟」。
澄觀判此大科為「觀用無涯」，其中先明難見聞、次明見聞皆益，而見聞之益又分不退與成熟二層。
要排一個誤解：以為生怖畏也能成熟，是說怕也算修行。經文的並列是「或生怖畏，或生歡喜」，二者同列於「見我」之後——所繫的是「見」，不是那個情緒。落到地上：真正起作用的是遇見，而不是遇見時你剛好是什麼心情。
見聞我的淨剎，必生我的淨身
普賢說「見聞於我清淨剎者，必得生此清淨剎中」，這好懂；下一句說見聞其清淨身者「必得生我清淨身中」，就難了——剎可以生，身怎麼生？
澄觀在這裡設了問並自答，立二義。一約法性身剎：以剎為體名清淨剎，以身為體名清淨身，能依雖有殊，所依之體是一，所以說生身。二約相用：淨剎是所依之剎，淨身則是身內之剎，「欲顯身土互融，故言生淨身耳」。
要排一個誤解：以為『生於身中』是一種比喻的說法。澄觀二釋都不走比喻——第一義說體本是一，第二義說身中有剎。落到地上：華嚴說身與土互融，不是把兩件事比在一起，是說它們本來沒分開過。
善財觀身：他看見自己在裡面
善財依教觀普賢之身，見相好肢節一一毛孔中皆有不可說佛剎海，一一剎海中皆有諸佛出興、大菩薩眾圍繞；又見剎海之建立、形狀、莊嚴、大山、色雲、佛興說法各各不同；又見普賢於一一世界海中出佛化身雲遍十方教化眾生。
到這裡經文轉了一個彎：「時，善財童子又見自身在普賢身內，十方一切諸世界中教化眾生。」他看見的不再只是普賢，是自己在普賢身內做著同樣的事。
要排一個誤解：以為這是觀想的境界、想像出來的畫面。澄觀判此三節為見毛內含三世間、見普賢身遍諸剎出生大用、「自見己身等普賢化」——第三節是位之轉，不是想像。落到地上：學到最後不是把老師看清楚，是在老師做的事裡看見自己。
兩重校量：一步與一毛孔
經文接著作兩重校量。第一重比善根：善財親近佛剎微塵數善知識所得的善根智慧光明，比起見普賢所得，「百分不及一」以至算數譬喻不能及。第二重比剎海：從初發心到見普賢之間所入的一切佛剎海，比不上如今於普賢一毛孔中一念所入的不可說不可說佛剎微塵數倍。
接著是最奇的一段：他在毛孔剎中行一步就過不可說世界，這樣行到盡未來劫，「猶不能知」一毛孔中剎海之次第、藏、差別、普入、成、壞、莊嚴之邊際，佛海與菩薩眾海亦然。澄觀判此為「一步超過顯橫廣，盡未來劫明竪窮，猶不能知顯深遠」。
要排一個誤解：以為「猶不能知」是善財還不夠格。橫已極廣、竪已極窮，仍不能知，所顯的是境之深遠，不是人之不足。落到地上：走到最遠處才知道無邊，這句話的重點在『才知道』。
還有一句限定不可略過。經文於此行之後接著說「亦不於此剎沒、於彼剎現，念念周遍無邊剎海」——遍是念念都遍了，卻沒有一個從這個剎隱去、又在那個剎出現的動作。澄觀釋其所以：「不於此沒彼現者，以沒現相，如法性故，以此彼相相即故也。」《演義鈔》把這兩個理由分作兩重：前一重約事理無礙，「斯則沒而無沒、現而無現，真法性中無出沒故」；後一重約事事無礙，「一約剎，此剎即彼剎，一剎即多剎故」。落到地上：周遍不是走得快，是此剎即彼剎，所以不必走。
位滿齊佛：為什麼只說「等」，不說「成佛」
經文之末說善財「則次第得普賢菩薩諸行願海，與普賢等，與諸佛等」，其下十二句「等」——剎等、行等、正覺等、神通等、法輪等、辯才等、言辭等、音聲等、力無畏等、佛所住等、大慈悲等、不可思議解脫自在悉皆同等。
澄觀在這裡下了本節最重的位判。他說初一句等因圓、次一句等果滿，而總判其位為「此即義當等覺，因位既滿更無所修，故但說等，不辨更求」；又補一句時之判：「此則一生頓成，行布亦足，非唯但約理觀初後圓融。」
要問的是：既然與諸佛等，何以經文不說他成佛？澄觀於偈頌一科中自己給了答案——「以果海離言故不說成佛」。果海不是不到，是不可說。
要排一個誤解：以為「與佛等」是形容詞。澄觀所判是位，且明說行布之次第也已足，不只是理觀上的圓融。而寄位之判本身，澄觀承的是古德——他於末會五相之科自言「且依古德配為五相」，並錄二說並存之衡：「二皆有理」「然無次位中不礙次位，顯位是常規，配亦無失」。此為古德之科，非經文自標。
落到地上：華嚴說一生可至，說的是因位滿；至於果，它選擇不說。
偈頌為什麼不是重頌
本節後半九十九偈，向來最容易被讀作長行的重頌。澄觀第一句就把這個讀法排掉：「前長行但顯因圓，此偈方陳果用，非頌前文。」
他給了兩重理由。對普賢說：上面所見的難思還只是因位，如今示你果，更深。對善財說：善財等佛只是因圓，果海離言所以不說成佛，今借現佛之德以顯善財的果相。所以他結為一句：「故長行、偈文因果綺互」——長行說因、偈頌說果，交織成一體。
要排一個誤解：以為偈頌是把前面的話再說一遍好記誦。若如此，則偈中不該一句不提善財。落到地上：讀到偈頌忽然換了主角，不是離題，是全經在此處把因說完了、開始說果。
短頌四偈：先誡聽，後許說
普賢先說四偈（經文八行）。首偈誡聽——「汝等應除諸惑垢，一心不亂而諦聽」；次偈讚佛心淨如虛空、恒放智日；三偈說如來難值，「如優曇華時一現」；四偈說佛隨順世間所作而「未曾分別起想念」。李通玄判此為頌之第一段，說是「明普賢菩薩勅眾諦聽，欲自說佛功德分」。
要排一個誤解：以為誡聽是套語。第四偈已經先把全部廣頌的關鍵放進去了——下面九十五偈要講佛現種種身、種種土、種種法，而佛「未曾分別起想念」。先說這一句，後面的「或見」才不會被讀成佛在變化。
落到地上：聽法之前要先除惑垢，不是為了恭敬，是因為所聽的內容會隨著心的垢淨而變形。
諸菩薩渴仰：中間這一段長行的用處
四偈之後，經文插了一段長行：諸菩薩聽了之後一心渴仰，念普賢「具修諸行，體性清淨，所有言說皆悉不虛」；普賢於是「功德智慧具足莊嚴，猶如蓮華不著三界一切塵垢」，告諸菩薩說「汝等諦聽，我今欲說佛功德海一滴之相」。李通玄判此為頌中三段之第二，是「明眾喜樂聞分」。
要排一個誤解：以為這段是過場。它做了三件事：把聽眾從善財換成了諸菩薩，把說者的資格交代清楚（言說不虛、一切如來共所稱歎），並把即將要說的量先報出來——不是佛功德海，是海中一滴。
落到地上：後面九十五偈之廣，是「一滴」。這句話應當一直帶在讀偈的手上。
廣頌之尺：澄觀為什麼用論來分經
九十五偈，澄觀分二：先九十三偈別歎佛德、後二偈結德無盡勸信勿疑；九十三偈之中，前八十偈法說、後十三偈喻明。而其分段之尺不取經文語脈，逕取《攝論》所立十身圓滿之二十一種殊勝功德，判為二十一段。
要問的是：以論科經，會不會失了經意？澄觀自己在第四段留了一段長辨為證——他就頌中所歷賢首、無量壽、阿閦、月覺、日藏、金剛大焰諸佛名，判其「此諸佛皆遮那之身」，並舉四理（阿閦本在東方而此云在此，無量壽與月覺皆遍十方，皆言「或見」則知一佛隨見不同，若別讚餘佛則不成讚德），最後結為「故知賢首佛等皆本師矣」。這是就經文自身之語推出來的，不是論所給的。
要排一個誤解：以為華嚴宗只用十玄六相讀經。此處澄觀與法藏同取《攝論》之尺，法藏於法身六偈亦云「前中《攝論》法身具五種故，此中同彼」——古德讀經取論為尺，是常事。落到地上：尺是外借的，量出來的東西還是要回經文對。
廣頌之法說：從佛智無障到一音隨類
八十偈之法說，其線可以一路看下來。起首二偈說佛智廣大同虛空、普遍眾生心而不起異分別，澄觀繫之為「於所知一向無障轉功德」；次一偈說隨眾生心種種行而「佛本來無動念」，繫為真如無二之最清淨能入；再三偈說或見或不見、或聞或不聞，繫為「無功用佛事不休息功德」。
其下十五偈是全頌最密的一段——八偈歷諸佛剎土主伴，四偈說毛端毛孔微塵中具足剎海，三偈總攝多門。再下依次是修一切障對治三偈、降伏外道三偈、生在世間不為世法所礙十六偈、安立正法十八偈、授記三偈、示現受用變化身四偈、斷一切疑二偈、令入種種行九偈、當來生妙智一偈。
安立正法之初四偈，經文自標所立之法。「具足智慧無所礙，轉於十二行法輪」，是所轉之輪；「了知苦集及滅道，分別十二因緣法」，是輪上之法——四諦舉苦、集、滅、道，緣起舉十二因緣；「法義樂說辭無礙，以是四辯廣開演」，是能說之辯——於法、於義、於樂說、於辭四者皆無礙，故能廣開演。澄觀但出科名：「初四偈立三乘法輪兼顯業用」；至於『十二行』之數，鈔於本節未別釋，而於他處釋法輪云三轉——示相、勸修、作證——各生眼、智、明、覺四行，合為十二行；是三轉四諦之行相，與下句十二因緣之十二不是一事。落到地上：經文自排次第——先說輪，再說輪上的法，再說說法的口。
初四偈的第三偈轉到法體，一句遮、一句不遮：「諸法無我無有相，業性不起亦無失」。上句說諸法既無我、也沒有相；下句說業之性雖不起，也不失壞。兩句並立，正是此偈的要處——無我無相，不是說沒有業；業性不起，不是說業果落空。所以下一偈句續云「一切遠離如虛空，佛以方便而分別」：一切遠離而如虛空，是就法體說；諸法之種種分別，是佛以方便而說。澄觀於此四偈但判「兼顯業用」，於本節未就此二句別釋。落到地上：說『無』的那一句，不是用來把另一句取消掉的。
十八偈之末四偈，經文先立一對。「涅槃寂靜未曾異，智行勝劣有差別」——所證之寂靜未曾有異，有差別的是能證者的智與行；「譬如虛空體性一，鳥飛遠近各不同」——虛空的體性是一個，飛過去的鳥各有遠近。喻既立，經文自己合到佛邊：「佛體音聲亦如是，普遍一切虛空界」，「隨諸眾生心智殊，所聞所見各差別」。澄觀繫此四偈為「後四明平等語業而應一切」。落到地上：差別在鳥不在空，在聞者不在佛音；正因為語業是平等的，所聞才各如其量。
要排一個誤解：以為這一長串「或見」是同一句話換著說。其中八相成道、處天宮殿、隨世巧化、一音隨類、乃至隨根說一乘二乘三乘四乘五乘，每一段所對的是不同的機。落到地上：佛之所以有這麼多相，不是佛多，是機多。
廣頌之喻明：十三偈裡的五個譬喻
後十三偈轉為喻說。幻師喻說身業之現形；淨月喻說一體而現增減、河池現影而星宿奪色，合法說「如來智月出世間」，菩薩心水現影而聲聞星宿無光；大海喻說寶充滿而現眾生之像，合法說佛身功德海無垢無濁；淨日喻說不動本處而照十方，除世間暗；龍雨喻說不從身出、不從心出而能霑洽周遍，合法說如來法雨亦不從佛身心出而能滅三毒火。
法藏就六十本把這一組配了三業：初五偈喻身業（幻師、月現四德、海現二能），次一偈喻意業（智日滅闇），後二偈半喻語業（法雨無從）。
要排一個誤解：以為譬喻只是為了好懂。此處五喻各扣一個「無」——幻師無實、淨月無心於增減、大海無擇於現像、淨日無去來、龍雨無所從出。落到地上：這一組喻要說的不是佛做了什麼，是佛做這些事的時候沒有一個『我在做』。
廣頌之結：可以說的與說不盡的
法身二偈說「如來清淨妙法身，一切三界無倫匹」，並以空中畫與夢所見為喻；下一偈說三界有無一切法都不能與佛為譬喻，如山林鳥獸無有依空而住者；再一偈以大海摩尼無量色喻佛身差別，而斷之曰「如來非色非非色」；再一偈說唯有虛空、真如、實際、涅槃、法性、寂滅等法「可以顯示於如來」。
澄觀判此二偈「同《攝論》法身具五種相」：五相自白法為相至常住，二喻則「空畫喻無依，夢喻非有無二相」。首句易讀反：「以出世間言語道，其性非有非無故」，不是說佛用某一種言語，鈔釋云「以出世間言語道故非尋思所行」，即出過世間言說之所行。「雖無所依無不住，雖無不至而不去」，鈔配常住二義：「自性身常不去，即不變常；無不至，即相續不斷常耳」。落到地上：法身不是看不見的東西，是有無兩邊都安不上的那件事。
末二偈是全經之末：剎塵心念可數、大海之水可飲盡、虛空可量、風可繫，而佛功德說不盡；若有人聞此功德海而生歡喜信解之心，「如所稱揚悉當獲，慎勿於此懷疑念」。
要排一個誤解：以為前面說「不能與佛為譬諭」與後面又立四喻是自相矛盾。前者所排的是以三界之法喻佛之體，後者所立的是以難為之事顯德之不可盡——一個說體不可喻，一個說量不可盡。落到地上：全經以「勿疑」二字收，不是叫人不要想，是叫人不要在這裡停。
承衍
本節之文，向下所開之流有四條線。
其一是位之線。澄觀判善財位滿齊佛為「義當等覺」而「一生頓成」，智儼於孔目章中以「顯因廣大相知識」約一乘別教，並出「善財一生皆得」之五種疾得成佛義，其第一義（依勝身一生即得）下四種勝身之第三即以善財為例，說依閻浮提勝功德身現身究竟普賢之行、後生即見佛。傳為智儼所撰之十玄門則以善財歷城終見普賢為一乘「一念成佛」之例，說經歷一百一十城尚不如一念得見普賢，故知得入此緣起大海，一念豈不成佛。三家同一機軸而語各異。
其二是本末之線。澄觀於末會十門之首自判此末會「亦即一部流通」，其總顯會意一門結為「本末無礙同入法界」；本節善財不必別指而逕於初會始成之處起觀，澄觀釋為「攝末歸本之義」；李通玄亦以善財「却會初信心中」之語貫其長科十段之首。此線所繫者，是全經之首與全經之末原是一處。
其三是頌之科的分歧。澄觀依《攝論》二十一種殊勝功德判九十五偈為二十一段，法藏就六十本判為身口意三業並別出法身德六偈，智儼判報身五、化身三、法身三而各繫偈數，李通玄則唯作三段而不細分。末二偈之屬亦異：澄觀錄古德「將此二偈為一部流通」之說而不自判，智儼直判「此即流通分也」，法藏判為「結說勸持」，並以之勸信，說信此普賢自在法者終當齊佛果，如善財與諸佛等。四家並存，誌錄不判。
其四是異譯之線。六十本此段之頌為五言，與八十本之七言不能逐偈相配；四十本此段幾與八十本同而末偈四處字異，且其後別有十種廣大行願一段，八十本與六十本俱無。三本之地目名相、起心之數（八十與六十各十一、四十十六）亦不齊。此皆譯本之異，誌錄不判。
澄觀判此末會「亦即一部流通」，而以「本末無礙同入法界」結其會意。八十卷經末二偈，澄觀判為前偈結德、後偈勸信；結德之偈，其文為——
「剎塵心念可數知，大海中水可飲盡，虛空可量風可繫，無能盡說佛功德。」
This Section Is Both the Last Friend and the End of the Whole Sūtra
The fifty-one friends before this for the most part had a question and an answer (Universal Friend gives no answer, and the boy Virtue-Born and the maiden Endowed share a single question and answer): Sudhana asked how a bodhisattva is to study the bodhisattva's practice and cultivate the bodhisattva's path, and the good friend answered with one Dharma gate, humbled himself, and pointed to the next friend. With Samantabhadra that whole format is gone: Sudhana does not ask, and Samantabhadra does not point to a next one — because there is no next one. The unit runs to something over eight thousand graphs, and its thirty-three passages of prose speak of a single matter, namely Sudhana from “he then heard the name of the bodhisattva-mahāsattva Samantabhadra” to “equal to Samantabhadra and equal to all the buddhas”; and the ninety-nine stanzas that follow speak not of Sudhana at all, but of the merit and virtue of the Buddha.
One misreading to clear away: that the last friend is special because Samantabhadra's rank is the highest. The reason Chengguan gives is not rank but mark. Among the five marks he establishes for the final assembly, he judges Samantabhadra alone to be the fifth, the mark that sets forth the vastness of the cause, and explains the reason for it by saying that “initial awakening becomes the same as original awakening and perfect awakening appears before one, pervading the Dharma realm in accord with it and leaving nothing uncontained” — what this mark has to set forth is how vast the cause is, not how honored the person is.
Down on the ground: if in reading this section one watches only the spectacle — worlds inside pores, a single step passing countless lands — one has read it as a chapter about spiritual powers. It is in fact the sūtra's last answer to the one question it has been asking all along: just how vast is the bodhisattva's cause?
Why the Last Friend Is Samantabhadra and Not Mañjuśrī
Mañjuśrī has already withdrawn in the preceding unit. Chengguan says something extremely important about how the two holy ones stand over against each other: “Mañjuśrī's wisdom is the gathering of characteristics back into the essence; Samantabhadra's Dharma realm is the secret, layer upon layer” — Mañjuśrī's virtue gathers, drawing the myriad characteristics back into one essence; Samantabhadra's virtue opens, opening one Dharma realm into layer upon layer without end. He adds a further layer: if the two holy ones are set over against each other, Mañjuśrī is that which realizes; if they are set over against Sudhana, then Mañjuśrī becomes also that which is realized, because Sudhana had not before attained wisdom and now realizes it.
One misreading to clear away: that Mañjuśrī leaves the stage because he is no longer needed. Chengguan says exactly the opposite — he says that this time Mañjuśrī “points Sudhana generally toward universal contemplation, unlike the earlier text where one friend points to one friend, precisely because only by universal contemplation does one see Samantabhadra.” Every good friend before this pointed to one single successor; what Mañjuśrī points to this time is universal contemplation, and so what Sudhana sees is not a fifty-third person but everything.
Down on the ground: how large an objective realm a person finally sees depends on how large an eye he has been taught to use.
The Twenty-Six Clauses of Seeking in Accord with the Teaching: This Is Not Lyric
This section's first clause, “increasing his turning toward and seeking after all wisdom,” carries on from what precedes — at the end of the previous passage Sudhana received and practiced Mañjuśrī's teaching “without the slightest going against it,” and then comes this passage. Chengguan judges this passage to have twenty-six clauses and fixes its skeleton: “the first one marks out the seeking of the fruit of buddhahood; the last one contemplates the perfect cause as a whole,” while the clauses in the middle are “in meaning continuous with what precedes and what follows, all of them being causes of turning toward buddhahood, and all being the liberated objective realm of Samantabhadra.”
One misreading to clear away: that these twenty-six clauses are a parallel series describing how excited Sudhana felt. Chengguan will not allow that reading; he gathers the middle clauses “into ten pairs” and points out the doctrine of each pair one by one — the four kinds of equal pervasion and stillness are relinquishing, merit and knowledge with nothing outside them taking objects is knowledge, and below that: entering the right and increasing the aids, cultivating the cause and knowing the fruit, entering the dharmas and appearing in birth, realizing the vows and cultivating the practice, illumining above and increasing below, gaining the real and illumining the provisional, knowledge pervading and body pervading, crushing obstruction and entering principle. Each pair is a joint in the practice, not a figure of speech.
Two of the clauses are especially essential. “Dwelling on the ground of the equality of the Dharma realm” is tied by Chengguan to the preceding text, where he says that “his dwelling on the ground of equality is precisely the place where Mañjuśrī himself dwells”; and the last clause, “contemplating the liberated objective realm of Samantabhadra,” is exactly where Mañjuśrī had placed Sudhana in the preceding text.
Down on the ground: what is called “turning toward and seeking” is not a wanting; it is twenty-six things already being done.
The Thirteen Clauses of Hearing the Name: From Whom Did He Hear It?
Sudhana “then heard the name of the bodhisattva-mahāsattva Samantabhadra, his practices and vows, his aids to the path, his right path,” and the ten-odd items below that. Chengguan judges this to be “thirteen clauses: the first one is hearing the person's name, and the latter twelve are hearing of his practices and positions,” and points out that the words “then heard” must be carried all the way down and do not govern only the first clause.
Then the question comes: Mañjuśrī has withdrawn, so from whom was this “hearing” heard? Chengguan gives one sentence straight out: “The hearing here is not a hearing of it from one person or from many; it is simply hearing in accord with the Dharma realm.” It is not that someone told him; it is a hearing that accords with the Dharma realm.
One misreading to clear away: that this says Sudhana had a spiritual power and could awaken without a teacher. The reason Chengguan sets up lies in what precedes — because what Mañjuśrī pointed to was universal contemplation, what is heard also accords with the Dharma realm. This is cause and effect, not a paranormal talent. As for the item “his grounds,” Chengguan explains it as “the grounds of Samantabhadra's own practice within his position, together with the grounds subsumed under perfect interfusion,” and judges this clause to gather up the eight particulars below it (the skillful means of the grounds is the preparatory application, the entry into the grounds is the mind of entry, and the advance, the abiding, the cultivation, the objective realm, the majestic power, and the dwelling together each point to something of their own).
With these eight particulars Chengguan did not merely supply names. He first judges that this clause gathers up the eight particulars below it, and beneath it ties each item in turn: the third is the mind of emergence; the fourth, the mind of abiding; the fifth is the cultivation of giving, discipline, and the rest; the sixth is such things as suchness in its universal pervasion taken as the realm to be realized, which is also the realm of the measure obtained; the seventh is the functioning of spiritual powers, crushing the wrong and gathering in beings, and the rest; the eighth is abiding in the same reliance upon the Buddha's knowledge. Matching these one by one: the advance in the grounds is the mind of emergence, the abiding in the grounds is the mind of abiding, the cultivation in the grounds is the cultivation of giving, discipline, and the rest, the objective realm of the grounds is the realm to be realized such as suchness in its universal pervasion and is also the measure obtained, the majestic power of the grounds is the functioning of spiritual powers with the crushing of the wrong and the gathering in of beings, and the dwelling together in the grounds is abiding in the same reliance upon the Buddha's knowledge. Once what they point to is clear, the six items are not six terms but six things actually being done after entry into a ground; and what the last of them relies upon together with others is not another person but the Buddha's knowledge.
Down on the ground: in matters of the Dharma realm, the difference between hearing and not hearing lies less often in the ear than in the contemplating.
Raising Eleven Minds: First Raise a Mind Commensurate with What Is to Be Seen
Sudhana thirsts and looks up, wishing to see, and right at the Adamantine Treasury site of awakening, before the lion throne of the Tathāgata Vairocana, he raises eleven kinds of mind. There are two things to ask here.
First, why go back to the site of awakening? Sudhana has travelled all the way from the south to this point, and now suddenly raises contemplation at the very ground of the first assembly's accomplishing of the Way. The reason Chengguan gives is the build of the whole sūtra: he says that “the very build of this sūtra should have ten assemblies, so as to accord with the inexhaustible,” and that “set over against the earlier two assemblies of root and branch, this is precisely the sense of gathering the branch back into the root,” so that Sudhana needs no one else to point him and raises contemplation and seeking right at the place of the first assembly's first accomplishing, before the Tathāgata's throne. Li Tongxuan goes the same way but speaks more symbolically, saying that Sudhana raises the great function of Samantabhadra's Dharma realm “within the essence of awakening that is the adamantine treasury of knowledge of the Dharma realm in the first mind of faith.”
Second, why must a mind be raised first? Fazang answers most directly: “As for raising ten kinds of mind: the objects of these ten minds are all Samantabhadra's objective realm, and therefore the mind raised accords in turn with those objects, and only so can one get to see Samantabhadra.” If the object of one's mind is not Samantabhadra's objective realm, one will not see him. Chengguan, with respect to the eighty-fascicle text, judges this to be eleven clauses, and says that “all of them raise the mind in accord with Samantabhadra's objective realm, and therefore afterward he gets to see him.”
One misreading to clear away: that raising the mind is preparatory work and seeing Samantabhadra is the real business. What the sequence of the sūtra text states is something else — what is seen is exactly the measure of the mind that was raised. Down on the ground: whatever one wishes to see, look first at what mind one is raising.
The Ten Auspicious Marks: First the Pure Land, Then the Sentient Beings
After the mind is raised, Sudhana sees ten auspicious marks. The sūtra first says that the causes of his getting to see are three powers — the power of his own roots of goodness, the power of the sustaining grace of all tathāgatas, and the power of sharing the same roots of goodness with the bodhisattva Samantabhadra; Fazang, with respect to the sixty-fascicle text, judges them as “the two powers of self and other.”
The text of the ten marks has one tidy structure: every clause begins with “he saw all buddha-lands pure” (the sūtra text counts out to ten instances), and only the second half of each clause differs. Chengguan judges this to be “ten clauses in five pairs, each first the pure land relied upon and then the sentient beings dwelling in it” — within the five pairs, the first clause speaks of the land and the second of the beings dwelling in it.
One misreading to clear away: that auspicious marks are omens, forecasts that something good is about to arrive. Chengguan judges what they belong to as “the land that is Samantabhadra's dependent recompense” — these ten marks are not a forecast; they are the objective realm of Samantabhadra's dependent recompense itself. Down on the ground: a person's objective realm shows itself first in the surroundings he is in; and here those ‘surroundings’ are buddha-lands, and the purity of the buddha-lands is at the same time the purity of sentient beings.
The Ten Marks of Radiance: Looking a Second Time at the Same Thing
Next he sees ten marks of radiance, in each of which countless clouds come forth “within each single dust mote” and pervade the Dharma realm. Set beside the earlier ten auspicious marks, this set is more subtle. Chengguan compares the two, saying: “Second, beholding the radiance: the earlier auspicious marks were a direct seeing of one layer of pure land, whereas this makes clear a seeing again. Further, the earlier is coarse and this is subtle, the earlier is the essential character and this is the functioning in action.” Fazang, with respect to the sixty-fascicle text, makes the same fourfold comparison and judges the earlier to be the dependent recompense and this to be “the character of Samantabhadra's proper recompense.”
One misreading to clear away: that this is a change of scene and another look. What the two houses judge is two depths of one and the same objective realm — what was seen earlier is the essential character of one layer of pure land, and what is seen here is the functioning in action within dust mote after dust mote. So “seeing again” does not mean repetition; it means looking at the same thing a second time and seeing it more deeply.
There is a detail in the fifth and sixth items: the clouds of fragrance “praise the great ocean of merit and virtue of all Samantabhadra's practices and vows,” and the clouds of suns, moons, and constellations “all release the light of the bodhisattva Samantabhadra” — by this point what is seen has begun to name Samantabhadra outright. Down on the ground: the depth of an objective realm often lies not in the realm changing but in the one who looks changing.
That One Thought and That One Passage of Contemplation: The Key to the Whole Unit Is Here
Having seen the marks of radiance, Sudhana raises a single thought — “I must now surely see the bodhisattva Samantabhadra.” Then comes a passage of the sūtra that is extremely short and extremely dense: universally gathering in the faculties, single-mindedly seeking to see, raising great vigor, the mind not turning back; with the universal eye contemplating the objective realms seen by all the buddhas and bodhisattvas of the ten directions and forming toward all of them the thought of being able to see Samantabhadra; with the eye of wisdom contemplating Samantabhadra's path, “his mind vast as space, his great compassion firm as adamant,” vowing to the end of the future constantly to follow after Samantabhadra.
Upon this passage Chengguan sets down the weightiest judgment of the section: “This gathers up all the contemplations together; a practitioner who wishes to see should cultivate in imitation of this, and apart from this contemplating mind, even a seeing is not a surpassing one.” He lifts this passage out of the narrative and makes it a rule of practice — whoever wishes to see Samantabhadra should cultivate along these lines; apart from this contemplating mind, even a seeing does not count as surpassing.
One misreading to clear away: that this is a bit of psychological description the compilers wrote in passing. Chengguan judges its sequence clause by clause: first gathering in the scattered and abiding in concentration; next spurring on diligently without turning back; next contemplating that its essence pervades (taking the Dharma realm as body); next compassion and knowledge broad crosswise; next vow and practice exhaustive lengthwise; and last obtaining the fruit and the fullness of the cause. All six joints are present: it is a complete gate of contemplation.
Down on the ground: what is most worth taking home from the whole unit is not the worlds within the pores but these six clauses.
Seeing Samantabhadra's Body: He Sits Before the Tathāgata
Sudhana then sees Samantabhadra “within the assembly before the Tathāgata, seated upon a lion throne of treasure lotuses.” This position is significant. Fazang judges on this point that Sudhana, in accord with the first mind, sees Samantabhadra at the place of the Way before the Tathāgata, and that this “symbolizes that Samantabhadra is level with the fruit of buddhahood, and that the positions of cause and fruit are the same” — Samantabhadra seated before the Buddha symbolizes the position of the cause being level with the position of the fruit.
The sūtra then describes him in four clauses: most extraordinary; with none in the world his equal; the objective realm of his wisdom measureless and boundless, hard to fathom and hard to conceive; equal to the buddhas of the three times, and no bodhisattva able to contemplate it. One misreading to clear away: that “no bodhisattva was able to contemplate it” means Samantabhadra is cleverer than the other bodhisattvas. What this clause points to is the measure of an objective realm, not a ranking of persons; and why Sudhana is able to see it has already been accounted for above — because he first raised a mind that accorded with the object.
Down on the ground: what sort of teacher one gets to see is often not luck, but how far one has walked oneself.
The Twenty Rounds of the Pores: Why Pores?
From here on the sūtra repeats the opening clause “he saw that from every single pore” all the way down (the first instance reads “he saw that from every single pore on Samantabhadra's body,” and the nineteen below it read “he saw that from every single pore”; the sūtra text counts out to twenty rounds). What comes forth runs from light, fragrant flame, flowers, incense, robes, and jewels, upward to the bodies of the devas of the form realm, the bodies of Brahmā devas, and the bodies of the lords of the desire-realm devas, and upward again to clouds of buddha-lands of the three times, clouds of pure buddha-lands, clouds of buddha-lands pure yet not pure, clouds of buddha-lands not pure yet pure, clouds of impure buddha-lands, clouds of the bodies of sentient beings, three rounds of clouds of the bodies of bodhisattvas, clouds of Samantabhadra's practice, and clouds of the bodies of right awakening.
Chengguan gives this set two measures. The first is a measure of quantity: he says of this passage that “in truth it is layer upon layer without end; twenty rounds are set forth in abbreviation” — what the sūtra lists is only an abbreviated listing. The second is a measure of what they rest upon: he says these twenty rounds “also answer to the eleven minds that Sudhana raised earlier out of his thirsting,” and matches them back section by section (what sends forth clouds adorning the place of the Way comes from the mind that contemplates the adornment of the place of the Way and understands it clearly; the three clauses from praising the mind of awakening onward come from the mind that enters the ocean of buddha-dharmas; the last six clauses come from the mind that dwells through all kalpas and the ultimate mind that turns toward the ten powers of the Tathāgata). His closing remark is the most essential sentence in the whole unit: “From this one knows that in each case it is one's own mind that determines the measure of what is seen.”
One misreading to clear away: that what comes forth from the pores is Samantabhadra performing spiritual powers. The direction of Chengguan's judgment is precisely the reverse — the measure of what is seen is determined by the mind of the one who looks; from the same pore, minds differing, what is seen differs. Down on the ground: Chengguan judges that these twenty rounds are displayed over against the eleven minds that Sudhana raised earlier in his thirsting longing, the first five of those minds pervading all the clauses and the remaining six arising severally — so these twenty rounds are not twenty things; they are one mirror reflecting those eleven minds of the beginning.
Contemplating the Body Again: A Whole Three-Thousandfold Great-Thousand World-System Inside One Pore
Sudhana, having seen Samantabhadra's marks, is filled body and mind with joy, and thereupon “contemplates again each single part of Samantabhadra's body, each single pore, and there is within each a three-thousandfold great-thousand world-system.” The sūtra then counts out that world item by item — the wheels of wind, water, earth, and fire; the great seas and rivers; the jewel mountains, Sumeru, and the Cakravāḍa mountains; the villages and camps, walled towns, palaces, parks and gardens; the hells, hungry ghosts, animals, and the realm of King Yama; the eight classes of devas and nāgas, humans and nonhumans; the places of the three realms; the suns, moons, and constellations, the winds, clouds, thunder, and lightning; day and night, months and seasons, years and kalpas; the buddhas appearing in the world, the assemblies of bodhisattvas, and the adornment of the places of the Way.
Here one question should be asked: why count the hells and the hungry ghosts in as well? The sūtra's own wording is “things of every sort such as these he saw all of them clearly and distinctly,” and it does not pick out only the good ones. The world manifested is the whole of it, not a sample of a pure land.
One misreading to clear away: that the world within the pore is a kind of miniaturizing metaphor. The sūtra itself rules that reading out in the following line — “each and every one distinct, without confusion among them” — it is the full quantity, not a scale model. Down on the ground: in saying that a single dust mote holds the Dharma realm, the hard part is not ‘the large within the small’ but ‘without confusion among them.’
The Concluding Extension: Where the Two Words of Samantabhadra's Name Come From
From this world the sūtra extends by kind to the ten directions, from the present to the limits of past and future, from the place of Vairocana to the place of the buddha Worthy Head in the east, then to the places of all buddhas in the ten directions, and finally comes home to this: within each single dust mote there is an assembly of the buddhas of the Dharma realm, and at each single buddha's place Samantabhadra sits upon a lion throne and manifests the power of spiritual power. Chengguan says that this passage “has four rounds of extension by kind.”
And at the end of it he sets down an explanation of the two words of Samantabhadra's name that is the finest piece of judgment in the section: he says the earlier passage, “since within the body it contains the Dharma realm and is vast and boundless, sets forth the sense of ‘universal,’” and this passage, “since this whole Dharma-realm-containing body slips into the dust motes pliantly and without obstruction, makes clear the sense of ‘worthy’”; and the two together mean that “inner and outer pervade everywhere and all limitation is thereby exhausted — hence the name Samantabhadra.”
One misreading to clear away: that “Samantabhadra” is a name chosen for its auspiciousness. What Chengguan establishes is a doctrine: to be able to contain the Dharma realm is ‘universal’; to be able to slip into a single dust mote without obstruction is ‘worthy.’ Down on the ground: to be so large that nothing is outside is not the hard part; the hard part is to be at the same time so small that nothing is inside.
The Ten Perfections of Knowledge: Marked as Ten, Listed as Eleven
Seeing this power of spiritual power, Sudhana “then obtained ten perfections of knowledge.” The sūtra marks it “what are the ten?” and yet what is listed below — pervading all buddha-lands in thought after thought, going to the place of every buddha, making offerings to all tathāgatas, hearing and upholding the Dharma, pondering the wheel of Dharma, knowing the inconceivable matters of great spiritual power, speaking one phrase of Dharma with inexhaustible eloquence, contemplating all dharmas with deep wisdom, entering the ocean of the true character of the whole Dharma realm, knowing the minds of all sentient beings, and having Samantabhadra's wisdom-practice all present before one — counts out to eleven items.
The ancient worthies made no collation of the clause count at this point; Chengguan only says with respect to its meaning, “since he has obtained the perfection of knowledge, the fulfillment of the grounds is already made manifest — how much more so when ‘ten’ signifies the inexhaustible” — the perfection of knowledge having been obtained, the fulfillment of the position is already manifest, all the more so since this “ten” signifies the inexhaustible in the first place.
One misreading to clear away: that the “ten” in the sūtra is a tally. In this sūtra “ten” is mostly a number that signifies a doctrine, and Chengguan's remark here is proof of it; as for the list running one item over, the sūtra text is verbatim so, and it is recorded unchanged. Down on the ground: in reading Huayan's numbers, one must first ask whether they are tallying or signifying.
The Crown-Touching: Looking Outward and Being Touched Are Two Different Things
After Sudhana has obtained the perfection of knowledge, Samantabhadra “then stretched forth his right hand and touched the crown of his head.” What is obtained after the crown-touching is no longer the perfection of knowledge but “gates of samādhi as many as the dust motes of all buddha-lands,” each gate having for its retinue samādhis as many as the dust motes of buddha-lands.
Why should what is obtained before and after differ? Chengguan answers with the utmost brevity: “Earlier he contemplated outward, and so obtained the perfection of knowledge; here he realizes it in person by the crown-touching, and so obtains samādhi.” What can be got by looking outward is the perfection of knowledge; what is got by being touched on the crown and realizing it in person is the gate of concentration.
And the text below says that the Samantabhadras at the places of all buddhas in the ten directions also touch Sudhana's crown at the same time, and that “the Dharma gates obtained were all the same and equal.” Chengguan explains the reason, saying it is “precisely because Sudhana is equal to Samantabhadra” — it is not that the ten directions each performed a touching, but that Sudhana at this moment is already level with Samantabhadra, and therefore one touching is every touching.
One misreading to clear away: that the crown-touching is a rite of empowerment. What the crown-touching draws out here is a turn of position — from contemplation to realization. Down on the ground: however much one has seen, it is not the same thing as being touched once.
“Do You See This Power of Spiritual Power of Mine?”: The Unit's Only Question and Answer
The mahāsattva Samantabhadra says to Sudhana, “Good man! Do you see this power of spiritual power of mine?” and Sudhana answers, “Yes indeed, I have seen it. Great Sage! This inconceivable matter of great spiritual power — only a tathāgata is able to know it.” Apart from the compilers and Samantabhadra, the only speaker in the whole section is Sudhana, in this one answer; this one question and answer is the single place where Sudhana opens his mouth.
What should be asked is this: Sudhana has plainly seen it, so why does his answer hand it over to the Tathāgata? The sūtra's wording is “only a tathāgata is able to know it” — to have seen is to have seen, and to be able to know is to be able to know; being able to see it does not amount to knowing it through. Chengguan judges this passage to be “the question and answer examining what was seen,” the head of the large section on the depth and breadth of the cause; because in order to speak of the depth and breadth of the cause, one must first make sure of what was seen.
One misreading to clear away: that this answer is a polite modesty. In the earlier units the good friends' self-humbling and pointing to what surpasses each had its own form; here it is different — Samantabhadra hands it over to no one; it is Sudhana himself who yields “being able to know” to the position of the fruit. Down on the ground: the most honest sentence a practitioner ever says is often ‘I have seen it, but I dare not say I understand it.’
“In the Past I”: However Deep the Cause, So Thick the Fruit
Samantabhadra tells of what he cultivated in the past, and the sūtra sets it out with a series of “in each single kalpa”: serving the buddhas for the sake of purifying the mind of awakening; setting up vast assemblies of giving for the sake of gathering the implements of merit; giving away goods and possessions for the sake of seeking the dharma of all-knowledge; giving away walled towns, hamlets, lands, the throne of a king, wife and children and retinue, and even eyes, ears, nose, tongue, body, flesh, hands, feet, and life itself for the sake of seeking the knowledge of a buddha; giving away heads for the sake of seeking the head of all-knowledge; and, at the places of the tathāgatas, paying reverence and making offerings, leaving the household life to study the Way, and guarding and upholding the right teaching, for the sake of seeking all-knowledge.
Chengguan judges this section by saying that “the cause being deep, the fruit is therefore thick,” and in one sentence points out where this passage stands in the unit: what came before spoke of the breadth of what Sudhana saw, and here it turns back to speak of where that breadth came from.
One misreading to clear away: that giving away head, eyes, marrow, and brain is embellishment. The sūtra gives the reason itself — of the six items of “in each single kalpa,” every one is tied to something it is for: four read “for the sake of seeking,” the other two read “for the sake of wishing” and “for the sake of gathering,” and the giving of the head is “for the sake of seeking the head of all-knowledge” — the merit is not in the austerity itself. Down on the ground: what one relinquishes is not the point; why one relinquishes is what makes it a “cause.”
Never a Thought Failing to Accord with the Buddha's Teaching: Proving It by What Was Absent
What Samantabhadra says next is not what he did but what he never gave rise to — never a thought failing to accord with the Buddha's teaching; never a thought giving rise to a mind of anger and harm, a mind of I and mine, a mind of difference between self and other, a mind departing from awakening; never in birth-and-death giving rise to a mind of weariness, a mind of indolence, a mind of obstruction, or a mind of confusion — dwelling only in “the unsurpassed and indestructible great mind of awakening that gathers the dharmas aiding the path toward all-knowledge.”
Chengguan judges this passage as the “concluding by leaving faults behind and accomplishing virtue” of the passage before it — earlier it spoke positively of what was practiced; here it turns around and speaks of what was absent.
One misreading to clear away: that this is self-praise. The sūtra's wording is “as I myself recall”: it is a recalling of his own record, not a proving of something to somebody. And of the eight minds listed, the first four (malice, I and mine, the difference of self and other, and distance from bodhi) are a deviation in view, and the latter four (weariness, indolence, obstruction, and confusion raised within birth-and-death) an exhaustion in practice; the clause not going along with the Buddha's teaching is the general statement. Down on the ground: in cultivation across long kalpas the hardest thing is not doing it, but not making a single exception.
“In My Ocean of Dharma There Is Not One Graph”: What a Phrase of Dharma Costs
Samantabhadra says the sharpest sentence of the section: “In my ocean of Dharma there is not one graph, not one phrase, that was not sought and obtained by relinquishing the throne of a wheel-turning king.” One graph, one phrase — every one of them was exchanged for the relinquishing of the throne of a wheel-turning king.
Chengguan pushes one layer further along this line: “If for a single graph there is nothing he does not relinquish, how much more for the whole? Because one graph is the one that is all, like a single drop of the ocean.” A single graph is got only by relinquishing everything, how much more the whole ocean of Dharma; and the reason it is so is that one graph is the one that is all, as a single drop is of the ocean.
One misreading to clear away: that this is saying the Dharma is precious and must be revered. The sūtra's next line turns the direction itself — the Dharma sought was “all for the sake of rescuing and protecting all sentient beings,” and five vows are set out beside it (may all sentient beings get to hear this Dharma; may the light of wisdom illuminate the world; may the wisdom that transcends the world be revealed; may all sentient beings gain peace and happiness; may all the merit and virtue of all buddhas be universally praised). He can afford to relinquish because what he sought was never for himself.
Down on the ground: what a phrase of Dharma is worth is measured not by who speaks it but by what the seeker relinquished, and for whom he sought it.
Ten Powers and Two Bodies
At the end of Samantabhadra's account, the sūtra lists ten powers — the power of dharmas aiding the path, the power of the roots of goodness, the power of great aspiration and delight, the power of cultivating merit and virtue, the power of pondering all dharmas as they truly are, the power of the eye of wisdom, the power of the Buddha's majestic spirit, the power of great kindness and compassion, the power of pure spiritual power, and the power of good friends — and by these he obtains “the ultimate pure dharma-body that is equal throughout the three times” and “a pure and unsurpassed form-body.”
Chengguan judges these ten clauses as two classes: “the first four are contributory causes, the next two are revealing causes, and the last four run through both contributory and revealing,” and matches them to the two bodies of the fruit, saying that “by the revealing cause he obtains the fruit that is the dharma-body, and by the contributory cause he obtains the fruit that is the form-body.” The revealing cause illumines the essence of principle, and so the dharma-body is obtained; the contributory cause supports the myriad practices, and so the form-body is obtained.
One misreading to clear away: that the dharma-body and the form-body are two things, one real and one false. The sūtra says it plainly: the form-body “takes a form for sentient beings according to what their minds delight in” — the reason for its being lies on the side of sentient beings, not in whether it exists of itself. Down on the ground: two bodies answer to two causes, and lacking either side is one fewer way of benefiting beings.
Hearing the Name and Seeing the Body Bring Non-Retrogression at Once: Why This Passage Stands Here
Samantabhadra says that those who have not planted roots of goodness cannot even hear his name, how much less see his body; and that whoever hears his name once will not turn back from unsurpassed awakening, and likewise for whoever sees him, touches him, welcomes him, sees him off, follows after him for a while, and even sees or hears him in a dream. He then lists the spans of recollecting (a day and a night; seven days and seven nights; half a month, a month; half a year, a year; a hundred years, a thousand years; a kalpa, a hundred kalpas, and even unspeakable kalpas; one lifetime, a hundred lifetimes, and even unspeakable lifetimes), together with seeing him release radiance, seeing him shake the lands, giving rise to fear, and giving rise to joy — “they all come to ripeness.”
Chengguan judges this large section as “the functioning of contemplation without shore,” within which he first sets forth the difficulty of seeing and hearing, then the benefit that seeing and hearing alike bring; and the benefit of seeing and hearing is itself divided into the two layers of non-retrogression and ripening.
One misreading to clear away: that giving rise to fear also brings ripening means that being afraid counts as practice. The sūtra's pairing is “or give rise to fear, or give rise to joy,” and both stand alike after “seeing me” — what they are tied to is the seeing, not the emotion. Down on the ground: what actually works is the encountering, not what mood you happened to be in when you encountered it.
Seeing and Hearing of My Pure Land, One Is Surely Born in My Pure Body
Samantabhadra says that “those who see and hear of my pure land will surely gain birth within this pure land” — that is easy enough; but the next line, that those who see and hear of his pure body “will surely gain birth within my pure body,” is hard — a land can be born into, but how is a body?
Chengguan here sets up the question and answers it himself, establishing two senses. First, taken with respect to the body and land of the dharma-nature: what serves as the essence of the land is named the pure land, what serves as the essence of the body is named the pure body; what relies upon them differs, but the essence relied upon is one, and therefore it speaks of being born into the body. Second, taken with respect to character and function: the pure land is the land relied upon, while the pure body is the land within the body, and “since it is wished to set forth that body and land interfuse, therefore it speaks of being born into the pure body.”
One misreading to clear away: that ‘being born within a body’ is a manner of speaking. Neither of Chengguan's two explanations takes the road of metaphor — the first says the essence is originally one, the second says there are lands within the body. Down on the ground: when Huayan says body and land interfuse, it is not likening two things to each other; it is saying that they were never apart in the first place.
Sudhana Contemplates the Body: He Sees Himself Inside It
Sudhana, following the instruction, contemplates Samantabhadra's body and sees within his marks and signs, his limbs and joints, and each single pore, unspeakable oceans of buddha-lands, with buddhas appearing and arising within each ocean of lands, surrounded by great assemblies of bodhisattvas; and he sees further the establishing, shapes, adornments, great mountains, clouds of color, and the buddhas arising and expounding the Dharma in all those oceans of lands, each and every one different; and he sees further Samantabhadra within each single ocean of worlds sending forth clouds of buddha-transformation-bodies pervading the ten directions and teaching sentient beings.
At this point the sūtra turns a corner: “At that time Sudhana the youth saw further his own body within Samantabhadra's body, teaching and transforming sentient beings throughout all the worlds of the ten directions.” What he sees is no longer only Samantabhadra; it is himself, inside Samantabhadra's body, doing the same thing.
One misreading to clear away: that this is an objective realm of visualization, a picture conjured up. Chengguan judges these three joints as seeing the three kinds of world contained within the hair, seeing Samantabhadra's body pervading all lands and producing the great function, and “seeing his own body himself as equal to Samantabhadra's transforming” — the third joint is a turn of position, not an imagining. Down on the ground: what one learns at the end is not to see the teacher clearly, but to see oneself within what the teacher is doing.
Two Weighings: A Single Step and a Single Pore
The sūtra next makes two weighings. The first weighs roots of goodness: the roots of goodness and light of wisdom that Sudhana obtained by drawing near to good friends as many as the dust motes of buddha-lands, set beside what he obtained by seeing Samantabhadra, are “not one part in a hundred” and on to being unreachable by counting and by simile. The second weighs oceans of lands: all the oceans of buddha-lands he entered between his first bringing forth of the mind and seeing Samantabhadra do not come up to what he now enters in a single thought within one pore of Samantabhadra, by times as many as the dust motes of unspeakably unspeakable buddha-lands.
Then comes the most extraordinary passage: taking a single step within the lands in the pores he passes beyond unspeakable worlds, and traveling so to the end of the kalpas of the future he “still could not know” the limit of the sequence, treasury, differences, universal entry, forming, disintegrating, or adornment of the oceans of lands within one pore, and it is the same with the oceans of buddhas and the oceans of assemblies of bodhisattvas. Chengguan judges this as: “the surpassing in a single step sets forth the breadth crosswise; to the end of the kalpas of the future makes clear the exhaustion lengthwise; still not being able to know sets forth the depth and distance.”
One misreading to clear away: that “still could not know” means Sudhana was not yet qualified. The crosswise has already been made utterly broad and the lengthwise utterly exhaustive, and still he cannot know: what is set forth is the depth and distance of the objective realm, not any insufficiency in the person. Down on the ground: only on reaching the farthest point does one learn that there is no edge — and the weight of that sentence is on ‘does one learn.’
There is one qualifying line that must not be passed over. After that traveling the sūtra goes on to say nor does he vanish from this land and appear in that land; in thought after thought he pervades the boundless oceans of lands — the pervading is thought after thought, and yet there is no act of disappearing from this land and then appearing in that one. Chengguan explains why: as for his not vanishing here and appearing there, it is because the character of vanishing and appearing is as the dharma-nature is, and because the character of this and that are mutually identical. The Yanyi chao divides these two reasons into two levels: the first is in terms of the nonobstruction of principle and phenomena — thus there is vanishing with no vanishing and appearing with no appearing, for within the true dharma-nature there is no emerging or vanishing; the second is in terms of the nonobstruction of phenomena with phenomena — the first is in terms of lands: this land is that land, for one land is many lands. Down on the ground: pervading is not traveling fast; it is that this land is that land, and so there is no need to travel.
The Position Fulfilled and Level with the Buddhas: Why Only “Equal” and Not “Becomes a Buddha”
At the end of the prose the sūtra says that Sudhana “then obtained in sequence the ocean of the practices and vows of the bodhisattva Samantabhadra, equal to Samantabhadra and equal to all the buddhas,” and beneath it twelve clauses of “equal” — equal in lands, in practice, in right awakening, in spiritual power, in the wheel of Dharma, in eloquence, in speech, in voice, in powers and fearlessnesses, in the dwelling of the buddhas, in great kindness and compassion, and wholly the same in the inconceivable sovereign liberation.
Here Chengguan sets down the weightiest judgment of position in the section. He says the first clause is equal in the fullness of the cause and the next equal in the fulfillment of the fruit, and judges the position as a whole to be “what in meaning corresponds to equal awakening: the position of the cause being already fulfilled, there is nothing further to cultivate, and therefore it only says ‘equal’ and does not treat of further seeking”; and he adds a judgment of time: “This is accomplishment all at once in a single lifetime, and the graded array is also sufficient — it is not merely a matter of first and last being perfectly interfused in the contemplation of principle.”
What should be asked is this: since he is equal to all the buddhas, why does the sūtra not say that he becomes a buddha? Chengguan gives the answer himself in the section on the verses — “since the ocean of the fruit is apart from words, it is not said that he becomes a buddha.” It is not that the ocean of the fruit is not reached; it is that it cannot be spoken.
One misreading to clear away: that “equal to the buddhas” is an adjective. What Chengguan judges is a position, and he says outright that the sequence of the graded array is also sufficient, not merely an interfusion in the contemplation of principle. And the judgment of the lodged position is itself something Chengguan takes over from the ancient worthies — in his outline of the five marks of the final assembly he says of himself that “we shall for now follow the ancient worthies and assign them as five marks,” and records the balance of two views held side by side: “both have their reason,” and “yet within the absence of successive positions the successive positions are not obstructed, and to set forth the positions is the standing rule, so that to assign them is likewise no error.” This is an outline of the ancient worthies, not something the sūtra marks out for itself.
Down on the ground: when Huayan says it may be reached in a single lifetime, what it says is that the position of the cause is fulfilled; as for the fruit, it chooses not to speak.
Why the Verses Are Not Repeating Verses
The ninety-nine stanzas of the latter half of this section have always been the easiest thing to read as repeating verses of the prose. Chengguan rules that reading out in his very first sentence: “The prose above only set forth the fullness of the cause; these verses now set forth the functioning of the fruit, and are not a restatement in verse of the preceding text.”
He gives two reasons. With respect to Samantabhadra: what was seen above of his inconceivability is still the position of the cause, and now he shows you the fruit, which is deeper still. With respect to Sudhana: Sudhana's being equal to the buddhas is only fullness of the cause, and since the ocean of the fruit is apart from words it is not said that he becomes a buddha, so now the virtue of the buddha now manifest is borrowed to set forth the character of Sudhana's fruit. And so he concludes in one sentence: “the prose and the verses are cause and fruit interwoven like patterned silk” — the prose speaks the cause and the verses the fruit, woven together into one body.
One misreading to clear away: that the verses restate what was said before so that it can be memorized. Were that so, the verses ought not to omit Sudhana entirely. Down on the ground: when the protagonist suddenly changes at the verses, that is not a digression — it is the whole sūtra having finished speaking the cause here, and beginning to speak the fruit.
The Short Verses, Four Stanzas: First the Admonition to Listen, Then the Consent to Speak
Samantabhadra first speaks four stanzas (eight lines of sūtra text). The first stanza admonishes them to listen — “You should remove the stains of every delusion and listen attentively with an unscattered mind”; the second praises the Buddha's mind as pure as space, constantly releasing the sun of wisdom; the third says the Tathāgata is hard to encounter, “just as the udumbara flower appears but once in an age”; the fourth says the Buddha goes along with all the world does and yet “never has he discriminated or given rise to a thought.” Li Tongxuan judges this to be the first of the three sections of the verses, saying it is “the part where the bodhisattva Samantabhadra charges the assembly to listen attentively, wishing himself to speak of the merit and virtue of the Buddha.”
One misreading to clear away: that the admonition to listen is a formula. The fourth stanza has already put the key to all the extended verses in place beforehand — the ninety-five stanzas below are going to speak of the Buddha manifesting bodies of every sort, lands of every sort, dharmas of every sort, and yet the Buddha “never has discriminated or given rise to a thought.” Because this line is said first, the “some see” below will not be read as the Buddha transforming himself.
Down on the ground: one removes the stains of delusion before listening to the Dharma not out of reverence, but because what is heard will be deformed by how clean or stained the mind is.
The Bodhisattvas Thirst: What This Middle Passage of Prose Is For
After the four stanzas, the sūtra inserts a passage of prose: the bodhisattvas, having heard, thirst single-mindedly and think of Samantabhadra as one who has “fully cultivated all the practices, whose essential nature is pure, and none of whose words is false”; whereupon Samantabhadra, “adorned complete with merit, virtue, and wisdom, like a lotus flower unstained by any of the dust and defilement of the three realms,” says to the bodhisattvas, “Listen attentively, all of you: I shall now speak of the character of a single drop of the ocean of the Buddha's merit and virtue.” Li Tongxuan judges this to be the second of the three sections within the verses, “the part where the assembly delights in hearing.”
One misreading to clear away: that this passage is a transition. It does three things: it changes the audience from Sudhana to the bodhisattvas; it makes plain the qualification of the speaker (his words are not false, and all tathāgatas alike praise him); and it announces beforehand the quantity of what is about to be said — not the ocean of the Buddha's merit and virtue, but a single drop of that ocean.
Down on the ground: the vastness of the ninety-five stanzas that follow is “one drop.” That sentence should be kept in hand throughout the reading of the verses.
The Measure of the Extended Verses: Why Chengguan Uses a Treatise to Section a Sūtra
Chengguan divides the ninety-five stanzas into two: the first ninety-three praise the Buddha's virtue in particular, and the last two conclude that his virtue is inexhaustible and exhort to faith and against doubt; and within the ninety-three, the first eighty expound by dharma and the latter thirteen make it clear by simile. But the measure by which he sections them is not taken from the sūtra's own thread of language; it is taken straight from the twenty-one kinds of surpassing merit of the fullness of the ten bodies established in the She dasheng lun, judged as twenty-one sections.
What should be asked is this: does taking a treatise as the outline for a sūtra lose the sūtra's meaning? Chengguan leaves a long argument in the fourth section as proof — with reference to the names of the buddhas Worthy Head, Measureless Life, Akṣobhya, Moon Awakening, Sun Treasury, and Vajra Great Flame that the verses run through, he judges that “these buddhas are all the body of Vairocana,” and raises four reasons (Akṣobhya is originally in the east yet is said here to be here; Measureless Life and Moon Awakening both pervade the ten directions; all of them say “some see,” so one knows it is one buddha differing according to the seeing; and if other buddhas were being separately praised, simply saying that Akṣobhya is here would not constitute a praising of virtue), concluding at last that “hence one knows that the buddha Worthy Head and the rest are all the original teacher.” This is drawn out from the sūtra's own language, not given by the treatise.
One misreading to clear away: that the Huayan school reads the sūtra only through the ten mysteries and the six characteristics. Here Chengguan and Fazang alike take the measure of the She dasheng lun, and Fazang too says of the six stanzas on the dharma-body that “in the former, since in the She dasheng lun the dharma-body has five kinds, here it is the same as there” — for the ancient worthies to take a treatise as a measure in reading a sūtra is a common thing. Down on the ground: the ruler may be borrowed, but what it measures still has to be checked back against the sūtra.
The Exposition by Dharma in the Extended Verses: From the Buddha's Unobstructed Knowledge to One Voice Heard by Each Kind
The eighty stanzas of exposition by dharma can be followed along one line. The opening two stanzas say the Buddha's knowledge is vast as space and pervades the minds of beings without giving rise to differing discrimination, which Chengguan ties to “the merit of turning wholly without obstruction with respect to the knowable”; the next single stanza says that in accord with the various practices of beings' minds “the Buddha from the first has no stirring of thought,” tied to the most pure ability to enter the nonduality of suchness; the three stanzas after that say that some see and some do not, some hear and some do not, tied to “the merit of the Buddha's work not resting though without exertion.”
The fifteen stanzas below that are the densest passage of the whole set of verses — eight stanzas running through the buddha-lands with their hosts and companions, four stanzas on hair-tips, pores, and dust motes complete with oceans of lands, and three stanzas gathering many gates together. Then in order come three stanzas on cultivating the counteragents to every obstruction, three on subduing the outsider paths, sixteen on being born in the world yet unhindered by worldly dharmas, eighteen on establishing the right Dharma, three on bestowing predictions, four on manifesting the enjoyment and transformation bodies, two on cutting off every doubt, nine on causing beings to enter practices of every sort, and one on the wondrous knowledge born in the future.
In the first four stanzas on establishing the right Dharma the sūtra itself sets out the dharmas it establishes. Complete in wisdom and without obstruction, he turns the Dharma wheel of twelve aspects states the wheel that is turned; knowing suffering and its arising, and cessation and the path, he distinguishes the dharma of the twelve links of dependent arising states the dharma the wheel carries — the four truths raising suffering, arising, cessation, and the path, and dependent arising raising the twelve links; unobstructed in dharma, in meaning, in delight in speech, and in phrasing, with these four discriminations he expounds them widely states the discrimination by which they are spoken — being unobstructed in all four, in dharma, in meaning, in delight in speech, and in phrasing, he can expound them widely. Chengguan gives only the heading of the section: the first four stanzas establish the Dharma wheel of the three vehicles and set forth its functioning as well; as for the number of the ‘twelve aspects,’ the chao gives no separate explanation within this section, but elsewhere, explaining the Dharma wheel, it speaks of three turnings — showing the marks, urging cultivation, bearing witness — each giving rise to the four aspects of eye, knowledge, understanding, and awakening, twelve in all; these are the aspects of the three turnings of the four truths, and not the same matter as the twelve of dependent arising in the next line. Down on the ground: the sūtra arranges the sequence itself — first the wheel, then the dharma carried on it, then the mouth that speaks it.
The third of these first four stanzas turns to the substance of dharmas, one line negating and one line not: dharmas have no self and have no characteristic; the nature of action does not arise, and neither is it lost. The upper line says that dharmas have no self and no characteristic; the lower line says that although the nature of action does not arise, neither does it perish. That the two lines stand together is just the point of this stanza — no self and no characteristic does not say that there is no action, and the nature of action not arising does not say that the fruit of action comes to nothing. So the next lines continue: utterly apart from all, like space; the Buddha by skillful means makes distinctions — being utterly apart from all and like space is said of the substance of dharmas, while the various distinctions among dharmas are what the Buddha speaks by skillful means. Chengguan for these four stanzas judges only that they set forth its functioning as well, and gives no separate explanation of these two lines within this section. Down on the ground: the line that says “no” is not there to cancel the other line.
In the last four of the eighteen stanzas the sūtra first sets up a pair. The stillness of nirvāṇa has never differed; it is in knowledge and practice that there is the difference of better and worse — what is realized, that stillness, has never differed, and what differs is the knowledge and practice of the one who realizes it; it is like space, whose substance and nature are one, while birds fly far or near, each not the same — the substance and nature of space is one, and the birds that fly through it each go far or near. The simile once set up, the sūtra itself joins it to the Buddha: the Buddha's substance and voice are likewise so, pervading the whole realm of space, and as the minds and knowledge of beings differ, what each hears and sees is different. Chengguan ties these four stanzas to the last four clarify the equality of the verbal act, which answers to all. Down on the ground: the difference lies in the birds and not in space, in the hearers and not in the Buddha's voice; it is just because the verbal act is equal that what is heard comes to each according to their measure.
One misreading to clear away: that this long string of “some see” is one sentence said over and over in different words. Within it, the eight aspects of accomplishing the Way, the dwelling in the palaces of the devas, the skillful transforming in accord with the world, the one voice heard by each kind, and on to the expounding of one, two, three, four, and five vehicles according to faculties — each passage answers to a different capacity. Down on the ground: the reason the Buddha has so many aspects is not that there are many buddhas, but that there are many capacities.
The Clarification by Simile in the Extended Verses: Five Similes in Thirteen Stanzas
The latter thirteen stanzas turn to exposition by simile. The illusionist simile speaks of the taking of form that is the action of body; the pure-moon simile speaks of one essence manifesting waxing and waning, of rivers and pools manifesting its reflection while the constellations are robbed of their color, and joins it to the dharma by saying that “the moon of the Tathāgata's knowledge comes forth in the world,” with the reflection appearing in the water of the bodhisattvas' minds while the constellations of the śrāvakas are without light; the great-ocean simile speaks of its being filled with jewels and manifesting the images of beings, joined to the dharma as the ocean of the merit and virtue of the Buddha's body, without stain and without cloudiness; the pure-sun simile speaks of illuminating the ten directions without moving from its own place, removing the darkness of the world; the nāga-rain simile speaks of a rain that comes neither from the body nor from the mind and yet is able to moisten and pervade everywhere, joined to the dharma by saying that the Tathāgata's Dharma rain likewise comes forth neither from the Buddha's body nor from his mind and yet is able to extinguish the fire of the three poisons.
Fazang, with respect to the sixty-fascicle text, assigns this group to the three kinds of action: the first five stanzas are the simile for the action of body (the illusionist, the moon manifesting four virtues, the ocean manifesting two capacities), the next single stanza the simile for the action of mind (the sun of knowledge extinguishing darkness), and the last two and a half the simile for the action of speech (the Dharma rain that comes from nowhere).
One misreading to clear away: that similes are only there to make things easy to grasp. Here each of the five similes fastens onto a “not”: the illusionist is not real; the pure moon has no mind about waxing and waning; the great ocean makes no choice among the images it manifests; the pure sun neither goes nor comes; the nāga's rain comes forth from nowhere. Down on the ground: what this group of similes has to say is not what the Buddha does, but that when he does these things there is no ‘I am doing’ anywhere in them.
The Conclusion of the Extended Verses: What Can Be Spoken and What Cannot Be Spoken to the End
Two stanzas on the dharma-body say that “the Tathāgata's pure and exquisite dharma-body — in all the three realms there is nothing that can match it,” and take a painting in the air and something seen in a dream as similes; the next stanza says that no dharma of existence or nonexistence in the three realms can serve as a simile for the Buddha, as mountain forests, birds, and beasts do not dwell relying upon space; the next takes the maṇi of the great ocean with its measureless colors as a simile for the differences in the Buddha's body, and cuts it off by saying that “the Tathāgata is neither form nor not-form”; the next says that only such dharmas as space, suchness, the true limit, nirvāṇa, the dharma-nature, and stillness “can serve to reveal the Tathāgata.”
Chengguan judges these two stanzas to agree with the Compendium of the Great Vehicle, in which the dharma-body has five characteristics, the five running from the characteristic of being formed of pure dharmas to permanent abiding, while for the two similes of the last line the painting in the air is a simile for being without support, and the dream is a simile for the characteristic of nonduality in being neither existent nor nonexistent. What is most easily read backwards is the first line: because it lies beyond the path of the world's words, its nature is neither existent nor nonexistent does not say that the Buddha uses some one kind of speech; the subcommentary explains it as because it lies beyond the path of the world's words, it is not what discursive thought ranges over — that is, it lies beyond what worldly speech ranges over. For though without support, there is nowhere it does not abide; though there is nowhere it does not reach, it does not go, the subcommentary matches two senses of permanent abiding: the self-nature body is permanent and does not go, which is unchanging permanence; there is nowhere it does not reach, which is the permanence of an unbroken continuity. Down on the ground: the dharma-body is not an invisible thing; it is the one thing on which neither existence nor nonexistence can be settled.
The last two stanzas are the end of the whole sūtra: the motes of dust in the lands and the thoughts of the mind may be counted, the water of the great ocean may be drunk dry, space may be measured, the wind may be bound — and yet the Buddha's merit and virtue cannot be spoken to the end; and if there are those who hear this ocean of merit and virtue and give rise to a mind of joy, faith, and understanding, “they shall obtain all that has been extolled — do not, on any account, harbor doubt about this.”
One misreading to clear away: that saying earlier that nothing “can serve as a simile for the Buddha” and then setting up four similes afterward is a self-contradiction. What the former rules out is likening the Buddha's essence to dharmas of the three realms; what the latter sets up is using things that cannot be done to set forth virtue that cannot be exhausted — one says the essence cannot be likened, the other says the quantity cannot be exhausted. Down on the ground: the whole sūtra closes with the two words “no doubt,” which is not telling anyone to stop thinking, but telling them not to stop here.
Lineage
The text of this section opens four lines flowing onward.
The first is the line of position. Chengguan judges Sudhana's position being fulfilled and level with the buddhas as “in meaning corresponding to equal awakening” and “accomplished all at once in a single lifetime”; Zhiyan, in the Huayan jing kongmu zhang, takes “the good friend of the mark of the vastness of the cause” with respect to the distinct teaching of the one vehicle, and produces the sense of “Sudhana obtains it all in a single lifetime,” of five kinds of swiftly accomplishing buddhahood, under the first of which, relying on a surpassing body and obtaining it in a single lifetime, the third of four kinds of surpassing body takes Sudhana as its instance, saying that relying on the body of surpassing merit and virtue in Jambudvīpa one brings Samantabhadra's practice to its end in the present body and in the next birth then sees the Buddha. The Huayan jing shixuan men, transmitted as Zhiyan's composition, takes Sudhana's passing through the cities and finally seeing Samantabhadra as an instance of the one vehicle's “becoming a buddha in a single thought,” saying that passing through a hundred and ten cities is still not equal to getting to see Samantabhadra in a single thought, and that hence one knows that, gaining entry into this great ocean of dependent arising, how should one not become a buddha in a single thought. The three houses share one mechanism and word it differently.
The second is the line of root and branch. Chengguan, at the head of the ten gates of the final assembly, judges of himself that this final assembly “is also the circulation section of the whole sūtra,” and his gate on the general setting forth of the assembly's intent concludes with “root and branch, unobstructed, alike enter the Dharma realm”; and Sudhana, without needing anyone to point him, raises contemplation right at the place of the first assembly's first accomplishing, which Chengguan explains as “the sense of gathering the branch back into the root.” Li Tongxuan likewise runs his phrase about Sudhana “turning back to meet within the first mind of faith” through the head of his long outline in ten sections. What this line ties together is that the beginning of the whole sūtra and its end were one place all along.
The third is the divergence in the outlines of the verses. Chengguan, following the twenty-one kinds of surpassing merit of the She dasheng lun, judges the ninety-five stanzas as twenty-one sections; Fazang, with respect to the sixty-fascicle text, judges them as the three kinds of action of body, speech, and mind, and separately brings out six stanzas on the virtue of the dharma-body; Zhiyan judges five for the recompense body, three for the transformation body, and three for the dharma-body, tying a stanza count to each; Li Tongxuan makes only three sections and does not subdivide. To what the last two stanzas belong also differs: Chengguan records the ancient worthies' view of “taking these two stanzas as the circulation section of the whole sūtra” without judging it himself, Zhiyan judges outright that “this is the circulation section,” and Fazang judges them as “concluding the exposition and exhorting to upholding it,” using them further to exhort to faith, saying that one who has faith in this sovereign dharma of Samantabhadra must in the end come to be level with the fruit of buddhahood, just as Sudhana was equal to all the buddhas. The four houses stand side by side, recorded without judgment.
The fourth is the line of the parallel translations. The verses of this passage in the sixty-fascicle text are in five-graph lines and cannot be matched stanza for stanza against the seven-graph lines of the eighty-fascicle text; the forty-fascicle text is nearly the same as the eighty-fascicle here except for four graph-differences in the last stanza, and after it there is separately a passage of ten vast practices and vows, which neither the eighty-fascicle nor the sixty-fascicle text has. The names of the items of the grounds in the three texts, and the number of minds raised (eleven each in the eighty- and sixty-fascicle texts, sixteen in the forty-fascicle), are likewise not level. All of this is difference among the translations, recorded without judgment.
Chengguan judges this final assembly to be “also the circulation section of the whole sūtra,” and closes its assembly-intent with “root and branch, unobstructed, alike enter the Dharma realm.” Of the last two stanzas of the eighty-fascicle sūtra, Chengguan judges that the former concludes the virtue and the latter exhorts to faith; the stanza that concludes the virtue runs —
“The motes of dust in the lands and the thoughts of the mind may still be counted and known, the water within the great ocean may still be drunk dry, space may still be measured and the wind still be bound — yet none is able to speak to the end of the merit and virtue of the Buddha.”
考據Apparatus
善財所參之末後一友是普賢，而這一節也是〈入法界品〉之末、全經之末。全子八千餘字，長行三十三段、頌一百九十八行（九十九偈）。長行所敘只有一件事——善財從『聞普賢之名』到「與普賢等、與諸佛等」；頌則轉手不再說善財，改由普賢向大眾說佛之德。澄觀就此一轉下了一句要語，說此偈「非頌前文」，長行顯因圓、偈文陳果用，二者「因果綺互」。澄觀判本節分三：依教趣求、聞覩前相、見聞證入；末後九十五偈又依《攝論》十身圓滿二十一種殊勝功德分段，是全經疏文中極少見的以論科經之例。位之判為「義當等覺」而「一生頓成」。四十華嚴此段之後別有十大願王一段，八十本無，本考據依對勘所及止於末偈，誌錄不判。
一、科判定位
| 科判系統 | 此節經文 之位 |
|---|---|
| 底本 T279 三十九品 | 品三十九 入法界品（第九會 逝多林·末會五相之第五）；普賢菩薩＝卷八十〔T10 0439b26〕–〔0444c29〕（品末·全經末） |
| 澄觀《華嚴經疏》 | 本節正釋起〔T35n1735 0960b29〕「大文第五「增長趣求」下顯因廣大相」，訖於入法界品疏文末〔0963a01〕前 |
| 澄觀《演義鈔》 | 本節專釋起〔T36n1736 0696c07〕「大文第五顯因廣大相。先釋名。」，逐科釋疏，訖〔0701a13〕「疏「法性深廣」下，即大文第四謙讚」轉入次科 |
| 法藏《探玄記》（六十華嚴疏） | 「第五顯因廣大相知識」〔T35n1733 0490c04〕起（卷二十），訖〔0492b14〕 |
| 李通玄《新華嚴經論》 | 長科十段〔T36n1739 1007c11〕起，訖卷四十末〔1008b22〕 |
| 智儼《搜玄記》 | 「此下第五顯因廣大相，人名普賢」〔T35n1732 0105a19〕起，訖卷五末〔0106b01〕 |
澄觀之三分科——本節之骨：
「大文第五「增長趣求」下顯因廣大相。以前照理無二，顯其甚深，方堪成佛廣大之因，以隨一一因皆稱法性故。」〔T35n1735 0960b29–0960c03〕
「文中分三：初依教趣求、二聞覩前相、三見聞證入。」〔T35n1735 0960c06–0960c07〕
三分之下各有其開。初分二十六句：
「今初，有二十六句：初一標求佛果；後一總觀圓因；中間諸句義通前後，皆是趣佛之因，並是普賢解脫境故。就中間攝為十對」〔T35n1735 0960c07–0960c10〕
二分先聞後覩，聞有十三句、覩有二重：
「第二「即聞普賢」下聞覩前相，於中先聞、後覩。今初，有十三句：初一聞人名、後十二聞行位。」〔T35n1735 0960c20–0960c22〕
「一見瑞相，十句五對，各先所依淨土、後住處眾生；二覩光明前瑞，則直見一重淨剎，此明重見。又前麁、此細、前體相、此業用、然皆是普賢依報之剎。」〔T35n1735 0961a13–0961a17〕
三分之骨最密，先見聞證入、後聞佛德難思，而見聞證入之得益又分四：
「前中分四：一見身得益、二摩頂得益、三顯因深廣、四觀用無涯。」〔T35n1735 0961a26–0961a27〕
法藏之三分八門科（就六十本）：
「第五顯因廣大相知識，以前照理無二顯其甚深，方堪成佛廣大之因故。於中三：初舉法勸修、二依教趣入、三正證法界。」〔T35n1733 0490c04–0490c06〕
「三「爾時善財」下明正證法界。於中有八：一見身得益、二摩頂得益、三因深果厚、四舉益勸觀、五觀見奇特益、六校量所得、七結齊佛果、八偈頌因果。」〔T35n1733 0491a03–0491a07〕
智儼之三分五段科：
「此下第五顯因廣大相，人名普賢，入十不壞智慧法門。」〔T35n1732 0105a19–0105a20〕
「三證入中有五：初明普賢德用攝化、二「我於過去」下重述普賢本因勸修勝行」〔T35n1732 0105b14–0105b16〕
李通玄之長科十段——不依三分，逕就經文行數分段：
「於說頌中分為三段。」〔T36n1739 1008a24〕
「一初八行頌，明普賢菩薩勅眾諦聽，欲自說佛功德分。」〔T36n1739 1008a24–1008a25〕
底本首段自「增長趣求」起，其上句「受行其教，無有違逆」歸前子文殊段；澄觀之科起句亦取「增長趣求」，二者相合。
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 顯因廣大相 | — | 澄觀「五普賢一人名顯因廣大相」〔T35n1735 0918b17〕 | 末會五相之第五·普賢一人當之；澄觀釋所以「始覺同本圓覺現前，稱周法界無不包含故」〔0918b17–b19〕。經文無此名 |
| 普賢 | — | 本節「即聞普賢菩薩摩訶薩名字」〔T10n0279 0439c08–c09〕 | 末友之名；澄觀就本節毛孔一段釋此二字，云「前則身中包含法界廣無邊故，顯其普義；今則全此含法界身潛入塵中調柔無礙，明其賢義」〔T35n1735 0961b16–b18〕 |
| 金剛藏菩提場 | — | 本節「即於此金剛藏菩提場，毘盧遮那如來師子座前」〔T10n0279 0439c11–c12〕 | 善財起觀之處，即初會始成正覺之地；澄觀「金剛藏者，約表，即於本所信自心佛果菩提體中金剛智內，起一切因陀羅網普賢心觀」〔T35n1735 0961a03–a05〕 |
| 智波羅蜜 | — | 本節「即得十種智波羅蜜」〔T10n0279 0441a15〕 | 善財見普賢身所得；澄觀「既得智度已彰地滿，況十表無盡耶」〔T35n1735 0961b20–b21〕 |
| 三昧門 | — | 本節「善財即得一切佛剎微塵數三昧門」〔T10n0279 0441a28–a29〕 | 摩頂所得；澄觀「前向外觀，故得智度；此摩頂親證，故得三昧」〔T35n1735 0961b22–b23〕 |
| 阿耨多羅三藐三菩提 | anuttarā samyaksaṃbodhi（古德所傳音寫作「阿耨多羅三藐三菩提」） | 本節「於阿耨多羅三藐三菩提不復退轉」〔T10n0279 0442a01–a02〕 | 無上正等正覺 |
| 那由他 | nayuta（古傳音寫作「那由他」） | 本節「無量千億那由他劫難見難聞」〔T10n0279 0441c27〕 | 極大數名 |
| 優曇華 | udumbara（古傳音寫作「優曇」） | 本節「如優曇華時一現」〔T10n0279 0442c04〕 | 難值之喻花，久久一現 |
| 幻士 | — | 本節「譬如幻士現眾業」〔T10n0279 0442c05〕 | 幻術之人；本節頌中同一喻另作「譬如善巧大幻師」〔0442c17〕「猶如幻師現眾像」〔0443b09〕「譬如幻師善幻術」〔0444b29〕，四形皆底本逐字 |
| 賢首佛 | — | 本節「於東方蓮華德世界賢首佛所」〔T10n0279 0441a02〕 | 東方佛名；澄觀就頌中此名判「故知賢首佛等皆本師矣」〔T35n1735 0962b16〕 |
| 阿閦如來 | Akṣobhya（古德所傳音寫作「阿閦」） | 本節「阿閦如來住在中」〔T10n0279 0443a06〕 | 東方妙喜世界佛 |
| 灌頂地 | — | 本節「悉已住於灌頂地」〔T10n0279 0443a04〕 | 菩薩位之極；本節頌又作「或現法水灌其頂」〔0443b07〕 |
| 阿迦尼吒天 | akaniṣṭha（古傳音寫作「阿迦尼吒」） | 本節「或至阿迦尼吒天」〔T10n0279 0444b25〕 | 色究竟天 |
| 十二行法輪 | — | 本節「轉於十二行法輪」〔T10n0279 0443c14〕 | 三轉四諦十二行相 |
| 一部流通 | — | 澄觀「大文第二末會，亦即一部流通」〔T35n1735 0917c06〕 | 末會之通判；末二偈亦有古德判為一部流通，見第六目 |
三、譬喻·修辭
(一) 毛孔之重重——本節最大之一組修辭。長行以「見一一毛孔」為句首反覆二十次（首句作「見普賢身一一毛孔」，餘十九句作「見一一毛孔」，經文實計二十重），所出自光明雲、香焰雲、華雲、香樹雲、妙衣雲、寶樹雲，而上至色界天身、梵天身、欲界天主身，再上至三世佛剎雲、清淨佛剎雲、淨不淨佛剎雲、不淨淨佛剎雲、不淨佛剎雲、眾生身雲、菩薩身雲三重、普賢行雲、正覺身雲。澄觀就此組明言其為略舉，並繫之於前文善財所起十一心：
「二「見普賢身」下別見毛孔出生廣遍法界。實則重重無盡，略顯二十重，亦對前善財渴仰所起十一心故。」〔T35n1735 0961b02–0961b04〕
其結語尤要：「是知各由自心所見分齊」〔T35n1735 0961b11–b12〕。
(二) 「或見」之排比——頌中最密之修辭。廣頌九十五偈，「或見」三十七見、「或有」十五見、「或現」八見、「或聞」三見（皆底本實計），成一「隨見不同」之長排。澄觀正就此判其義：
「又皆言或見，則知一佛隨見不同。」〔T35n1735 0962b09–0962b10〕
(三) 頌末十三偈之喻群。澄觀判「前八十偈法說、後十三偈喻明」〔T35n1735 0962a22–a23〕，其喻依次為：幻師（「譬如幻師善幻術」）、淨月（「譬如淨月在虛空」）、大海（「譬如大海寶充滿」）、淨日（「譬如淨日放千光」）、龍雨（「譬如龍王降大雨」）、空中畫與夢（「如空中畫夢所見」）、山林鳥獸不依空（「譬如山林鳥獸等，無有依空而住者」）、大海摩尼（「大海摩尼無量色」）。法藏就六十本判此喻群配三業：
「第四「譬如」下八偈半喻顯三業中，初五偈明喻身業，一幻師喻；二月現四德喻，一體圓淨、二示增減、三應淨心、四映二乘；三海現二能喻，一出寶、二現影、次一喻前意業，謂智日滅闇喻；後二半喻語業；謂法雨無從喻。」〔T35n1733 0492a12–0492a17〕
(四) 末二偈之四喻。「剎塵心念可數知，大海中水可飲盡，虛空可量風可繫，無能盡說佛功德」——以剎塵可數、心念可數、海水可飲盡、虛空可量、風可繫諸本不可為之事為可，而以佛德為不可。法藏就六十本此偈「眾生心微塵，海水渧可數，虛空亦可量，佛德說無盡」〔T09n0278 0788a27〕判為四喻：「先舉四喻可知，以顯佛德深廣，一心慮無限喻、二微塵難量喻、三海滴難知喻、四虛空無際喻」〔T35n1733 0492b09–0492b11〕；智儼亦作四喻而名目小異：「一覺心無限喻、二事法難窮喻、三數深廣大喻、四虛空無際喻」〔T35n1732 0106a24–0106a26〕。
(五) 一步與一毛孔之對舉。「行一步，過不可說不可說佛剎微塵數世界」而「盡未來劫，猶不能知一毛孔中剎海」——以最短之行對最久之時、以最小之處對最不可知之量。澄觀判之為橫竪深廣：「一步超過顯橫廣，盡未來劫明竪窮，猶不能知顯深遠」〔T35n1735 0961c29–0962a01〕。
四、異譯對勘
本節經文要句之漢譯校本：實叉難陀 T279（底本·卷八十）· 佛馱跋陀羅 T278（晉譯六十華嚴〈入法界品第三十四〉·卷六十）· 般若 T293（四十華嚴〈入不思議解脫境界普賢行願品〉·卷三十八至三十九）。三本俱存本段。
句一 依教趣求之起句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 增長趣求一切智慧，廣大悲海 | T10n0279 0439b26 |
| 佛馱 T278 | 不違其教，增長薩婆若大慈悲藏 | T09n0278 0783c16–c17 |
| 般若 T293 | 善財童子起如是等微細觀察，安住普賢甚深境界 | T10n0293 0838b09–b10 |
異文所繫：(甲) 80 作「一切智慧」處，60 作「薩婆若」——一義譯一音寫。(乙) 80 之二十六句在 60 為十餘句、在 40 亦自「增長、趣求一切智意」〔T10n0293 0838a22〕起逐列（大悲心海·大慈教雲等），至〔0838b09〕方以「微細觀察」一語總收，三本之句數不齊。(丙) 40 於此處已先出「安住普賢甚深境界」，而 80 之同義句「觀察普賢解脫境界」在二十六句之末。誌錄不判。
句二 聞普賢名與諸地之目
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 即聞普賢菩薩摩訶薩名字、行願、助道、正道、諸地、地方便、地入、地勝進、地住、地修習、地境界、地威力、地同住 | T10n0279 0439c08–c10 |
| 佛馱 T278 | 善財童子得聞普賢菩薩名號，行願功德，諸地地具、地法、地得、地次第、地修、地住、地境界、地持、地共、地正道 | T09n0278 0783c26–c29 |
| 般若 T293 | 即聞普賢菩薩名號，及普賢行最勝大願 | T10n0293 0838b10–b11 |
異文所繫：(甲) 地目之名三本多異（同住一目 80·40 俱有，境界一目 80·60 俱有）——80 作方便·入·勝進·住·修習·境界·威力·同住，60 作具·法·得·次第·修·住·境界·持·共·正道，40 別作「諸地，及地處所、地差別，得地自在行、地差別住、地勇猛、地威德、地同住」〔T10n0293 0838b13–b15〕。(乙) 澄觀就 80 本判「有十三句：初一聞人名、後十二聞行位」〔T35n1735 0960c21–c22〕，法藏就 60 本判「有十句」〔T35n1733 0490c10〕，智儼就 60 本判「歎德文有十一句」〔T35n1732 0105a27–a28〕——二家同依 60 本；十與十一之差，在法藏自「地具」下數十別〔T35n1733 0490c10〕，智儼則併「行願諸地」總句計之〔T35n1732 0105a28〕。誌錄不判。
句三 起心之數
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 起等虛空界廣大心、捨一切剎離一切著無礙心 | T10n0279 0439c13–c14 |
| 佛馱 T278 | 爾時，善財正念起如來金剛藏道場，一切寶蓮華藏師子座心；虛空界等心 | T09n0278 0784a01–a02 |
| 般若 T293 | 起等虛空界廣大心、拔一切現前執著心 | T10n0293 0838b17 |
異文所繫：80 十一心（澄觀「有十一句」〔T35n1735 0961a10–a11〕·經文實計十一）、60 十一心（經文實計十一）、40 十六心（經文實計十六）。80 與 40 首句同作「等虛空界廣大心」〔T10n0279 0439c13〕〔T10n0293 0838b17〕；60 首句為「起如來金剛藏道場，一切寶蓮華藏師子座心」〔T09n0278 0784a01〕，次句「虛空界等心」〔0784a02〕方與之對；其下即散。誌錄不判。
句四 十種光明相之標句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 又見十種光明相。何等為十 | T10n0279 0440a01–a02 |
| 佛馱 T278 | 又見十種光相 | T09n0278 0784a15–a16 |
| 般若 T293 | 又見十種大光明相 | T10n0293 0838c10–c11 |
異文所繫：(甲) 「光明相」／「光相」／「大光明相」三形。(乙) 逐條之式亦異——40 本每條冠「一者」「二者」以至「十者」，80 作「所謂」直下〔T10n0279 0440a02〕，60 無此二字，逕列所見〔T09n0278 0784a16〕。(丙) 瑞相十條之首，80 作「見一切佛剎清淨，一切如來成正等覺」〔T10n0279 0439c21–c22〕，60 作「見一切淨剎莊嚴菩提」〔T09n0278 0784a09〕，40 作「一者、見一切佛剎清淨，一切如來道場莊嚴」〔T10n0293 0838b28–b29〕。誌錄不判。
句五 淨月喻
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 譬如淨月在虛空，令世眾生見增減，一切河池現影像，所有星宿奪光色 | T10n0279 0444c02–c03 |
| 佛馱 T278 | 如月遊虛空，覩者謂增損，影現諸河池，映蔽熒火光 | T09n0278 0787c29–0788a01 |
| 般若 T293 | 如淨月輪在虛空，令世眾生見盈缺，一切河池現影像，所有星宿奪光色 | T10n0293 0844a14–a15 |
異文所繫：(甲) 60 為五言，80 與 40 為七言——全頌之句式即異，故 60 之偈數與 80 不能逐偈相配。(乙) 「見增減」／「謂增損」／「見盈缺」三形。(丙) 下合法之偈，80 作「菩薩心水現其影，聲聞星宿無光色」〔T10n0279 0444c05〕，60 作「處於直心水，映蔽二乘光」〔T09n0278 0788a03〕，40 作「菩薩心水現影像，二乘星宿無光色」〔T10n0293 0844a17〕。誌錄不判。
句六 全經末偈
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 剎塵心念可數知，大海中水可飲盡，虛空可量風可繫，無能盡說佛功德 | T10n0279 0444c26–c27 |
| 實叉 T279 | 若有聞斯功德海，而生歡喜信解心，如所稱揚悉當獲，慎勿於此懷疑念 | T10n0279 0444c28–c29 |
| 佛馱 T278 | 眾生心微塵，海水渧可數，虛空亦可量，佛德說無盡 | T09n0278 0788a27–a28 |
| 佛馱 T278 | 聞此法歡喜，信心無疑者，速成無上道，與諸如來等 | T09n0278 0788a29–0788b01 |
| 般若 T293 | 剎塵心念可數知，大海中水可飲盡，虛空可量風可繫，無人能說佛功德 | T10n0293 0844b09–b10 |
| 般若 T293 | 若有聞斯功德海，能生歡喜信樂心，如所稱揚悉當得，慎勿於此生疑念 | T10n0293 0844b11–b12 |
異文所繫：(甲) 80 與 40 幾同而四處字異——「無能盡說」／「無人能說」、「而生歡喜信解心」／「能生歡喜信樂心」、「悉當獲」／「悉當得」、「懷疑念」／「生疑念」。(乙) 60 末偈之義向不同——80 與 40 皆以「如所稱揚」句收，60 則作「速成無上道，與諸如來等」。(丙) 40 本此偈之後，卷四十別有十種廣大行願一段（「應修十種廣大行願。何等為十？一者、禮敬諸佛」〔T10n0293 0844b24〕），80 本無此段，本考據所據對勘止於末偈，其後不採。誌錄不判。
五、宗義之經據〔眼〕
(一) 見普賢即等佛——位滿齊佛之經據。本節長行之末，經文自云善財「與普賢等，與諸佛等」，下列十二「等」句〔T10n0279 0442b22–b26〕。澄觀就此判位，而其判有二節，一是位、一是時：
「第二「當是之時」下明位滿齊佛。於中，初句明自得；餘皆等上，初一等因圓、次一等果滿。「一身」下別顯等相，此即義當等覺，因位既滿更無所修，故但說等，不辨更求。此則一生頓成，行布亦足，非唯但約理觀初後圓融。」〔T35n1735 0962a05–0962a10〕
澄觀於末會十門中亦早以此義釋普賢當第五相之所以：「五普賢一人名顯因廣大相，始覺同本圓覺現前，稱周法界無不包含故」〔T35n1735 0918b17–0918b19〕；又云「普賢義同妙覺，纔見普賢便等佛故」〔0918b21–0918b22〕。
(二) 偈非頌前——長行顯因、偈文陳果。本節後半九十九偈，與長行所敘之事無一句相應。澄觀不以重頌釋之，逕判其為別陳：
「第二從「爾時」下明聞佛勝德難思。前長行但顯因圓，此偈方陳果用，非頌前文。然有二意：一對普賢。普賢意云：上見我難思，尚是因位；今示汝果，尤更甚深。二對善財。善財等佛，但是因圓，以果海離言故不說成佛，今寄現佛之德以顯善財果相。故長行、偈文因果綺互。」〔T35n1735 0962a10–0962a16〕
(三) 以論科經——二十一種殊勝功德。九十五偈之分段，澄觀不依經文自身之語脈，而取《攝論》所立十身圓滿二十一種殊勝功德為尺：
「九十五偈，分二：先九十三偈別歎佛德、後二偈結德無盡勸信勿疑。前中，前八十偈法說、後十三偈喻明。然通讚毘盧遮那十身圓滿二十一種殊勝功德，即分二十一段」〔T35n1735 0962a20–0962a24〕
其二十一段之首二段可為例：
「初有二偈，即於所知一向無障轉功德，謂佛無障礙智於一切事品類差別無著無礙故。二有一偈，明於有無無二相真如最清淨能入功德，謂了真如無二，故無動念。」〔T35n1735 0962a24–0962a28〕
(四) 頌中諸佛皆是本師。頌中歷舉賢首佛、無量壽佛、阿閦如來、月覺、日藏、金剛大焰等佛名，澄觀不作他方別佛讀，而以四理證其皆是毘盧遮那之身：
「此諸佛皆遮那之身，謂此文言此三十界阿閦在中。阿閦本在東方，今云在此，明不異此。又無量壽佛、月覺如來皆遍十方，豈容隔此？又皆言或見，則知一佛隨見不同。若言別讚餘佛，直言阿閦在此，何成讚德？」〔T35n1735 0962b06–0962b11〕
「故知賢首佛等皆本師矣。」〔T35n1735 0962b16〕
(五) 淨剎與淨身之互生。經文云「見聞於我清淨剎者，必得生此清淨剎中」「見聞於我清淨身者，必得生我清淨身中」〔T10n0279 0442a13–a15〕。剎可生而身云何生？澄觀立二義釋之：
「淨剎可生身，云何生？此有二義：一約法性身剎，則與剎為體名清淨剎，與身為體名清淨身。從能依有殊，欲顯所依體一，故言生身。二約相用，淨剎是所依之剎，淨身則身內之剎，欲顯身土互融，故言生淨身耳。」〔T35n1735 0961c16–0961c21〕
(六) 因力十句之緣了二分。普賢自述得法身色身之十力〔T10n0279 0441c19–c23〕，澄觀判其為緣因了因二類，而以之對果之二身：
「文有十句：初四緣因、次二了因、後四通於緣了。後「得此」下成果，謂由了因故得法身果，由緣因故得色身果。」〔T35n1735 0961c06–0961c08〕
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735 ·《演義鈔》T36n1736（八十華嚴逐文·主）
科：「大文第五「增長趣求」下顯因廣大相」〔T35n1735 0960b29–0960c01〕
二聖相望：「文殊般若即攝相歸體，普賢法界即祕密重重。若以二聖相對，則文殊為能證；若以二聖對善財，則文殊亦為所證，未得般若今證得故。」〔T35n1735 0960c03–0960c06〕
普觀之所以：「文殊通指善財普觀，不同前文一友指於一友，良以普觀方見普賢故。」〔T35n1735 0960c18–0960c20〕
聞之非從人聞：「此中聞者，非從一人多人聞之，即稱法界而聞耳。」〔T35n1735 0960c22–0960c24〕
十會之義：「然此經體勢應具十會，以順無盡。又始起覺場，義應歸本故。今且依文，對前本末二會即是攝末歸本之義，是以善財不假別指，便於初會始成之處如來座前而起觀求。」〔T35n1735 0961a06–0961a10〕
觀心之勸：「此乃總攝諸觀，行人欲見當倣此修，離此觀心見亦非勝。」〔T35n1735 0961a22–0961a23〕
普賢二字之釋：「是知前則身中包含法界廣無邊故，顯其普義；今則全此含法界身潛入塵中調柔無礙，明其賢義。內外周遍，限量斯盡，故名普賢。」〔T35n1735 0961b16–0961b19〕
摩頂之得：「後「如此娑婆」下結通，良以善財等普賢故。」〔T35n1735 0961b24〕
求法一文之義：「一文尚無所不捨，況全部耶？以一文即一切之一，如海一滴故。」〔T35n1735 0961c01–0961c03〕
沒現之相：「不於此沒彼現者，以沒現相，如法性故，以此彼相相即故也。」〔T35n1735 0962a03–0962a04〕
末二偈之屬：「古德亦有將此二偈為一部流通，已如前說。」〔T35n1735 0962c28–0962c29〕
鈔之本節專釋起處·釋名：「大文第五顯因廣大相。先釋名。」〔T36n1736 0696c07〕
廣大二字之所以：「言「隨一一因皆稱法性」者，釋廣大義，異前攝德成因，未說一一稱法界故。又前但因，今明因徹果海故。」〔T36n1736 0696c08〕
對前辨異·二無礙：「「攝相歸性」，事理無礙。「祕密重重」，事事無礙。」〔T36n1736 0696c11〕
二聖能所之判所屬：「疏「若以二聖」下，後三聖相望辨其能所。」〔T36n1736 0696c12〕
依教趣求一科·疏文之二分：「疏文中分三：「初依」下，先釋文；後「以是顯因」下，通辨文意。」〔T36n1736 0696c13〕
修觀一段之三節：「疏文有三：初生渴仰、二明修處、三正修觀。」〔T36n1736 0696c15〕
何以就金剛場起觀·十會之義：「華嚴一切皆悉具，十會亦應然。合有第十攝末歸本重會。」〔T36n1736 0696c18〕；「覺場謂菩提場，是根本會起。」〔T36n1736 0696c20〕；「謂第十會攝前八會歸於初會，無不從此法界所流，無不還歸此法界故。」〔T36n1736 0696c21〕
十瑞五對·句句淨土而意在眾生：「然其十句皆是淨土，而其後句意在眾生。」〔T36n1736 0696c27〕
前麁此細之實指：「前但云見一切佛剎，今一一塵中出一切世界，故此為細。」〔T36n1736 0697a02〕
毛孔出生·普賢遊入十方十門：「彼普賢遊入十方，略有十門：一入世界，法界緣起，互即入故。二入眾生界，生界佛界無二體故。」〔T36n1736 0697a06〕；其第十門結云「十明總說，上之九義舉一全收，無前後故。」〔T36n1736 0697a15〕
三世間之攝：「菩薩亦是眾生，亦為正覺。」〔T36n1736 0697a17〕
不沒不現·相即三義：「斯則沒而無沒、現而無現，真法性中無出沒故。」〔T36n1736 0697a18〕；「然相即有三：一約剎，此剎即彼剎，一剎即多剎故。二約人，此身即彼身，一步即多步故。三約劫，一念即是無量劫故。」〔T36n1736 0697a21〕；「祕密隱顯俱時成故，此彼時處互相在故，帝網重重同時具足皆不動故。」〔T36n1736 0697a24〕
因果綺互之實指：「長行顯普賢因，偈頌顯善財果，故云綺互。」〔T36n1736 0697a26〕
通讚之兩重：「通有兩重：一者近通，通前法喻。二者遠通，通取此卷末結德無盡二偈經文，良以二偈亦是最後無盡德故。」〔T36n1736 0697a28〕
二十一德每德之三節式：「然準上文，二十一德皆有三節：一舉經名，如此德，經即二行永絕。二無著菩薩立功德名，即今疏云於所知一向無障轉功德。」〔T36n1736 0697b08〕
佛平等一段·本師互遍之八節：「即就佛平等中，顯實是本師互遍，更過平等之意趣耳。」〔T36n1736 0697c13〕；「於中，文前有八：一總舉大意；」〔T36n1736 0697c15〕
久成非始成一判之所對：「所以疏中牒此言者，遮天台師之謬釋也。」〔T36n1736 0699b11〕；「故疏中指此經文，即是此經說久成處。」〔T36n1736 0699b15〕。鈔於此引《法華》之久遠與生公之語互勘；其遮天台師謬釋之語係鈔之明判，繫澄觀。
法身五相·鈔委出疏所略配：「諸佛法身以何為相？應知法身略有五相：一轉依為相」〔T36n1736 0700b06〕；釋「以出世間言語道」一句云「以出世間言語道故非尋思所行。」〔T36n1736 0700b25〕；釋二喻云「若準新經，乃有三喻，謂如空白日，亦如夢，則空可喻二，謂無所依及常住相。」〔T36n1736 0700b28〕，「如白日喻喻白法為相，如夢一喻喻無二相。欲言其有，覺竟無實；欲言其無，夢境歷然。故非有無為無二相。」〔T36n1736 0700c01〕
十二行之數·鈔他處之釋：鈔於前品釋法輪云「一示相轉、二勸修轉、三作證轉」〔T36n1736 0629b26〕，又云「亦生眼、智、明、覺四行。轉餘例於此十二行」〔0629c12〕——三轉各生眼智明覺四行，合為十二行；本節但標其名，鈔於本節無別釋。
末二偈之屬·鈔之斷：「理實後二正是等虛空界窮未來際無盡功德」〔T36n1736 0701a11〕
專釋窗之訖處：「疏「法性深廣」下，即大文第四謙讚」〔T36n1736 0701a13〕——其下即轉入大文第四之科，故本節鈔之專釋窗為〔T36n1736 0696c07〕–〔0701a13〕。
鈔窗內無專釋之目：依教趣求二十六句之十對、聞普賢名所起十一心、毛孔諸雲二十重與十一心之對配、兩重校量（善根·剎海）、位滿齊佛義當等覺之判、末二偈為一部流通之判——此六目唯疏有文，鈔於本節無專釋。
演義鈔：本節專釋窗〔T36n1736 0696c07〕–〔0701a13〕，起「大文第五顯因廣大相。先釋名。」，訖「疏「法性深廣」下，即大文第四謙讚」；其逐科釋文如上錄。
法藏《探玄記》T35n1733（六十華嚴疏）
科名：「第五顯因廣大相知識，以前照理無二顯其甚深，方堪成佛廣大之因故。」〔T35n1733 0490c04–0490c05〕
十心稱境之釋：「起十種心者，此十心之境竝是普賢境界，是故起心還稱彼境，方可得見普賢故也。」〔T35n1733 0490c22–0490c24〕
瑞相光相之別：「二見十瑞應中，先明得見所因，有自他二力也。十瑞相者，謂見普賢依報也。」〔T35n1733 0490c24–0490c26〕「三見十光相者，謂見普賢正報相。又前但直見，此中重見。又前麁相見，此中微細見。又前但見其體，此中見業用。」〔0490c27–0491a01〕
見身之依十心：「初中，依前十心所念稱境而見。初依前第一心，見在道場如來前者，表普賢齊佛果故、因果位同故。」〔T35n1733 0491a09–0491a11〕
法身六偈：「第五「如來淨法身」下六偈歎法身德。」〔T35n1733 0492a18〕
法身五相：「初二明法身相，先法說、後喻況。前中《攝論》法身具五種故，此中同彼」〔T35n1733 0492a19–0492a21〕
結說勸持：「第六末後二頌即結說勸持，先舉四喻可知，以顯佛德深廣」〔T35n1733 0492b08–0492b09〕「謂信此普賢自在法者，究竟要當終齊佛果，如善財與諸佛等等也。」〔0492b11–0492b13〕
卷末結語：「上來於下本十萬偈花嚴內釋前分三萬六千偈竟。」〔T35n1733 0492b13–0492b14〕
李通玄《新華嚴經論》T36n1739（表法異軌）
長科十段：「論文略申經中意趣，所以不可具錄其文。於此段中長科為十段。」〔T36n1739 1007c10–1007c12〕
第一段之義：「明善財以慈氏菩薩所勝進修行入一生之佛果，却會初信心中菩提場普光明殿智境法界恒然寂用無礙因陀羅網境界佛果普賢行海恒圓滿分。」〔T36n1739 1007c14–1007c17〕
起心之表：「明善財於初所信心中法界金剛智藏菩提體中，起普賢法界大用因果同時無礙分，以六相義該之。」〔T36n1739 1007c20–1007c22〕
頌分三段：「於說頌中分為三段。一初八行頌，明普賢菩薩勅眾諦聽，欲自說佛功德分。二有六行經，明眾喜樂聞分。三以頌略申如來功德少許之分，其意頌文自具。」〔T36n1739 1008a24–1008a27〕
一百一十城之釋：「經遊一百一十城者，明一時普印前所修法，無前後故。」〔T36n1739 1008b01–1008b02〕
歸本之結：「明以本信心中所信佛果菩提金剛智藏無染大悲之體，起一切法界因陀羅網境界普賢恒行之門。」〔T36n1739 1008b10–1008b12〕「此明毘盧遮那普賢法界無始無終大圓明智，恒普印之常行，無有出沒休廢之事，十方常然，身無內外。」〔1008b19–1008b22〕
智儼《搜玄記》T35n1732
科名與法門：「此下第五顯因廣大相，人名普賢，入十不壞智慧法門。」〔T35n1732 0105a19–0105a20〕
四普之聞：「言聞普賢名者，上聞四普：一教量中文殊分具普賢行、二趣入中至普門國、三現證中普見諸知識、四證後智修普賢行也，故言聞也。」〔T35n1732 0105a24–0105a27〕
證入五段：「三證入中有五：初明普賢德用攝化、二「我於過去」下重述普賢本因勸修勝行、三「善財經由親近」下校量顯勝、四「善財能自究竟」下歎善財行勝、五說偈歎佛結終於後。」〔T35n1732 0105b14–0105b18〕
流通之判：「次一舉益勸修也，此即流通分也。此經本有十萬偈，此釋但有三萬六千偈」〔T35n1732 0106a27–0106a28〕
誌錄不判
本節之科，澄觀作三分（依教趣求·聞覩前相·見聞證入）而於見聞證入下開四益，法藏就六十本作三分（舉法勸修·依教趣入·正證法界）而於正證法界下開八門，智儼作三段（聞名教勸勝進·依教趣入·正證法界）而於證入下開五，李通玄不依三分而長科十段兼頌分三段——四家之分數與所依之骨俱異。地目之句數，澄觀就八十本判十三句，法藏就六十本判十句，智儼就六十本判十一句。頌之分段，澄觀依《攝論》二十一種殊勝功德分二十一段，法藏就六十本判身業口業意業三業並以法身德六偈別出，智儼判報身五、化身三、法身三而各繫其偈數，李通玄唯作三段而不細分。末二偈之屬，澄觀錄古德「將此二偈為一部流通」之說，智儼直判「此即流通分也」，法藏判為「結說勸持」。四十華嚴此段之後別有十種廣大行願一段，八十本與六十本俱無。此諸異釋皆古德成說，誌錄之。
七、互讀·承衍
本節之文，承衍繫鏈皆自古德已行之互讀直回，零新考據：
- 智儼《華嚴經孔目章》T45n1870：以「顯因廣大相知識」為專名而繫之於一乘別教——「自下顯因廣大相知識。約一乘別教。見聞普德究竟廣大自在願行。與果相應無邊法門義也。」〔T45n1870 0585c01–0585c03〕；同段又出「善財一生皆得」五種疾得成佛之義，其第一義（依勝身一生即得）下復開四種勝身，第三即「依閻浮提勝功德身。如善財等現身究竟普賢之行。後生即見佛」〔0585c11–0585c13〕。
- 《華嚴經十玄門》T45n1868：以善財歷城終見普賢一念證入為一乘「一念成佛」之例——「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 0518a19–0518a21〕。
- 澄觀末會十門之判：本節為末會五相之末，而末會全體澄觀判為「大文第二末會，亦即一部流通」〔T35n1735 0917c06〕；其總顯會意一門之結語「本末無礙同入法界」〔0917c18〕，正是本節善財於初會始成之處起觀而見末友之所依。
- 五相之配為古德所立·澄觀承之：「六分五相者，若意法師及臺山論，但隨文散釋，更無別配；光統等師皆配地位。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。橫竪無礙，且依古德配為五相」〔T35n1735 0918b02–0918b08〕。誌錄不判。
- 《攝論》繫鏈：頌之分段所依，澄觀云「然通讚毘盧遮那十身圓滿二十一種殊勝功德」〔T35n1735 0962a23–0962a24〕，又於法身二偈云「然同《攝論》法身具五種相」〔0962c14–0962c15〕；法藏就六十本同取此尺，云「前中《攝論》法身具五種故，此中同彼」〔T35n1733 0492a19–0492a20〕。二家所引皆屬疏文之引論，非經文自具。
- 《法華》《央掘》之引：澄觀證諸佛皆本師時旁及二經——「《法華》、《央掘》並說十方分身，故知法藏別緣十六王子皆方便說」〔T35n1735 0962b13–0962b14〕。《鈔》明疏所舉法藏與十六王子為外難所引之二事，分列其目：「六遮其引難者，謂外引二經：一引《清淨平等覺經》說法藏比丘。然《大寶積》第十七〈無量壽如來會〉，說名法處比丘。」〔T36n1736 0698a12〕、「二引《法華經》十六王子，即第三大通智勝佛。」〔T36n1736 0698b06〕，而斷之曰〔T36n1736 0698b20〕「本因既殊，得佛又別，云何渾亂言皆本師？故疏釋云「皆是方便」〔0698b21〕。」。
- 華嚴宗論查無：《華嚴經旨歸》T45n1871 檢「顯因廣大」「普賢一位」皆零命中；《華嚴五教章》T45n1866 檢「顯因廣大」「摩頂」「一百一十」皆零命中；《華嚴法界玄鏡》T45n1883 檢「顯因廣大」零命中——三典皆據實標闕。
- 唯識軸查無：成唯識論 T31n1585 · 攝大乘論 T31n1594 · 瑜伽師地論 T30n1579 · 解深密經 T16n0676 四典檢「普賢」「顯因廣大」「摩頂」皆零命中。本節非〈十地品〉，不另立唯識繫鏈。
八、校本定位
- 實叉 T279（底本）：普賢菩薩子〔T10n0279 0439b26〕起（卷八十）–〔0444c29〕訖（品末·全經末）。依教趣求二十六句 0439b26–c11 · 起十一心 0439c11–c18 · 十種瑞相 0439c18–0440a01 · 十種光明相 0440a01–a18 · 見相後之念 0440a18–a21 · 起觀增修 0440a21–a28 · 即見普賢身 0440a28–b03 · 毛孔二十重 0440b03–c19 · 重觀身分三千界 0440c19–c28 · 十方類通與結通周遍 0440c28–0441a13 · 十種智波羅蜜 0441a13–a27 · 摩頂與所得三昧 0441a27–b09 · 十方普賢皆摩頂 0441b09–b13 · 問答審見 0441b13–b15 · 自述往昔修因 0441b15–c02 · 無退轉心 0441c02–c07 · 莊嚴佛土通明悲智 0441c07–c11 · 我法海中求法行 0441c11–c19 · 結因成果十力 0441c19–c27 · 難見聞與見聞皆益 0441c28–0442a13 · 淨剎淨身之生 0442a13–a16 · 觀見奇特 0442a16–a27 · 校量善根 0442a27–b01 · 校量剎海 0442b01–b08 · 不能知邊際 0442b08–b17 · 毛孔剎中而行 0442b17–b21 · 位滿齊佛十二等句 0442b21–b26 · 短頌四偈 0442b26–c06 · 諸菩薩渴仰 0442c07–c13 · 廣頌九十五偈 0442c14–0444c29。偈行合計一百九十八行（短頌八行·廣頌一百九十行）。
- 佛馱 T278（晉譯主對校）：本段〔T09n0278 0783c14〕起（卷六十）–〔0788b09〕訖（全經末）。依教趣求 0783c14–c26 · 聞普賢名與地目 0783c26–c29 · 起十一心 0784a01–a07 · 十瑞相 0784a07–a15 · 十光相 0784a15–b02 · 見相後之念 0784b02–b06 · 即見普賢 0784b06–b14 · 毛孔諸雲 0784b14–c18 · 重觀以下至頌前 0784c18–0786a02 · 頌 0786a05–0788b01（a05 標頌·a06 起頌）· 卷題與譯記 0788b02–b09。頌為五言，與八十本之七言不能逐偈相配。
- 般若 T293（唐譯四十華嚴對校）：本段〔T10n0293 0838a22〕起（卷三十八）–〔0844b12〕訖（卷三十九·卷界 0840a02）。增長趣求以下逐列 0838a22–b09 · 微細觀察與聞名 0838b09–b15 · 起十六心 0838b15–b25 · 十瑞相 0838b26–c10 · 十大光明相 0838c10 以下 · 頌末 0843c07–0844b12。〔0844b13〕即卷三十九卷題，〔0844b16〕起卷四十別為十種廣大行願之教（「一者、禮敬諸佛」〔0844b24〕），八十本無此段，不入對勘。
- 澄觀《疏》T35n1735：本節正釋 0960b29 起 · 三分科 0960c06–c07 · 二十六句十對 0960c07–c18 · 聞十三句 0960c20–0961a01 · 修觀十一句 0961a01–a11 · 覩見希奇 0961a11–a17 · 見聞證入起觀 0961a17–a23 · 四益之科 0961a23–a29 · 毛孔二十重 0961b02–b12 · 重觀與結通 0961b12–b19 · 得深益 0961b19–b21 · 摩頂得益 0961b21–b25 · 因深廣 0961b25–0961c08 · 觀用無涯 0961c08–0962a05 · 位滿齊佛 0962a05–a10 · 聞佛德難思 0962a10–a19 · 九十五偈二十一段 0962a19–0962c28 · 訖入法界品疏末 0963a01 前。
- 澄觀《鈔》T36n1736：本節專釋窗〔0696c07〕–〔0701a13〕，起於「大文第五顯因廣大相。先釋名。」，依疏之科次逐科出釋，訖於「疏「法性深廣」下，即大文第四謙讚」；所釋詳見上文澄觀節。窗內查無之目六條（十對·十一心·二十重之配·兩重校量·義當等覺·一部流通之判）亦具載該節。
- 法藏《探玄記》T35n1733：本節 0490c04 起（卷二十）· 三分科 0490c05–c06 · 地位十句 0490c10–c20 · 依教趣入四 0490c21–0491a03 · 正證法界八門 0491a03 以下 · 頌之三業與法身德 0492a12–0492b08 · 結說勸持 0492b08–b13 · 卷末結語 0492b13–b14。
- 李通玄《論》T36n1739：本節相涉 1007c10–1008b22（長科十段 1007c11 · 十段逐段 1007c12–1008a23 · 頌分三段 1008a24–a27 · 一百一十城之釋 1008a27–1008b08 · 歸本之結 1008b08–b22）。
- 智儼《搜玄記》T35n1732：本節 0105a19 起 · 三分科 0105a20–a22 · 歎德十一句 0105a27–0105b07 · 趣入 0105b07–b14 · 證入五段 0105b14–b18 · 頌之報身化身法身分 0105c27–0106a23 · 結勸四喻 0106a24–a27 · 流通之判 0106a27–a29 · 卷五末 0106b01。
- 異讀：本單元 T279 範圍〔0439b26〕–〔0444c29〕內大正校記 31 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0439b26〕增長趣求一切……地同住。（凡229字）【大】｜無此字【聖乙】 · 〔0439c11〕渴仰欲見普賢……究竟心。（凡133字）【大】｜無此字【聖乙】 · 〔0439c15〕智【大】｜剎【宮】 · 〔0439c20〕故，見十種瑞……。是為十（凡165字）【大】｜無此字【聖乙】 · 〔0439c22〕惡【大】｜悉【宮】 · 〔0440a01〕又見十種光明……普賢地。（凡448字）【大】｜無此字【聖乙】 · 〔0440a04〕耀【大】｜曜【宮】 · 〔0440b03〕見普賢身一一……成一切智（凡761字）【大】｜無此字【聖乙】 · 〔0440b05〕令【大】｜今【宮】 · 〔0440b08〕熏【大】｜重【宮】 · 〔0440b20〕主【大】｜王【明】 · 〔0440c29〕後際【大】｜無此字【聖乙】 · 〔0441a01〕亦如是見，各……遊戲神通（凡211字）【大】｜無此字【聖乙】 · 〔0441a15〕何等為十？所……波羅蜜。（凡192字）【大】｜無此字【聖乙】 · 〔0441a27〕善財童子【大】｜無此字【聖乙】 · 〔0441b01〕一一三昧，悉……智淨光明（凡129字）【大】｜無此字【聖乙】 · 〔0441b19〕為集一切智福……一一劫中（凡121字）【大】｜無此字【聖乙】 · 〔0441c02〕善男子！我於……不可盡。（凡277字）【大】｜無此字【聖乙】 · 〔0441c19〕是故，善男子……識力故，（凡54字）【大】｜無此字【聖乙】 · 〔0442a09〕震【大】｜振【聖】 · 〔0442a16〕爾時，善財童……教化眾生（凡176字）【大】｜無此字【聖乙】 · 〔0442a17〕肢【大】｜支【宮】【聖】 · 〔0442b01〕諭【大】｜喻【宮】 · 〔0443b29〕有【大】｜見【宋】【元】【明】【宮】 · 〔0443c04〕跏【大】｜加【宋】【元】【明】【聖】 · 〔0443c16〕辭【大】｜詞【宮】【聖】 · 〔0444a20〕間【大】｜佛【宋】【元】【宮】 · 〔0444a28〕在【大】｜有【聖】 · 〔0444b10〕誓【大】｜警【明】【宮】 · 〔0444b28〕熟【大】｜就【宋】【元】【明】【宮】 · 〔0444c20〕諭【大】｜喻【宮】。另有大正原注二條，非異讀：〔0442b01〕聖本別寫以下斷缺 · 〔0442c01〕明註曰柔流通本作御。本節經文 T279 範圍內夾注已於原典層剝除誌錄；卷末校注附錄非正文，不入對勘。
- 異讀補記：CBETA 回改 5 條（不入上列大正校記之數）：〔0441a21〕大【CB】｜太【大】／大【明】【宮】 · 〔0442a09〕見【CB】【麗-CB】【磧-CB】｜是【大】 · 〔0444a28〕鬀【CB】【麗-CB】｜剃【大】 · 〔0444b13〕專【CB】【麗-CB】【宮】｜事【大】 · 〔0444b16〕受【CB】【宋】【元】【明】【宮】｜授【大】。
- 查無條目：《華嚴經旨歸》T45n1871 ·《華嚴五教章》T45n1866 ·《華嚴法界玄鏡》T45n1883 · 成唯識論 T31n1585 · 攝大乘論 T31n1594 · 瑜伽師地論 T30n1579 · 解深密經 T16n0676——所檢皆零命中，據實標闕。
The last friend Sudhana visits is Samantabhadra, and this section is also the end of the chapter Entering the Dharma Realm and the end of the whole sūtra. The unit runs to something over eight thousand graphs: thirty-three passages of prose and one hundred and ninety-eight lines of verse (ninety-nine stanzas). What the prose narrates is a single matter — Sudhana from ‘hearing the name of Samantabhadra’ to 「與普賢等、與諸佛等」 tr. “equal to Samantabhadra and equal to all the buddhas” ; the verses then turn away and no longer speak of Sudhana, but have Samantabhadra speak to the great assembly about the virtue of the Buddha. Chengguan set down one essential remark upon this turn, saying that these verses are 「非頌前文」 tr. “not a restatement in verse of the preceding text” — the prose sets forth the fullness of the cause and the verses set forth the functioning of the fruit, the two being 「因果綺互」 tr. “cause and fruit interwoven like patterned silk” . Chengguan divides this section into three: seeking in accord with the teaching, hearing and beholding the preceding marks, and entering by realization through seeing and hearing; and the last ninety-five stanzas he further divides following the twenty-one kinds of surpassing merit of the fullness of the ten bodies established in the She dasheng lun, which is an extremely rare instance, within the commentary on the whole sūtra, of taking a treatise as the outline for a sūtra. The position is judged to be 「義當等覺」 tr. “in meaning corresponding to equal awakening” and yet 「一生頓成」 tr. “accomplished all at once in a single lifetime” . In the forty-fascicle Avataṃsaka there is, after this passage, a separate section of the ten great kingly vows, which the eighty-fascicle text does not have; the present apparatus, so far as its collation reaches, stops at the last stanza, and records this without judging it.
I. Doctrinal Outline and Placement
| Outline system | The place of this section within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter 39, Entering the Dharma Realm (the ninth assembly, in the Jeta Grove · the fifth of the five marks of the final assembly); Samantabhadra = fascicle 80 〔T10 0439b26〕–〔0444c29〕 (the end of the chapter · the end of the whole sūtra) |
| Chengguan, Huayan jing shu | The direct explanation of this section begins at 〔T35n1735 0960b29〕 with 「大文第五「增長趣求」下顯因廣大相」 tr. “The fifth main division, beneath ‘increasing his turning toward and seeking,’ sets forth the mark of the vastness of the cause,” and ends before the close of the commentary on the Entering the Dharma Realm chapter 〔0963a01〕 |
| Chengguan, Yanyi chao | The dedicated explanation of this section begins at 〔T36n1736 0696c07〕 with 「大文第五顯因廣大相。先釋名。」 tr. “The fifth main division, setting forth the vastness of the cause. First the name is explained,” follows the commentary section by section, and ends at 〔0701a13〕 with 「疏「法性深廣」下，即大文第四謙讚」 tr. “From the commentary's ‘the dharma-nature is deep and vast’ onward is the fourth main division, humble praise,” where it turns into the next section |
| Fazang, Tanxuan ji (commentary on the sixty-fascicle Avataṃsaka) | 「第五顯因廣大相知識」 tr. “the fifth good friend, of the mark of the vastness of the cause” 〔T35n1733 0490c04〕 onward (fascicle 20), ending at 〔0492b14〕 |
| Li Tongxuan, Xin Huayan jing lun | The long outline in ten sections 〔T36n1739 1007c11〕 onward, ending at the close of fascicle 40 〔1008b22〕 |
| Zhiyan, Souxuan ji | 「此下第五顯因廣大相，人名普賢」 tr. “What follows is the fifth, the mark of the vastness of the cause; the person's name is Samantabhadra” 〔T35n1732 0105a19〕 onward, ending at the close of fascicle 5 〔0106b01〕 |
Chengguan's outline in three divisions — the skeleton of this section:
「大文第五「增長趣求」下顯因廣大相。以前照理無二，顯其甚深，方堪成佛廣大之因，以隨一一因皆稱法性故。」 tr. “The fifth main division, beneath ‘increasing his turning toward and seeking,’ sets forth the mark of the vastness of the cause. Because what went before illumined principle as without duality and set forth its profundity, only so is it fit to be the vast cause of becoming a buddha, since each and every cause accords with the dharma-nature.” 〔T35n1735 0960b29–0960c03〕
「文中分三：初依教趣求、二聞覩前相、三見聞證入。」 tr. “Within the text there are three divisions: first, seeking in accord with the teaching; second, hearing and beholding the preceding marks; third, entering by realization through seeing and hearing.” 〔T35n1735 0960c06–0960c07〕
Beneath each of the three divisions there is a further opening out. The first division has twenty-six clauses:
「今初，有二十六句：初一標求佛果；後一總觀圓因；中間諸句義通前後，皆是趣佛之因，並是普賢解脫境故。就中間攝為十對」 tr. “Now for the first: it has twenty-six clauses. The first one marks out the seeking of the fruit of buddhahood; the last one contemplates the perfect cause as a whole; the clauses in the middle are in meaning continuous with what precedes and what follows, all of them being causes of turning toward buddhahood, and all being the liberated objective realm of Samantabhadra. Among those in the middle they are gathered into ten pairs.” 〔T35n1735 0960c07–0960c10〕
The second division is first hearing and then beholding; the hearing has thirteen clauses and the beholding has two rounds:
「第二「即聞普賢」下聞覩前相，於中先聞、後覩。今初，有十三句：初一聞人名、後十二聞行位。」 tr. “Second, beneath ‘he then heard of Samantabhadra,’ is the hearing and beholding of the preceding marks; within it, first the hearing and then the beholding. Now for the first: it has thirteen clauses — the first one is hearing the person's name, and the latter twelve are hearing of his practices and positions.” 〔T35n1735 0960c20–0960c22〕
「一見瑞相，十句五對，各先所依淨土、後住處眾生；二覩光明前瑞，則直見一重淨剎，此明重見。又前麁、此細、前體相、此業用、然皆是普賢依報之剎。」 tr. “First, seeing the auspicious marks: ten clauses in five pairs, each first the pure land relied upon and then the sentient beings dwelling in it. Second, beholding the radiance: the earlier auspicious marks were a direct seeing of one layer of pure land, whereas this makes clear a seeing again. Further, the earlier is coarse and this is subtle, the earlier is the essential character and this is the functioning in action — yet all of it is the land that is Samantabhadra's dependent recompense.” 〔T35n1735 0961a13–0961a17〕
The skeleton of the third division is the densest: first entering by realization through seeing and hearing, then hearing that the Buddha's virtue is hard to conceive; and the benefit of entering by realization through seeing and hearing is itself divided into four:
「前中分四：一見身得益、二摩頂得益、三顯因深廣、四觀用無涯。」 tr. “Within the former there are four: first, the benefit of seeing the body; second, the benefit of the crown-touching; third, setting forth the depth and breadth of the cause; fourth, the functioning of contemplation without shore.” 〔T35n1735 0961a26–0961a27〕
Fazang's outline in three divisions and eight gates (with respect to the sixty-fascicle text):
「第五顯因廣大相知識，以前照理無二顯其甚深，方堪成佛廣大之因故。於中三：初舉法勸修、二依教趣入、三正證法界。」 tr. “The fifth good friend, of the mark of the vastness of the cause: because what went before illumined principle as without duality and set forth its profundity, only so is it fit to be the vast cause of becoming a buddha. Within it there are three: first, raising up the dharma and exhorting to cultivation; second, entering in accord with the teaching; third, the direct realization of the Dharma realm.” 〔T35n1733 0490c04–0490c06〕
「三「爾時善財」下明正證法界。於中有八：一見身得益、二摩頂得益、三因深果厚、四舉益勸觀、五觀見奇特益、六校量所得、七結齊佛果、八偈頌因果。」 tr. “Third, beneath ‘at that time Sudhana,’ sets forth the direct realization of the Dharma realm. Within it there are eight: first, the benefit of seeing the body; second, the benefit of the crown-touching; third, the cause being deep and the fruit thick; fourth, raising up the benefit and exhorting to contemplation; fifth, the benefit of contemplating something extraordinary; sixth, the weighing of what was obtained; seventh, the conclusion that he is level with the fruit of buddhahood; eighth, the verses on cause and fruit.” 〔T35n1733 0491a03–0491a07〕
Zhiyan's outline in three divisions and five sections:
「此下第五顯因廣大相，人名普賢，入十不壞智慧法門。」 tr. “What follows is the fifth, the mark of the vastness of the cause; the person's name is Samantabhadra, and he enters the Dharma gate of the ten indestructible wisdoms.” 〔T35n1732 0105a19–0105a20〕
「三證入中有五：初明普賢德用攝化、二「我於過去」下重述普賢本因勸修勝行」 tr. “Third, within the entering by realization there are five: first, setting forth Samantabhadra's virtue and function gathering in and transforming; second, beneath ‘in the past I,’ restating Samantabhadra's original cause and exhorting to the cultivation of surpassing practice.” 〔T35n1732 0105b14–0105b16〕
Li Tongxuan's long outline in ten sections — he does not follow the three divisions, but sections the text directly by its lines:
「於說頌中分為三段。」 tr. “Within the speaking of the verses it is divided into three sections.” 〔T36n1739 1008a24〕
「一初八行頌，明普賢菩薩勅眾諦聽，欲自說佛功德分。」 tr. “First, the initial eight lines of verse, which set forth the part where the bodhisattva Samantabhadra charges the assembly to listen attentively, wishing himself to speak of the merit and virtue of the Buddha.” 〔T36n1739 1008a24–1008a25〕
The opening passage of the base text begins from 「增長趣求」 tr. “increasing his turning toward and seeking”; the clause above it, 「受行其教，無有違逆」 tr. “he received and practiced his teaching without the slightest going against it,” belongs to the preceding Mañjuśrī unit. Chengguan's outline likewise takes 「增長趣求」 tr. “increasing his turning toward and seeking” as the opening clause, and the two agree.
II. Terminology
| Term | Sanskrit as transmitted by the ancient worthies (roman letters · pronunciation aid) | Attestation | Essential sense |
|---|---|---|---|
| the mark of the vastness of the cause | — | Chengguan: 「五普賢一人名顯因廣大相」 tr. “the fifth, Samantabhadra alone, is named the mark that sets forth the vastness of the cause” 〔T35n1735 0918b17〕 | The fifth of the five marks of the final assembly, borne by Samantabhadra alone; Chengguan explains the reason as 「始覺同本圓覺現前，稱周法界無不包含故」 tr. “because initial awakening becomes the same as original awakening and perfect awakening appears before one, pervading the Dharma realm in accord with it and leaving nothing uncontained” 〔0918b17–b19〕. The name does not occur in the sūtra text |
| Samantabhadra | — | this section: 「即聞普賢菩薩摩訶薩名字」 tr. “he then heard the name of the bodhisattva-mahāsattva Samantabhadra” 〔T10n0279 0439c08–c09〕 | The name of the last friend; Chengguan explains the two graphs with reference to the passage on the pores in this section, saying 「前則身中包含法界廣無邊故，顯其普義；今則全此含法界身潛入塵中調柔無礙，明其賢義」 tr. “the earlier passage, since within the body it contains the Dharma realm and is vast and boundless, sets forth the sense of ‘universal’; the present passage, since this whole Dharma-realm-containing body slips into the dust motes pliantly and without obstruction, makes clear the sense of ‘worthy’” 〔T35n1735 0961b16–b18〕 |
| the Adamantine Treasury site of awakening | — | this section: 「即於此金剛藏菩提場，毘盧遮那如來師子座前」 tr. “right there at this Adamantine Treasury site of awakening, before the lion throne of the Tathāgata Vairocana” 〔T10n0279 0439c11–c12〕 | The place where Sudhana raises contemplation, which is the very ground of the first assembly's first accomplishing of right awakening; Chengguan: 「金剛藏者，約表，即於本所信自心佛果菩提體中金剛智內，起一切因陀羅網普賢心觀」 tr. “‘Adamantine Treasury,’ taken symbolically, means that within the adamantine knowledge in the essence of the awakening that is the fruit of buddhahood of one's own mind, originally believed in, one raises the contemplation of the mind of Samantabhadra that is the whole net of Indra” 〔T35n1735 0961a03–a05〕 |
| the perfection of knowledge | — | this section: 「即得十種智波羅蜜」 tr. “he then obtained ten perfections of knowledge” 〔T10n0279 0441a15〕 | What Sudhana obtained upon seeing Samantabhadra's body; Chengguan: 「既得智度已彰地滿，況十表無盡耶」 tr. “since he has obtained the perfection of knowledge, the fulfillment of the grounds is already made manifest — how much more so when ‘ten’ signifies the inexhaustible” 〔T35n1735 0961b20–b21〕 |
| the gates of samādhi | — | this section: 「善財即得一切佛剎微塵數三昧門」 tr. “Sudhana then obtained gates of samādhi as many as the dust motes of all buddha-lands” 〔T10n0279 0441a28–a29〕 | What was obtained by the crown-touching; Chengguan: 「前向外觀，故得智度；此摩頂親證，故得三昧」 tr. “earlier he contemplated outward, and so obtained the perfection of knowledge; here he realizes it in person by the crown-touching, and so obtains samādhi” 〔T35n1735 0961b22–b23〕 |
| anuttarā-samyak-saṃbodhi | anuttarā samyaksaṃbodhi (transmitted by the ancient worthies in the transliteration 「阿耨多羅三藐三菩提」 tr. “anuttarā-samyak-saṃbodhi”) | this section: 「於阿耨多羅三藐三菩提不復退轉」 tr. “he will not turn back again from anuttarā-samyak-saṃbodhi” 〔T10n0279 0442a01–a02〕 | Unsurpassed right and perfect awakening |
| nayuta | nayuta (anciently transmitted in the transliteration 「那由他」 tr. “nayuta”) | this section: 「無量千億那由他劫難見難聞」 tr. “for measureless thousands of koṭis of nayutas of kalpas it is hard to see and hard to hear of” 〔T10n0279 0441c27〕 | The name of an extremely great number |
| the udumbara flower | udumbara (anciently transmitted in the transliteration 「優曇」 tr. “udumbara”) | this section: 「如優曇華時一現」 tr. “just as the udumbara flower appears but once in an age” 〔T10n0279 0442c04〕 | The flower that is the simile for what is hard to encounter, appearing once in a long age |
| the illusionist | — | this section: 「譬如幻士現眾業」 tr. “as an illusionist manifests a multitude of deeds” 〔T10n0279 0442c05〕 | A man of the art of illusion; within the verses of this section the same simile appears in three further forms — 「譬如善巧大幻師」 tr. “just as a skilled great illusionist” 〔0442c17〕, 「猶如幻師現眾像」 tr. “like an illusionist manifesting a multitude of images” 〔0443b09〕, and 「譬如幻師善幻術」 tr. “just as an illusionist is skilled in the art of illusion” 〔0444b29〕 — all four forms verbatim in the base text |
| the buddha Worthy Head | — | this section: 「於東方蓮華德世界賢首佛所」 tr. “at the place of the buddha Worthy Head in the eastern world Lotus Virtue” 〔T10n0279 0441a02〕 | The name of a buddha of the east; with reference to this name in the verses Chengguan judges 「故知賢首佛等皆本師矣」 tr. “hence one knows that the buddha Worthy Head and the rest are all the original teacher” 〔T35n1735 0962b16〕 |
| the Tathāgata Akṣobhya | Akṣobhya (transmitted by the ancient worthies in the transliteration 「阿閦」 tr. “Akṣobhya”) | this section: 「阿閦如來住在中」 tr. “the Tathāgata Akṣobhya dwelling within it” 〔T10n0279 0443a06〕 | The buddha of the eastern world Wondrous Joy |
| the ground of consecration | — | this section: 「悉已住於灌頂地」 tr. “all of them dwelling already on the ground of consecration” 〔T10n0279 0443a04〕 | The utmost of the bodhisattva positions; within the verses of this section it also appears as 「或現法水灌其頂」 tr. “some see the water of the Dharma poured upon his crown” 〔0443b07〕 |
| the Akaniṣṭha Heaven | akaniṣṭha (anciently transmitted in the transliteration 「阿迦尼吒」 tr. “Akaniṣṭha”) | this section: 「或至阿迦尼吒天」 tr. “some go to the Akaniṣṭha Heaven” 〔T10n0279 0444b25〕 | The Heaven at the Limit of Form |
| the wheel of Dharma of the twelve aspects | — | this section: 「轉於十二行法輪」 tr. “he turns the wheel of Dharma of the twelve aspects” 〔T10n0279 0443c14〕 | The twelve aspects of the three turnings of the four truths |
| the circulation of the whole sūtra | — | Chengguan: 「大文第二末會，亦即一部流通」 tr. “the second main division, the final assembly, is also the circulation section of the whole sūtra” 〔T35n1735 0917c06〕 | The general judgment upon the final assembly; the last two stanzas are also judged by ancient worthies to be the circulation section of the whole sūtra — see gate VI |
III. Similes and Rhetoric
(1) The layer upon layer of the pores — the single largest figure in this section. The prose repeats the opening clause 「見一一毛孔」 tr. “he saw that from every single pore” twenty times over (the first instance reads 「見普賢身一一毛孔」 tr. “he saw that from every single pore on Samantabhadra's body,” and the remaining nineteen read 「見一一毛孔」 tr. “he saw that from every single pore”; the sūtra text counts out to twenty rounds), and what comes forth runs from clouds of light, of fragrant flame, of flowers, of incense, of robes, and of jewels, upward to the bodies of the devas of the form realm, the bodies of Brahmā devas, and the bodies of the lords of the desire-realm devas, and upward again to clouds of buddha-lands of the three times, clouds of pure buddha-lands, clouds of buddha-lands pure yet not pure, clouds of buddha-lands not pure yet pure, clouds of impure buddha-lands, clouds of the bodies of sentient beings, three rounds of clouds of the bodies of bodhisattvas, clouds of Samantabhadra's practice, and clouds of the bodies of right awakening. Chengguan states outright that this set is an abbreviated listing, and ties it to the eleven minds Sudhana had raised in the preceding text:
「二「見普賢身」下別見毛孔出生廣遍法界。實則重重無盡，略顯二十重，亦對前善財渴仰所起十一心故。」 tr. “Second, beneath ‘he saw Samantabhadra's body,’ is the particular seeing of what the pores produce, vast and pervading the Dharma realm. In truth it is layer upon layer without end; twenty rounds are set forth in abbreviation, and they also answer to the eleven minds that Sudhana raised earlier out of his thirsting.” 〔T35n1735 0961b02–0961b04〕
Its closing remark is especially essential: 「是知各由自心所見分齊」 tr. “from this one knows that in each case it is one's own mind that determines the measure of what is seen” 〔T35n1735 0961b11–b12〕.
(2) The parallelism of 「或見」 tr. “some see” — the densest figure within the verses. In the ninety-five extended stanzas, 「或見」 tr. “some see” occurs thirty-seven times, 「或有」 tr. “some” fifteen times, 「或現」 tr. “some manifest” eight times, and 「或聞」 tr. “some hear” three times (all counted out in the base text), forming one long parallel series of 「隨見不同」 tr. “differing according to the seeing.” Chengguan judges its meaning precisely from this:
「又皆言或見，則知一佛隨見不同。」 tr. “Further, since all of them say ‘some see,’ one knows that it is one buddha, differing according to the seeing.” 〔T35n1735 0962b09–0962b10〕
(3) The cluster of similes in the last thirteen stanzas of the verses. Chengguan judges 「前八十偈法說、後十三偈喻明」 tr. “the first eighty stanzas expound by dharma, the latter thirteen make it clear by simile” 〔T35n1735 0962a22–a23〕, and its similes in order are: the illusionist (「譬如幻師善幻術」 tr. “just as an illusionist is skilled in the art of illusion”), the pure moon (「譬如淨月在虛空」 tr. “just as the pure moon in the sky”), the great ocean (「譬如大海寶充滿」 tr. “just as the great ocean is filled with jewels”), the pure sun (「譬如淨日放千光」 tr. “just as the pure sun sends forth a thousand rays”), the nāga's rain (「譬如龍王降大雨」 tr. “just as the nāga king sends down a great rain”), the painting in the air and the dream (「如空中畫夢所見」 tr. “like a painting in the air, like something seen in a dream”), the mountain forests, birds, and beasts that do not rely on space (「譬如山林鳥獸等，無有依空而住者」 tr. “just as with mountain forests, birds, and beasts, there are none that dwell relying upon space”), and the maṇi of the great ocean (「大海摩尼無量色」 tr. “the maṇi of the great ocean has measureless colors”). Fazang, with respect to the sixty-fascicle text, assigns this cluster of similes to the three kinds of action:
「第四「譬如」下八偈半喻顯三業中，初五偈明喻身業，一幻師喻；二月現四德喻，一體圓淨、二示增減、三應淨心、四映二乘；三海現二能喻，一出寶、二現影、次一喻前意業，謂智日滅闇喻；後二半喻語業；謂法雨無從喻。」 tr. “Fourth, beneath ‘just as,’ eight and a half stanzas set forth the three kinds of action by simile. The first five stanzas make clear the simile for the action of body: first, the simile of the illusionist; second, the simile of the moon manifesting four virtues — first, its essence is perfectly pure; second, it shows waxing and waning; third, it answers to the pure mind; fourth, it outshines the two vehicles; third, the simile of the ocean manifesting two capacities — first, it produces jewels; second, it manifests reflections. Next, one stanza is the simile for the action of mind above, namely the simile of the sun of knowledge extinguishing darkness. The last two and a half are the simile for the action of speech, namely the simile of the Dharma rain that comes from nowhere.” 〔T35n1733 0492a12–0492a17〕
(4) The four similes of the last two stanzas. 「剎塵心念可數知，大海中水可飲盡，虛空可量風可繫，無能盡說佛功德」 tr. “The motes of dust in the lands and the thoughts of the mind may still be counted and known, the water within the great ocean may still be drunk dry, space may still be measured and the wind still be bound — yet none is able to speak to the end of the merit and virtue of the Buddha” — taking things that of themselves cannot be done — the motes of dust in the lands counted, the thoughts of the mind counted, the water of the ocean drunk dry, space measured, the wind bound — as though they could be done, and setting the Buddha's virtue over against them as what cannot. Fazang, with respect to this stanza in the sixty-fascicle text, 「眾生心微塵，海水渧可數，虛空亦可量，佛德說無盡」 tr. “the minds of beings and the motes of dust, the drops of the ocean's water, may be counted; space too may be measured; the Buddha's virtue, in the telling, has no end” 〔T09n0278 0788a27〕, judges them as four similes: 「先舉四喻可知，以顯佛德深廣，一心慮無限喻、二微塵難量喻、三海滴難知喻、四虛空無際喻」 tr. “First he raises four similes, which may be understood, so as to set forth the depth and breadth of the Buddha's virtue: first, the simile of thought and consideration being without limit; second, the simile of the dust motes being hard to measure; third, the simile of the ocean's drops being hard to know; fourth, the simile of space being without bound” 〔T35n1733 0492b09–0492b11〕; Zhiyan likewise makes four similes, with slightly different names: 「一覺心無限喻、二事法難窮喻、三數深廣大喻、四虛空無際喻」 tr. “first, the simile of the awakened mind being without limit; second, the simile of things and dharmas being hard to exhaust; third, the simile of number being deep, broad, and great; fourth, the simile of space being without bound” 〔T35n1732 0106a24–0106a26〕.
(5) The pairing of a single step against a single pore. 「行一步，過不可說不可說佛剎微塵數世界」 tr. “taking a single step, he passed beyond worlds as many as the dust motes of unspeakably unspeakable buddha-lands,” and yet 「盡未來劫，猶不能知一毛孔中剎海」 tr. “to the end of the kalpas of the future he still could not know the oceans of lands within one single pore” — setting the shortest of travels against the longest of times, and the smallest of places against the most unknowable of quantities. Chengguan judges this as breadth crosswise, exhaustion lengthwise, and depth: 「一步超過顯橫廣，盡未來劫明竪窮，猶不能知顯深遠」 tr. “the surpassing in a single step sets forth the breadth crosswise; to the end of the kalpas of the future makes clear the exhaustion lengthwise; still not being able to know sets forth the depth and distance” 〔T35n1735 0961c29–0962a01〕.
IV. Collation with Parallel Translations
The collation texts for the essential lines of this section's sūtra text: Śikṣānanda T279 (the base text · fascicle 80) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka, chapter 34, Entering the Dharma Realm · fascicle 60) · Prajñā T293 (the forty-fascicle Avataṃsaka, the chapter Entering the Inconceivable Liberated Objective Realm, the Practices and Vows of Samantabhadra · fascicles 38 to 39). All three texts preserve this passage.
Line 1 The opening clause of seeking in accord with the teaching
| Collation text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | increasing his turning toward and seeking after all wisdom, the vast ocean of compassion | T10n0279 0439b26 |
| Buddhabhadra T278 | not going against his teaching, increasing the treasury of great kindness and compassion that is sarvajñā | T09n0278 0783c16–c17 |
| Prajñā T293 | Sudhana the youth raised subtle contemplation such as this and dwelt in the profound objective realm of Samantabhadra | T10n0293 0838b09–b10 |
What the divergences attach to: (a) Where 80 has 「一切智慧」 tr. “all wisdom,” 60 has 「薩婆若」 tr. “sarvajñā” — one a rendering by sense, one a transliteration. (b) The twenty-six clauses of 80 are somewhat more than ten clauses in 60, and in 40 are likewise listed one by one from 「增長、趣求一切智意」 tr. “increasing and seeking the intent of all-knowledge” 〔T10n0293 0838a22〕 on (the ocean of the mind of great compassion, the cloud of the teaching of great kindness, and so on), and only at 〔0838b09〕 gathered up in the single phrase 「微細觀察」 tr. “subtle contemplation”; the number of clauses in the three texts is not level. (c) At this point 40 has already produced 「安住普賢甚深境界」 tr. “dwelling in the profound objective realm of Samantabhadra,” whereas the clause of the same sense in 80, 「觀察普賢解脫境界」 tr. “contemplating the liberated objective realm of Samantabhadra,” stands at the end of the twenty-six clauses. Recorded without judgment.
Line 2 Hearing Samantabhadra's name and the items of the grounds
| Collation text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | he then heard the name of the bodhisattva-mahāsattva Samantabhadra, his practices and vows, his aids to the path, his right path, his grounds, the skillful means of the grounds, the entry into the grounds, the advance upon the grounds, the abiding on the grounds, the cultivation of the grounds, the objective realm of the grounds, the majestic power of the grounds, and the dwelling together upon the grounds | T10n0279 0439c08–c10 |
| Buddhabhadra T278 | Sudhana the youth got to hear the name of the bodhisattva Samantabhadra, the merit and virtue of his practices and vows, his grounds, the equipment of the grounds, the dharma of the grounds, the obtaining of the grounds, the sequence of the grounds, the cultivation of the grounds, the abiding on the grounds, the objective realm of the grounds, the upholding of the grounds, the sharing of the grounds, and the right path of the grounds | T09n0278 0783c26–c29 |
| Prajñā T293 | he then heard the name of the bodhisattva Samantabhadra and the most victorious great vows of Samantabhadra's practice | T10n0293 0838b10–b11 |
What the divergences attach to: (a) The names of the items of the grounds differ for the most part across the three texts (the item of dwelling together is in both 80 and 40, and the item of objective realm in both 80 and 60) — 80 has skillful means · entry · advance · abiding · cultivation · objective realm · majestic power · dwelling together; 60 has equipment · dharma · obtaining · sequence · cultivation · abiding · objective realm · upholding · sharing · right path; and 40 has separately 「諸地，及地處所、地差別，得地自在行、地差別住、地勇猛、地威德、地同住」 tr. “the grounds, and the locations of the grounds, the differences among the grounds, the sovereign practice of obtaining the grounds, the differentiated abiding on the grounds, the valor of the grounds, the majestic virtue of the grounds, and the dwelling together upon the grounds” 〔T10n0293 0838b13–b15〕. (b) Chengguan, with respect to the 80 text, judges 「有十三句：初一聞人名、後十二聞行位」 tr. “there are thirteen clauses: the first one is hearing the person's name, and the latter twelve are hearing of his practices and positions” 〔T35n1735 0960c21–c22〕; Fazang, with respect to the 60 text, judges 「有十句」 tr. “there are ten clauses” 〔T35n1733 0490c10〕; Zhiyan, with respect to the 60 text, judges 「歎德文有十一句」 tr. “the text praising his virtue has eleven clauses” 〔T35n1732 0105a27–a28〕 — both masters rely on the 60 text; the difference between ten and eleven lies in Fazang counting the ten particular clauses from 「地具」 tr. “equipped with the grounds” down 〔T35n1733 0490c10〕, whereas Zhiyan counts in the general clause 「行願諸地」 tr. “the grounds of practices and vows” as well 〔T35n1732 0105a28〕. Recorded without judgment.
Line 3 The number of minds raised
| Collation text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | he raised the vast mind equal to the realm of space, and the unobstructed mind that relinquishes all lands and leaves behind all attachment | T10n0279 0439c13–c14 |
| Buddhabhadra T278 | at that time Sudhana, with right mindfulness, raised the mind of the Tathāgata's Adamantine Treasury place of the Way and of the lion throne of all treasure-lotus-treasuries; the mind equal to the realm of space | T09n0278 0784a01–a02 |
| Prajñā T293 | he raised the vast mind equal to the realm of space, and the mind that pulls out all attachment present before one | T10n0293 0838b17 |
What the divergences attach to: 80 has eleven minds (Chengguan: 「有十一句」 tr. “there are eleven clauses” 〔T35n1735 0961a10–a11〕 · the sūtra text counts out to eleven), 60 has eleven minds (the sūtra text counts out to eleven), and 40 has sixteen minds (the sūtra text counts out to sixteen). The first clause of 80 and of 40 is the same, 「等虛空界廣大心」 tr. “the vast mind equal to the realm of space” 〔T10n0279 0439c13〕〔T10n0293 0838b17〕; the first clause of 60 is 「起如來金剛藏道場，一切寶蓮華藏師子座心」 tr. “he raised the mind of the Tathāgata's vajra-treasury place of the Way and of the lion seat of the treasury of all jeweled lotuses” 〔T09n0278 0784a01〕, and only its second clause, 「虛空界等心」 tr. “the mind equal to the realm of space” 〔0784a02〕, answers to it; from there they scatter. Recorded without judgment.
Line 4 The marking clause of the ten marks of radiance
| Collation text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | he saw, further, ten marks of radiance. What are the ten? | T10n0279 0440a01–a02 |
| Buddhabhadra T278 | he saw, further, ten marks of light | T09n0278 0784a15–a16 |
| Prajñā T293 | he saw, further, ten marks of great radiance | T10n0293 0838c10–c11 |
What the divergences attach to: (a) Three forms: 「光明相」 tr. “marks of radiance” / 「光相」 tr. “marks of light” / 「大光明相」 tr. “marks of great radiance.” (b) The manner of listing the items also differs — the 40 text caps each item with 「一者」 tr. “first,” 「二者」 tr. “second,” on up to 「十者」 tr. “tenth,” whereas 80 goes straight down with 「所謂」 tr. “namely” 〔T10n0279 0440a02〕, and 60 has no such two graphs but lists what is seen directly 〔T09n0278 0784a16〕. (c) At the head of the ten auspicious marks, 80 has 「見一切佛剎清淨，一切如來成正等覺」 tr. “he saw all buddha-lands pure, and all tathāgatas accomplishing right and perfect awakening” 〔T10n0279 0439c21–c22〕, 60 has 「見一切淨剎莊嚴菩提」 tr. “he saw all pure lands adorning bodhi” 〔T09n0278 0784a09〕, and 40 has 「一者、見一切佛剎清淨，一切如來道場莊嚴」 tr. “first, he saw all buddha-lands pure, and the places of the Way of all tathāgatas adorned” 〔T10n0293 0838b28–b29〕. Recorded without judgment.
Line 5 The simile of the pure moon
| Collation text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Just as the pure moon in the sky causes the beings of the world to see it wax and wane, and all rivers and pools manifest its reflection, while all the constellations are robbed of their light and color | T10n0279 0444c02–c03 |
| Buddhabhadra T278 | As the moon roams the sky, those who behold it say it waxes and wanes; its reflection appears in the rivers and pools, and it outshines the light of the firefly | T09n0278 0787c29–0788a01 |
| Prajñā T293 | As the pure disc of the moon in the sky causes the beings of the world to see it full and waning, and all rivers and pools manifest its reflection, while all the constellations are robbed of their light and color | T10n0293 0844a14–a15 |
What the divergences attach to: (a) 60 is in five-graph lines while 80 and 40 are in seven-graph lines — the metre of the whole set of verses thus differs, and so the stanza count of 60 cannot be matched stanza for stanza against that of 80. (b) Three forms: 「見增減」 tr. “see it wax and wane” / 「謂增損」 tr. “say it waxes and wanes” / 「見盈缺」 tr. “see it full and waning.” (c) In the stanza below that joins the simile to the dharma, 80 has 「菩薩心水現其影，聲聞星宿無光色」 tr. “in the water of the bodhisattvas' minds its reflection appears, while the constellations of the śrāvakas are without light or color” 〔T10n0279 0444c05〕, 60 has 「處於直心水，映蔽二乘光」 tr. “dwelling in the water of the upright mind, it outshines the light of the two vehicles” 〔T09n0278 0788a03〕, and 40 has 「菩薩心水現影像，二乘星宿無光色」 tr. “in the water of the bodhisattvas' minds the reflection appears, while the constellations of the two vehicles are without light or color” 〔T10n0293 0844a17〕. Recorded without judgment.
Line 6 The last stanzas of the whole sūtra
| Collation text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | The motes of dust in the lands and the thoughts of the mind may still be counted and known, the water within the great ocean may still be drunk dry, space may still be measured and the wind still be bound — yet none is able to speak to the end of the merit and virtue of the Buddha | T10n0279 0444c26–c27 |
| Śikṣānanda T279 | If there are those who hear this ocean of merit and virtue and give rise to a mind of joy, faith, and understanding, they shall obtain all that has been extolled — do not, on any account, harbor doubt about this | T10n0279 0444c28–c29 |
| Buddhabhadra T278 | The minds of sentient beings and the motes of dust, the drops of the ocean's water, may be counted; space too may be measured; but the telling of the Buddha's virtue is inexhaustible | T09n0278 0788a27–a28 |
| Buddhabhadra T278 | Those who hear this Dharma and rejoice, whose mind of faith is without doubt, will swiftly accomplish the unsurpassed Way and be equal to all the tathāgatas | T09n0278 0788a29–0788b01 |
| Prajñā T293 | The motes of dust in the lands and the thoughts of the mind may still be counted and known, the water within the great ocean may still be drunk dry, space may still be measured and the wind still be bound — no one is able to speak the merit and virtue of the Buddha | T10n0293 0844b09–b10 |
| Prajñā T293 | If there are those who hear this ocean of merit and virtue and are able to give rise to a mind of joy, faith, and delight, they shall gain all that has been extolled — do not, on any account, give rise to doubt about this | T10n0293 0844b11–b12 |
What the divergences attach to: (a) 80 and 40 are nearly identical, differing in four places — 「無能盡說」 tr. “none is able to speak to the end of” against 「無人能說」 tr. “no one is able to speak”; 「而生歡喜信解心」 tr. “and give rise to a mind of joy, faith, and understanding” against 「能生歡喜信樂心」 tr. “are able to give rise to a mind of joy, faith, and delight”; 「悉當獲」 tr. “shall obtain it all” against 「悉當得」 tr. “shall gain it all”; 「懷疑念」 tr. “harbor a thought of doubt” against 「生疑念」 tr. “give rise to a thought of doubt.” (b) The last stanza of 60 turns in a different direction of meaning — 80 and 40 both close with the clause 「如所稱揚」 tr. “all that has been extolled,” whereas 60 has 「速成無上道，與諸如來等」 tr. “will swiftly accomplish the unsurpassed Way and be equal to all the tathāgatas.” (c) In the 40 text, after this stanza, fascicle 40 has separately a passage of ten vast practices and vows (「應修十種廣大行願。何等為十？一者、禮敬諸佛」 tr. “one should cultivate ten vast practices and vows. What are the ten? First, paying reverence and respect to the buddhas” 〔T10n0293 0844b24〕), which the 80 text does not have; the collation upon which the present apparatus rests stops at the last stanza and does not take up what follows. Recorded without judgment.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) Seeing Samantabhadra is at once being equal to the buddhas — the scriptural ground for the position being fulfilled and level with the buddhas. At the end of the prose of this section, the sūtra says of itself that Sudhana is 「與普賢等，與諸佛等」 tr. “equal to Samantabhadra and equal to all the buddhas,” and then lists twelve clauses of 「等」 tr. “equal” 〔T10n0279 0442b22–b26〕. Chengguan judges the position from this, and his judgment has two joints, one of position and one of time:
「第二「當是之時」下明位滿齊佛。於中，初句明自得；餘皆等上，初一等因圓、次一等果滿。「一身」下別顯等相，此即義當等覺，因位既滿更無所修，故但說等，不辨更求。此則一生頓成，行布亦足，非唯但約理觀初後圓融。」 tr. “Second, beneath ‘at just this time,’ sets forth the position being fulfilled and level with the buddhas. Within it, the first clause makes clear what he obtains himself; the rest are all ‘equal to’ what is above — the first ‘equal’ is equal in the fullness of the cause, and the next ‘equal’ is equal in the fulfillment of the fruit. Beneath ‘with one body’ the characteristics of equality are set forth in particular. This is what in meaning corresponds to equal awakening: the position of the cause being already fulfilled, there is nothing further to cultivate, and therefore it only says ‘equal’ and does not treat of further seeking. This is accomplishment all at once in a single lifetime, and the graded array is also sufficient — it is not merely a matter of first and last being perfectly interfused in the contemplation of principle.” 〔T35n1735 0962a05–0962a10〕
Chengguan had already, among the ten gates of the final assembly, explained by this same sense why Samantabhadra bears the fifth mark: 「五普賢一人名顯因廣大相，始覺同本圓覺現前，稱周法界無不包含故」 tr. “the fifth, Samantabhadra alone, is named the mark that sets forth the vastness of the cause, because initial awakening becomes the same as original awakening and perfect awakening appears before one, pervading the Dharma realm in accord with it and leaving nothing uncontained” 〔T35n1735 0918b17–0918b19〕; and again 「普賢義同妙覺，纔見普賢便等佛故」 tr. “Samantabhadra in meaning is the same as wondrous awakening, for as soon as one sees Samantabhadra one is equal to the buddhas” 〔0918b21–0918b22〕.
(2) The verses are not a restatement of what precedes — the prose sets forth the cause, the verses set forth the fruit. The ninety-nine stanzas of the latter half of this section have not a single clause answering to what the prose narrates. Chengguan does not explain them as repeating verses, but judges them straight off to be a separate setting-forth:
「第二從「爾時」下明聞佛勝德難思。前長行但顯因圓，此偈方陳果用，非頌前文。然有二意：一對普賢。普賢意云：上見我難思，尚是因位；今示汝果，尤更甚深。二對善財。善財等佛，但是因圓，以果海離言故不說成佛，今寄現佛之德以顯善財果相。故長行、偈文因果綺互。」 tr. “Second, from ‘at that time’ onward, sets forth the hearing that the surpassing virtue of the Buddha is hard to conceive. The prose above only set forth the fullness of the cause; these verses now set forth the functioning of the fruit, and are not a restatement in verse of the preceding text. There are, however, two intentions. First, with respect to Samantabhadra. Samantabhadra's intent is to say: what you saw above of my inconceivability is still the position of the cause; now I show you the fruit, which is yet more profound. Second, with respect to Sudhana. Sudhana's being equal to the buddhas is only fullness of the cause; and since the ocean of the fruit is apart from words, it is not said that he becomes a buddha — so now, by lodging it in the virtue of the buddha now manifest, the character of Sudhana's fruit is set forth. Therefore the prose and the verses are cause and fruit interwoven like patterned silk.” 〔T35n1735 0962a10–0962a16〕
(3) Taking a treatise as the outline for a sūtra — the twenty-one kinds of surpassing merit. For the sectioning of the ninety-five stanzas Chengguan does not follow the sūtra text's own thread of language, but takes as his measure the twenty-one kinds of surpassing merit of the fullness of the ten bodies established in the She dasheng lun:
「九十五偈，分二：先九十三偈別歎佛德、後二偈結德無盡勸信勿疑。前中，前八十偈法說、後十三偈喻明。然通讚毘盧遮那十身圓滿二十一種殊勝功德，即分二十一段」 tr. “The ninety-five stanzas divide into two: the first ninety-three stanzas praise the Buddha's virtue in particular, and the last two conclude that his virtue is inexhaustible and exhort to faith and against doubt. Within the former, the first eighty stanzas expound by dharma and the latter thirteen make it clear by simile. Throughout, however, they praise the twenty-one kinds of surpassing merit of the fullness of Vairocana's ten bodies, and so are divided into twenty-one sections.” 〔T35n1735 0962a20–0962a24〕
The first two of his twenty-one sections may serve as an example:
「初有二偈，即於所知一向無障轉功德，謂佛無障礙智於一切事品類差別無著無礙故。二有一偈，明於有無無二相真如最清淨能入功德，謂了真如無二，故無動念。」 tr. “The first has two stanzas, namely the merit of turning wholly without obstruction with respect to the knowable, that is, because the Buddha's unobstructed knowledge is unattached and unobstructed toward the differences among all kinds of things. The second has one stanza, setting forth the merit of being most purely able to enter the suchness whose character is the nonduality of existence and nonexistence, that is, because he understands suchness to be nondual, and therefore there is no stirring of thought.” 〔T35n1735 0962a24–0962a28〕
(4) The buddhas within the verses are all the original teacher. The verses run through the names of the buddha Worthy Head, the buddha Measureless Life, the Tathāgata Akṣobhya, Moon Awakening, Sun Treasury, and Vajra Great Flame; Chengguan does not read them as separate buddhas of other quarters, but proves by four reasons that they are all the body of Vairocana:
「此諸佛皆遮那之身，謂此文言此三十界阿閦在中。阿閦本在東方，今云在此，明不異此。又無量壽佛、月覺如來皆遍十方，豈容隔此？又皆言或見，則知一佛隨見不同。若言別讚餘佛，直言阿閦在此，何成讚德？」 tr. “These buddhas are all the body of Vairocana. That is to say, this text says that in these thirty realms Akṣobhya is within it. Akṣobhya is originally in the east, and now it is said that he is here, which makes clear that he is not other than here. Further, the buddha Measureless Life and the Tathāgata Moon Awakening both pervade the ten directions — how could they be shut out from here? Further, all of them say ‘some see,’ so one knows that it is one buddha, differing according to the seeing. And if one were to say that other buddhas are being separately praised, then simply to say that Akṣobhya is here — how would that constitute a praising of virtue?” 〔T35n1735 0962b06–0962b11〕
「故知賢首佛等皆本師矣。」 tr. “Hence one knows that the buddha Worthy Head and the rest are all the original teacher.” 〔T35n1735 0962b16〕
(5) The mutual production of the pure land and the pure body. The sūtra says 「見聞於我清淨剎者，必得生此清淨剎中」 tr. “those who see and hear of my pure land will surely gain birth within this pure land” and 「見聞於我清淨身者，必得生我清淨身中」 tr. “those who see and hear of my pure body will surely gain birth within my pure body” 〔T10n0279 0442a13–a15〕. A land can be born into, but how is a body born into? Chengguan sets up two senses to explain it:
「淨剎可生身，云何生？此有二義：一約法性身剎，則與剎為體名清淨剎，與身為體名清淨身。從能依有殊，欲顯所依體一，故言生身。二約相用，淨剎是所依之剎，淨身則身內之剎，欲顯身土互融，故言生淨身耳。」 tr. “A pure land can be born into; how is a body? Here there are two senses. First, taken with respect to the body and land of the dharma-nature: what serves as the essence of the land is named the pure land, and what serves as the essence of the body is named the pure body. Since what relies upon them differs, and since it is wished to set forth that the essence relied upon is one, therefore it speaks of being born into the body. Second, taken with respect to character and function: the pure land is the land relied upon, while the pure body is the land within the body; since it is wished to set forth that body and land interfuse, therefore it speaks of being born into the pure body.” 〔T35n1735 0961c16–0961c21〕
(6) The ten clauses of the power of the cause, in their two divisions of contributory and revealing causes. Samantabhadra tells of the ten powers by which he obtained the dharma-body and the form-body 〔T10n0279 0441c19–c23〕, and Chengguan judges them as two classes, contributory causes and revealing causes, matching them to the two bodies of the fruit:
「文有十句：初四緣因、次二了因、後四通於緣了。後「得此」下成果，謂由了因故得法身果，由緣因故得色身果。」 tr. “The text has ten clauses: the first four are contributory causes, the next two are revealing causes, and the last four run through both contributory and revealing. Beneath ‘obtained this’ at the end is the accomplishing of the fruit, that is to say, by the revealing cause he obtains the fruit that is the dharma-body, and by the contributory cause he obtains the fruit that is the form-body.” 〔T35n1735 0961c06–0961c08〕
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their houses marked)
Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (following the eighty-fascicle text phrase by phrase · the principal commentary)
Outline: 「大文第五「增長趣求」下顯因廣大相」 tr. “The fifth main division, beneath ‘increasing his turning toward and seeking,’ sets forth the mark of the vastness of the cause” 〔T35n1735 0960b29–0960c01〕
The two holy ones set over against each other: 「文殊般若即攝相歸體，普賢法界即祕密重重。若以二聖相對，則文殊為能證；若以二聖對善財，則文殊亦為所證，未得般若今證得故。」 tr. “Mañjuśrī's wisdom is the gathering of characteristics back into the essence; Samantabhadra's Dharma realm is the secret, layer upon layer. If the two holy ones are set over against each other, then Mañjuśrī is that which realizes; if the two holy ones are set over against Sudhana, then Mañjuśrī is also that which is realized, since wisdom had not been attained and is now realized and attained.” 〔T35n1735 0960c03–0960c06〕
Why it is a universal contemplation: 「文殊通指善財普觀，不同前文一友指於一友，良以普觀方見普賢故。」 tr. “Mañjuśrī points Sudhana generally toward universal contemplation, unlike the earlier text where one friend points to one friend, precisely because only by universal contemplation does one see Samantabhadra.” 〔T35n1735 0960c18–0960c20〕
The hearing is not a hearing from a person: 「此中聞者，非從一人多人聞之，即稱法界而聞耳。」 tr. “The hearing here is not a hearing of it from one person or from many; it is simply hearing in accord with the Dharma realm.” 〔T35n1735 0960c22–0960c24〕
The sense of the ten assemblies: 「然此經體勢應具十會，以順無盡。又始起覺場，義應歸本故。今且依文，對前本末二會即是攝末歸本之義，是以善財不假別指，便於初會始成之處如來座前而起觀求。」 tr. “Now the very build of this sūtra should have ten assemblies, so as to accord with the inexhaustible. Moreover, since it first arises at the site of awakening, in meaning it should return to the root. For now, following the text, set over against the earlier two assemblies of root and branch, this is precisely the sense of gathering the branch back into the root; and this is why Sudhana, without needing anyone else to point him, raises contemplation and seeking right at the place of the first assembly's first accomplishing, before the Tathāgata's throne.” 〔T35n1735 0961a06–0961a10〕
The exhortation to contemplate the mind: 「此乃總攝諸觀，行人欲見當倣此修，離此觀心見亦非勝。」 tr. “This gathers up all the contemplations together; a practitioner who wishes to see should cultivate in imitation of this, and apart from this contemplating mind, even a seeing is not a surpassing one.” 〔T35n1735 0961a22–0961a23〕
His explanation of the two graphs of Samantabhadra's name: 「是知前則身中包含法界廣無邊故，顯其普義；今則全此含法界身潛入塵中調柔無礙，明其賢義。內外周遍，限量斯盡，故名普賢。」 tr. “From this one knows that the earlier passage, since within the body it contains the Dharma realm and is vast and boundless, sets forth the sense of ‘universal’; the present passage, since this whole Dharma-realm-containing body slips into the dust motes pliantly and without obstruction, makes clear the sense of ‘worthy.’ Inner and outer pervade everywhere and all limitation is thereby exhausted — hence the name Samantabhadra.” 〔T35n1735 0961b16–0961b19〕
What the crown-touching obtains: 「後「如此娑婆」下結通，良以善財等普賢故。」 tr. “Beneath ‘just as here in this Sahā world’ at the end is the concluding extension, precisely because Sudhana is equal to Samantabhadra.” 〔T35n1735 0961b24〕
The sense of seeking the Dharma at the cost of one graph: 「一文尚無所不捨，況全部耶？以一文即一切之一，如海一滴故。」 tr. “If for a single graph there is nothing he does not relinquish, how much more for the whole? Because one graph is the one that is all, like a single drop of the ocean.” 〔T35n1735 0961c01–0961c03〕
The characteristic of disappearing and appearing: 「不於此沒彼現者，以沒現相，如法性故，以此彼相相即故也。」 tr. “That he does not disappear here and appear there is because the characteristics of disappearing and appearing are as the dharma-nature is, and because the characteristics of here and there are mutually identical.” 〔T35n1735 0962a03–0962a04〕
To what the last two stanzas belong: 「古德亦有將此二偈為一部流通，已如前說。」 tr. “There are also ancient worthies who take these two stanzas as the circulation section of the whole sūtra, as has been stated above.” 〔T35n1735 0962c28–0962c29〕
Where the chao's dedicated explanation of this section begins · explaining the name: 「大文第五顯因廣大相。先釋名。」 tr. “The fifth main division, setting forth the vastness of the cause. First the name is explained.” 〔T36n1736 0696c07〕
Why “vast”: 「言「隨一一因皆稱法性」者，釋廣大義，異前攝德成因，未說一一稱法界故。又前但因，今明因徹果海故。」 tr. “The words ‘each and every cause alike accords with the dharma-nature’ explain the sense of ‘vast’: it differs from the earlier gathering of virtues to form the cause, in that there it had not yet been said that each and every one accords with the dharma realm. Further, earlier it was cause only; now it makes clear that the cause penetrates through to the ocean of the fruit.” 〔T36n1736 0696c08〕
Distinguishing from what precedes · the two non-obstructions: 「「攝相歸性」，事理無礙。「祕密重重」，事事無礙。」 tr. “‘Gathering characteristics back into the nature’ is the non-obstruction of principle and phenomena; ‘secret, layer upon layer’ is the non-obstruction of phenomena and phenomena.” 〔T36n1736 0696c11〕
Where the judgment of realizer and realized belongs: 「疏「若以二聖」下，後三聖相望辨其能所。」 tr. “From the commentary's ‘if one takes the two sages’ onward, the latter portion sets the three sages over against one another and distinguishes which realizes and which is realized.” 〔T36n1736 0696c12〕
The section on relying upon the teaching and turning toward the seeking · the two parts of the commentary's text: 「疏文中分三：「初依」下，先釋文；後「以是顯因」下，通辨文意。」 tr. “The commentary's text divides into three: from ‘first, relying upon’ onward it first explains the words; afterwards, from ‘because this sets forth the cause’ onward, it treats the sense of the passage as a whole.” 〔T36n1736 0696c13〕
The three members of the passage on cultivating contemplation: 「疏文有三：初生渴仰、二明修處、三正修觀。」 tr. “The commentary's text has three: first, the arising of thirsting admiration; second, making clear the place of cultivation; third, the direct cultivation of contemplation.” 〔T36n1736 0696c15〕
Why the contemplation is raised at the adamantine site · the sense of the ten assemblies: 「華嚴一切皆悉具，十會亦應然。合有第十攝末歸本重會。」 tr. “In the Huayan all things are wholly complete, and so it should be with the ten assemblies: there ought to be a tenth, a repeated assembly gathering the branch back into the root.” 〔T36n1736 0696c18〕; 「覺場謂菩提場，是根本會起。」 tr. “‘The site of awakening’ means the bodhi site, where the root assembly arises.” 〔T36n1736 0696c20〕; 「謂第十會攝前八會歸於初會，無不從此法界所流，無不還歸此法界故。」 tr. “That is, the tenth assembly gathers the preceding eight assemblies back into the first assembly, for there is nothing that does not flow forth from this dharma realm and nothing that does not return to this dharma realm.” 〔T36n1736 0696c21〕
The ten portents in five pairs · every clause a pure land, yet the intent upon beings: 「然其十句皆是淨土，而其後句意在眾生。」 tr. “Yet all ten clauses are pure lands, while the intent of the latter clause of each lies in beings.” 〔T36n1736 0696c27〕
What “earlier coarse, here subtle” actually points to: 「前但云見一切佛剎，今一一塵中出一切世界，故此為細。」 tr. “Earlier it said only that he saw all buddha-lands; now within each and every dust mote all worlds come forth — hence this is the subtle.” 〔T36n1736 0697a02〕
The pores bringing forth · the ten gates of Samantabhadra's roaming entry into the ten directions: 「彼普賢遊入十方，略有十門：一入世界，法界緣起，互即入故。二入眾生界，生界佛界無二體故。」 tr. “Samantabhadra's roaming entry into the ten directions has, in brief, ten gates: first, entering the worlds, for in the dependent arising of the dharma realm they mutually are and mutually enter; second, entering the realm of beings, for the realm of beings and the realm of buddhas are not two in substance.” 〔T36n1736 0697a06〕; the tenth gate concludes 「十明總說，上之九義舉一全收，無前後故。」 tr. “The tenth makes clear the summary statement: of the nine senses above, to raise one is to take in all, for there is no before and after.” 〔T36n1736 0697a15〕
How the three world-realms are taken in: 「菩薩亦是眾生，亦為正覺。」 tr. “The bodhisattva is likewise a being, and is likewise the perfectly awakened.” 〔T36n1736 0697a17〕
Neither vanishing nor appearing · the three senses of mutual identity: 「斯則沒而無沒、現而無現，真法性中無出沒故。」 tr. “This then is vanishing yet without vanishing and appearing yet without appearing, for within the true dharma-nature there is no coming forth and no vanishing.” 〔T36n1736 0697a18〕; 「然相即有三：一約剎，此剎即彼剎，一剎即多剎故。二約人，此身即彼身，一步即多步故。三約劫，一念即是無量劫故。」 tr. “Mutual identity, however, has three senses: first, with respect to lands, for this land is that land and one land is many lands; second, with respect to persons, for this body is that body and one step is many steps; third, with respect to kalpas, for one thought-moment is measureless kalpas.” 〔T36n1736 0697a21〕; 「祕密隱顯俱時成故，此彼時處互相在故，帝網重重同時具足皆不動故。」 tr. “for secretly the hidden and the manifest are accomplished at one and the same time; for the times and places of this and that are present in one another; and for Indra's net, layer upon layer, is complete at one and the same time while all remains unmoving.” 〔T36n1736 0697a24〕
What “cause and fruit interwoven like damask” points to: 「長行顯普賢因，偈頌顯善財果，故云綺互。」 tr. “The prose sets forth Samantabhadra's cause and the verses set forth Sudhana's fruit — hence it says ‘interwoven like damask.’” 〔T36n1736 0697a26〕
The two ranges of the comprehensive praise: 「通有兩重：一者近通，通前法喻。二者遠通，通取此卷末結德無盡二偈經文，良以二偈亦是最後無盡德故。」 tr. “The comprehending has two ranges: first, the near range, comprehending the foregoing dharma and similes; second, the far range, taking in the two stanzas of sūtra text at the end of this fascicle that conclude the inexhaustibility of virtue, since those two stanzas are likewise the last of the inexhaustible virtues.” 〔T36n1736 0697a28〕
The threefold pattern of each of the twenty-one virtues: 「然準上文，二十一德皆有三節：一舉經名，如此德，經即二行永絕。二無著菩薩立功德名，即今疏云於所知一向無障轉功德。」 tr. “Yet in accord with the text above, all twenty-one virtues have three members: first, the raising of the sūtra's own name — as with this virtue, where the sūtra has the two currents ‘forever cut off’; second, the name of the merit as established by the bodhisattva Asaṅga, which is what the present commentary calls ‘the merit of turning wholly without obstruction with respect to the knowable.’” 〔T36n1736 0697b08〕
The passage on the equality of the buddhas · the eight members of “the original teacher pervading one another”: 「即就佛平等中，顯實是本師互遍，更過平等之意趣耳。」 tr. “That is, within the equality of the buddhas it sets forth that they are in truth the original teacher pervading one another — an intent that goes beyond equality.” 〔T36n1736 0697c13〕; 「於中，文前有八：一總舉大意；」 tr. “Within this, before the passage there are eight: first, raising the general purport as a whole;” 〔T36n1736 0697c15〕
What “since it says he has already passed many kalpas, then the first accomplishing is not fixed” answers to: 「所以疏中牒此言者，遮天台師之謬釋也。」 tr. “The reason the commentary cites these words is to block the erroneous explanation of the Tiantai masters.” 〔T36n1736 0699b11〕; 「故疏中指此經文，即是此經說久成處。」 tr. “Hence the commentary points to this passage of the sūtra: it is the place where this sūtra speaks of the long-ago accomplishing.” 〔T36n1736 0699b15〕. Here the chao collates the Fahua's account of the remote past with the words of Master Sheng; its blocking of the Tiantai masters' explanation is the chao's own explicit judgment, attributed to Chengguan.
The five marks of the dharma-body · the chao sets out in full what the commentary matched only in brief: 「諸佛法身以何為相？應知法身略有五相：一轉依為相」 tr. “What does the dharma-body of the buddhas have as its mark? One should know that the dharma-body has, in brief, five marks: first, the transformation of the basis as its mark” 〔T36n1736 0700b06〕; explaining the line 「以出世間言語道」 tr. “because it transcends the path of worldly speech,” it says 「以出世間言語道故非尋思所行。」 tr. “Because it transcends the path of worldly speech, it is not the range of discursive thought.” 〔T36n1736 0700b25〕; explaining the two similes it says 「若準新經，乃有三喻，謂如空白日，亦如夢，則空可喻二，謂無所依及常住相。」 tr. “If one goes by the new sūtra there are three similes — as space, as the bright sun, and as a dream — so that space can serve as a simile for two, namely the mark of having nothing to rely upon and the mark of constant abiding.” 〔T36n1736 0700b28〕, and 「如白日喻喻白法為相，如夢一喻喻無二相。欲言其有，覺竟無實；欲言其無，夢境歷然。故非有無為無二相。」 tr. “The simile of the bright sun serves as a simile for the mark of being formed of white dharmas; the single simile of the dream serves as a simile for the mark of nonduality. Should one wish to say it exists, upon waking there is nothing real; should one wish to say it does not exist, the realm of the dream was vivid. Hence neither existing nor not existing is the mark of nonduality.” 〔T36n1736 0700c01〕
The number of the twelve aspects · the chao's explanation elsewhere: explaining the Dharma wheel under an earlier chapter the chao says 「一示相轉、二勸修轉、三作證轉」 tr. “first, the turning that shows the marks; second, the turning that urges cultivation; third, the turning that bears witness” 〔T36n1736 0629b26〕, and again 「亦生眼、智、明、覺四行。轉餘例於此十二行」 tr. “it likewise gives rise to the four aspects of eye, knowledge, understanding, and awakening; the remaining turnings follow the example of these, making twelve aspects” 〔0629c12〕 — each of the three turnings gives rise to the four aspects of eye, knowledge, understanding, and awakening, twelve in all; this section only names it, and the chao gives no separate explanation here.
Where the last two stanzas belong · the chao's determination: 「理實後二正是等虛空界窮未來際無盡功德」 tr. “In truth the latter two are precisely the inexhaustible merits of equaling the realm of space and of exhausting the limit of the future” 〔T36n1736 0701a11〕
Where the window of dedicated explanation ends: 「疏「法性深廣」下，即大文第四謙讚」 tr. “From the commentary's ‘the dharma-nature is deep and vast’ onward is the fourth main division, humble praise” 〔T36n1736 0701a13〕 — below this it turns into the section of the fourth main division; hence the window of the chao's dedicated explanation of this section is 〔T36n1736 0696c07〕–〔0701a13〕.
Items without dedicated explanation within that window: the ten pairs among the twenty-six clauses of relying upon the teaching and turning toward the seeking; the eleven minds aroused upon hearing Samantabhadra's name; the matching of the twenty layers of clouds from the pores against those eleven minds; the two weighings (roots of goodness and oceans of lands); “in sense equivalent to virtual awakening” at the fullness of the stage; and the judgment that the last two stanzas serve as the circulation section of the whole work — these six items are found in the commentary alone, and the chao gives them no dedicated explanation in this section.
Yanyi chao: the window of dedicated explanation of this section is 〔T36n1736 0696c07〕–〔0701a13〕, beginning with 「大文第五顯因廣大相。先釋名。」 tr. “The fifth main division, setting forth the vastness of the cause. First the name is explained,” and ending with 「疏「法性深廣」下，即大文第四謙讚」 tr. “From the commentary's ‘the dharma-nature is deep and vast’ onward is the fourth main division, humble praise”; its explanations section by section are recorded above.
Fazang, Tanxuan ji T35n1733 (commentary on the sixty-fascicle Avataṃsaka)
The name of the outline: 「第五顯因廣大相知識，以前照理無二顯其甚深，方堪成佛廣大之因故。」 tr. “The fifth good friend, of the mark of the vastness of the cause: because what went before illumined principle as without duality and set forth its profundity, only so is it fit to be the vast cause of becoming a buddha.” 〔T35n1733 0490c04–0490c05〕
His explanation that the ten minds accord with their objects: 「起十種心者，此十心之境竝是普賢境界，是故起心還稱彼境，方可得見普賢故也。」 tr. “As for raising ten kinds of mind: the objects of these ten minds are all Samantabhadra's objective realm, and therefore the mind raised accords in turn with those objects, and only so can one get to see Samantabhadra.” 〔T35n1733 0490c22–0490c24〕
The difference between the auspicious marks and the marks of light: 「二見十瑞應中，先明得見所因，有自他二力也。十瑞相者，謂見普賢依報也。」 tr. “Second, within the seeing of the ten auspicious responses, first it makes clear the cause of getting to see, namely that there are the two powers of self and other. The ten auspicious marks means seeing Samantabhadra's dependent recompense.” 〔T35n1733 0490c24–0490c26〕 「三見十光相者，謂見普賢正報相。又前但直見，此中重見。又前麁相見，此中微細見。又前但見其體，此中見業用。」 tr. “Third, the seeing of the ten marks of light means seeing the character of Samantabhadra's proper recompense. Further, the earlier was only a direct seeing, whereas here it is a seeing again. Further, the earlier was a seeing of coarse characteristics, whereas here it is a subtle seeing. Further, the earlier only saw its essence, whereas here the functioning in action is seen.” 〔0490c27–0491a01〕
Seeing the body as resting on the ten minds: 「初中，依前十心所念稱境而見。初依前第一心，見在道場如來前者，表普賢齊佛果故、因果位同故。」 tr. “Within the first, in accord with what the ten minds above recollected, he sees in accord with the objects. First, in accord with the first mind above, that he sees him at the place of the Way before the Tathāgata symbolizes that Samantabhadra is level with the fruit of buddhahood, and that the positions of cause and fruit are the same.” 〔T35n1733 0491a09–0491a11〕
Six stanzas on the dharma-body: 「第五「如來淨法身」下六偈歎法身德。」 tr. “Fifth, beneath ‘the Tathāgata's pure dharma-body,’ six stanzas praise the virtue of the dharma-body.” 〔T35n1733 0492a18〕
The five characteristics of the dharma-body: 「初二明法身相，先法說、後喻況。前中《攝論》法身具五種故，此中同彼」 tr. “The first two set forth the characteristics of the dharma-body, first expounding by dharma and then comparing by simile. In the former, since in the She dasheng lun the dharma-body has five kinds, here it is the same as there.” 〔T35n1733 0492a19–0492a21〕
Concluding the exposition and exhorting to uphold it: 「第六末後二頌即結說勸持，先舉四喻可知，以顯佛德深廣」 tr. “Sixth, the last two stanzas conclude the exposition and exhort to upholding it; first he raises four similes, which may be understood, so as to set forth the depth and breadth of the Buddha's virtue.” 〔T35n1733 0492b08–0492b09〕 「謂信此普賢自在法者，究竟要當終齊佛果，如善財與諸佛等等也。」 tr. “That is to say, one who has faith in this sovereign dharma of Samantabhadra must in the end come to be level with the fruit of buddhahood, just as Sudhana was equal to all the buddhas and so forth.” 〔0492b11–0492b13〕
The closing words of the fascicle: 「上來於下本十萬偈花嚴內釋前分三萬六千偈竟。」 tr. “With the foregoing, the explanation of the first portion of thirty-six thousand stanzas, within the lower recension of the hundred thousand stanzas of the Flower Ornament, is finished.” 〔T35n1733 0492b13–0492b14〕
Li Tongxuan, Xin Huayan jing lun T36n1739 (a differing track of symbolic reading)
The long outline in ten sections: 「論文略申經中意趣，所以不可具錄其文。於此段中長科為十段。」 tr. “The treatise text sets forth in brief the intent of the sūtra, and therefore its text cannot be recorded in full. Within this passage it is outlined at length into ten sections.” 〔T36n1739 1007c10–1007c12〕
The sense of the first section: 「明善財以慈氏菩薩所勝進修行入一生之佛果，却會初信心中菩提場普光明殿智境法界恒然寂用無礙因陀羅網境界佛果普賢行海恒圓滿分。」 tr. “It sets forth the part where Sudhana, by the advancing cultivation of the bodhisattva Maitreya, enters the fruit of buddhahood of a single lifetime, and turns back to meet, within the first mind of faith, the site of awakening and the Hall of Universal Light, the objective realm of knowledge and the Dharma realm, ever still yet functioning without obstruction, the objective realm of the net of Indra, the fruit of buddhahood, and the ocean of Samantabhadra's practice, ever fulfilled.” 〔T36n1739 1007c14–1007c17〕
The symbolic import of raising the minds: 「明善財於初所信心中法界金剛智藏菩提體中，起普賢法界大用因果同時無礙分，以六相義該之。」 tr. “It sets forth the part where Sudhana, within the essence of awakening that is the adamantine treasury of knowledge of the Dharma realm in the first mind of faith, raises the great functioning of Samantabhadra's Dharma realm, cause and fruit simultaneous and unobstructed, which is comprehended by the sense of the six characteristics.” 〔T36n1739 1007c20–1007c22〕
The verses in three sections: 「於說頌中分為三段。一初八行頌，明普賢菩薩勅眾諦聽，欲自說佛功德分。二有六行經，明眾喜樂聞分。三以頌略申如來功德少許之分，其意頌文自具。」 tr. “Within the speaking of the verses it is divided into three sections. First, the initial eight lines of verse, which set forth the part where the bodhisattva Samantabhadra charges the assembly to listen attentively, wishing himself to speak of the merit and virtue of the Buddha. Second, six lines of sūtra text, which set forth the part where the assembly delights in hearing. Third, the part where by verse a small portion of the Tathāgata's merit and virtue is briefly set forth, whose intent the verse text supplies of itself.” 〔T36n1739 1008a24–1008a27〕
His explanation of the hundred and ten cities: 「經遊一百一十城者，明一時普印前所修法，無前後故。」 tr. “That he passed through a hundred and ten cities sets forth that in one moment he universally seals what he cultivated before, since there is no earlier and later.” 〔T36n1739 1008b01–1008b02〕
The conclusion of returning to the root: 「明以本信心中所信佛果菩提金剛智藏無染大悲之體，起一切法界因陀羅網境界普賢恒行之門。」 tr. “It sets forth that from the essence of undefiled great compassion, the adamantine treasury of knowledge that is the awakening of the fruit of buddhahood believed in within the original mind of faith, there is raised the gate of Samantabhadra's constant practice, the objective realm of the net of Indra throughout the whole Dharma realm.” 〔T36n1739 1008b10–1008b12〕 「此明毘盧遮那普賢法界無始無終大圓明智，恒普印之常行，無有出沒休廢之事，十方常然，身無內外。」 tr. “This sets forth that the great, perfect, luminous knowledge of Vairocana's Samantabhadra Dharma realm, without beginning and without end, is the constant practice that ever universally seals; there is no matter of appearing, disappearing, resting, or ceasing; the ten directions are ever so, and the body has no inside or outside.” 〔1008b19–1008b22〕
Zhiyan, Souxuan ji T35n1732
The name of the outline and the Dharma gate: 「此下第五顯因廣大相，人名普賢，入十不壞智慧法門。」 tr. “What follows is the fifth, the mark of the vastness of the cause; the person's name is Samantabhadra, and he enters the Dharma gate of the ten indestructible wisdoms.” 〔T35n1732 0105a19–0105a20〕
The hearing of the four universals: 「言聞普賢名者，上聞四普：一教量中文殊分具普賢行、二趣入中至普門國、三現證中普見諸知識、四證後智修普賢行也，故言聞也。」 tr. “As for saying that he heard Samantabhadra's name: above he heard four universals — first, within the measure of the teaching, Mañjuśrī's portion is complete in Samantabhadra's practice; second, within the entering, he reached the land of the Universal Gate; third, within the present realization, he universally saw the good friends; fourth, with the knowledge that follows realization he cultivates Samantabhadra's practice — therefore it says ‘heard.’” 〔T35n1732 0105a24–0105a27〕
The five sections of entering by realization: 「三證入中有五：初明普賢德用攝化、二「我於過去」下重述普賢本因勸修勝行、三「善財經由親近」下校量顯勝、四「善財能自究竟」下歎善財行勝、五說偈歎佛結終於後。」 tr. “Third, within the entering by realization there are five: first, setting forth Samantabhadra's virtue and function gathering in and transforming; second, beneath ‘in the past I,’ restating Samantabhadra's original cause and exhorting to the cultivation of surpassing practice; third, beneath ‘Sudhana, having passed through and drawn near,’ weighing and setting forth what surpasses; fourth, beneath ‘Sudhana was able of himself to reach the end,’ praising the surpassing quality of Sudhana's practice; fifth, speaking verses in praise of the Buddha, which conclude and end it at the last.” 〔T35n1732 0105b14–0105b18〕
His judgment on the circulation section: 「次一舉益勸修也，此即流通分也。此經本有十萬偈，此釋但有三萬六千偈」 tr. “Next, one raises up the benefit and exhorts to cultivation; this is the circulation section. This sūtra originally had a hundred thousand stanzas, and this explanation has only thirty-six thousand stanzas.” 〔T35n1732 0106a27–0106a28〕
Recorded Without Judgment
As for the outline of this section: Chengguan makes three divisions (seeking in accord with the teaching · hearing and beholding the preceding marks · entering by realization through seeing and hearing) and opens four benefits beneath entering by realization through seeing and hearing; Fazang, with respect to the sixty-fascicle text, makes three divisions (raising up the dharma and exhorting to cultivation · entering in accord with the teaching · the direct realization of the Dharma realm) and opens eight gates beneath the direct realization of the Dharma realm; Zhiyan makes three sections (hearing the name and being exhorted to advance · entering in accord with the teaching · the direct realization of the Dharma realm) and opens five beneath entering by realization; Li Tongxuan does not follow the three divisions but outlines at length into ten sections, together with the verses in three sections — the number of divisions of the four houses, and the skeletons they rest upon, are alike different. As for the number of clauses in the items of the grounds: Chengguan, with respect to the eighty-fascicle text, judges thirteen clauses; Fazang, with respect to the sixty-fascicle text, judges ten clauses; Zhiyan, with respect to the sixty-fascicle text, judges eleven clauses. As for the sectioning of the verses: Chengguan, following the twenty-one kinds of surpassing merit of the She dasheng lun, divides the ninety-five stanzas into twenty-one sections; Fazang, with respect to the sixty-fascicle text, judges them as the three kinds of action of body, speech, and mind, and separately brings out six stanzas on the virtue of the dharma-body; Zhiyan judges five for the recompense body, three for the transformation body, and three for the dharma-body, tying a stanza count to each; Li Tongxuan makes only three sections and does not subdivide. To what the last two stanzas belong also differs: Chengguan records the ancient worthies' view of 「將此二偈為一部流通」 tr. “taking these two stanzas as the circulation section of the whole sūtra,” Zhiyan judges outright 「此即流通分也」 tr. “this is the circulation section,” and Fazang judges them as 「結說勸持」 tr. “concluding the exposition and exhorting to upholding it.” In the forty-fascicle Avataṃsaka there is, after this passage, a separate section of ten vast practices and vows, which neither the eighty-fascicle nor the sixty-fascicle text has. All these divergent interpretations are the established views of the ancient worthies, and are here recorded.
VII. Cross-Reading and Lineage
The text of this section: its lineage links are all returned directly from cross-readings already carried out by the ancient worthies, with zero new textual research:
- Zhiyan, Huayan jing kongmu zhang T45n1870: he takes 「顯因廣大相知識」 tr. “the good friend of the mark of the vastness of the cause” as a proper designation and ties it to the distinct teaching of the one vehicle — 「自下顯因廣大相知識。約一乘別教。見聞普德究竟廣大自在願行。與果相應無邊法門義也。」 tr. “From here on, the good friend of the mark of the vastness of the cause. Taken with respect to the distinct teaching of the one vehicle. Seeing and hearing of the universal virtue, the ultimate, vast, and sovereign vows and practices. It is the sense of the boundless Dharma gates that answer to the fruit.” 〔T45n1870 0585c01–0585c03〕; the same passage also produces the sense of 「善財一生皆得」 tr. “Sudhana obtains it all in a single lifetime,” of five kinds of swiftly accomplishing buddhahood, under the first of which (relying on a surpassing body, obtaining it in a single lifetime) four kinds of surpassing body are again opened out, the third being 「依閻浮提勝功德身。如善財等現身究竟普賢之行。後生即見佛」 tr. “relying on the body of surpassing merit and virtue in Jambudvīpa. As with Sudhana and the rest, who in the present body bring Samantabhadra's practice to its end. In the next birth they then see the Buddha” 〔0585c11–0585c13〕.
- Huayan jing shixuan men T45n1868: it takes Sudhana's passing through the cities and finally seeing Samantabhadra, entering by realization in a single thought, as an instance of the one vehicle's 「一念成佛」 tr. “becoming a buddha in a single thought” — 「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. “Having passed through a hundred and ten cities, it is still not equal to getting to see the bodhisattva Samantabhadra in a single thought. Hence one knows that, gaining entry into this great ocean of dependent arising, how should one not become a buddha in a single thought?” 〔T45n1868 0518a19–0518a21〕.
- Chengguan's judgment on the ten gates of the final assembly: this section is the last of the five marks of the final assembly, and the final assembly as a whole Chengguan judges to be 「大文第二末會，亦即一部流通」 tr. “the second main division, the final assembly, which is also the circulation section of the whole sūtra” 〔T35n1735 0917c06〕; the closing words of his gate on the general setting forth of the assembly's intent, 「本末無礙同入法界」 tr. “root and branch, unobstructed, alike enter the Dharma realm” 〔0917c18〕, are precisely what Sudhana's raising contemplation at the place of the first assembly's first accomplishing, and seeing the last friend there, rests upon.
- The assignment of the five marks was established by ancient worthies · Chengguan takes it over: 「六分五相者，若意法師及臺山論，但隨文散釋，更無別配；光統等師皆配地位。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。橫竪無礙，且依古德配為五相」 tr. “As for the sixth, the distinguishing of the five marks: Dharma Master Yi and the treatise of Mount Tai only explain them scatteredly as the text goes, with no separate assignment; masters such as Guangtong all assign them to the stages of position. Both have their reason. That is to say, since each and every position is complete in many Dharma gates, how could an ordinary mind be barred from practicing and seeking the dharma of the good friends? — therefore not to assign them has its reason. Yet within the absence of successive positions the successive positions are not obstructed, and to set forth the positions is the standing rule, so that to assign them is likewise no error. Crosswise and lengthwise being unobstructed, we shall for now follow the ancient worthies and assign them as five marks.” 〔T35n1735 0918b02–0918b08〕. Recorded without judgment.
- The lineage link to the She dasheng lun: for what the sectioning of the verses rests upon, Chengguan says 「然通讚毘盧遮那十身圓滿二十一種殊勝功德」 tr. “throughout, however, they praise the twenty-one kinds of surpassing merit of the fullness of Vairocana's ten bodies” 〔T35n1735 0962a23–0962a24〕, and again, on the two stanzas of the dharma-body, 「然同《攝論》法身具五種相」 tr. “yet, the same as the She dasheng lun, the dharma-body has five kinds of characteristic” 〔0962c14–0962c15〕; Fazang, with respect to the sixty-fascicle text, takes the same measure, saying 「前中《攝論》法身具五種故，此中同彼」 tr. “in the former, since in the She dasheng lun the dharma-body has five kinds, here it is the same as there” 〔T35n1733 0492a19–0492a20〕. What both houses cite belongs to the citing of a treatise within a commentary, and is not something the sūtra text supplies of itself.
- Citations of the Fahua jing and the Yangjue jing: in proving that the buddhas are all the original teacher, Chengguan touches upon two sūtras — 「《法華》、《央掘》並說十方分身，故知法藏別緣十六王子皆方便說」 tr. “The Fahua jing and the Yangjue jing alike speak of the divided bodies of the ten directions; hence one knows that the separate conditions of Fazang the bhikṣu, and the sixteen princes, are alike expositions by skillful means” 〔T35n1735 0962b13–0962b14〕. The chao makes clear that the Fazang and the sixteen princes named in the commentary are two separate matters cited in the objector's difficulty, and sets them out one by one: 「六遮其引難者，謂外引二經：一引《清淨平等覺經》說法藏比丘。然《大寶積》第十七〈無量壽如來會〉，說名法處比丘。」 tr. “Sixth, blocking the difficulty they cite: that is, the objector cites two sūtras. The first citation is the Qingjing pingdengjue jing, which speaks of the bhikṣu Fazang; the Da baoji, however, in its seventeenth assembly, the Assembly of the Tathāgata of Measureless Life, gives the name as the bhikṣu Fachu.” 〔T36n1736 0698a12〕; 「二引《法華經》十六王子，即第三大通智勝佛。」 tr. “The second citation is the sixteen princes of the Fahua jing, that is, in the third fascicle, the Buddha Great Penetrating Wisdom Surpassing.” 〔T36n1736 0698b06〕; and it settles the matter thus: 〔T36n1736 0698b20〕「本因既殊，得佛又別，云何渾亂言皆本師？故疏釋云「皆是方便」〔0698b21〕。」 tr. “Their original causes being distinct and their attaining buddhahood also separate, how could one confusedly say that they are all the original teacher? Hence the commentary explains, ‘they are all skillful means.’”.
- Zero hits among the Huayan-school treatises: in the Huayan jing zhigui T45n1871, searching 「顯因廣大」 tr. “setting forth the vastness of the cause” and 「普賢一位」 tr. “Samantabhadra as one position” both return zero hits; in the Huayan wujiao zhang T45n1866, searching 「顯因廣大」 tr. “setting forth the vastness of the cause,” 「摩頂」 tr. “the crown-touching,” and 「一百一十」 tr. “a hundred and ten” all return zero hits; in the Fajie xuanjing T45n1883, searching 「顯因廣大」 tr. “setting forth the vastness of the cause” returns zero hits — for all three works the absence is recorded as found.
- Zero hits along the consciousness-only axis: in the four works Cheng weishi lun T31n1585 · She dasheng lun T31n1594 · Yuqie shidi lun T30n1579 · Jieshenmi jing T16n0676, searching 「普賢」 tr. “Samantabhadra,” 「顯因廣大」 tr. “setting forth the vastness of the cause,” and 「摩頂」 tr. “the crown-touching” all return zero hits. This section is not the Ten Grounds chapter, and no separate consciousness-only link is set up.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): the Samantabhadra unit begins at 〔T10n0279 0439b26〕 (fascicle 80) and ends at 〔0444c29〕 (the end of the chapter · the end of the whole sūtra). The twenty-six clauses of seeking in accord with the teaching 0439b26–c11 · the raising of the eleven minds 0439c11–c18 · the ten auspicious marks 0439c18–0440a01 · the ten marks of radiance 0440a01–a18 · the thought after seeing the marks 0440a18–a21 · raising contemplation and increasing cultivation 0440a21–a28 · seeing Samantabhadra's body at once 0440a28–b03 · the twenty rounds of the pores 0440b03–c19 · contemplating the body again and the great thousandfold world 0440c19–c28 · the extension by kind to the ten directions and the concluding extension 0440c28–0441a13 · the ten perfections of knowledge 0441a13–a27 · the crown-touching and the samādhis obtained 0441a27–b09 · the Samantabhadras of the ten directions all touching his crown 0441b09–b13 · the question and answer examining what was seen 0441b13–b15 · telling of the cause cultivated in the past 0441b15–c02 · the mind that does not turn back 0441c02–c07 · adorning buddha-lands, with compassion and knowledge set forth together 0441c07–c11 · the practice of seeking the Dharma in his ocean of Dharma 0441c11–c19 · the cause concluded and the fruit accomplished, the ten powers 0441c19–c27 · being hard to see and hear of, and the benefit to all who see and hear 0441c28–0442a13 · the birth into the pure land and the pure body 0442a13–a16 · contemplating something extraordinary 0442a16–a27 · the weighing of the roots of goodness 0442a27–b01 · the weighing of the oceans of lands 0442b01–b08 · not being able to know the limit 0442b08–b17 · traveling in the lands within the pores 0442b17–b21 · the position fulfilled and level with the buddhas, the twelve clauses of ‘equal’ 0442b21–b26 · the short verses in four stanzas 0442b26–c06 · the bodhisattvas' thirsting 0442c07–c13 · the ninety-five extended stanzas 0442c14–0444c29. The lines of verse total one hundred and ninety-eight (eight lines of short verse · one hundred and ninety lines of extended verse).
- Buddhabhadra T278 (the Jin translation, the principal collation text): this passage begins at 〔T09n0278 0783c14〕 (fascicle 60) and ends at 〔0788b09〕 (the end of the whole sūtra). Seeking in accord with the teaching 0783c14–c26 · hearing Samantabhadra's name and the items of the grounds 0783c26–c29 · the raising of the eleven minds 0784a01–a07 · the ten auspicious marks 0784a07–a15 · the ten marks of light 0784a15–b02 · the thought after seeing the marks 0784b02–b06 · seeing Samantabhadra at once 0784b06–b14 · the clouds from the pores 0784b14–c18 · from contemplating again on to before the verses 0784c18–0786a02 · the verses 0786a05–0788b01 (a05 announces the verses, a06 begins them) · the fascicle title and the record of the translation 0788b02–b09. The verses are in five-graph lines and cannot be matched stanza for stanza against the seven-graph lines of the eighty-fascicle text.
- Prajñā T293 (the Tang forty-fascicle Avataṃsaka, collation text): this passage begins at 〔T10n0293 0838a22〕 (fascicle 38) and ends at 〔0844b12〕 (fascicle 39; the fascicle boundary at 0840a02). The listing from increasing and seeking on 0838a22–b09 · subtle contemplation and the hearing of the name 0838b09–b15 · the raising of the sixteen minds 0838b15–b25 · the ten auspicious marks 0838b26–c10 · the ten marks of great radiance from 0838c10 on · the end of the verses 0843c07–0844b12. 〔0844b13〕 is the fascicle title of fascicle 39, and from 〔0844b16〕 fascicle 40 sets out separately the teaching of the ten vast practices and vows (「一者、禮敬諸佛」 tr. “first, paying reverence and respect to the buddhas” 〔0844b24〕), which the eighty-fascicle text does not have and which is not taken into the collation.
- Chengguan, Huayan jing shu T35n1735: the direct explanation of this section begins at 0960b29 · the outline in three divisions 0960c06–c07 · the twenty-six clauses in ten pairs 0960c07–c18 · the thirteen clauses of hearing 0960c20–0961a01 · the eleven clauses of cultivating contemplation 0961a01–a11 · beholding what is rare 0961a11–a17 · raising contemplation for entering by realization through seeing and hearing 0961a17–a23 · the outline of the four benefits 0961a23–a29 · the twenty rounds of the pores 0961b02–b12 · contemplating again and the concluding extension 0961b12–b19 · obtaining the deep benefit 0961b19–b21 · the benefit of the crown-touching 0961b21–b25 · the depth and breadth of the cause 0961b25–0961c08 · the functioning of contemplation without shore 0961c08–0962a05 · the position fulfilled and level with the buddhas 0962a05–a10 · hearing that the Buddha's virtue is hard to conceive 0962a10–a19 · the ninety-five stanzas in twenty-one sections 0962a19–0962c28 · ending before the close of the commentary on the Entering the Dharma Realm chapter at 0963a01.
- Chengguan, Yanyi chao T36n1736: the window of dedicated explanation of this section is 〔0696c07〕–〔0701a13〕, beginning with 「大文第五顯因廣大相。先釋名。」 tr. “The fifth main division, setting forth the vastness of the cause. First the name is explained,” giving its explanations section by section in the order of the commentary's own divisions, and ending with 「疏「法性深廣」下，即大文第四謙讚」 tr. “From the commentary's ‘the dharma-nature is deep and vast’ onward is the fourth main division, humble praise”; what it explains is set out in full in the section on Chengguan above, as are the six items within that window that returned zero hits (the ten pairs, the eleven minds, the matching of the twenty layers, the two weighings, “in sense equivalent to virtual awakening,” and the judgment as circulation section of the whole work).
- Fazang, Tanxuan ji T35n1733: this section begins at 0490c04 (fascicle 20) · the outline in three divisions 0490c05–c06 · the ten clauses of the stages of position 0490c10–c20 · the four of entering in accord with the teaching 0490c21–0491a03 · the eight gates of the direct realization of the Dharma realm from 0491a03 on · the three kinds of action in the verses and the virtue of the dharma-body 0492a12–0492b08 · concluding the exposition and exhorting to upholding it 0492b08–b13 · the closing words of the fascicle 0492b13–b14.
- Li Tongxuan, Xin Huayan jing lun T36n1739: what bears on this section runs 1007c10–1008b22 (the long outline in ten sections 1007c11 · the ten sections one by one 1007c12–1008a23 · the verses in three sections 1008a24–a27 · his explanation of the hundred and ten cities 1008a27–1008b08 · the conclusion of returning to the root 1008b08–b22).
- Zhiyan, Souxuan ji T35n1732: this section begins at 0105a19 · the outline in three divisions 0105a20–a22 · the eleven clauses praising his virtue 0105a27–0105b07 · entering in accord with the teaching 0105b07–b14 · the five sections of entering by realization 0105b14–b18 · the divisions of the recompense body, transformation body, and dharma-body in the verses 0105c27–0106a23 · the four similes concluding and exhorting 0106a24–a27 · his judgment on the circulation section 0106a27–a29 · the end of fascicle 5 0106b01.
- Variant readings: within the range of T279 covered by this unit, 〔0439b26〕–〔0444c29〕, the Taishō base text carries 31 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0439b26〕增長趣求一切……地同住。（凡229字）【大】｜無此字【聖乙】 · 〔0439c11〕渴仰欲見普賢……究竟心。（凡133字）【大】｜無此字【聖乙】 · 〔0439c15〕智【大】｜剎【宮】 · 〔0439c20〕故，見十種瑞……。是為十（凡165字）【大】｜無此字【聖乙】 · 〔0439c22〕惡【大】｜悉【宮】 · 〔0440a01〕又見十種光明……普賢地。（凡448字）【大】｜無此字【聖乙】 · 〔0440a04〕耀【大】｜曜【宮】 · 〔0440b03〕見普賢身一一……成一切智（凡761字）【大】｜無此字【聖乙】 · 〔0440b05〕令【大】｜今【宮】 · 〔0440b08〕熏【大】｜重【宮】 · 〔0440b20〕主【大】｜王【明】 · 〔0440c29〕後際【大】｜無此字【聖乙】 · 〔0441a01〕亦如是見，各……遊戲神通（凡211字）【大】｜無此字【聖乙】 · 〔0441a15〕何等為十？所……波羅蜜。（凡192字）【大】｜無此字【聖乙】 · 〔0441a27〕善財童子【大】｜無此字【聖乙】 · 〔0441b01〕一一三昧，悉……智淨光明（凡129字）【大】｜無此字【聖乙】 · 〔0441b19〕為集一切智福……一一劫中（凡121字）【大】｜無此字【聖乙】 · 〔0441c02〕善男子！我於……不可盡。（凡277字）【大】｜無此字【聖乙】 · 〔0441c19〕是故，善男子……識力故，（凡54字）【大】｜無此字【聖乙】 · 〔0442a09〕震【大】｜振【聖】 · 〔0442a16〕爾時，善財童……教化眾生（凡176字）【大】｜無此字【聖乙】 · 〔0442a17〕肢【大】｜支【宮】【聖】 · 〔0442b01〕諭【大】｜喻【宮】 · 〔0443b29〕有【大】｜見【宋】【元】【明】【宮】 · 〔0443c04〕跏【大】｜加【宋】【元】【明】【聖】 · 〔0443c16〕辭【大】｜詞【宮】【聖】 · 〔0444a20〕間【大】｜佛【宋】【元】【宮】 · 〔0444a28〕在【大】｜有【聖】 · 〔0444b10〕誓【大】｜警【明】【宮】 · 〔0444b28〕熟【大】｜就【宋】【元】【明】【宮】 · 〔0444c20〕諭【大】｜喻【宮】. There are besides two original Taishō notes that are not variant readings: 〔0442b01〕聖本別寫以下斷缺 (the Shō manuscript is written separately and is broken off from here on) · 〔0442c01〕明註曰柔流通本作御 (a Ming note says: the circulating text has 御 for 柔). The interlinear notes of the base text within the range of this section were stripped and recorded at the level of the original-text layer; the collation appendix at the end of the fascicle is not part of the main text and is not entered into the collation.
- A further note upon the variant readings: 5 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0441a21〕大【CB】｜太【大】／大【明】【宮】 · 〔0442a09〕見【CB】【麗-CB】【磧-CB】｜是【大】 · 〔0444a28〕鬀【CB】【麗-CB】｜剃【大】 · 〔0444b13〕專【CB】【麗-CB】【宮】｜事【大】 · 〔0444b16〕受【CB】【宋】【元】【明】【宮】｜授【大】.
- Items with zero hits: the Huayan jing zhigui T45n1871 · the Huayan wujiao zhang T45n1866 · the Fajie xuanjing T45n1883 · the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Yuqie shidi lun T30n1579 · the Jieshenmi jing T16n0676 — all that were searched returned zero hits, and the absences are recorded as found.