the four forbearancesThe preface sets 「迷四忍」 tr. “losing one’s way as to the four forbearances” over against 「纏五蓋」 tr. “being bound up by the five hindrances” as the cause of turning round in birth and death. For the items of the four forbearances this apparatus has found no settled account by the masters of old bearing on this preface; the place is marked absent according to the record

音寫從闕　「由是人迷四忍，輪迴於六趣之中」〔T10n0279 0001a08〕

— (no transliteration transmitted)　「由是人迷四忍，輪迴於六趣之中」 tr. “for this reason people lose their way as to the four forbearances, and turn round and round within the six destinies” 〔T10n0279 0001a08〕

五蓋

蓋覆心性、令善不生之五種障；序以之為沒溺三塗之因

the five hindrancesThe five obstructions that cover over the nature of the mind and keep the good from arising; the preface takes them as the cause of sinking and drowning in the three evil paths

音寫從闕　「家纏五蓋，沒溺於三塗之下」〔T10n0279 0001a09〕

— (no transliteration transmitted)　「家纏五蓋，沒溺於三塗之下」 tr. “household after household is bound up by the five hindrances, and sinks and drowns beneath the three evil paths” 〔T10n0279 0001a09〕

六趣·三塗

六趣＝眾生受生之六類去處；三塗＝其中最苦之三（地獄·餓鬼·畜生）。序以六趣配「輪迴」、三塗配「沒溺」

the six destinies · the three evil pathsThe six destinies are the six kinds of place in which sentient beings take birth; the three evil paths are the three most painful among them (the hells · the hungry ghosts · the animals). The preface matches the six destinies with 「輪迴」 tr. “turning round and round” and the three evil paths with 「沒溺」 tr. “sinking and drowning”

音寫從闕　同上〔T10n0279 0001a08〕

— (no transliteration transmitted)　as above 〔T10n0279 0001a08〕

摩竭提國

成道之國名。六十華嚴同作「摩竭提國」〔T09n0278 0395a07〕

MagadhaThe name of the land where he attained the Way. The sixty-fascicle Avataṃsaka likewise has 「摩竭提國」tr. “the land of Magadha” 〔T09n0278 0395a07〕

magadha（古傳音寫）　「佛在摩竭提國阿蘭若法菩提場中」〔T10n0279 0001b26〕

magadha (transcription anciently transmitted)　「佛在摩竭提國阿蘭若法菩提場中」tr. “the Buddha was at the site of awakening named the Dharma of Araṇya in the land of Magadha” 〔T10n0279 0001b26〕

阿蘭若法菩提場

成道之處。六十華嚴此處作「寂滅道場」〔T09n0278 0395a07〕，二本以音寫與義譯相對

the site of awakening named the Dharma of AraṇyaThe place where he attained the Way. The sixty-fascicle Avataṃsaka has here 「寂滅道場」tr. “the place of the Way of quiescence” 〔T09n0278 0395a07〕, the two recensions standing as transcription against rendering by sense

阿蘭若＝araṇya（古傳音寫）　同上

araṇya = araṇya (transcription anciently transmitted)　as above

始成正覺

時成就兼主成就。澄觀釋「成最正覺」曰「成最正覺，示能覺智。開悟稱覺，離倒為正，至極名最」〔T35n1735 0531c21〕

having just accomplished right awakeningThe fulfillment of the time together with the fulfillment of the master. Chengguan glosses 「成最正覺」tr. “accomplished the utmost right awakening” thus: 「成最正覺，示能覺智。開悟稱覺，離倒為正，至極名最」tr. “‘Accomplished the utmost right awakening’ shows the wisdom that is able to awaken. Opening into understanding is called awakening; being free of inversion is what ‘right’ means; reaching the very limit is what ‘utmost’ names” 〔T35n1735 0531c21〕

「始成正覺」〔T10n0279 0001b27〕

「始成正覺」tr. “having just accomplished right awakening” 〔T10n0279 0001b27〕

眾海

澄觀曰「數廣德深，故名眾海」〔T35n1735 0541a18〕

the ocean of the assemblyChengguan says 「數廣德深，故名眾海」 tr. “their number is broad and their virtue is deep, and therefore it is named the ocean of the assembly” 〔T35n1735 0541a18〕

「爾時，如來道場眾海，悉已雲集」〔T10n0279 0005b24〕

「爾時，如來道場眾海，悉已雲集」 tr. “At that time the ocean of the assembly in the Tathāgata’s place of practice had already gathered wholly together like clouds” 〔T10n0279 0005b24〕

雲集

澄觀曰「起於自地，集空道場，多數大身重重無礙，雲之象也」〔T35n1735 0541a18〕

gathering like cloudsChengguan says 「起於自地，集空道場，多數大身重重無礙，雲之象也」 tr. “rising from their own grounds and gathering in the place of practice in the sky, great bodies in great number, layer upon layer without obstruction — this is the image of clouds” 〔T35n1735 0541a18〕

同上

the same as above

心垢

澄觀曰「離障見淨者，煩惱即煩惱障也」〔T35n1735 0541b09〕，又「心垢即所知障也，此障翳心，迷所知故」〔0541b10〕

defilements upon the mindChengguan says 「離障見淨者，煩惱即煩惱障也」 tr. “as to leaving the obstructions behind and the seeing being pure, ‘afflictions’ is just the afflictive obstruction” 〔T35n1735 0541b09〕, and further 「心垢即所知障也，此障翳心，迷所知故」 tr. “‘defilements upon the mind’ is just the cognitive obstruction; this obstruction screens the mind and makes one deluded about the knowable” 〔0541b10〕

「已離一切煩惱心垢及其餘習」〔T10n0279 0005b26〕〔T10n0279 0005〕

「已離一切煩惱心垢及其餘習」 tr. “they had already left behind all afflictions, all defilements upon the mind, and the residual habits besides” 〔T10n0279 0005b26〕〔T10n0279 0005〕

乾闥婆

八部之一；為諸天作樂者。法藏云「居十寶山中，常為諸天作樂」〔T35n1733 0143a07〕

gandharvaOne of the eight classes; those who make music for the gods. Fazang says 「居十寶山中，常為諸天作樂」 tr. “they dwell among the ten jewel mountains and constantly make music for the gods” 〔T35n1733 0143a07〕

法藏：「乾闥婆，此云尋香」「亦名食香，唯食細香」〔T35n1733 0143a07〕　「持國乾闥婆王」〔T10n0279 0010c06〕

Fazang: 「乾闥婆，此云尋香」 tr. “gandharva, which here means seeking fragrance” and 「亦名食香，唯食細香」 tr. “also named eater of fragrance, feeding only on subtle fragrance” 〔T35n1733 0143a07〕　「持國乾闥婆王」 tr. “the gandharva king Upholder of the State” 〔T10n0279 0010c06〕

提頭賴吒·持國

東方天王；領乾闥婆·毘舍闍二部

Dhṛtarāṣṭra · Upholder of the StateThe Heavenly King of the East; he leads the two divisions of the gandharvas and the piśācas

法藏：「梵名提頭賴吒，此云持國主，從所領為名」〔T35n1733 0142c28〕；智儼引《大論》作「此云治國」〔T35n1732 0018b20〕　「持國乾闥婆王」〔T10n0279 0010c06〕

Fazang: 「梵名提頭賴吒，此云持國主，從所領為名」 tr. “his Sanskrit name is Dhṛtarāṣṭra, which here means Lord Who Upholds the State; he is named after what he leads” 〔T35n1733 0142c28〕; Zhiyan, citing the Da lun, has 「此云治國」 tr. “which here means Governing the State” 〔T35n1732 0018b20〕　「持國乾闥婆王」 tr. “the gandharva king Upholder of the State” 〔T10n0279 0010c06〕

毘樓勒叉·增長

南方天王；領鳩槃荼·辟荔多二部

Virūḍhaka · IncreaseThe Heavenly King of the South; he leads the two divisions of the kumbhāṇḍas and the pretas

智儼引《大論》：「南方天名毘樓勒叉，此云增長」〔T35n1732 0018b21〕　「增長鳩槃荼王」〔T10n0279 0011a12〕

Zhiyan, citing the Da lun: 「南方天名毘樓勒叉，此云增長」 tr. “the god of the south is named Virūḍhaka, which here means Increase” 〔T35n1732 0018b21〕　「增長鳩槃荼王」 tr. “the kumbhāṇḍa king Increase” 〔T10n0279 0011a12〕

解脫門

本節一百四十一句之通式：一神各得一門。澄觀於道場神末句繫其義曰「既是道場之神，故得道場事中解脫」〔T35n1735 0555a08〕——所得之門與神所主之事相稱

gate of liberationThe common formula of the one hundred and forty-one clauses of this unit: each spirit obtains one gate. At the closing line of the spirits of the place of awakening Chengguan attaches its sense, saying 「既是道場之神，故得道場事中解脫」 tr. “since they are the spirits of the place of awakening, what they obtain is liberation within the affairs of that place” 〔T35n1735 0555a08〕 — the gate obtained answers to the matter over which the spirit presides

「得悉除一切世間闇解脫門」〔T10n0279 0015c28〕

「得悉除一切世間闇解脫門」 tr. “obtained the gate of liberation of removing utterly all the darkness of every world” 〔T10n0279 0015c28〕

承佛威力

說偈者之發語套語。本節十四則中十三則作「承佛威力」，足行神一則作「承佛神力」〔T10n0279 0020b19〕〔T10n0279 0020〕

sustained by the awesome power of the BuddhaThe set opening phrase for the speaker of the verses. Of the fourteen sets in this unit thirteen read 「承佛威力」 tr. “sustained by the awesome power of the Buddha” and the one set for the spirits that go on foot reads 「承佛神力」 tr. “sustained by the spiritual power of the Buddha” 〔T10n0279 0020b19〕〔T10n0279 0020〕

「爾時，普光焰藏主火神，承佛威力，遍觀一切主火神眾而說頌言」〔T10n0279 0016a10〕〔T10n0279 0016〕

「爾時，普光焰藏主火神，承佛威力，遍觀一切主火神眾而說頌言」 tr. “At that time the presiding spirit of fire Universal Light Flame Treasury, sustained by the awesome power of the Buddha, surveyed the whole host of the presiding spirits of fire throughout and uttered these verses” 〔T10n0279 0016a10〕〔T10n0279 0016〕

遍觀·普觀

同一套語之二形。本節十四則中作「遍觀」者六則（主火·主水·主河·主稼·主藥·足行），作「普觀」者八則（主海·主林·主山·主地·主城·道場·身眾·執金剛）；主火神一則之遍字，大正校記〔0016a10：遍【大】｜普【宋】【元】【明】〕，二形之分佈亦繫底本用字

surveying throughout · surveying everywhereTwo forms of one and the same set phrase. Of the fourteen sets in this unit, six read 「遍觀」 tr. “surveyed throughout” (fire · water · rivers · crops · herbs · going on foot) and eight read 「普觀」 tr. “surveyed everywhere” (the sea · forests · mountains · earth · cities · the place of awakening · the bodily host · the vajra-bearers); and in the fire set the graph for ‘throughout’ carries the Taishō collation note 〔0016a10：遍【大】｜普【宋】【元】【明】〕, so that the distribution of the two forms also hangs upon the base text’s graph

「遍觀一切主火神眾」〔T10n0279 0016a10〕〔T10n0279 0016〕·「普觀一切主海神眾」〔T10n0279 0016c20〕〔T10n0279 0016〕

「遍觀一切主火神眾」 tr. “surveyed the whole host of the presiding spirits of fire throughout” 〔T10n0279 0016a10〕〔T10n0279 0016〕 · 「普觀一切主海神眾」 tr. “surveyed everywhere the whole host of the presiding spirits of the sea” 〔T10n0279 0016c20〕〔T10n0279 0016〕

普賢

本段獨得十解脫門者。李通玄以「普」立義曰「普賢等上名悉同名為普者十箇菩薩眾，明古今諸佛共行普賢行眾」〔T36n1739 0780b25〕

SamantabhadraThe one who in this passage alone attains ten gates of liberation. Li Tongxuan establishes the sense of 「普」 tr. “universal” thus: 「普賢等上名悉同名為普者十箇菩薩眾，明古今諸佛共行普賢行眾」 tr. “that the names of Samantabhadra and the rest above are all alike called universal shows that these ten bodhisattva assemblies are the assembly that practises in common with the buddhas of past and present the practice of Samantabhadra” 〔T36n1739 0780b25〕

samantabhadra（音寫即古傳）　「復次，普賢菩薩摩訶薩，入不思議解脫門方便海」〔T10n0279 0021c06〕

samantabhadra (the transliteration is itself what was anciently transmitted)　「復次，普賢菩薩摩訶薩，入不思議解脫門方便海」 tr. “furthermore, the bodhisattva-mahāsattva Samantabhadra entered the ocean of skillful means that is the inconceivable gate of liberation” 〔T10n0279 0021c06〕

解脫門

本節之骨幹語。六十華嚴同位一律作「法門」〔T09n0278 0404a10〕，二本譯語系統之異

Gate of liberationThe backbone term of this passage. At the corresponding place the sixty-fascicle text uniformly has 「法門」 tr. “gate of Dharma” 〔T09n0278 0404a10〕, a difference of system between the renderings of the two texts

「有解脫門，名：嚴淨一切佛國土調伏眾生令究竟出離」〔T10n0279 0021c07〕

「有解脫門，名：嚴淨一切佛國土調伏眾生令究竟出離」 tr. “there is a gate of liberation named — adorning and purifying all buddha-lands, taming beings, and causing them to come forth once and for all” 〔T10n0279 0021c07〕

不思議

澄觀曰「言不思議者，謂數過圖度、理絕言思故」〔T35n1735 0555c01〕

InconceivableChengguan says 「言不思議者，謂數過圖度、理絕言思故」 tr. “as for ‘inconceivable’, it means that its number exceeds all reckoning and its principle cuts off speech and thought” 〔T35n1735 0555c01〕

「入不思議解脫門方便海」〔T10n0279 0021c06〕

「入不思議解脫門方便海」 tr. “entered the ocean of skillful means that is the inconceivable gate of liberation” 〔T10n0279 0021c06〕

如來

品名上半之所訓；五義以成其十，與現相五義相配

the TathāgataWhat the first half of the chapter’s name expounds; the five senses make up ten together with the five senses of manifesting marks

澄觀立五義：「一就理顯，謂法性名如，出障名來」「五融攝說，謂一如無二如，若理若智、若開若合無不皆如，故名為如。如外無法，來亦即如，如是來者是真如來。」〔T35n1735 0562b13〕

Chengguan sets up five senses: 「一就理顯，謂法性名如，出障名來」 tr. “first, set forth with respect to principle: the nature of dharmas is named ‘thus,’ and coming out of the obstructions is named ‘come’” and 「五融攝說，謂一如無二如，若理若智、若開若合無不皆如，故名為如。如外無法，來亦即如，如是來者是真如來。」 tr. “fifth, stated as fusing and gathering in: the one thusness has no second thusness; whether principle or wisdom, whether opened out or joined together, there is nothing that is not thus, and therefore it is named ‘thus.’ There is no dharma outside thusness, and ‘come’ too is just thusness; one who comes in this way is the true Tathāgata.” 〔T35n1735 0562b13〕

現相

「現」字通能所二邊，故品名為體用雙陳

the manifestation of marksThe word 「現」 tr. “manifest” runs through both sides, the acting and the acted-upon; therefore the chapter’s name is a paired setting forth of substance and function

澄觀：「如來是能現之人，相是所現之法。現通能所」〔T35n1735 0562b04〕

Chengguan: 「如來是能現之人，相是所現之法。現通能所」 tr. “the Tathāgata is the person who manifests, and the mark is the dharma that is manifested; ‘manifest’ runs through both the one who acts and what is acted upon” 〔T35n1735 0562b04〕

面門

放光之出處；八十本作「面門眾齒之間」

the mouthThe place from which the light is emitted; the eighty-fascicle text reads 「面門眾齒之間」 tr. “between the teeth of his mouth”

法藏舉古來三釋：「面門者，諸德有三釋：一云是口。一云是面之正容，非別口也。光統師云：鼻下口上中間是也」〔T35n1733 0151b21〕；其自釋依梵語音寫「目佉」通面·口·門三義

Fazang cites three explanations handed down from of old: 「面門者，諸德有三釋：一云是口。一云是面之正容，非別口也。光統師云：鼻下口上中間是也」 tr. “as for ‘the mouth,’ the worthies have three explanations: one says it is the mouth; one says it is the proper front of the face, and not the mouth as something separate; Master Guangtong says it is the space below the nose and above the mouth” 〔T35n1733 0151b21〕; his own explanation follows the transliteration of the Sanskrit 「目佉」 tr. “mukha,” which comprehends the three senses of face, mouth, and gate

一切諸佛毘盧遮那如來藏身（三昧名）

八十本獨有之立名；六十本同位作「一切如來淨藏三昧正受」〔T09n0278 0408b14〕

The Tathāgata-womb body of Vairocana of all buddhas (the name of the samādhi)A name set up in the eighty-fascicle text alone; at the same place the sixty-fascicle text has 「一切如來淨藏三昧正受」 tr. “the samādhi of the pure womb of all tathāgatas, rightly received” 〔T09n0278 0408b14〕

本品「此三昧名：一切諸佛毘盧遮那如來藏身」〔T10n0279 0032c27〕

This chapter’s 「此三昧名：一切諸佛毘盧遮那如來藏身」 tr. “this samādhi is named: the Tathāgata-womb body of Vairocana of all buddhas” 〔T10n0279 0032c27〕

如來藏身（廣・大・生息三義）

藏身之名由三義立；身即體、即所依

The Tathāgata-womb body (the three senses: vast · great · giving birth and resting)The name of the womb-body is set up from three senses; body is the substance, is that upon which things depend

澄觀：「復有釋言：廣、大、生息，具此三義名如來藏身。身即體也依也。」〔T35n1735 0570a21〕

Chengguan: 「復有釋言：廣、大、生息，具此三義名如來藏身。身即體也依也。」 tr. “There is a further explanation which says: vast, great, and giving birth and resting — possessing these three senses, it is named the Tathāgata-womb body. Body is the substance, and is that upon which things depend.” 〔T35n1735 0570a21〕

修成藏／本性藏

二種如來藏；修成唯佛有，本性凡聖俱

The womb cultivated to completion / the womb of the original natureTwo kinds of Tathāgata-womb; what is cultivated to completion is the buddhas’ alone, while the original nature belongs to ordinary beings and noble ones alike

澄觀：「此有二種：一者修成、二者本性。本性者，凡聖俱成。修成者，唯諸佛有。」〔T35n1735 0570a22〕

Chengguan: 「此有二種：一者修成、二者本性。本性者，凡聖俱成。修成者，唯諸佛有。」 tr. “Of this there are two kinds: the first is cultivated to completion, the second is the original nature. The original nature is completed in ordinary beings and noble ones alike. What is cultivated to completion is possessed by the buddhas alone.” 〔T35n1735 0570a22〕

世界海

積剎為種、積種為海；海非別有一體，即世界之總名

the ocean of worldsLands amassed make a seed, seeds amassed make an ocean; the ocean is not another substance but the general name of worlds

澄觀：「世界廣深目之為海，謂積剎成種、積種成海，海無別體，世界都名。」〔T35n1735 0574c22〕

Chengguan: 「世界廣深目之為海，謂積剎成種、積種成海，海無別體，世界都名。」 tr. “Worlds being broad and deep are called an ocean, that is, lands amassed make a seed and seeds amassed make an ocean; the ocean has no separate substance, it is simply the general name of worlds.” 〔T35n1735 0574c22〕

世（二釋）

一約三世遷流，二約隱覆——後釋為令華藏剎同無為而不可破壞

world (two explanations)One takes it with respect to the flowing on of the three times, the other with respect to concealing — the latter explanation serves to make the Flower-Treasury lands the same as the unconditioned and so indestructible

澄觀：「世謂三世，墮去來今故。」又「世謂隱覆」〔T35n1735 0573b23〕

Chengguan: 「世謂三世，墮去來今故。」 tr. “‘World’ means the three times, because it falls into past, future, and present.” and 「世謂隱覆」 tr. “‘world’ means concealing” 〔T35n1735 0573b23〕

界

方位之分、彼此之限；故「世各不相雜，是其分齊」〔0573b25〕

realmThe division of directions and the limit of this and that; hence 「世各不相雜，是其分齊」 tr. “the worlds are each unmingled with the others, and this is their demarcation” 〔0573b25〕

澄觀：「界謂方分，有彼此故」；又「界亦分齊」〔T35n1735 0573b23〕

Chengguan: 「界謂方分，有彼此故」 tr. “‘Realm’ means a division of directions, because there is a this and a that”; and 「界亦分齊」 tr. “‘realm’ too is a demarcation” 〔T35n1735 0573b23〕

華藏莊嚴世界海

六十華嚴作「蓮華藏世界海」〔T09n0278 0412a21〕。澄觀以「一品分三」之三段「如次釋華藏莊嚴世界之名」〔T35n1735 0579a07〕

the Flower-Treasury Adorned World-SeaThe sixty-fascicle Avataṃsaka has 「蓮華藏世界海」 tr. “the Lotus-Treasury World-Sea” 〔T09n0278 0412a21〕. Chengguan takes the three parts of 「一品分三」 tr. “three parts in one chapter” to 「如次釋華藏莊嚴世界之名」 tr. “explain, in due order, the name ‘the Flower-Treasury Adorned World’” 〔T35n1735 0579a07〕

「此華藏莊嚴世界海，是毘盧遮那如來往昔於世界海微塵數劫修菩薩行時」〔T10n0279 0039a16〕

「此華藏莊嚴世界海，是毘盧遮那如來往昔於世界海微塵數劫修菩薩行時」 tr. “this Flower-Treasury Adorned World-Sea is what the Tathāgata Vairocana, in ages past, through kalpas as many as the motes of dust of a world-sea, cultivating the practices of a bodhisattva” 〔T10n0279 0039a16〕

毘盧遮那

六十華嚴作「盧舍那佛」〔T09n0278 0412a21〕。澄觀曰「謂指此剎海是我本師修因所淨」〔T35n1735 0579a10〕

VairocanaThe sixty-fascicle Avataṃsaka has 「盧舍那佛」 tr. “the Buddha Rocana” 〔T09n0278 0412a21〕. Chengguan says: 「謂指此剎海是我本師修因所淨」 tr. “that is to say, it points out that this sea of lands is what our own original teacher purified in cultivating the cause” 〔T35n1735 0579a10〕

vairocana（音寫即古傳）　「是毘盧遮那如來往昔於世界海微塵數劫修菩薩行時」〔T10n0279 0039a17〕

vairocana (the transliteration is itself what was transmitted)　「是毘盧遮那如來往昔於世界海微塵數劫修菩薩行時」 tr. “is what the Tathāgata Vairocana, in ages past, through kalpas as many as the motes of dust of a world-sea, cultivating the practices of a bodhisattva” 〔T10n0279 0039a17〕

普賢

本段唯一說者。偈末以「普賢智地行悉成，所有莊嚴從此出」收〔T10n0279 0039c02〕之十偈，澄觀釋曰「後偈結歸普因，故能含攝」〔T35n1735 0579c10〕

SamantabhadraThe sole speaker of this passage. The ten verses that close with 「普賢智地行悉成，所有莊嚴從此出」 tr. “the practices of Samantabhadra’s ground of wisdom are all accomplished, and every adornment is born from here” 〔T10n0279 0039c02〕 Chengguan explains thus: 「後偈結歸普因，故能含攝」 tr. “the last verse concludes by referring all back to the universal cause, and therefore it can embrace the whole” 〔T35n1735 0579c10〕

samantabhadra（音寫即古傳）　「爾時，普賢菩薩復告大眾言」〔T10n0279 0039a16〕

samantabhadra (the transliteration is itself what was transmitted)　「爾時，普賢菩薩復告大眾言」 tr. “At that time the bodhisattva Samantabhadra once again told the great assembly, saying” 〔T10n0279 0039a16〕

世界種

澄觀釋名曰「謂積多世界共在一處，攝諸流類，故名為種。如是種類復有眾多，深廣無邊，故名為海。」〔T35n1735 0581b09〕

world-seedChengguan explains the name thus: 「謂積多世界共在一處，攝諸流類，故名為種。如是種類復有眾多，深廣無邊，故名為海。」 tr. “That is to say, many worlds heaped together in one place, gathering in all their kinds — hence it is named a seed. And of such kinds there are again very many, deep and broad and boundless — hence it is named a sea.” 〔T35n1735 0581b09〕

「有不可說佛剎微塵數世界種安住」〔T10n0279 0041c24〕

「有不可說佛剎微塵數世界種安住」 tr. “there dwell world-seeds numbering the dust-motes of inexpressibly many buddha-lands” 〔T10n0279 0041c24〕

世界海

同上條所釋；又「而言世界無邊者，海外有海，海海無窮也。」〔T35n1735 0581b13〕

sea of worldsExplained under the preceding entry; and again 「而言世界無邊者，海外有海，海海無窮也。」 tr. “And when it says that the worlds are boundless: beyond a sea there is a sea, sea upon sea without end.” 〔T35n1735 0581b13〕

「彼諸世界種，於世界海中」〔T10n0279 0041c26〕

「彼諸世界種，於世界海中」 tr. “those world-seeds, within the sea of worlds” 〔T10n0279 0041c26〕

種性

澄觀出世界種之第二義曰「即依後義，亦得名為種性。依於此種能生世界，如依一禾有多穀粒。舊經云性，多取此義。恐濫體性，故改為種。」〔T35n1735 0581b18〕——此即六十本作「世界性」而八十本改作「世界種」之所由

seed-natureChengguan brings out a second sense of the world-seed, saying 「即依後義，亦得名為種性。依於此種能生世界，如依一禾有多穀粒。舊經云性，多取此義。恐濫體性，故改為種。」 tr. “Taking that latter sense, it may also be named the seed-nature. Resting upon this seed, worlds can be produced, as one stalk of grain bears many kernels. The old sūtra says ‘nature’, mostly taking this sense; but for fear of confusion with ‘substance-nature’, it was changed to ‘seed’.” 〔T35n1735 0581b18〕 — this is why the sixty-fascicle has 「世界性」 tr. “world-nature” while the eighty-fascicle changed it to 「世界種」 tr. “world-seed”

疏語，非經文

a phrase of the commentary, not of the sūtra

香水海

華藏世界安布之基。法藏釋其立名曰「為異彼染土醎烈海，故言香水海也。香有二義：一普熏義、二芬馥義」〔T35n1733 0163a14〕

fragrant-water oceanThe base on which the Flower-Treasury world is laid out. Fazang explains the giving of the name thus: 「為異彼染土醎烈海，故言香水海也。香有二義：一普熏義、二芬馥義」 tr. “it is to distinguish it from the salt and bitter seas of those defiled lands that it is called a fragrant-water ocean. Fragrance has two senses: first, the sense of perfuming everywhere; second, the sense of sweet scent” 〔T35n1733 0163a14〕

「次有香水海，名：離垢焰藏」〔T10n0279 0044a10〕

「次有香水海，名：離垢焰藏」 tr. “next there is a fragrant-water ocean, named Treasury of Flames Free from Defilement” 〔T10n0279 0044a10〕

世界種

一香水海所出之一叢世界，上下相疊而成重數。本段十海各一種

world-seedOne cluster of worlds put forth by one fragrant-water ocean, piled one above another so as to form a number of layers. Each of the ten oceans of this passage has one seed

「有世界種而住其上，名：遍照剎旋」〔T10n0279 0044a11〕

「有世界種而住其上，名：遍照剎旋」 tr. “there is a world-seed that rests upon it, named Universally Illumining Whirl of Lands” 〔T10n0279 0044a11〕

剎旋

剎即國土；旋謂旋轉環布之相

whirl of landsA land is a country; a whirl means the aspect of turning round and being ranged about

剎＝kṣetra 之音略（古傳「剎土」）　「名：遍照剎旋」〔T10n0279 0044a12〕

the graph rendered ‘land’ = an abbreviated transliteration of kṣetra (anciently transmitted as 「剎土」 tr. “land of the buddhas”)　「名：遍照剎旋」 tr. “named Universally Illumining Whirl of Lands” 〔T10n0279 0044a12〕

華藏莊嚴世界海

全品之總依報。澄觀科總結之末段曰「五「於華藏」下，結歸華藏，即建立之處」〔T35n1735 0584a21〕

The Flower-Treasury Adorned World-SeaThe total dependent recompense of the whole chapter. Chengguan outlines the last part of the summing-up thus: 「五「於華藏」下，結歸華藏，即建立之處」tr. “fifth, beginning at ‘within the Flower-Treasury,’ concluding by referring all back to the Flower-Treasury, which is the place of establishing” 〔T35n1735 0584a21〕

毘盧遮那＝vairocana（古德音寫）　「於華藏莊嚴世界海，種種差別，周遍建立」〔T10n0279 0051b12〕

Vairocana = vairocana (transcribed by the ancient worthies)　「於華藏莊嚴世界海，種種差別，周遍建立」tr. “within the Flower-Treasury Adorned World-Sea, differences of every kind are established everywhere” 〔T10n0279 0051b12〕

香水海

華藏世界海中能持世界種之海。本段列其餘十海群，每群復開九海（首群開八）而以「如是等不可說佛剎微塵數香水海」總收

Fragrant-water seaThe seas within the Flower-Treasury world-sea that can sustain world-seeds. This passage lists the remaining ten groups of seas, each group opening out nine seas (the first group eight), and gathers each with 「如是等不可說佛剎微塵數香水海」tr. “fragrant-water seas such as these, as many as the dust-motes of an unspeakable number of buddha-lands”

「諸佛子！如是十不可說佛剎微塵數香水海中」〔T10n0279 0051b04〕

「諸佛子！如是十不可說佛剎微塵數香水海中」tr. “Sons of the Buddha! Within the fragrant-water seas thus numbering ten unspeakable numbers of buddha-land dust-motes” 〔T10n0279 0051b04〕

世界種

一海所持之世界總聚。智儼引《大論》釋其層級曰「如是佛世界海數如十方恒河沙世界是佛世界種」〔T35n1732 0024b26〕。頌中或作「剎種」

World-seedThe total assemblage of worlds sustained by one sea. Zhiyan, citing the Da lun, explains its gradation thus: 「如是佛世界海數如十方恒河沙世界是佛世界種」tr. “seas of buddha-worlds like these, as many as the worlds of the sands of the Gaṅgā in the ten directions, are a buddha-world-seed” 〔T35n1732 0024b26〕. In the verses it is sometimes written 「剎種」tr. “land-seed”

「諸佛子！如是十不可說佛剎微塵數香水海中，有十不可說佛剎微塵數世界種」〔T10n0279 0051b04〕

「諸佛子！如是十不可說佛剎微塵數香水海中，有十不可說佛剎微塵數世界種」tr. “Sons of the Buddha! Within the fragrant-water seas thus numbering ten unspeakable numbers of buddha-land dust-motes there are world-seeds numbering ten unspeakable numbers of buddha-land dust-motes” 〔T10n0279 0051b04〕

毘盧遮那

古德音寫之梵名；譯義「光明遍照」。澄觀本品釋名逕云「略云光明遍照，廣如前釋」〔T35n1735 0584c25〕

VairocanaA Sanskrit name in the transcription handed down by the ancient worthies; its translated sense is 「光明遍照」 tr. “light shining everywhere”. Chengguan's explanation of the name in this chapter says simply 「略云光明遍照，廣如前釋」 tr. “put concisely, it means light shining everywhere; at length it is as explained before” 〔T35n1735 0584c25〕

法藏：「盧舍那者此翻名光明照，毘者此云遍，是謂光明遍照也。」〔T35n1733 0146c12〕

Fazang: 「盧舍那者此翻名光明照，毘者此云遍，是謂光明遍照也。」 tr. “Rocana is here translated as ‘light shining’, and vai here means ‘everywhere’; that is to say, light shining everywhere.” 〔T35n1733 0146c12〕

毘盧遮那（李通玄別訓）

與法藏『遍・光明照』之訓異；李以「種種教行之光，破眾生之業闇」立義。二家並錄

Vairocana (Li Tongxuan's separate construal)Different from Fazang's construal of ‘everywhere · light shining’; Li establishes the sense by 「種種教行之光，破眾生之業闇」 tr. “lights of teaching and practice of every kind, which break the darkness of sentient beings' deeds”. Both masters are recorded

「毘云種種，遮那云光明」〔T36n1739 0806b04〕

「毘云種種，遮那云光明」 tr. “vai means ‘of every kind’, and rocana means ‘light’” 〔T36n1739 0806b04〕

光明（智光・身光之二）

智光復二：照法（真俗雙鑒）・照機（普應群品）；身光復二：常光（圓明無礙）・放光（以光警悟）

Light (the two: the light of wisdom · the light of the body)The light of wisdom is again twofold: shining upon dharmas (mirroring both the real and the conventional) · shining upon capacities (responding universally to every sort of being); the light of the body is again twofold: the constant light (perfectly bright and unobstructed) · the light released (rousing to awakening by means of light)

法藏：「此中光明有二種：一智光、二身光。」〔T35n1733 0146c13〕

Fazang: 「此中光明有二種：一智光、二身光。」 tr. “Here light is of two kinds: first, the light of wisdom; second, the light of the body.” 〔T35n1733 0146c13〕

名／號

名者召其體·號者表其德；澄觀判「名別號通」

name / titleThe name summons the substance; the title sets forth the virtue. Chengguan determines: 「名別號通」 tr. “the name is particular and the title is common”

澄觀「召體曰名，表德為號，名別、號通。一切諸佛通具十號，名釋迦等則不同故，如來即十之一，品中正說隨機就德以立別名。」〔T35n1735 0588a23〕

Chengguan: 「召體曰名，表德為號，名別、號通。一切諸佛通具十號，名釋迦等則不同故，如來即十之一，品中正說隨機就德以立別名。」 tr. “What summons the substance is called the name; what sets forth the virtue is the title. The name is particular, the title is common. All buddhas alike possess the ten titles, whereas names such as Śākya and the rest are not the same; ‘Tathāgata’ is one of the ten, and what this chapter properly expounds is the setting up of particular names according to capacity and upon virtue.” 〔T35n1735 0588a23〕

名／號（異釋）

智儼之通別配屬與澄觀·法藏相反，誌錄不判（詳見〈六〉）

name / title (a divergent explanation)Zhiyan's assignment of common and particular is the reverse of Chengguan's and Fazang's; recorded, with no adjudication (see section VI)

智儼「二品名者，名即通名，號者別號。」〔T35n1732 0025b08〕

Zhiyan: 「二品名者，名即通名，號者別號。」 tr. “Second, the name of the chapter: the name is the common name, and the title is the particular title.” 〔T35n1732 0025b08〕

修因契果生解分

疏家之分科名·非經文自標

the part on cultivating the cause, according with the fruit, and giving rise to understandingA name belonging to the commentators' outline, not one the scripture sets up for itself

澄觀「初分名修因契果生解分。謂修五位之圓因，成十身之滿果，令諸菩薩解此相故。」〔T35n1735 0588a15〕；法藏「謂從此至第六會來，辨說所修五位之圓因，成十身之滿果，令諸菩薩解此義相，故以為名。」〔T35n1733 0166c10〕

Chengguan: 「初分名修因契果生解分。謂修五位之圓因，成十身之滿果，令諸菩薩解此相故。」 tr. “First, the name of the part: the part on cultivating the cause, according with the fruit, and giving rise to understanding. That is to say, one cultivates the perfect cause of the five stations and completes the full fruit of the ten bodies, so that the bodhisattvas may understand this aspect.” 〔T35n1735 0588a15〕; Fazang: 「謂從此至第六會來，辨說所修五位之圓因，成十身之滿果，令諸菩薩解此義相，故以為名。」 tr. “That is to say, from here on to the sixth assembly, what is discerned and expounded is the perfect cause of the five stations that is cultivated and the full fruit of the ten bodies that is completed, so that the bodhisattvas may understand this aspect of the meaning; and therefore it is taken as the name.” 〔T35n1733 0166c10〕

聖諦

諦之所以稱聖，在能審之智無漏而正，不在所觀之境有異

Noble truthWhat makes a truth noble lies in the discerning wisdom being without outflows and right, not in the object contemplated being of another kind

澄觀：「聖者正也，無漏正法得在心故。」〔T35n1735 0593a05〕

Chengguan: 「聖者正也，無漏正法得在心故。」 tr. “Noble means right, because the right dharma that is without outflows is obtained within the mind.” 〔T35n1735 0593a05〕

諦實／審諦

諦實約境、審諦約智；凡夫有苦集而不審實，故不得稱諦

True in fact · discerned with careBeing true in fact is with respect to the object, being discerned with care with respect to wisdom; the ordinary person has suffering and origination yet does not discern them truly, and so they cannot be called truths

澄觀：「諦有二義：一者諦實、二者審諦。」〔T35n1735 0593a06〕

Chengguan: 「諦有二義：一者諦實、二者審諦。」 tr. “Truth has two senses: first, being true in fact; second, being discerned with care.” 〔T35n1735 0593a06〕

四諦性相

四諦之相通大小乘，本品所異者在名之無量，不在相之別立

The nature and marks of the four truthsThe marks of the four truths run through both Great and Lesser Vehicle; what is different in this chapter lies in the measurelessness of the names, not in any separate establishing of the marks

澄觀：「逼迫名苦；即有漏色心增長名集；即業煩惱寂靜名滅，謂即涅槃；出離名道，謂止觀等。此約相說，通大小乘。」〔T35n1735 0593a15〕

Chengguan: 「逼迫名苦；即有漏色心增長名集；即業煩惱寂靜名滅，謂即涅槃；出離名道，謂止觀等。此約相說，通大小乘。」 tr. “Oppression is named suffering; the increase of form and mind that are with outflows is named origination; the stilling of deeds and afflictions is named cessation, that is, nirvāṇa; going forth is named the path, that is, calming and contemplation and the rest. This is stated with respect to marks, and runs through both the Great and the Lesser Vehicle.” 〔T35n1735 0593a15〕

光明覺

開則體用二分・合則「光明即覺」持業釋〔0595a19〕

Awakening by LightOpened, the substance and the function divide in two; closed, 「光明即覺」 tr. “light is itself awakening”, the appositional construal 〔0595a19〕

澄觀：「光明體也。覺者，用也。」〔T35n1735 0595a07〕

Chengguan: 「光明體也。覺者，用也。」 tr. “Light is the substance. Awakening is the function.” 〔T35n1735 0595a07〕

身光・智光

長行是佛身光照事境・偈頌是文殊智光照事理〔0595b19〕

The bodily light · the light of wisdomThe prose is the Buddha's bodily light shining upon the objects that are events; the verse is Mañjuśrī's light of wisdom shining upon events and principle 〔0595b19〕

澄觀：「謂光有身智二光，覺有覺知覺悟。」〔T35n1735 0595a07〕

Chengguan: 「謂光有身智二光，覺有覺知覺悟。」 tr. “That is, light has the two lights, of the body and of wisdom, and awakening has the awareness that knows and the awakening that realizes.” 〔T35n1735 0595a07〕

一切處文殊師利

一約當節百億佛前有百億文殊・二一處東來即一切處東來・三約表法為不動智之妙用〔0596a14–0596a20〕

Mañjuśrī of all placesFirst, with reference to the node in hand, before a hundred koṭis of buddhas there are a hundred koṭis of Mañjuśrīs · second, coming from one place in the east is coming from all places in the east · third, with reference to the symbolizing of the Dharma, it is the wondrous functioning of unmoving wisdom 〔0596a14–0596a20〕

澄觀：「言一切處文殊者，略申三義」〔T35n1735 0596a14〕

Chengguan: 「言一切處文殊者，略申三義」 tr. “as for the saying ‘Mañjuśrī of all places’, three meanings will be set out in brief” 〔T35n1735 0596a14〕

問明

以理徵詰為問，委釋顯煥為明；品名依主釋，人是菩薩、法是問明

Asking for clarificationInterrogating by means of principle is the asking; interpreting in detail so that it blazes forth is the clarifying. The chapter's name is a determinative compound: the person is the bodhisattvas, the dharma is asking for clarification

澄觀：「問即是難，明即是答。」〔T35n1735 0600c13〕又「又明即法明，以十菩薩問出十種法明，故曰問明。」〔0600c25〕

Chengguan: 「問即是難，明即是答。」 tr. “Asking is challenging, and clarification is answering.” 〔T35n1735 0600c13〕 And again: 「又明即法明，以十菩薩問出十種法明，故曰問明。」 tr. “Further, clarification is the clarity of dharma: because the ten bodhisattvas by their asking bring out ten kinds of clarity of dharma, it is called asking for clarification.” 〔0600c25〕

明難（六十本品名）

六十本〈菩薩明難品〉之名所依；與八十本「問明」異名而同事

Clarifying the difficulties (the chapter's name in the sixty-fascicle text)What the name of the sixty-fascicle chapter The Bodhisattvas Clarify the Difficulties rests on; a different name from the eighty-fascicle 「問明」 tr. “asking for clarification” for one and the same matter

法藏：「但舉法直諮曰問，非理詰責為難。隨問直陳曰答，委釋顯煥為明。」〔T35n1733 0175b27〕

Fazang: 「但舉法直諮曰問，非理詰責為難。隨問直陳曰答，委釋顯煥為明。」 tr. “Merely to raise a dharma and inquire straightforwardly is called asking; to reprove and press on the ground of principle is a difficulty. To set forth directly in accordance with the question is called answering; to interpret in detail so that it blazes forth is clarifying.” 〔T35n1733 0175b27〕

十甚深

疏家為十番問答所立之科名；經文自身不出「十甚深」之目

The ten profunditiesA sectional name established by the commentator for the ten rounds of question and answer; the scripture itself never produces the rubric 「十甚深」 tr. “the ten profundities”

澄觀：「一緣起甚深、二教化甚深、三業果甚深、四說法甚深、五福田甚深、六正教甚深、七正行甚深、八正助甚深、九一道甚深、十佛境甚深。」〔T35n1735 0601a12〕

Chengguan: 「一緣起甚深、二教化甚深、三業果甚深、四說法甚深、五福田甚深、六正教甚深、七正行甚深、八正助甚深、九一道甚深、十佛境甚深。」 tr. “First, the profundity of dependent origination; second, the profundity of teaching and transforming; third, the profundity of the fruit of deeds; fourth, the profundity of preaching the Dharma; fifth, the profundity of the field of merit; sixth, the profundity of right teaching; seventh, the profundity of right practice; eighth, the profundity of right and auxiliary; ninth, the profundity of the one path; tenth, the profundity of the realm of the Buddha.” 〔T35n1735 0601a12〕

淨行

三業隨事緣歷名所行，巧願防非離過成德名清淨；二名一體，故持業

pure conductThe three kinds of action passing through affairs and conditions one by one is called what is practiced; skillful vows guarding against wrong, departing from fault, and completing virtue is called pure; the two names are one substance, and therefore it is appositional

澄觀：「所行即淨，持業釋也。」〔T35n1735 0613a21〕

Chengguan: 「所行即淨，持業釋也。」 tr. “What is practiced is itself pure — an appositional explanation.” 〔T35n1735 0613a21〕

具折囉・波利・戍輪律提

品名梵語三節之音義；古德所傳，非現代校本

*jucheluo* · *boli* · *shulunlüti*The sound and sense of the three Sanskrit segments of the chapter's name; handed down by the ancient worthies, not from a modern edition

澄觀：「梵云具折囉，此云所行。波利，此云皆也遍也。戍輪律提，云清淨也。」〔T35n1735 0613a13〕

Chengguan: 「梵云具折囉，此云所行。波利，此云皆也遍也。戍輪律提，云清淨也。」 tr. “In Sanskrit it is jucheluo, which here means ‘what is practiced’. Boli here means ‘all’ and ‘everywhere’. Shulunlüti means ‘pure’.” 〔T35n1735 0613a13〕

當願眾生

遇事即回向眾生之願語；此語於八十全經唯見於本品

he vows: may all sentient beingsThe wording of a vow turned over to sentient beings the moment an affair is met with; this phrase occurs in the whole of the eighty-fascicle scripture only in this chapter

底本一百四十一願通句，如「菩薩在家，當願眾生：知家性空，免其逼迫。」〔T10n0279 0070a04〕

The common phrase of the one hundred forty-one vows of the base text, as in 「菩薩在家，當願眾生：知家性空，免其逼迫。」 tr. “When the bodhisattva is at home, he vows: may all sentient beings know the home to be empty in nature and be freed from its oppression.” 〔T10n0279 0070a04〕

賢首

說法者之名即品名；澄觀云此品「以當賢位之初，攝諸德故偏舉賢名」〔0618a13〕

Foremost in WorthinessThe name of the expositor is the name of the chapter; Chengguan says that this chapter 「以當賢位之初，攝諸德故偏舉賢名」 tr. “stands at the beginning of the station of worthiness and gathers all the virtues, and therefore singles out the name ‘worthy’” 〔0618a13〕

澄觀：「體性至順調善曰賢，吉祥勝德超絕名首」〔T35n1735 0618a11〕

Chengguan: 「體性至順調善曰賢，吉祥勝德超絕名首」 tr. “that whose substance and nature are utterly compliant, well-governed, and good is called ‘worthy’; that whose auspicious and excellent virtue is surpassing and outstanding is named ‘foremost’” 〔T35n1735 0618a11〕

道元

元者始也本也；信為入道之始，故下句以「母」續之

The origin of the path“Origin” means the beginning, the root; faith is the beginning of entry upon the path, and therefore the next clause continues with 「母」 tr. “mother”

本品「信為道元功德母，長養一切諸善法」〔T10n0279 0072b18〕

In this chapter: 「信為道元功德母，長養一切諸善法」 tr. “faith is the origin of the path and the mother of merits; it nurtures and grows all wholesome dharmas” 〔T10n0279 0072b18〕

功德母

能生一切功德，如母能生子；澄觀判此七頌為「略示勝能」〔T35n1735 0620a03〕

The mother of meritsIt can give birth to all merits, as a mother can give birth to a child; Chengguan judges these seven verses to be 「略示勝能」 tr. “the summary showing of its excellent capacity” 〔T35n1735 0620a03〕

同上偈

The same verse

須彌（蘇迷盧·妙高）

四寶所成故妙·獨出九山故高；本品說處之名

Sumeru (Sumeru in the fuller transcription · the Wondrously High)Wondrous because formed of the four jewels · high because it alone stands out above the nine mountains; the name of the place where this chapter is spoken

澄觀：「須彌正云蘇迷盧，此云妙高。」〔T35n1735 0626c03〕；法藏：「須彌，此云妙高山，謂以四寶所成故云妙，謂東面黃金、西白銀、南頗梨、北馬瑙；餘山唯金故非妙。獨出九山故云高，高八萬四千由旬，縱廣正等。亦名安明山。」〔T35n1733 0192b09〕

Chengguan: 「須彌正云蘇迷盧，此云妙高。」 tr. “‘Sumeru’ is properly pronounced Sumeru, which here means Wondrously High.” 〔T35n1735 0626c03〕; Fazang: 「須彌，此云妙高山，謂以四寶所成故云妙，謂東面黃金、西白銀、南頗梨、北馬瑙；餘山唯金故非妙。獨出九山故云高，高八萬四千由旬，縱廣正等。亦名安明山。」 tr. “Sumeru here means the Wondrously High Mountain. It is called wondrous because it is formed of the four jewels, that is, gold on the east face, silver on the west, crystal on the south, agate on the north, while the other mountains are of gold only and hence are not wondrous. It is called high because it alone stands out above the nine mountains, being eighty-four thousand yojanas high, its height and its breadth exactly equal. It is also named the Mountain of Settled Brightness.” 〔T35n1733 0192b09〕

妙有十義

體·相·色·德·眷屬·依持·作業·生果·為首·堅固十義，一一以合十住之行

The ten senses of the wondrousThe ten senses of substance · mark · color · quality · retinue · what is depended on for support · activity · the bearing of fruit · being first · solidity, each of them fitted one by one to the practice of the ten abodes

澄觀：「妙有十義，如於法故。一者體妙，謂四寶所成。二者相妙，謂八方四級。三者色妙，謂四正色，北金東銀、南吠瑠璃、西頗胝迦」〔T35n1735 0626c07〕

Chengguan: 「妙有十義，如於法故。一者體妙，謂四寶所成。二者相妙，謂八方四級。三者色妙，謂四正色，北金東銀、南吠瑠璃、西頗胝迦」 tr. “The wondrous has ten senses, since they answer to the Dharma. First, wondrous in substance, that is, formed of the four jewels. Second, wondrous in mark, that is, eight sides and four levels. Third, wondrous in color, that is, the four cardinal colors — gold on the north, silver on the east, beryl on the south, crystal on the west” 〔T35n1735 0626c07〕

頂

三十三天之所居；本品「昇須彌山頂」之所至

SummitThe dwelling of the Thirty-Three Gods; where the 「昇須彌山頂」 tr. “ascent to the summit of Mount Sumeru” of this chapter arrives

法藏：「頂者山巔也，謂此山頂中央有帝釋宮，四面各有八埵如臺，去釋三由旬，中別有宮城，三十二天輔弼帝釋，并釋有三十三也。」〔T35n1733 0192b13〕

Fazang: 「頂者山巔也，謂此山頂中央有帝釋宮，四面各有八埵如臺，去釋三由旬，中別有宮城，三十二天輔弼帝釋，并釋有三十三也。」 tr. “The summit is the peak of the mountain. That is, at the center of this mountain's summit is Śakra's palace; on each of the four sides are eight terraces like platforms, three yojanas away from Śakra, and in the midst of them are separate palace-cities; thirty-two gods assist Śakra, and together with Śakra they are thirty-three.” 〔T35n1733 0192b13〕

慧（十菩薩同名）

十解即十住之異名・同名慧表能見法之因

Wisdom (the shared name of the ten bodhisattvas)The ten understandings are another name for the ten abodes · the shared name Wisdom betokens the cause, which is being able to see dharmas

澄觀：「慧即十解，能見法故。菩薩名異，至偈釋之。」〔T35n1735 0629a11〕

Chengguan: 「慧即十解，能見法故。菩薩名異，至偈釋之。」 tr. “Wisdom is just the ten understandings, because they are able to see dharmas. The bodhisattvas' names differ, and that is explained when the verses are reached.” 〔T35n1735 0629a11〕

慧（住中因相）

智儼作「菩薩同名慧者，解之始故」〔T35n1732 0033a25〕

Wisdom (the mark of the cause within the abodes)Zhiyan has 「菩薩同名慧者，解之始故」 tr. “that the bodhisattvas share the name Wisdom is because this is the beginning of understanding” 〔T35n1732 0033a25〕

法藏：「菩薩同名慧者，是住中因相，謂解達真俗明了義故。」〔T35n1733 0194a14〕

Fazang: 「菩薩同名慧者，是住中因相，謂解達真俗明了義故。」 tr. “That the bodhisattvas share the name Wisdom is the mark of the cause within the abodes, that is, because their understanding reaches the real and the conventional and is clear as to their meaning.” 〔T35n1733 0194a14〕

華（十世界同名）

華表位相之初開・無所著而感果

Flower (the shared name of the ten worlds)The flower betokens the first opening of the mark of the station · calling forth the fruit while attached to nothing

澄觀：「同名華者，位相創開，無著感果故。」〔T35n1735 0629a13〕

Chengguan: 「同名華者，位相創開，無著感果故。」 tr. “That they share the name Flower is because the mark of the station first opens out and, attached to nothing, calls forth the fruit.” 〔T35n1735 0629a13〕

住

以慧安住於理而位不退；十為寄圓之數，非實限十

AbidingBy wisdom one abides in the principle and the station does not retrogress; ten is a number entrusted with the round, not a real limit of ten

澄觀：「慧住於理，得位不退，故名為住。」〔T35n1735 0632c24〕

Chengguan: 「慧住於理，得位不退，故名為住。」tr. “Wisdom abides in the principle and the station gained is not retrogressed from, and hence it is named abiding.”〔T35n1735 0632c24〕

十住／帶數釋

「十住」之名以數帶法而立，二家同判

The ten abodes / the number-bearing analysisThe name 「十住」tr. “ten abodes” is set up by carrying the dharma with a number, and the two masters judge alike

澄觀：「然住義多種，寄圓說十。總言十住，帶數釋也。」〔0632c26〕；法藏：「住法應圓，依則說十，即帶數釋。」〔T35n1733 0195b27〕

Chengguan: 「然住義多種，寄圓說十。總言十住，帶數釋也。」tr. “Now, the meaning of abiding is of many kinds, and ten are spoken as an entrustment of the round. To say ‘ten abodes’ in general is the number-bearing analysis.”〔0632c26〕; Fazang: 「住法應圓，依則說十，即帶數釋。」tr. “The dharma of abiding ought to be round, and as it is depended upon, ten are spoken, which is the number-bearing analysis.”〔T35n1733 0195b27〕

菩薩無量方便三昧

逐字拆名：菩薩揀佛果之定・方便為觀解善巧・無量為所攝多門

The samādhi of the bodhisattva's measureless skillful meansThe name taken apart word by word: bodhisattva sets aside the concentration of the fruit of Buddhahood · skillful means is skill in contemplative understanding · measureless is the many gates gathered in

澄觀：「為揀果定，故云菩薩。任性能知觀解善巧，故名方便。十住各攝多門善巧，故云無量。心詣於法，故云入也。」〔T35n1735 0633a13〕

Chengguan: 「為揀果定，故云菩薩。任性能知觀解善巧，故名方便。十住各攝多門善巧，故云無量。心詣於法，故云入也。」tr. “It is said ‘bodhisattva’ in order to set aside the concentration of the fruit; because it can know according to its own nature and is skilled in contemplative understanding, it is named skillful means; because each of the ten abodes gathers many gates of skill, it is said to be measureless; because the mind goes toward the Dharma, it is said to enter.”〔T35n1735 0633a13〕

梵行

梵即淨。「離染中極故名為梵，即梵為行故名梵行，持業釋也。」〔0640b23〕

brahmacaryaBrahma is purity. 「離染中極故名為梵，即梵為行故名梵行，持業釋也。」 tr. “Because it is the utmost in leaving defilement it is named brahma; and because brahma itself is the practice it is named brahmacarya — this is the appositional compound.” 〔0640b23〕

澄觀：「梵是西域之音，具云勃嚂摩，此翻為淨。」〔T35n1735 0640b22〕

Chengguan: 「梵是西域之音，具云勃嚂摩，此翻為淨。」 tr. “Brahma is a sound of the Western Regions; stated in full it is brahma, and translated here it is pure.” 〔T35n1735 0640b22〕

梵行之體（三義）

「今此品中具含三義」〔0640b29〕，且三義各分隨相／離相、有緣／無緣、有分別／無分別二層

the substance of brahmacarya (three senses)「今此品中具含三義」 tr. “this chapter contains all three senses together” 〔0640b29〕, and each of the three senses divides into two layers: following characteristics and leaving characteristics; having an object and being objectless; having discrimination and being without discrimination

澄觀：「體略有三：一者即戒，戒能防非故得稱梵；二者四等；三者是慧。」〔T35n1735 0640b26〕

Chengguan: 「體略有三：一者即戒，戒能防非故得稱梵；二者四等；三者是慧。」 tr. “In brief the substance has three senses: first, it is the precepts, since the precepts can guard against wrong and so may be called brahma; second, the four immeasurables; third, wisdom.” 〔T35n1735 0640b26〕

梵／淨之別

第五別最切本品——「五約二行，隨事造修施戒等為淨行，離念契玄為梵行」〔0201b03〕

the difference between the pure and the brahmaThe fifth distinction fits this chapter most closely — 「五約二行，隨事造修施戒等為淨行，離念契玄為梵行」 tr. “fifth, with respect to the two practices: to cultivate giving and the precepts and the rest in accordance with particular matters is pure practice; to leave thought behind and accord with the profound is brahma practice” 〔0201b03〕

法藏立六別：「一約報，欲天為淨，色天為梵。二約人，在家戒是淨，出家戒為梵。三行位，信中修為淨行，入位已去修為梵行。」〔T35n1733 0201a28〕

Fazang establishes six distinctions: 「一約報，欲天為淨，色天為梵。二約人，在家戒是淨，出家戒為梵。三行位，信中修為淨行，入位已去修為梵行。」 tr. “First, with respect to recompense: the desire heavens are the pure, the form heavens the brahma. Second, with respect to persons: the precepts of one in the household are the pure, the precepts of one gone forth the brahma. Third, the position in practice: what is cultivated within the faiths is pure practice, and what is cultivated from entering the positions onward is brahma practice.” 〔T35n1733 0201a28〕

初發菩提之心

全品所校量之標的；澄觀判「初」有二義——三種發心之初、十住之初〔T35n1735 0643b13〕

The first arousing of the mind of awakeningThe very thing compared throughout the chapter; Chengguan determines that 「初」 tr. “first” has two senses — the first of the three kinds of arousing the mind, and the first of the ten abodes 〔T35n1735 0643b13〕

底本「菩薩初發菩提之心，所得功德，其量幾何？」〔T10n0279 0089a05〕〔T10n0279 0089〕

The base text, 「菩薩初發菩提之心，所得功德，其量幾何？」 tr. “When a bodhisattva first arouses the mind of awakening, the merit that he obtains — what is the measure of it?” 〔T10n0279 0089a05〕〔T10n0279 0089〕

甚深

澄觀：「言甚深者，謂約時深徹後際、約德深至佛果、約理深同法界、約行深包萬行，並深中之極故云甚深。」〔T35n1735 0643c24〕

ProfoundChengguan: 「言甚深者，謂約時深徹後際、約德深至佛果、約理深同法界、約行深包萬行，並深中之極故云甚深。」 tr. “To say ‘profound’ means: in terms of time, deep, penetrating to the limit of the future; in terms of virtue, deep, reaching to the buddha-fruit; in terms of principle, deep, the same as the Dharma realm; in terms of practice, deep, embracing the myriad practices — all of them the utmost within depth, and therefore it is called profound.” 〔T35n1735 0643c24〕

底本「此義甚深，難說、難知、難分別、難信解、難證、難行、難通達、難思惟、難度量、難趣入。」〔T10n0279 0089a07〕〔T10n0279 0089〕

The base text, 「此義甚深，難說、難知、難分別、難信解、難證、難行、難通達、難思惟、難度量、難趣入。」 tr. “This meaning is profound — hard to speak of, hard to know, hard to distinguish, hard to believe and understand, hard to realize, hard to practice, hard to penetrate through, hard to think upon, hard to measure, hard to enter into.” 〔T10n0279 0089a07〕〔T10n0279 0089〕

甚深十句

初四能所對辨，後六通能所證；「此六後後劣於前前，巧顯深也。」〔0644a06〕

The ten clauses of profundityThe first four set the capable and the object over against each other; the latter six run through both the capable realizing and what is realized; 「此六後後劣於前前，巧顯深也。」 tr. “Among these six, each later one is more modest than the one before it, which skillfully displays the depth.” 〔0644a06〕

澄觀：「下十句別，由斯十義故曰甚深。」〔T35n1735 0643c29〕

Chengguan: 「下十句別，由斯十義故曰甚深。」 tr. “The ten clauses below are the separate treatment; by reason of these ten senses it is called profound.” 〔T35n1735 0643c29〕

明法／法光明

品名之正翻；「明」通有財、持業二釋，故亦得云「明有法故、法之明故」

clarifying the Dharma / the light of the DharmaThe correct rendering of the name of the chapter; 「明」 tr. “brightness” holds in both the possessive and the appositional senses, and therefore one may also say 「明有法故、法之明故」 tr. “because there is a Dharma that has brightness, and because it is the brightness of the Dharma”

澄觀：「準梵本具翻應云法光明品」〔T35n1735 0649b08〕

Chengguan: 「準梵本具翻應云法光明品」 tr. “rendered in full in accordance with the Sanskrit text it should be called the chapter of the Light of the Dharma” 〔T35n1735 0649b08〕

達磨（法）

明為能詮之教與能照之智，法為所詮之義與所照之境

dharma (the Dharma)Brightness is the teaching that expresses and the wisdom that illumines; the Dharma is the sense expressed and the object illumined

探玄：「明是教、法是義」「明是智、法是境」〔T35n1733 0207c25〕

The Tanxuan ji: 「明是教、法是義」 tr. “brightness is the teaching, the Dharma is the sense” and 「明是智、法是境」 tr. “brightness is wisdom, the Dharma is the object” 〔T35n1733 0207c25〕

不放逸

全答之總門；澄觀判首問之「修習」一言「總遍諸句、別謂策勤，即下答中明不放逸」〔T35n1735 0649c12〕

non-negligenceThe general gate of the whole answer; Chengguan determines the single word 「修習」 tr. “cultivate” of the first question to be 「總遍諸句、別謂策勤，即下答中明不放逸」 tr. “generally pervading all the clauses, and particularly meaning the spurring on of diligence, that is, the non-negligence clarified in the answer below” 〔T35n1735 0649c12〕

本品「菩薩摩訶薩住十種法，名：不放逸」〔T10n0279 0095c29〕

This chapter: 「菩薩摩訶薩住十種法，名：不放逸」 tr. “a bodhisattva-mahāsattva who abides in ten dharmas is called non-negligent” 〔T10n0279 0095c29〕

夜摩（時分·蘇夜摩）

本會說處之名；無日月故以華開合知時，三家同以「時」為訓

Yāma (time-divisions · Suyāma)The name of the place where this assembly is expounded; having no sun or moon, it knows the time by the opening and closing of the flower, and all three take 「時」 tr. “time” for the gloss

澄觀：「夜摩，此云時分，即空居之首」〔T35n1735 0654b18〕；法藏：「夜摩者，若具云蘇夜摩，蘇者此云善也，夜摩此云時也，謂此天無日月可知時節。」〔T35n1733 0212c03〕；李通玄：「此天名為時分天，為此天無日月晦明，以蓮華開為晝、合為夜故，名時分天故。」〔T36n1739 0842b01〕

Chengguan: 「夜摩，此云時分，即空居之首」 tr. “Yāma means here time-divisions, and it is the first of those dwelling in space” 〔T35n1735 0654b18〕; Fazang: 「夜摩者，若具云蘇夜摩，蘇者此云善也，夜摩此云時也，謂此天無日月可知時節。」 tr. “As for Yāma, if fully stated it is Suyāma; su means here good, and yāma means here time — that is, this heaven has no sun or moon by which the seasons might be known.” 〔T35n1733 0212c03〕; Li Tongxuan: 「此天名為時分天，為此天無日月晦明，以蓮華開為晝、合為夜故，名時分天故。」 tr. “This heaven is named the heaven of time-divisions, because this heaven has no sun or moon, no dark and bright; because the opening of the lotus flower is taken for day and its closing for night, it is named the heaven of time-divisions.” 〔T36n1739 0842b01〕

空居之首

夜摩天為欲界六天中初離地而居者；前二會之忉利·須彌猶是地居

The first of those dwelling in spaceThe Yāma Heaven is the first of the six heavens of the desire realm to leave the earth and dwell in space; the Trāyastriṃśa and Sumeru of the two assemblies before are still earth-dwelling

澄觀：「即空居之首，表十行涉有化物宜適其時」〔T35n1735 0654b19〕；法藏：「不動昇遊，此空居天過前地居，故稱自在。」〔T35n1733 0212c12〕

Chengguan: 「即空居之首，表十行涉有化物宜適其時」 tr. “it is the first of those dwelling in space, displaying that the ten practices, entering into existence and transforming beings, ought to suit their time” 〔T35n1735 0654b19〕; Fazang: 「不動昇遊，此空居天過前地居，故稱自在。」 tr. “He ascends and roams without moving, and this heaven dwelling in space passes beyond the earth-dwelling that came before, and therefore it is called self-mastery.” 〔T35n1733 0212c12〕

寶莊嚴殿

天王所居之殿；本品說處

The Palace of Jeweled AdornmentThe palace in which the heavenly king dwells; the place where this chapter is expounded

本品「而向於彼夜摩天宮寶莊嚴殿」〔T10n0279 0099a24〕

This chapter: 「而向於彼夜摩天宮寶莊嚴殿」 tr. “and went toward the Palace of Jeweled Adornment in that palace of the Yāma Heaven” 〔T10n0279 0099a24〕

林（十菩薩同名）

五義表行・十菩薩表行之體

Grove (the shared name of the ten bodhisattvas)Five senses betoken practice · the ten bodhisattvas betoken the substance of practice

澄觀：「同名林者，表十行建立故、行類廣多故、聚集顯發故、深密無間故、扶疎庇映故。此十菩薩，表行之體也，可以意消息之。」〔T35n1735 0655a21〕

Chengguan: 「同名林者，表十行建立故、行類廣多故、聚集顯發故、深密無間故、扶疎庇映故。此十菩薩，表行之體也，可以意消息之。」 tr. “Their sharing the name Grove is because it betokens that the ten practices are established, because the kinds of practice are many and wide, because they gather and display, because they are deep and dense without a gap, because they spread and shade and shelter. These ten bodhisattvas betoken the substance of practice, and one may work it out with the mind.” 〔T35n1735 0655a21〕

林（德高行廣）

智儼作「菩薩同名林者，但以此行益物熾燃，俱興顯備集之相故也。」〔T35n1732 0037b29〕

Grove (virtue high, practice wide)Zhiyan writes 「菩薩同名林者，但以此行益物熾燃，俱興顯備集之相故也。」 tr. “The bodhisattvas sharing the name Grove is only because the look of this practice benefiting beings is blazing, so that they arise together and display the mark of a full array.” 〔T35n1732 0037b29〕

法藏：「菩薩同名林者，表行法界之行成法界之德，德高方樹、行廣稱林。十度欝爾齊修萬行森然潛發，法況相似，故名為林。」〔T35n1733 0213b14〕

Fazang: 「菩薩同名林者，表行法界之行成法界之德，德高方樹、行廣稱林。十度欝爾齊修萬行森然潛發，法況相似，故名為林。」 tr. “The bodhisattvas sharing the name Grove is because it betokens that the practice of the Dharma realm is practiced and the virtue of the Dharma realm accomplished; virtue is high and so a tree, practice is wide and so called a grove. The ten perfections in luxuriance are cultivated together and the myriad practices in thickets arise unseen; the dharma and the comparison are alike, and therefore it is named a grove.” 〔T35n1733 0213b14〕

林（四義）

又「如川澤有林眾鳥歸，若仁有行多人依，是故十行菩薩目之名林。」〔T36n1739 0843c14〕

Grove (four senses)And: 「如川澤有林眾鳥歸，若仁有行多人依，是故十行菩薩目之名林。」 tr. “As where rivers and marshes have a grove the flocks of birds come home, so if a person has practice many people rely upon him; therefore the bodhisattvas of the ten practices are designated by the name Grove.” 〔T36n1739 0843c14〕

李通玄：「又林者，廣多義、覆蔭義、莊嚴義、身幹枝條華葉果實相資義。」〔T36n1739 0843c10〕

Li Tongxuan: 「又林者，廣多義、覆蔭義、莊嚴義、身幹枝條華葉果實相資義。」 tr. “Moreover, grove has the sense of many and wide, the sense of covering and shading, the sense of adorning, and the sense of the mutual support of trunk, branch, twig, blossom, leaf, and fruit.” 〔T36n1739 0843c10〕

行

順理而造修謂之行；十為寄圓之數，非實限十

PracticeTo make and cultivate in accord with principle is called practice; ten is the number lodged in for roundness, not an actual limit of ten

澄觀：「隨緣順理，造修名行。數越塵沙，寄圓辨十。」〔T35n1735 0660a18〕

Chengguan: 「隨緣順理，造修名行。數越塵沙，寄圓辨十。」tr. “To follow conditions and accord with principle, making and cultivating, is called practice. Their number exceeds the dust and sands; it is lodged in the round figure of ten as a means of setting them forth.”〔T35n1735 0660a18〕

十行／異名

同一位法而他經異名，各就一義而立

The ten practices / their variant namesOne and the same dharma of station, differently named in other scriptures, each name established from one sense

澄觀：「《仁王》名為十止，就三學中定心增故。《梵網》名為長養，長道根故。」〔T35n1735 0660a19〕

Chengguan: 「《仁王》名為十止，就三學中定心增故。《梵網》名為長養，長道根故。」tr. “The Renwang calls them the ten stillnesses, because among the three trainings the mind of concentration is what is increased there. The Fanwang calls them the long nurturing, because they nurture the root of the path.”〔T35n1735 0660a19〕

功德華聚

六十本品題之全名；八十本略稱十行

Gathering of Merit-FlowersThe full title of the chapter in the sixty-fascicle text; the eighty-fascicle text abbreviates it to The Ten Practices

澄觀：「若具梵本，應云功德華聚。」〔T35n1735 0660a21〕；法藏：「德是行體、華是行用、聚是行相、菩薩是人」〔T35n1733 0216b05〕

Chengguan: 「若具梵本，應云功德華聚。」tr. “Were the Sanskrit text given in full, it should read Gathering of Merit-Flowers.”〔T35n1735 0660a21〕; Fazang: 「德是行體、華是行用、聚是行相、菩薩是人」tr. “virtue is the substance of practice, flower is the function of practice, gathering is the aspect of practice, and bodhisattva is the person”〔T35n1733 0216b05〕

藏

「藏」者含攝出生之義；本品十藏皆以能生無盡而立名，非以所貯之多寡立名

treasury「藏」 tr. “treasury” carries the sense of containing and of bringing forth; the ten treasuries of this chapter are all named from their being able to bring forth without end, and not from the quantity of what is stored

本品「菩薩摩訶薩有十種藏，過去、未來、現在諸佛，已說、當說、今說」〔T10n0279 0111a28〕

This chapter: 「菩薩摩訶薩有十種藏，過去、未來、現在諸佛，已說、當說、今說」 tr. “a bodhisattva-mahāsattva has ten kinds of treasury, which the buddhas of the past, of the future, and of the present have already spoken, will speak, and speak now” 〔T10n0279 0111a28〕

無盡藏

底本「無盡藏」三見〔實計〕：慧藏段、辯藏段、末段各一；品題標「十無盡藏」而正文十藏之名皆單稱『某藏』，「無盡」之義由末段十無盡法總歎而顯

inexhaustible treasury「無盡藏」 tr. “inexhaustible treasury” occurs three times in the base text 〔by actual count〕: once each in the passage of the treasury of wisdom, the passage of the treasury of eloquence, and the closing passage; the chapter title indicates 「十無盡藏」 tr. “the ten inexhaustible treasuries”, and yet the names of the ten treasuries in the text are each a simple ‘such-and-such treasury’, the sense of 「無盡」 tr. “inexhaustible” being displayed only by the general praise of the ten inexhaustible dharmas in the closing passage

本品「佛子！此十種無盡藏，有十種無盡法」〔T10n0279 0114c28〕

This chapter: 「佛子！此十種無盡藏，有十種無盡法」 tr. “Son of the Buddha! These ten kinds of inexhaustible treasury have ten kinds of inexhaustible dharma” 〔T10n0279 0114c28〕

正念藏

孔目章列第八作「正念藏」，底本作「念藏」；十名餘九全同，並錄不判

the treasury of right mindfulnessThe Kongmu zhang lists the eighth as 「正念藏」 tr. “the treasury of right mindfulness”, while the base text reads 「念藏」 tr. “the treasury of mindfulness”; the remaining nine names are wholly the same, and both are recorded without adjudication

智儼《雜孔目章》：「所謂十藏。一信藏．二戒藏．三慚藏．四愧藏．五聞藏．六施藏．七慧藏．八正念藏．九持藏．十辯藏．」〔T45n1870 0554a04〕

Zhiyan, Za kongmu zhang: 「所謂十藏。一信藏．二戒藏．三慚藏．四愧藏．五聞藏．六施藏．七慧藏．八正念藏．九持藏．十辯藏．」 tr. “That is to say, the ten treasuries: first, the treasury of faith; second, the treasury of the precepts; third, the treasury of shame; fourth, the treasury of abashment; fifth, the treasury of learning; sixth, the treasury of giving; seventh, the treasury of wisdom; eighth, the treasury of right mindfulness; ninth, the treasury of retention; tenth, the treasury of eloquence.” 〔T45n1870 0554a04〕

兜率陀（喜足·知足）

本會說處之名；欲界六天之第四，以知足為義

Tuṣita (the joy of contentment · knowing contentment)The name of the place where this assembly is expounded; the fourth of the six heavens of the realm of desire, taking knowing contentment for its sense

澄觀：「又上下放逸，此天知足，表世間行滿故，居喜足之天。」〔T35n1735 0683b06〕；李通玄：「兜率天者，此云樂知足天也。」〔T36n1739 0848b25〕

Chengguan: 「又上下放逸，此天知足，表世間行滿故，居喜足之天。」 tr. “Again, above and below there is heedlessness, while this heaven knows contentment, displaying that the practice of the world is full, and therefore he dwells in the heaven of the joy of contentment.” 〔T35n1735 0683b06〕; Li Tongxuan: 「兜率天者，此云樂知足天也。」 tr. “As for the Tuṣita Heaven, this means here the heaven of the joy of knowing contentment.” 〔T36n1739 0848b25〕

摩尼藏師子之座

摩尼藏表大願隨意出生·悲智無染；敷表展行彌布

The lion seat of the Maṇi TreasuryThe Maṇi Treasury displays that great vows arise according to the wish and that compassion and wisdom are undefiled; ‘spread’ displays that practice is spread out and laid abroad

本品「即於殿上敷摩尼藏師子之座」〔T10n0279 0115a18〕；澄觀：「總中無盡大願隨意出生，悲智必俱生死無染，名摩尼藏。展行彌布，故有敷言。」〔T35n1735 0683c18〕

This chapter: 「即於殿上敷摩尼藏師子之座」 tr. “thereupon spread out upon the hall a lion seat of the Maṇi Treasury” 〔T10n0279 0115a18〕; Chengguan: 「總中無盡大願隨意出生，悲智必俱生死無染，名摩尼藏。展行彌布，故有敷言。」 tr. “Within the general sentence, inexhaustible great vows arise according to the wish, and compassion and wisdom are necessarily together so that birth and death do not defile — this is named the Maṇi Treasury. Practice is spread out and laid abroad, and hence there is the word ‘spread.’” 〔T35n1735 0683c18〕

一切妙寶所莊嚴殿／一切寶莊嚴殿

本品說處之殿名；前後二稱同指一殿

The hall adorned with all wondrous jewels / the Hall Adorned with All JewelsThe name of the hall where this chapter is expounded; the two designations, the earlier and the later, point to one and the same hall

本品「而往詣於兜率陀天一切妙寶所莊嚴殿」〔T10n0279 0115a17〕·「受天王請，入一切寶莊嚴殿」〔0120b09〕

This chapter: 「而往詣於兜率陀天一切妙寶所莊嚴殿」 tr. “and yet went to the hall in the Tuṣita Heaven adorned with all wondrous jewels” 〔T10n0279 0115a17〕 · 「受天王請，入一切寶莊嚴殿」 tr. “accepted the heaven-king's invitation and entered the Hall Adorned with All Jewels” 〔0120b09〕

幢（十菩薩十佛同名）

五義表十向之體・「異名即表十向行體，至偈當明」〔0691a03〕

Banner (the shared name of the ten bodhisattvas and the ten buddhas)The five senses betoken the substance of the ten dedications · 「異名即表十向行體，至偈當明」 tr. “the differing names betoken the very substance of the practice of the ten dedications, which will be made clear when the verses are reached” 〔0691a03〕

澄觀：「四主菩薩名，同名幢者略有五義：一高出義，表三賢位極故。二建立義，大悲大智建立眾生及菩提故。三歸向義，謂大悲攝生，智願攝善，歸向菩提及實際故。四摧殄義，如猛將幢，降伏一切諸魔軍故。五滅怖畏義，如帝釋幢，不怖惑業故。」〔T35n1735 0690c27〕

Chengguan: 「四主菩薩名，同名幢者略有五義：一高出義，表三賢位極故。二建立義，大悲大智建立眾生及菩提故。三歸向義，謂大悲攝生，智願攝善，歸向菩提及實際故。四摧殄義，如猛將幢，降伏一切諸魔軍故。五滅怖畏義，如帝釋幢，不怖惑業故。」 tr. “Fourth, the names of the chief bodhisattvas: that they share the name Banner has, in brief, five senses. First, the sense of standing out high, betokening that the stations of the three worthy stages have reached their utmost. Second, the sense of establishing, because great compassion and great wisdom establish sentient beings and awakening. Third, the sense of turning toward and going home, that is, because great compassion gathers in beings and wisdom and vow gather in what is good, and they turn toward awakening and toward the true limit. Fourth, the sense of crushing and destroying, because like the banner of a fierce general it subdues all the armies of Māra. Fifth, the sense of extinguishing fear, because like the banner of Śakra it does not fear the afflictions and karma.” 〔T35n1735 0690c27〕

幢（五義之出處）

鈔引《涅槃》三十一「修戒定慧如帝釋幢，不移轉故。」〔T36n1736 0363b06〕

Banner (the provenance of the five senses)The Yanyi chao cites the Nirvāṇa, fascicle thirty-one: 「修戒定慧如帝釋幢，不移轉故。」 tr. “to cultivate precepts, concentration, and wisdom is like the banner of Śakra, because it does not shift or turn.” 〔T36n1736 0363b06〕

澄觀《演義鈔》：「疏文中「幢者略有五義」者，《刊定》有七，今略其二」〔T36n1736 0363a25〕・七義為「一堅固義、二滅恐怖義、三歸向義、四建立義、五高顯義、六摧殄義、七不為他壞義」〔0363b02〕

Chengguan, Yanyi chao: 「疏文中「幢者略有五義」者，《刊定》有七，今略其二」 tr. “As to the words in the commentary, ‘the banner has, in brief, five senses’ — the Kanding has seven, and here two of them are left out” 〔T36n1736 0363a25〕 · the seven senses are 「一堅固義、二滅恐怖義、三歸向義、四建立義、五高顯義、六摧殄義、七不為他壞義」 tr. “first the sense of firmness, second the sense of extinguishing dread, third the sense of turning toward and going home, fourth the sense of establishing, fifth the sense of standing high and manifest, sixth the sense of crushing and destroying, seventh the sense of not being destroyed by another” 〔0363b02〕

幢（六十本之釋）

法藏：「佛與菩薩同名幢者，表迴向善巧因果獨出攝伏故也。」〔T35n1733 0239a28〕

Banner (as explained on the sixty-fascicle text)Fazang: 「佛與菩薩同名幢者，表迴向善巧因果獨出攝伏故也。」 tr. “That the buddhas and the bodhisattvas share the name Banner is because it betokens that the cause and fruit of skillfulness in dedication stand out alone and subdue.” 〔T35n1733 0239a28〕

智儼：「金剛者，因行堅也。幢者，行成高出也，亦有攝伏義耳。」〔T35n1732 0042b03〕

Zhiyan: 「金剛者，因行堅也。幢者，行成高出也，亦有攝伏義耳。」 tr. “Vajra is the firmness of the practice that is the cause. Banner is the practice accomplished and standing out high, and it also has the sense of subduing.” 〔T35n1732 0042b03〕

迴向

澄觀釋此云「迴者轉也，向者趣也，轉自萬行趣向三處，故名迴向」〔T35n1735 0694c08〕；三處謂眾生·菩提·實際〔0694c11〕

dedicationChengguan explains it saying 「迴者轉也，向者趣也，轉自萬行趣向三處，故名迴向」 tr. “to dedicate is to turn, to direct is to tend toward; one turns one's own ten thousand practices and makes them tend toward three places, and therefore it is named dedication” 〔T35n1735 0694c08〕; the three places are sentient beings · awakening · the true limit 〔0694c11〕

—（音寫從闕）　品名·本段「所謂：演說諸菩薩十迴向」〔T10n0279 0124b14〕

— (no transliteration transmitted)　The chapter title · this passage: 「所謂：演說諸菩薩十迴向」 tr. “that is to say: expounding the ten dedications of the bodhisattvas” 〔T10n0279 0124b14〕

金剛幢

澄觀釋入定之人云「是眾首故，表歸向高出等義故，不異名說」〔T35n1735 0695a17〕；法藏釋名云「德成無壞，喻號金剛。獨出世間，舉幢以表」〔T35n1733 0241c24〕

Vajra BannerChengguan, explaining the one who enters concentration, says 「是眾首故，表歸向高出等義故，不異名說」 tr. “because he is the chief of the assembly, and because it betokens the senses of turning toward and going home, of standing out high, and the like; the name is spoken with no difference” 〔T35n1735 0695a17〕; Fazang, explaining the name, says 「德成無壞，喻號金剛。獨出世間，舉幢以表」 tr. “virtue accomplished and indestructible is likened to and titled vajra; standing out alone beyond the world, a banner is raised to betoken it” 〔T35n1733 0241c24〕

—（音寫從闕）　本段說主之名，亦十方諸佛同號〔T10n0279 0124a28〕

— (no transliteration transmitted)　The name of the one who expounds in this passage, and likewise the shared title of the buddhas of the ten directions 〔T10n0279 0124a28〕

菩薩智光三昧

澄觀釋云「顯所入名，揀異果定，故云菩薩。智即是體，謂根本智」〔T35n1735 0695a19〕；光有三義〔0695a20〕。60 譯作「菩薩明智三昧正受」〔T09n0278 0488a19〕

the samādhi of the bodhisattva's light of wisdomChengguan explains it saying 「顯所入名，揀異果定，故云菩薩。智即是體，謂根本智」 tr. “it displays the name of what is entered and marks it off from a concentration of the fruition, and therefore it says bodhisattva. Wisdom is precisely the substance, that is, fundamental wisdom” 〔T35n1735 0695a19〕; light has three senses 〔0695a20〕. The sixty-fascicle translation renders it 「菩薩明智三昧正受」 tr. “the right reception of the samādhi of the bodhisattva's bright wisdom” 〔T09n0278 0488a19〕

—（音寫從闕）　本段「入菩薩智光三昧」〔T10n0279 0124a25〕

— (no transliteration transmitted)　This passage: 「入菩薩智光三昧」 tr. “entered the samādhi of the bodhisattva's light of wisdom” 〔T10n0279 0124a25〕

迴向

澄觀釋名：「迴者轉也，向者趣也，轉自萬行趣向三處」〔T35n1735 0694c08–c09〕；三處者，眾生·菩提·實際〔0696c21–c22〕

dedicationChengguan's explanation of the name: 「迴者轉也，向者趣也，轉自萬行趣向三處」 tr. “to dedicate is to turn, to direct is to head toward — turning one's own myriad practices to head toward the three places” 〔T35n1735 0694c08–c09〕; the three places are sentient beings · awakening · the true limit 〔0696c21–c22〕

—（音寫從闕）　本品「云何為菩薩摩訶薩救護一切眾生離眾生相迴向」〔T10n0279 0124c11〕

— (the transliteration is wanting)　This chapter: 「云何為菩薩摩訶薩救護一切眾生離眾生相迴向」 tr. “what is the bodhisattva-mahāsattva's dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings” 〔T10n0279 0124c11〕

救護

澄觀分訓二字：「將墜者護、已墜者救，救令脫苦、護令息惡，並以善根願能成此。」〔T35n1735 0696c04–c05〕

rescuing and guardingChengguan glosses the two graphs severally: 「將墜者護、已墜者救，救令脫苦、護令息惡，並以善根願能成此。」 tr. “Those about to fall are guarded, those already fallen are rescued; rescuing causes them to be free of suffering, guarding causes them to cease from evil — and it is by roots of goodness and vow that he is able to accomplish this.” 〔T35n1735 0696c04–c05〕

本品「為一切眾生作護，悉令解脫諸煩惱故」〔T10n0279 0124c20〕

This chapter: 「為一切眾生作護，悉令解脫諸煩惱故」 tr. “I shall be a guard for all sentient beings, for the sake of causing them all to be liberated from the afflictions” 〔T10n0279 0124c20〕

離眾生相

澄觀：「大悲廣濟名為救護一切眾生，大智無著故云離眾生相，即是廣大不顛倒心。」〔T35n1735 0696b26–b28〕

free of the mark of sentient beingsChengguan: 「大悲廣濟名為救護一切眾生，大智無著故云離眾生相，即是廣大不顛倒心。」 tr. “Great compassion widely relieving is called rescuing and guarding all sentient beings; because great wisdom is without attachment it says free of the mark of sentient beings — and this is the vast and uninverted mind.” 〔T35n1735 0696b26–b28〕

本品迴向名〔T10n0279 0124c11〕

The name of the dedication in this chapter 〔T10n0279 0124c11〕

不壞迴向

十迴向之二；澄觀依十種勝境釋名「深信堅固，得不壞名」〔T35n1735 0701a13–a14〕

the indestructible dedicationThe second of the ten dedications; Chengguan explains the name in dependence on the ten surpassing objects, 「深信堅固，得不壞名」 tr. “his deep faith is firm, and hence it gains the name indestructible” 〔T35n1735 0701a13–a14〕

本品「佛子！云何為菩薩摩訶薩不壞迴向？」〔T10n0279 0127b18〕

This chapter: 「佛子！云何為菩薩摩訶薩不壞迴向？」 tr. “Son of the Buddha! What is the indestructible dedication of a bodhisattva-mahāsattva?” 〔T10n0279 0127b18〕

不壞信

本迴向之能迴；十句所信之境不出三寶四信〔T35n1735 0701a20〕

indestructible faithThat which dedicates in this dedication; the ten clauses of objects believed in do not go beyond the three jewels and the four faiths 〔T35n1735 0701a20〕

本品「於去、來、今諸如來所得不壞信」〔T10n0279 0127b19–b19〕

This chapter: 「於去、來、今諸如來所得不壞信」 tr. “toward all the tathāgatas of the past, the future, and the present he gains an indestructible faith” 〔T10n0279 0127b19–b19〕

阿僧祇

不可數之大數名；供事六十七句一一冠之以顯供之無盡

asaṃkhyeyaThe name of a great number beyond counting; each one of the sixty-seven clauses of offering is capped with it, to display that the offering is without end

—（「阿僧祇」本即古傳音寫）　本品「以阿僧祇寶、阿僧祇華」〔T10n0279 0127c18〕

— (「阿僧祇」 tr. “asaṃkhyeya” is itself a transcription transmitted from of old)　This chapter: 「以阿僧祇寶、阿僧祇華」 tr. “with asaṃkhyeya jewels, asaṃkhyeya flowers” 〔T10n0279 0127c18〕

等一切佛迴向

十迴向之三；名從所等立，澄觀云「此從所等立名，即等一切佛之迴向」〔T35n1735 0702a24〕

The dedication equal to all buddhasThe third of the ten dedications; its name is established from what is equalled, and Chengguan says 「此從所等立名，即等一切佛之迴向」 tr. “this name is established from what is equalled, that is, the dedication that is equal to all buddhas” 〔T35n1735 0702a24〕

—（音寫從闕）　本節「云何為菩薩摩訶薩等一切佛迴向？」〔T10n0279 0129b09〕

— (the transliteration is wanting)　In this section, 「云何為菩薩摩訶薩等一切佛迴向？」 tr. “What is called the bodhisattva-mahāsattva's dedication equal to all buddhas?” 〔T10n0279 0129b09〕

迴向

澄觀於品總釋云「迴者轉也，向者趣也，轉自萬行趣向三處」〔T35n1735 0694c08–0694c09〕

DedicationIn his general explanation of the chapter Chengguan says 「迴者轉也，向者趣也，轉自萬行趣向三處」 tr. “to turn about is to revolve, and to direct is to tend toward: one revolves one's own ten thousand practices and tends them toward the three places” 〔T35n1735 0694c08–0694c09〕

—（音寫從闕）　本節「隨順修學去、來、現在諸佛世尊迴向之道」〔T10n0279 0129b10〕

— (the transliteration is wanting)　In this section, 「隨順修學去、來、現在諸佛世尊迴向之道」 tr. “he follows and studies the path of dedication of the world-honored buddhas of the past, of the future, and of the present” 〔T10n0279 0129b10〕

摩訶薩

大有情；菩薩之美稱

MahāsattvaA great being; an honorific title of a bodhisattva

mahāsattva（摩訶薩埵之略·音寫即古傳）　本節「此菩薩摩訶薩隨順修學」〔T10n0279 0129b10〕

mahāsattva (the Chinese is an abbreviation of the fuller transliteration; the transliteration is itself what the ancients transmitted)　In this section, 「此菩薩摩訶薩隨順修學」 tr. “this bodhisattva-mahāsattva follows and studies” 〔T10n0279 0129b10〕

至一切處迴向

十迴向之第四；澄觀分能至（善根供具）與所至（一切處供境）〔T35n1735 0704a12–a14〕

The dedication that reaches every placeThe fourth of the ten dedications; Chengguan divides that which can reach (the roots of goodness and the vessels of offering) from that which is reached (the objects of offering in every place) 〔T35n1735 0704a12–a14〕

—（音寫從闕）　本段「佛子！云何為菩薩摩訶薩至一切處迴向？」〔T10n0279 0131a13〕

— (the transliteration is wanting)　In this section, 「佛子！云何為菩薩摩訶薩至一切處迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication that reaches every place?” 〔T10n0279 0131a13〕

實際

澄觀釋此云「實際者，即一切法真實之際，故無不在」〔T35n1735 0704a28〕

The true limitChengguan glosses this by saying 「實際者，即一切法真實之際，故無不在」 tr. “the true limit is just the true limit of all dharmas, and therefore there is nowhere it is not” 〔T35n1735 0704a28〕

—（音寫從闕）　本段「譬如實際，無處不至」〔T10n0279 0131a15〕

— (the transliteration is wanting)　In this section, 「譬如實際，無處不至」 tr. “just as the true limit is such that there is no place it does not reach” 〔T10n0279 0131a15〕

至一切處智

澄觀繫此為權應田之說法用，並云「意明今此位菩薩亦能爾也」〔T35n1735 0704b22–b23〕

The wisdom that reaches every placeChengguan attaches this to the function of expounding the Dharma in the field of provisional response, and says 「意明今此位菩薩亦能爾也」 tr. “the intent is to make clear that the bodhisattva of this present station is likewise able to do so” 〔T35n1735 0704b22–b23〕

本段「現為如來出興於世，以至一切處智」〔T10n0279 0131b03〕

In this section, 「現為如來出興於世，以至一切處智」 tr. “manifesting as a Tathāgata arising in the world, with the wisdom that reaches every place” 〔T10n0279 0131b03〕

無盡功德藏

藏名之立，澄觀通二釋：「以迴向望行，迴向為能藏、無盡功德是所藏；以因望果亦然，並有財釋。」〔T35n1735 0706a18〕；又引《本業》曰「常以三寶授與前人，故名無盡功德藏。」〔0706a19〕

The treasury of inexhaustible meritIn establishing the name of the treasury Chengguan runs through two explanations: 「以迴向望行，迴向為能藏、無盡功德是所藏；以因望果亦然，並有財釋。」 tr. “With respect to the dedication set over against the practice, the dedication is what does the storing and the inexhaustible merit is what is stored; with respect to the cause set over against the fruit it is likewise, and both are possessive compounds.” 〔T35n1735 0706a18〕; and he cites the Benye saying 「常以三寶授與前人，故名無盡功德藏。」 tr. “one constantly bestows the Three Jewels upon the person before one, and therefore it is named the treasury of inexhaustible merit.” 〔0706a19〕

「佛子！云何為菩薩摩訶薩無盡功德藏迴向？」〔T10n0279 0133a06〕

「佛子！云何為菩薩摩訶薩無盡功德藏迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication of the treasury of inexhaustible merit?” 〔T10n0279 0133a06〕

迴向

本段之迴向，澄觀科為菩提·眾生·實際三處而說——「二正明迴向，於中二：先迴向菩提、後迴向眾生。」〔T35n1735 0706c21〕·「離相迴向，即向實際」〔0708b05〕

DedicationThe dedication of this section Chengguan outlines and expounds as being toward the three places, awakening · sentient beings · the true limit — 「二正明迴向，於中二：先迴向菩提、後迴向眾生。」 tr. “Second, properly making plain the dedication; within it there are two: first dedicating toward awakening, after it dedicating to sentient beings.” 〔T35n1735 0706c21〕 · 「離相迴向，即向實際」 tr. “the dedication apart from marks, which is directing toward the true limit” 〔0708b05〕

「悉以迴向莊嚴一切諸佛國土」〔T10n0279 0133a23〕

「悉以迴向莊嚴一切諸佛國土」 tr. “he takes them all and dedicates them, to adorn the lands of all the buddhas” 〔T10n0279 0133a23〕

善根

所迴之體。澄觀判此段「文有八句：初三可知；四聞法修證，屬於勸請，以對佛親請必聞法故；後四皆隨喜」〔T35n1735 0706a23〕

Roots of goodnessThe substance of what is dedicated. Chengguan determines of this passage 「文有八句：初三可知；四聞法修證，屬於勸請，以對佛親請必聞法故；後四皆隨喜」 tr. “the text has eight clauses: the first three may be known as they stand; the fourth, hearing the Dharma and cultivating and realizing it, belongs to the exhortation, since if one asks the Buddha in person one will assuredly hear the Dharma; the latter four are all rejoicing” 〔T35n1735 0706a23〕

「以懺除一切諸業重障所起善根」〔T10n0279 0133a07〕

「以懺除一切諸業重障所起善根」 tr. “taking the roots of goodness that arise from removing by repentance all the grave hindrances of every kind of karma” 〔T10n0279 0133a07〕

隨順堅固一切善根

澄觀釋「所修事善皆悉順入堅固法性」〔T35n1735 0709b15〕；「平等即堅固，平等之理不可壞故」〔0709b17〕

Accords with and makes firm all roots of goodnessChengguan explains it as 「所修事善皆悉順入堅固法性」 tr. “the goods of practice that are cultivated all accord with and enter into the firm nature of dharmas” 〔T35n1735 0709b15〕; 「平等即堅固，平等之理不可壞故」 tr. “equality is precisely firmness, since the principle of equality cannot be broken” 〔0709b17〕

「佛子！云何為菩薩摩訶薩隨順堅固一切善根迴向？」〔T10n0279 0135b21〕

「佛子！云何為菩薩摩訶薩隨順堅固一切善根迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication that accords with and makes firm all roots of goodness?” 〔T10n0279 0135b21〕

那羅延

澄觀配為七果之壽命果「四獲那羅延堅固之身，顯壽命果」〔T35n1735 0709c29〕。六十本作「攝取天帝那羅延身」〔T09n0278 0499c17〕

NārāyaṇaChengguan matches it to the fruit of long life among the seven fruits: 「四獲那羅延堅固之身，顯壽命果」 tr. “fourth, obtaining the firm body of Nārāyaṇa displays the fruit of long life” 〔T35n1735 0709c29〕. The sixty-fascicle text reads 「攝取天帝那羅延身」 tr. “he takes in the body of Nārāyaṇa, lord of the gods” 〔T09n0278 0499c17〕

nārāyaṇa（音寫即古傳）　「獲那羅延堅固之身，大力成就，無能屈伏」〔T10n0279 0135b22–0135c03〕

nārāyaṇa (the transliteration is itself what the ancients transmitted)　「獲那羅延堅固之身，大力成就，無能屈伏」 tr. “he obtains the firm body of Nārāyaṇa, accomplishes great strength, and none can bend him down” 〔T10n0279 0135b22–0135c03〕

轉輪王

澄觀「為轉輪王，結成有位，一切周給。結有大財，即財位果。」〔T35n1735 0709c23〕；探玄記以七寶可施為依王身之第二意〔T35n1733 0257a18〕

Wheel-turning kingChengguan says 「為轉輪王，結成有位，一切周給。結有大財，即財位果。」 tr. “‘he is a wheel-turning king’ concludes that he possesses a station; ‘he supplies all things everywhere’ concludes that he possesses great wealth, which is the fruit of wealth and station.” 〔T35n1735 0709c23〕; the Tanxuan ji makes the seven treasures that can be given the second intent of relying on the body of a king 〔T35n1733 0257a18〕

「以四攝法攝諸眾生，為轉輪王，一切周給。」〔T10n0279 0135b22–0135c03〕

「以四攝法攝諸眾生，為轉輪王，一切周給。」 tr. “By the four means of gathering he gathers in the several beings; he is a wheel-turning king, and supplies all things everywhere.” 〔T10n0279 0135b22–0135c03〕

連膚頂髻

澄觀「二十六連膚頂髻，即肉髻也。」〔T35n1735 0714b14〕；法藏更分二事「一割剝頭皮連髮而施；二依西國貴種，皆初生時刀開頂皮內一神珠，封藥著已，珠在皮內。」〔T35n1733 0260b18〕

The topknot together with the skinChengguan: 「二十六連膚頂髻，即肉髻也。」 tr. “Twenty-six, the topknot together with the skin: that is, the fleshly topknot.” 〔T35n1735 0714b14〕; Fazang further divides it into two matters, 「一割剝頭皮連髮而施；二依西國貴種，皆初生時刀開頂皮內一神珠，封藥著已，珠在皮內。」 tr. “first, cutting away and flaying the scalp together with the hair and giving it; second, according with the noble clans of the Western Countries, where at birth the skin of the crown is opened with a knife and a divine pearl placed within, and, the medicine having been sealed upon it, the pearl lies inside the skin.” 〔T35n1733 0260b18〕

周羅（探玄記音寫·「梵言周羅，此云頂髻。」〔T35n1733 0260b21〕）　「佛子！菩薩摩訶薩布施乞者連膚頂髻」〔T10n0279 0144b06〕

cūḍā (the transliteration in the Tanxuan ji · 「梵言周羅，此云頂髻。」 tr. “in Sanskrit it is cūḍā, which here means the topknot.” 〔T35n1733 0260b21〕)　「佛子！菩薩摩訶薩布施乞者連膚頂髻」 tr. “Sons of the Buddha! A bodhisattva-mahāsattva gives away to one who comes begging the topknot together with the skin of the head” 〔T10n0279 0144b06〕

無見頂

澄觀「一無見頂者，縱窮上界亦有餘故。言如塔者，菩薩敬故。」〔T35n1735 0714b23〕

The invisible crownChengguan: 「一無見頂者，縱窮上界亦有餘故。言如塔者，菩薩敬故。」 tr. “First, the invisible crown: because even if one exhausted the upper realms there would still be more beyond. As for ‘like a stūpa,’ it is because bodhisattvas revere it.” 〔T35n1735 0714b23〕

「願一切眾生得無見頂，成就菩薩如塔之髻」〔T10n0279 0144b20〕

「願一切眾生得無見頂，成就菩薩如塔之髻」 tr. “may all sentient beings obtain the invisible crown, and accomplish the bodhisattva's topknot that is like a stūpa” 〔T10n0279 0144b20〕

卐字（髮·指·心相）

澄觀引靜法云「準梵本令得二相，髮謂室利靺蹉塞縛悉底迦相髮，義如前說。」〔T35n1735 0714b25〕

The svastika sign (of the hair · the fingers · the mind)Chengguan cites Jingfa as saying 「準梵本令得二相，髮謂室利靺蹉塞縛悉底迦相髮，義如前說。」 tr. “going by a Sanskrit text, it makes them obtain two marks, the hair being hair with the marks śrīvatsa and svastika, the sense being as stated above.” 〔T35n1735 0714b25〕

室利靺蹉·塞縛悉底迦（澄觀引梵本音寫）〔T35n1735 0714b25〕　「願一切眾生得如卐字髮、螺文右旋髮」〔T10n0279 0144b24〕·「得如蓮華卐字旋指」〔0148b12〕

śrīvatsa · svastika (the transliterations Chengguan cites from a Sanskrit text) 〔T35n1735 0714b25〕　「願一切眾生得如卐字髮、螺文右旋髮」 tr. “may all sentient beings obtain hair like the svastika sign, hair whorled and turning to the right” 〔T10n0279 0144b24〕 · 「得如蓮華卐字旋指」 tr. “obtain fingers like a lotus with the svastika sign whorling upon them” 〔0148b12〕

僮僕

澄觀分訓二字：「少美曰僮，以擬瞻侍。執守曰僕，以備勞役。」〔T35n1735 0717a12〕

Boy-servants and menservantsChengguan glosses the two graphs separately: 「少美曰僮，以擬瞻侍。執守曰僕，以備勞役。」 tr. “the young and comely are called boy-servants, and are meant for attending and waiting; those who hold to a charge are called menservants, and are furnished for labor” 〔T35n1735 0717a12〕

「佛子！菩薩摩訶薩布施僮僕」〔T10n0279 0150c10〕

「佛子！菩薩摩訶薩布施僮僕」 tr. “Sons of the Buddha! The bodhisattva-mahāsattva gives away boy-servants and menservants” 〔T10n0279 0150c10〕

別人

澄觀釋為福田之外之受者：「言別人者，有資財人，非敬非悲故。」〔T35n1735 0716c12〕

Other personsChengguan explains them as recipients outside the fields of merit: 「言別人者，有資財人，非敬非悲故。」 tr. “as for what is called other persons, they are persons who have wealth, and who are neither objects of reverence nor objects of compassion” 〔T35n1735 0716c12〕

「或施父母，或施別人、聲聞、獨覺種種福田」〔T10n0279 0150b20〕

「或施父母，或施別人、聲聞、獨覺種種福田」 tr. “or he gives to his father and mother, or gives to other persons, to śrāvakas, to pratyekabuddhas, and to every kind of field of merit” 〔T10n0279 0150b20〕

孤露

無父無母而無所覆蔭者；與「貧窮」並列，屬澄觀所判之悲田苦田〔T35n1735 0716c15〕

The orphaned and destituteThose who have neither father nor mother and so are without shelter; raised together with 「貧窮」 tr. “the poor,” they belong to what Chengguan determines to be the field of compassion and the field of suffering 〔T35n1735 0716c15〕

「乃至一切貧窮、孤露及餘四眾」〔T10n0279 0150b21〕

「乃至一切貧窮、孤露及餘四眾」 tr. “and on down to all the poor, the orphaned and destitute, and the rest of the four assemblies” 〔T10n0279 0150b21〕

等隨順

本迴向之名。澄觀釋曰「謂以善根等心順益故。等即平等，通於能所。所順眾生無相平等，能隨順心智照平等，此從迴向受名，等即隨順故」〔T35n1735 0720b18〕；李通玄別取方便度為釋曰「以波羅蜜中所修智慧之力，入於生死海，隨一切眾生根品同行利生故，故名等隨順」〔T36n1739 0864a29〕

According equallyThe name of this dedication. Chengguan explains it, saying, 「謂以善根等心順益故。等即平等，通於能所。所順眾生無相平等，能隨順心智照平等，此從迴向受名，等即隨順故」 tr. “that is, because with roots of goodness and an equal mind one accords with and benefits them. Equal is equality, and it runs through both the one who accords and the one accorded with. The sentient beings accorded with are without marks and equal; the mind and wisdom that accords is equal too in the light it casts. The name is received from the side of the dedication, for equal just is according” 〔T35n1735 0720b18〕; Li Tongxuan takes the perfection of skillful means instead for his explanation, saying, 「以波羅蜜中所修智慧之力，入於生死海，隨一切眾生根品同行利生故，故名等隨順」 tr. “because by the power of the wisdom cultivated within the perfections he enters the sea of birth-and-death and, according with the classes of the faculties of all sentient beings, practices alongside them and benefits them, it is therefore named according equally” 〔T36n1739 0864a29〕

「云何為菩薩摩訶薩等隨順一切眾生迴向？」〔T10n0279 0156c28〕

「云何為菩薩摩訶薩等隨順一切眾生迴向？」 tr. “What is the bodhisattva-mahāsattva's dedication that accords equally with all sentient beings?” 〔T10n0279 0156c28〕

善根

所迴之體。澄觀分三十一句作三段曰「初十一句明善根分齊、次十善所依緣、後十善根體性」〔T35n1735 0720c05〕

Roots of goodnessThe substance of what is dedicated. Chengguan divides the thirty-one clauses into three portions, saying, 「初十一句明善根分齊、次十善所依緣、後十善根體性」 tr. “the first eleven clauses make clear the measure of the roots of goodness, the next ten the conditions on which the goodness depends, and the last ten the substance-nature of the roots of goodness” 〔T35n1735 0720c05〕

「隨所積集一切善根」〔T10n0279 0156c29〕

「隨所積集一切善根」 tr. “all the roots of goodness he has gathered together wherever he has been” 〔T10n0279 0156c29〕

阿僧祇

不可數之數名。澄觀釋外施之廣曰「一顯施廣大，各僧祇故」〔T35n1735 0721a29〕

AsaṃkhyeyaThe name of a number that cannot be counted. Chengguan explains the vastness of the outer giving, saying, 「一顯施廣大，各僧祇故」 tr. “first, it shows the vastness of the giving, because each is of the number of asaṃkhyeya” 〔T35n1735 0721a29〕

asaṃkhya（古傳音寫「阿僧祇」）　「阿僧祇善根」〔T10n0279 0157a02〕·「願令阿僧祇世界珍寶充滿」〔0157b07〕

asaṃkhya (transmitted in the ancient transcription 「阿僧祇」 tr. “asaṃkhyeya”)　「阿僧祇善根」 tr. “roots of goodness of asaṃkhyeya” 〔T10n0279 0157a02〕 · 「願令阿僧祇世界珍寶充滿」 tr. “may asaṃkhyeya worlds be filled with precious things” 〔0157b07〕

真如相迴向

十迴向之第八；澄觀釋名：「善根合如以成迴向，從所依立名，義通能所。」〔T35n1735 0723c24–c25〕

The dedication of the mark of suchnessThe eighth of the ten dedications; Chengguan explains the name: 「善根合如以成迴向，從所依立名，義通能所。」 tr. “Roots of goodness are joined with suchness and thereby make the dedication; the name is set up from that upon which it depends, and its sense runs through both what is able and what is object.” 〔T35n1735 0723c24–c25〕

—（音寫從闕）　本門「佛子！何者是菩薩摩訶薩真如相迴向？」〔T10n0279 0160c25〕

— (the phonetic writing is a gap)　This section's 「佛子！何者是菩薩摩訶薩真如相迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication of the mark of suchness?” 〔T10n0279 0160c25〕

如相迴向

同一門之六十本名；《菩薩瓔珞本業經》〔T24n1485 1014a13〕十名列句亦作「八、如相迴向心」，智儼《孔目章》作「八如相迴向」〔T45n1870 0555b11–b12〕

The dedication of the mark of the suchThe name of the same section in the sixty-fascicle text; the Pusa yingluo benye jing 〔T24n1485 1014a13〕, in its enumeration of the ten names, likewise reads 「八、如相迴向心」 tr. “eighth, the mind of the dedication of the mark of the such,” and Zhiyan's Kongmu zhang reads 「八如相迴向」 tr. “the eighth, the dedication of the mark of the such” 〔T45n1870 0555b11–b12〕

六十本「佛子！何等為菩薩摩訶薩第八如相迴向？」〔T09n0278 0524b19〕

The sixty-fascicle text's 「佛子！何等為菩薩摩訶薩第八如相迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's eighth dedication of the mark of the such?” 〔T09n0278 0524b19〕

真如相自性迴向

梵本具名；澄觀釋雙舉之由：「相即德相、性即體性，以二非即離，所以雙舉；多說德相，唐本單名，即以法界印為其性。」〔0723c27–c29〕

The dedication of the self-nature of the mark of suchnessThe full name in the Sanskrit text; Chengguan explains why the two are raised together: 「相即德相、性即體性，以二非即離，所以雙舉；多說德相，唐本單名，即以法界印為其性。」 tr. “Mark is the mark of virtue, nature is the nature of substance; because the two are neither identical nor separate, both are raised together; virtue's mark is spoken of the more, and the Tang text has the single name, taking the seal of the Dharma realm as its nature.” 〔0723c27–c29〕

澄觀「若梵本中，具名真如相自性迴向」〔T35n1735 0723c26–c27〕

Chengguan's 「若梵本中，具名真如相自性迴向」 tr. “in the Sanskrit text the full name is the dedication of the self-nature of the mark of suchness” 〔T35n1735 0723c26–c27〕

無著無縛解脫心

能迴之心。澄觀曰「於中無著無縛解脫心是能迴之心，成就普賢身業正是所向。他皆倣此，前諸善根即是所迴」〔T35n1735 0727b19〕；又曰「約脫惑障無縛無著，即是解脫。約用解脫，乃無縛著之解脫」〔0727a22〕。六十華嚴名序互倒作「無縛無著解脫」〔T09n0278 0528b05〕

The mind of liberation without attachment and without bondageThe mind that is able to dedicate. Chengguan says, 「於中無著無縛解脫心是能迴之心，成就普賢身業正是所向。他皆倣此，前諸善根即是所迴」 tr. “within it, the mind of liberation without attachment and without bondage is the mind that is able to dedicate, and accomplishing the bodily activity of Samantabhadra is precisely what it is directed toward. All the rest follow this pattern; the roots of goodness above are precisely what is dedicated” 〔T35n1735 0727b19〕; and again, 「約脫惑障無縛無著，即是解脫。約用解脫，乃無縛著之解脫」 tr. “with respect to being freed of the hindrance of delusion, without bondage and without attachment is precisely liberation; with respect to function, liberation is a liberation that is without bondage or attachment” 〔0727a22〕. In the sixty-fascicle Avataṃsaka the order of the name is inverted, reading 「無縛無著解脫」 tr. “liberation without bondage and without attachment” 〔T09n0278 0528b05〕

「以無著無縛解脫心，成就普賢身業」〔T10n0279 0165b18〕

「以無著無縛解脫心，成就普賢身業」 tr. “with a mind of liberation without attachment and without bondage, he accomplishes the bodily activity of Samantabhadra” 〔T10n0279 0165b18〕

尊重

所迴善根之相。澄觀曰「今初，先總標尊重，以一毫之善皆佛因故、無非佛所流故」〔T35n1735 0727a27〕

ReverenceThe aspect of the roots of goodness dedicated. Chengguan says, 「今初，先總標尊重，以一毫之善皆佛因故、無非佛所流故」 tr. “here is the first: reverence is first stated as a whole, because even a hair's worth of goodness is a cause of buddhahood and there is none that does not flow forth from the Buddha” 〔T35n1735 0727a27〕

「於一切善根，心生尊重」〔T10n0279 0165b07〕

「於一切善根，心生尊重」 tr. “toward all roots of goodness, the mind gives rise to reverence” 〔T10n0279 0165b07〕

隨順忍可

澄觀以進修十句之前五釋此二語「一欣樂故尊重、二信解故忍可、三自隨順、四令他順、五總顯無著以該上四」〔T35n1735 0727b03〕

According with and acceptingChengguan explains these two expressions by the first five of the ten clauses of advancing cultivation: 「一欣樂故尊重、二信解故忍可、三自隨順、四令他順、五總顯無著以該上四」 tr. “first, because of delight he reveres; second, because of faith and understanding he accepts; third, he himself accords; fourth, he causes others to accord; fifth, without-attachment is displayed as a whole so as to cover the preceding four” 〔T35n1735 0727b03〕

「於如是等種種善根，皆生尊重，隨順忍可」〔T10n0279 0165b13〕

「於如是等種種善根，皆生尊重，隨順忍可」 tr. “toward such various roots of goodness as these he gives rise to reverence in every case, according with them and accepting them” 〔T10n0279 0165b13〕

等法界無量迴向

十迴向之第十；澄觀釋「等」為入義「然等者，入義，故本分中名入法界。法界無量，即是所入」〔T35n1735 0729c24–c25〕

The measureless dedication equal to the Dharma realmThe tenth of the ten dedications; Chengguan explains 「等」 tr. “equal” as the meaning of entering: 「然等者，入義，故本分中名入法界。法界無量，即是所入」 tr. “now, ‘equal’ is the meaning of entering, and therefore in the root portion it is named entering the Dharma realm; the Dharma realm's being measureless is just what is entered” 〔T35n1735 0729c24–c25〕

本位「云何為菩薩摩訶薩等法界無量迴向」〔T10n0279 0171a06〕

In this station, 「云何為菩薩摩訶薩等法界無量迴向」 tr. “what is the bodhisattva-mahāsattva's measureless dedication equal to the Dharma realm?” 〔T10n0279 0171a06〕

離垢繒

灌頂受職之外相；澄觀云「外示表彰白繒繫頂，法從喻稱名離垢繒」〔T35n1735 0730a27–a28〕

The stainless silk bandThe outward mark of receiving office by anointing; Chengguan says, 「外示表彰白繒繫頂，法從喻稱名離垢繒」 tr. “outwardly he shows and displays the white silk bound about the head, and the dharma takes its name from the simile and is called the stainless silk band” 〔T35n1735 0730a27–a28〕

本位「以離垢繒而繫其頂」〔T10n0279 0171a07〕

In this station, 「以離垢繒而繫其頂」 tr. “with a stainless silk band he binds his head” 〔T10n0279 0171a07〕

法師位

位滿而能說法之位；澄觀云「表位成滿，方能雲雨說法以益群生，名法師位」〔T35n1735 0730a29–0730b01〕

The station of a Dharma masterThe station in which, the station being full, one is able to expound the Dharma; Chengguan says, 「表位成滿，方能雲雨說法以益群生，名法師位」 tr. “it shows that the station is full and accomplished, and only then can he, as clouds move and rain falls, expound the Dharma so as to benefit the host of beings; this is named the station of a Dharma master” 〔T35n1735 0730a29–0730b01〕

本位「住法師位，廣行法施」〔T10n0279 0171a07〕

In this station, 「住法師位，廣行法施」 tr. “he abides in the station of a Dharma master and practices the giving of Dharma at large” 〔T10n0279 0171a07〕

六種震動

動·起·涌·震·吼·擊六事；每事各開「遍」「等遍」二相，共十八相

Quaking in six waysThe six events of quaking · rising · surging · shaking · roaring · striking; each event opens further into the two aspects of 「遍」 tr. “throughout” and 「等遍」 tr. “throughout equally,” eighteen aspects in all

「十方各百萬佛剎微塵數世界六種震動」〔T10n0279 0177a09〕

「十方各百萬佛剎微塵數世界六種震動」 tr. “worlds as many as the dust motes of a million buddha-lands in each of the ten directions quaked in six ways” 〔T10n0279 0177a09〕

佛剎微塵數

以佛剎碎為微塵，取其塵數為量；通玄以十住百·十行百千·此位百萬明昇進〔T36n1739 0869b29〕

As many as the dust motes of a buddha-landA buddha-land is ground to dust and the number of its motes taken as the measure; Li Tongxuan takes the hundred of the ten abodes, the hundred thousand of the ten practices, and the million of this station as making clear the ascent 〔T36n1739 0869b29〕

「十方各百萬佛剎微塵數世界六種震動」〔T10n0279 0177a09〕

「十方各百萬佛剎微塵數世界六種震動」 tr. “worlds as many as the dust motes of a million buddha-lands in each of the ten directions quaked in six ways” 〔T10n0279 0177a09〕

阿僧祇

無數之數名

AsaṃkhyaThe name of a number that cannot be counted

asaṃkhya（音寫即古傳）　「阿僧祇天歡喜音，咸稱善哉」〔T10n0279 0177a17〕

asaṃkhya (the transliteration is itself what the ancients transmitted)　「阿僧祇天歡喜音，咸稱善哉」 tr. “asaṃkhya sounds of the gods' rejoicing, all crying out ‘good indeed’” 〔T10n0279 0177a17〕

他化自在天

欲界第六天；第六會說十地之處。法藏「他化作樂具，自得受用，顯非己力」〔T35n1733 0277a07〕；澄觀「證如無心，不礙後得而起用」〔T35n1735 0735a16〕

the Heaven of Free Enjoyment of Others’ EmanationsThe sixth heaven of the desire realm; the place where the sixth assembly speaks the ten grounds. Fazang: 「他化作樂具，自得受用，顯非己力」 tr. “others fashion the instruments of pleasure and one obtains the enjoyment of them oneself, which shows that it is not by one’s own power” 〔T35n1733 0277a07〕; Chengguan: 「證如無心，不礙後得而起用」 tr. “in realizing suchness there is no mind, and yet this does not obstruct the subsequently attained wisdom from arising into function” 〔T35n1735 0735a16〕

—（音寫從闕）　底本「爾時，世尊在他化自在天王宮摩尼寶藏殿」

— (no transliteration transmitted)　the base text: 「爾時，世尊在他化自在天王宮摩尼寶藏殿」 tr. “at that time the World-Honored One was in the Hall of the Treasury of Maṇi Jewels in the palace of the king of the Heaven of Free Enjoyment of Others’ Emanations”

三昧

定；此定名「菩薩大智慧光明」，八分中之三昧分即由此立

samādhiConcentration; this concentration is named 「菩薩大智慧光明」 tr. “the light of a bodhisattva’s great wisdom”, and the part of samādhi among the eight parts is established from it

samādhi（音寫即古傳）　底本「入菩薩大智慧光明三昧」

samādhi (the transliteration is itself what was transmitted)　the base text: 「入菩薩大智慧光明三昧」 tr. “he entered the samādhi of the light of a bodhisattva’s great wisdom”

佛剎微塵數

以一佛剎碎為微塵，塵數為量；華嚴表數之常法

dust motes of buddha-landsA buddha-land is pulverized into dust motes and the number of the motes taken as the measure; the regular way of stating numbers in the Avataṃsaka

底本「十方各過十億佛剎微塵數世界外」

the base text: 「十方各過十億佛剎微塵數世界外」 tr. “in the ten directions, beyond worlds each exceeding the number of the dust motes of ten koṭis of buddha-lands”

歡喜地

十地之初；「初證聖處多生歡喜，故名歡喜地」（《十地經論》〔T26n1522 0127a18–19〕）

the Joyful GroundThe first of the ten grounds; 「初證聖處多生歡喜，故名歡喜地」 tr. “because on first realizing the place of a noble one much joy is born, it is named the Joyful Ground” (Shidi jing lun 〔T26n1522 0127a18–19〕)

—（音寫從闕；玄奘系他經譯極喜地）　澄觀：「故梵本、他經多名極喜，喜之極故。」〔T35n1735 0758c17–18〕

— (no transliteration transmitted; other sūtras in the Xuanzang line render it the Ground of Utmost Joy)　Chengguan: 「故梵本、他經多名極喜，喜之極故。」 tr. “Therefore the Sanskrit text and other sūtras mostly name it Utmost Joy, joy at its utmost.” 〔T35n1735 0758c17–18〕

薩婆若（城）

一切智；商主喻中以「城」表所趣佛智

Sarvajñā (the city of)Omniscience; in the simile of the caravan leader the 「城」 tr. “city” stands for the buddha-wisdom that is the destination

sarvajñā（音寫即古傳）　本品「安隱得至薩婆若城」〔T10n0279 0183b24〕

sarvajñā (the transliteration is itself what was transmitted)　this chapter: 「安隱得至薩婆若城」 tr. “arriving safely at the city of Sarvajñā” 〔T10n0279 0183b24〕

檀波羅蜜

施度；初地十度中增上者

the dāna-pāramitāThe perfection of giving; the one that is preeminent among the ten perfections on the first ground

檀＝dāna（音寫即古傳）　本品「檀波羅蜜增上」〔T10n0279 0183a20〕

dāna = dāna (the transliteration is itself what was transmitted)　this chapter: 「檀波羅蜜增上」 tr. “the dāna-pāramitā is preeminent” 〔T10n0279 0183a20〕

離垢地

十地之二；澄觀依論釋名：「二離能起誤心、犯戒煩惱垢等，清淨戒具足，故名離垢地。」〔T35n1735 0743a22–23〕

the Stainless GroundThe second of the ten grounds; Chengguan explains the name following the treatise: 「二離能起誤心、犯戒煩惱垢等，清淨戒具足，故名離垢地。」 tr. “Second, it leaves behind the stains of the afflictions able to give rise to a mistaken mind and to the breaking of the precepts and the rest, and the pure precepts are fully possessed; therefore it is named the Stainless Ground.” 〔T35n1735 0743a22–23〕

—（音寫從闕）　本品「菩薩以此十心，得入第二離垢地」〔T10n0279 0185a20〕

— (no transliteration transmitted)　this chapter: 「菩薩以此十心，得入第二離垢地」 tr. “by means of these ten minds the bodhisattva is able to enter the second ground, the Stainless Ground” 〔T10n0279 0185a20〕

十種深心

入二地之發起淨；論經作「十種直心」〔T26n1522 0145b28–29〕

the ten kinds of deep mindThe purity of what gives rise for entering the second ground; the sūtra text of the treatise has 「十種直心」 tr. “ten kinds of upright mind” 〔T26n1522 0145b28–29〕

本品「當起十種深心」〔T10n0279 0185a17〕

this chapter: 「當起十種深心」 tr. “he ought to give rise to ten kinds of deep mind” 〔T10n0279 0185a17〕

十善業道

離殺生乃至離邪見之十；於此地為「性自遠離」之性戒，非受持而後不犯

the ten courses of good actionThe ten, from leaving killing behind on to leaving wrong views behind; on this ground they are nature-precepts that are 「性自遠離」 tr. “by one’s very nature left far behind”, not a not-transgressing that follows upon receiving them

本品「如是護持十善業道，常無間斷」〔T10n0279 0185b26〕

this chapter: 「如是護持十善業道，常無間斷」 tr. “guarding and upholding the ten courses of good action in this way, constantly and without interruption” 〔T10n0279 0185b26〕

發光地

十地之三；澄觀：「光之與明眼目殊稱，皆略無發字」〔T35n1735 0779a11〕

the Luminous GroundThe third of the ten grounds; Chengguan: 「光之與明眼目殊稱，皆略無發字」 tr. “light and brightness are two names for one and the same thing, and both abbreviate by dropping the word ‘issuing forth’” 〔T35n1735 0779a11〕

—（音寫從闕；60 譯及《十地經論》作明地）　本品「是名菩薩第三發光地」〔T10n0279 0188c22〕

— (no transliteration transmitted; the sixty-fascicle translation and the Shidi jing lun read the Bright Ground)　this chapter: 「是名菩薩第三發光地」 tr. “this is called the bodhisattva’s third ground, the Luminous” 〔T10n0279 0188c22〕

十種深心

入第三地之能發心；論經作「十種深念心」〔T26n1522 0153a28〕

the ten kinds of deep mindThat which brings one into the third ground; the sūtra as cited in the treatise reads 「十種深念心」 tr. “ten kinds of deep mindful mind” 〔T26n1522 0153a28〕

本品「當起十種深心」〔T10n0279 0187b14〕

this chapter: 「當起十種深心」 tr. “he should arouse ten kinds of deep mind” 〔T10n0279 0187b14〕

無行無生行慧光

逆推五重之第三重；論釋為「自相同相無分別行慧」〔T26n1522 0155a15〕

the luminosity of the wisdom of practice that is without practice and without arisingThe third of the five steps traced back; the treatise explains it as 「自相同相無分別行慧」 tr. “the wisdom of practice free of discrimination as to own-characteristic and common characteristic” 〔T26n1522 0155a15〕

本品「不離無行無生行慧光」〔T10n0279 0187c18〕

this chapter: 「不離無行無生行慧光」 tr. “it is not apart from the luminosity of the wisdom of practice that is without practice and without arising” 〔T10n0279 0187c18〕

焰慧地

澄觀：「言焰慧者，法喻雙舉」〔T35n1735 0789a03–04〕——慧為法、焰為喻

the Flaming-Wisdom GroundChengguan: 「言焰慧者，法喻雙舉」 tr. “In saying ‘flaming wisdom’, dharma and simile are raised together” 〔T35n1735 0789a03–04〕 — wisdom is the dharma, the flame is the simile

—（音寫從闕；60 譯作焰地·《智論》名增妙地）　本品「欲入第四焰慧地」〔T10n0279 0189c05〕

— (no transliteration transmitted; the sixty renders it the Flaming Ground · the Zhi lun names it the Ground of Increasing Excellence)　this chapter: 「欲入第四焰慧地」 tr. “wishing to enter the fourth ground, Flaming Wisdom” 〔T10n0279 0189c05〕

十法明門

論經名「十法明入」〔T26n1522 0159b21〕；澄觀：「門即通入之義……明為能入之門，法為所入之處」〔T35n1735 0789b17–18〕

the ten gates of Dharma-lightThe sūtra as cited in the treatise names them 「十法明入」 tr. “the ten enterings by Dharma-light” 〔T26n1522 0159b21〕; Chengguan: 「門即通入之義……明為能入之門，法為所入之處」 tr. “‘Gate’ has the sense of passing in … the light is the gate by which one is able to enter, and the Dharma is the place that is entered” 〔T35n1735 0789b17–18〕

本品「當修行十法明門」〔T10n0279 0189c06〕

this chapter: 「當修行十法明門」 tr. “he should cultivate the ten gates of Dharma-light” 〔T10n0279 0189c06〕

如來家

澄觀開三家：菩提心家·大教家·法界家〔T35n1735 0790a12–14〕；本地當「大教家」（四住即生）

the family of the TathāgataChengguan opens three families: the family of the mind of awakening · the family of the great teaching · the family of the Dharma realm 〔T35n1735 0790a12–14〕; this ground answers to 「大教家」 tr. “the family of the great teaching” (born into it at the fourth abode)

本品「得彼內法，生如來家」

this chapter: 「得彼內法，生如來家」 tr. “gaining that inner Dharma, he is born into the family of the Tathāgata”

難勝地

真俗二智行相互違而能合之地；諸家釋名並見目六

the Hard-to-Conquer GroundThe ground on which the two wisdoms, the true and the conventional, are contrary in their aspects and yet can be joined; the explanations of the name by the several houses are all found under rubric VI

—（音寫從闕；玄奘系他經譯極難勝地，見成唯識論〔T31n1585 0051a27〕）　澄觀引《瑜伽》：「今此地中，顯示菩薩於諸聖諦決定妙智極難可勝，名難勝地。」〔T35n1735 0795c09〕

— (no transliteration transmitted; in other sūtras of the Xuanzang line it is rendered the Exceedingly Hard-to-Conquer Ground, see the Cheng weishi lun 〔T31n1585 0051a27〕)　Chengguan, citing the Yuqie: 「今此地中，顯示菩薩於諸聖諦決定妙智極難可勝，名難勝地。」 tr. “Here, within this ground, it is shown that the bodhisattva’s settled and wondrous wisdom regarding the noble truths is exceedingly hard to overcome; hence it is named the Hard-to-Conquer Ground.” 〔T35n1735 0795c09〕

十種平等清淨心

入五地之門；六十華嚴作「十平等心」·論牒經作「十平等深淨心」（目四）

the ten kinds of equal and pure mindThe gate for entering the fifth ground; the sixty-fascicle Avataṃsaka has 「十平等心」 tr. “the ten equal minds”, and the sūtra as cited in the treatise has 「十平等深淨心」 tr. “the ten equal, deep, and pure minds” (rubric IV)

本品「當以十種平等清淨心趣入」〔T10n0279 0191b13〕

this chapter: 「當以十種平等清淨心趣入」 tr. “he should enter by way of the ten kinds of equal and pure mind” 〔T10n0279 0191b13〕

十諦

於四聖諦上開十種觀門；澄觀明「此乃十種觀於四諦，非謂觀十四諦也」〔T35n1735 0797a01〕

the ten truthsTen gates of contemplation opened upon the four noble truths; Chengguan makes it clear that 「此乃十種觀於四諦，非謂觀十四諦也」 tr. “this is ten kinds of contemplation upon the four truths; it does not mean contemplating fourteen truths” 〔T35n1735 0797a01〕

本品「善知俗諦……乃至善知如來智成就諦」〔T10n0279 0191b28〕

this chapter: 「善知俗諦……乃至善知如來智成就諦」 tr. “he knows well the truth of the conventional … on up to knowing well the truth of the accomplishing of the wisdom of the Tathāgata” 〔T10n0279 0191b28〕

現前地

般若（無分別智）於此地現在前，故名現前

the Manifest GroundPrajñā (the non-discriminating wisdom) becomes manifest before one upon this ground, and therefore it is named Manifest

—（音寫從闕）　本地地名；攝論釋名〔T31n1594 0145c20〕

— (the transcription is wanting)　the name of this ground; the explanation of the name in the She lun 〔T31n1594 0145c20〕

十平等法

入第六地之所觀：無相·無體·無生·無成·本來清淨·無戲論·無取捨·寂靜·如幻等·有無不二

the ten equalitiesWhat is contemplated in entering the sixth ground: without marks · without substance · unarisen · unaccomplished · from the first pure · without conceptual proliferation · without taking up or laying down · still · like an illusion and the rest · existence and non-existence not two

本品「當觀察十平等法」〔T10n0279 0193c09〕

this chapter: 「當觀察十平等法」 tr. “he should contemplate the ten equalities” 〔T10n0279 0193c09〕

明利隨順忍

順忍之第三品；入地得之，無生法忍猶未得——忍位之分齊

the bright and keen forbearance of conformityThe third grade of the forbearance of conformity; gained upon entering the ground, while the forbearance of the non-arising of dharmas is not yet gained — the measure of the station of forbearance

本品「得明利隨順忍，未得無生法忍」〔T10n0279 0193c15〕；「得第三明利順忍」〔0195a06〕

this chapter: 「得明利隨順忍，未得無生法忍」 tr. “he gains the bright and keen forbearance of conformity but has not yet gained the forbearance of the non-arising of dharmas” 〔T10n0279 0193c15〕; 「得第三明利順忍」 tr. “he gains the third, the bright and keen forbearance of conformity” 〔0195a06〕

遠行地

十地之七；通有二義立名：「一從前遠來至功用邊、二此功用行邊能遠去後位故」〔0814b25–26〕。異名：《十住論》「遠地」〔0814b27〕·《仁王》「遠達地」〔0814b28〕

the Far-Reaching GroundThe seventh of the ten grounds; in general the name is established in two senses: 「一從前遠來至功用邊、二此功用行邊能遠去後位故」 tr. “first, that he has come far from what precedes, up to the edge of exertion; second, that at this edge of the practice of exertion he is able to go far into the stations that follow” 〔0814b25–26〕. Other names: the Shizhu lun has 「遠地」 tr. “the Far Ground” 〔0814b27〕 · the Renwang has 「遠達地」 tr. “the Ground of Reaching Far Through” 〔0814b28〕

—（音寫從闕）　澄觀：「言遠行者，通有四義。」〔T35n1735 0814b13〕

— (no transliteration transmitted)　Chengguan: 「言遠行者，通有四義。」 tr. “In saying ‘far-reaching’, there are in general four senses.” 〔T35n1735 0814b13〕

方便波羅蜜

十度之七；此地增上者。李通玄：「此地修方便波羅蜜。以出生死空無相無願解脫門，能入世間同眾生之萬行」〔T36n1739 0899c14–16〕

the perfection of skillful meansThe seventh of the ten perfections; the one that is ascendant on this ground. Li Tongxuan: 「此地修方便波羅蜜。以出生死空無相無願解脫門，能入世間同眾生之萬行」 tr. “On this ground one cultivates the perfection of skillful means. By the gates of liberation that go forth from birth-and-death — emptiness, signlessness, and wishlessness — he is able to enter the world and share the myriad practices of sentient beings” 〔T36n1739 0899c14–16〕

波羅蜜＝pāramitā（音寫即古傳）　本地「方便波羅蜜偏多」〔T10n0279 0197c29〕

the perfection = pāramitā (the transliteration is itself what was transmitted)　this ground: 「方便波羅蜜偏多」 tr. “the perfection of skillful means is preeminent” 〔T10n0279 0197c29〕

滅定（滅盡定）

六地已能入·七地能念念入而不取證；論作「寂滅定」〔T26n1522 0177c07〕

the concentration of cessation (the concentration of complete cessation)On the sixth ground he is already able to enter it · on the seventh he can enter it in thought after thought without taking realization of it; the treatise has 「寂滅定」 tr. “the concentration of quiescent cessation” 〔T26n1522 0177c07〕

—（音寫從闕）　本地「菩薩從第六地來，能入滅定。今住此地，能念念入，亦念念起，而不作證」〔T10n0279 0197b23〕

— (no transliteration transmitted)　this ground: 「菩薩從第六地來，能入滅定。今住此地，能念念入，亦念念起，而不作證」 tr. “from the sixth ground onward the bodhisattva is able to enter the concentration of cessation; now, dwelling on this ground, he is able to enter it in thought after thought and also to rise from it in thought after thought, and yet he does not make realization of it” 〔T10n0279 0197b23〕

不動地

無分別智任運相續·功用與相與煩惱皆不能動

the Immovable GroundUndiscriminating wisdom running on of itself unbroken · effort, marks, and the afflictions alike cannot move it

—（音寫從闕）　澄觀「言不動者，總有三義」〔T35n1735 0818c23〕

— (no transliteration transmitted)　Chengguan: 「言不動者，總有三義」 tr. “in saying ‘immovable’, there are three senses in all” 〔T35n1735 0818c23〕

無生法忍

忍可諸法本來無生·慧心安此而不退

the forbearance of the non-arising of dharmasTo bear with the fact that dharmas from the beginning do not arise · the mind of wisdom rests in this and does not fall back

—（音寫從闕）　本品「是名：得無生法忍」〔T10n0279 0199a10〕

— (no transliteration transmitted)　this chapter: 「是名：得無生法忍」 tr. “this is called gaining the forbearance of the non-arising of dharmas” 〔T10n0279 0199a10〕

無功用（法）

不假作意而行自成·對治有功用行

requiring no effort (the dharma of it)Practice is accomplished of itself without any bringing to mind · it counteracts practice that requires effort

—（音寫從闕）　本品「以無功用智入一切智智境界」〔T10n0279 0199c09〕

— (no transliteration transmitted)　this chapter: 「以無功用智入一切智智境界」 tr. “he enters by the wisdom requiring no effort into the realm of the wisdom of omniscience” 〔T10n0279 0199c09〕

善慧地

十地之九；以最勝四無礙解為地體，故名善慧

The Excellent-Wisdom GroundThe ninth of the ten grounds; it takes the most excellent four unobstructed understandings for the substance of the ground, and is therefore named excellent wisdom

—（音寫從闕）　探玄記：「由無礙解智說名為慧，此慧妙善故名善慧。」〔T35n1733 0365c09〕

— (the transmitted transcription is lacking)　Tanxuan ji: 「由無礙解智說名為慧，此慧妙善故名善慧。」 tr. “because it is by unobstructed understanding-knowledge that it is called wisdom, and this wisdom is wondrously excellent, it is named excellent wisdom.” 〔T35n1733 0365c09〕

四無礙智

說法之四種無滯之智；探玄記標為「法、義、詞、辯」

The four unobstructed knowledgesThe four knowledges without hindrance in expounding the Dharma; the Tanxuan ji marks them as 「法、義、詞、辯」 tr. “dharma, meaning, wording, and eloquence”

本品「法無礙智、義無礙智、辭無礙智、樂說無礙智」〔T10n0279 0202c20〕

This chapter: 「法無礙智、義無礙智、辭無礙智、樂說無礙智」 tr. “the unobstructed knowledge of dharmas, the unobstructed knowledge of meaning, the unobstructed knowledge of language, the unobstructed knowledge of delighted speech” 〔T10n0279 0202c20〕

稠林

眾生行相之繁密難出，如林；六十華嚴譯作「難」，《十地經論》譯作「行稠林」（目四）

The dense thicketThe aspects of the conduct of sentient beings, close-grown and hard to get out of, as in a wood; the sixty-fascicle Avataṃsaka renders it 「難」 tr. “hard”, and the Shidi jing lun renders it 「行稠林」 tr. “the dense thicket of conduct” (heading IV)

本品「眾生心稠林、煩惱稠林、業稠林」〔T10n0279 0202a23〕

This chapter: 「眾生心稠林、煩惱稠林、業稠林」 tr. “the dense thicket of the minds of sentient beings, the dense thicket of the afflictions, the dense thicket of deeds” 〔T10n0279 0202a23〕

法雲地

十地之第十；澄觀總攝諸釋為三義：「以智慧含德、遍斷諸障、遍證法身」〔T35n1735 0834a29–0834b02〕

the Dharma-Cloud GroundThe tenth of the ten grounds; Chengguan gathers the several explanations into three senses: 「以智慧含德、遍斷諸障、遍證法身」 tr. “holding virtue with wisdom, cutting off obstructions throughout, and realizing the dharma-body throughout” 〔T35n1735 0834a29–0834b02〕

—（音寫從闕）　本品「是故此地名為：法雲」〔T10n0279 0207a04〕

— (no transliteration transmitted)　this chapter: 「是故此地名為：法雲」 tr. “and this is why this ground is named: Dharma Cloud” 〔T10n0279 0207a04〕

受職／受大智職

諸佛以智水灌頂而墮在佛數；論名「得受位分」〔T26n1522 0193c09〕

receiving consecration / receiving the consecration of great wisdomThe buddhas consecrate the crown of his head with the water of wisdom, and he falls within the number of the buddhas; the treatise names it 「得受位分」 tr. “the part of gaining the station” 〔T26n1522 0193c09〕

—（音寫從闕）　本品「是名：菩薩受大智職」〔T10n0279 0206a27〕

— (no transliteration transmitted)　this chapter: 「是名：菩薩受大智職」 tr. “this is called: the bodhisattva’s receiving of the consecration of great wisdom” 〔T10n0279 0206a27〕

大盡

此地滿行窮盡前地之極；澄觀釋「今復地滿盡之極故」〔T35n1735 0834b26–27〕

the great exhaustionThe practice of the fullness of this ground exhausts to the utmost the grounds before it; Chengguan explains, 「今復地滿盡之極故」 tr. “and now the ground is full besides, so that it is the utmost of exhaustion” 〔T35n1735 0834b26–27〕

論「四、入大盡分」〔T26n1522 0193c09〕

the treatise: 「四、入大盡分」 tr. “fourth, the part of entering the great exhaustion” 〔T26n1522 0193c09〕

十定／十大三昧

心一境性之定；十為數之圓極，寄十以顯無盡

The ten samādhis / the ten great samādhisThe concentration that is the one-pointedness of mind upon its object; ten being the round utmost of number, it lodges itself in ten in order to display the inexhaustible

三昧＝samādhi（音寫即古傳）　澄觀：「定謂心一境性，十是數之圓極」〔T35n1735 0840b21〕

samādhi, the transcription itself being what was anciently transmitted　Chengguan: 「定謂心一境性，十是數之圓極」 tr. “concentration means the one-pointedness of mind upon its object; ten is the round utmost of number” 〔T35n1735 0840b21〕

如來十三昧品

梵本具名；譯家以義通因果，故略「如來」二字〔0840b25–26〕

The chapter of the ten samādhis of the TathāgataThe full name in the Sanskrit text; the translator, taking the sense as running through both cause and fruit, abbreviated the two graphs 「如來」 tr. “Tathāgata” 〔0840b25–26〕

——　澄觀：「若依梵本，具云「如來十三昧品」，以等覺三昧上同佛故，三世諸佛之所行，故云如來三昧。」〔T35n1735 0840b23–25〕

——　Chengguan: 「若依梵本，具云「如來十三昧品」，以等覺三昧上同佛故，三世諸佛之所行，故云如來三昧。」 tr. “If one follows the Sanskrit text, it is given in full as ‘the chapter of the ten samādhis of the Tathāgata’, because the samādhi of equal awakening is above and the same as a buddha’s, and because it is what the buddhas of the three times practise — and therefore it says the samādhi of a Tathāgata.” 〔T35n1735 0840b23–25〕

等目菩薩所問三昧經

別行本名；梵本是依主釋，別行即依士釋〔0840b29〕

The Sūtra of the Samādhi Asked After by the Bodhisattva Equal EyeThe name of the separately circulating text; the Sanskrit name is a dependent-determinative explanation, the separately circulating one a dependent-agent explanation 〔0840b29〕

——　澄觀：「又別行本名「等目菩薩所問三昧經」，皆人法雙舉。」〔T35n1735 0840b27–28〕

——　Chengguan: 「又別行本名「等目菩薩所問三昧經」，皆人法雙舉。」 tr. “Further, the separately circulating text is named ‘the Sūtra of the Samādhi Asked After by the Bodhisattva Equal Eye’, and in both of them person and Dharma are raised together.” 〔T35n1735 0840b27–28〕

普光明三昧

十大三昧之第一；澄觀判其釋文五分〔T35n1735 0842c12〕

The samādhi of universal lightThe first of the ten great samādhis; Chengguan judges the text explaining it into five parts 〔T35n1735 0842c12〕

—（音寫從闕）　本定「云何為菩薩摩訶薩普光明三昧」〔T10n0279 0213a22〕

— (the transcription is lacking)　This concentration: 「云何為菩薩摩訶薩普光明三昧」 tr. “what is the bodhisattva-mahāsattva's samādhi of universal light?” 〔T10n0279 0213a22〕

三昧

定；本品以十大三昧為體

SamādhiConcentration; this chapter takes the ten great samādhis for its substance

samādhi（音寫即古傳）　本定「入三昧差別智」〔T10n0279 0213b12〕

samādhi (the transcription is itself what was transmitted)　This concentration: 「入三昧差別智」 tr. “the wisdom of differentiation in entering samādhi” 〔T10n0279 0213b12〕

無盡法

所知之無盡；澄觀科為「智無盡」〔T35n1735 0842c12〕

Inexhaustible dharmasThe inexhaustibility of what is known; Chengguan outlines it as 「智無盡」 tr. “the inexhaustibility of wisdom” 〔T35n1735 0842c12〕

本定「有十種無盡法」〔T10n0279 0213a24〕

This concentration: 「有十種無盡法」 tr. “he has ten kinds of inexhaustible dharmas” 〔T10n0279 0213a24〕

妙光明三昧

十大三昧之第二；以身放光現色、諸界互入而不雜亂為相

the samādhi of wondrous lightThe second of the ten great samādhis; its mark is that the body sends out light and displays colors, and that the several worlds enter one another without confusion

—（音寫從闕）　本單元起問「云何為菩薩摩訶薩妙光明三昧」〔T10n0279 0213c21〕；經身自稱又作「妙光廣大三昧」〔0214a13〕

— (no transliteration transmitted)　the opening question of this unit, 「云何為菩薩摩訶薩妙光明三昧」 tr. “what is the bodhisattva-mahāsattva’s samādhi of wondrous light?” 〔T10n0279 0213c21〕; the sūtra itself further calls it 「妙光廣大三昧」 tr. “the vast samādhi of wondrous light” 〔0214a13〕

七寶山

澄觀釋此云「七寶山者，即七金山。如十地末所列其名，但除妙高及雪香二山。山間有七香海，海現日影，山以淨金亦能現影。」〔T35n1735 0843a04–07〕

the seven jeweled mountainsChengguan glosses this saying 「七寶山者，即七金山。如十地末所列其名，但除妙高及雪香二山。山間有七香海，海現日影，山以淨金亦能現影。」 tr. “as for the seven jeweled mountains, they are the seven golden mountains — the names of which are listed at the end of The Ten Grounds, save only that the two mountains Wondrously High and Snow Fragrance are excepted. Between the mountains lie the seven fragrant seas; the seas display the shadow of the sun, and the mountains, being of pure gold, are likewise able to display shadows.” 〔T35n1735 0843a04–07〕

—（澄觀釋作七金山）　「譬如日出遶須彌山、照七寶山」〔T10n0279 0214a03〕

— (Chengguan glosses them as the seven golden mountains)　「譬如日出遶須彌山、照七寶山」 tr. “it is as when the sun rises, circles Mount Sumeru, and shines upon the seven jeweled mountains” 〔T10n0279 0214a03〕

須彌（山）

世界之中山；七金山所遶之主山

Sumeru (the mountain)The central mountain of a world; the chief mountain that the seven golden mountains encircle

sumeru（音寫即古傳）　「日出遶須彌山」〔T10n0279 0214a03〕

sumeru (the transliteration itself is what was transmitted)　「日出遶須彌山」 tr. “the sun rises and circles Mount Sumeru” 〔T10n0279 0214a03〕

次第遍往諸佛國土神通大三昧

十大三昧之第三；以神通次第遍往諸佛國土而入定為相

the great samādhi of the spiritual penetration that travels in due order to all buddha-landsThe third of the ten great samādhis; its character is the entering of samādhi while travelling in due order to all buddha-lands by spiritual penetration

—（音寫從闕）　底本結名「是為菩薩摩訶薩第三次第遍往諸佛國土神通大三昧善巧智」〔T10n0279 0215a27〕

— (no transcription transmitted)　The concluding name in the base text, 「是為菩薩摩訶薩第三次第遍往諸佛國土神通大三昧善巧智」 tr. “this is the bodhisattva-mahāsattva’s skillful wisdom of the third great samādhi of the spiritual penetration that travels in due order to all buddha-lands” 〔T10n0279 0215a27〕

剎那／須臾

極短時之名；入時次第枚舉之下限

a kṣaṇa ／ an instantNames for the briefest spans of time; the lower limit of the enumeration of the sequence of the times of entering

—（音寫從闕）　「或剎那入，或須臾入」〔T10n0279 0215a09〕

— (no transcription transmitted)　「或剎那入，或須臾入」 tr. “or he enters in a kṣaṇa, or he enters in an instant” 〔T10n0279 0215a09〕

那由他

大數名；年劫枚舉之量詞

nayutaThe name of a great number; the measure-word of the enumeration of years and kalpas

nayuta（音寫即古傳）　「或百千那由他億年入」〔T10n0279 0215a14〕

nayuta (the transcription is itself what was transmitted)　「或百千那由他億年入」 tr. “or he enters for a hundred thousand nayutas of koṭis of years” 〔T10n0279 0215a14〕

清淨深心行三昧

十大三昧之第四；以供養無量佛而於出興涅槃之相無所得為相

the samādhi of the practice of the pure deep mindThe fourth of the ten great samādhis; its character is that, offering to measureless buddhas, he yet obtains nothing of the marks of their appearing and of their nirvāṇa

—（音寫從闕）　底本標名句「佛子！此三昧名為：清淨深心行。」〔T10n0279 0215b26〕

— (no transcription transmitted)　The sentence of the base text that states the name, 「佛子！此三昧名為：清淨深心行。」 tr. “Sons of the Buddha! This samādhi is named: the practice of the pure deep mind.” 〔T10n0279 0215b26〕

阿僧祇

大數之名；所見佛量之計

asaṃkhyeyaThe name of a great number; the measure of the buddhas he sees

（音寫即古傳）　「見無量佛過阿僧祇世界微塵數」〔T10n0279 0215b02〕

(the transcription is itself what was transmitted)　「見無量佛過阿僧祇世界微塵數」 tr. “the measureless buddhas he sees exceed in number the dust motes of asaṃkhyeya worlds” 〔T10n0279 0215b02〕

微塵數

碎剎為塵而以塵計數；華嚴計量之常法

the number of the dust motesGrinding lands into motes and counting by those motes; the constant method of measure in the Huayan

—（音寫從闕）　同上〔0215b02〕

— (no transcription transmitted)　the same as above 〔0215b02〕

知過去莊嚴藏大三昧

十大三昧之第五；以知過去諸佛出現之無邊次第為相

the great samādhi of the treasury of knowing the adornments of the pastThe fifth of the ten great samādhis; its character is the boundless sequence of the knowing of the appearing of the buddhas of the past

—（音寫從闕）　底本結名「是名菩薩摩訶薩第五知過去莊嚴藏大三昧善巧智」〔T10n0279 0216a08〕

— (no transcription transmitted)　The concluding name in the base text, 「是名菩薩摩訶薩第五知過去莊嚴藏大三昧善巧智」 tr. “this is what is called the bodhisattva-mahāsattva’s skillful wisdom of the fifth great samādhi of the treasury of knowing the adornments of the past” 〔T10n0279 0216a08〕

過去清淨藏

此三昧之別名；經文自標，與品題之「知過去莊嚴藏」互見

the Pure Treasury of the PastThe second name of this samādhi; the sūtra sets it up itself, to be read together with 「知過去莊嚴藏」 tr. “the treasury of knowing the adornments of the past” of the chapter’s naming

—（音寫從闕）　「佛子！此三昧名：過去清淨藏」〔T10n0279 0215c19〕

— (no transcription transmitted)　「佛子！此三昧名：過去清淨藏」 tr. “Sons of the Buddha! This samādhi is named: the Pure Treasury of the Past” 〔T10n0279 0215c19〕

次第

前後相仍之序；本段以劫剎佛法心根調伏壽命年歲相攝成智

sequenceThe order in which one follows upon another; in this passage kalpas, lands, buddhas, Dharma, mind, faculties, taming, life-spans, and years take one another in and so become a wisdom

—（音寫從闕）　「劫次第中諸剎次第」〔T10n0279 0215c09〕

— (no transcription transmitted)　「劫次第中諸剎次第」 tr. “within the sequence of the kalpas, the sequence of the lands” 〔T10n0279 0215c09〕

智光明藏三昧

十大三昧之第六；李通玄訓其名云「不離一念含三世劫智，名之為藏」〔T36n1739 0928b11–12〕

the samādhi of the treasury of the light of wisdomThe sixth of the ten great samādhis; Li Tongxuan glosses its name, saying 「不離一念含三世劫智，名之為藏」 tr. “without leaving a single thought-moment it holds within it the wisdom of the kalpas of the three times, and this is named a treasury” 〔T36n1739 0928b11–12〕

—（音寫從闕）　本定「云何為菩薩摩訶薩智光明藏三昧」〔T10n0279 0216a10〕

— (no transcription transmitted)　This samādhi: 「云何為菩薩摩訶薩智光明藏三昧」 tr. “What is the bodhisattva-mahāsattva’s samādhi of the treasury of the light of wisdom?” 〔T10n0279 0216a10〕

三昧

定；本品以十大三昧為體

samādhiConcentration; this chapter takes the ten great samādhis as its substance

samādhi（音寫即古傳）　本定「彼菩薩摩訶薩住此三昧」〔T10n0279 0216a11〕

samādhi (the transcription is itself what was transmitted)　This samādhi: 「彼菩薩摩訶薩住此三昧」 tr. “that bodhisattva-mahāsattva dwells in this samādhi” 〔T10n0279 0216a11〕

授記

佛預記當來成佛之事；與「已說／未說」並舉，攝盡未來諸佛之已顯未顯

the conferring of a predictionThe matter of a buddha declaring beforehand a becoming a buddha in time to come; set beside 「已說／未說」 tr. “already spoken ／ not yet spoken”, it gathers up the whole of the buddhas of the future, the shown and the not yet shown

本定「若已授記、若未授記」〔T10n0279 0216a12–13〕

This samādhi: 「若已授記、若未授記」 tr. “whether they have already been given a prediction or have not yet been given one” 〔T10n0279 0216a12–13〕

了知一切世界佛莊嚴三昧

十大三昧之第七；以遍見十方佛之莊嚴為定之體用

the samādhi of fully knowing the buddha-adornments of all worldsThe seventh of the ten great samādhis; its substance and function is the seeing everywhere of the adornment of the buddhas of the ten directions

—（音寫從闕）　起問「云何為菩薩摩訶薩了知一切世界佛莊嚴三昧」〔T10n0279 0216c28〕

— (no transcription transmitted)　The question raised, 「云何為菩薩摩訶薩了知一切世界佛莊嚴三昧」 tr. “what is the bodhisattva-mahāsattva’s samādhi of fully knowing the buddha-adornments of all worlds” 〔T10n0279 0216c28〕

次第入

遍入十方而不亂其序；澄觀釋「以是現在，故但云十方」〔T35n1735 0844a23〕

entering in due orderEntering the ten directions everywhere without confusing their order; Chengguan explains 「以是現在，故但云十方」 tr. “since these are present, it says only the ten directions” 〔T35n1735 0844a23〕

—（音寫從闕）　「能次第入東方世界，能次第入南方世界」〔T10n0279 0217a01 段內〕

— (no transcription transmitted)　「能次第入東方世界，能次第入南方世界」 tr. “he can enter in due order the worlds of the east, he can enter in due order the worlds of the south” 〔T10n0279 0217a01 within the passage〕

眾會

佛說法之會眾；本段以其相・其量・其處所為所見之境

the assemblyThe multitude at a buddha’s preaching; in this passage their marks, their measure, and their place are the objects seen

—（音寫從闕）　「亦見諸佛眾會雲集、眾會清淨、眾會廣大」〔T10n0279 0217a08 段內〕

— (no transcription transmitted)　「亦見諸佛眾會雲集、眾會清淨、眾會廣大」 tr. “he also sees the assemblies of the buddhas gathered like clouds, the assemblies pure, the assemblies vast” 〔T10n0279 0217a08 within the passage〕

一切眾生差別身三昧

十大三昧之第八；以身類差別為入出之場

the samādhi of the differentiated bodies of all sentient beingsThe eighth of the ten great samādhis; it takes the differentiation of the classes of body for the field of entering and rising

—（音寫從闕）　本段起問「云何為菩薩摩訶薩一切眾生差別身三昧」〔T10n0279 0218c27〕

— (no transcription transmitted)　The question raised in this passage, 「云何為菩薩摩訶薩一切眾生差別身三昧」 tr. “what is the bodhisattva-mahāsattva’s samādhi of the differentiated bodies of all sentient beings” 〔T10n0279 0218c27〕

無所著

於剎・方・劫・眾・法・菩薩・願・三昧・佛・地皆無著；澄觀判為能入之智

non-attachmentToward lands · quarters · kalpas · multitudes · dharmas · bodhisattvas · vows · samādhis · buddhas · grounds, in all of them nothing to which he is attached; Chengguan judges this to be the wisdom that is able to enter

—（音寫從闕）　「得十種無所著」〔T10n0279 0218c28〕

— (no transcription transmitted)　「得十種無所著」 tr. “he obtains ten kinds of having nothing to which he is attached” 〔T10n0279 0218c28〕

入・起

入＝入定，起＝出定；本段以入出交絡顯自在

entering · risingEntering is entering the samādhi, rising is coming forth from it; this passage displays mastery by interlacing entering and rising

—（音寫從闕）　「於此三昧云何入？云何起？」〔T10n0279 0219a05〕

— (no transcription transmitted)　「於此三昧云何入？云何起？」 tr. “how does he enter this samādhi, and how does he rise from it?” 〔T10n0279 0219a05〕

法界自在

定名。二家一約於眼等界得自在、一約亡情任智，並存

mastery in the Dharma realmThe name of the samādhi. The one master takes it as mastery gained over the realm of the eye and the rest, the other as the letting go of the emotive mind and the entrusting of all to wisdom; both stand

澄觀：「總顯名體，謂於眼等法界得自在故。」〔T35n1735 0845a27〕；李通玄：「不存情作，任智遍知，故名法界自在。」〔T36n1739 0928c05〕　本段「名：法界自在」〔T10n0279 0220c21〕

Chengguan: 「總顯名體，謂於眼等法界得自在故。」 tr. “the general showing of the name and substance, which is that mastery is gained over the Dharma realm of the eye and the rest” 〔T35n1735 0845a27〕; Li Tongxuan: 「不存情作，任智遍知，故名法界自在。」 tr. “no contriving of the emotive mind is kept, and wisdom is let know everywhere; therefore it is named mastery in the Dharma realm” 〔T36n1739 0928c05〕　This passage: 「名：法界自在」 tr. “the name: mastery in the Dharma realm” 〔T10n0279 0220c21〕

眼處乃至意處

六處（眼耳鼻舌身意）；入定之處即在六根，非別覓靜處

from the eye-place on to the mind-placeThe six places (eye, ear, nose, tongue, body, mind); the place of entering the samādhi is the six faculties themselves, not some quiet place sought apart

本段「於自眼處乃至意處入三昧」〔0220c20〕

This passage: 「於自眼處乃至意處入三昧」 tr. “he enters a samādhi at his own eye-place and so on to his own mind-place” 〔0220c20〕

無熱惱大龍王・阿那婆達多

無熱池主；喻菩薩永離世間憂惱

the great dragon king Free of Heat and Vexation · AnavataptaThe lord of the Lake of No Heat; the figure for the bodhisattva being forever apart from the sorrow and vexation of the world

李通玄：「阿言無也，那婆達多者熟惱也，言此龍永離龍中之熱惱故。」〔T36n1739 0928c21〕　本段「譬如無熱惱大龍王宮流出四河」〔0222a18〕

Li Tongxuan: 「阿言無也，那婆達多者熟惱也，言此龍永離龍中之熱惱故。」 tr. “‘a’ means without, and ‘navadatta’ means the vexation of heat; it says that this dragon is forever apart from the heat and vexation there is among the dragons” 〔T36n1739 0928c21〕　This passage: 「譬如無熱惱大龍王宮流出四河」 tr. “it is as when out of the palace of the great dragon king Free of Heat and Vexation four rivers flow forth” 〔0222a18〕

無礙輪三昧

定名兩義：「無礙」約因用（前十一句）、「輪」約住果（後十一句）〔T35n1735 0845c27–29〕；李通玄以輪王千輻金剛輪釋輪義〔T36n1739 0928c24–25〕

the samādhi of the unobstructed wheelThe name has two senses: 「無礙」 tr. “unobstructed” is spoken with respect to the working of the cause (the first eleven clauses), and 「輪」 tr. “wheel” with respect to the dwelling in the fruit (the latter eleven clauses) 〔T35n1735 0845c27–29〕; Li Tongxuan explains the sense of the wheel by the thousand-spoked adamantine wheel of a wheel-turning king 〔T36n1739 0928c24–25〕

—（音寫從闕）　本品起問「云何為菩薩摩訶薩無礙輪三昧」〔T10n0279 0223c06〕

— (no transcription transmitted)　The question raised in this chapter, 「云何為菩薩摩訶薩無礙輪三昧」 tr. “what is the bodhisattva-mahāsattva’s samādhi of the unobstructed wheel” 〔T10n0279 0223c06〕

伊羅鉢那（象王）

澄觀：「伊羅鉢那，此云香葉，常居第一金山之脇。」〔T35n1735 0849a25–26〕；帝釋之乘象，喻不壞本身而現他身

Airāvaṇa (the elephant-king)Chengguan: 「伊羅鉢那，此云香葉，常居第一金山之脇。」 tr. “Airāvaṇa, which here means ‘fragrant leaf,’ dwells always on the flank of the first golden mountain.” 〔T35n1735 0849a25–26〕; the elephant that Śakra rides, a simile for not destroying one’s own body and yet manifesting another body

airāvaṇa（音寫即古傳；本經另作「伊囉鉢那」，見李通玄論）　本品「譬如伊羅鉢那象王，住金脇山七寶窟中」〔T10n0279 0228c27–28〕

airāvaṇa (the transcription is itself what was transmitted; this sūtra elsewhere writes 「伊囉鉢那」 tr. “Airāvaṇa”, as in Li Tongxuan’s treatise)　This chapter, 「譬如伊羅鉢那象王，住金脇山七寶窟中」 tr. “it is as with the elephant-king Airāvaṇa, who dwells within the cave of seven jewels on the Golden-Flank Mountain” 〔T10n0279 0228c27–28〕

薩婆若

一切智；二十一德中「到佛無二究竟彼岸」所趣

SarvajñāOmniscience; that toward which 「到佛無二究竟彼岸」 tr. “reaching the ultimate further shore where there is no duality with the Buddha” among the twenty-one virtues tends

sarvajñā（音寫即古傳）　本品「智為橋梁至薩婆若」〔T10n0279 0225a27〕

sarvajñā (the transcription is itself what was transmitted)　This chapter, 「智為橋梁至薩婆若」 tr. “with wisdom for a bridge he reaches Sarvajñā” 〔T10n0279 0225a27〕

神通

妙用難測而自在無擁；本品寄十以顯圓

spiritual penetrationA wondrous functioning hard to fathom, sovereign and without blockage; this chapter lodges ten so as to display the perfect

澄觀：「通即神通，謂妙用難測曰神，自在無擁曰通。」〔T35n1735 0850a08〕

Chengguan: 「通即神通，謂妙用難測曰神，自在無擁曰通。」 tr. “Penetration is spiritual penetration — that is, a wondrous functioning hard to fathom is called ‘spiritual,’ and being sovereign without any blockage is called ‘penetration.’” 〔T35n1735 0850a08〕

通／明（二名之辨）

六十本作「十明」、八十本作「十通」；澄觀會之曰「今以此經通即委照，亦得稱明」〔0850a13〕

penetration ／ clarity (the distinction of the two names)The sixty-fascicle text has 「十明」 tr. “the ten clarities”, the eighty-fascicle text 「十通」 tr. “the ten penetrations”; Chengguan reconciles them, saying 「今以此經通即委照，亦得稱明」 tr. “now, since in this sūtra penetration is of itself a thorough illumining, it may also be called clarity” 〔0850a13〕

澄觀引《智度論》：「直知過去宿命之事為通，若知過去因緣行業為明」〔T35n1735 0850a11〕

Chengguan cites the Zhidu lun: 「直知過去宿命之事為通，若知過去因緣行業為明」 tr. “to know directly the affairs of past lives is penetration; to know the causes and conditions and the deeds and practices of the past is clarity” 〔T35n1735 0850a11〕

他心智通

澄觀：「標云他心者，智以他心為所緣故。」〔T35n1735 0850b06〕

the penetration of the knowledge of others’ mindsChengguan: 「標云他心者，智以他心為所緣故。」 tr. “That the marking says ‘others’ minds’ is because the wisdom takes others’ minds for its object.” 〔T35n1735 0850b06〕

本品「以他心智通，知一三千大千世界眾生心差別」〔T10n0279 0229c19〕

This chapter: 「以他心智通，知一三千大千世界眾生心差別」 tr. “by the penetration of the knowledge of others’ minds, he knows the differences among the minds of the sentient beings of one three-thousandfold great-thousand world-system” 〔T10n0279 0229c19〕

忍

非忍耐之忍，乃智照觀達而印可安受之忍

forbearanceNot the forbearance of enduring, but a forbearance of setting one’s seal and resting in acceptance, wisdom illumining and contemplation penetrating

—（音寫從闕）　澄觀：「忍謂忍解印可，即智照觀達」〔T35n1735 0852a28〕；法藏：「此忍以智為性」〔T35n1733 0382c26〕

— (no transliteration transmitted)　Chengguan: 「忍謂忍解印可，即智照觀達」 tr. “forbearance means bearing with, understanding, and setting one’s seal upon; that is, wisdom illumining and contemplation penetrating” 〔T35n1735 0852a28〕; Fazang: 「此忍以智為性」 tr. “this forbearance has wisdom for its nature” 〔T35n1733 0382c26〕

音聲忍

聞深法而心不驚怖、信解趣向之忍；60 譯作「隨順音聲忍」

the forbearance of soundThe forbearance of hearing the profound Dharma with a mind neither startled nor terrified, believing, understanding and turning toward it; the sixty-fascicle text renders it 「隨順音聲忍」 tr. “the forbearance of conforming to sound”

本品「聞諸佛所說之法不驚、不怖、不畏」〔T10n0279 0232b12–15〕

This chapter: 「聞諸佛所說之法不驚、不怖、不畏」 tr. “hearing the Dharma declared by the buddhas he is not startled, not terrified, not afraid” 〔T10n0279 0232b12–15〕

順忍

於法思察而平等無違、隨順悟入之忍

the forbearance of conformityThe forbearance of pondering and examining dharmas, being level toward them and going against none, conforming and entering into understanding

本品「於諸法，思惟觀察，平等無違，隨順了知」〔0232b16–18〕

This chapter: 「於諸法，思惟觀察，平等無違，隨順了知」 tr. “toward dharmas he ponders and examines, is level toward them and goes against them in nothing, and conforming with them understands them clearly” 〔0232b16–18〕

阿僧祇

十大數之首；於本品非終數而是第一百零四重之名，其上尚有轉、無量、無邊等

asaṃkhyeyaThe first of the ten great numbers; in this chapter it is not the final number but the name of the hundred and fourth rung, above which there still stand the turned forms, the measureless, the boundless, and the rest

澄觀：「阿之言無，僧祇曰數」〔T35n1735 0858a11〕；法藏：「此云無數，即數之極故」〔T35n1733 0389b03〕　本品「阿僧祇阿僧祇為一阿僧祇轉」〔T10n0279 0238a22〕

Chengguan: 「阿之言無，僧祇曰數」 tr. “a means ‘without,’ and saṃghya means ‘number’” 〔T35n1735 0858a11〕; Fazang: 「此云無數，即數之極故」 tr. “here it means ‘numberless,’ being the utmost of number” 〔T35n1733 0389b03〕　This chapter: 「阿僧祇阿僧祇為一阿僧祇轉」 tr. “asaṃkhyeya asaṃkhyeyas make one asaṃkhyeya-turned” 〔T10n0279 0238a22〕

洛叉

數列之起點；二家所配漢數不同（萬／億），誌錄不判

lakṣaThe starting point of the series; the two masters assign different Chinese numbers to it (ten thousand, a hundred million), recorded without adjudication

澄觀：「洛叉是萬」〔T35n1735 0858b13〕；李通玄：「一洛叉此云一億」〔T36n1739 0930c17〕　本品「一百洛叉為一俱胝」〔T10n0279 0237b15〕

Chengguan: 「洛叉是萬」 tr. “a lakṣa is ten thousand” 〔T35n1735 0858b13〕; Li Tongxuan: 「一洛叉此云一億」 tr. “one lakṣa means here one hundred million” 〔T36n1739 0930c17〕　This chapter: 「一百洛叉為一俱胝」 tr. “a hundred lakṣas make one koṭi” 〔T10n0279 0237b15〕

俱胝

數列第一重之果；澄觀又云若依《俱舍》以洛叉為億，則俱胝當兆〔0858b15–16〕

koṭiThe fruit of the first rung of the series; Chengguan says further that if one follows the Abhidharmakośa in taking the lakṣa as a hundred million, then the koṭi answers to a trillion 〔0858b15–16〕

澄觀：「俱胝是億」〔T35n1735 0858b13〕；李通玄：「一俱胝此云一兆」〔T36n1739 0930c17〕　本品「俱胝俱胝為一阿庾多」〔T10n0279 0237b16〕

Chengguan: 「俱胝是億」 tr. “a koṭi is a hundred million” 〔T35n1735 0858b13〕; Li Tongxuan: 「一俱胝此云一兆」 tr. “one koṭi means here one trillion” 〔T36n1739 0930c17〕　This chapter: 「俱胝俱胝為一阿庾多」 tr. “koṭi koṭis make one ayuduo” 〔T10n0279 0237b16〕

壽量

澄觀：「壽謂報命，量即分限。」〔T35n1735 0859a26–27〕壽有斯量，故名壽量

the span of lifeChengguan: 「壽謂報命，量即分限。」 tr. “Life means the life of recompense; measure is the allotted bound.” 〔T35n1735 0859a26–27〕 The life has this measure, and therefore it is named the span of life

—（音寫從闕）　品題〔T10n0279 0241a16〕

— (the transcription is wanting)　The chapter title 〔T10n0279 0241a16〕

報命

「煖、識不捨不退，眾同分故，不相應行為性」；三命之一

the life of recompense「煖、識不捨不退，眾同分故，不相應行為性」 tr. “warmth and consciousness neither abandoned nor falling away, by reason of the common lot of a class; its nature is a formation dissociated from mind” — one of the three lives

—（音寫從闕）　探玄〔T35n1733 0390b22–23〕

— (the transcription is wanting)　The Tanxuan ji 〔T35n1733 0390b22–23〕

戒命

「經中名淨命，由不破戒故，不失比丘法，以淨戒為性」

the life of the precepts「經中名淨命，由不破戒故，不失比丘法，以淨戒為性」 tr. “in the scriptures it is named the pure life; because he does not break the precepts he does not lose the dharma of a bhikṣu; its nature is the pure precepts”

—（音寫從闕）　探玄〔T35n1733 0390b23–25〕

— (the transcription is wanting)　The Tanxuan ji 〔T35n1733 0390b23–25〕

諸菩薩住處

澄觀釋：「菩薩大悲，隨機住處能住非一，故名曰諸」〔T35n1735 0859b20–21〕

the dwelling places of the bodhisattvasChengguan explains: 「菩薩大悲，隨機住處能住非一，故名曰諸」 tr. “bodhisattvas, out of great compassion, dwell in places according to the capacities they meet, and those who can dwell are not one; therefore they are called ‘the many’” 〔T35n1735 0859b20–21〕

—（音寫從闕）　品題〔T10n0279 0241b06〕

— (the transcription left wanting)　the chapter title 〔T10n0279 0241b06〕

仙人山

澄觀：「相傳是東海蓬萊山，若爾，則亦兼海」〔T35n1735 0859c03–04〕；60 作「仙人起山」

Mount of the SeersChengguan: 「相傳是東海蓬萊山，若爾，則亦兼海」 tr. “the tradition is that it is Mount Penglai in the eastern sea; if so, then it takes in the sea as well” 〔T35n1735 0859c03–04〕; the sixty-fascicle text has 「仙人起山」 tr. “Mount Where the Seers Arise”

—（音寫從闕）　「東方有處，名：仙人山」〔T10n0279 0241b08〕

— (the transcription left wanting)　「東方有處，名：仙人山」 tr. “in the east there is a place, named Mount of the Seers” 〔T10n0279 0241b08〕

勝峯山

澄觀：「即德雲所住，晉本名樓閣山，即婆施羅所居」〔T35n1735 0859c04–05〕

Mount Excellent PeakChengguan: 「即德雲所住，晉本名樓閣山，即婆施羅所居」 tr. “it is where Cloud of Virtue dwelt; the Jin recension names it Mount Tower-Pavilion, the abode of Poshiluo” 〔T35n1735 0859c04–05〕

勘梵本應名勝峰山（探玄語）　「南方有處，名：勝峯山」〔0241b11〕

on collating the Sanskrit text it ought to be named Mount Excellent Peak (the words of the Tanxuan ji)　「南方有處，名：勝峯山」 tr. “in the south there is a place, named Mount Excellent Peak” 〔0241b11〕

無量住

諸佛所安住之處。澄觀判此為初門，「初門明其常住法門」〔T35n1735 0862a16〕，與次門「遍住法界」相對

the measureless abidingsThe places in which the buddhas abide. Chengguan judges this the first gate: 「初門明其常住法門」 tr. “the first gate makes clear the gate of the Dharma of their constant abiding” 〔T35n1735 0862a16〕, set over against the next gate, 「遍住法界」 tr. “abiding throughout the Dharma realm”

〔從闕·古德未傳音寫〕　本品「諸佛世尊有無量住，所謂：常住大悲」〔T10n0279 0242a22〕〔T10n0279 0242〕

〔not transmitted · no transcription handed down by the ancient masters〕　This chapter: 「諸佛世尊有無量住，所謂：常住大悲」 tr. “the buddhas, the World-Honored Ones, have measureless abidings, namely: they abide always in great compassion” 〔T10n0279 0242a22〕〔T10n0279 0242〕

念念出生智

一念中出生八相之智。澄觀：「然願以後得智為體，從其願智生八相等，非生智也」〔T35n1735 0862b11〕

the wisdom that brings forth thought after thoughtThe wisdom that brings forth the eight aspects within a single thought. Chengguan: 「然願以後得智為體，從其願智生八相等，非生智也」 tr. “yet the vow has subsequently attained wisdom for its substance, and from that wisdom of vow the eight aspects and the rest are born; it is not that wisdom is born” 〔T35n1735 0862b11〕

〔從闕〕　本品「諸佛世尊有十種念念出生智」〔T10n0279 0242b13〕〔T10n0279 0242〕

〔not transmitted〕　This chapter: 「諸佛世尊有十種念念出生智」 tr. “the buddhas, the World-Honored Ones, have ten kinds of wisdom that arise thought after thought” 〔T10n0279 0242b13〕〔T10n0279 0242〕

不失時

化度應機不失其時。澄觀：「行止在緣，根熟化現、未熟便捨，非願不周，若機熟失時便違本願」〔T35n1735 0862b16–18〕

not missing the timeDelivering beings as their capacity fits, without missing the time. Chengguan: 「行止在緣，根熟化現、未熟便捨，非願不周，若機熟失時便違本願」 tr. “going and stopping lie with the conditions: when the faculties are ripe he transforms and appears, and when they are not yet ripe he sets it aside — it is not that the vow is not all-encompassing; but if the occasion is ripe and the time is missed, that would run counter to the original vow” 〔T35n1735 0862b16–18〕

〔從闕〕　本品「諸佛世尊有十種不失時」〔T10n0279 0242b29〕〔T10n0279 0242〕

〔not transmitted〕　This chapter: 「諸佛世尊有十種不失時」 tr. “the buddhas, the World-Honored Ones, have ten kinds of not missing the time” 〔T10n0279 0242b29〕〔T10n0279 0242〕

大人相

佛身福報所成之奇狀顯著者；本品列九十七種

the great-man markThe rare and manifest forms brought about by the recompense of merit upon a buddha’s body; this chapter lists ninety-seven kinds

—（音寫從闕）　澄觀：「大人相者，大人之相故。」〔T35n1735 0865c19〕

— (the transcription is wanting)　Chengguan: 「大人相者，大人之相故。」 tr. “A great-man mark is so called because it is the mark of a great man.” 〔T35n1735 0865c19〕

相海

相之體廣·用遍·難思互入，故以海名

the ocean of marksThe substance of the marks is vast, their function all-pervading, and beyond conceiving they interpenetrate one another, and so they are named with ‘ocean’

—（音寫從闕）　澄觀：「福報奇狀炳著名相，相德深廣故稱為海。」〔T35n1735 0865b12–13〕

— (the transcription is wanting)　Chengguan: 「福報奇狀炳著名相，相德深廣故稱為海。」 tr. “A rare form brought about by the recompense of merit and plainly manifest is named a mark; and because the virtue of the marks is deep and vast, it is called an ocean.” 〔T35n1735 0865b12–13〕

十身

相海之所依；澄觀「十身之相海，依主釋也」〔T35n1735 0865b23〕

the ten bodiesThat upon which the ocean of marks rests; Chengguan: 「十身之相海，依主釋也」 tr. “the ocean of marks of the ten bodies — it is a determinative compound” 〔T35n1735 0865b23〕

—（音寫從闕）　法藏：「勘梵本，名如來十身相海品，以深廣之相在十身故。」〔T35n1733 0397a18–19〕

— (the transcription is wanting)　Fazang: 「勘梵本，名如來十身相海品，以深廣之相在十身故。」 tr. “Collating the Sanskrit text, it is named the Chapter on the Ocean of Marks of the Ten Bodies of the Tathāgata, because the deep and vast marks lie in the ten bodies.” 〔T35n1733 0397a18–19〕

隨好

隨逐大相而有之細好；澄觀云「隨好是體，隨逐大相，益姿好故」〔T35n1735 0867a03〕

Secondary signA fine excellence that follows upon the great marks; Chengguan says 「隨好是體，隨逐大相，益姿好故」 tr. “the secondary sign is the substance, following upon the great marks, because it adds to the comeliness of the form” 〔T35n1735 0867a03〕

—（音寫從闕；60 譯作「小相」）　本品「如來、應、正等覺有隨好，名：圓滿王」〔T10n0279 0255c13〕

— (the transcription is wanting; the sixty-fascicle text renders it 「小相」 tr. “lesser mark”)　This chapter’s 「如來、應、正等覺有隨好，名：圓滿王」 tr. “the Tathāgata, the Worthy One, the Perfectly Awakened One has a secondary sign, named Perfect Fullness King” 〔T10n0279 0255c13〕

圓滿王

一名兩處：如來隨好之名·菩薩足輪隨好之名

Perfect Fullness KingOne name in two places: the name of the Tathāgata’s secondary sign, and the name of the secondary sign of the bodhisattva’s foot-wheel

本品隨好之名〔T10n0279 0255c11〕；又足下千輻輪之隨好同名〔0255c24〕

The name of the secondary sign in this chapter 〔T10n0279 0255c11〕; and the secondary sign of the thousand-spoked wheel beneath the feet bears the same name 〔0255c24〕

熾盛 · 光幢王 · 清淨功德

本品三光名：好中之光·因中之光·四十光中之一光

Blazing · Light-Banner King · Pure MeritThe three names of light in this chapter: the light within the sign · the light at the causal stage · one light among the forty

「此隨好中出大光明，名為：熾盛」〔0255c14〕；「放大光明，名：光幢王」〔0255c16〕；「中有一光，名：清淨功德」〔0255c25〕

「此隨好中出大光明，名為：熾盛」 tr. “from within this secondary sign a great light goes forth, named Blazing” 〔0255c14〕; 「放大光明，名：光幢王」 tr. “he sends forth a great light, named Light-Banner King” 〔0255c16〕; 「中有一光，名：清淨功德」 tr. “among them there is one light, named Pure Merit” 〔0255c25〕

普賢

標人顯法之名；本品以行釋人，故名普賢行

Samantabhadraa name that sets up the person and displays the Dharma; this chapter explains the person by way of the practice, and so it is named the practice of Samantabhadra

—（音寫從闕）　澄觀：「德周法界為普，至順調善曰賢」〔T35n1735 0870a01–04〕；法藏：「德周法界曰普，用順成善稱賢」

—(the transcription is wanting)　Chengguan: 「德周法界為普，至順調善曰賢」 tr. “virtue encompassing the Dharma realm is ‘universal’; utterly compliant and well tempered is ‘worthy’” 〔T35n1735 0870a01–04〕; Fazang: 「德周法界曰普，用順成善稱賢」 tr. “virtue encompassing the Dharma realm is called ‘universal’; function complying and completing the good is termed ‘worthy’”

百萬障門

一瞋所成之障類總數；六十華嚴同段作「百千障礙法門」〔T09n0278 0607a14–15〕（數異·誌錄不判）

the million gateways of hindrancethe total number of the kinds of hindrance accomplished by a single anger; the sixty-fascicle Avataṃsaka has at the same passage 「百千障礙法門」 tr. “a hundred thousand gateways of hindering dharmas” 〔T09n0278 0607a14–15〕 (the numbers differ · recorded without adjudication)

本品「若諸菩薩於餘菩薩起瞋恚心，即成就百萬障門」〔T10n0279 0257c17〕

this chapter: 「若諸菩薩於餘菩薩起瞋恚心，即成就百萬障門」 tr. “if bodhisattvas rouse a mind of anger and rage against the remaining bodhisattvas, they at once accomplish a million gateways of hindrance” 〔T10n0279 0257c17〕

十普入

相入之十對：界入毛道・身入一身・劫入一念・法入一法等，兩兩互入

the ten universal enteringsten pairs of mutual entering: realm entering hair’s path · bodies entering one body · kalpas entering one thought · dharmas entering one dharma, and the rest, each pair entering the other

本品「則得入十種普入」〔T10n0279 0258b26〕

this chapter: 「則得入十種普入」 tr. “then they gain entry into ten kinds of universal entering” 〔T10n0279 0258b26〕

如來出現

佛果之顯現；晉譯作「性起」，唐譯作「出現」，二名同所指而眼目異（見目五）

The appearance of the TathāgataThe manifesting of the fruit of buddhahood; the Jin translation has 「性起」 tr. “nature-arising” and the Tang translation 「出現」 tr. “appearance” — the two names point to one thing, but the eye differs (see heading five)

本品品名〔T10n0279 0262a15 段〕；澄觀「出現是依人之法，果用化用之總名」〔T35n1735 0871c23–24〕

The name of this chapter 〔T10n0279 0262a15 段〕; Chengguan: 「出現是依人之法，果用化用之總名」 tr. “appearance is the dharma that depends upon the person, the general name for the function of the fruit and the function of transformation” 〔T35n1735 0871c23–24〕

性起

從法性而起；法藏立三性三起（理・行・果）為此品宗骨

Nature-arisingArising from the nature of dharmas; Fazang sets up three natures and three arisings (principle · practice · fruit) as the bone of this chapter’s purport

晉譯品名〔T09n0278 0611b01〕；法藏「不改名性、顯用稱起，即如來之性起」〔T35n1733 0405a11–13〕

The name of the chapter in the Jin translation 〔T09n0278 0611b01〕; Fazang: 「不改名性、顯用稱起，即如來之性起」 tr. “what does not change is named nature, and the displaying of function is called arising — that is, the nature-arising of the Tathāgata” 〔T35n1733 0405a11–13〕

眉間白毫相

澄觀：眉間「表證中道，離有無二邊」〔T35n1735 0872a26–27〕；白毫「表所出現性無垢」〔0872a28〕

The mark of the white hair between the browsChengguan: of the place between the brows, 「表證中道，離有無二邊」 tr. “it displays the realizing of the middle way, apart from the two extremes of being and non-being” 〔T35n1735 0872a26–27〕; of the white hair, 「表所出現性無垢」 tr. “it displays that the nature which appears is without defilement” 〔0872a28〕

本品「世尊從眉間白毫相中放大光明」〔T10n0279 0262a16〕

This chapter: 「世尊從眉間白毫相中放大光明」 tr. “the World-Honored One sent forth from the mark of the white hair between his brows a great light” 〔T10n0279 0262a16〕

如來出現

佛之出興於世；六十譯作『性起』，澄觀云「古稱性起，彌復有由」〔T35n1735 0874c12〕

the appearance of the Tathāgataa Buddha’s arising in the world; the sixty-fascicle text renders it ‘nature-arising,’ and Chengguan says 「古稱性起，彌復有由」 tr. “the old name was nature-arising, and it has all the more reason behind it” 〔T35n1735 0874c12〕

—（八十譯語）　本品品名·本段結相語「是為如來、應、正等覺出現第一相」〔T10n0279 0263b24〕〔T10n0279 0263〕

—(the rendering of the eighty-fascicle text)　the name of this chapter · the closing formula of each mark in this section, 「是為如來、應、正等覺出現第一相」 tr. “this is the first mark of the appearing of the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One” 〔T10n0279 0263b24〕〔T10n0279 0263〕

性起

六十譯語；八十改譯「出現」，二名所繫詳目四·目六

nature-arisingthe rendering of the sixty-fascicle text; the eighty changes the rendering to 「出現」 tr. “appearance,” and what attaches to the two names is set out in sections IV and VI

六十本品名「寶王如來性起品」·經文「演說如來性起法雨」〔T09n0278 0613a05–06〕

the name of this chapter in the sixty-fascicle text, 「寶王如來性起品」 tr. “the Chapter on the Nature-Arising of the Jewel-King Tathāgata” · the words of that scripture, 「演說如來性起法雨」 tr. “setting forth the rain of Dharma of the nature-arising of the Tathāgata” 〔T09n0278 0613a05–06〕

洪霔

極盛之雨；六十作『洪澍』〔T09n0278 0613a03〕

the delugea rain of the utmost abundance; the sixty-fascicle text has ‘the deluging flood’ 〔T09n0278 0613a03〕

本品第二喻「大雲降雨，名曰：洪霔」〔T10n0279 0263b26〕

the second simile of this chapter, 「大雲降雨，名曰：洪霔」 tr. “a great cloud sends down rain, named: the deluge” 〔T10n0279 0263b26〕

如來身十相

十喻所顯之十身；澄觀名之「周遍十方身」乃至「嚴好滿願身」〔T35n1735 0875a26〕，法藏名之「無邊周普身」乃至「隨念滿願身」〔T35n1733 0408c09〕

the ten marks of the body of the TathāgataThe ten bodies displayed by the ten similes; Chengguan names them from 「周遍十方身」 tr. “the body that pervades the ten directions” to 「嚴好滿願身」 tr. “the body of excellent marks fulfilling wishes” 〔T35n1735 0875a26〕, Fazang from 「無邊周普身」 tr. “the body that is boundless and universal” to 「隨念滿願身」 tr. “the body that fulfills wishes in accordance with thought” 〔T35n1733 0408c09〕

本段十度結句，如「是為如來身第一相」〔T10n0279 0266a12〕·「是為如來身第十相，諸菩薩摩訶薩應如是見」〔0267b29〕

the ten closing clauses of this passage, such as 「是為如來身第一相」 tr. “this is the first mark of the body of the Tathāgata” 〔T10n0279 0266a12〕 · 「是為如來身第十相，諸菩薩摩訶薩應如是見」 tr. “this is the tenth mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way” 〔0267b29〕

戲論

妄想分別之言論；本段十喻反覆以『無分別、無戲論』立佛身之體

frivolous talkTalk that springs from deluded discrimination; the ten similes of this passage establish the substance of the buddha-body over and over by way of ‘no discrimination, no frivolous talk’

prapañca（音寫從闕·古傳義譯）　「而彼虛空無有分別亦無戲論」〔T10n0279 0266a14〕；「一切執著、一切戲論皆永斷故」〔0266a18〕

prapañca (no transliteration transmitted; rendered by sense in the ancient transmission)　「而彼虛空無有分別亦無戲論」 tr. “and that space has no discrimination and no frivolous talk” 〔T10n0279 0266a14〕; 「一切執著、一切戲論皆永斷故」 tr. “because every attachment and every frivolous talk has been cut off forever” 〔0266a18〕

閻浮提

南贍部洲；日喻之所在處

JambudvīpaThe southern continent; the place where the simile of the sun is set

jambudvīpa（音寫即古傳）　「譬如日出於閻浮提，無量眾生皆得饒益」〔T10n0279 0266a20〕

jambudvīpa (the transliteration is itself what was transmitted)　「譬如日出於閻浮提，無量眾生皆得饒益」 tr. “it is like the sun rising over Jambudvīpa, and measureless sentient beings all gain benefit from it” 〔T10n0279 0266a20〕

圓音

一音之中萬類齊聞、不壞曲而等遍之音；澄觀以「不壞曲而等遍、不動遍而差韻，方成圓音」〔0876c18–19〕定其量

the perfect soundThe sound in which, within one sound, the myriad classes hear alike — pervading equally without the tune being spoiled; Chengguan fixes its measure by 「不壞曲而等遍、不動遍而差韻，方成圓音」 tr. “pervading equally without spoiling the tune, differing in melody without stirring from pervasion — this is what makes the perfect sound” 〔0876c18–19〕

澄觀：「此十圓融一味，是如來圓音。」〔T35n1735 0876c03–04〕

Chengguan: 「此十圓融一味，是如來圓音。」 tr. “These ten are perfectly interfused and of one taste; this is the Tathāgata’s perfect sound.” 〔T35n1735 0876c03–04〕

隨類音

應人天等異類而各得解之音

the sound according with each classThe sound that answers to the differing classes, human, divine, and the rest, so that each attains understanding

澄觀釋第一「普遍」云：「一普遍者，即隨類音。」〔T35n1735 0876b09–10〕

Chengguan, explaining the first, 「普遍」 tr. “pervading everywhere,” says: 「一普遍者，即隨類音。」 tr. “First, pervading everywhere: this is the sound that accords with each class.” 〔T35n1735 0876b09–10〕

法爾

非有作者而自然如是；器界壞時法爾有聲

by the nature of thingsBeing thus of itself, with no maker; when the vessel world is destroyed there is by the nature of things a sound

經：『無主無作，法爾而出四種音聲』；澄觀引《俱舍》釋之〔T35n1735 0877a02〕

the sūtra: ‘with no one to direct it and no one to make it, of itself and by the nature of things four sounds come forth’; Chengguan cites the Abhidharmakośa in explanation 〔T35n1735 0877a02〕

意業

如來出現十義之第四，即如來之心；十義次第身·語·意，從麁至細

mental actionThe fourth of the ten senses of the appearance of the Tathāgata, that is, the mind of the Tathāgata; the sequence of the ten senses is body · speech · mind, from the coarse to the fine

—（音寫從闕）　澄觀「第四出現意業」〔T35n1735 0878a07〕·法藏「第四性起意業」〔T35n1733 0410b16〕

— (no transliteration transmitted)　Chengguan: 「第四出現意業」 tr. “the fourth, the mental action of the appearance” 〔T35n1735 0878a07〕 · Fazang: 「第四性起意業」 tr. “the fourth, the mental action of nature-arising” 〔T35n1733 0410b16〕

心、意、識

總標所遮之三名；澄觀判為「約體遮詮」，法藏判為「辨定法體」

mind, mentation, and consciousnessThe three names negated in the general statement; Chengguan judges it 「約體遮詮」 tr. “a negating statement made with respect to the substance,” Fazang judges it 「辨定法體」 tr. “the settling of the substance of the dharma”

—（音寫從闕）　本義「如來心、意、識俱不可得」〔T10n0279 0271a24〕

— (no transliteration transmitted)　this sense: 「如來心、意、識俱不可得」 tr. “the mind, the mentation, and the consciousness of the Tathāgata are all unobtainable” 〔T10n0279 0271a24〕

遮詮·表詮

遮詮＝以「不可得」遮其言詮所及；表詮＝寄「智無量」以表其深

negating statement · affirming statementThe negating statement uses 「不可得」 tr. “cannot be obtained” to negate what words can reach; the affirming statement lodges in 「智無量」 tr. “wisdom is measureless” to display its depth

澄觀「約體遮詮也」「寄用表詮」〔T35n1735 0878a11〕

Chengguan: 「約體遮詮也」 tr. “it is a negating statement made with respect to the substance” and 「寄用表詮」 tr. “an affirming statement lodged in the function” 〔T35n1735 0878a11〕

無障無礙智慧

能知之智；澄觀：「先令以無障礙智為能知者，非此不能量佛境故。」〔T35n1735 0880c16〕法藏：「若不得此無量無邊智，無由得說廣大境也。」〔T35n1733 0412a07〕

Wisdom that has no obstruction and no hindranceThe wisdom that is able to know; Chengguan: 「先令以無障礙智為能知者，非此不能量佛境故。」 tr. “he first has one take unobstructed wisdom as that which is able to know, because without this one cannot measure the Buddha’s realm.” 〔T35n1735 0880c16〕 Fazang: 「若不得此無量無邊智，無由得說廣大境也。」 tr. “if one does not obtain this measureless and boundless wisdom, there is no way to speak of the vast realm.” 〔T35n1733 0412a07〕

本義「菩薩摩訶薩以無障無礙智慧，知一切世間境界是如來境界」〔T10n0279 0273c07〕〔T10n0279 0273c〕

This portion: 「菩薩摩訶薩以無障無礙智慧，知一切世間境界是如來境界」 tr. “the bodhisattva-mahāsattva, with wisdom that has no obstruction and no hindrance, knows that the realm of all worlds is the realm of the Tathāgata” 〔T10n0279 0273c07〕〔T10n0279 0273c〕

真如無差別境界

澄觀：「於中真如語其體，常一味故，云無差別。」〔T35n1735 0880c20〕

The realm of suchness without differenceChengguan: 「於中真如語其體，常一味故，云無差別。」 tr. “among these, suchness names its substance, and because it is constantly of one taste it is called without difference.” 〔T35n1735 0880c20〕

十境之第六

The sixth of the ten realms

法界無障礙境界

澄觀：「法界生法所依，故云無礙實際。」〔T35n1735 0880c20〕；法藏：「七法界用無礙」〔T35n1733 0412a19〕

The realm of the Dharma realm without obstructionChengguan: 「法界生法所依，故云無礙實際。」 tr. “the Dharma realm is that upon which beings and dharmas depend, and therefore it is called unobstructed; the true limit —” 〔T35n1735 0880c20〕; Fazang: 「七法界用無礙」 tr. “seventh, the function of the Dharma realm is unobstructed” 〔T35n1733 0412a19〕

十境之第七

The seventh of the ten realms

無礙行

二行之一；澄觀：「一無礙行者，即理之事行。」〔T35n1735 0881b07〕法藏今釋：「初是會事同理，理不礙事，是無礙行」〔T35n1733 0412b21〕

the unobstructed practiceThe first of the two practices; Chengguan: 「一無礙行者，即理之事行。」 tr. “First, the unobstructed practice is the practice of phenomena that is identical with principle.” 〔T35n1735 0881b07〕 Fazang’s further explanation: 「初是會事同理，理不礙事，是無礙行」 tr. “the first is the gathering of phenomena into sameness with principle, principle not obstructing phenomena, and this is the unobstructed practice” 〔T35n1733 0412b21〕

本義「應知無礙行是如來行」〔T10n0279 0274b18〕〔T10n0279 0274b〕

this sense: 「應知無礙行是如來行」 tr. “one should know that the unobstructed practice is the practice of the Tathāgata” 〔T10n0279 0274b18〕〔T10n0279 0274b〕

真如行

二行之二；澄觀：「真如行者，即事之理行。」〔T35n1735 0881b08〕60 本作「如如行」〔T09n0278 0626a16〕

the practice of suchnessThe second of the two practices; Chengguan: 「真如行者，即事之理行。」 tr. “The practice of suchness is the practice of principle that is identical with phenomena.” 〔T35n1735 0881b08〕 The sixty-fascicle text has 「如如行」 tr. “the practice of thusness” 〔T09n0278 0626a16〕

本義「應知真如行是如來行」〔T10n0279 0274b19〕〔T10n0279 0274b〕

this sense: 「應知真如行是如來行」 tr. “one should know that the practice of suchness is the practice of the Tathāgata” 〔T10n0279 0274b19〕〔T10n0279 0274b〕

前際不生·後際不動·現在不起

三際俱絕之表法；澄觀：「明體絕三際，故同真如……過未非緣，故不生不動；現在離緣，故非起也。」〔T35n1735 0881b13〕

in the prior limit not born · in the later limit not moved · in the present not arisenThe way of showing that all three limits of time are alike cut off; Chengguan: 「明體絕三際，故同真如……過未非緣，故不生不動；現在離緣，故非起也。」 tr. “this makes clear that its substance cuts off the three limits of time, and therefore it is the same as suchness … past and future are not its conditions, and therefore it is unborn and unmoving; the present is apart from conditions, and therefore it does not arise.” 〔T35n1735 0881b13〕

本義「如真如，前際不生，後際不動，現在不起」〔T10n0279 0274b19〕〔T10n0279 0274b〕

this sense: 「如真如，前際不生，後際不動，現在不起」 tr. “it is like suchness: in the prior limit it has not been born, in the later limit it will not move, and in the present it does not arise” 〔T10n0279 0274b19〕〔T10n0279 0274b〕

成正覺

澄觀簡「菩提」與「成」二名：「又單語菩提，但是所覺之道。今云成者，即理智契合之名。」〔T35n1735 0881c05〕；法藏：「菩提此云覺，謂大智開悟，故以為名。舊云道者，非也。」〔T35n1733 0412c04〕

The accomplishing of right awakeningChengguan distinguishes the two names 「菩提」 tr. “awakening” and 「成」 tr. “accomplishing”: 「又單語菩提，但是所覺之道。今云成者，即理智契合之名。」 tr. “Again, if one says simply ‘awakening’, that is only the path that is awakened to. Saying ‘accomplishing’ here is a name for the merging of principle and wisdom.” 〔T35n1735 0881c05〕; Fazang: 「菩提此云覺，謂大智開悟，故以為名。舊云道者，非也。」 tr. “Bodhi is rendered here as awakening, that is, the opening up of great wisdom, and hence the name. The old rendering, ‘the Way’, is not right.” 〔T35n1733 0412c04〕

本義「菩薩摩訶薩應知如來成正覺」〔T10n0279 0274c29〕〔T10n0279 0274c〕

This sense: 「菩薩摩訶薩應知如來成正覺」 tr. “the bodhisattva-mahāsattva should know the Tathāgata’s accomplishing of right awakening” 〔T10n0279 0274c29〕〔T10n0279 0274c〕

於一切義無所觀察

澄觀：「一寂照為菩提體，故云於一切義無所觀察。一切義者，真俗境也。」〔T35n1735 0882a04〕

Toward every meaning there is no observingChengguan: 「一寂照為菩提體，故云於一切義無所觀察。一切義者，真俗境也。」 tr. “First, quiescent illumination is the substance of awakening, and therefore it says ‘toward every meaning there is no observing’. ‘Every meaning’ means the objects both real and conventional.” 〔T35n1735 0882a04〕

本義總標首句〔T10n0279 0275a〕

The opening sentence of the general statement of this sense 〔T10n0279 0275a〕

諸佛菩提（海印）

澄觀：「第二「知一切眾生」下印現萬機，即海印三昧。」〔T35n1735 0882a29〕

The awakening of the buddhas (the ocean-seal)Chengguan: 「第二「知一切眾生」下印現萬機，即海印三昧。」 tr. “Second, from ‘he knows all sentient beings’ onward, the sealing and manifesting of the myriad capacities, which is the ocean-seal samādhi.” 〔T35n1735 0882a29〕

本義「普現一切眾生心念、根性樂欲而無所現，是故說名諸佛菩提」〔T10n0279 0275a08〕〔T10n0279 0275a〕

This sense: 「普現一切眾生心念、根性樂欲而無所現，是故說名諸佛菩提」 tr. “it universally manifests the thoughts, faculties, and desires of all sentient beings, and yet nothing is manifested; and therefore it is said to be named the awakening of the buddhas” 〔T10n0279 0275a08〕〔T10n0279 0275a〕

轉法輪

澄觀《鈔》釋名：「法即軌持，輪者如帝王輪，從喻得名。」〔T36n1736 0629a10〕又總釋：「流演圓通名之為輪，自我之彼故名為轉。」〔T36n1736 0629a16〕

The turning of the wheel of the DharmaChengguan’s Chao, explaining the name: 「法即軌持，輪者如帝王輪，從喻得名。」 tr. “Dharma means that which keeps to a track and holds; the wheel is like the wheel of an emperor, and the name is got from the simile.” 〔T36n1736 0629a10〕 And again, explaining as a whole: 「流演圓通名之為輪，自我之彼故名為轉。」 tr. “Flowing forth and running round unhindered, it is named a wheel; going from oneself to another, it is therefore named a turning.” 〔T36n1736 0629a16〕

本義通篇之目〔T10n0279 0275c14〕

The title of this whole sense 〔T10n0279 0275c14〕

梵輪

《鈔》：「亦名梵輪，如來大梵之所轉故。」〔T36n1736 0629a09〕；法藏亦繫之於「皆悉清淨」句：「是梵輪故、性淨故」〔T35n1733 0414c10〕

The Brahmā wheelThe Chao: 「亦名梵輪，如來大梵之所轉故。」 tr. “It is also named the Brahmā wheel, because it is turned by the Tathāgata, the great Brahmā.” 〔T36n1736 0629a09〕; Fazang likewise attaches it to the clause 「皆悉清淨」 tr. “all of them are pure”: 「是梵輪故、性淨故」 tr. “because it is the Brahmā wheel, because its nature is pure” 〔T35n1733 0414c10〕

法輪之異名

Another name for the wheel of the Dharma

心自在力

澄觀：「一能轉心者，由知法無起故，正轉法時不起心念，言我轉授前人，名心自在，如是方為真能轉也。」〔T35n1735 0883c11〕

The power of the mind’s masteryChengguan: 「一能轉心者，由知法無起故，正轉法時不起心念，言我轉授前人，名心自在，如是方為真能轉也。」 tr. “First, the mind that turns: because he knows that dharmas do not arise, at the very time of turning the Dharma he does not raise the thought that says ‘I am turning it over and transmitting it to the person before me’; this is named the mind’s mastery, and only thus is it truly a turning.” 〔T35n1735 0883c11〕

本義「以心自在力無起無轉而轉法輪」〔T10n0279 0275c15〕

In this sense: 「以心自在力無起無轉而轉法輪」 tr. “by the power of the mind’s mastery, with nothing arisen and nothing turned, he turns the wheel of the Dharma” 〔T10n0279 0275c15〕

大般涅槃

本義所答之題；「大」者澄觀釋為「橫無不包、竪無初際」〔T35n1735 0884a21〕

The great parinirvāṇaThe topic answered in this sense; as for 「大」 tr. “great”, Chengguan explains it as 「橫無不包、竪無初際」 tr. “crosswise there is nothing it does not embrace, and lengthwise it has no initial limit” 〔T35n1735 0884a21〕

摩訶般涅槃那（古德音寫即古傳）　《鈔》：「若具，梵云摩訶般涅槃那，具翻為大圓寂入，謂那即入義應迴在上。」〔T36n1736 0630b28〕

mahāparinirvāṇa (the ancient masters’ transcription is itself what is transmitted)　The Chao: 「若具，梵云摩訶般涅槃那，具翻為大圓寂入，謂那即入義應迴在上。」 tr. “If given in full, in Sanskrit it is mahāparinirvāṇa, rendered in full as ‘great perfect quiescence entered’, that is, the final syllable has the sense of entering and ought to be turned to the front.” 〔T36n1736 0630b28〕

圓寂

涅槃之義翻；《鈔》繫其所出：「即唐三藏等，在義周圓。」〔T36n1736 0630c09〕

Perfect quiescenceThe rendering of nirvāṇa by its sense; the Chao attaches its provenance: 「即唐三藏等，在義周圓。」 tr. “that is, from the Tripiṭaka master of the Tang and the rest; it lies in the meaning being all-round and complete.” 〔T36n1736 0630c09〕

澄觀：「總以義翻稱為圓寂，以義充法界、德備塵沙曰圓，體窮真性、妙絕相累為寂。」〔T35n1735 0884a18〕

Chengguan: 「總以義翻稱為圓寂，以義充法界、德備塵沙曰圓，體窮真性、妙絕相累為寂。」 tr. “In general, by rendering the sense, it is called perfect quiescence: because its meaning fills the Dharma realm and its virtues are complete as the sands and dust, it is called perfect; because its substance exhausts the true nature and it wondrously cuts off all encumbrance of characteristics, it is quiescence.” 〔T35n1735 0884a18〕

般（入）

三入配三大：「性入即是清淨涅槃，真入即是圓淨涅槃，示入即方便淨。」〔T36n1736 0630c20〕

*Pari* (entering)The three enterings matched to the three greatnesses: 「性入即是清淨涅槃，真入即是圓淨涅槃，示入即方便淨。」 tr. “the entering of nature is just the pure nirvāṇa; the entering of the true is just the perfectly pure nirvāṇa; and the entering that is shown is the purity of skillful means.” 〔T36n1736 0630c20〕

般那（古德音寫即古傳）　澄觀：「般者入義，性入真入示現入故。」〔T35n1735 0884a24〕；《鈔》：「梵語出息名為安那，梵言入息名為般那，那是息義。」〔T36n1736 0630c17〕

pāna (the ancient masters’ transcription is itself what is transmitted)　Chengguan: 「般者入義，性入真入示現入故。」 tr. “The syllable has the sense of entering, for there is the entering of nature, the entering of the true, and the entering that is manifested.” 〔T35n1735 0884a24〕; the Chao: 「梵語出息名為安那，梵言入息名為般那，那是息義。」 tr. “In Sanskrit the out-breath is named āna, and in Sanskrit the in-breath is named pāna; the final syllable has the sense of breath.” 〔T36n1736 0630c17〕

見聞親近所種善根

法藏開為四位——見佛及像·聞名及稱念·三業恭敬·四事供養〔T35n1733 0416a13〕；60 本作「見聞恭敬供養所種善根」〔T09n0278 0629b11〕

The roots of goodness planted by seeing, hearing, and drawing nearFazang opens it into four positions — seeing the Buddha or his image · hearing his name or uttering it · reverence in the three kinds of action · the four kinds of offering 〔T35n1733 0416a13〕; the sixty-fascicle text has 「見聞恭敬供養所種善根」 tr. “the roots of goodness planted by seeing, hearing, revering, and making offerings” 〔T09n0278 0629b11〕

本義徵起「菩薩摩訶薩應云何知於如來、應、正等覺見聞親近所種善根」〔T10n0279 0277a16〕

The raising of the question in this sense: 「菩薩摩訶薩應云何知於如來、應、正等覺見聞親近所種善根」 tr. “how should a bodhisattva-mahāsattva know the roots of goodness planted, at the place of the Tathāgata, the Worthy One, the Perfectly Awakened One, through seeing, through hearing, and through drawing near?” 〔T10n0279 0277a16〕

不虛之相十一句

澄觀：「即示不虛之相，有十一句，不出智斷恩德，思之。」〔T35n1735 0885c19〕

The eleven clauses on the characteristic of not being in vainChengguan: 「即示不虛之相，有十一句，不出智斷恩德，思之。」 tr. “this shows the characteristic of their not being in vain; there are eleven clauses, and they do not go outside the virtues of wisdom, of cutting off, and of grace — think it over.” 〔T35n1735 0885c19〕

本義「出生無盡覺慧故……到無功用智地故」〔T10n0279 0277a19〕

This sense: 「出生無盡覺慧故……到無功用智地故」 tr. “because they give birth to unending wisdom of awakening … because they reach the ground of effortless wisdom” 〔T10n0279 0277a19〕

少善根

少而不可消·不可盡；法藏以之屬「微少善根性不可盡」〔T35n1733 0416a21〕

The little root of goodnessLittle and yet not to be digested away, not to be used up; Fazang assigns it to 「微少善根性不可盡」 tr. “the nature of even a slight root of goodness cannot be used up” 〔T35n1733 0416a21〕

本義「於如來所種少善根亦復如是」〔T10n0279 0277a25〕

This sense: 「於如來所種少善根亦復如是」 tr. “so it is too with the little root of goodness planted at the place of the Tathāgata” 〔T10n0279 0277a25〕

離世間

離有二義——「一性離，世間性空即是出世間故；二明事離，行成無染故」〔0888a10〕

Detachment from the worldDetachment has two senses — 「一性離，世間性空即是出世間故；二明事離，行成無染故」 tr. “first, detachment in nature, because the nature of the world being empty is itself what transcends the world; second, making clear detachment in fact, because practice is accomplished and undefiled” 〔0888a10〕

—（音寫從闕）　品名·澄觀「總由超絕世染故受其名」〔T35n1735 0888a01〕

— (no transcription transmitted)　The name of the chapter · Chengguan: 「總由超絕世染故受其名」 tr. “in general it takes its designation because it transcends and cuts off the defilement of the world” 〔T35n1735 0888a01〕

普光明殿

說處；澄觀約處名此會為「三會普光明殿之會」〔T35n1735 0887c15〕。60 譯作「普光法堂」〔T09n0278 0631b08〕，《度世品經》作「普光講堂」〔T10n0292 0617b15〕

The palace of Universal LightThe place of speaking; Chengguan, naming this assembly by place, calls it 「三會普光明殿之會」 tr. “the assembly of the third gathering at the palace of Universal Light” 〔T35n1735 0887c15〕. The sixty-fascicle text renders it 「普光法堂」 tr. “the Dharma hall of Universal Light” 〔T09n0278 0631b08〕, and the Dushipin jing has 「普光講堂」 tr. “the lecture hall of Universal Light” 〔T10n0292 0617b15〕

—（音寫從闕）　本段「在摩竭提國阿蘭若法菩提場中普光明殿」〔T10n0279 0279a06〕

— (no transcription transmitted)　This passage: 「在摩竭提國阿蘭若法菩提場中普光明殿」 tr. “in the palace of Universal Light within the wilderness place of awakening of the Dharma in the country of Magadha” 〔T10n0279 0279a06〕

摩竭提國

佛成道之國；《度世品經》譯作「摩竭國」〔T10n0292 0617b15〕

MagadhaThe country in which the Buddha attained the path; the Dushipin jing renders it 「摩竭國」 tr. “the country of Magadha” 〔T10n0292 0617b15〕

magadha 摩竭提（音寫即古傳）　本段〔T10n0279 0279a06〕

magadha (the transcription is itself what was anciently transmitted)　This passage 〔T10n0279 0279a06〕

依

起行之所託。澄觀曰「首明依者，起行所依故，謂依託菩提心等成萬行故」〔T35n1735 0890b19〕；六十華嚴作「十種依果」〔T09n0278 0632c14〕，法藏釋其名曰「簡非從因所生之果，亦非世界依報之果。但是諸行，或依前起後、或互相依，各得增長，故以為名。即相依之果名為依果」〔T35n1733 0422a11〕

relianceThat upon which the rousing of practice leans. Chengguan says 「首明依者，起行所依故，謂依託菩提心等成萬行故」 tr. “that reliance is made clear first is because it is what the rousing of practice leans upon, meaning that by leaning upon the mind of awakening and the rest the ten thousand practices are completed” 〔T35n1735 0890b19〕; the sixty-fascicle Avataṃsaka has 「十種依果」 tr. “ten kinds of fruit relied upon” 〔T09n0278 0632c14〕, and Fazang glosses the name thus: 「簡非從因所生之果，亦非世界依報之果。但是諸行，或依前起後、或互相依，各得增長，故以為名。即相依之果名為依果」 tr. “It is marked off as not the fruit born from a cause, nor the fruit that is the environing reward of a world. It is only that the practices, whether rising later in dependence on what came before, or depending upon one another, each obtain increase and growth, and it is named from this. That is, the fruit of mutual dependence is called the fruit relied upon” 〔T35n1733 0422a11〕

「菩薩摩訶薩有十種依」〔T10n0279 0280b06〕

「菩薩摩訶薩有十種依」 tr. “a bodhisattva-mahāsattva has ten kinds of reliance” 〔T10n0279 0280b06〕

菩提心

萬行之本。澄觀曰「而菩提心復是十中之初，以是萬行之本，故貫二千之首」〔T35n1735 0890b26〕；又釋「不忘失」曰「忘失菩提心修諸善根，則是魔業故」〔0890b28〕

the mind of awakeningThe root of the ten thousand practices. Chengguan says 「而菩提心復是十中之初，以是萬行之本，故貫二千之首」 tr. “and the mind of awakening is further the first among the ten, because it is the root of the ten thousand practices, and therefore it runs at the head of the two thousand” 〔T35n1735 0890b26〕; and he glosses 「不忘失」 tr. “does not forget and lose” thus: 「忘失菩提心修諸善根，則是魔業故」 tr. “to forget and lose the mind of awakening while cultivating roots of goodness is the work of Māra” 〔0890b28〕

菩提＝bodhi（古傳音寫「菩提」）　「以菩提心為依，恒不忘失故」〔T10n0279 0280b07〕

awakening ＝ bodhi (the transcription 「菩提」 tr. “bodhi” is itself what was transmitted of old)　「以菩提心為依，恒不忘失故」 tr. “he takes the mind of awakening as what he relies upon, because he constantly does not forget and lose it” 〔T10n0279 0280b07〕

奇特想

出於常情之想。澄觀曰「今依勝想以攝善根，翻妄想源，次所依故，並出常想，受奇特名」〔T35n1735 0890c14〕；法藏曰「此十皆超意外之想，故云奇特」〔T35n1733 0422b23〕

extraordinary perceptionPerception that comes out beyond common feeling. Chengguan says 「今依勝想以攝善根，翻妄想源，次所依故，並出常想，受奇特名」 tr. “here one relies upon surpassing perception so as to gather in roots of goodness, turning over the source of deluded perception, and because it follows upon what is relied upon, and because they all come out beyond ordinary perception, they receive the name extraordinary” 〔T35n1735 0890c14〕; Fazang says 「此十皆超意外之想，故云奇特」 tr. “these ten are all perceptions that go beyond what is expected, and so it says extraordinary” 〔T35n1733 0422b23〕

「菩薩摩訶薩有十種奇特想」〔T10n0279 0280b16〕

「菩薩摩訶薩有十種奇特想」 tr. “a bodhisattva-mahāsattva has ten kinds of extraordinary perception” 〔T10n0279 0280b16〕

普賢心

澄觀釋曰「普賢心者，即菩提心。菩提心就果以明，普賢心約相用說，橫周法界、豎窮未來故」〔T35n1735 0892b12〕

the Samantabhadra mindChengguan explains it thus: 「普賢心者，即菩提心。菩提心就果以明，普賢心約相用說，橫周法界、豎窮未來故」 tr. “the Samantabhadra mind is just the mind of awakening. The mind of awakening is set forth with respect to the fruit, while the Samantabhadra mind is spoken of with respect to mark and function, since crosswise it goes all through the Dharma realm and lengthwise it exhausts the future” 〔T35n1735 0892b12〕

普賢＝samantabhadra（音寫即古傳）　「菩薩摩訶薩發十種普賢心」〔T10n0279 0282a06〕

Samantabhadra = samantabhadra (the transliteration is itself what was transmitted)　「菩薩摩訶薩發十種普賢心」 tr. “a bodhisattva-mahāsattva gives rise to ten kinds of Samantabhadra mind” 〔T10n0279 0282a06〕

清淨

澄觀曰「梵云波利戍提，此有二義：一遍清淨，即此十種。二極清淨，即下第六十四段」〔T35n1735 0892c19〕

purityChengguan says 「梵云波利戍提，此有二義：一遍清淨，即此十種。二極清淨，即下第六十四段」 tr. “in Sanskrit it is pariśuddhi, and this has two senses: the first is pervading purity, which is these ten here; the second is utmost purity, which is the sixty-fourth passage below” 〔T35n1735 0892c19〕

pariśuddhi（澄觀傳音「波利戍提」）　「則得十種清淨」〔T10n0279 0282b21〕

pariśuddhi (the sound transmitted by Chengguan as 「波利戍提」 tr. “pariśuddhi”)　「則得十種清淨」 tr. “then he gains ten kinds of purity” 〔T10n0279 0282b21〕

波羅蜜

到彼岸之行；本門十度，前六為常途六度，後四為智·願·神通·法。澄觀曰「十度皆總相而釋，一一多含」〔T35n1735 0892c25〕

perfectionThe practice of reaching the other shore; the ten perfections of this gate, of which the first six are the usual six perfections and the latter four are knowledge · vows · spiritual penetration · dharma. Chengguan says 「十度皆總相而釋，一一多含」 tr. “the ten perfections are all explained in terms of the general mark, and each one contains much” 〔T35n1735 0892c25〕

pāramitā（60 譯存音作「檀」「尸」「羼提」）　「菩薩摩訶薩有十種波羅蜜」〔T10n0279 0282b29〕

pāramitā (the sixty preserves the transliterated forms 「檀」 tr. “dāna” 「尸」 tr. “śīla” 「羼提」 tr. “kṣānti”)　「菩薩摩訶薩有十種波羅蜜」 tr. “a bodhisattva-mahāsattva has ten perfections” 〔T10n0279 0282b29〕

力持

澄觀釋為「加持任持」，並與總持·受持三分：「上辨陀羅尼即總持文義，次云受持即領納受行，今云力持即加持任持，故不相濫。」〔T35n1735 0893c21〕

Sustaining powerChengguan explains it as 「加持任持」 tr. “empowering and sustaining,” and sets it apart in three from holding all things and receiving and upholding: 「上辨陀羅尼即總持文義，次云受持即領納受行，今云力持即加持任持，故不相濫。」 tr. “above, dhāraṇī was set forth, which is holding all things, the letter and the meaning; next it was said receiving and upholding, which is taking in and carrying out; now it is said sustaining power, which is empowering and sustaining; therefore they are not to be confounded with one another.” 〔T35n1735 0893c21〕

「佛子！菩薩摩訶薩有十種力持。」〔T10n0279 0283c18〕

「佛子！菩薩摩訶薩有十種力持。」 tr. “Sons of the Buddha! Bodhisattva-mahāsattvas have ten kinds of sustaining power.” 〔T10n0279 0283c18〕

五怖畏

未發心前之五種怖畏；門二云一發心即皆遠離

The five terrorsThe five terrors before the mind was brought forth; gate 2 says that from the moment the mind is brought forth all of them are left far behind

「所謂：不活畏、惡名畏、死畏、墮惡道畏、大眾威德畏。」〔T10n0279 0284a18〕

「所謂：不活畏、惡名畏、死畏、墮惡道畏、大眾威德畏。」 tr. “Namely: the terror of not making a living, the terror of a bad name, the terror of death, the terror of falling into a bad destiny, the terror of the majesty of the great assembly.” 〔T10n0279 0284a18〕

優曇華

曠劫一現之華；喻值佛之難

The uḍumbara flowerA flower that appears once in a vast span of kalpas; a simile for the difficulty of meeting a buddha

uḍumbara（音寫從闕·古傳義譯）　「諸佛如來如優曇華，難可值遇，於無量劫莫能一見。」〔T10n0279 0284b07〕

uḍumbara (the transcription is not handed down · the sense-translation is what the ancients transmitted)　「諸佛如來如優曇華，難可值遇，於無量劫莫能一見。」 tr. “The buddhas, the tathāgatas, are like the uḍumbara flower, hard to meet with, and in measureless kalpas one cannot see them even once.” 〔T10n0279 0284b07〕

如寶住

於無上菩提所安住之十事，其可貴如寶。澄觀釋此云「所住善根可貴圓滿故」〔T35n1735 0896c07〕。六十本作「十種寶，住成阿耨多羅三藐三菩提」〔T09n0278 0644b19〕

Abiding like a jewelThe ten matters abided in with regard to unsurpassed awakening, precious as a jewel. Chengguan glosses this, saying 「所住善根可貴圓滿故」 tr. “because the roots of good abided in are precious and complete” 〔T35n1735 0896c07〕. The sixty-fascicle recension reads 「十種寶，住成阿耨多羅三藐三菩提」 tr. “ten kinds of jewel, abiding in and accomplishing unsurpassed perfect awakening” 〔T09n0278 0644b19〕

「菩薩摩訶薩於阿耨多羅三藐三菩提，有十種如寶住」〔T10n0279 0290c15〕

「菩薩摩訶薩於阿耨多羅三藐三菩提，有十種如寶住」 tr. “bodhisattva-mahāsattvas, in the matter of unsurpassed perfect awakening, have ten kinds of abiding like a jewel” 〔T10n0279 0290c15〕

如金剛大乘誓願心

誓願堅固如金剛不可壞。澄觀釋此云「即大願救護」〔T35n1735 0896c18〕。六十本作「發金剛心莊嚴大乘」〔T09n0278 0645a17〕

The mind of vow of the Great Vehicle like a vajraThe vow is firm as a vajra and cannot be broken. Chengguan glosses this, saying 「即大願救護」 tr. “this is the rescuing and protecting of the great vow” 〔T35n1735 0896c18〕. The sixty-fascicle recension reads 「發金剛心莊嚴大乘」 tr. “bringing forth the vajra mind and adorning the Great Vehicle” 〔T09n0278 0645a17〕

「菩薩摩訶薩發十種如金剛大乘誓願心」〔T10n0279 0291b03〕

「菩薩摩訶薩發十種如金剛大乘誓願心」 tr. “bodhisattva-mahāsattvas bring forth ten kinds of mind of vow of the Great Vehicle like a vajra” 〔T10n0279 0291b03〕

無礙用

即體之用而無所拘。澄觀釋此云「二皆即體之用，故並云無礙用也」〔T35n1735 0897b20〕；又云「即真如相迴向中行。如於真如，無障礙故」〔0897b08〕。六十本此十一門作「自在」〔T09n0278 0647c02〕

Unimpeded workingThe working that is identical with the substance, and is bound by nothing. Chengguan glosses this, saying 「二皆即體之用，故並云無礙用也」 tr. “both are the working that is identical with the substance, and therefore both are called unimpeded working” 〔T35n1735 0897b20〕; and again, 「即真如相迴向中行。如於真如，無障礙故」 tr. “these are the practices within the dedication of the characteristic of suchness, for the reason that, being as suchness is, they are without obstruction” 〔0897b08〕. In the sixty-fascicle recension these eleven gates read 「自在」 tr. “mastery” 〔T09n0278 0647c02〕

「菩薩摩訶薩有十種無礙用」〔T10n0279 0293c11〕

「菩薩摩訶薩有十種無礙用」 tr. “bodhisattva-mahāsattvas have ten kinds of unimpeded working” 〔T10n0279 0293c11〕

淨修語業

以十事清淨其語之作業；下接「十種守護」〔0298a04〕與「十種大事」，三門為一串因果

Purely cultivating the deeds of speechTo purify the workings of speech by ten matters; what follows next is 「十種守護」 tr. “ten kinds of guarding” 〔0298a04〕 and 「十種大事」 tr. “ten kinds of great matter,” the three gates forming a single strand of cause and effect

「有十種淨修語業」〔T10n0279 0297c23〕

「有十種淨修語業」 tr. “they have ten kinds of purely cultivating the deeds of speech” 〔T10n0279 0297c23〕

語四過失

妄語·兩舌·惡口·綺語

The four faults of speechFalse speech · divisive speech · harsh speech · frivolous speech

「真實遠離語四過失淨修語業」〔T10n0279 0297c25〕；八正道段「常行正語，離語四過」〔T10n0279 0300b29〕

「真實遠離語四過失淨修語業」 tr. “truly to leave far behind the four faults of speech — this is purely cultivating the deeds of speech” 〔T10n0279 0297c25〕; in the section on the eightfold noble path, 「常行正語，離語四過」 tr. “constantly to practice right speech, leaving behind the four faults of speech” 〔T10n0279 0300b29〕

增上深心

深心之更進一層；十句皆以「增上深心」為結詞

The surpassing deep mindA further advance upon the deep mind; all ten clauses close with the phrase 「增上深心」 tr. “the surpassing deep mind”

「有十種增上深心」〔T10n0279 0298c08〕

「有十種增上深心」 tr. “they have ten kinds of surpassing deep mind” 〔T10n0279 0298c08〕

奮迅

威勢頓發之相。澄觀釋為「實德內充、威德外溢，如師子王奮迅威勢」〔T35n1735 0902a17〕；法藏亦作「實行內充，威德外溢」〔T35n1733 0435a19〕。別行本作「嚬申」〔T10n0292 0644a08〕

Rousing mightThe mark of majesty breaking forth all at once. Chengguan explains it as 「實德內充、威德外溢，如師子王奮迅威勢」 tr. “the real virtue filling within and the majestic virtue brimming over without, as the lion-king rouses his might” 〔T35n1735 0902a17〕; Fazang likewise has 「實行內充，威德外溢」 tr. “the real practice filling within, the majestic virtue brimming over without” 〔T35n1733 0435a19〕. The separately circulating recension reads 「嚬申」 tr. “stretching and yawning” 〔T10n0292 0644a08〕

「佛子！菩薩摩訶薩有十種奮迅」〔T10n0279 0304b04〕

「佛子！菩薩摩訶薩有十種奮迅」 tr. “Sons of the Buddha! Bodhisattva-mahāsattvas have ten kinds of rousing might” 〔T10n0279 0304b04〕

師子吼

決定無畏之宣唱。澄觀「既勇健無畏，則能決定宣唱」〔T35n1735 0902a20〕；法藏繫《涅槃經》「師子吼有十一事」〔T35n1733 0435a24〕

The lion’s roarThe decisive and fearless proclamation. Chengguan: 「既勇健無畏，則能決定宣唱」 tr. “since he is brave and strong and without fear, he is therefore able to proclaim with decision” 〔T35n1735 0902a20〕; Fazang fastens it to the Niepan jing, 「師子吼有十一事」 tr. “the lion’s roar has eleven matters” 〔T35n1733 0435a24〕

「佛子！菩薩摩訶薩有十種師子吼」〔T10n0279 0304b22〕

「佛子！菩薩摩訶薩有十種師子吼」 tr. “Sons of the Buddha! Bodhisattva-mahāsattvas have ten kinds of lion’s roar” 〔T10n0279 0304b22〕

三輪清淨

施者·受者·施物三皆不可得。澄觀云「然其十度皆有三輪」〔T35n1735 0902b09〕

The purity of the three spheresGiver, receiver, and thing given, all three unobtainable. Chengguan says 「然其十度皆有三輪」 tr. “yet all ten of the perfections have their three spheres” 〔T35n1735 0902b09〕

「三輪清淨施，於施者、受者及以施物正念觀察如虛空故」〔T10n0279 0304c27〕

「三輪清淨施，於施者、受者及以施物正念觀察如虛空故」 tr. “giving with the three spheres pure, for the reason that with regard to the one who gives, the one who receives, and the thing given he rightly and mindfully contemplates, as though they were empty space” 〔T10n0279 0304c27〕

菩薩廣大清淨行

本品法門之總名；澄觀判前九名之外別立此一總名〔T35n1735 0907a09〕

The vast and pure practice of a bodhisattvaThe general name of the Dharma gate of this chapter; Chengguan judges that this one general name is set up apart from the nine names before 〔T35n1735 0907a09〕

「佛子！此法門名：菩薩廣大清淨行」〔T10n0279 0313b29〕

「佛子！此法門名：菩薩廣大清淨行」 tr. “Son of the Buddha! This Dharma gate is named: the vast and pure practice of a bodhisattva” 〔T10n0279 0313b29〕

功德行處

十名之首；澄觀云「初一約能詮，依此生行故名為處」〔T35n1735 0907a09〕

The place of the practice of meritThe first of the ten names; Chengguan says 「初一約能詮，依此生行故名為處」 tr. “the first is in terms of what expresses: because practice is born in dependence upon this, it is named a place” 〔T35n1735 0907a09〕

「此一切菩薩功德行處」〔T10n0279 0313c07〕

「此一切菩薩功德行處」 tr. “this place of the practice of the merit of all bodhisattvas” 〔T10n0279 0313c07〕

決定義華

十名之二；澄觀云「決彼行義定能感果故」〔T35n1735 0907a11〕

The flower of settled meaningThe second of the ten names; Chengguan says 「決彼行義定能感果故」 tr. “because it settles the sense of that practice as assuredly able to bring about the fruit” 〔T35n1735 0907a11〕

「決定義華」〔T10n0279 0313c07〕

「決定義華」 tr. “the flower of settled meaning” 〔T10n0279 0313c07〕

入法界

澄觀釋此云「入通能所，謂悟解證得之名，法界是所入之法，謂理事等別」〔T35n1735 0907c25〕；法藏釋云「三品名者，入是能入，謂悟解證得故也。法界是所入。」〔T35n1733 0440b10〕；李通玄釋云「明信樂者從迷創達，名之為入。身心境界性自無依，名之為法。一多通徹，真假是非障亡，名之為界。」〔T36n1739 0943b24〕

Entering the Dharma realmChengguan glosses this thus: 「入通能所，謂悟解證得之名，法界是所入之法，謂理事等別」 tr. “‘entering’ runs through both what enters and what is entered, being a name for awakening, understanding, realizing, and gaining; the Dharma realm is the Dharma that is entered, that is, the distinctions of principle and event and the rest” 〔T35n1735 0907c25〕; Fazang explains it thus: 「三品名者，入是能入，謂悟解證得故也。法界是所入。」 tr. “Third, the chapter’s name: entering is what enters, that is, awakening, understanding, realizing, and gaining. The Dharma realm is what is entered.” 〔T35n1733 0440b10〕; Li Tongxuan explains it thus: 「明信樂者從迷創達，名之為入。身心境界性自無依，名之為法。一多通徹，真假是非障亡，名之為界。」 tr. “That one who believes and delights reaches through from delusion at the first is called entering. That body, mind, and states have of their own nature nothing to rest upon is called Dharma. That the one and the many run through each other and the obstruction of true and false, right and wrong, is gone is called realm.” 〔T36n1739 0943b24〕

—（音寫從闕）　品名·本品之目

— (transliteration wanting)　The chapter’s name · the heading of this chapter

世尊

澄觀釋云「言世尊者，梵云薄伽梵」〔T35n1735 0909a25〕，包含六義——自在·熾盛·端嚴·名稱·吉祥·尊貴，並結云「今舉後該初，亦是標人取法」〔0909b03〕

World-Honored OneChengguan explains it thus: 「言世尊者，梵云薄伽梵」 tr. “as for the words ‘World-Honored One’, in Sanskrit it is Bhagavat” 〔T35n1735 0909a25〕, holding within it six senses — sovereignty · blazing abundance · fine dignity · renown · auspiciousness · honour — and concluding: 「今舉後該初，亦是標人取法」 tr. “now the latter is raised so as to take in the first, and this is also marking the person and taking the Dharma” 〔0909b03〕

bhagavat 薄伽梵（音寫即古傳）　本段起句「爾時，世尊在室羅筏國逝多林給孤獨園大莊嚴重閣」〔T10n0279 0319a06〕

bhagavat, transliterated as Bhagavat (the transliteration is itself what was transmitted of old)　The opening clause of this passage, 「爾時，世尊在室羅筏國逝多林給孤獨園大莊嚴重閣」 tr. “At that time the World-Honored One was in the storeyed pavilion of Great Adornment in the Jeta Grove, the Garden of the Benefactor of the Orphaned and Solitary, in the country of Śrāvastī” 〔T10n0279 0319a06〕

室羅筏

澄觀引《西域記》釋城名云「此云聞者」〔T35n1735 0909b05〕，並云「亦云聞物，以此城多出聰敏博達名聞人物故，即中印度境。」〔0909b08〕；李通玄云「在室羅筏國者，舊云舍衛國。云室羅筏國者，此云好道，亦云聞物」〔T36n1739 0944a04〕。60 譯作「舍衛城」〔T09n0278 0676a06〕

ŚrāvastīChengguan cites the Xiyu ji and explains the city’s name thus: 「此云聞者」 tr. “this means ‘one who hears’” 〔T35n1735 0909b05〕, and says: 「亦云聞物，以此城多出聰敏博達名聞人物故，即中印度境。」 tr. “it is also said ‘that which is heard’, because this city produced many persons of quick intelligence, broad learning, and renown; it is within the borders of central India.” 〔0909b08〕; Li Tongxuan says: 「在室羅筏國者，舊云舍衛國。云室羅筏國者，此云好道，亦云聞物」 tr. “as for ‘in the country of Śrāvastī’, of old it was called the country of Śrāvasta. To say the country of Śrāvastī — this means ‘good in the Way’, and also ‘that which is heard’” 〔T36n1739 0944a04〕. The sixty-fascicle text renders it 「舍衛城」 tr. “the city of Śrāvastī” 〔T09n0278 0676a06〕

—（音寫即古傳）　本段起句〔T10n0279 0319a06〕

— (the transliteration is itself what was transmitted of old)　The opening clause of this passage 〔T10n0279 0319a06〕

師子頻申三昧

本會佛所入之定；六十本作「師子奮迅三昧」〔T09n0278 0683b10〕

The samādhi of the lion's stretchingThe concentration the Buddha entered in this root assembly; the sixty-fascicle text has 「師子奮迅三昧」 tr. “the samādhi of the lion's swift rousing” 〔T09n0278 0683b10〕

本品「開發、顯示、照明、演說此師子頻申三昧」〔T10n0279 0326c27〕

This chapter, 「開發、顯示、照明、演說此師子頻申三昧」 tr. “opening out, making manifest, lighting up, and setting forth this samādhi of the lion's stretching” 〔T10n0279 0326c27〕

法句

能開三昧之言說單位；澄觀「望前方便即是所用，望三昧境界即是能開」〔T35n1735 0916b04–b05〕

Dharma clauseThe unit of speech that is able to open the samādhi; Chengguan, 「望前方便即是所用，望三昧境界即是能開」 tr. “looked at from the skillful means before, they are what is used; looked at from the realm of the samādhi, they are what opens” 〔T35n1735 0916b04–b05〕

本品「以十種法句開發、顯示、照明、演說此師子頻申三昧」

This chapter, 「以十種法句開發、顯示、照明、演說此師子頻申三昧」 tr. “with ten kinds of Dharma clause opening out, making manifest, lighting up, and setting forth this samādhi of the lion's stretching”

白毫相

佛眉間之相；澄觀判其表「法界中道無漏正智」〔T35n1735 0916b28–b29〕

The mark of the white hair between the browsA mark between the brows of a buddha; Chengguan judges that it signifies 「法界中道無漏正智」 tr. “the undefiled right wisdom of the middle way that is the Dharma realm” 〔T35n1735 0916b28–b29〕

本品「從眉間白毫相放大光明」

This chapter, 「從眉間白毫相放大光明」 tr. “from the mark of the white hair between his brows he sent forth a great light”

善住樓閣

文殊所出之閣；澄觀釋「權實相依、悲智無住，名善住閣」〔T35n1735 0918c29〕。六十本作「善安住樓閣」〔T09n0278 0686c10〕

the Tower of Good AbidingThe tower Mañjuśrī comes out of; Chengguan glosses it, 「權實相依、悲智無住，名善住閣」 tr. “the provisional and the real lean upon each other, and compassion and wisdom abide nowhere — this is named the tower of good abiding” 〔T35n1735 0918c29〕. The sixty-fascicle text has 「善安住樓閣」 tr. “the Tower of Good and Peaceful Abiding” 〔T09n0278 0686c10〕

本品「從善住樓閣出」〔T10n0279 0330b29〕

This chapter, 「從善住樓閣出」 tr. “came out of the Tower of Good Abiding” 〔T10n0279 0330b29〕

童子

文殊之通稱；澄觀「文殊菩薩本是童子，而前列菩薩。此彰童子者，表創入佛法故」〔T35n1735 0918c26〕

youthA common designation of Mañjuśrī; Chengguan, 「文殊菩薩本是童子，而前列菩薩。此彰童子者，表創入佛法故」 tr. “the bodhisattva Mañjuśrī is by origin a youth, and earlier he was listed among the bodhisattvas. That the youth is brought out here is because it symbolizes the first entering into the Buddha's Dharma” 〔T35n1735 0918c26〕

本品「爾時，文殊師利童子從善住樓閣出」〔T10n0279 0330b29〕

This chapter, 「爾時，文殊師利童子從善住樓閣出」 tr. “at that time the youth Mañjuśrī came out of the Tower of Good Abiding” 〔T10n0279 0330b29〕

鳩槃荼

伴從九王之一

kumbhāṇḍaOne of the nine kinds of kings of the retinue

—（「鳩槃荼」本即古傳音寫）　本品「常勤除滅諸餓鬼趣鳩槃荼王」〔T10n0279 0330c12〕

— (「鳩槃荼」 tr. “kumbhāṇḍa” is itself what was transmitted of old as a transcription)　This chapter, 「常勤除滅諸餓鬼趣鳩槃荼王」 tr. “the kumbhāṇḍa kings who constantly and diligently wipe out the destinies of the hungry ghosts” 〔T10n0279 0330c12〕

德雲比丘

十住十善友之首，澄觀稱「最初善友」〔T35n1735 0923c10〕；六十本作「功德雲比丘」〔T09n0278 0690b17〕，法藏云「順彼應名雲德比丘」〔T35n1733 0456b02〕

the monk Cloud of VirtueThe first of the ten good friends of the ten abodes; Chengguan calls him 「最初善友」 tr. “the very first good friend” 〔T35n1735 0923c10〕; the sixty-fascicle text reads 「功德雲比丘」 tr. “the monk Merit Cloud” 〔T09n0278 0690b17〕, and Fazang says 「順彼應名雲德比丘」 tr. “following that, he ought to be named the monk Cloud Virtue” 〔T35n1733 0456b02〕

迷伽室利（法藏勘天竺本所出之古傳音寫）　本品「渴仰欲見德雲比丘。經于七日」〔T10n0279 0334a17〕

Miqieshili (the ancient transmitted transcription brought out by Fazang's collation of the text from India)　in this chapter, 「渴仰欲見德雲比丘。經于七日」 tr. “longing with all his heart to see the monk Cloud of Virtue. Seven days passed” 〔T10n0279 0334a17〕

勝樂國

德雲所居之國；六十本作「可樂國」〔T09n0278 0689c17〕，法藏釋其名「但此十住之初，是信地所欣，故名可樂」〔T35n1733 0456a22〕

the land of Surpassing JoyThe land where Cloud of Virtue dwells; the sixty-fascicle text reads 「可樂國」 tr. “the land of the Enjoyable” 〔T09n0278 0689c17〕, and Fazang glosses the name, 「但此十住之初，是信地所欣，故名可樂」 tr. “but this beginning of the ten abodes is what the ground of faith delights in, and so it is named Enjoyable” 〔T35n1733 0456a22〕

本品「辭退南行，向勝樂國，登妙峯山」〔T10n0279 0334a15〕

in this chapter, 「辭退南行，向勝樂國，登妙峯山」 tr. “he took his leave and journeyed south, going toward the land of Surpassing Joy, and climbed Wondrous Peak Mountain” 〔T10n0279 0334a15〕

妙峯山

六十本作「和合山」〔T09n0278 0689c17〕；澄觀表法「見心陟位，故曰登山」〔T35n1735 0922c27〕

Wondrous Peak MountainThe sixty-fascicle text reads 「和合山」 tr. “Harmony Mountain” 〔T09n0278 0689c17〕; Chengguan's reading of what it signifies is 「見心陟位，故曰登山」 tr. “the view of the mind ascends the stage, and so it says climbing a mountain” 〔T35n1735 0922c27〕

本品「登妙峯山」〔T10n0279 0334a16〕

in this chapter, 「登妙峯山」 tr. “he climbed Wondrous Peak Mountain” 〔T10n0279 0334a16〕

海門國

海雲所住之國；法藏又取表法義「表觀海門開，見治地法界」〔T35n1733 0457b16〕

the land of the Sea GateThe land where Ocean Cloud dwells; Fazang further takes the sense of what it signifies, 「表觀海門開，見治地法界」 tr. “it signifies that the gate of contemplating the ocean opens and the Dharma realm of governing the ground is seen” 〔T35n1733 0457b16〕

法藏「此國近在南海，城門向海」〔T35n1733 0457b15〕　本節「漸次南行，至海門國」〔T10n0279 0335a11〕

Fazang, 「此國近在南海，城門向海」 tr. “this land lies near the southern sea, and the city gate faces the sea” 〔T35n1733 0457b15〕　in this section, 「漸次南行，至海門國」 tr. “journeying south by stages, he reached the land of the Sea Gate” 〔T10n0279 0335a11〕

海雲

善知識名；二家皆判為從所觀之境立名，非從姓氏

Ocean CloudThe name of the good friend; both houses judge it to be set up from the objective realm he contemplates, not from a family name

法藏「從所觀為名」〔T35n1733 0457b19〕·通玄「因所觀法立名」〔T36n1739 0957a12〕　本節「向海雲比丘所頂禮其足」〔T10n0279 0335a11–a12〕

Fazang, 「從所觀為名」 tr. “he is named from what he contemplates” 〔T35n1733 0457b19〕 · Tongxuan, 「因所觀法立名」 tr. “the name is set up from the dharma he contemplates” 〔T36n1739 0957a12〕　in this section, 「向海雲比丘所頂禮其足」 tr. “he came to the dwelling place of the monk Ocean Cloud and bowed his head to his feet” 〔T10n0279 0335a11–a12〕

治地住

寄位之名出古德科，經文本身不標位名

the abode of governing the groundThe name of the assigned stage comes out of the outlines of the ancient worthies; the sūtra text itself marks no name of a stage

十住之二；《本業》「治地住者，常隨空心淨八萬四千法門，清淨白故，名治地住」〔T24n1485 1017b04–b05〕　澄觀「第二海雲比丘，寄治地住善友」〔T35n1735 0924c12–c13〕

The second of the ten abodes; the Benye, 「治地住者，常隨空心淨八萬四千法門，清淨白故，名治地住」 tr. “as to the abode of governing the ground: constantly following the mind of emptiness he purifies the eighty-four thousand dharma gates, and because he is pure and white, it is named the abode of governing the ground” 〔T24n1485 1017b04–b05〕　Chengguan, 「第二海雲比丘，寄治地住善友」 tr. “second, the monk Ocean Cloud, the good friend assigned to the abode of governing the ground” 〔T35n1735 0924c12–c13〕

善住

第三善友之名；法藏釋「身住虛空，行路無礙，名為善住」〔T35n1733 0458b03〕，李通玄釋「此位治三界惑盡，住無所住，名為善住」〔T36n1739 0958a29〕

Well-AbidingThe name of the third good friend; Fazang glosses it, 「身住虛空，行路無礙，名為善住」 tr. “his body abides in empty space and his road is walked without obstruction, and he is named Well-Abiding” 〔T35n1733 0458b03〕, and Li Tongxuan glosses it, 「此位治三界惑盡，住無所住，名為善住」 tr. “this stage puts an end to the delusions of the three realms entirely; abiding with nothing to abide in, he is named Well-Abiding” 〔T36n1739 0958a29〕

本品「求覓善住」〔T10n0279 0336b16〕

in this chapter, 「求覓善住」 tr. “searching and seeking out Well-Abiding” 〔T10n0279 0336b16〕

楞伽道海岸聚落

善住所住之處；法藏「天竺梵本名海岸楞伽道」〔T35n1733 0458a29〕

the village on the sea-shore of the Laṅkā roadThe place where Well-Abiding dwells; Fazang, 「天竺梵本名海岸楞伽道」 tr. “the Sanskrit text from India names it the sea-shore Laṅkā road” 〔T35n1733 0458a29〕

—（「楞伽」本即古傳音寫）　本品「至楞伽道海岸聚落」〔T10n0279 0336b15〕

—(「楞伽」 tr. “Laṅkā” is itself an ancient transmitted transcription)　in this chapter, 「至楞伽道海岸聚落」 tr. “he reached the village on the sea-shore of the Laṅkā road” 〔T10n0279 0336b15〕

菩薩無礙解脫門

善住所證之總標；澄觀開為智慧於境、神通於作用二義〔T35n1735 0926a03〕

the bodhisattva's gate of liberation without obstructionThe general marking of what Well-Abiding realized; Chengguan opens it into the two senses of wisdom toward objects and spiritual penetration in functioning 〔T35n1735 0926a03〕

本品「我已成就菩薩無礙解脫門」〔T10n0279 0336c25〕

in this chapter, 「我已成就菩薩無礙解脫門」 tr. “I have already accomplished the bodhisattva's gate of liberation without obstruction” 〔T10n0279 0336c25〕

彌伽

本節善知識之名；探玄記作「彌加」並釋「此翻名雲」〔T35n1733 0458c21〕

MeghaThe name of the good friend of this section; the Tanxuan ji reads 「彌加」 tr. “Mijia” and glosses it 「此翻名雲」 tr. “this is rendered by the name Cloud” 〔T35n1733 0458c21〕

本品「漸次南行，至自在城，求覓彌伽」〔T10n0279 0337b27〕

in this chapter, 「漸次南行，至自在城，求覓彌伽」 tr. “in this way, stretch by stretch, he journeyed south, and came to the city of Sovereignty, searching for Megha” 〔T10n0279 0337b27〕

生貴住

十住之第四；本節所寄之位，經文不自標，出古德配位

the abode of noble birthThe fourth of the ten abodes; the stage to which this section is assigned, which the sūtra text does not mark of itself, but which comes from the matching of stages by the ancient worthies

澄觀「第四彌伽，寄生貴住」〔T35n1735 0926c10〕

Chengguan, 「第四彌伽，寄生貴住」 tr. “the fourth, Megha, is assigned to the abode of noble birth” 〔T35n1735 0926c10〕

輪字莊嚴法門

彌伽於市肆所說之法；經文後段又作「輪字品莊嚴法門」〔0338a24〕

the dharma gate of the adornment of the wheel of lettersThe Dharma Megha tells in the market shops; in the later stretch of the sūtra text it further reads 「輪字品莊嚴法門」 tr. “the dharma gate of the adornment of the chapter on the wheel of letters” 〔0338a24〕

本品「說輪字莊嚴法門」〔T10n0279 0337b29〕

in this chapter, 「說輪字莊嚴法門」 tr. “expounding the dharma gate of the adornment of the wheel of letters” 〔T10n0279 0337b29〕

解脫長者

第五善友。法藏釋名「長者名解脫者，有財有德名為長者」〔T35n1733 0459b21〕，又「身內容現無邊佛境，定用自在名為解脫」〔0459b22〕

the Elder LiberationThe fifth good friend. Fazang glosses the name, 「長者名解脫者，有財有德名為長者」 tr. “as for the elder being named Liberation, having wealth and having virtue is what is called an elder” 〔T35n1733 0459b21〕, and further, 「身內容現無邊佛境，定用自在名為解脫」 tr. “within his body he contains and manifests boundless realms of the Buddhas, and the function of the concentration being sovereign is called liberation” 〔0459b22〕

本品「周遍推求解脫長者」〔T10n0279 0338c12〕

in this chapter, 「周遍推求解脫長者」 tr. “he searched everywhere for the Elder Liberation” 〔T10n0279 0338c12〕

具足方便住

十住之第五。《鈔》釋此位曰「帶真隨俗，習無量善巧，化無住故」〔T36n1736 0670b04〕。位名出澄觀科，非經文自標

the abode of fully endowed skillful meansThe fifth of the ten abodes. The Yanyi chao glosses this stage saying 「帶真隨俗，習無量善巧，化無住故」 tr. “because he carries the true while according with the common, practices measureless skillfulness, and transforms without abiding” 〔T36n1736 0670b04〕. The name of the stage comes from Chengguan's outline; the sūtra text does not mark it of itself

澄觀「第五解脫長者，寄具足方便住，分六」〔T35n1735 0927c05〕

Chengguan, 「第五解脫長者，寄具足方便住，分六」 tr. “the fifth, the Elder Liberation, assigned to the abode of fully endowed skillful means, is divided into six” 〔T35n1735 0927c05〕

住林城

解脫長者所居之城。法藏「住林者，行德建立名林，安固不動稱住」〔T35n1733 0459b18〕

the city of Abiding GroveThe city where the Elder Liberation dwells. Fazang, 「住林者，行德建立名林，安固不動稱住」 tr. “as for Abiding Grove, the establishing of the virtue of practice is named a grove, and being settled, firm, and unmoving is called abiding” 〔T35n1733 0459b18〕

本品「至住林城」〔T10n0279 0338c12〕

in this chapter, 「至住林城」 tr. “he came to the city of Abiding Grove” 〔T10n0279 0338c12〕

海幢

第六善友之名；法藏傳古人二釋「定深如海，智勝若幢」／「定身獨出名幢，業用繁多云海」〔T35n1733 0460b07–b09〕

Ocean BannerThe name of the sixth good friend; Fazang transmits two glosses of the men of old, 「定深如海，智勝若幢」 tr. “the concentration is deep as an ocean and the knowledge surpassing as a banner” / 「定身獨出名幢，業用繁多云海」 tr. “the body in concentration standing out alone is named a banner, and the workings being many is called an ocean” 〔T35n1733 0460b07–b09〕

本節「周遍求覓海幢比丘」〔T10n0279 0340b11〕

in this section, 「周遍求覓海幢比丘」 tr. “he searched everywhere for the monk Ocean Banner” 〔T10n0279 0340b11〕

正心住

十住之第六；《鈔》釋所以「聞讚毀真正其心念不動故」〔T36n1736 0672b28–0672c01〕。經文於頂上三十二法雨中作「成就正心位」〔T10n0279 0342a01〕，無「正心住」之稱

the abode of the rectified mindThe sixth of the ten abodes; the Chao glosses the reason, 「聞讚毀真正其心念不動故」 tr. “because, hearing praise or blame, he makes his mind true and upright and his mindfulness unmoving” 〔T36n1736 0672b28–0672c01〕. Within the thirty-two rains of Dharma from the crown the sūtra text reads 「成就正心位」 tr. “the station of accomplishing the rectified mind” 〔T10n0279 0342a01〕, and has not the title 「正心住」 tr. “the abode of the rectified mind”

澄觀「第六海幢，寄正心住」〔T35n1735 0928c13〕

Chengguan, 「第六海幢，寄正心住」 tr. “the sixth, Ocean Banner, assigned to the abode of the rectified mind” 〔T35n1735 0928c13〕

摩利聚落

海幢所住之處；六十本作「莊嚴閻浮提頂國」〔T09n0278 0695b20–b21〕，李通玄云「有一國土名摩利伽羅者，此梵本未譯」〔T36n1739 0960b27–b28〕

the village of MariThe place where Ocean Banner dwells; the sixty-fascicle text reads 「莊嚴閻浮提頂國」 tr. “the land of the Adorned Summit of Jambudvīpa” 〔T09n0278 0695b20–b21〕, and Li Tongxuan says 「有一國土名摩利伽羅者，此梵本未譯」 tr. “as for there being a land named Marigala, this the Sanskrit text has not rendered” 〔T36n1739 0960b27–b28〕

本節「至閻浮提畔摩利聚落」〔T10n0279 0340b10–b11〕

in this section, 「至閻浮提畔摩利聚落」 tr. “he came to the village of Mari at the shore of Jambudvīpa” 〔T10n0279 0340b10–b11〕

休捨

善友之名；澄觀《疏》本節窗內未別釋此名，其訓見探玄記與通玄二家（見目六）

Fulfilled VowThe name of the good friend; Chengguan's Shu does not gloss this name separately within the window of this section, and the glossing of it is found in the two houses of the Tanxuan ji and Tongxuan (see section six)

本節「時，休捨優婆夷坐真金座」〔T10n0279 0343c08〕

in this section, 「時，休捨優婆夷坐真金座」 tr. “at that time the laywoman Fulfilled Vow was sitting upon a seat of true gold” 〔T10n0279 0343c08〕

優婆夷

在家女眾；法藏「優婆夷者，是慈悲之貌」〔T35n1733 0461c03–c05〕，通玄「優婆夷者，表慈悲行也」〔T36n1739 0961c24–c26〕

laywomanA woman of the household life; Fazang, 「優婆夷者，是慈悲之貌」 tr. “as for the laywoman, she is the semblance of kindness and compassion” 〔T35n1733 0461c03–c05〕, and Tongxuan, 「優婆夷者，表慈悲行也」 tr. “as for the laywoman, she signifies the practice of kindness and compassion” 〔T36n1739 0961c24–c26〕

本節「其有見此優婆夷者，一切病苦悉得除滅」〔T10n0279 0343c15–c16〕

in this section, 「其有見此優婆夷者，一切病苦悉得除滅」 tr. “for all who see this laywoman, all their sicknesses and pains are wholly removed and extinguished” 〔T10n0279 0343c15–c16〕

不退住

十住之第七；經文本身不標位名，寄位之判出澄觀承古德

the abode of non-retrogressionThe seventh of the ten abodes; the sūtra text itself does not mark the name of the stage, and the judging of the assigned stage comes from Chengguan following the ancient worthies

澄觀「第七休捨優婆夷，寄不退住」〔T35n1735 0930b13–b14〕

Chengguan, 「第七休捨優婆夷，寄不退住」 tr. “the seventh, the laywoman Fulfilled Vow, assigned to the abode of non-retrogression” 〔T35n1735 0930b13–b14〕

毘目瞿沙

第八善友之名；六十本作「毘目多羅」；法藏翻「最上無恐怖聲」〔T35n1733 0462a17〕，李通玄翻「出聲可畏」〔T36n1739 0963b07〕

Supreme Fearless VoiceThe name of the eighth good friend; the sixty-fascicle text reads 「毘目多羅」 tr. “Vimuttara”; Fazang renders it 「最上無恐怖聲」 tr. “the supreme voice without terror” 〔T35n1733 0462a17〕, and Li Tongxuan renders it 「出聲可畏」 tr. “a voice that is fearsome when sent forth” 〔T36n1739 0963b07〕

—（法藏傳天竺本名作「毘目多羅涅懼沙」）　本品「周遍推求毘目瞿沙」〔T10n0279 0345a27〕

—(Fazang transmits the original Indian name as 「毘目多羅涅懼沙」 tr. “Vimuttaranighoṣa”)　in this chapter, 「周遍推求毘目瞿沙」 tr. “everywhere all around he sought and searched for Supreme Fearless Voice” 〔T10n0279 0345a27〕

無勝幢解脫

本友所得法門；六十本作「無壞幢智慧法門」〔T09n0278 0700a07〕；澄觀釋幢與無勝二義〔T35n1735 0931b15–b17〕

the liberation of the unvanquished bannerThe dharma gate this friend has obtained; the sixty-fascicle text reads 「無壞幢智慧法門」 tr. “the dharma gate of the wisdom of the indestructible banner” 〔T09n0278 0700a07〕; Chengguan glosses banner and unvanquished as two senses apart 〔T35n1735 0931b15–b17〕

本品「我得菩薩無勝幢解脫」〔T10n0279 0345c18–c19〕

in this chapter, 「我得菩薩無勝幢解脫」 tr. “I have obtained the bodhisattva's liberation of the unvanquished banner” 〔T10n0279 0345c18–c19〕

童真住

十住之第八；寄位之判出澄觀承古德，非經文自標

the abode of youthful purityThe eighth of the ten abodes; the judgment of the assigned stage comes from Chengguan following the ancient worthies, and is not marked by the sūtra text itself

澄觀「第八毘目仙人，寄童真住」〔T35n1735 0931a25〕

Chengguan, 「第八毘目仙人，寄童真住」 tr. “the eighth, the seer Pimu, assigned to the abode of youthful purity” 〔T35n1735 0931a25〕

勝熱

第九善友之名；李通玄釋「名勝熱者，表勝世間煩惱熱故，示勝盛火炎熱故」〔T36n1739 0964a11〕

Victorious HeatThe name of the ninth good friend; Li Tongxuan glosses it, 「名勝熱者，表勝世間煩惱熱故，示勝盛火炎熱故」 tr. “as for his being named Victorious Heat, it signifies that he surpasses the heat of the afflictions of the world, and displays a surpassing blaze of flaming heat” 〔T36n1739 0964a11〕

本品「見彼勝熱修諸苦行求一切智」〔T10n0279 0346b18〕

in this chapter, 「見彼勝熱修諸苦行求一切智」 tr. “he saw that Victorious Heat cultivating every sort of ascetic practice, seeking all-knowledge” 〔T10n0279 0346b18〕

方便命

同一善友之異名；法藏釋「方便命者，隨事以方便為命，故刀火不能損也」〔T35n1733 0462c19〕

Life of Skillful MeansA differing name of the same good friend; Fazang glosses it, 「方便命者，隨事以方便為命，故刀火不能損也」 tr. “as for Life of Skillful Means, he takes skillful means as his life according to the matter at hand, and so knife and fire cannot harm him” 〔T35n1733 0462c19〕

六十本「名方便命。汝詣彼問云何菩薩向菩薩道」〔T09n0278 0700b16〕

the sixty-fascicle text, 「名方便命。汝詣彼問云何菩薩向菩薩道」 tr. “named Life of Skillful Means. Go to him and ask: how does a bodhisattva go toward the path of a bodhisattva?” 〔T09n0278 0700b16〕

伊沙那聚落

善友所居之處；法藏「依天竺本名伊舍那，此云曠野，亦名悕求」〔T35n1733 0462c18〕；李通玄別作「此示長直」〔T36n1739 0964a08〕

the village of YishanaThe place where the good friend dwells; Fazang, 「依天竺本名伊舍那，此云曠野，亦名悕求」 tr. “following the text from India the name is Yishena, which here means the wilderness, and is also named longing and seeking” 〔T35n1733 0462c18〕; Li Tongxuan reads it otherwise, 「此示長直」 tr. “this displays the long and straight” 〔T36n1739 0964a08〕

伊舍那（法藏所傳天竺本音寫）　本品「至伊沙那聚落」〔T10n0279 0346b18〕

Yishena (the ancient transmitted transcription brought out by Fazang from the text of India)　in this chapter, 「至伊沙那聚落」 tr. “he came to the village of Yishana” 〔T10n0279 0346b18〕

慈行童女

本節之善友；法藏「彌多羅尼者，此云慈女」〔T35n1733 0463c25〕

the maiden Kindly ConductThe good friend of this section; Fazang, 「彌多羅尼者，此云慈女」 tr. “as for Mitrāṇī, here it means the kindly maiden” 〔T35n1733 0463c25〕

—（六十本音寫作「彌多羅」·探玄記傳「彌多羅衍那」）　本品「漸次南行，至師子奮迅城，周遍推求慈行童女」〔T10n0279 0348b06–b07〕

—(the sixty-fascicle text transcribes it 「彌多羅」 tr. “Mitrā,” and the Tanxuan ji transmits 「彌多羅衍那」 tr. “Mitrāyaṇa”)　in this chapter, 「漸次南行，至師子奮迅城，周遍推求慈行童女」 tr. “journeying on in due order toward the south, he came to the city of the Lion's Bold Stride and sought everywhere for the maiden Kindly Conduct” 〔T10n0279 0348b06–b07〕

灌頂住

十住之第十位；寄位之判繫澄觀承古德

the abode of consecrationThe tenth of the ten abodes; the judgment that assigns the position is attached to Chengguan, who takes it over from the ancient worthies

澄觀「第十慈行童女，寄灌頂住」〔T35n1735 0932c11–c12〕

Chengguan, 「第十慈行童女，寄灌頂住」 tr. “the tenth, the maiden Kindly Conduct, is assigned to the abode of consecration” 〔T35n1735 0932c11–c12〕

師子奮迅城

善友所住之城；法藏「城名師子奮迅者，謂三昧德用自在之相」〔T35n1733 0463c23–c24〕

the city of the Lion's Bold StrideThe city where the good friend dwells; Fazang, 「城名師子奮迅者，謂三昧德用自在之相」 tr. “as for the city being named the Lion's Bold Stride, it means the mark of sovereign freedom in the virtue and function of samādhi” 〔T35n1733 0463c23–c24〕

本品「至師子奮迅城」〔T10n0279 0348b06〕

in this chapter, 「至師子奮迅城」 tr. “he came to the city of the Lion's Bold Stride” 〔T10n0279 0348b06〕

善見

第十一善友之名；李通玄釋「明此法眼、智眼、慧眼善見諸法，善見一切眾生根性，應時教化而令解脫故，號善見也」〔T36n1739 0966c08–0966c11〕。六十本作「善現比丘」〔T09n0278 0703c08〕

Well-SeeingThe name of the eleventh good friend; Li Tongxuan glosses it, 「明此法眼、智眼、慧眼善見諸法，善見一切眾生根性，應時教化而令解脫故，號善見也」 tr. “it makes clear that with this Dharma eye, eye of knowledge, and eye of wisdom he well sees all dharmas and well sees the faculties and natures of all beings, teaching and transforming them in season so as to bring them to liberation, and therefore he is titled Well-Seeing” 〔T36n1739 0966c08–0966c11〕. The sixty-fascicle text reads 「善現比丘」 tr. “the monk Well-Appearing” 〔T09n0278 0703c08〕

本節「周遍求覓善見比丘」〔T10n0279 0349c02〕

in this section, 「周遍求覓善見比丘」 tr. “he searched everywhere for the monk Well-Seeing” 〔T10n0279 0349c02〕

比丘

出家五眾之一；李通玄別傳一義「比丘者，此名滅諍，能化眾生煩惱見諍故名比丘」〔T36n1739 0966c11〕

monkOne of the five groups of those gone forth; Li Tongxuan separately transmits a sense, 「比丘者，此名滅諍，能化眾生煩惱見諍故名比丘」 tr. “as for the monk, this name means quelling contention, and because he is able to transform the contention of the afflictions and views of beings he is named a monk” 〔T36n1739 0966c11〕

—（「比丘」本即古傳音寫）　本節「周遍求覓善見比丘」〔T10n0279 0349c02〕

—(「比丘」 tr. “monk” is itself an ancient transmitted transcription)　in this section, 「周遍求覓善見比丘」 tr. “he searched everywhere for the monk Well-Seeing” 〔T10n0279 0349c02〕

歡喜行

十行之第一；經文本身無此位名，是澄觀承古德之寄位科

the joyful practiceThe first of the ten practices; the sūtra text itself has no such name of position, it being an outline of assigned position that Chengguan carries on from the ancient worthies

澄觀「初善見比丘，寄歡喜行」〔T35n1735 0933b03〕

Chengguan, 「初善見比丘，寄歡喜行」 tr. “first, the monk Well-Seeing, assigned to the joyful practice” 〔T35n1735 0933b03〕

自在主童子

本節之善友；澄觀「童子自在主者，三業無非六根離過，故得自在，則戒為主矣」〔T35n1735 0934a01〕；六十本作「釋天主童子」〔T09n0278 0704b24〕

the boy Sovereign MasterThe good friend of this section; Chengguan, 「童子自在主者，三業無非六根離過，故得自在，則戒為主矣」 tr. “as for the boy Sovereign Master: the three kinds of action are without fault and the six faculties have left offense behind, and so he obtains sovereignty; thus the precepts are the master here” 〔T35n1735 0934a01〕; the sixty-fascicle text reads 「釋天主童子」 tr. “the boy Lord of the Gods” 〔T09n0278 0704b24〕

—（探玄記傳梵作「因陀羅」帝釋·「因達唎」根·「濕筏羅」自在亦名主）　本品「周遍求覓自在主童子」〔T10n0279 0350c01〕

—(the Tanxuan ji transmits the Sanskrit as 「因陀羅」 tr. “Indra,” Śakra; 「因達唎」 tr. “indriya,” faculty; 「濕筏羅」 tr. “īśvara,” sovereign, also lord)　in this chapter, 「周遍求覓自在主童子」 tr. “seeking everywhere and searching all around for the boy Sovereign Master” 〔T10n0279 0350c01〕

饒益行

十行之第二位；寄位之判繫澄觀承古德。《演義鈔》「三聚淨戒能益自他，故云饒益」〔T36n1736 0675a08〕

the Beneficial PracticeThe second of the ten practices; the judgment assigning the position attaches to Chengguan, who carries on the ancient worthies. The Yanyi chao, 「三聚淨戒能益自他，故云饒益」 tr. “the three groups of pure precepts are able to benefit self and other, and so it is called Beneficial” 〔T36n1736 0675a08〕

澄觀「第二自在主，寄饒益行」〔T35n1735 0933c27〕

Chengguan, 「第二自在主，寄饒益行」 tr. “the second, Sovereign Master, is assigned to the Beneficial Practice” 〔T35n1735 0933c27〕

名聞國

善友所在之國；澄觀「國曰名聞者，能持淨戒，現世果故」〔T35n1735 0933c27〕；六十本作「輸那國」〔T09n0278 0704b24〕

the land of RenownThe land in which the good friend dwells; Chengguan, 「國曰名聞者，能持淨戒，現世果故」 tr. “as for the land being called Renown, it is because one who is able to keep the pure precepts has a fruit in the present life” 〔T35n1735 0933c27〕; the sixty-fascicle text reads 「輸那國」 tr. “the land of Śoṇa” 〔T09n0278 0704b24〕

本品「向名聞國，周遍求覓自在主童子」〔T10n0279 0350c01〕

in this chapter, 「向名聞國，周遍求覓自在主童子」 tr. “he walked toward the land of Renown, seeking everywhere and searching all around for the boy Sovereign Master” 〔T10n0279 0350c01〕

具足

第十三善友之名；澄觀「友名具足者，一器之中無不具故」〔T35n1735 0934a18〕；六十本作「自在」〔T09n0278 0705a18–a19〕；法藏傳「天竺本名真實富滿」〔T35n1733 0465b09〕

Fully EndowedThe name of the thirteenth good friend; Chengguan, 「友名具足者，一器之中無不具故」 tr. “as for the friend being named Fully Endowed, it is because within the one vessel there is nothing that is not fully there” 〔T35n1735 0934a18〕; the sixty-fascicle text reads 「自在」 tr. “Sovereign” 〔T09n0278 0705a18–a19〕; Fazang transmits that 「天竺本名真實富滿」 tr. “the text of India names her True and Really Abounding” 〔T35n1733 0465b09〕

本節「爾時，善財既見具足優婆夷已」〔T10n0279 0351c09–c10〕

in this section, 「爾時，善財既見具足優婆夷已」 tr. “at that time Sudhana, having now seen the laywoman Fully Endowed” 〔T10n0279 0351c09–c10〕

優婆夷

在家受戒之女弟子；澄觀繫其所以為女之由「忍辱柔和，故寄女人」〔T35n1735 0934a19〕

laywomanA woman disciple who has taken the precepts while remaining in the household; Chengguan ties the reason for her being a woman thus, 「忍辱柔和，故寄女人」 tr. “forbearance is gentle and mild, and so the position is assigned to a woman” 〔T35n1735 0934a19〕

upāsikā（「優婆夷」本即古傳音寫）　本節「處處尋覓此優婆夷」〔T10n0279 0351b19–b20〕

upāsikā (「優婆夷」 tr. “youpoyi” is itself an anciently transmitted transcription)　in this section, 「處處尋覓此優婆夷」 tr. “he searched from place to place for this laywoman” 〔T10n0279 0351b19–b20〕

海住

本友所居之城；澄觀「近海而住故」與「安住於忍，如海包含故」二釋〔T35n1735 0934a16–a18〕；法藏「此城近南海而住」與「出於財法，施不可盡，故云海住」二釋〔T35n1733 0465b04–b06〕

Ocean AbidingThe city in which this friend dwells; Chengguan's two glosses, 「近海而住故」 tr. “because it abides near the ocean” and 「安住於忍，如海包含故」 tr. “abiding in forbearance, which contains all as the ocean does” 〔T35n1735 0934a16–a18〕; Fazang's two glosses, 「此城近南海而住」 tr. “this city abides near the southern sea” and 「出於財法，施不可盡，故云海住」 tr. “what goes forth from her is wealth and Dharma, and the giving cannot be exhausted, and so it is called Ocean Abiding” 〔T35n1733 0465b04–b06〕

本節「至海住城」〔T10n0279 0351b19〕

in this section, 「至海住城」 tr. “he came to the city of Ocean Abiding” 〔T10n0279 0351b19〕

大興城

本節善友所住之城；澄觀「城名大興者，起大精進故」〔T35n1735 0934b14〕；李通玄「住大興城，是精進義故」〔T36n1739 0844a26–a27〕，又云「以精進波羅蜜大興利益，以立城名」〔0969a24–a25〕。六十本作「大興城」同名〔T09n0278 0706a03〕

the city of Great FlourishingThe city where this unit’s good friend dwells; Chengguan: 「城名大興者，起大精進故」 tr. “the city is named Great Flourishing because it is the arousing of great vigor” 〔T35n1735 0934b14〕; Li Tongxuan: 「住大興城，是精進義故」 tr. “he dwells in the city of Great Flourishing, which is the sense of vigor” 〔T36n1739 0844a26–a27〕, and again 「以精進波羅蜜大興利益，以立城名」 tr. “it is by the perfection of vigor that benefit greatly flourishes, and from this the city is named” 〔0969a24–a25〕. The sixty-fascicle version has the same name, 「大興城」 tr. “the city of Great Flourishing” 〔T09n0278 0706a03〕

本節「漸次而行，至大興城，周遍推求明智居士」〔T10n0279 0352b20–b21〕

this unit: 「漸次而行，至大興城，周遍推求明智居士」 tr. “traveling on by stages, he came to the city of Great Flourishing, and everywhere he searched for the householder Bright Wisdom” 〔T10n0279 0352b20–b21〕

明智

第十四善友之名；澄觀「友名明智者，進足必假智目導故」〔T35n1735 0934b14–b15〕；李通玄「為以明智利眾生，即行無屈撓故」〔T36n1739 0844a26〕。六十本此位善友作「長者甘露頂」〔T09n0278 0706a03–a04〕

Bright WisdomThe name of the fourteenth good friend; Chengguan: 「友名明智者，進足必假智目導故」 tr. “the friend is named Bright Wisdom because an advancing foot must be led by the eye of wisdom” 〔T35n1735 0934b14–b15〕; Li Tongxuan: 「為以明智利眾生，即行無屈撓故」 tr. “because with bright wisdom he benefits beings, this is the practicing of the indomitable” 〔T36n1739 0844a26〕. In the sixty-fascicle version the friend of this position is 「長者甘露頂」 tr. “the elder Nectar Crown” 〔T09n0278 0706a03–a04〕

本節「周遍推求明智居士」〔T10n0279 0352b20–b21〕

this unit: 「周遍推求明智居士」 tr. “everywhere he searched for the householder Bright Wisdom” 〔T10n0279 0352b20–b21〕

居士

在家而懷道者；李通玄「此十行中為明智居士者，居處處俗，懷道利生，故名居士」〔T36n1739 0969a28–a29〕

householderOne who dwells in the household and yet cherishes the Way; Li Tongxuan: 「此十行中為明智居士者，居處處俗，懷道利生，故名居士」 tr. “that in these ten practices he is the householder Bright Wisdom is because he dwells and abides among the common, cherishing the Way and benefiting the living — hence he is named householder” 〔T36n1739 0969a28–a29〕

本節「爾時，善財見彼居士在其城內市四衢道七寶臺上」〔T10n0279 0352c01–c02〕

this unit: 「爾時，善財見彼居士在其城內市四衢道七寶臺上」 tr. “at that time Sudhana saw that householder inside the city, at the market crossroads where four roads meet, upon a terrace of the seven jewels” 〔T10n0279 0352c01–c02〕

寶髻

第十五善友之名；經文於指示句中不出全名，唯作「寶髻長者」；澄觀科作「法寶髻」〔T35n1735 0934c07〕；李通玄釋其名「表此隨行定門總為髻攝法義」〔T36n1739 0970c07–c08〕。六十本作「法寶周羅」〔T09n0278 0706c17〕

Jewel TopknotThe name of the fifteenth good friend; the scripture text does not give the full name in the sentence that points to him, but only 「寶髻長者」 tr. “the elder Jewel Topknot”; Chengguan’s outline makes it 「法寶髻」 tr. “Dharma-Jewel Topknot” 〔T35n1735 0934c07〕; Li Tongxuan glosses the name, 「表此隨行定門總為髻攝法義」 tr. “it signifies that this gate of concentration accompanying his practice is gathered altogether into a topknot, this being the sense of it” 〔T36n1739 0970c07–c08〕. The sixty-fascicle version has 「法寶周羅」 tr. “Dharma-Jewel Cūḍā” 〔T09n0278 0706c17〕

本節「周遍推求寶髻長者」〔T10n0279 0353c10〕

this unit: 「周遍推求寶髻長者」 tr. “searching everywhere for the elder Jewel Topknot” 〔T10n0279 0353c10〕

無癡亂行

十行之第五；《鈔》釋所以「以慧資定，靜無遺照、動不離寂，名無癡亂」〔T36n1736 0676b03–b05〕。經文本身無此行名

the practice free of delusion and confusionThe fifth of the ten practices; the Yanyi chao glosses the reason for it, 「以慧資定，靜無遺照、動不離寂，名無癡亂」 tr. “concentration is aided by wisdom: in stillness nothing is left unilluminated, in movement there is no departing from quiet — this is named freedom from delusion and confusion” 〔T36n1736 0676b03–b05〕. The scripture text itself does not give this name of a practice

澄觀「第五法寶髻，寄無癡亂行」〔T35n1735 0934c07〕

Chengguan: 「第五法寶髻，寄無癡亂行」 tr. “the fifth, Dharma-Jewel Topknot, assigned to the practice free of delusion and confusion” 〔T35n1735 0934c07〕

師子城

本友所居之城；李通玄作「城名師子宮」並釋「師子是無畏義」〔T36n1739 0970a11–a12〕；六十本此段不出城名，唯於前子指示句作「有城名師子重閣」〔T09n0278 0706c05〕

the city of the LionThe city where this friend dwells; Li Tongxuan makes it 「城名師子宮」 tr. “the city is named the Lion’s Palace” and glosses 「師子是無畏義」 tr. “the lion is the sense of fearlessness” 〔T36n1739 0970a11–a12〕; in this passage the sixty-fascicle version does not give the city’s name, and only in the sentence pointing forward in the preceding unit has 「有城名師子重閣」 tr. “there is a city named the Lion’s Storeyed Pavilion” 〔T09n0278 0706c05〕

本節「漸次而行，向師子城」〔T10n0279 0353c10〕

this unit: 「漸次而行，向師子城」 tr. “traveling on gradually toward the city of the Lion” 〔T10n0279 0353c10〕

普眼

第六善友之名；澄觀「長者名普眼者，觀照般若無不見故」〔T35n1735 0935b05–b06〕。六十本名作「普眼妙香」〔T09n0278 0707c05〕

Universal EyeThe name of the sixth good friend; Chengguan: 「長者名普眼者，觀照般若無不見故」 tr. “the elder is named Universal Eye because contemplating and illumining wisdom is nowhere it does not see” 〔T35n1735 0935b05–b06〕. In the sixty-fascicle version the name is 「普眼妙香」 tr. “Universal Eye Wondrous Fragrance” 〔T09n0278 0707c05〕

本節「見彼長者」〔T10n0279 0354b24〕·「時，善財童子禮普眼足」〔0355a21〕

this unit: 「見彼長者」 tr. “he saw that elder” 〔T10n0279 0354b24〕 · 「時，善財童子禮普眼足」 tr. “at that time Sudhana the youth bowed to the feet of Universal Eye” 〔0355a21〕

善現行

十行之第六；《鈔》釋所以「慧能顯發三諦之理，般若現前故」〔T36n1736 0676b22–b23〕。經文本身無此位名

the practice of Good ManifestationThe sixth of the ten practices; the Chao glosses the reason for it, 「慧能顯發三諦之理，般若現前故」 tr. “wisdom is able to make manifest the principle of the three truths, and wisdom is present before one” 〔T36n1736 0676b22–b23〕. The scripture text itself has no such name of position

澄觀「第六普眼長者，寄善現行」〔T35n1735 0935b01–b02〕

Chengguan: 「第六普眼長者，寄善現行」 tr. “the sixth, the elder Universal Eye, assigned to the practice of Good Manifestation” 〔T35n1735 0935b01–b02〕

藤根國

長者所居之國；澄觀「夫藤根深入於地，上發華苗。表善現行般若證深能生後得」〔T35n1735 0935b02–b03〕。探玄記就六十本作「實利根」〔T35n1733 0466c07–c08〕

the country of Vine RootThe country where the elder dwells; Chengguan: 「夫藤根深入於地，上發華苗。表善現行般若證深能生後得」 tr. “now the root of a vine enters deep into the ground, and above it puts forth flowers and shoots. This signifies that in the practice of Good Manifestation the realization of wisdom is deep and so can give birth to what is subsequently attained” 〔T35n1735 0935b02–b03〕. The Tanxuan ji, with respect to the sixty-fascicle version, has 「實利根」 tr. “True Sharp Root” 〔T35n1733 0466c07–c08〕

本節「漸次而行，至藤根國」〔T10n0279 0354b20〕

this unit: 「漸次而行，至藤根國」 tr. “traveling on from one place to the next, he came to the country of Vine Root” 〔T10n0279 0354b20〕

無厭足

第十七善友之名；澄觀「王名無厭足者，如幻方便，化無所著，故無疲厭心」〔T35n1735 0935c16–0935c17〕；李通玄「王名無厭足者，利生無厭故，因行成名」〔T36n1739 0971c15–0971c16〕。二家所釋不同

Never SatiatedThe name of the seventeenth good friend; Chengguan: 「王名無厭足者，如幻方便，化無所著，故無疲厭心」 tr. “the king is named Never Satiated because, his skillful means being like an illusion, his transforming is without any attachment, and so he has no mind that wearies” 〔T35n1735 0935c16–0935c17〕; Li Tongxuan: 「王名無厭足者，利生無厭故，因行成名」 tr. “the king is named Never Satiated because he is never satiated in benefiting the living; the name is formed from the practice of the causal stage” 〔T36n1739 0971c15–0971c16〕. The two houses gloss it differently

—（本名之梵，古德未傳音寫）　本節「問無厭足王所在之處」〔T10n0279 0355b01〕

— (the Sanskrit of this name is not transmitted by the ancient worthies)　this unit: 「問無厭足王所在之處」 tr. “he asked where King Never Satiated might be” 〔T10n0279 0355b01〕

阿那羅

此王之本名；李通玄「阿那羅王者，此云無厭足也」〔T36n1739 0972a01–0972a02〕

AnalaThis king’s own name; Li Tongxuan: 「阿那羅王者，此云無厭足也」 tr. “as for King Anala, this means here Never Satiated” 〔T36n1739 0972a01–0972a02〕

—（「阿那羅」本即古傳音寫）　本節「阿那羅王有大力勢」〔T10n0279 0355b15–0355b16〕

— (「阿那羅」 tr. “Anala” is itself an ancient transmitted transcription)　this unit: 「阿那羅王有大力勢」 tr. “King Anala had great strength and might” 〔T10n0279 0355b15–0355b16〕

多羅幢

王所住之城；澄觀「言多羅者，此云明淨。」〔T35n1735 0935c15〕；六十本作「滿幢城」〔T09n0278 0708b06〕

Tāla BannerThe city where the king dwells; Chengguan: 「言多羅者，此云明淨。」 tr. “as for the word tāla, it means here bright and pure.” 〔T35n1735 0935c15〕; the sixty-fascicle version has 「滿幢城」 tr. “the city of Full Banner” 〔T09n0278 0708b06〕

—（「多羅」本即古傳音寫）　本節「至多羅幢城」〔T10n0279 0355a29–0355b01〕

— (「多羅」 tr. “tāla” is itself an ancient transmitted transcription)　this unit: 「至多羅幢城」 tr. “he came to the city of Tāla Banner” 〔T10n0279 0355a29–0355b01〕

大光

第十八友之名；澄觀釋名「王名大光者，慈定之智無不該故，廣大願中皆徹照故」〔T35n1735 0936a20–a21〕；法藏「大慈定光照益群品，攝化自在，故以為名」〔T35n1733 0467c03〕

Great LightThe name of the eighteenth friend; Chengguan glosses the name, 「王名大光者，慈定之智無不該故，廣大願中皆徹照故」 tr. “the king is named Great Light because the knowledge of the concentration of kindness leaves nothing uncomprehended, and because within his vast vows all is illumined through and through” 〔T35n1735 0936a20–a21〕; Fazang: 「大慈定光照益群品，攝化自在，故以為名」 tr. “the light of the concentration of great kindness illumines and benefits the throngs of beings, and he is master in gathering and transforming, and so it is taken as his name” 〔T35n1733 0467c03〕

本節「是大光王之所住處」〔T10n0279 0356a24〕

this unit: 「是大光王之所住處」 tr. “this is the dwelling place of King Great Light” 〔T10n0279 0356a24〕

妙光大城

大光王所住之城；澄觀「城名妙光者，前位悲增，今得無住妙慧運眾生故」〔T35n1735 0936a19–a20〕；六十本作「善光」〔T09n0278 0709a10〕，法藏就六十本釋「城名善光者，謂順理益物，業用為光」〔T35n1733 0467c02〕

the great city of Wondrous LightThe city where King Great Light dwells; Chengguan: 「城名妙光者，前位悲增，今得無住妙慧運眾生故」 tr. “the city is named Wondrous Light because at the former position compassion increased, and now he obtains the wondrous wisdom of non-abiding by which he carries beings” 〔T35n1735 0936a19–a20〕; the sixty-fascicle version has 「善光」 tr. “Good Light” 〔T09n0278 0709a10〕, and Fazang, with respect to the sixty-fascicle version, glosses 「城名善光者，謂順理益物，業用為光」 tr. “as for the city being named Good Light, that is, he accords with principle and benefits things, his working being light” 〔T35n1733 0467c02〕

本節「然後乃至妙光大城」〔T10n0279 0356a22〕

this unit: 「然後乃至妙光大城」 tr. “only then did he reach the great city of Wondrous Light” 〔T10n0279 0356a22〕

難得行

十行之第八；經文本身無此位名。李通玄「難得能得，名為行林。此智位難可昇故，名難得行」〔T36n1739 0844c10–c12〕

the Hard-to-Obtain PracticeThe eighth of the ten practices; the scripture text itself has no such name of position. Li Tongxuan: 「難得能得，名為行林。此智位難可昇故，名難得行」 tr. “what is hard to obtain he is able to obtain, and so he is named Grove of Practice; because this station of knowledge is hard to ascend to, it is named the Hard-to-Obtain Practice” 〔T36n1739 0844c10–c12〕

澄觀「第八大光王，寄難得行」〔T35n1735 0936a17–a18〕

Chengguan: 「第八大光王，寄難得行」 tr. “the eighth, King Great Light, assigned to the Hard-to-Obtain Practice” 〔T35n1735 0936a17–a18〕

不動

第十九友之名；澄觀「自發心來，於一切法無不得定，煩惱二乘不能動故，亦令眾生心不動故」〔T35n1735 0936b19–b21〕；法藏「初發心時不為二乘煩惱所動，因以為名」〔T35n1733 0468a03–a04〕

ImmovableThe name of the nineteenth friend; Chengguan: 「自發心來，於一切法無不得定，煩惱二乘不能動故，亦令眾生心不動故」 tr. “from the time she set her mind there has been nothing among all things in which she has not gained concentration; because the afflictions and the two vehicles cannot move her; and because she also makes the minds of beings immovable” 〔T35n1735 0936b19–b21〕; Fazang: 「初發心時不為二乘煩惱所動，因以為名」 tr. “at the time she first set her mind she was not moved by the two vehicles or by the afflictions, and from this the name is taken” 〔T35n1733 0468a03–a04〕

本節「即當得見不動優婆夷大善知識」〔T10n0279 0358b04–b05〕

this unit: 「即當得見不動優婆夷大善知識」 tr. “there you will get to see that great good friend, the laywoman Immovable” 〔T10n0279 0358b04–b05〕

優婆夷

在家女弟子；李通玄「優婆夷者，是清信女也」〔T36n1739 0974a08〕

laywomanA woman disciple who lives at home; Li Tongxuan: 「優婆夷者，是清信女也」 tr. “as for a laywoman, she is a woman of pure faith” 〔T36n1739 0974a08〕

—（「優婆夷」本即古傳音寫）　本節「不動優婆夷身是童女」〔T10n0279 0358b08〕

— (「優婆夷」 tr. “upāsikā” is itself an ancient transmitted transcription)　this unit: 「不動優婆夷身是童女」 tr. “the laywoman Immovable is in person a maiden” 〔T10n0279 0358b08〕

安住

城名；澄觀「智契實法，不為緣壞，名為安住」〔T35n1735 0936b21–b22〕；法藏就六十本作「契合實法不為緣壞，故以為名」〔T35n1733 0468a01–a02〕

Abiding SecureThe city’s name; Chengguan: 「智契實法，不為緣壞，名為安住」 tr. “knowledge tallying with the real Dharma, not broken by conditions, is named abiding secure” 〔T35n1735 0936b21–b22〕; Fazang, with respect to the sixty-fascicle version, has 「契合實法不為緣壞，故以為名」 tr. “it tallies and joins with the real Dharma and is not broken by conditions, and so this is taken for its name” 〔T35n1733 0468a01–a02〕

本節「汝可往詣安住王都」〔T10n0279 0358b04〕

this unit: 「汝可往詣安住王都」 tr. “you may go to the royal capital of Abiding Secure” 〔T10n0279 0358b04〕

遍行

第二十友之名；澄觀「友名遍行，巧智隨機，無不行故，名真實行」〔T35n1735 0937a10〕；李通玄「益眾生行及以三乘盡同其事名為遍行」〔T36n1739 0975a03〕。六十本作「隨順一切眾生」〔T09n0278 0712a14〕

Universal PracticeThe name of the twentieth friend; Chengguan: 「友名遍行，巧智隨機，無不行故，名真實行」 tr. “the friend is named Universal Practice because his skillful knowledge accords with capacity and there is nothing he does not walk, and it is named the practice of truth” 〔T35n1735 0937a10〕; Li Tongxuan: 「益眾生行及以三乘盡同其事名為遍行」 tr. “because in benefiting beings his practice is the same in every matter as that of the three vehicles, he is named Universal Practice” 〔T36n1739 0975a03〕. The sixty-fascicle version has 「隨順一切眾生」 tr. “according with all beings” 〔T09n0278 0712a14〕

本節「處處尋覓遍行外道」〔T10n0279 0360a09〕

this unit: 「處處尋覓遍行外道」 tr. “searching place by place for the non-Buddhist ascetic Universal Practice” 〔T10n0279 0360a09〕

真實行

十行之第十；《鈔》釋所以「智度已圓，稱於二諦，言行不虛，故名真實」〔T36n1736 0678a29–0678b01〕。經文本身無此位名

the practice of truthThe tenth of the ten practices; the Chao glosses the reason for it, 「智度已圓，稱於二諦，言行不虛，故名真實」 tr. “the perfection of knowledge being already complete, it tallies with the two truths, and speech and conduct are not empty, and it is therefore named truth” 〔T36n1736 0678a29–0678b01〕. The scripture text itself has no such name of position

澄觀「第十遍行外道，寄真實行」〔T35n1735 0937a12〕

Chengguan: 「第十遍行外道，寄真實行」 tr. “the tenth, the non-Buddhist ascetic Universal Practice, assigned to the practice of truth” 〔T35n1735 0937a12〕

都薩羅

本友所住之城；澄觀「都薩羅者，此云喜出生，謂此城中出生無量歡喜之事故」〔T35n1735 0937a08〕；李通玄「都云喜樂，薩羅云出生」〔T36n1739 0974c26〕。六十本作「知足城」〔T09n0278 0712a23〕

TusāraThe city where this friend dwells; Chengguan: 「都薩羅者，此云喜出生，謂此城中出生無量歡喜之事故」 tr. “as for Tusāra, it means here the giving birth to gladness, that is, because within this city measureless matters of gladness are given birth” 〔T35n1735 0937a08〕; Li Tongxuan: 「都云喜樂，薩羅云出生」 tr. “tu means joy and gladness, sāra means giving birth” 〔T36n1739 0974c26〕. The sixty-fascicle version has 「知足城」 tr. “the city of Contentment” 〔T09n0278 0712a23〕

本節「至都薩羅城」〔T10n0279 0360a08〕

this unit: 「至都薩羅城」 tr. “came to the city of Tusāra” 〔T10n0279 0360a08〕

廣大國

長者所居之國；澄觀「在廣大國者，創入迴向故。迴向眾生故廣，迴向菩提故大」〔T35n1735 0937b03–b04〕；李通玄「國名廣大者，廣興大願，起行無邊，普接一切群品故」〔T36n1739 0975c27–0975c28〕。六十本作「甘露味國」〔T09n0278 0712c24〕，四十本作「廣博國及其聚落」〔T10n0293 0725c03〕

the country Vast and GreatThe country in which the elder dwells; Chengguan: 「在廣大國者，創入迴向故。迴向眾生故廣，迴向菩提故大」 tr. “that it is in the country Vast and Great is because he is only now entering dedication; because one dedicates to beings it is vast, because one dedicates to awakening it is great” 〔T35n1735 0937b03–b04〕; Li Tongxuan: 「國名廣大者，廣興大願，起行無邊，普接一切群品故」 tr. “that the country is named Vast and Great is because he vastly raises up great vows and sets practice going without bound, gathering in all kinds of beings everywhere” 〔T36n1739 0975c27–0975c28〕. The sixty-fascicle version gives 「甘露味國」 tr. “the country of the Taste of Sweet Dew” 〔T09n0278 0712c24〕, the forty-fascicle version 「廣博國及其聚落」 tr. “the country Vast and Broad and its settlements” 〔T10n0293 0725c03〕

本節「至廣大國，詣長者所」〔T10n0279 0360c19–c20〕

this unit: 「至廣大國，詣長者所」 tr. “he came to the country Vast and Great and went to where the elder was” 〔T10n0279 0360c19–c20〕

鬻香

賣香為業；澄觀取「若賣若買，二俱得香」為自他善根俱可迴向之喻；李通玄「又以善知眾香法門和合香藥以充賣鬻，以表迴向和合智悲、生死涅槃、染淨想念分別，總成一丸定慧解脫知見香」〔T36n1739 0975c20–0975c23〕

selling perfumesSelling perfumes as one’s livelihood; Chengguan takes 「若賣若買，二俱得香」 tr. “whether one sells or buys, both alike obtain the perfume” as a likeness for how the roots of goodness of self and of others may alike be dedicated; Li Tongxuan: 「又以善知眾香法門和合香藥以充賣鬻，以表迴向和合智悲、生死涅槃、染淨想念分別，總成一丸定慧解脫知見香」 tr. “further, by well knowing the Dharma gate of the many perfumes he blends aromatic drugs to serve for selling and vending, thereby signifying that dedication blends knowledge and compassion, birth-and-death and nirvāṇa, and the discriminating notions of defiled and pure, altogether forming a single pellet of the perfume of concentration, wisdom, liberation, and the knowing and seeing of liberation” 〔T36n1739 0975c20–0975c23〕

澄觀「言鬻香者，鬻者賣也」〔T35n1735 0937b05〕

Chengguan: 「言鬻香者，鬻者賣也」 tr. “as for the selling of perfumes: to sell is to vend” 〔T35n1735 0937b05〕

優鉢羅華（青蓮華）

長者之名；底本此窗內不出長者之名，唯稱「長者」（實計：本窗「優鉢羅華」0 見）。六十本作「青蓮華香長者」〔T09n0278 0712c24–c25〕，澄觀作「青蓮華長者」〔T35n1735 0937b02〕，智儼作「長者名青蓮華香」〔T35n1732 0095c19〕

utpala flower (blue lotus)The elder’s name; within this window of the base text the elder’s name does not appear, and he is called only 「長者」 tr. “the elder” (by actual count: 「優鉢羅華」 tr. “utpala flower” occurs 0 times in this window). The sixty-fascicle version gives 「青蓮華香長者」 tr. “the Elder Blue Lotus Perfume” 〔T09n0278 0712c24–c25〕, Chengguan gives 「青蓮華長者」 tr. “the Elder Blue Lotus” 〔T35n1735 0937b02〕, Zhiyan gives 「長者名青蓮華香」 tr. “the elder named Blue Lotus Perfume” 〔T35n1732 0095c19〕

四十本「其中有一鬻香長者，名曰具足優鉢羅華」〔T10n0293 0725b15–b16〕

The forty-fascicle version: 「其中有一鬻香長者，名曰具足優鉢羅華」 tr. “within it there is an elder who sells perfumes, named Utpala Fully Endowed” 〔T10n0293 0725b15–b16〕

婆施羅

第二十二友之名；澄觀「婆施羅者，此云自在」〔0937c10〕；李通玄「船師婆施羅者，此云自在，明於生死海而得自在。」〔T36n1739 0977a18〕；六十本意譯作「自在海師」〔T09n0278 0713c14〕

PoshiluoThe name of the twenty-second friend; Chengguan: 「婆施羅者，此云自在」 tr. “as for Poshiluo, it means here ‘Sovereign’” 〔0937c10〕; Li Tongxuan: 「船師婆施羅者，此云自在，明於生死海而得自在。」 tr. “as for the shipmaster Poshiluo, it means here ‘Sovereign,’ making clear that it is upon the ocean of birth and death that he gains sovereignty” 〔T36n1739 0977a18〕; the sixty renders it by sense as 「自在海師」 tr. “Sovereign Sea-Master” 〔T09n0278 0713c14〕

—（「婆施羅」即古傳音寫）　本節「見其船師在城門外海岸上住」〔T10n0279 0361c07〕

— (「婆施羅」 tr. “Poshiluo” is itself an anciently transmitted transcription)　this unit: 「見其船師在城門外海岸上住」 tr. “he saw that shipmaster dwelling upon the sea-shore outside the city gate” 〔T10n0279 0361c07〕

樓閣城

本節之處；澄觀就迴向義釋「在樓閣城者，由此迴向令菩提心轉更增長，悲智相依而勝出故。」〔T35n1735 0937c13〕；李通玄別作事釋與表法二釋〔T36n1739 0977a16〕

the city of Tower-PavilionThe place of this unit; Chengguan glosses it with reference to the sense of dedication, 「在樓閣城者，由此迴向令菩提心轉更增長，悲智相依而勝出故。」 tr. “as for its being in the city of Tower-Pavilion, it is because by this dedication the mind of awakening is turned and made to grow further, and compassion and knowledge, leaning upon each other, rise above” 〔T35n1735 0937c13〕; Li Tongxuan sets up separately a gloss by the fact and a gloss by the setting forth of the Dharma 〔T36n1739 0977a16〕

本節「爾時，善財童子向樓閣城，觀察道路。所謂：觀道高卑，觀道夷險，觀道淨穢，觀道曲直。」〔T10n0279 0361b23〕

this unit: 「爾時，善財童子向樓閣城，觀察道路。所謂：觀道高卑，觀道夷險，觀道淨穢，觀道曲直。」 tr. “At that time, Sudhana the youth went on toward the city of Tower-Pavilion, contemplating the road. What is meant is: he looked at the road’s high and low, he looked at the road’s level and steep, he looked at the road’s clean and foul, he looked at the road’s crooked and straight.” 〔T10n0279 0361b23〕

大悲幢行

本友之法門名；澄觀釋其名體「先標名體，謂大悲超出，為物所歸故」〔T35n1735 0937c29〕；六十本作「大悲幢淨行法門」〔T09n0278 0713c26〕

the practice of the banner of great compassionThe name of this friend’s Dharma gate; Chengguan glosses its name and substance, 「先標名體，謂大悲超出，為物所歸故」 tr. “first the setting forth of the name and substance, that is, great compassion surpassing and rising above, being that to which things return” 〔T35n1735 0937c29〕; the sixty has 「大悲幢淨行法門」 tr. “the Dharma gate of the pure practice of the banner of great compassion” 〔T09n0278 0713c26〕

本節「善男子！我在此城海岸路中，淨修菩薩大悲幢行。」〔T10n0279 0361c22〕

this unit: 「善男子！我在此城海岸路中，淨修菩薩大悲幢行。」 tr. “Son of good family! It is right here, upon the shore road of this city, that I purely cultivate the bodhisattva practice of the banner of great compassion.” 〔T10n0279 0361c22〕

無上勝

第二十三善友之名；澄觀「以得勝通，無過上故；等於諸佛，更無勝故」〔T35n1735 0938a29〕；法藏「以得勝通，更無加過，故以為名」〔T35n1733 0469b29〕；李通玄「此是忍波羅蜜門，處眾行之中忍為殊勝」〔T36n1739 0978b05〕。四十本作「最勝長者」〔T10n0293 0727b22〕

Unsurpassed VictoryThe name of the twenty-third good friend; Chengguan: 「以得勝通，無過上故；等於諸佛，更無勝故」 tr. “because he has attained a surpassing penetration, there is nothing above it; because he is equal to the buddhas, there is nothing more excellent” 〔T35n1735 0938a29〕; Fazang: 「以得勝通，更無加過，故以為名」 tr. “because he has attained a surpassing penetration and there is nothing further that surpasses it, this is taken for his name” 〔T35n1733 0469b29〕; Li Tongxuan: 「此是忍波羅蜜門，處眾行之中忍為殊勝」 tr. “this is the gate of the perfection of patience, for among the practices carried on within the throng patience is what is distinguished” 〔T36n1739 0978b05〕. The forty has 「最勝長者」 tr. “the elder Most Victorious” 〔T10n0293 0727b22〕

本節「見無上勝在其城東大莊嚴幢無憂林中」〔T10n0279 0362b13〕

this unit: 「見無上勝在其城東大莊嚴幢無憂林中」 tr. “he saw Unsurpassed Victory within the Grove of Freedom from Sorrow of the Banner of Great Adornment east of that city” 〔T10n0279 0362b13〕

至一切處菩薩行門

本友所得法門之名；謙己句作「至一切處修菩薩行清淨法門」〔0363a03〕，二處異形。六十本作「至一切趣菩薩淨行莊嚴法門」〔T09n0278 0714b29〕，四十本作「至一切處淨菩薩行法門」〔T10n0293 0727c12〕

the gate of bodhisattva practice that reaches every placeThe name of the Dharma gate this friend has attained; in the clause of humbling himself it reads 「至一切處修菩薩行清淨法門」 tr. “the pure Dharma gate of cultivating the bodhisattva practice that reaches every place” 〔0363a03〕, the two places differing in form. The sixty has 「至一切趣菩薩淨行莊嚴法門」 tr. “the Dharma gate of the adornment of the pure bodhisattva practice that reaches every destiny” 〔T09n0278 0714b29〕, the forty 「至一切處淨菩薩行法門」 tr. “the Dharma gate of the pure bodhisattva practice that reaches every place” 〔T10n0293 0727c12〕

本節「我成就至一切處菩薩行門無依無作神通之力」〔T10n0279 0362c02〕

this unit: 「我成就至一切處菩薩行門無依無作神通之力」 tr. “I have accomplished the spiritual penetrating strength, without anything depended upon and without anything done, of the gate of bodhisattva practice that reaches every place” 〔T10n0279 0362c02〕

無依無作

法門之體；澄觀「無依者，不依他故。無作者，離加行故」〔T35n1735 0938b10〕。四十本此處作「無體、無依、無作、無住」四目〔T10n0293 0727c12〕

without anything depended upon and without anything doneThe substance of the Dharma gate; Chengguan: 「無依者，不依他故。無作者，離加行故」 tr. “having nothing depended upon means not depending on another; having nothing done means being apart from applied effort” 〔T35n1735 0938b10〕. The forty here sets out four items, 「無體、無依、無作、無住」 tr. “without substance, without anything depended upon, without anything done, without anything abided in” 〔T10n0293 0727c12〕

本節「無依無作神通之力」〔T10n0279 0362c02〕

this unit: 「無依無作神通之力」 tr. “the spiritual penetrating strength without anything depended upon and without anything done” 〔T10n0279 0362c02〕

師子頻申／師子嚬申

底本經文用「頻申」，澄觀《疏》用「嚬申」〔T35n1735 0938b16〕，李通玄用「頻申」〔T36n1739 0979a15〕，六十本與探玄記、搜玄記皆作「師子奮迅」〔T09n0278 0715b11〕；同名異形，誌錄不判。澄觀釋名「舒展自在，無不至故」〔T35n1735 0938b16–b17〕

Lion’s Stretching (in two graphic forms)The base text of the scripture uses 「頻申」 tr. “stretching” in one graphic form, Chengguan’s Shu uses 「嚬申」 tr. “stretching” in another 〔T35n1735 0938b16〕, Li Tongxuan uses 「頻申」 tr. “stretching” as the base text does 〔T36n1739 0979a15〕, and the sixty-fascicle version together with the Tanxuan ji and the Souxuan ji all have 「師子奮迅」 tr. “the Lion’s Rousing” 〔T09n0278 0715b11〕; the same name in differing forms, recorded without adjudication. Chengguan glosses the name: 「舒展自在，無不至故」 tr. “spreading out and sovereign, because there is nowhere she does not reach” 〔T35n1735 0938b16–b17〕

本節經文作「爾時，善財見師子頻申比丘尼遍坐一切諸寶樹下大師子座」〔T10n0279 0363c04〕

this unit’s scripture text has 「爾時，善財見師子頻申比丘尼遍坐一切諸寶樹下大師子座」 tr. “at that time, Sudhana saw the nun Lion’s Stretching sitting throughout upon the great lion thrones beneath all the jewel trees” 〔T10n0279 0363c04〕

比丘尼

本會五十四人中唯一之尼；《演義鈔》五十四人分類表「三尼唯一：即師子嚬申」〔T36n1736 0663b01〕。法藏「比丘尼者，顯慈悲淨惠」〔T35n1733 0469c29〕；李通玄「明比丘是出俗義，尼是慈音，明迴向行位門非男女性，示相表法也」〔T36n1739 0979a05–a06〕

nunThe only nun among the fifty-four persons of this assembly; the Yanyi chao, in its table classifying the fifty-four persons, has 「三尼唯一：即師子嚬申」 tr. “third, of nuns there is one only: namely Lion’s Stretching” 〔T36n1736 0663b01〕. Fazang: 「比丘尼者，顯慈悲淨惠」 tr. “as for a nun: it sets forth kindness and compassion and pure wisdom” 〔T35n1733 0469c29〕; Li Tongxuan: 「明比丘是出俗義，尼是慈音，明迴向行位門非男女性，示相表法也」 tr. “making clear that a bhikṣu is the sense of going forth from the common world, and that a nun is the sound of kindness, making clear that the gate of the practice-positions of dedication is not a matter of the male or female nature, and showing the aspect so as to set forth the Dharma” 〔T36n1739 0979a05–a06〕

—（「比丘」本即古傳音寫）　澄觀「比丘尼者，純淨之慈，合善遍故」〔T35n1735 0938b17〕

— (「比丘」 tr. “bhikṣu” is itself an anciently transmitted transcription)　Chengguan: 「比丘尼者，純淨之慈，合善遍故」 tr. “as for a nun: a kindness that is purely pure, because it accords with the good and is everywhere” 〔T35n1735 0938b17〕

輸那

本善友所在之國名；本節經文唯作「至彼國城」〔T10n0279 0363a16〕，不出國名，國名之釋出疏家

ŚoṇaThe name of the land where this good friend is; this unit’s scripture text has only 「至彼國城」 tr. “reached that country’s city” 〔T10n0279 0363a16〕 and brings out no name of the land, the gloss of the land’s name coming from the commentators

—（古德音寫作「輸那」·此依澄觀所傳）　澄觀「國名輸那者，此云勇猛。勇猛之力，能使善根無不至故」〔T35n1735 0938b18–b19〕

— (the ancient worthies transcribe it as 「輸那」 tr. “Śoṇa” · this follows what Chengguan transmits)　Chengguan: 「國名輸那者，此云勇猛。勇猛之力，能使善根無不至故」 tr. “as for the land named Śoṇa, it means here valor; because the strength of valor is able to make the roots of goodness reach everywhere” 〔T35n1735 0938b18–b19〕

婆須蜜多

澄觀「此云世友，亦云天友，隨世人天方便化故」〔T35n1735 0939b05–b06〕；法藏「此云世友，亦名天友，以巧能引攝諸世間故」〔T35n1733 0470c17–c18〕；李通玄別傳一義「或曰易寶，以此女善巧方便易取眾生一切智寶」〔T36n1739 0861b13–b14〕

VasumitrāChengguan: 「此云世友，亦云天友，隨世人天方便化故」 tr. “in this tongue it is Friend of the World, and also Friend of the Gods, because she converts by expedients according to the people of the world and the gods” 〔T35n1735 0939b05–b06〕; Fazang: 「此云世友，亦名天友，以巧能引攝諸世間故」 tr. “in this tongue it is Friend of the World, and it is also named Friend of the Gods, because she is adroit and able to lead in and gather up all the worlds” 〔T35n1733 0470c17–c18〕; Li Tongxuan transmits one sense besides: 「或曰易寶，以此女善巧方便易取眾生一切智寶」 tr. “some say Exchanging Jewels, because this woman by good and adroit skillful means exchanges for and takes up the jewel of omniscient knowledge for sentient beings” 〔T36n1739 0861b13–b14〕

—（古德唯傳義譯·本考據所據諸疏未出音寫之羅馬字，據實標闕）　本節「處處尋覓婆須蜜多女」〔T10n0279 0365b05–b06〕

—（the ancient worthies transmit the rendering of the sense only; the commentaries this apparatus rests upon bring out no transcription in roman letters, and this is recorded as absent, as it is）　this unit: 「處處尋覓婆須蜜多女」 tr. “everywhere he sought for the woman Vasumitrā” 〔T10n0279 0365b05–b06〕

險難

國名；澄觀「國名險難者，逆行非道，下位不能行故」〔T35n1735 0939b07〕；法藏「謂貪相違道得險難名」〔T35n1733 0470c15–c17〕

PerilousThe name of the country; Chengguan: 「國名險難者，逆行非道，下位不能行故」 tr. “as for the country being named Perilous, it is contrary practice by way of what is not the path, which those of the lower positions are unable to practice” 〔T35n1735 0939b07〕; Fazang: 「謂貪相違道得險難名」 tr. “that is, craving being a path that runs counter, it gets the name Perilous” 〔T35n1733 0470c15–c17〕

本節「至險難國寶莊嚴城」〔T10n0279 0365b05〕

this unit: 「至險難國寶莊嚴城」 tr. “he came to the city Jeweled Adornment in the country Perilous” 〔T10n0279 0365b05〕

寶莊嚴

城名；澄觀「城名寶莊嚴者，逆隨世行，能生無盡功德藏故」〔T35n1735 0939b07–b09〕；李通玄「明定亂兩融、智悲不礙，隨塵不染故，號名寶莊嚴」〔T36n1739 0861b11–b12〕

Jeweled AdornmentThe name of the city; Chengguan: 「城名寶莊嚴者，逆隨世行，能生無盡功德藏故」 tr. “as for the city being named Jeweled Adornment, it is because going contrary while following worldly conduct is able to give birth to the treasury of inexhaustible merit” 〔T35n1735 0939b07–b09〕; Li Tongxuan: 「明定亂兩融、智悲不礙，隨塵不染故，號名寶莊嚴」 tr. “it makes clear that concentration and disturbance are both merged and that knowledge and compassion do not obstruct each other, and that following after the dust she is unstained, and so it is styled Jeweled Adornment” 〔T36n1739 0861b11–b12〕

本節「至險難國寶莊嚴城」〔T10n0279 0365b05〕

this unit: 「至險難國寶莊嚴城」 tr. “he came to the city Jeweled Adornment in the country Perilous” 〔T10n0279 0365b05〕

鞞瑟胝羅

第二十六善友之名；澄觀傳二釋，又云「或云攝入，攝諸善根入平等故」〔0939c06–0939c07〕；李通玄「名鞞瑟胝羅，此云包攝，以身含佛剎為名爾」〔T36n1739 0862a22–0862a23〕。六十本作「安住」〔T09n0278 0717b24〕，四十本作「毘瑟底羅」〔T10n0293 0732a14〕

EncompassingThe name of the twenty-sixth good friend; Chengguan transmits two glosses, saying further 「或云攝入，攝諸善根入平等故」 tr. “or it is said to be Gathering In, because it gathers the several roots of goodness into equality” 〔0939c06–0939c07〕; Li Tongxuan: 「名鞞瑟胝羅，此云包攝，以身含佛剎為名爾」 tr. “he is named Encompassing, which in this tongue is Gathering In and Holding, being named from his body containing the buddha-lands” 〔T36n1739 0862a22–0862a23〕. The sixty has 「安住」 tr. “Abiding Securely” 〔T09n0278 0717b24〕, and the forty has 「毘瑟底羅」 tr. “Bishidiluo” 〔T10n0293 0732a14〕

—（本節古德唯傳漢音·未見羅馬字之傳）　澄觀「善友名鞞瑟胝羅者，此云纏裹，義當包攝，塔中包攝一切佛故」〔T35n1735 0939c04–0939c06〕

—（the ancient worthies here transmit the Chinese sound only; no transmission in roman letters is seen）　Chengguan: 「善友名鞞瑟胝羅者，此云纏裹，義當包攝，塔中包攝一切佛故」 tr. “as for the good friend being named Encompassing, in this tongue it is Wrapping Around, and in sense it answers to gathering in and holding, because within the stūpa all the buddhas are gathered in and held” 〔T35n1735 0939c04–0939c06〕

善度城

居士所住之城；澄觀「城名善度者，無一善根不度到究竟故」〔T35n1735 0939c07–0939c08〕；李通玄「住善度國者，約化行為名故，以此住智慧，善度眾生故」〔T36n1739 0862a23–0862a25〕。六十本作「首婆波羅」，法藏釋「此云善妙到彼岸」〔T35n1733 0471b03〕；四十本作「淨達彼岸」〔T10n0293 0732a13〕

The city Well CrossingThe city where the householder dwells; Chengguan: 「城名善度者，無一善根不度到究竟故」 tr. “as for the city being named Well Crossing, it is because there is no single root of goodness that it does not carry across to the ultimate” 〔T35n1735 0939c07–0939c08〕; Li Tongxuan: 「住善度國者，約化行為名故，以此住智慧，善度眾生故」 tr. “as for his dwelling in the land Well Crossing, the name is taken with reference to converting practice, because dwelling herein in wisdom he well carries sentient beings across” 〔T36n1739 0862a23–0862a25〕. The sixty has 「首婆波羅」 tr. “Shoupoboluo,” which Fazang glosses 「此云善妙到彼岸」 tr. “in this tongue it is Good and Wondrous, Arriving at the Other Shore” 〔T35n1733 0471b03〕; the forty has 「淨達彼岸」 tr. “Pure Arrival at the Other Shore” 〔T10n0293 0732a13〕

本節「至善度城」〔T10n0279 0366a25〕

This unit: 「至善度城」 tr. “he came to the city Well Crossing” 〔T10n0279 0366a25〕

不般涅槃際

本節之解脫門名；澄觀「不般涅槃際者，般者入也，窮諸如來不入涅槃之實際故」〔T35n1735 0939c13–0939c14〕。六十本作「不滅度際菩薩法門」〔T09n0278 0717c02〕

The Limit of Not Entering ParinirvāṇaThe name of this unit’s gate of liberation; Chengguan: 「不般涅槃際者，般者入也，窮諸如來不入涅槃之實際故」 tr. “as for the Limit of Not Entering Parinirvāṇa, ‘entering’ means to enter, because it exhausts the true limit wherein the tathāgatas do not enter nirvāṇa” 〔T35n1735 0939c13–0939c14〕. The sixty has 「不滅度際菩薩法門」 tr. “the bodhisattva Dharma gate of the limit of not passing into extinction” 〔T09n0278 0717c02〕

本節「我得菩薩解脫，名：不般涅槃際」〔T10n0279 0366a29〕

This unit: 「我得菩薩解脫，名：不般涅槃際」 tr. “I have gained a liberation of a bodhisattva, named the Limit of Not Entering Parinirvāṇa” 〔T10n0279 0366a29〕

觀自在

第二十七友之名；澄觀傳梵「梵云婆盧枳底，觀也。濕伐羅，此云自在」〔T35n1735 0940a03–0940a04〕，並釋其立名之義「三業歸向必六通赴緣，攝利難思名觀自在」〔0939c28–0939c29〕

AvalokiteśvaraThe name of the twenty-seventh friend; Chengguan transmits the Sanskrit, 「梵云婆盧枳底，觀也。濕伐羅，此云自在」 tr. “in Sanskrit, baluzhidi, which is contemplating; shifaluo, which in this tongue is sovereign” 〔T35n1735 0940a03–0940a04〕, and glosses the sense by which the name is set up, 「三業歸向必六通赴緣，攝利難思名觀自在」 tr. “the three kinds of action being turned toward him, the six penetrations must answer to the occasion, and his gathering in and benefiting being beyond thought, he is named Avalokiteśvara” 〔0939c28–0939c29〕

本節「觀自在菩薩於金剛寶石上結跏趺坐」〔T10n0279 0366c19–0366c20〕

this unit: 「觀自在菩薩於金剛寶石上結跏趺坐」 tr. “the bodhisattva Avalokiteśvara was seated cross-legged upon a boulder of adamant” 〔T10n0279 0366c19–0366c20〕

觀世音

同一菩薩之異號；澄觀傳「若云攝伐多，此云音」〔0940a04–0940a05〕，並歸二號之異於梵本「然梵本之中自有二種不同，故譯者隨異」〔0940a05–0940a06〕；六十本此子逐字作「觀世音」

Contemplator of the World’s SoundsAnother title of the same bodhisattva; Chengguan transmits 「若云攝伐多，此云音」 tr. “if it be said shefaduo, this in this tongue is sounds” 〔0940a04–0940a05〕, and refers the difference of the two titles back to the Sanskrit witnesses, 「然梵本之中自有二種不同，故譯者隨異」 tr. “yet within the Sanskrit witnesses there are of themselves two kinds that differ, and so the translators followed the difference” 〔0940a05–0940a06〕; the sixty has 「觀世音」 tr. “Contemplator of the World’s Sounds” graph for graph throughout this unit

澄觀「又觀自在者，或云觀世音」〔T35n1735 0940a03〕

Chengguan: 「又觀自在者，或云觀世音」 tr. “and further, as for Avalokiteśvara, some say Contemplator of the World’s Sounds” 〔T35n1735 0940a03〕

光世音

第三號；法藏釋其所以「以聲字相近，是以有翻為光」〔0471c09〕，並判三號之分屬「若偏就語業名觀世音，以業用多故」〔0471c16–0471c17〕「若就身語名光世音，以身光照及故」〔0471c17–0471c18〕「若具三輪，攝物無礙名觀自在」〔0471c18–0471c19〕

Light of the World’s SoundsA third title; Fazang glosses how it came to be, 「以聲字相近，是以有翻為光」 tr. “because the sounds of the graphs are close to one another, there are those who rendered it as light” 〔0471c09〕, and judges the assigning of the three titles, 「若偏就語業名觀世音，以業用多故」 tr. “if it be taken upon the action of speech alone, the name is Contemplator of the World’s Sounds, because the working of that is much” 〔0471c16–0471c17〕, 「若就身語名光世音，以身光照及故」 tr. “if it be taken upon body and speech, the name is Light of the World’s Sounds, because the light of his body reaches and shines” 〔0471c17–0471c18〕, 「若具三輪，攝物無礙名觀自在」 tr. “if it be furnished with all three wheels, gathering in beings without obstruction, the name is Avalokiteśvara” 〔0471c18–0471c19〕

法藏「觀世音者，有名光世音，有名觀自在」〔T35n1733 0471c07〕

Fazang: 「觀世音者，有名光世音，有名觀自在」 tr. “as for the Contemplator of the World’s Sounds, there is the name Light of the World’s Sounds, and there is the name Avalokiteśvara” 〔T35n1733 0471c07〕

正趣

第二十八友之名（依智儼《搜玄記》「第二十八如相迴向菩薩，名正趣」〔T35n1732 0097a04〕；智儼〈孔目章〉序次別作二十九，見目六〈誌錄不判〉）；法藏釋云「名正趣者，神力速至十方諸趣，以正法攝生，故以為名」〔T35n1733 0472a22–a24〕；李通玄別作「明正智無邪，故云正趣」〔T36n1739 0982b18–b19〕

Right CourseThe name of the twenty-eighth friend (following Zhiyan’s Souxuan ji, 「第二十八如相迴向菩薩，名正趣」 tr. “the twenty-eighth bodhisattva, of the dedication of the mark of suchness, is named Right Course” 〔T35n1732 0097a04〕; Zhiyan’s Kongmu zhang makes the order of succession twenty-nine instead, see VI, Recorded without adjudication); Fazang glosses it, saying 「名正趣者，神力速至十方諸趣，以正法攝生，故以為名」 tr. “that he is named Right Course is because by spiritual power he arrives swiftly at all the destinies of the ten directions, and gathers in beings by the right Dharma, and so it is taken for his name” 〔T35n1733 0472a22–a24〕; Li Tongxuan has instead 「明正智無邪，故云正趣」 tr. “it makes clear that right knowledge is without deviation, and so it says Right Course” 〔T36n1739 0982b18–b19〕

—（本節窗內古德未傳音寫·據實標闕）　本節「東方有一菩薩，名曰：正趣」〔T10n0279 0367b09–b10〕

— (no transcription is transmitted by the ancient worthies within this section’s window · recorded as absent, as it is)　this unit: 「東方有一菩薩，名曰：正趣」 tr. “from the eastern quarter there was a bodhisattva named Right Course” 〔T10n0279 0367b09–b10〕

普門速疾行

本節之解脫名；澄觀釋其二義「十方無際故名普門，一念超多故云速疾」〔T35n1735 0940b23–b24〕。六十本作「普門速行法門」〔T09n0278 0718c21〕，四十本作「普門不動速疾行」〔T10n0293 0735c13–c14〕

The Universal Gate of Swift PracticeThe name of this section’s liberation; Chengguan glosses its two senses, 「十方無際故名普門，一念超多故云速疾」 tr. “because the ten directions are without bound it is named universal gate; because a single thought-moment surpasses many it is called swift” 〔T35n1735 0940b23–b24〕. The sixty has 「普門速行法門」 tr. “the Dharma gate of the universal gate of swift going” 〔T09n0278 0718c21〕, the forty 「普門不動速疾行」 tr. “the Universal Gate of Unmoving Swift Practice” 〔T10n0293 0735c13–c14〕

本節「我得菩薩解脫，名：普門速疾行」〔T10n0279 0367b28–b29〕

this unit: 「我得菩薩解脫，名：普門速疾行」 tr. “I have gained a liberation of a bodhisattva, named the Universal Gate of Swift Practice” 〔T10n0279 0367b28–b29〕

輪圍山

所按之處；六十本作「住金剛山頂」〔T09n0278 0718c06〕，法藏就六十本釋「則是此光明山也，表住於如相，不可破壞故也」〔T35n1733 0472a27–a28〕

The Encircling MountainsThe place pressed; the sixty has 「住金剛山頂」 tr. “dwelt upon the summit of the adamantine mountain” 〔T09n0278 0718c06〕, and Fazang, upon the sixty, glosses it as 「則是此光明山也，表住於如相，不可破壞故也」 tr. “this is just the Mountain of Light, and it sets forth abiding in the mark of suchness, since it cannot be destroyed” 〔T35n1733 0472a27–a28〕

本節「至娑婆世界輪圍山頂，以足按地」〔T10n0279 0367b10–b11〕

this unit: 「至娑婆世界輪圍山頂，以足按地」 tr. “reached the summit of the Encircling Mountains of the Sahā world and pressed the ground with his foot” 〔T10n0279 0367b10–b11〕

大天

第二十九善友之名；澄觀「善友名大天者，現大身故。無縛無著智淨自在，故名為天。稱理普應，故名為大。妙用難測，故名為神」〔T35n1735 0940c05–0940c07〕；法藏「大天者，無縛淨報，勝出自在，故立斯號」〔T35n1733 0472b29–0472c01〕；李通玄「其智無依，不為不思而恒應萬有，故號天神」〔T36n1739 0983c03–0983c04〕。三本三疏友名皆作「大天」，無異形

MahādevaThe name of the twenty-ninth good friend; Chengguan: 「善友名大天者，現大身故。無縛無著智淨自在，故名為天。稱理普應，故名為大。妙用難測，故名為神」 tr. “that the good friend is named Mahādeva is because he manifests a great body; his knowledge being pure and at will, without bondage and without attachment, he is named a god; answering to principle and responding everywhere, he is named great; his wondrous working being hard to fathom, he is named a spirit” 〔T35n1735 0940c05–0940c07〕; Fazang: 「大天者，無縛淨報，勝出自在，故立斯號」 tr. “as for Mahādeva: his recompense being pure and without bondage, surpassing and at will, this title is set up for him” 〔T35n1733 0472b29–0472c01〕; Li Tongxuan: 「其智無依，不為不思而恒應萬有，故號天神」 tr. “his knowledge rests on nothing, and without acting and without pondering he ever responds to the ten thousand beings, and therefore he is titled a deva-spirit” 〔T36n1739 0983c03–0983c04〕. In all three witnesses and all three commentaries the friend’s name is 「大天」 tr. “Mahādeva,” with no divergent form

本節「推問大天今在何所」〔T10n0279 0368a06〕

this unit: 「推問大天今在何所」 tr. “asked after where Mahādeva now was” 〔T10n0279 0368a06〕

雲網

本友所得法門之名；澄觀釋其體云「以六度大悲，如雲覆潤、如網羅攝故」〔T35n1735 0940c16–0940c17〕；法藏「六度行法有潤益義、遍覆義，喻之如雲；有澇漉義、隱映義，況之以網，則以六度行為體」〔T35n1733 0472c18–0472c20〕。六十本作「菩薩雲網法門」〔T09n0278 0719b09–b10〕，四十本作「菩薩解脫，名為雲網」〔T10n0293 0736b19〕

Cloud-NetThe name of the Dharma gate this friend has gained; Chengguan glosses its substance: 「以六度大悲，如雲覆潤、如網羅攝故」 tr. “by the six perfections and great compassion, as a cloud covers and moistens, as a net catches and gathers in” 〔T35n1735 0940c16–0940c17〕; Fazang: 「六度行法有潤益義、遍覆義，喻之如雲；有澇漉義、隱映義，況之以網，則以六度行為體」 tr. “the practice-dharmas of the six perfections have the sense of moistening and benefiting and the sense of covering everywhere, and so are likened to a cloud; they have the sense of dredging up and the sense of veiling and reflecting, and so are compared to a net; thus it takes the practice of the six perfections for its substance” 〔T35n1733 0472c18–0472c20〕. The sixty-fascicle witness has 「菩薩雲網法門」 tr. “the bodhisattva Dharma gate of Cloud-Net” 〔T09n0278 0719b09–b10〕, and the forty-fascicle witness 「菩薩解脫，名為雲網」 tr. “a bodhisattva’s liberation, named Cloud-Net” 〔T10n0293 0736b19〕

本節「我已成就菩薩解脫，名為：雲網」〔T10n0279 0368a21〕

this unit: 「我已成就菩薩解脫，名為：雲網」 tr. “I have already accomplished a bodhisattva’s liberation, named: Cloud-Net” 〔T10n0279 0368a21〕

無縛無著解脫迴向

十迴向之第九；寄位之名出澄觀科，非經文自標。《演義鈔》釋之云「謂不為相縛、不為見著，作用自在，故名解脫」〔T36n1736 0681a26–0681a27〕

the dedication of liberation without bondage and without attachmentThe ninth of the ten dedications; the name of the assigned position comes from Chengguan’s outline and is not marked by the scripture text itself. The Yanyi chao glosses it: 「謂不為相縛、不為見著，作用自在，故名解脫」 tr. “it means that one is not bound by marks and not attached by views, and that the working is at will, and therefore it is named liberation” 〔T36n1736 0681a26–0681a27〕

澄觀「第九無縛無著解脫迴向」〔T35n1735 0940c04–0940c05〕

Chengguan: 「第九無縛無著解脫迴向」 tr. “the ninth, the dedication of liberation without bondage and without attachment” 〔T35n1735 0940c04–0940c05〕

安住地神

第三十善友之名；澄觀「善友名安住地神者，地為萬法所依，即所入法界。安住即入義。」〔T35n1735 0940c22〕；法藏「名安住者，攝諸善根迴向菩提，安在道場地處，住持不失要令成果，故以為名。」〔T35n1733 0473a07〕；四十本作「自性不動」〔T10n0293 0737c12〕

Peaceful Abiding, the earth goddessThe name of the thirtieth good friend; Chengguan: 「善友名安住地神者，地為萬法所依，即所入法界。安住即入義。」 tr. “that the good friend is named the earth goddess Peaceful Abiding is because the ground is what the myriad dharmas rest upon, which is just the Dharma realm entered; and peaceful abiding is the sense of entering.” 〔T35n1735 0940c22〕; Fazang: 「名安住者，攝諸善根迴向菩提，安在道場地處，住持不失要令成果，故以為名。」 tr. “that she is named Peaceful Abiding is because she gathers in all the roots of goodness and dedicates them to awakening, resting them at the ground of the place of the Way, upholding them without loss so that they shall bear fruit — and so it is taken for her name.” 〔T35n1733 0473a07〕; the forty-fascicle witness has 「自性不動」 tr. “Self-Nature Unmoving” 〔T10n0293 0737c12〕

本節「趣摩竭提國菩提場內安住神所」〔T10n0279 0368b27〕

this unit: 「趣摩竭提國菩提場內安住神所」 tr. “made for where the goddess Peaceful Abiding was, within the site of awakening in the country of Magadha” 〔T10n0279 0368b27〕

不可壞智慧藏

本節所授法門名；澄觀釋其體云「一標名體用，謂一念之智冥乎法界則不可壞」〔T35n1735 0941a04〕；六十本作「不可壞藏」〔T09n0278 0720a02–a03〕，四十本作「難摧伏智慧藏」〔T10n0293 0738a10–a11〕

the Indestructible Treasury of WisdomThe name of the Dharma gate conferred in this section; Chengguan glosses its substance, saying 「一標名體用，謂一念之智冥乎法界則不可壞」 tr. “first, the setting forth of the name, substance, and working — that is, when the knowledge of a single thought-moment merges with the Dharma realm it cannot be destroyed” 〔T35n1735 0941a04〕; the sixty-fascicle witness has 「不可壞藏」 tr. “the Indestructible Treasury” 〔T09n0278 0720a02–a03〕, the forty-fascicle 「難摧伏智慧藏」 tr. “the Treasury of Wisdom Hard to Subdue” 〔T10n0293 0738a10–a11〕

本節「我得菩薩解脫，名：不可壞智慧藏」〔T10n0279 0368c19〕

this unit: 「我得菩薩解脫，名：不可壞智慧藏」 tr. “I have gained a liberation of a bodhisattva, named: the Indestructible Treasury of Wisdom” 〔T10n0279 0368c19〕

菩提場

成道之處；澄觀「在菩提場者，所入法界即得菩提之處，故菩提是本。」〔T35n1735 0940c23〕

the site of awakeningThe place where the way was accomplished; Chengguan: 「在菩提場者，所入法界即得菩提之處，故菩提是本。」 tr. “as for being at the site of awakening, the Dharma realm entered is just the place where awakening is gained, and so awakening is the root.” 〔T35n1735 0940c23〕

本節「趣摩竭提國菩提場內」〔T10n0279 0368b27〕

this unit: 「趣摩竭提國菩提場內」 tr. “made for within the site of awakening in the country of Magadha” 〔T10n0279 0368b27〕

婆珊婆演底

第三十一善友之名；澄觀傳「婆珊者，此云春也。婆演底者，此云主當，以於春時主當苗稼故」〔T35n1735 0941a23–a24〕；李通玄「此云主當春生」〔T36n1739 0985a28–a29〕。六十本作婆娑婆陀，四十本作春和

VāsantīThe name of the thirty-first good friend; Chengguan transmits 「婆珊者，此云春也。婆演底者，此云主當，以於春時主當苗稼故」 tr. “posan means spring in this tongue; and poyandi means to preside over, since in the season of spring it presides over the sprouting crops” 〔T35n1735 0941a23–a24〕; Li Tongxuan: 「此云主當春生」 tr. “this means presiding over the springing forth of spring” 〔T36n1739 0985a28–a29〕. The sixty-fascicle witness has Posuoputuo, the forty-fascicle witness Spring Harmony

本節「爾時，婆珊婆演底主夜神，欲重宣此解脫義」〔T10n0279 0370b09–b10〕

this unit: 「爾時，婆珊婆演底主夜神，欲重宣此解脫義」 tr. “at that time, Vāsantī, the goddess who presides over the night, wishing to state again the meaning of this liberation” 〔T10n0279 0370b09–b10〕

迦毘羅

本友所住之城；城名不出於本節界內之底本文，唯見前友指示句與二疏。六十本作迦毘羅婆

JiapiluoThe city where this friend dwells; the city’s name does not appear in the base text within the bounds of this section, but only in the clause where the friend before points her out, and in the two commentaries. The sixty-fascicle witness has Jiapiluopo

澄觀「城名迦毘羅者，此云黃色，往昔黃頭仙人依此處故」〔T35n1735 0941a20–a21〕

Chengguan: 「城名迦毘羅者，此云黃色，往昔黃頭仙人依此處故」 tr. “as for the city named Jiapiluo, this in this tongue is yellow color, because in the past the yellow-headed seer dwelt in this place” 〔T35n1735 0941a20–a21〕

主夜神

主當夜分之神；澄觀「地上多見夜神者，證智玄妙，雜相破闇故」〔T35n1735 0941a26–a27〕

goddess who presides over the nightA goddess presiding over the watches of the night; Chengguan: 「地上多見夜神者，證智玄妙，雜相破闇故」 tr. “that upon the grounds night goddesses are seen for the most part is because the knowledge of realization is profound and wondrous, and it breaks the darkness among mingled marks” 〔T35n1735 0941a26–a27〕

本節「渴仰欲見彼主夜神」〔T10n0279 0369a21〕

this unit: 「渴仰欲見彼主夜神」 tr. “thirsting to see that goddess who presides over the night” 〔T10n0279 0369a21〕

普德淨光

第三十二友之名；李通玄「智悲遍周照眾生之長夜故，名為淨光。具慈育俗，名之為德。其智不為，性自大用遍周，名之為神」〔T36n1739 0986c06–0986c08〕

Universal Virtue Pure LightThe name of the thirty-second friend; Li Tongxuan: 「智悲遍周照眾生之長夜故，名為淨光。具慈育俗，名之為德。其智不為，性自大用遍周，名之為神」 tr. “because knowledge and compassion reach everywhere and shine upon the long night of sentient beings, she is named Pure Light; being furnished with kindness and nourishing the worldly, she is named Virtue; her knowledge is without doing, and its nature is of itself a great working reaching everywhere, and so she is named Goddess” 〔T36n1739 0986c06–0986c08〕

本節「至普德淨光夜神所」〔T10n0279 0372a15〕

this unit: 「至普德淨光夜神所」 tr. “he came to where the night goddess Universal Virtue Pure Light was” 〔T10n0279 0372a15〕

寂靜禪定樂普遊步

本節解脫門名；澄觀逐字釋「謂契理無著為寂靜，止觀雙運為禪定，正法樂住為樂，大用無涯為普遊步」〔T35n1735 0942a02–0942a04〕

Quiescence, Meditative Concentration, Joy, and the Universally Roaming StrideThe name of the gate of liberation of this section; Chengguan glosses it graph by graph, 「謂契理無著為寂靜，止觀雙運為禪定，正法樂住為樂，大用無涯為普遊步」 tr. “that is, to accord with principle and not to grasp is quiescence; the joint working of stilling and contemplation is meditative concentration; abiding in the joy of the right Dharma is joy; a great working without bound is the universally roaming stride” 〔T35n1735 0942a02–0942a04〕

本節「我得菩薩解脫，名：寂靜禪定樂普遊步」〔T10n0279 0372b05〕

this unit: 「我得菩薩解脫，名：寂靜禪定樂普遊步」 tr. “I have gained a bodhisattva liberation named Quiescence, Meditative Concentration, Joy, and the Universally Roaming Stride” 〔T10n0279 0372b05〕

離垢地

十地之第二；《演義鈔》釋其所以「謂具淨尸羅，離於能起微細毀犯煩惱垢故」〔T36n1736 0681c05–0681c06〕

the Stainless GroundThe second of the ten grounds; the Yanyi chao glosses the reason for it, 「謂具淨尸羅，離於能起微細毀犯煩惱垢故」 tr. “that is, because she is furnished with pure śīla and is apart from the defilement of the afflictions that can give rise to subtle transgressions” 〔T36n1736 0681c05–0681c06〕

澄觀「第二普德淨光夜神，寄離垢地」〔T35n1735 0941c19〕

Chengguan: 「第二普德淨光夜神，寄離垢地」 tr. “second, the night goddess Universal Virtue Pure Light, assigned to the Stainless Ground” 〔T35n1735 0941c19〕

喜目觀察眾生夜神

第三十三善友之名；經文又作「喜目觀察眾生主夜神」〔0375c13〕，二形並見。法藏釋名「內證深理，外現慈眼以視眾生，故立斯號」〔T35n1733 0474c22〕；李通玄「明法忍行慈也」〔T36n1739 0889b01〕

the night goddess Joyful Eyes Beholding BeingsThe name of the thirty-third good friend; the scripture text also has 「喜目觀察眾生主夜神」 tr. “Joyful Eyes Beholding Beings, the goddess who presides over the night” 〔0375c13〕, the two forms both appearing. Fazang glosses the name: 「內證深理，外現慈眼以視眾生，故立斯號」 tr. “within she realizes the deep principle, and without she manifests eyes of kindness with which to look upon sentient beings, and therefore this title is set up” 〔T35n1733 0474c22〕; Li Tongxuan: 「明法忍行慈也」 tr. “it makes clear the forbearance in dharmas and the practice of kindness” 〔T36n1739 0889b01〕

本節「即詣喜目觀察眾生夜神所」〔T10n0279 0373b21〕

this unit: 「即詣喜目觀察眾生夜神所」 tr. “he went to where the night goddess Joyful Eyes Beholding Beings was” 〔T10n0279 0373b21〕

發光地

十地之第三；《鈔》釋所以「謂成就勝定，大法總持，能發無邊妙慧光故」〔T36n1736 0682b26〕。經文本身無地名

the Luminous GroundThe third of the ten grounds; the Chao glosses why: 「謂成就勝定，大法總持，能發無邊妙慧光故」 tr. “that is, because she accomplishes the excellent concentrations and the comprehensive holding of the great Dharma, and is able to send forth the boundless light of wondrous wisdom” 〔T36n1736 0682b26〕. The scripture text itself has no name of a ground

澄觀「第三喜目觀察眾生夜神，寄發光地」〔T35n1735 0942b16〕

Chengguan: 「第三喜目觀察眾生夜神，寄發光地」 tr. “third, the night goddess Joyful Eyes Beholding Beings, assigned to the Luminous Ground” 〔T35n1735 0942b16〕

大勢力普喜幢解脫（門）

本友所得之法門；澄觀就三字別釋「無不攝伏，為大勢力。遍稱群機，故云普喜。摧伏高顯，所以名幢。」〔T35n1735 0942b27〕

the liberation (gate) of the Banner of Great Mighty Power and Universal JoyThe Dharma gate this friend has gained; Chengguan glosses the three terms separately: 「無不攝伏，為大勢力。遍稱群機，故云普喜。摧伏高顯，所以名幢。」 tr. “there is nothing she does not gather in and subdue, and this is great mighty power; she answers everywhere to the capacities of the multitude, and therefore it is called universal joy; she demolishes and subdues, and stands high and manifest, and for this reason it is named a banner” 〔T35n1735 0942b27〕

本節「入大勢力普喜幢解脫」〔T10n0279 0373b23〕·「我唯得此大勢力普喜幢解脫門」〔0378a02〕

this unit: 「入大勢力普喜幢解脫」 tr. “entered into the liberation of the Banner of Great Mighty Power and Universal Joy” 〔T10n0279 0373b23〕· 「我唯得此大勢力普喜幢解脫門」 tr. “I have gained only this liberation gate of the Banner of Great Mighty Power and Universal Joy” 〔0378a02〕

普救眾生妙德夜神

第三十四友之名；澄觀釋名「為普救眾生。智焰吉祥，稱為妙德」〔T35n1735 0943a26〕；六十作「妙德救護眾生夜天」〔T09n0278 0729a06〕，四十作「普救眾生威德神」〔T10n0293 0748c14〕

the night goddess Wondrous Virtue Who Saves All BeingsThe name of the thirty-fourth friend; Chengguan glosses the name: 「為普救眾生。智焰吉祥，稱為妙德」 tr. “she is for the saving of all beings; the flame of knowledge is auspicious, and so she is called wondrous virtue” 〔T35n1735 0943a26〕; the sixty-fascicle has 「妙德救護眾生夜天」 tr. “the night deva Wondrous Virtue Who Rescues and Protects Beings” 〔T09n0278 0729a06〕, and the forty-fascicle 「普救眾生威德神」 tr. “the spirit Majestic Virtue Who Saves All Beings” 〔T10n0293 0748c14〕

本節「往詣普救眾生妙德夜神所」〔T10n0279 0378b02–b03〕

this unit: 「往詣普救眾生妙德夜神所」 tr. “he went on to where the night goddess Wondrous Virtue Who Saves All Beings was” 〔T10n0279 0378b02–b03〕

焰慧地

十地之第四；《演義鈔》釋其所以「謂安住最勝菩提分法，燒煩惱薪，慧焰增故」〔T36n1736 0682c18–c19〕。經文本身無地名，寄位之判繫澄觀承古德

the Ground of Flaming WisdomThe fourth of the ten grounds; the Yanyi chao glosses why: 「謂安住最勝菩提分法，燒煩惱薪，慧焰增故」 tr. “that is, abiding in the most surpassing factors of awakening, burning the firewood of the afflictions, the flame of wisdom increases” 〔T36n1736 0682c18–c19〕. The scripture text itself has no name of a ground; the judgment of the assigned station is fastened to Chengguan following the ancient worthies

澄觀「第四普救眾生妙德夜神，寄焰慧地」〔T35n1735 0943a26–a27〕

Chengguan: 「第四普救眾生妙德夜神，寄焰慧地」 tr. “fourth, the night goddess Wondrous Virtue Who Saves All Beings, assigned to the Ground of Flaming Wisdom” 〔T35n1735 0943a26–a27〕

智燈普照清淨幢

夜神眉間所放光之名；六十作「普慧焰燈淨幢」〔T09n0278 0729a09〕，四十作「普智焰無垢星宿幢」〔T10n0293 0748c16–c17〕

Lamp of Knowledge Illuminating Everywhere, Banner of PurityThe name of the light the night goddess sends forth from between her brows; the sixty-fascicle has 「普慧焰燈淨幢」 tr. “Pure Banner of the Lamp of the Flame of Universal Wisdom” 〔T09n0278 0729a09〕, and the forty-fascicle 「普智焰無垢星宿幢」 tr. “Undefiled Constellation Banner of the Flame of Universal Knowledge” 〔T10n0293 0748c16–c17〕

本節「於兩眉間放大光明，名：智燈普照清淨幢」〔T10n0279 0378b04–b05〕

this unit: 「於兩眉間放大光明，名：智燈普照清淨幢」 tr. “from between her two brows she sent forth a great light named Lamp of Knowledge Illuminating Everywhere, Banner of Purity” 〔T10n0279 0378b04–b05〕

寂靜音海

第三十五友之名；澄觀釋「禪故寂靜，入俗演法化物深廣，故云音海」〔T35n1735 0944b12–b13〕；李通玄釋「明寂用遍周也。寂靜是定也，音海是用故」〔T36n1739 0991a28–a29〕；法藏就六十本釋「五地禪增，故名寂靜音」〔T35n1733 0477b06〕

Ocean of Tranquil SoundThe name of the thirty-fifth good friend; Chengguan glosses it, 「禪故寂靜，入俗演法化物深廣，故云音海」 tr. “because of meditation, tranquil; entering the worldly and setting forth the Dharma, converting beings deeply and widely, and therefore it says ocean of sound” 〔T35n1735 0944b12–b13〕; Li Tongxuan glosses it, 「明寂用遍周也。寂靜是定也，音海是用故」 tr. “it makes clear that the tranquil and the working pervade everywhere. The tranquil is concentration; the ocean of sound is the working” 〔T36n1739 0991a28–a29〕; Fazang, upon the sixty-fascicle witness, glosses it, 「五地禪增，故名寂靜音」 tr. “upon the fifth ground meditation increases, and therefore the name Tranquil Sound” 〔T35n1733 0477b06〕

本節「而往寂靜音海夜神所」〔T10n0279 0384a21〕

this section: 「而往寂靜音海夜神所」 tr. “and went on to where the night goddess Ocean of Tranquil Sound was” 〔T10n0279 0384a21〕

念念出生廣大喜莊嚴解脫門

本節法門之全名；澄觀判其喜有二意，一化生遂志、二觀佛勝用〔T35n1735 0944b19–b21〕；法藏傳天竺本名「起廣愛樂心剎那速疾莊嚴菩薩解脫」〔T35n1733 0477b16–b17〕

the liberation gate of the vast joy adorned that comes forth in thought after thoughtThe full name of this section’s Dharma gate; Chengguan judges its joy to have two meanings, first that beings are converted and their aims are met, second that one beholds the excellent working of the buddhas 〔T35n1735 0944b19–b21〕; Fazang transmits the name of the witness from India, 「起廣愛樂心剎那速疾莊嚴菩薩解脫」 tr. “the bodhisattva liberation of raising a mind of vast love and delight, adorned with the swiftness of an instant” 〔T35n1733 0477b16–b17〕

本節「我得菩薩念念出生廣大喜莊嚴解脫門」〔T10n0279 0384a28〕

this section: 「我得菩薩念念出生廣大喜莊嚴解脫門」 tr. “I have gained the bodhisattva liberation gate of the vast joy adorned that comes forth in thought after thought” 〔T10n0279 0384a28〕

難勝地

十地之第五；澄觀《鈔》釋其名「謂真俗兩智行相互違，合令相應，極難勝故」〔T36n1736 0682c23–c24〕；李通玄別釋「以此地於禪定中善學世智，五明世技一切皆知，定用功及故」〔T36n1739 0992b25–b27〕

the Ground Hard to ConquerThe fifth of the ten grounds; Chengguan’s Chao glosses the name, 「謂真俗兩智行相互違，合令相應，極難勝故」 tr. “that is, because the practice-marks of the two knowledges, the true and the conventional, are at odds with each other, and to join them and cause them to answer to each other is exceedingly hard to conquer” 〔T36n1736 0682c23–c24〕; Li Tongxuan glosses it otherwise, 「以此地於禪定中善學世智，五明世技一切皆知，定用功及故」 tr. “because upon this ground, within meditative concentration, one learns worldly knowledge well, and knows all the five sciences and the worldly arts, the working of concentration reaching that far” 〔T36n1739 0992b25–b27〕

澄觀「第五寂靜音海夜神，寄難勝地」〔T35n1735 0944b15〕

Chengguan: 「第五寂靜音海夜神，寄難勝地」 tr. “fifth, the night goddess Ocean of Tranquil Sound, assigned to the Ground Hard to Conquer” 〔T35n1735 0944b15〕

守護一切城夜神

第三十六善友之名；六十本作「妙德守護諸城夜天」〔T09n0278 0738a03〕，四十本作「守護一切城增長威德主夜神」〔T10n0293 0760b26〕

the night goddess Guardian of All CitiesThe name of the thirty-sixth good friend; the sixty-fascicle has 「妙德守護諸城夜天」 tr. “the night deva Wondrous Virtue Guarding the Cities” 〔T09n0278 0738a03〕, the forty-fascicle 「守護一切城增長威德主夜神」 tr. “the night goddess Guardian of All Cities, Increasing Majestic Virtue” 〔T10n0293 0760b26〕

本節「行詣守護一切城夜神所，見彼夜神坐一切寶光明摩尼王師子之座」〔T10n0279 0388a13〕

this unit: 「行詣守護一切城夜神所，見彼夜神坐一切寶光明摩尼王師子之座」 tr. “he went on to where the night goddess Guardian of All Cities was, and saw that night goddess seated upon a lion seat of maṇi kings of the light of all jewels” 〔T10n0279 0388a13〕

甚深自在妙音解脫

本節所授之法門；澄觀就名立三義〔T35n1735 0945c13–c15〕；六十本作「甚深妙德自在音聲法門」〔T09n0278 0738a20〕

the liberation of Profound and Sovereign Wondrous SoundThe Dharma gate conferred in this section; upon the name Chengguan sets up three senses 〔T35n1735 0945c13–c15〕; the sixty-fascicle has 「甚深妙德自在音聲法門」 tr. “the Dharma gate of the Profound Wondrous Virtue and Sovereign Sound and Voice” 〔T09n0278 0738a20〕

本節「我得菩薩甚深自在妙音解脫，為大法師，無所罣礙」〔T10n0279 0388b04〕

this unit: 「我得菩薩甚深自在妙音解脫，為大法師，無所罣礙」 tr. “I have gained the bodhisattva liberation of Profound and Sovereign Wondrous Sound; I am a great master of Dharma with nothing to obstruct me” 〔T10n0279 0388b04〕

現前地

十地之第六；《演義鈔》申云「住緣起智，引無分別最勝般若令現前故」〔T36n1736 0683b14–b15〕

the Manifest GroundThe sixth of the ten grounds; the Yanyi chao sets it forth, saying 「住緣起智，引無分別最勝般若令現前故」 tr. “because she abides in the knowledge of dependent origination and draws forth the most excellent wisdom that is without discrimination and causes it to be manifest” 〔T36n1736 0683b14–b15〕

澄觀「第六守護一切城夜神，寄現前地」〔T35n1735 0945c08–c09〕

Chengguan: 「第六守護一切城夜神，寄現前地」 tr. “sixth, the night goddess Guardian of All Cities, assigned to the Manifest Ground” 〔T35n1735 0945c08–c09〕

開敷一切樹華夜神

第三十七友之名；六十本作「開敷樹華夜天」〔T09n0278 0741a15〕，四十本作「開敷一切樹華安樂主夜神」〔T10n0293 0764a03〕；法藏約位約事二釋、李通玄作表法之釋，見目六

the night goddess Who Opens the Blossoms of All TreesThe name of the thirty-seventh friend; the sixty-fascicle witness has 「開敷樹華夜天」 tr. “the deva of the night Who Opens the Tree Blossoms” 〔T09n0278 0741a15〕, and the forty-fascicle has 「開敷一切樹華安樂主夜神」 tr. “the presiding night goddess of Ease Who Opens the Blossoms of All Trees” 〔T10n0293 0764a03〕; Fazang glosses it in two ways, by station and by the matter, and Li Tongxuan glosses it as symbolizing the Dharma — see heading six

本節「往詣開敷一切樹華夜神所」〔T10n0279 0391a07〕

This section, 「往詣開敷一切樹華夜神所」 tr. “he went on to where the night goddess Who Opens the Blossoms of All Trees was” 〔T10n0279 0391a07〕

出生廣大喜光明解脫門

本友所得法門之名；法藏記天竺本名作「生廣喜處知足光明菩薩解脫」〔T35n1733 0479b11–0479b12〕

the liberation gate of giving birth to the light of vast joyThe name of the Dharma gate this friend has gained; Fazang records the name in the Indic witness as 「生廣喜處知足光明菩薩解脫」 tr. “the bodhisattva liberation of the light of contentment in the place of the birth of vast joy” 〔T35n1733 0479b11–0479b12〕

「善男子！我已成就菩薩出生廣大喜光明解脫門」〔T10n0279 0391a27〕

「善男子！我已成就菩薩出生廣大喜光明解脫門」 tr. “son of good family! I have already accomplished the bodhisattva liberation gate of giving birth to the light of vast joy” 〔T10n0279 0391a27〕

密護

夜神安樂眾生行之體——不現身而暗護，令夜行者得正道還家

secretly protectingThe substance of the night goddess’s practice of bringing beings to ease — not showing her body but guarding in secret, causing those who walk by night to gain the right road and return home

「我皆密護，令得正道，達其處所，宿夜安樂」〔T10n0279 0391a16〕

「我皆密護，令得正道，達其處所，宿夜安樂」 tr. “all of them I secretly protect, causing them to walk upon the right road, to reach the place they are going, and to be at ease through the night” 〔T10n0279 0391a16〕

大願精進力救護一切眾生

本節善友之名；澄觀釋其位云「無功用道任大願風，普救護故」〔T35n1735 0947b04〕；李通玄釋名云「以智悲行滿無功任本願風之所吹利物故」〔T36n1739 0995c12〕

Great Vow, Vigor, and Power Who Rescues All BeingsThe name of this section’s good friend; Chengguan glosses her station, saying 「無功用道任大願風，普救護故」 tr. “because the way without effortful working entrusts itself to the wind of the great vow and universally rescues and guards” 〔T35n1735 0947b04〕; Li Tongxuan glosses the name, saying 「以智悲行滿無功任本願風之所吹利物故」 tr. “because the practice of knowledge and compassion being full and without effort, it entrusts itself to the blowing of the wind of the original vow and benefits creatures” 〔T36n1739 0995c12〕

本節「往大願精進力救護一切眾生夜神所」〔T10n0279 0396b13〕

This section, 「往大願精進力救護一切眾生夜神所」 tr. “went on to where the night goddess Great Vow, Vigor, and Power Who Rescues All Beings was” 〔T10n0279 0396b13〕

不動地

十地之第八；《演義鈔》釋其所以云「謂無分別智任運相續，相用煩惱不能動故」〔T36n1736 0683c27〕。寄位之判繫澄觀承古德，非經文自標

The Immovable GroundThe eighth of the ten grounds; the Yanyi chao glosses the reason for it, saying 「謂無分別智任運相續，相用煩惱不能動故」 tr. “that is, because the knowledge without discrimination continues of its own motion, and the afflictions of mark and working cannot move it” 〔T36n1736 0683c27〕. The judgment of assignment is fastened to Chengguan taking it over from the ancient worthies; it is not set forth by the scripture text itself

澄觀「第八大願精進力夜神，寄不動地」〔T35n1735 0947b03〕

Chengguan, 「第八大願精進力夜神，寄不動地」 tr. “eighth, the night goddess Great Vow, Vigor, and Power, assigned to the Immovable Ground” 〔T35n1735 0947b03〕

教化眾生令生善根

本節法門之名；澄觀釋名云「謂現身廣化，令生諸善究竟得佛，故名為根」〔T35n1735 0947c13〕

Teaching and converting beings so as to cause good roots to be bornThe name of this section’s Dharma gate; Chengguan glosses the name, saying 「謂現身廣化，令生諸善究竟得佛，故名為根」 tr. “that is, she manifests bodies and converts widely, causing good things to be born and ultimately to gain buddhahood, and therefore it is named a root” 〔T35n1735 0947c13〕

本節「此解脫門，名：教化眾生令生善根」〔T10n0279 0397c18〕

This section, 「此解脫門，名：教化眾生令生善根」 tr. “this liberation gate is named: teaching and converting beings so as to cause good roots to be born” 〔T10n0279 0397c18〕

嵐毘尼

佛誕生之園；李通玄「嵐毘者，此云樂勝。尼者，此云園也」〔T36n1739 0997b01〕；法藏就六十本作「流彌尼」，云「流彌尼者，無正翻，義翻云花菓等勝妙事具足也」〔T35n1733 0481b11–b12〕

LumbinīThe park where the Buddha was born; Li Tongxuan has 「嵐毘者，此云樂勝。尼者，此云園也」 tr. “Lumbi means, in this tongue, surpassing delight; nī means park” 〔T36n1739 0997b01〕; Fazang, upon the sixty-fascicle witness, has 「流彌尼」 tr. “Lumini,” saying 「流彌尼者，無正翻，義翻云花菓等勝妙事具足也」 tr. “Lumini has no proper rendering; rendered by sense it means being complete in surpassing and wondrous things such as blossoms and fruits” 〔T35n1733 0481b11–b12〕

—（古德唯以義釋·不出音寫對音）　本節「漸次遊行，至嵐毘尼林」〔T10n0279 0401c18〕

— (the ancient worthies gloss it only by sense and set forth no transcription for its sound)　This section, 「漸次遊行，至嵐毘尼林」 tr. “step by step he journeyed on until he came to the Lumbinī Grove” 〔T10n0279 0401c18〕

妙德

本節善友之名；六十本作「妙德圓滿」〔T09n0278 0750c26〕，四十本作「妙德圓滿愛敬林神」〔T10n0293 0778a07–a08〕。法藏釋此名云「名妙德圓滿林天者，謂善妙之德內備，發願守護此林，故以為名也」〔T35n1733 0481b12–b14〕

Wondrous VirtueThe name of this section’s good friend; the sixty-fascicle witness has 「妙德圓滿」 tr. “Wondrous Virtue Complete” 〔T09n0278 0750c26〕, and the forty-fascicle has 「妙德圓滿愛敬林神」 tr. “the grove goddess Wondrous Virtue Complete, Loved and Revered” 〔T10n0293 0778a07–a08〕. Fazang glosses this name, saying 「名妙德圓滿林天者，謂善妙之德內備，發願守護此林，故以為名也」 tr. “as to being named the grove deva Wondrous Virtue Complete: it means that the good and wondrous virtue is furnished within, and that she made a vow to guard this grove, and therefore this is taken as her name” 〔T35n1733 0481b12–b14〕

本節「周遍尋覓彼妙德神」〔T10n0279 0401c18–c19〕

This section, 「周遍尋覓彼妙德神」 tr. “he searched all through it for that goddess Wondrous Virtue” 〔T10n0279 0401c18–c19〕

受生藏

本節所授法門之總名；六十本作「受生法」〔T09n0278 0751a09〕，四十本同八十作「受生藏」〔T10n0293 0778a16〕

the treasury of taking birthThe general name of the Dharma gate conferred in this section; the sixty-fascicle witness has 「受生法」 tr. “the dharma of taking birth” 〔T09n0278 0751a09〕, and the forty-fascicle has 「受生藏」 tr. “the treasury of taking birth” 〔T10n0293 0778a16〕 as the eighty-fascicle does

本節「菩薩有十種受生藏」〔T10n0279 0401c25〕

This section, 「菩薩有十種受生藏」 tr. “a bodhisattva has ten treasuries of taking birth” 〔T10n0279 0401c25〕

瞿波

第四十善友之名；法藏傳古譯與諸梵本異名「瞿夷者，古譯名明女」〔T35n1733 0482b06〕、「或名瞿婆，此云守護大地」〔0482b08〕

GopāThe name of the fortieth good friend; Fazang hands down the old rendering and the differing names of the Indic witnesses, 「瞿夷者，古譯名明女」 tr. “Guyi means, in the old rendering, Bright Woman” 〔T35n1733 0482b06〕 and 「或名瞿婆，此云守護大地」 tr. “or the name Qupo, which in this tongue means Guardian of the Great Earth” 〔0482b08〕

—（80／40 作「瞿波」·60 作「瞿夷」）　本節「爾時，善財童子詣彼釋女瞿波之所」〔T10n0279 0406c06〕

— (the eighty-fascicle and the forty-fascicle have 「瞿波」 tr. “Gopā” · the sixty-fascicle has 「瞿夷」 tr. “Guyi”)　This section, 「爾時，善財童子詣彼釋女瞿波之所」 tr. “at that time, Sudhana the youth came to the place of that daughter of the Śākyas, Gopā” 〔T10n0279 0406c06〕

釋女

釋種之女；六十本作「釋迦女，名曰瞿夷」〔T09n0278 0754c01〕

daughter of the ŚākyasA woman of the Śākya lineage; the sixty-fascicle witness has 「釋迦女，名曰瞿夷」 tr. “a Śākya woman named Guyi” 〔T09n0278 0754c01〕

本節「周遍推求彼釋氏女」〔T10n0279 0406b24〕

This section, 「周遍推求彼釋氏女」 tr. “he searched all through it for that daughter of the Śākya clan” 〔T10n0279 0406b24〕

迦毘羅城

釋種本城；澄觀於前子末語「故在生佛之城矣」〔T35n1735 0949b17〕

the city of JiapiluoThe home city of the Śākya lineage; at the end of the section before, Chengguan says 「故在生佛之城矣」 tr. “and so it is in the city where the Buddha was born” 〔T35n1735 0949b17〕

—（古傳音寫）　本節「爾時，善財童子向迦毘羅城」〔T10n0279 0405c06〕

— (a transcription transmitted from of old)　This section, 「爾時，善財童子向迦毘羅城」 tr. “at that time, Sudhana the youth went toward the city of Jiapiluo” 〔T10n0279 0405c06〕

摩耶

佛母之名。澄觀「今初摩耶，昔云天后，天后能生佛故」〔T35n1735 0951a25〕；《演義鈔》「新譯為幻術，故云昔也。亦云幻生，得幻智門故」〔T36n1736 0686b12〕；法藏「摩耶者，此云幻生」〔T35n1733 0483b22〕；智儼「摩耶夫人者，此方云清淨妙」〔T35n1732 0102b13〕，又「摩耶者，此名幻化」〔0102c14〕

MāyāThe name of the buddha-mother. Chengguan has 「今初摩耶，昔云天后，天后能生佛故」 tr. “now the first, Māyā: of old it was rendered Queen of the Gods, since the queen of the gods is able to give birth to a buddha” 〔T35n1735 0951a25〕; the Yanyi chao has 「新譯為幻術，故云昔也。亦云幻生，得幻智門故」 tr. “the new rendering is illusion-craft, and so it says ‘of old’; it is also rendered illusion-birth, since she gains the gate of the knowledge of illusion” 〔T36n1736 0686b12〕; Fazang has 「摩耶者，此云幻生」 tr. “Māyā means, in this tongue, illusion-birth” 〔T35n1733 0483b22〕; Zhiyan has 「摩耶夫人者，此方云清淨妙」 tr. “Lady Māyā means, in this quarter, pure and wondrous” 〔T35n1732 0102b13〕, and again 「摩耶者，此名幻化」 tr. “Māyā is here named illusion-transformation” 〔0102c14〕

māyā（古德音寫作「摩耶」·此依所傳）　本節「一心欲詣摩耶夫人所」〔T10n0279 0413c09〕

māyā (the ancient worthies transcribe it as 「摩耶」 tr. “Moye” · this follows what is transmitted)　This section, 「一心欲詣摩耶夫人所」 tr. “wishing with one mind to go on to the place of Lady Māyā” 〔T10n0279 0413c09〕

大願智幻解脫門

本節之法門名。澄觀判「大」有願智二義、「幻」有二義〔T35n1735 0952b01〕；同一法門本節後文又作「菩薩大願智幻莊嚴解脫門」〔T10n0279 0416b04〕，一名二形皆底本自有

the liberation gate of the illusion of great vow and knowledgeThe name of this section’s Dharma gate. Chengguan judges that 「大」 tr. “great” has the two meanings of vow and knowledge, and that 「幻」 tr. “illusion” has two meanings 〔T35n1735 0952b01〕; the same Dharma gate is written later in this section as 「菩薩大願智幻莊嚴解脫門」 tr. “the bodhisattva liberation gate of the adornment of the illusion of great vow and knowledge” 〔T10n0279 0416b04〕, one name in two forms, both of them belonging to the base text itself

本節「我已成就菩薩大願智幻解脫門，是故常為諸菩薩母」〔T10n0279 0415c16〕

This section, 「我已成就菩薩大願智幻解脫門，是故常為諸菩薩母」 tr. “I have already accomplished the bodhisattva liberation gate of the illusion of great vow and knowledge, and therefore I am ever the mother of the bodhisattvas” 〔T10n0279 0415c16〕

心城

以城喻心。澄觀「心名城者，中有正覺法王，萬德所聚故」〔T35n1735 0951b10〕

the city of the mindLikening the mind to a city. Chengguan has 「心名城者，中有正覺法王，萬德所聚故」 tr. “that the mind is named a city is because within it is the Dharma-king of right awakening, and the myriad virtues are gathered there” 〔T35n1735 0951b10〕

本節「應守護心城，謂：不貪一切生死境界」〔T10n0279 0413c25〕

This section, 「應守護心城，謂：不貪一切生死境界」 tr. “you should guard the city of the mind, which is to say: do not covet any objective realm of birth and death” 〔T10n0279 0413c25〕

天主光

本會第一友；澄觀「善友言天主光者，謂悲智勝用，光淨自在，破闇義故」〔T35n1735 0952c12–0952c13〕。四十本明其父為三十三天王具足正念〔T10n0293 0802c05–0802c06〕

Light of the Lord of GodsThe first friend of this assembly; Chengguan has 「善友言天主光者，謂悲智勝用，光淨自在，破闇義故」 tr. “that the good friend is called Light of the Lord of Gods means the surpassing function of compassion and knowledge, luminous, pure, and at ease, taking the sense of breaking through darkness” 〔T35n1735 0952c12–0952c13〕. The forty-fascicle witness makes clear that her father is the king of the Heaven of the Thirty-Three, Complete in Right Mindfulness 〔T10n0293 0802c05–0802c06〕

本節「遂往天宮，見彼天女」〔T10n0279 0417b16〕

This section, 「遂往天宮，見彼天女」 tr. “then he went on to the palace of the gods, saw that goddess” 〔T10n0279 0417b16〕

正念

天主光之父名；澄觀以父名釋女之法門名

Right MindfulnessThe name of of Light of the Lord of Gods father; Chengguan glosses the daughter’s Dharma-gate name by the father’s name

澄觀「父名正念者，此由定發故，故法門名無礙清淨念」〔T35n1735 0952c13–0952c15〕

Chengguan, 「父名正念者，此由定發故，故法門名無礙清淨念」 tr. “that her father is named Right Mindfulness is because this mindfulness issues from concentration, and so the Dharma gate is named unobstructed pure mindfulness” 〔T35n1735 0952c13–0952c15〕

無礙念清淨莊嚴

天主光之法門；澄觀分三義釋之，見第五目

the pure adornment of unobstructed mindfulnessof Light of the Lord of Gods Dharma gate; Chengguan divides it into three meanings in glossing it, seen in the fifth heading

本節「我得菩薩解脫，名：無礙念清淨莊嚴」〔T10n0279 0417b20〕

This section, 「我得菩薩解脫，名：無礙念清淨莊嚴」 tr. “I have gained one bodhisattva liberation, named: the pure adornment of unobstructed mindfulness” 〔T10n0279 0417b20〕

幻住

二人所證解脫之名；澄觀釋「謂能所境智染淨之法，皆從緣起，無定性故，如幻而住」〔T35n1735 0954b10–b11〕；法藏立二義「一明所知諸法依緣虛立，名為幻住；二能知之智住幻境中，此則住幻，故云幻住」〔T35n1733 0486a21–a23〕

the abiding in illusionThe name of the liberation the two of them have realized; Chengguan glosses it 「謂能所境智染淨之法，皆從緣起，無定性故，如幻而住」 tr. “that is, the dharmas of the knower and the known, the objective realm and knowledge, the defiled and the pure, all arise from conditions and have no fixed nature, and so they abide as an illusion abides” 〔T35n1735 0954b10–b11〕; Fazang sets up two meanings, 「一明所知諸法依緣虛立，名為幻住；二能知之智住幻境中，此則住幻，故云幻住」 tr. “first, it makes clear that the dharmas known are set up emptily in dependence upon conditions, and this is named the abiding in illusion; second, the knowledge that knows abides within the realm of illusion, and this then is abiding in illusion, and so it says the abiding in illusion” 〔T35n1733 0486a21–a23〕

本節「我等證得菩薩解脫，名為：幻住」〔T10n0279 0419c19–c20〕

This section, 「我等證得菩薩解脫，名為：幻住」 tr. “the bodhisattva liberation that we have realized is named: the abiding in illusion” 〔T10n0279 0419c19–c20〕

德生

童子之名；法藏「舊本名妙德，當此德生也」「室利末底，此云德惠」〔T35n1733 0486a18–a20〕

Virtue-BornThe name of the boy; Fazang has 「舊本名妙德，當此德生也」 tr. “the old witness names him Wondrous Virtue, which here is Virtue-Born” and 「室利末底，此云德惠」 tr. “Shilimodi, which in this tongue is Virtue Grace” 〔T35n1733 0486a18–a20〕

古德音寫作「室利末底」（此依法藏所傳）　本節「見德生童子、有德童女」〔T10n0279 0419c14–c15〕

the ancient worthies transcribe it as 「室利末底」 tr. “Shilimodi” (this follows what Fazang transmits)　This section, 「見德生童子、有德童女」 tr. “he saw the boy Virtue-Born and the maiden Endowed with Virtue” 〔T10n0279 0419c14–c15〕

有德

童女之名；法藏「妙德惠，當此有德也。以本語名室利末，此云有德」〔T35n1733 0486a18–a20〕，並云「以聲字相近故，二譯不同也」〔0486a20〕

Endowed with VirtueThe name of the maiden; Fazang has 「妙德惠，當此有德也。以本語名室利末，此云有德」 tr. “Wondrous Virtue Grace, which here is Endowed with Virtue. Since in the original tongue the name is Shilimo, which in this tongue is Endowed with Virtue” 〔T35n1733 0486a18–a20〕, and further says 「以聲字相近故，二譯不同也」 tr. “because the sounds and graphs are near to one another, the two renderings differ” 〔0486a20〕

古德音寫作「室利末」（此依法藏所傳）　同上

the ancient worthies transcribe it as 「室利末」 tr. “Shilimo” (this follows what Fazang transmits)　The same as above

慈氏

彌勒之義譯；法藏「彌勒者，梵語具言名迷帝隷，此云慈，是其姓也」〔T35n1733 0486b11〕，並傳立名三緣〔0486b13〕

the Kind OneThe rendering of Maitreya by sense; Fazang has 「彌勒者，梵語具言名迷帝隷，此云慈，是其姓也」 tr. “as for Maitreya, the Sanskrit in full is Midili, which in this tongue is Kind, and it is his clan-name” 〔T35n1733 0486b11〕, and transmits three conditions for the setting up of the name 〔0486b13〕

maitreya（古德音寫作「迷帝隷」·此依法藏所傳）　本節「利益世間慈氏尊」〔T10n0279 0424a13〕

maitreya (the ancient worthies transcribe it as 「迷帝隷」 tr. “Midili” · this follows what Fazang transmits)　This section, 「利益世間慈氏尊」 tr. “the honored Kind One who benefits the worldly realm” 〔T10n0279 0424a13〕

阿逸多

彌勒之別名

AyiduoAnother name of Maitreya

ajita（古德音寫作「阿逸多」·此依法藏所傳）　法藏「又名阿逸多，此云無勝，以生具相好，更無過者，故云無勝」〔T35n1733 0486b18〕

ajita (the ancient worthies transcribe it as 「阿逸多」 tr. “Ayiduo” · this follows what Fazang transmits)　Fazang has 「又名阿逸多，此云無勝，以生具相好，更無過者，故云無勝」 tr. “he is further named Ayiduo, which in this tongue is Unsurpassed, since he was born complete in the marks and signs with nothing beyond him, and so it says Unsurpassed” 〔T35n1733 0486b18〕

攝德成因相

末會五相之第三；澄觀別處釋云「三慈氏一人名攝德成因相，會前二門之德並為證入之因故，故法門名三世不忘念，則攝法無遺」〔0918b12〕

the mark of gathering virtue and accomplishing the causeThe third of the five marks of the last assembly; Chengguan glosses it elsewhere as 「三慈氏一人名攝德成因相，會前二門之德並為證入之因故，故法門名三世不忘念，則攝法無遺」 tr. “the third, the Kind One, one person, is named the mark of gathering virtue and accomplishing the cause, since the virtues of the two gates before are gathered and made together the cause of realizing and entering, and so the Dharma gate is named the never-forgetting mindfulness of the three times, and thereby it gathers the dharmas with nothing left out” 〔0918b12〕

澄觀「自下大文第三慈氏一人，明攝德成因相」〔T35n1735 0955c07〕

Chengguan has 「自下大文第三慈氏一人，明攝德成因相」 tr. “from here below is the third great division, the Kind One, one person, making clear the mark of gathering virtue and accomplishing the cause” 〔T35n1735 0955c07〕

攝德成因相

澄觀末會五相之第三，唯彌勒一人當之；攝前諸位之德以成當果之因

the mark of gathering virtue and accomplishing the causethe third of Chengguan’s five marks of the last assembly, borne by Maitreya alone; the gathering of the virtue of the stations before in order to accomplish the cause of the fruit to come

疏「自下大文第三慈氏一人，明攝德成因相」〔T35n1735 0955c07〕

the Shu: 「自下大文第三慈氏一人，明攝德成因相」 tr. “from here on, the third great division of the text: the Kind One, one person, setting forth the mark of gathering virtue and accomplishing the cause” 〔T35n1735 0955c07〕

慈氏

彌勒之義譯；本節疏文於彌勒到來一節用此稱

the Kind Onethe rendering of the sense of the Kind One’s name; in this section the Shu uses this appellation in the passage of his coming

疏「亦顯慈氏應念而至不著處故」〔T35n1735 0956b15〕

the Shu: 「亦顯慈氏應念而至不著處故」 tr. “and it also shows that the Kind One arrives with the thought that calls him, having no place he clings to” 〔T35n1735 0956b15〕

見敬諮問

善財參友六段科之第二·第三合稱；先見而敬，敬已而問

seeing, paying respect, and inquiringthe second and third together of the six outline-passages of Sudhana’s visiting of friends; first he sees and pays respect, and having paid respect he inquires

疏「第二「善財童子以如是」下見敬諮問」〔T35n1735 0955c16〕

the Shu: 「第二「善財童子以如是」下見敬諮問」 tr. “second, beneath ‘Sudhana the youth, with such,’ seeing, paying respect, and inquiring” 〔T35n1735 0955c16〕

菩提心

全子之所歎；澄觀判其「皆通三種發心」〔T35n1735 0957b23〕，三種即信成就發心·解行發心·證位發心，見其「又前多明信成就及解行發心，後段多明證位發心故文多云得」〔0957b26–0957b28〕

the mind of awakeningWhat the whole sub-unit praises; Chengguan judges it to be 「皆通三種發心」 tr. “all of them running through the three kinds of bringing forth of the mind” 〔T35n1735 0957b23〕, the three being the bringing forth of the mind in the accomplishment of faith, in understanding and practice, and at the station of realization, as is seen in his 「又前多明信成就及解行發心，後段多明證位發心故文多云得」 tr. “moreover the former mostly sets forth the bringing forth of the mind of the accomplishment of faith and of understanding and practice; the latter passage mostly sets forth the bringing forth of the mind at the station of realization, and therefore the text often says ‘obtains’” 〔0957b26–0957b28〕

本節「菩提心者，猶如種子，能生一切諸佛法故」〔T10n0279 0429b25〕

In this section 「菩提心者，猶如種子，能生一切諸佛法故」 tr. “the mind of awakening is like a seed, for it is able to give birth to all the dharmas of the buddhas” 〔T10n0279 0429b25〕

毘笈摩藥

拔箭之藥；澄觀「云毘笈摩者，此云普去」〔T35n1735 0957c10–0957c11〕

the pijimo medicineThe medicine that draws out arrows; Chengguan: 「云毘笈摩者，此云普去」 tr. “as for what is called pijimo, this means universally removing” 〔T35n1735 0957c10–0957c11〕

—（「毘笈摩」為古德音寫）　本節「菩提心者，如毘笈摩藥，能拔一切諸惑箭故」〔T10n0279 0430a08〕；又後批「持毘笈摩藥，能令毒箭自然墮落」〔0431a11〕

— (「毘笈摩」 tr. “pijimo” being a transcription transmitted by the ancient worthies)　In this section 「菩提心者，如毘笈摩藥，能拔一切諸惑箭故」 tr. “the mind of awakening is like the pijimo medicine, for it is able to draw out the arrows of every delusion” 〔T10n0279 0430a08〕; and again in the latter set 「持毘笈摩藥，能令毒箭自然墮落」 tr. “holds the pijimo medicine, which is able to make poisoned arrows fall away of themselves” 〔0431a11〕

婆樓那風

澄觀「婆樓那風，此云迅猛風也」〔T35n1735 0957c18–0957c19〕

the wind of PoluonaChengguan: 「婆樓那風，此云迅猛風也」 tr. “the wind of Poluona, this means the swift and fierce wind” 〔T35n1735 0957c18–0957c19〕

—（「婆樓那」為古德音寫）　本節「菩提心者，如婆樓那風，能動一切所應化故」〔T10n0279 0430c18〕

— (「婆樓那」 tr. “Poluona” being a transcription transmitted by the ancient worthies)　In this section 「菩提心者，如婆樓那風，能動一切所應化故」 tr. “the mind of awakening is like the wind of Poluona, for it is able to stir all who are to be taught and transformed” 〔T10n0279 0430c18〕

毘盧遮那莊嚴藏樓閣

彌勒所居之閣；四十本於開門句即先標此專名〔T10n0293 0831b28〕，八十本後文乃出

The Vairocana Adornment Treasury storeyed pavilionThe pavilion where Maitreya dwells; the forty-fascicle witness sets up this proper name already at the clause of the opening of the door 〔T10n0293 0831b28〕, while the eighty brings it out only in the text below

本段「善財童子見毘盧遮那莊嚴藏樓閣如是種種不可思議自在境界」〔T10n0279 0435a26–a27〕

This section, 「善財童子見毘盧遮那莊嚴藏樓閣如是種種不可思議自在境界」 tr. “Sudhana the youth saw in the Vairocana Adornment Treasury storeyed pavilion such inconceivable and sovereign realms as these” 〔T10n0279 0435a26–a27〕

入三世一切境界不忘念智莊嚴藏

本節之法門名；澄觀分釋境·智·藏三分〔T35n1735 0959a02–0959a09〕

The Adornment Treasury of the Knowledge of Unforgetting Mindfulness That Enters All the Realms of the Three TimesThe name of this section’s Dharma gate; Chengguan glosses it in the three parts of realm, knowledge, and treasury 〔T35n1735 0959a02–0959a09〕

本段「此解脫門，名：入三世一切境界不忘念智莊嚴藏」〔T10n0279 0437c27–c28〕

This section, 「此解脫門，名：入三世一切境界不忘念智莊嚴藏」 tr. “this gate of liberation is named: the Adornment Treasury of the Knowledge of Unforgetting Mindfulness That Enters All the Realms of the Three Times” 〔T10n0279 0437c27–c28〕

慈氏

彌勒之義譯名；經文自釋其所以，由慈心三昧得名

The Kind OneThe rendering of the sense of Maitreya’s name; the scripture text glosses of itself the reason for it, that it is gained from the samādhi of the mind of kindness

本段「或見彌勒最初證得慈心三昧，從是已來，號為慈氏」〔T10n0279 0435b09–b10〕

This section, 「或見彌勒最初證得慈心三昧，從是已來，號為慈氏」 tr. “at times he saw Maitreya first attain the samādhi of the mind of kindness, and from then onward he was styled the Kind One” 〔T10n0279 0435b09–b10〕

智照無二相

澄觀釋此云「謂行圓究竟朗悟在懷，照前行等唯一圓智，更無前後明昧等殊故」〔0918b15〕；《演義鈔》就疏語「絕境智等」開五重無二〔T36n1736 0696b15〕。經文自身不出此名

the mark of wisdom's illumination being not-twoChengguan glosses it, 「謂行圓究竟朗悟在懷，照前行等唯一圓智，更無前後明昧等殊故」 tr. “that is, practice being perfect and carried through to the end, a bright awakening is held in the breast, and it illumines the foregoing practice and the rest as being one perfect knowledge only, with no difference of before and after or of bright and dim” 〔0918b15〕; the Yanyi chao takes the commentary's phrase 「絕境智等」 tr. “cutting off object and knowledge and the rest” and opens it out into five layers of not-two 〔T36n1736 0696b15〕. The sūtra text does not itself put forth this name

—（音寫從闕）　澄觀五相之第四〔T35n1735 0918b15〕·本節科名〔0960a02〕

— (the transcription is left wanting)　The fourth of Chengguan's five marks 〔T35n1735 0918b15〕 · the outline name of this section 〔0960a02〕

一百一十餘城

澄觀立二義並存〔T35n1735 0960a08〕；法藏取「從初至彌勒定經百十」一義〔T35n1733 0490b01〕；李通玄取「一時普印前所修法」一解〔T36n1739 1008b01〕（見目四·目六）

more than a hundred and ten citiesChengguan sets up two senses and lets them stand together 〔T35n1735 0960a08〕; Fazang takes the one sense 「從初至彌勒定經百十」 tr. “from the first up to Maitreya he must have passed a hundred and ten” 〔T35n1733 0490b01〕; Li Tongxuan takes the one reading 「一時普印前所修法」 tr. “at one time it universally seals the dharmas cultivated before” 〔T36n1739 1008b01〕 (see heading IV · heading VI)

—（音寫從闕）　本段「經由一百一十餘城已」〔T10n0279 0439b07〕

— (the transcription is left wanting)　This passage, 「經由一百一十餘城已」 tr. “after he had passed by more than a hundred and ten cities” 〔T10n0279 0439b07〕

蘇摩那城

澄觀釋此云「蘇摩那者，此云悅意，即華名也。謂智照一性，悅本心故。即德生城」〔T35n1735 0960a15〕。60 本作「普門城」〔T09n0278 0783b27〕·40 本作「蘇摩那城」〔T10n0293 0836c17〕

the city of SumonaChengguan glosses it, 「蘇摩那者，此云悅意，即華名也。謂智照一性，悅本心故。即德生城」 tr. “as for Sumona, in this tongue it is Delight of Mind, and it is a flower's name; that is, knowledge illumines the one nature, and so the original mind is delighted. It is the city of Virtue-Born” 〔T35n1735 0960a15〕. The sixty-fascicle text has 「普門城」 tr. “the city of Universal Gate” 〔T09n0278 0783b27〕 · the forty-fascicle text has 「蘇摩那城」 tr. “the city of Sumona” 〔T10n0293 0836c17〕

—（音寫從闕）　本段「到普門國蘇摩那城」〔T10n0279 0439b07〕

— (the transcription is left wanting)　This passage, 「到普門國蘇摩那城」 tr. “he came to the city of Sumona in the land of Universal Gate” 〔T10n0279 0439b07〕

顯因廣大相

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

the mark of the vastness of the causeThe 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

澄觀「五普賢一人名顯因廣大相」〔T35n1735 0918b17〕

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〕

普賢

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〕

SamantabhadraThe 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〕

本節「即聞普賢菩薩摩訶薩名字」〔T10n0279 0439c08–c09〕

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〕

金剛藏菩提場

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〕

the Adamantine Treasury site of awakeningThe 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〕

本節「即於此金剛藏菩提場，毘盧遮那如來師子座前」〔T10n0279 0439c11–c12〕

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〕

符號見凡例 · Sigla