(依華嚴別圓之教。此十種行願者。是趣入毗盧無盡境界之妙門也。諸大眾等審諦思惟此十種行願。略有三門○一若依總相者。經云。廣說如來不可思議功德已。若欲成就此功德門。應修十種廣大行願。彼行願者。今若具說六相圓融十重玄門。有徧成諸行頓成諸行。若依德相法體本具。若依業用隨機妙現。若依性起本來自具。若依緣起應新觀修。因果圓融。互相無礙。因該果海故。初發心時即成正覺果。徹因源故。雖得佛果。不捨因門。俱是俱非。互遣雙拂。解境行有四句六句。彼入是能入之門。由此沒果海中故。名不可思議品也○二依別教行布圓融說者。前十門名是行布也。結歸之中。有於圓融。舉一具餘。周徧含容。一多自在。廣狹無礙。有體無體。有力無力相入相即。句數有多。如華嚴大疏中。此無方法者。如埿撅隨牽。而來不可定於一方。由此禮敬一門中。滅除帝網。一切罪障圓滿帝網。一切功德餘門亦爾。清凉大師云。若不能見聞此無邊無盡之境。普賢行願無由得成也。若不能具修。應起欣求愛樂之心觀修儀者。十玄門中依一門修。如杜順三觀及大疏中說○第三依於同教。引劣機故。攝於餘類。由此疏中名徧攝門也。今依三別門。如常教說○一禮敬諸佛。斷除七慢九慢十慢等障。獲得尊貴自在之身圓滿八萬四千相好○一稱讚如來。斷除口四重障。獲得四無礙辯舌相徧覆。具足十種圓音○三廣修供養諸聖喜悅所修供養功能者。福足增盛。獲得攝授二種成就。不修供養過失者。所作不成。諸不稱意○四懺悔業障。斷除四障十障。成就世出世間一切功德。獲得妙好依報正報○五隨喜功德。斷除不樂他榮嫉妒等障。獲得不可稱量之福一切功德皆悉圓滿○六請轉法輪。斷除違法謗法等障。獲得多聞聰慧不共功德○七請佛住世。斷除憎佛謗佛害佛及憎嫉菩薩善知識不樂住世之障。得金剛不壞長壽之身○八常隨佛學斷除違佛及諸善知識。不能積集功德無志修集自他俱利等障。獲得佛及菩薩無盡功德○九恒順眾生斷除眾生種種性或怨或親或順或逆不能隨順佛不喜悅違佛等障。獲得廣大善知識為眷屬○十普皆迴向。斷除狹劣不發菩提心障。得十度圓滿獲十身果。其發願者。斷除無願。及退轉障也。前說功德悉皆圓滿。現生極樂。後遊華藏。今依別教除障功德。此略舉之。彼一一成佛儀等如法行。本續中說。古師但修一種。證得大手印成就淨。除苦惱矣)。
<note>According to the Complete and Sudden teachings of the Huayan tradition, these Ten Great Vows are the sublime gateway for entering the infinite realm of Vairocana. All worthy practitioners should carefully contemplate these Ten Great Vows. This can be approached through three aspects:
First, from the perspective of totality, the sutra says: After extensively explaining the inconceivable merits of the Tathagata, if one wishes to perfect these meritorious qualities, one should cultivate these ten kinds of vast and great vows. If we thoroughly explain these practices, they encompass the six characteristics and the ten profound gateways—some perfectly accomplish all practices, some suddenly realize them all. Viewed from the nature of virtues, the Dharma-body is inherently complete; viewed from its functions, it manifests appropriately according to beings; viewed from the arising of inherent nature, it is originally present; viewed from dependent origination, it must be freshly contemplated and cultivated. Cause and result interpenetrate without hindrance because the cause encompasses the entire sea of effects—upon first generating the aspiration for enlightenment, one immediately achieves the fruit of awakening; and though attaining Buddhahood, one does not abandon the causal path. Both affirming and negating, mutually eliminating and clarifying, these are the states of understanding and practice, expressed in four or six categories. Entering through these gateways means submerging into the sea of results—thus it is called the "Inconceivable Chapter."
Second, according to the teachings distinguishing stages while maintaining perfect harmony: The first ten gates represent distinct stages, while their concluding integration embodies perfect fusion. Each practice contains all others, universally encompassing and containing them—one and many are unhindered, wide and narrow are unobstructed. There are categories of substance and non-substance, power and powerlessness, mutual interpenetration and identity, expressed in various formulations. This is like an unfixed method: as the Huayan Great Commentary says, it cannot be confined to a single direction. Through the gate of reverent homage alone, one eliminates all obstructions and karmic faults—netlike and infinite—and perfects virtues equally boundless. The same applies to other gates. Master Qingliang said: "If one cannot see or hear this boundless, infinite realm, the Samantabhadra practices and vows cannot be realized." If one cannot practice them all, one should arouse a mind of aspiration and joyful seeking. As for the method of contemplation and practice, one may cultivate through any one of the ten profound gateways, as explained in Du Shun's Three Contemplations and the Great Commentary.
Third, according to the unified teaching that guides inferior capacities, it includes all other traditions. In the commentary, this is called the "universally inclusive gate." Now, following the three distinct categories, as taught in common teachings:
1. **Worshiping all Buddhas** — cuts off the seven, nine, and ten kinds of pride, attaining a noble and unhindered body complete with eighty-four thousand auspicious marks and signs.
2. **Praising the Tathagatas** — eliminates the four verbal hindrances, achieving the four unhindered powers of eloquence, with a tongue covering the entire universe, endowed with the ten perfect tones.
3. **Making abundant offerings** — delights the sages; the merit of making offerings enhances one's blessings, ensuring both acceptance and response. Not making offerings leads to failure in endeavors and all disappointments.
4. **Confessing karmic obstructions** — removes the four and ten hindrances, perfecting all worldly and transcendental merits, achieving excellent dependent and direct rewards.
5. **Rejoicing in merits** — overcomes jealousy at others' success and related faults, attaining measureless blessings where all virtues are perfectly fulfilled.
6. **Requesting the turning of the Dharma wheel** — eliminates hindrances of violating and slandering the Dharma, obtaining the extraordinary virtue of great learning and wisdom.
7. **Beseeching the Buddhas to remain in the world** — removes obstacles of hatred, slander, or harm toward Buddhas, as well as aversion to the presence of Bodhisattvas and spiritual teachers. This yields a diamond-like, indestructible, long-lived body.
8. **Always following the Buddha's example** — eliminates hindrances from opposing Buddhas and virtuous teachers, the inability to accumulate merits, and the lack of aspiration to benefit oneself and others. One gains the inexhaustible virtues of Buddhas and Bodhisattvas.
9. **Adapting to all beings** — removes obstacles that arise from beings' differing natures—whether enemies or friends, agreeable or hostile—and the failure to accord with them, which displeases the Buddha. One attains vast communities of good spiritual guides as one's retinue.
10. **Universally dedicating merits** — eliminates the hindrance of narrow-mindedness without generating the bodhi mind. This perfects the ten paramitas and achieves the fruit of the ten bodies.
As for the vow itself, it removes the hindrance of having no aspiration and eliminates the risk of regression. The above virtues are all fully realized, enabling birth in Sukhavati and subsequent roaming in the Lotus Treasury World. The elimination of obstructions and fulfillment of merits described here are briefly mentioned. Each specific manner of achieving Buddhahood accords with the Dharma practices detailed in the root tantras. An ancient master, by cultivating just one of these practices, attained the state of Mahamudra realization, purifying all suffering and afflictions.
是諸眾等人。各胡跪嚴持香華。如法供養。願此供海雲。徧滿十方界。阿僧祇寶。阿僧祇華。阿僧祇鬘。阿僧祇衣。阿僧祇蓋。阿僧祇幢。阿僧祇幡。阿僧祇莊嚴具。阿僧祇給侍。阿僧祇塗飾地。阿僧祇塗香。阿僧祇末香。阿僧祇和香。阿僧祇燒香。阿僧祇深信。阿僧祇愛樂。阿僧祇淨心。阿僧祇尊重。阿僧祇讚歎。阿僧祇禮敬。阿僧祇寶座。阿僧祇華座。阿僧祇香座。阿僧祇鬘座。阿僧祇旃檀座。阿僧祇衣座。阿僧祇金剛座。阿僧祇摩尼座。阿僧祇寶繒座。阿僧祇寶色座。阿僧祇寶經行處。阿僧祗華經行處。阿僧祇香經行處。阿僧祇鬘經行處。阿僧祇衣經行處。阿僧祇寶間錯經行處。阿僧祇一切寶繒綵經行處。阿僧祇一切寶多羅樹經行處。阿僧祇一切寶欄楯經行處。阿僧祇一切寶鈴網彌覆經行處。阿僧祇一切寶宮殿。阿僧祇一切華宮殿。阿僧祇一切香宮殿。阿僧祇一切鬘宮殿。阿僧祇一切旃檀宮殿。阿僧祇一切堅固妙香藏宮殿。阿僧祗一切金剛宮殿。阿僧祇一切摩尼宮殿。皆悉殊妙。出過諸天。阿僧祇諸雜寶樹。阿僧祇種種香樹。阿僧祇諸寶衣樹。阿僧祇諸音樂樹。阿僧祇寶莊嚴具樹。阿僧祇妙音聲樹。阿僧祇無厭寶樹。阿僧祇寶繒綵樹。阿僧祇寶璫樹。阿僧祇一切華香幢幡鬘蓋所嚴飾樹。如是等樹扶疎蔭映。莊嚴宮殿。其諸宮殿復有阿僧祇軒檻莊嚴。阿僧祇牕牗莊嚴。阿僧祇門闥莊嚴。阿僧祇樓閣莊嚴。阿僧祇半月莊嚴。阿僧祇帳莊嚴。阿僧祇金剛彌覆其上。阿僧祇香周匝普熏。阿僧祇衣敷布其地。佛子菩薩以如是等諸供養具。於無量無數不可說不可說劫中。淨心尊重。恭敬供養一切諸佛。恒不退轉。無有休息。一一如來滅度之後。所有舍利悉亦如是恭敬供養。受此香華雲。以成光明臺。廣於無邊界無量無邊。願作佛事。
All these people knelt respectfully on one knee, holding flowers and incense with great solemnity, offering them according to the teachings. They prayed: "May this cloud of offerings fill the entire universe in all ten directions."
Countless jewels, countless flowers, countless garlands, countless garments, countless canopies, countless banners, countless pennants, countless ornaments, countless attendants, countless decorations for the ground, countless scented ointments, countless incense powders, countless blended incenses, countless burning incenses, countless depths of faith, countless joys and delights, countless pure hearts, countless acts of reverence, countless praises, countless bows of respect, countless jeweled thrones, countless flower thrones, countless incense thrones, countless garland thrones, countless sandalwood thrones, countless cloth thrones, countless diamond thrones, countless crystal thrones, countless silk-draped thrones, countless colored jewel thrones, countless jeweled walking paths, countless flower-lined walking paths, countless incense-lined walking paths, countless garland-lined walking paths, countless cloth-lined walking paths, countless paths adorned with mixed jewels, countless paths decorated with all kinds of jeweled silk banners, countless paths lined with jeweled palm trees, countless paths with jeweled railings, countless paths canopied with jeweled bells and nets, countless palaces made of jewels, countless palaces made of flowers, countless palaces made of incense, countless palaces made of garlands, countless palaces made of sandalwood, countless palaces filled with the essence of solid, wondrous fragrance, countless palaces made of diamond, countless palaces made of crystal—all extremely exquisite, surpassing even the heavenly realms.
Countless various jeweled trees, countless varieties of fragrant trees, countless trees bearing jeweled garments, countless trees producing musical sounds, countless trees adorned with jeweled ornaments, countless trees emitting beautiful sounds, countless trees of never-tiring jewels, countless trees draped in jeweled silk, countless trees hung with jeweled pendants, countless trees decorated with flowers, incense, banners, pennants, garlands, and canopies. These trees grew thick and lush, casting shade and adorning the palaces.
These palaces were further adorned with countless railings and balconies, countless windows, countless doors, countless towers and pavilions, countless half-moon decorations, countless curtains and canopies, with diamond coverings above, incense perfuming all around, and cloth spread on the ground.
Children of the Buddha, with such offerings, for countless, immeasurable, indescribable eons, with pure hearts, respect, veneration, and worship of all Buddhas—never retreating, never resting—and after each Tathāgata's passing, treat all their relics with the same respect and offerings. Accepting this cloud of flowers and incense, may it form a platform of light, vast and boundless, infinite and endless, to accomplish the Buddha's work.
(問此文及下經中皆云香華遍滿十方界供養等者。如何辨得如是多多供養具得供如上多多佛耶。答准華嚴緣起章第三供養門中云。菩薩凡所施設。乃至一香一華一衣一蓋供養具。無不稱真理。等虗空界。即以全法界之身。遊諸佛剎。稱真之物供養於佛。是故菩薩不虗行。於所修值諸佛。恒不失時。一切供具。常稱理而成就。何以故。法施於佛稱真理。故釋曰准。此云一香一華等。又云。常稱理而成就者。即知經中所列。皆以稱理。即一之多等也。故修行者。但安心觀行。物物自多。皆徧諸佛也。故云。願此香華雲。徧滿十方界。供養一切佛○次下經說。迷心中供養比觀行。供養百千萬俱胝那由他迦羅。算喻沙陀。不及一也。皆言天者。是自然義。表法界中法爾有如是不思議用也。皆言雲者。是隨緣義。表由行願力故見也。謂此供是色相顯然。智照無性。從法空無生法起。能見所見逈無所依。應用而來。來無所從。用謝而去。去無所至。而能含慈。潤霪法雨。益萬物。以重重無盡。有雲象焉)。
(We ask about this passage and the following sutras, which mention offering incense, flowers, and the like filling the ten directions. How can one produce so many offerings and offer them to so many Buddhas? The answer: According to the third chapter of the Flower Adornment Sutra, any offering a Bodhisattva makes—even a single incense, a single flower, a single garment, or a single canopy—accords with ultimate truth. It equals the vastness of space itself. The Bodhisattva thus uses their entire Dharmarealm body to travel to all Buddha lands, offering true reality itself to the Buddhas. Therefore, the Bodhisattva never makes meaningless gestures; they always encounter the Buddhas at the right time, and every offering naturally aligns with reality. Why? Because offering Dharma to the Buddha accords with ultimate truth. Therefore, this passage shows that a single incense or flower, when offered in accord with truth, becomes many. Practitioners need only calm their minds in contemplation; each object naturally multiplies and manifests before all Buddhas. That is why we say, "May this cloud of incense and flowers fill the ten directions and serve all Buddhas." ○ Furthermore, the text says that offerings made with a confused mind are nothing compared to those made through meditative practice—offerings numbering in the hundreds of millions, nay, the tens of millions of trillions, cannot equal even one fraction of such practice. The word "heavenly" signifies what is natural, representing the inconceivable function inherent in the Dharmarealm. The word "cloud" means conditionality, representing how such phenomena appear through the power of vows and practice. These offerings have clear visible forms, yet wisdom perceives they have no inherent nature. They arise from Dharmanature—empty and unborn. What perceives and what is perceived have no independent existence; when these manifestations arrive, they come from nowhere; when they depart, they go nowhere. Yet they contain compassion, spreading rain of Dharma to nourish all beings. Like clouds, they appear in endless, interpenetrating layers.)