---
title: "華嚴經探玄記 · 29 如來相海品"
description: "华严经探玄记是唐代高僧法藏的重要著作。法藏作为华严宗的实际创立者，在武周时期为深入阐释晋译六十华严而撰述此书。本书以十门科判的方式系统疏解华严经义理，详尽阐发了法界缘起、六相圆融、十玄无碍等华严核心思想。它不仅是理解华严经深奥教义的权威指南，更是华严宗哲学体系的奠基性论疏，对后世中国佛教思想发展影响深远，被尊为华严学的根本典籍之一。"
url: "https://rushiwowen.co/en/r/cmcydn8250lywl204utxdwowc"
---

### 如來相海品第二十九

> The Tathagata's Ocean of Marks, Chapter 29

初釋名，言如來者，標人顯德。相海者，依人顯相。福報奇狀炳著名相，相德廣多奧積如海。勘梵本，名如來十身相海品，以深廣之相在十身故。

> First, let us explain the title. "Tathagata" refers to the person, revealing his virtues. "Ocean of Marks" means that based on the person, his marks are revealed. The wondrous forms of his blessed rewards are brilliantly evident and are called marks. The virtues of these marks are vast and numerous, profoundly gathered like an ocean. Checking the Sanskrit text, the title is "Chapter on the Ocean of Marks of the Tathagata's Ten Bodies," because these profound and vast marks exist within the ten bodies.

二來意者，若約遠，此與前品同，答普光會中後佛果德問。若約近，即前品總明果法，此品別顯相德故來也。

> Second, regarding the purpose: in a broader sense, this chapter is the same as the previous one, answering the question raised at the assembly of Universal Light about the virtues of Buddhahood that follow. In a narrower sense, the previous chapter explained the fruition of Dharma in general, while this chapter specifically reveals the marks and virtues, and that is why it comes now.

三宗趣者，正辨佛果無邊相海，即以為宗。別釋此義，略作八門：一釋名者，《智論》第五「問：相義云何？答：易知故名相，如水異火，以相故知。」解云：顯著義明，了義標別，義是相義。二體性者，此三十二相，小乘俱以色形為體。若初教大乘，依《瑜伽》於二十二根中四根為體，一眼根、二舌根、三男根、四身根。若依終教，依《對法論》以定慧為體。又攝相歸本，唯是淨識為體。又會緣歸實，唯是真如為性。若圓教相海，以無盡法界為性。三種類者，依《觀佛三昧經》有三類：一略中略，說有三十二相；二略說，有八萬四千相；三廣說，有無量相，如《雜花經》中為普賢、賢首等說。解云：雜花即花嚴異名。此品中十蓮花藏世界塵數相，名無量也。此三中，初唯小乘、次兼前為三乘、後具前為一乘。又初唯地前見、次唯地上見、後通五位見。又初唯化身相、次唯報身相、後是十身相。四出因者，略明七種：一依《智論》，此三十二相俱以布施為因，彼論中一一約施別別釋出。二依《瑜伽》、《地持》，俱以持戒為因。三有經中用忍辱為因。四《善生經》以大悲為因，彼經云「是三十二相即是大悲之果報。」五《楞伽經》及《如來藏經》，竝如來藏中恒沙功德具三十二相，則以藏性為因。六依《涅槃經》，以十善為因。七依《大集經》第七，三十二相一一各別出因。餘經云云。解云：良以佛果萬德圓融故，或一行通感多相、或萬行俱成一相、或性待了因而唯說行、或行證理成唯約性具。五積成者，《智論》第五云「一一相皆為百福所成。其百福者，或以一轉輪聖王福為一，如是數至百；或以一帝釋福為一；或以一他化天王福為一；或云除補處菩薩，餘一切眾生福為一；或云同感一三千大千世界福為一；或云如大千世界一切眾生皆盲，一人治差；一切人被毒藥，一人治差；一切人應死，一人救脫；一切人破戒破見，一人教淨戒正見，如是等為一福，數至百等。或云福德不可量不可譬喻等為一，乃至百。」解云：彼約小乘及初教等說。若准此相海，無盡福所成。上文云「求空邊際猶可得，佛一毛孔無涯限。」是則若大若小皆滿法界，悉無限量。六修時者，三十二相，若小乘及初教，三僧祇後百劫中修相好別業。若或極遲百劫、或超九劫等，如《智論》第五說也。若終教已去，從初發心修因滿果便現，或是修生、或是修顯。若一乘相海，無量劫修。七建立者，《智論》第五云「問：菩薩相何故三十二不多不少？答：有言以端正不亂故，若少則不端正、若多身相亂。」又《觀佛三昧經》，佛生世間示同人故，說三十二相；為勝諸天故，說八十種好。為諸菩薩說八萬四千相，以菩薩修八萬四千諸度行故。上約三乘等說。若一乘，此十蓮花藏塵數相為普賢等說者，以修普賢無盡行海故。八明業用者，一乘業用如〈小相品〉說，餘乘相用如別說。

> The third section, "Doctrinal Thrust," primarily clarifies that the boundless ocean of marks of the Buddha's fruit is taken as the central doctrine. To explain this meaning in detail, I will briefly set out eight gates. First, explaining the name: In the \*Treatise on the Great Perfection of Wisdom\*, volume five, it asks: "What is the meaning of 'mark'? It answers: Because it is easily known, it is called a mark—just as water is distinguished from fire, it is known through its marks." The explanation says: What is manifest is clear, and what is understood marks distinction; this is the meaning of "mark." Second, essential nature: These thirty-two marks—in the Lesser Vehicle, all take physical form as their essence. In the initial Mahayana teaching, according to the \*Yogācārabhūmi\*, among the twenty-two faculties, four faculties are their essence: first, the eye faculty; second, the tongue faculty; third, the male faculty; fourth, the body faculty. In the final teaching, according to the \*Abhidharmasamuccaya\*, they take concentration and wisdom as their essence. Further, when marks are subsumed into their root, they are solely pure consciousness as essence. Further, when conditions are gathered back to reality, they are solely true suchness as nature. In the Perfect Teaching's ocean of marks, they take the inexhaustible Dharma realm as their nature. Third, types: According to the \*Sutra of Contemplating the Buddha's Samādhi\*, there are three types. First, the brief within the brief—this speaks of thirty-two marks. Second, the brief—this speaks of eighty-four thousand marks. Third, the extensive—this speaks of immeasurable marks, as in the \*Mixed Flower Sutra\* spoken for Universal Worthy, Worthy First, and others. The explanation says: "Mixed Flower" is another name for the \*Flower Ornament\*. In this chapter, the marks are as numerous as dust motes in ten lotus-treasury worlds, and this is called immeasurable. Among these three: the first belongs only to the Lesser Vehicle; the middle includes the former and belongs to the Three Vehicles; the latter includes the former and belongs to the One Vehicle. Further, the first is seen only before the stages; the middle is seen only on the stages; the latter is seen throughout the five positions. Further, the first is only the marks of a transformation body; the middle is only the marks of a reward body; the latter is the marks of the ten bodies. Fourth, causes: Briefly, seven kinds are explained. First, according to the \*Treatise on the Great Perfection of Wisdom\*, these thirty-two marks all take generosity as their cause; in that treatise, each one is explained individually in terms of giving. Second, according to the \*Yogācārabhūmi\* and the \*Bodhisattva Precepts Sutra\*, they all take moral discipline as their cause. Third, some sutras use patience as their cause. Fourth, the \*Sutra of Good Birth\* takes great compassion as their cause; that sutra says, "These thirty-two marks are the karmic result of great compassion." Fifth, the \*Lankavatara Sutra\* and the \*Tathāgatagarbha Sutra\* both say that within the Tathāgatagarbha, the virtues numerous as Ganges sands possess the thirty-two marks; thus they take the nature of the treasury as their cause. Sixth, according to the \*Nirvana Sutra\*, they take the ten wholesome actions as their cause. Seventh, according to the seventh volume of the \*Great Collection Sutra\*, each of the thirty-two marks is individually assigned a cause. Other sutras say various things. The explanation says: Truly, because the Buddha's fruit is the perfect fusion of ten thousand virtues, either one practice universally produces many marks, or ten thousand practices together produce a single mark; or, because the nature awaits the completing cause, only practices are spoken of, or because practices realize principle and are accomplished, only the nature's inherent possession is discussed. Fifth, accumulation: In volume five of the \*Treatise on the Great Perfection of Wisdom\*, it says, "Each mark is produced by a hundred merits. As for the hundred merits: some take the merit of one wheel-turning sage king as one, and count up to a hundred; some take the merit of one Śakra as one; some take the merit of one king of the Heaven of Enjoying Emanations as one; some say that apart from the bodhisattva in the final birth, the merit of all other sentient beings is one; some say that the merit of one shared three-thousand-great-thousand world is one; some say that if all sentient beings in a great thousand world were blind and one person cured them, or if all were poisoned and one person cured them, or if all were due to die and one person saved and freed them, or if all broke the precepts and had wrong views and one person taught them pure precepts and right view—such things as these are one merit, counted up to a hundred. Some say that merit is immeasurable and beyond analogy as one, and so on up to a hundred." The explanation says: That is spoken in terms of the Lesser Vehicle and the initial teaching and so on. But according to this ocean of marks, they are produced by inexhaustible merit. The preceding text says, "Though one may seek the limit of space and find it, a single pore of the Buddha has no boundary." Thus, whether great or small, all fill the Dharma realm, and all are without measure. Sixth, time of cultivation: The thirty-two marks—in the Lesser Vehicle and initial teaching, after three incalculable eons, they are cultivated during a hundred eons through specific karma for marks and secondary characteristics. This may be extremely slow, taking a hundred eons, or may skip nine eons, and so on, as stated in volume five of the \*Treatise on the Great Perfection of Wisdom\*. From the final teaching onward, from the initial resolve, when the cause is complete, the fruit then appears—either produced by cultivation or made manifest by cultivation. In the One Vehicle's ocean of marks, they are cultivated over immeasurable eons. Seventh, establishment: In volume five of the \*Treatise on the Great Perfection of Wisdom\*, it says: "Question: Why does the bodhisattva have exactly thirty-two marks, no more and no less? Answer: Some say it is because of dignity and orderliness; if fewer, he would be undignified, and if more, the bodily marks would be disordered." Further, the \*Sutra of Contemplating the Buddha's Samādhi\* says the Buddha, being born in the world and appearing like a human, teaches thirty-two marks; to surpass the gods, he teaches eighty secondary characteristics; for bodhisattvas, he teaches eighty-four thousand marks, because bodhisattvas cultivate the eighty-four thousand practices of the perfections. The above is stated in terms of the Three Vehicles and so on. In the One Vehicle, these marks numerous as dust motes in ten lotus-treasury worlds are taught for Universal Worthy and others, because they cultivate Universal Worthy's inexhaustible ocean of practices. Eighth, explaining karmic function: The One Vehicle's karmic function is as stated in the "Minor Marks" chapter; the marks and functions of the other vehicles are as explained elsewhere.

四釋文者，明佛相海曠周法界，故普賢說也。文中三：初誡聽許說、二略說九十四相、三廣結十蓮花藏塵數。就第二略說中，大相有九十四種，明相所依有十九處。然一一相中皆有四義：一列相名、二顯相體莊嚴、三明相光業用、四辨業用成益；亦有不具者，至文應知。最初明頂上相、最後明足相者，依《觀佛經》有順觀逆觀，從頂漸下明順觀、從足漸上明逆觀，今顯順觀故也。

> The fourth section of the commentary explains that the ocean of the Buddha's physical marks extends throughout the entire Dharma realm, and so Universal Worthy Bodhisattva spoke of them. The text has three parts: first, a caution to listen and a consent to speak; second, a brief explanation of ninety-four marks; third, an extensive conclusion regarding the number of dust-motes in ten lotus-flower treasuries. In the second part, the brief explanation, there are ninety-four kinds of major marks, and the nineteen locations on which the marks are based. Each mark has four aspects: first, listing the name of the mark; second, revealing the mark's essential adornment; third, explaining the mark's light and its functions; fourth, distinguishing how those functions bring benefit. Some marks do not have all four; one should understand as the text proceeds. The first mark described is on the crown of the head, and the last is on the feet, because according to the Sutra of Contemplating the Buddha, there is sequential contemplation and reverse contemplation—contemplating from the crown downward is sequential, and from the feet upward is reverse. Here the sequential contemplation is being presented.

初頂有三十二種相。何故此中略明十九處相，多少不同者？釋：此皆無盡，但隨說少多，多少無在。問：既各無在，何故頂相最多？答：以最勝故，故《善生經》云「一切世間所有福德，不及如來一毛功德。如來一切毛功德，不及一好功德。聚合八十種好功德，不及一相功德。一切相功德，不如一白毫相功德。白毫相功德，復不及無見頂相功德」。頂相中，初七正明頂相、後二十五別顯莊嚴。初中名明淨者，勘梵本名毘盧遮那者，具翻名光明遍照莊嚴也。二三十二寶以為莊嚴者，正顯相體具德。釋名中，淨字即是莊嚴義也。三普放等，辨放光業用，此釋明字，則光明義。四遍照等，明業用成益之相，則釋遍照義也。此之一門亦總亦別，以標三十二相故是總，則三十二中是初門故亦別。二中「圓滿」下明相體具德。三「金剛」下顯光業用。起此光明於彼世界故云所起，此釋名佛方便海也。四普照法界者，顯業用成益，證理法界故、照事法界故。三中，初窮事遍理，充果該因，故名充滿法界。雲者，周遍義、潤益義、無本義、無礙義、現相義、降雨義，是雲義。下竝准此。四中，名普照者，有二義：一相中現難思佛剎名普照、二照現法界佛光名普照。五中「摩尼寶王」下明第二相體具德，釋名中瑠璃寶也。三「普照」下辨相光業用，釋名中普照也。歎佛等，略出往因。四「悉放」下正顯成益，釋名中大自在雲義也。六中，初名體合舉；二「放諸光明」下業益齊明，謂以平等普照法界，等以教聲法燈令菩薩功德在佛離垢智寶幢海。七中「伊那」下顯相體具德。伊那羅，此云主，則天主寶等竝可貴義等，具六種義，是故名寶。自在義等，是故稱王。悉是佛果無障礙德，此釋佛光。三「普照」下明業益，釋廣雲義可知。自下有二十五種莊嚴頂相。於中，初「內瑠璃摩尼」下明業用及益，釋成圓滿光明之義可知。二中，先名體同舉；二「無量世界」下顯業用，釋光明雲；三「出生無量」下明成益相，說深大法，釋菩薩行藏。三中放琉璃色等，明第三業用，明身光聲智，釋普照雲也。四中「於一切」下明業益，有開覺、除障，釋覺雲義。五中業用內，長養智身者，釋體中心海王也。長法身者，釋如意法寶，令彼滿足如來相海。六中，初寶花嚴剎；後四行嚴人，或四攝、或四無量等亦得。初相嚴事法界、後行嚴理法界，故名一切莊嚴也。七明佛於三昧念念現佛，令機得見，用此為相。八從佛無障礙意業中所出依正一切化用，故名化海。九於其座內現諸佛像名為解脫，光明演法嚴剎稱雲。十內業用中，正法光雲嚴淨一切者，開覺菩薩，令因種姓增修正行，故名嚴淨，則釋覺佛種姓。餘亦同此。十一過去福智如輪顯現，故以為名。十二頂寶花中盡窮法界，諸佛依正皆於中現，故名普照自在雲。十三中，普照一切等，名入一切也。十四名明淨者，若具亦名遍照莊嚴，體用中具釋此名可知。十五以法輪光明開覺一切，故以為名。十六能現菩薩道場成佛，名一切莊嚴。十七現眾生業報名法界因，但現因必帶果，故亦有報。十八以法輪普被一切世界，名普照莊嚴；令深解法界，故云淨法輪雲也。十九中，標、釋可知。二十巧入眾生等位，照現法界，名淨燈雲。二十一智照無量諸三寶海，名分別法界。令一切眾生等，明分別所為可知。二十二相光凝住遍空法界，普現諸佛菩薩功德，令觀無厭足。二十三中，於眉間出寶光等者，古人將此下三相屬眉間相收，令以次後二相竝是頂相、末後一種復是眉相，此之一相或是交錯、或亦用此莊嚴頂相屬頂收，以光明普照成勝益，故名寶光炎雲也。二十四頂上次第起諸莊嚴，謂嚴現佛身、嚴現佛剎、嚴現菩薩，故名一切法界莊嚴雲。二十五如來頂相悉能等，總結中先麁結前三十二種寶相莊嚴、後細結莊嚴一切法界。《智論》第五，頂有骨髻如捲等，在其頭上。《觀佛三昧經》，如合捲相也。上來三十二門明頂相竟。

第二大段明眉相中有一相。釋中二：先釋普照法界、後「出生」下釋遍光明雲。《智論》白毛眉間生，不高不下，白淨右旋，舒長五尺。

第三眼相亦一，釋中初所見無礙故名自在、後眼光現佛亦名自在雲。《智論》真眼相，如好青蓮花，又如牛王，眼睫長好不亂。

第四鼻一相可知。

第五舌有四相。初明廣長相中，先舉名體及因、次普照等顯其業用、後出生等明其益相。二中釋舌掌相，謂於舌掌內以眾寶為嚴，故云安住，此明勝德備也。安住一切法者，明一切所說法門，竝在舌掌之內安住，此明大智具也。是故舌掌名法界地也。三明舌端相，於中「出生無量」下明用益，謂光照佛海名順法界，又妙音遍至亦名順法，又令眾生樂聞順入法界，故立此名。四亦舌端相中，「出生」下明用益中，一妙音等讚、二妙德等覆、三妙智等入、四妙剎等現，故名平等法門。《智論》舌相覆面，至髮際入口亦不滿。

第六齗相德體中，一勝德外嚴。伊陀尼羅，此云帝青寶也。二法界內充。三大眾悉滿，以佛齗齶中既諸法界地悉在其內，是故諸菩薩雲亦悉充滿在其齗內。「出生」下明其用益，於中所照十方還在齗內，以諸法界非唯現故，是故但此齗中則攝法界盡。頭背手足亦在其中，十方世界及諸眾生菩薩諸佛悉唯在此中，餘門如虛空無所有。然齗相不大、法界不小，全在其內，外相宛然。空界無邊不出齗外，是謂如來勝相，非是心識思量境界。此一既爾，餘竝例然。

第七大牙相，有四，謂四大牙。初右邊下牙。眾寶莊嚴者，明體具德也。放大光等，明業用廣大也。普放光等，顯利益之相。此是所照佛身，復放光益。二右邊上牙用中，一一光內現佛依正，故名為藏。三左邊下牙用中，照現一切佛及眷屬，故名燈雲。四左邊上牙，於中「出生」下明業用，謂因此大牙出大妙音，現佛因果法等。《智論》牙白勝雪山王。

第八齒，有一相，梵言金慕耆婆。一齒間不容一毫者，此云頸旋螺文，則佛齒形狀也。「放大光」下明業用利益。《智論》齒有四十，不多不少。齊密無麁細，人不知者。

第九肩相，有五：初右肩相，名為一切寶地者，從體德為名。光炎普照等，明用益可知。二右肩平滿相，普照明業用。三左肩相中，普放等明業用，內現盡法界諸佛神力。四左肩遍照相用中，放光現法界佛依正等報。五右肩無動相中，「出生」下明業用，照理事人法因果法界。《智論》肩圓好相，一切治肩無如是者也。

第十胸相，有一。言胸有勝妙相海者，此是德字之相。「能破怨敵周遍」下明業用利益。

第十一脇相有一。於中「出生」下明用益也。此是兩脇同辨。《智論》云「兩腋下平滿相，不高不深。」

第十二腹藏相，有七：初相中「菩薩功德」下明體具德，「普現」下明業用利益，釋成普現如來雲義。二中，一標名、二「如來」下釋花義、三「放香炎」下釋開敷義。三中妙樂充心名可悅等，此是世人五藏中心藏。何故不說餘肺等藏？以佛金剛身無餘藏故。何故唯有心藏？以最勝故、令他有觀見故。放摩尼等，明用益。四勝德深廣圓滿，故名勝海，釋相可知。五光照法界名為電光。下第二勝功德平等地相者，或是五藏中當第二等，或身分中句下第二等。既無別指的，是故難定。下文第三等准此。六照現無量菩薩法界，故以為名。七照現最淨法界及極果依正三世間相，故名照最高雲。

第十三明下部相，有二：初是妙音轉法輪相。離垢清淨者，不同餘人之穢故。正法道者，非是穢路故。香炎等，明業用，照現佛內心及所證法界故。二宣暢佛因智嚴剎，故名莊嚴。

第十四手相，有十二種：初手掌相中，放大光等明用益，轉法輪、照佛海，嚴法界也。二寶手相中，體具眾德名海，用光矚物名照。三妙手相中，以常青瑠璃寶用嚴其手，名普莊嚴，亦名微妙之手。「普照一切」下明業用利益。四離垢燈照手相，亦是網縵手相用中導引菩薩令到彼岸。五現寶手相，謂寶蓮花光照法界，故以為名。六照明手相用中，寶光照法界，香光嚴剎海。七瑠璃燈手相中，體具瑠璃之德，光用燈照之雲。八智燈手相中，金光普照則為智燈也。九蓮花手相中，體具寶花名，曰蓮花光。覆世界，故安住。十滿法界手相用中，初光照現如來及充法界、後「如來妙手」下明手具德及用滿剎海。《智論》正立手摩膝。十一右手指相用中，寶花妙音嚴現剎海，故名成就等。十二指端出寶相，以能照佛寶藏法界，故名安住一切寶，從德為名。放大光等，明用益，初照現三寶海、後「出生」下明出聲遍覺，增長願行。

第十五馬藏相，有三種：初隱密相用中，照法界者，證理深也。照虛空界者，照事廣也。寶嚴法界者，行嚴真性出生妙果也。二一相現一切相海用中，釋顯此名，復照現餘一切佛神力。三法界海相中，體能照現十方諸佛及法輪海，用能示現自塵數相。此上是十身相。若化身相者，《智論》馬陰藏相，佛令弟子見陰藏相者，為決疑故。又有言化作馬寶象寶示諸弟子，我陰藏相亦如是。

第十六髀相，有二：初右髀相，名普照示現雲者，眾寶現嚴故、妙法光現故、出聲寶嚴故、念念示心海故。二左髀相，名普照一切迴向海雲者，用中放光，普照一切眾生，令趣向佛海，故以為名。

第十七󰈷相，有二：初右󰈷相。伊尼延者，此是鹿名，以󰈷似佛，故以為喻。《智論》第五云「如伊尼延鹿王󰈷相，隨次𦟛纖也。」用益中，初光照震動、次佛音普聞、次化身充滿、次身光淨剎、後化滿法界，文並可見。二左󰈷相用中，光遍無量，開化法海。

第十八毛端相，有一。初毛內現剎，是標名也。於一毛孔悉放等，顯德也。一毛孔示現等，明勝用也。《智論》中一一孔一毛出相，毛不亂，青瑠璃色，毛右靡向上。

第十九足相，有十三相：初金剛足下相，名菩薩海莊嚴者，用中釋顯，謂光照開菩薩法故、出化菩薩故、光住菩薩海故以為名。《智論》足下安平相，足下一切著地，間無所受，不容一針也。二足趺上相，名明淨雲者，眾寶莊嚴者，體攝眾德。《智論》足趺上真金色，於上毛青瑠璃色，其足嚴好，如雜寶履種種莊嚴也。「放妙」下明用益，釋名可知。三足指間相名覺雲者，用中初示覺相、次照所覺法、次現覺法、次現覺處、後照覺用時。未來未有，若為照？以依九世，如彼現故。《智論》足指網縵，纖長端直，次第𦟛好，指節參差，指爪如淨赤銅。四千輻輪相，名照法界海者，用中初嚴照剎海、次嚴照佛海、後照淨法界海，故以為名。《智論》千輻輞轂三事具足，自然成就不待人工，諸天工師雖毘首羯摩天不能化作。五足相，名示現一切諸佛雲者，用中初發行雲聲教，雲花嚴雲示現世界，故以為名。六足相，名自在光明雲者，示現佛光明，故云自在常放等，顯業用可知。七足下後分者，是足跟相也。「普照」下明用中，初照法界現化身普覆、後一一身出音聲海充滿法界，故以為名。《智論》跟廣平相。八足底相，名深寶原底者，體具寶嚴，用窮深底，如文可知。九中，初一切寶等，名體合舉；後「於念念」下益用俱陳可知。十名普雲藏者，體具普雲光明照藏。十一名平等光雲者，「出生」下明業用中，音聲稱法界，故云平等。次「一一相」下光稱法界，故云平等光也。十二名示現莊嚴雲，初體具德嚴、次用嚴佛剎、次佛雲滿剎、次嚴因法海、後照因果法，同嚴法界，故以為名。十三名諸佛自在普示現雲者，「放不思」下明業用中，先現佛光自在、後顯佛聲自在雲可知。上來總十九處，略明九十四種大相竟。

「佛子」下大段第三廣結大相者，以別說難盡，是故總結。非略能盡，故須顯廣。然一箇蓮花藏界已遍法界，況復說十復顯無盡，是則無盡無盡，非普眼而不覩也。相海品竟。

## 花嚴經探玄記卷第十五

乙巳歲分司大藏都監開板