---
title: "大方廣佛華嚴經疏 · 3"
description: "大方廣佛華嚴經疏是唐代高僧澄觀為八十卷本華嚴經所作的權威注疏。澄觀被尊為華嚴四祖之一，此疏成於中唐時期，旨在闡發華嚴奧義，系統詮釋經中法界緣起、四法界、十玄門等核心教理。全疏結構嚴謹，內容廣博，融合諸宗思想，深入闡釋一真法界與事事無礙的圓融境界。此疏被譽為華嚴宗最重要的注疏之一，對中國佛教哲學體系建構影響深遠，是研習華嚴經論的必讀典籍，在漢傳佛教中具有崇高地位。"
url: "https://rushiwowen.co/en/r/cmcywa21a03kllb0440mig68c"
---

## 大方廣佛華嚴經疏卷第三

唐清涼山大華嚴寺沙門澄觀撰

> Compiled by Monk Chengguan of Dahuayan Temple on Mount Qingliang in the Tang Dynasty

第四教所被機者，夫教因機顯，離機無言。上說義理弘深，未委被何根器。若明能應者十身圓音，今直彰所被，通有十類，前五揀非器、後五彰所為。前中，一無信非器，以聞生誹謗，墮惡道故。二違真非器，依傍此經以求名利，不淨說法，集邪善故。下經云「忘失菩提心修諸善根，是為魔業。」三乖實非器，謂如言取文、超情至理，不入心故。論云「隨聲取義，有五過失。」上三皆是凡愚，故下文云「此經不入餘眾生手。」四陜劣非器，謂一切二乘。〈出現品〉云「一切二乘不聞此經，何況受持。故雖在座，如聾如瞽。」五守權非器，謂三乘共教諸菩薩等，隨宗所修行布行位，不信圓融具德之法故。下經云「設有菩薩無量億那由他劫行六波羅蜜，不聞此經，或時聞已不信不解、不順不入，不得名為真實菩薩」故。後五顯所為中，一正為，謂是一乘圓機故。〈出現品〉云「此經不為餘眾生說」，即通指前五；「唯為乘不思議乘菩薩說」，即正為之機，謂一運一切運，圓融行位即深不思議，又能遍達諸教即廣不思議故，文云「非餘境界之所知，普賢行人方得入」等。二兼為，謂即時雖未悟入，而能信向成種。如〈出現品〉食金剛喻故。地獄天子十地頓超，大海劫火不能為障，約未悟入，故名為兼。三引為，即前權教菩薩，不受圓融之法故。十地之中寄位顯勝，借其三乘行布之名，彼謂同於我法，後因熏習方信入圓融，以離此普法無所歸故、權教極果無實事故。四者權為，即是二乘，謂既不聞，況於受持。故諸菩薩權示聲聞，或在法會而聾盲，彰其絕分；或示在道而啟悟，知可迴心。五遠為，謂諸凡夫、外道、闡提悉有佛性，今雖不信後必當入故。〈出現品〉云「如來智慧大藥王樹，唯除二處不能為作生長利益，所謂二乘墮無為坑，及壞善根非器眾生，溺大邪見貪愛之水，然亦於彼曾無厭捨。」前三非器是溺邪見，第四非器是墮深坑，故皆揀之。今四及五明佛無厭捨故，示而誘之熏其成種。又彼品中，明不信毀謗亦種善根，謂謗雖墮惡道，由聞歷耳終醒悟故。又云「如日亦與生盲作利益」故。又如大海潛流喻中，明無不具有如來智慧故。又破塵出經卷喻中，若除妄想皆見佛智故。此皆明有自性住性即是所為，況法性圓融感應交徹，無有一法而非所被。

> The fourth teaching addresses the suitable recipients. Teachings are revealed according to capacity; without a suitable recipient, there is nothing to say. The profound principles explained earlier did not specify which types of practitioners they are intended for. If we clarify who can respond, it is the perfectly endowed bodies and the universal voice of the Buddha. Here, we will directly reveal the intended recipients, which can be grouped into ten categories: the first five are excluded as unsuitable vessels, and the last five are shown as the intended recipients. Among the first five unsuitable vessels: 1. Those without faith are unsuitable vessels. Because hearing the teachings gives rise to slander, leading to rebirth in lower realms. 2. Those who turn away from the truth are unsuitable vessels. They rely on this sutra to seek fame and profit, teaching with impure motives, thus accumulating misguided merit. As the sutra states: “To practice all virtuous roots while forgetting the mind of enlightenment is the work of demons.” 3. Those who deviate from reality are unsuitable vessels. This refers to those who cling to the literal words and cannot grasp the transcendent truth beyond concepts, so it does not enter their hearts. As the treatise says: “Taking meaning based on sound alone has five faults.” The above three are all ordinary, deluded beings. Therefore, the sutra later says: “This sutra does not fall into the hands of other beings.” 4. Those with narrow and inferior capacities are unsuitable vessels. This refers to all practitioners of the Two Vehicles. The “Manifestation” chapter states: “All practitioners of the Two Vehicles do not hear this sutra, much less uphold it. Therefore, even if they are present in the assembly, they are like the deaf and the blind.” 5. Those attached to provisional teachings are unsuitable vessels. This refers to bodhisattvas of the Three Vehicles’ shared teachings, who follow the practices and stages of their own traditions and do not believe in the perfectly integrated and fully endowed Dharma. As the sutra states: “Suppose there are bodhisattvas who practice the six perfections for countless eons but do not hear this sutra, or if they hear it, do not believe, understand, accord with, or enter it—they cannot be called true bodhisattvas.” Among the last five, which reveal the intended recipients: 1. The primary recipients are those with the capacity for the One Vehicle’s perfect teaching. The “Manifestation” chapter says: “This sutra is not taught for other beings,” which generally refers to the first five categories; “It is taught only for bodhisattvas who ride the inconceivable vehicle,” which indicates the primary recipients. This means one practice encompasses all practices; the perfectly integrated stages are profoundly inconceivable, and the ability to fully penetrate all teachings is broadly inconceivable. As the text says: “It is not known by other realms; only practitioners of Samantabhadra can enter,” and so forth. 2. The secondary recipients are those who, although not yet awakened or entered, are able to develop faith and plant seeds. As illustrated by the example of eating vajra in the “Manifestation” chapter. Even beings in hell can suddenly transcend the ten stages; the great ocean and kalpa-ending fires cannot obstruct them. Because they have not yet awakened or entered, they are called secondary recipients. 3. The guided recipients are the bodhisattvas of provisional teachings mentioned earlier, who do not accept the perfectly integrated Dharma. Within the ten stages, provisional positions are used to reveal superiority, borrowing the names of the Three Vehicles’ gradual practices. They think it is the same as their own Dharma, but later, through gradual influence, they come to believe in and enter the perfect integration. This is because apart from this universal Dharma, there is nowhere to turn, and the ultimate fruit of provisional teachings lacks true substance. 4. The provisionally intended recipients are practitioners of the Two Vehicles. Since they do not hear the sutra, much less uphold it, bodhisattvas provisionally manifest as śrāvakas. Sometimes they appear in the assembly as deaf and blind, showing their exclusion; sometimes they appear on the path to inspire awakening, knowing that their minds can be turned. 5. The remotely intended recipients are ordinary beings, non-Buddhists, and icchantikas, all of whom possess Buddha-nature. Although they do not believe now, they will certainly enter in the future. The “Manifestation” chapter says: “The great medicinal king tree of the Tathāgata’s wisdom cannot bring growth and benefit in two cases: namely, practitioners of the Two Vehicles who have fallen into the pit of inactivity, and beings with corrupted virtuous roots who are unsuitable vessels, drowned in the waters of great wrong views and attachment. Yet even toward them, the Buddha never turns away or abandons them.” The first three unsuitable vessels are those drowned in wrong views; the fourth unsuitable vessel is those fallen into the deep pit. Therefore, they are all excluded. Here, the fourth and fifth categories show that the Buddha never turns away, but instead guides and influences them, planting seeds for their future growth. Furthermore, in that chapter, it is explained that even disbelief and slander plant virtuous roots. Although slander leads to lower realms, having heard the teachings with their ears, they will eventually awaken. It also says: “Just as the sun benefits even the blind.” Moreover, in the analogy of the hidden currents of the great ocean, it is explained that all possess the Tathāgata’s wisdom. And in the analogy of the sutra scroll emerging from a speck of dust, it is said that if deluded thoughts are removed, all will see the Buddha’s wisdom. All these illustrate that the inherent nature of abiding in suchness is the intended basis. Moreover, since the Dharma-nature is perfectly integrated and responsive interaction is complete, there is not a single dharma that is not included among the intended recipients.

第五教體淺深者，無盡教海體性難思，從淺至深略明十體：一音聲言語體、二名句文身體、三通取四法體，上三皆能詮體；四通攝所詮體、五諸法顯義體、六攝境唯心體、七會緣入實體、八理事無礙體、九事事無礙體、十海印炳現體。十中，前五唯體、後五亦體亦性。又前四通小、後六唯大。前七通三乘、後三唯一乘。前八約同教、後二唯別教。就前三中，大小乘中通用四法，一聲、二名、三句、四文。取捨不同，各有三說。小乘三者，《婆沙》一百二十六云「如是佛教以何為體？一云：應作是說，語業為體。謂佛語言，唱辭評論，語音、語路、語業、語表，是謂佛教。其名句文但顯佛教作用，不欲開示佛教自體。」《發智論》中亦同此說。「二云：名等為體，謂名身句身文身，次第行列、次第安布、次第連合故，聲但依於展轉因故。謂語起名，名能顯義。」評家意取語業為體。《雜心論》同《俱舍》。《俱舍論》云「牟尼說法蘊，數有八十千，彼體語或名，此色行蘊攝。」謂若語為教體，即色蘊攝，名為教體，即行蘊攝。此乃雙存前二，情無去取，故致或言。《正理論》中意符名等故。彼第三釋前頌竟，又云「詮義如實，故名佛教。名能詮義，故教是名。由是佛教定名為體，舉名為首以攝句文。」《顯宗》第三亦同此說。三者然《俱舍》意，情無去取，若取其雙存，即合四法以為教體。若經部意，亦唯取聲，故《正理》十四破彼師云「汝不應立名句文身」，即聲為體。大乘有三，大意同前。一云：攝假從實以聲為體，離聲無別名句等故。《深密》第五云「如來言音略有三種：一契經」等。既云言音有三，明以聲為教體。《雜集論》云「成所引聲，謂諸聖所說。」二云：以體從用，名等為體，能詮諸法自性差別二所依故。故無性論破經部云「諸契經句，語為自性，不應理故。」《成唯識》第二亦破彼云「若名句文不異聲者，法、辭無礙境應無別。」《唯識》云「此三離聲雖無別體，而假實異，亦不即聲。」三云：聲名句文合為其體，由前二說皆有理教為定量故。《深密》第四云「不可捨於言說文字而能宣說」故。《淨名》云「有以音聲言語文字而作佛事」故。《十地論》云「說者以二事說，聽者以二事聞，謂善聲、善字故。」以余之意，亦應雙取。若就前二有去取者，寧依名等？良以音聲一種，正就佛說，容為教體；流傳後代書之竹帛，曾何有聲？豈無教體？書雖是色，亦與名等為所依故，亦色蘊攝。前《淨名》、《十地》通取四者，但言所用，非正顯體。《仁王》云「是名句味，諸佛所說」故。然大小諸宗雖通用四法而理不同，謂薩婆多宗四法皆有實體；經部聲有實體，名等是假。若大乘中，或有四皆非實；或有四皆如空，俱不立故。《淨名》云「文字性離，無有文字是則解脫。」《十地論》釋空中風相等云「風喻音聲、畫喻名字，皆不可取。」《佛藏經》云「諸法如毫釐不空者，則諸佛不出世。」又下云「諸法畢竟空，無有毫末相。」有說四皆事理無礙、或說四皆圓融，故宗不同也。第四通攝所詮體者，《瑜伽》八十一云「謂契經體，略有二種：一文、二義。文是所依、義是能依。如是二種，總名一切所知境界。」即依於六文顯於十義，此明教義相成。若不詮義，教文何用？故通取所詮成契經體。又〈十住品〉云「文隨於義、義隨於文，文義相隨，理無舛謬，方為真教。」又《瑜伽》云「佛菩薩等是能說者，語是能說相，名句文身是所說相。」故皆通取，不同前義剋取所說。第五諸法顯義體者，謂但能顯義理，一切諸法皆為教體。《淨名》第三云「有以光明而作佛事；有以諸菩薩而作佛事；有以佛所化人而作佛事；有以佛菩提樹、衣服臥具，乃至八萬四千諸煩惱門，眾生為之疲勞，諸佛即以此法而作佛事。」又十卷《楞伽》第四云「大慧！非一切佛土言語說法故。有佛國土，直視不瞬，口無言說，名為說法。」乃至云「有佛國土，動身名說。」又香積世界餐香飯而三昧顯，極樂佛國聽風柯而正念成，絲竹可以傳心、目擊以之存道，既語默視瞬皆說，則見聞覺知盡聽。苟能得法契神，何必要因言說？況華嚴性海，雲臺寶網同演妙音、毛孔光明皆能說法，華香雲樹即法界之法門、剎土眾生本十身之正體，于何非教耶？下云「剎說眾生說，三世一切說。」又云「一切世間諸境界，皆悉能令轉法輪」等。其文非一。

> \*\*On the Five Categories of Teaching Forms, from Superficial to Profound\*\* The ocean of teachings is boundless, and its essential nature is difficult to conceive. From the superficial to the profound, we can briefly outline ten forms: 1. The form of sound and speech. 2. The form of names, phrases, and syllables. 3. The form encompassing all four elements (sound, name, phrase, syllable). These first three are all forms that \*express\* meaning. 4. The form that encompasses both the expression \*and\* the meaning expressed. 5. The form where all phenomena reveal meaning. 6. The form where all objective realms are subsumed within mind. 7. The form where conditioned phenomena merge into reality. 8. The form of the non-obstruction of principle and phenomena. 9. The form of the non-obstruction of all phenomena with each other. 10. The form of the clear manifestation of the Ocean Seal. Among these ten, the first five are merely "forms." The latter five are both "form" and "essential nature." Furthermore, the first four are common to both the Small and Great Vehicles. The latter six belong solely to the Great Vehicle. The first seven are common to the Three Vehicles. The final three belong solely to the One Vehicle. The first eight pertain to the "Shared Teaching." The final two belong solely to the "Distinct Teaching." \*\*Regarding the First Three Forms: The Four Elements Common to Both Vehicles\*\* Within both the Small and Great Vehicles, four elements are commonly used: 1. Sound 2. Name 3. Phrase 4. Syllable However, there are different views on which to accept or reject. Each vehicle has three theories. \*\*The Three Theories in the Small Vehicle (Hinayana):\*\* 1. \*\*Speech-Action as the Form:\*\* As stated in the \*Abhidharma Mahāvibhāṣa Śāstra\* (Chapter 126): "What constitutes the form of the Buddha's teaching? Some say it should be considered that \*speech-action\* is the form. That is, the Buddha's language, his utterances, discussions, vocal sounds, speech patterns, speech-actions, and verbal expressions—these constitute the Buddha's teaching. Names, phrases, and syllables merely manifest the \*function\* of the teaching; they are not intended to reveal the teaching's essential form itself." The \*Jñānaprasthāna Śāstra\* agrees with this view. 2. \*\*Name, etc., as the Form:\*\* Others say that \*name, etc.\*, is the form. That is, name-bodies, phrase-bodies, and syllable-bodies, arranged in sequence, properly placed, and connected. Sound is merely a dependent, indirect cause. Speech gives rise to names, and names are what reveal meaning. The commentators' preferred view is to take speech-action as the form. The \*Saṃyuktābhidharma-hṛdaya-śāstra\* agrees with the \*Abhidharmakośa\*. 3. \*\*A Dual or Combined View:\*\* The \*Abhidharmakośa\* states: "The Sage's teachings, the Dharma collections, number eighty thousand. Their form is \*either\* speech \*or\* name. These pertain to the aggregates of form or formations." This means if speech is taken as the teaching's form, it pertains to the form aggregate. If name is taken as the form, it pertains to the formations aggregate. This verse preserves both of the first two views impartially, without favoring one, hence the word "or." The intent of the \*Nyāyānusāra\* aligns with the name, etc., view. After explaining the previous verse, it states: "That which accurately expresses meaning is called the Buddha's teaching. Names express meaning, therefore the teaching is name. Consequently, the Buddha's teaching is definitely name as its form, with name as primary, encompassing phrases and syllables." The \*Abhidharmakośa-vyākhyā\* also agrees with this. However, the \*Abhidharmakośa's\* intent is impartial. If one takes its dual-preservation stance, then it effectively combines all four elements (sound, name, phrase, syllable) as the teaching's form. According to the Sautrāntika school's intent, only sound is taken. Thus, the \*Nyāyānusāra\* (Chapter 14) refutes that master, saying, "You should not establish name, phrase, and syllable bodies," meaning sound alone is the form. \*\*The Three Theories in the Great Vehicle (Mahayana):\*\* The general intent is similar to the above. 1. \*\*Subsuming the Provisional into the Substantial, Taking Sound as Form:\*\* Some say we should subsume the provisional (name, etc.) into the substantial, taking \*sound\* as the form, because apart from sound there are no separate name, phrase, etc. The \*Saṃdhinirmocana Sūtra\* (Chapter 5) says, "The Tathāgata's speech-sounds are briefly of three kinds: sūtra, etc." Since it says "speech-sounds are of three kinds," it clearly takes sound as the teaching's form. The \*Mahāyānasaṃgraha\* says, "Sounds that induce accomplishment are those spoken by the noble ones." 2. \*\*Subordinating Substance to Function, Taking Name, etc., as Form:\*\* Others say we should subordinate substance to function, taking \*name, etc.\*, as the form, because they are the basis for expressing the specific characteristics and general categories of all dharmas. Therefore, the \*Anutpattikadharmakṣānti Śāstra\* refutes the Sautrāntika, saying, "It is unreasonable to claim that the sentences of all sūtras have speech as their essential nature." The \*Cheng Weishi Lun\* (Chapter 2) also refutes them, saying, "If name, phrase, and syllable are not different from sound, then the objects of the unhindered wisdom regarding Dharma and the unhindered wisdom regarding eloquence would not be distinct." The \*Vijñaptimātratāsiddhi Śāstra\* says, "Although these three (name, phrase, syllable) have no separate substance apart from sound, they differ as provisional vs. substantial and are also not identical to sound." 3. \*\*Combining Sound, Name, Phrase, and Syllable as the Form:\*\* A third view holds that \*sound, name, phrase, and syllable combined\* constitute the form. This is because both of the previous theories have their reasoned arguments and scriptural support as valid standards. The \*Saṃdhinirmocana Sūtra\* (Chapter 4) says, "One cannot abandon words, speech, letters, and writing and yet be able to proclaim \[the Dharma\]." The \*Vimalakīrti Nirdeśa Sūtra\* says, "There are those who use sounds, voices, words, and letters to perform Buddha's work." The \*Daśabhūmika Sūtra Śāstra\* says, "The speaker speaks using two things; the listener hears using two things: namely, good sound and good letters." In my humble opinion, one should also take both. If one must choose between the first two, it is preferable to rely on name, etc. The reason is that sound alone properly applies to the Buddha's direct speech and can be considered the teaching's form. But when transmitted to later generations and written on bamboo or silk, where is there any sound? Does it then lack a teaching form? Although writing is form (color), it also serves as the basis for name, etc., and thus pertains to the form aggregate. The earlier citations from the \*Vimalakīrti\* and \*Daśabhūmika\* that broadly take all four elements refer to what is \*used\*, not to explicitly revealing the essential form. The \*Benevolent King Sūtra\* says, "These names, phrases, and flavors are what the Buddhas proclaim." However, although the various schools of both Vehicles commonly use these four elements, their underlying principles differ: \* In the Sarvāstivāda school, all four elements possess real substance. \* In the Sautrāntika school, sound has real substance; name, etc., are provisional. \* In the Mahayana, some say all four are non-substantial; others say all four are like emptiness, not established as real. The \*Vimalakīrti Nirdeśa Sūtra\* says, "The nature of letters is liberated; there being no letters is liberation." The \*Daśabhūmika Sūtra Śāstra\*, explaining the simile of wind in space, says, "Wind symbolizes sound; drawing symbolizes names—both are ungraspable." The \*Buddha-Store Sūtra\* says, "If all dharmas were not empty even by a hair's breadth, then the Buddhas would not appear in the world." And later it says, "All dharmas are ultimately empty, without even a hair's breadth of characteristics." Some say all four involve the non-obstruction of principle and phenomena; others say all four are perfectly interfused. Thus, the tenets of the schools differ. \*\*4. The Form Encompassing Both Expression and Meaning Expressed\*\* The \*Yogācārabhūmi Śāstra\* (Chapter 81) says: "The form of a sūtra is briefly of two kinds: 1) Text, 2) Meaning. Text is the basis; meaning is what is based thereon. These two kinds together are called all objects of knowledge." That is, based on six kinds of text, ten kinds of meaning are revealed. This clarifies that teaching (text) and meaning mutually complete each other. If it does not express meaning, what use is the teaching text? Therefore, we broadly take the \*meaning expressed\* as well to constitute the sūtra's form. Furthermore, the "Ten Abidings" chapter states: "Text follows meaning; meaning follows text. When text and meaning accord with each other, and principle is without error, that is a true teaching." Also, the \*Yogācārabhūmi Śāstra\* says: "Buddhas, Bodhisattvas, etc., are the speakers. Speech is the characteristic of speaking. Name-bodies, phrase-bodies, and syllable-bodies are the characteristic of what is spoken." Therefore, all are broadly taken, unlike the previous meaning which strictly took only what is spoken. \*\*5. The Form Where All Phenomena Reveal Meaning\*\* This means that \*anything\* capable of revealing principle and meaning—all phenomena without exception—can be the form of the teaching. The \*Vimalakīrti Nirdeśa Sūtra\* (Chapter 3) says: "There are those who use light to perform Buddha's work; there are those who use various Bodhisattvas to perform Buddha's work; there are those who use people transformed by the Buddha to perform Buddha's work; there are those who use the Buddha's Bodhi tree, robes, bedding, even the eighty-four thousand gates of afflictions—because sentient beings are wearied by them, the Buddhas use these very dharmas to perform Buddha's work." Also, the ten-fascicle \*Laṅkāvatāra Sūtra\* (Chapter 4) says: "Mahāmati! Not all Buddha-lands teach the Dharma through verbal speech. There are Buddha-lands where \[beings\] gaze directly without blinking, mouths wordless, and this is called teaching the Dharma." ... and it continues, "There are Buddha-lands where bodily movement is called teaching." Furthermore, in the Fragrant Land world, partaking of fragrant food manifests samādhi; in the Land of Ultimate Bliss, hearing the rustling of wind in the trees perfects right mindfulness. Stringed instruments can transmit mind; a meeting of eyes can preserve the Way. Since speaking, silence, gazing, and blinking all teach, then seeing, hearing, sensing, and knowing all listen. If one can attain the Dharma and unite with the spirit, why must it depend on verbal speech? Moreover, in the \*Avataṃsaka's\* ocean of nature, jeweled nets on cloudy terraces together expound wondrous sounds; the light from pores can all teach the Dharma. Flowers, incense, clouds, and trees are the very Dharma-gates of the Dharma Realm; lands and sentient beings are fundamentally the true body of the Ten Buddha-Bodies. What, then, is not a teaching? As stated below: "Lands teach, sentient beings teach, all teachings of the three times teach." And also: "All worldly realms and states can all cause the turning of the Dharma wheel," and so on. Such passages are numerous.

第六攝境唯心體者，總收前五並不離識。《唯識》等云：一切所有，唯心現故。《起信》亦云「依一心法，有二種門：一心真如門、二心生滅門。然此二門皆各總攝一切法，以此二門不相離故。」〈梵行品〉云「知一切法即心自性，故唯心現。然有二門：一本影相對、二說聽全收。」前中，通就諸教以成四句：一唯本無影，謂即小乘，不知唯識故。二亦本亦影，謂大乘初教，謂佛自宣說若文若義，皆是如來妙觀察智相應淨識之所顯現，名本質教故。《佛地論》第一云「有義，聞者善根本願增上緣力，如來識上文義相生。」此文義相，是佛利他善根所起，名為佛說；若聞者識上所變文義，名為影像。《佛地論》云「如來慈悲本願增上緣力，聞者識上文義相生。此文義相，雖親依自善根力起，而就強緣名為佛說」故。《二十唯識論》云「展轉增上力，二識成決定。」護法論師等皆立此義，然云文義相生，復說五心集現，謂如說諸行無常，即有四聲、四字、四名、一句及所詮義。此十四相，於聞者識上聚集顯現。然西方多釋，今略舉其一。謂如說諸字，有率爾、尋求二心，然未定知諸字所屬，無決定心。次說行字，由先熏習連帶解生，有三心起，謂率爾、尋求、決定，以決定知諸字所屬一切行故。聞諸行字，雖知自性，然未知義；為令知義，復說無字，但有二心，謂率爾、尋求，未有決定，以未定知無字所屬。後說常字，由前字力展轉熏習，連後字生具起五心，謂率爾、尋求、決定、染淨、等流。於最後時，四字周圓方能解義，總十二心，初二、次三、次二、後五，故有十四相，義如前說。餘如別章。三唯影無本，謂大乘實教。離眾生心，佛果無有色聲功德，唯有如如及如如智獨存。大悲大智為增上緣，令彼所化根熟眾生心中現佛色聲說法，是故聖教唯是眾生心中影像。〈夜摩〉偈云「諸佛無有法，佛於何有說？但隨其自心，謂說如是法。」龍軍、堅慧諸論師等並立此義。四非本非影，如頓教說。非直心外無佛色聲，眾生心內影像亦空，性本離故。亡言絕慮，即無教之教耳。〈須彌〉偈云「法性本空寂，無取亦無見。性空即是佛，不可得思量。」《淨名》云「其說法者無說無示，其聽法者無聞無得。」龍樹等宗多立此義。此前四說總合為一圓融無礙，自淺之深攝眾生故。第二說聽全收，成二四句：一約同教以成四句，謂一佛真心外無別眾生，以眾生真心即佛真心故。則唯說無聽，故所說教唯佛所現。二眾生心外更無別佛，以佛真心即眾生真心故。則唯聽無說，故所說教即眾生自現。〈梵行品〉云「知一切法即心自性」等。三佛真心現時，不礙眾生真心現故，說聽雙存、二教齊立。四佛即眾生故非佛、眾生即佛故非眾生，互奪雙亡，則說聽斯寂。故《淨名》云「其說法者無說無示，其聽法者無聞無得。」二約別教以明四句，謂由不壞相，生佛互在故、一眾生全在佛中故、則果門攝法無遺。生尚在佛心中、況所說教不唯佛現？故〈出現品〉云「如來成正覺時，於其身中普見一切眾生成正覺，乃至普見一切眾生入涅槃。」又《佛性論》第二〈如來藏品〉云「一切眾生悉在如來智內，故名為藏，以如如智稱如如境故。一切眾生決定無有出如如境者，並為如來之所攝持，故名為藏，眾生為如來藏。」又下〈出現品〉中明，三世劫剎眾生所有心念根欲尚皆一身頓現，況佛智廣大如虛空耶？二佛在眾生心中故，則因門攝法無遺。佛尚在於心中，況所說教非眾生心現？故〈出現品〉云「菩薩摩訶薩應知，自心念念常有佛成正覺。何以故？諸佛如來不離此心成正覺故。如自心，一切眾生心亦復如是，悉有佛成正覺。」此明佛證眾生心中真如成佛，故本覺無異，以始同本，總在眾生心中從體起用。應化身時，即是眾生心中真如用大，更無別佛。如《起信》中多明此義，而是自心體用。今以此經心佛眾生無差別故，佛證眾生之體，用眾生之用。三由前生佛互相在時各實非虛，則因果交徹，隨一聖教全在二心，故眾生心中佛，為佛心中眾生說法；佛心中眾生，聽眾生心中佛說法。四由生全在佛，則同佛非生；佛全在生，則同生非佛。兩相形奪，二位齊融，即隨一聖教俱非二心，則佛心中眾生無聽、眾生心中佛無說。是以〈賢首品〉云「因緣所生無有生，諸佛法身非是身。」又〈偈讚品〉云「如來不說法，亦不度眾生。」《大般若》四百二十五云「我從得道來不說一字，汝亦不聞」等。是故此四於一聖教圓融無礙，方為究竟甚深唯識道理。

第七會緣入實體者，前來六門同入一實故。亦有二義：一以本收末、二會相顯性。前中以諸聖教從真流故，不異於真，故《攝論》中名為真如所流十二分教。《唯識》第十釋勝流真如云「謂此真如所流教法，於餘教法最為勝故。」彼宗雖不立真如隨緣，而說佛正體智證最清淨法界，而於後得安立教法名為如流，以本收末亦名如為教體。二會相顯性者，謂彼一切差別教法，從緣無性，即是真如。是故虛相本盡、真性本現，如來言說皆順於如。故《金剛三昧經》云「如我說者，義語非文。眾生說者，文語非義。」《仁王．二諦品》云「大王！法輪者，法本如、應頌如，乃至論議如」等。此經明教即是如，不說如皆是教；若取諸法顯義皆為教體，一切法皆如也，則無如非教。

> The seventh aspect is the convergence of conditioned phenomena into the ultimate reality. This is because the previous six gates all enter into the one ultimate reality. There are two meanings here: first, the ultimate encompasses the provisional; second, phenomena are united to reveal their true nature. In the first meaning, all sacred teachings flow from the ultimate reality and are not separate from it. Thus, the \*Compendium of Mahayana\* refers to the twelve divisions of the teachings as "the outflow of suchness." The \*Treatise on Consciousness-Only\*, in its tenth chapter, explains the "suchness of supreme outflow" as follows: "The teachings that flow from this suchness are the most supreme among all teachings." Although that school does not posit suchness as conditioned, it states that the Buddha’s fundamental wisdom directly realizes the purest dharma realm, and the teachings established through subsequent wisdom are called the "outflow of suchness." Here, the ultimate encompasses the provisional, and suchness is also regarded as the substance of the teachings. In the second meaning, all differentiated teachings, being conditioned, are without inherent nature and are precisely suchness. Thus, illusory appearances are fundamentally exhausted, and the true nature is inherently revealed. The Tathagata’s words all accord with suchness. As the \*Diamond Samadhi Sutra\* states: "When I speak, it is the meaning, not the words. When sentient beings speak, it is the words, not the meaning." The \*Benevolent King Sutra\*, in the chapter on the Two Truths, says: "Great King, the Dharma wheel is suchness as the source, suchness as the verses, and even suchness as the discussions." This sutra clarifies that the teachings are suchness, but it does not say that all suchness is teaching. If one takes all phenomena that reveal meaning as the substance of the teachings, then all phenomena are suchness, and there is no suchness that is not a teaching.

第八理事無礙體者，謂一切教法雖舉體即真，不礙十二分等事相宛然顯現。雖真如舉體為一切，不礙一味湛然平等。由如無礙，佛之音聲亦順如無礙，皆與如智而相應故。如前義分齊中廣明。

> The eighth aspect is the unobstructed unity of principle and phenomena. This means that although all teachings are in essence the true reality, this does not hinder the clear manifestation of the twelve divisions of scripture and other phenomenal forms. Although the true reality is in essence all things, this does not hinder its pure, equal, and undifferentiated nature. Because of this unobstructed unity, the Buddha's voice also aligns with this unobstructedness, and all are in harmony with the wisdom of reality. This has been extensively explained in the previous section on the boundaries of meaning.

第九事事無礙體者，文義皆圓，文即圓音。此中亦具十種玄門。〈現相品〉云「佛演一妙音，周聞十方國，眾音悉具足，法雨皆充遍。」即同時具足相應體。〈十住品〉云「欲具演說一句法，阿僧祇劫無有盡，而令文義各不同，菩薩以此初發心。」即廣陜無礙體，亦名純雜教。一句不壞，陜也純也。文義不同，廣也雜也。又云「於一法中解眾多，眾多法中解了一」等，皆一多相容教也。〈出現品〉云「如來音聲普入一切，譬如書字」等，此亦相入即相容也。〈十住〉又云「一即是多多即一，文隨於義義隨文。」即相即教體。〈出現品〉云「道場皆聞，不出眾外，各各隨解。」即隱顯教體也。又云「如來言音唯是一味，隨諸眾生心器異故無量差別。」亦隱顯教體，亦純雜教也。又云「如來於一語言中，演說無邊契經海，如善口女」等，即微細教也。〈阿僧祇品〉云「於彼一一修多羅，分別諸法不可說。於彼一一諸法中，又說諸法不可說」等，一法既爾，餘法亦然，交映重重無盡無盡，即帝網教也。觸事皆法，即託事生解教也。一念頓演，即十世教也。如諸會中此方所說十住等，十方亦爾，即主伴教也。若隨說一法一門，皆有無量修多羅為眷屬等，即眷屬教。雖不得為主，亦是伴類。此且約言說。若類通諸法皆為教體，即所詮義。義即普法具十玄門，如義分齊。

第十海印炳現體者，如前差別無盡教法，皆是如來海印定中同時炳現。設所化機亦同緣起炳現定中，是故唯以三昧為教體。如〈出現品〉辯，此約果位。若約因位，圓信亦得印現，〈賢首品〉云「如是一切皆能現，海印三昧神通力。」以上十門該羅收攝，未有一法而非教體。然後二門正是經宗，融取前八無所遺矣。

第六宗趣通別者，語之所尚曰宗、宗之所歸曰趣，先明其通、後顯於別。前中通論一代佛教，諸部異計各是一宗，謂十八本二各不同故，以義相從更復合之。然隋朝大衍法師，總立四宗：一因緣宗，謂薩婆多。二假名宗，謂即經部。三不真宗，謂諸般若。四真實宗，謂法性、真理、佛性等教。又此四宗，初名立性、二名破性、三名破相、四名顯實。初二小乘、後二大乘，各初淺、後深。此亦有理，但收義不盡，以十八部中但判二故。今總收一代時教以為十宗：第一我法俱有宗，謂犢子部等。彼立三聚：一有為；二無為；三非二聚，非二即我。又立五法藏，謂三世為三；無為為四；第五不可說藏，我在其中，以不可說為有為無為故。然此一部，諸部論師共推不受，呼為附佛法外道，以諸外道所計雖殊，皆立我故。二法有我無宗，謂薩婆多等。彼立諸法不離色心，或立三世無為、或分五類，皆無有我。以無我故，異外道計。又於有為之中立正因緣，以破外道邪因無因。然西域邪見雖九十五種，或計二十五諦從冥生等、或計六句和合生等、或謂自在梵天等生、或謂時方微塵虛空宿作等，而為世間及涅槃本。統收所計，不出四見，謂數論計一、勝論計異、勒沙婆計亦一亦異、若提子計非一非異。若計一者，則謂因中有果；若計異者，則謂因中無果；三則亦有亦無；四則非有非無。餘諸異計皆不出此，雖多不同，就其結過不出二種，從虛空自然生，即是無因；餘皆邪因。此方儒道二教亦不出此，如莊老皆計自然，謂人法地、地法天、天法道、道法自然。若以自然為因能生萬物，即是邪因；若謂萬物自然而生，如鶴之白、如烏之黑，即是無因。《周易》云「易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉凶，吉凶生大業」者，太極為因，即是邪因。若謂一陰一陽之謂道，即計陰陽變易能生萬物，亦是邪因。若計一為虛無自然，則亦無因。然無因、邪因乃成大過，謂自然虛空等，生應常生故。以不知三界由乎我心，從癡有愛流轉無極，迷正因緣，故異計紛然，安知因緣性空真如妙有。言有濫同釋教者，皆是佛法之餘，同於《涅槃》盜牛之喻，乳色雖同，不能善取醍醐，況抨驢乳安成酥酪？廣明異計，如《瑜伽》第六、《顯揚》第九第十、《婆沙》十一十二，及《金七十論》說，《中》、《百》等論亦廣破之。今但說正因緣，已總破諸計。是如佛法之淺淺，已勝外道之深深。三法無去來宗，謂大眾部等，說有現在及無為耳。其過未之法，體用俱無。四現通假實宗，謂說假部，就前現在之中法，在蘊為實、在界處為假。其《成實論》經部師即是此類。五俗妄真實宗，即說出世部等，謂世俗是假，以虛妄故；出世反上。六諸法但名宗，謂一說部等，一切我法唯有假名，無實體故。七三性空有宗，謂遍計是空，依、圓有故。八真空絕相宗，謂心境兩亡，直顯體故。九空有無礙宗，謂互融雙絕而不礙兩存，真如隨緣具恒沙德故。十圓融具德宗，謂事事無礙、主伴具足、無盡自在故。然此十宗，後後深於前前。前四唯小，五六通大小，後四唯大乘，七即法相宗、八即無相宗、後二即法性宗。又七即始教、八即頓教、九即終教、十即圓教。又第七亦名二諦俱有宗，謂勝義真實故不無世俗，因果不失故是有，如《深密》、《瑜伽》等。第八亦名二諦雙絕宗，謂勝義離相故非有，世俗緣生如幻故是無。如《掌珍》頌云「真性有為空，如幻緣生故。無為無有實，不起似空華」等，即般若三論中一分之義。九二諦無礙宗，如《維摩》、《法華》等，義如前顯。然十宗五教互有寬陜，教則一經容有多教；宗則一宗容具多經，隨何經中皆此宗故。若局判一經以為一教，則抑諸大乘。又夫立教必須斷證階位等殊，立宗但明所尚差別。前之六宗執法有異，故分六宗；斷證次位不離八輩，合為一教。餘義如前立教中辯。

第二顯別宗者，一切諸經各自有宗，今此別明此經宗趣。然《楞伽》云「一切法不生，不應立是宗」者，斯言遣滯。若無宗之宗，則宗說兼暢。略以二門分別：先敘異解、後申今義。前中，略舉十說：一衍法師，以無礙法界為宗。二裕法師，以甚深法界心境為宗。謂法界門中義分為境，諸佛證之以成淨土。法界即是一心，諸佛證之以成法身，是故初品中云「無盡平等妙法界，皆悉充滿如來身。」末後明〈入法界品〉，故知唯以法界為宗。三有說以緣起為宗，法界緣起相即入故。四有云以唯識為宗，經說「三界唯一心現，心如工畫師」故。五敏印二師，同以因果為宗，謂此經廣明菩薩行位之因，及顯所成果德，下文不離此故。六遠法師，以華嚴三昧為宗，謂因行之華能嚴佛果故。七笈多三藏，以四十二賢聖觀行為宗，說其行位令成觀故。八有說言以海印三昧為宗，逆順理事乃至帝網，如海波澄一時現故。九光統律師，以因果理實為宗，以因果是所成行位、理實是所依法界故。十賢首，以前各互闕故，總以因果緣起理實法界以為宗趣。謂前之二師但得所依法界，三四二師但明緣起，五六唯明因果，七唯因修八唯果用，並皆互闕，故賢首意取光統而加緣起法界之言。由光統師以因果即緣起、理實即法界，故不開之。賢首以因果是緣起中別義、理實是法界中別義，故加總名，以法界有事理及無礙故、緣起體上之用故，所以加之。二申今解者，依後二師而頗為改易。若取言略攝盡，應言法界緣起不思議為宗；若取言具，於第十師加不思議。此則攝一總題，理實即大方，緣起即方廣，法界總該前二，因果即佛華嚴，觀其總題已知別義。而法界等言，諸經容有，未顯特異故。以不思議貫之，則法界等皆不思議，故為經宗。所以龍樹指此為大不思議經，斯良證也。《淨名》但明作用不思議解脫，蓋是一分之義，未顯法界融通等不思議，故不同也。若就題中分體宗用，則以理實為體、緣起為用、因果為宗，尋宗令趣理實體，故法界總攝上三。今釋前義，略分為二：一釋名、二顯義。今初。法界名體、廣如本品。今略申其二：一事法界、二理法界。二法俱含持軌二界，則性分不同，互用皆通。二顯義中，曲有四門：第一別開法界以成因果，謂普賢法界為因、遮那法界為果，是故因果不離理實法界。於中十事五對，即五周因果：一所信因果、二差別因果、三平等因果、四成行因果、五證入因果，下當指文。而此因果互為宗趣，一經始終不離因果故。但因果為宗，不違所依法界。第二會融因果以同法界。法界門中亦有十事五對互為宗趣：一教義相對，謂舉教為宗、顯義為趣，或以義為宗、顯教為趣，以辯義深令教勝故。二人法相對，舉人為宗令知法為趣，舉法為宗令得人為趣。三理事相對，舉事意令趣理故，舉理意在融事故。四境智相對，舉所觀境令成觀智故，舉修成智令證同真境故。五因果相對，舉彼修因令證果故，舉其勝果勸修因故。五對別明是宗之趣，五對相即為宗即趣。上五周因果，不離此五對之法，即事理法界。況因果無性當體同真，所以但用法界為宗，亦不違因果。第三法界因果分明顯示，亦有十義五對：一無等境，此有二位：一在纏性淨法界，為所信境；二出纏最清淨法界，為所證境。二無等心，此亦二義：一大菩提心，為普賢行本故；二信悲智等，隨行起故。三無等行，此亦二義：一差別行，各別修故；二普賢行，一即一切故。四無等位，此亦二義：一行布位，比證別故；二圓融位，一證一切證故。五無等果，此亦二義：一修生果，今始成故；二修顯果，本自具故。此上五對，各初句為宗、後句為趣。又上五中，初一真法界、二即緣起，又二三四皆緣起因，後一緣起果故。光統具用二義為宗，無所違矣。第四法界因果雙融，俱離性相，混然無礙自在。亦有十義：一由離相故，因果不異法界，即因果非因果也。此即相為宗、離相為趣，或離相為宗、亡因果為趣。下九準思。二由離性故，法界不異因果，即法界非法界也。三由離性不泯性故，法界即因果時，法界宛然，則以非法界為法界也。四由離相不壞相故，因果即法界時，因果歷然，則以非因果為因果也。五離相不異離性故，因果法界雙泯俱融，逈超言慮。六由不壞不異不泯故，因果法界俱存，現前爛然可見。七由五六存泯復不異故，超視聽之妙法，無不恒通見聞；絕思議之深義，未甞礙於言念。八由法界性融不可分故，即法界之因果各同時全攝法界無不皆盡。九因果各全攝法界時，因果隨法界，各互於因果中現，是故佛中有菩薩，普賢中有佛也。十因果二位各隨差別之法，無不該攝法界故，一一法一一行、一一位一一德，皆各總攝無盡無盡帝網重重諸法門海，是謂華嚴無盡宗趣。上之四門，初一即體之用、次一即用之體、三即體用雙顯、四即體用鎔融。又初一即因果緣起、次一即理實法界、三即雙明、後一即不思議。既以第四融前，則四門一揆，故即照而遮、即遮而照，雙照雙遮圓明一觀，契斯宗趣矣。

第七部類品會者，既知旨趣沖深，未審能詮文言廣陜。於中有四：一彰本部、二顯品會、三明支類、四辯論釋。初中，性海之詮常說遍說，言窮法界難可限量。今自陜之寬略為十類：一略本經，即今所傳八十卷本，及舊譯六十卷，皆是十萬偈中之略，譯未盡故。二下本經，謂摩訶衍藏，是文殊師利與阿難海於鐵圍山間結集此經，收入龍宮。龍樹菩薩往龍宮，見此《大不思議經》有其三本，下本有十萬偈，四十八品。龍樹誦得流傳於世，故《智度論》名此為不思議經，有十萬偈。梁《攝論》中名百千經。《西域記》說遮拘槃國有此具本。三中本經，即彼所見，有四十九萬八千八百偈，一千二百品。四上本經，即彼所見，有十三千大千世界微塵數偈，一四天下微塵數品。此上二本，非閻浮提人心力能持，故不傳之。五《普眼經》，即海雲所持，以大海量墨、須彌聚筆書此普眼法門一品中一門、一門中一法、一法中一義、一義中一句不得少分，何況能盡，但是入深法界菩薩陀羅尼力之所能持。已下諸經，並非凡力能受。六同說經，謂約一類須彌山形世界，遍於虛空容毛端處，以言聲說無有窮盡。如〈不思議法品〉云「如一佛身，以神通力轉如是等差別法輪，一切世法無能為喻。如是盡虛空界一一毛端分量之處，乃至一一化身，皆如是說，音聲文字句義一一充滿法界」等。又〈阿僧祇品〉云「光中見佛不可說，佛所說法不可說」，乃至「於彼一一修多羅，分別法門不可說」等。此意但約一類音聲說法已不可結集，豈下位能持。七異說經，謂樹形等世界既異，其中眾生報類亦別，如來於彼現身立教施設不同，不可定其色與非色、言非言等，則部類難量。八主伴經，謂遮那所說雖遍法界，然與諸佛互為主伴。如說十住時，十方來證，皆言我國皆說等，則前七經皆有主伴。九眷屬經，謂餘根器不能聞此通方之說，隨宜說教令入此門，皆為此經勝方便故，名為眷屬。故下經云「普眼修多羅，以佛剎微塵數修多羅為眷屬」等，則前八皆有眷屬。十圓滿經，謂此上諸本總融為一無盡大修多羅海，隨一會一品一句一文，皆攝一切無有分限，故〈現相品〉云「毘盧遮那佛，願力周法界，一切國土中，恒轉無上輪」等，故七十三中名圓滿因輪，此之謂也。

第二品會差別者，即顯今經與晉譯同異。今經九會，以晉經第七會初闕〈十定品〉重會普光，故唯八會。今有三十九品，初會有六品；彼經唯三十四，由初會中唯有二品：一〈世間淨眼品〉，即今〈世主品〉；二〈盧舍那品〉，即今〈現相〉已下五品。初會闕四，兼闕〈十定〉，故唯三十四品。餘諸品會大同，名有小異，至文當顯。

第三明支類者，於中復二：先顯支流，即別行經。藏中《兜沙經》一卷，是〈名號品〉。《菩薩本業經》一卷，是〈淨行品〉。《小十住經》一卷，是〈十住品〉。《大十住經》四卷，及《漸備一切智德經》四卷，並是〈十地品〉。《等目菩薩所問三昧經》二卷，是〈十定品〉。《無邊功德經》一卷，是〈壽量品〉。《如來性起微密藏經》二卷，是〈出現品〉。《度世經》六卷，是〈離世間品〉。《羅摩伽經》三卷，是〈入法界品〉。此等並是隨器受持，大本支出。二明流類，謂《修慈經》一卷、《金剛鬘經》十卷、《如來不思議境界經》一卷，並是《華嚴》流類而非本部別行，或是別行來未盡者，未敢詳定。餘如《纂靈記》辯。

第四論釋者，略舉其四：一龍樹既得下本，遂造《大不思議論》，亦十萬頌，備傳西域。此方《十住毘婆沙論》十六卷，即是彼論釋十地中初之二地。二世親菩薩造《十地論》釋〈十地品〉，魏朝勒那三藏、又菩提流支，各翻一本，光統奏請，令二三藏參成一本，為十二卷，即今見傳。三北齊劉謙之，於清涼山感通造論六百卷，備釋一經。四後魏僧靈辯，於五臺山頂戴此經，行道一載，遂悟玄旨，造論一百卷，亦傳於世。

第八傳譯感通，分二：先明翻譯年代、後明傳通感徵。前中，此經前後通唯二譯，并其補闕，四本不同：一晉義熙十四年，北天竺三藏佛度跋陀羅，此云覺賢，於楊州謝司空寺翻梵本，三萬六千頌，成晉經五十卷、或六十卷，沙門法業筆受，慧嚴、慧觀潤色。謝司空寺者，即今潤州興嚴寺是，由興《華嚴》故。二大唐永隆元年中，天竺三藏地婆訶羅，此云日照，於西京大原寺，譯出〈入法界品〉，內兩處脫文：一從摩耶夫人後至彌勒菩薩前，中間天主光等十善知識；二從彌勒菩薩後至三千大千世尊微塵數善知識前，中間文殊申手過一百一十由旬按善財頂十五行經。大德道成律師、薄塵法師、大乘基法師等同譯，復禮法師潤文，依六十卷本為定。三證聖元年，于闐三藏實叉難陀，此云喜學，於東都佛授記寺再譯舊文，兼補諸闕，計益九千頌，通舊總四萬五千頌，合成唐本八十卷。大德義淨三藏、弘景禪師、圓測法師、神英法師、法寶法師、賢首法師等同譯，復禮法師綴文。四即於前第三本中雖益數處，却脫日照三藏所補文殊按善財頂之文，即賢首法師以新舊兩經勘以梵本，將日照補文，安喜學脫處，遂得文續義連。其文之要，至下當辯。今之所傳即第四本。其第三本先已流傳，故今世上之經猶多脫者，即第三本，願諸達識見闕而續之。

二明傳通感應者，自晉譯微言則雙童現瑞，唐翻至教則甘露呈祥，冥衛昭然親紆御筆。論成西域則地震光流，志徹清涼則感通玄悟。其書寫則經輝五色、楮香四達，冬葵發艶、瑞鳥銜華；讀誦則眇然履空、煥若臨鏡，每含舍利、適會神僧，涌地現金色之身、昇天止修羅之陣；觀行則無生入證、偈讚排空，海神聽而時雨滂沱、天童迎而大水瀰漫；講說則華梵通韻、人天共遵，洪水斷流、神光入宇。良以一文之妙攝義無遺，故一偈之功能破地獄；盥掌之水尚拯生靈，故讀誦思修功齊種智。宿生何幸感遇斯文，其事跡昭彰備於傳記。

第九總釋名題中，先解經題、後明品稱。今初。總題包於別義，該難思之法門，無名之中強以十門分別：一通顯得名、二對辯開合、三具彰義類、四別釋得名、五展演無窮、六卷攝相盡、七展卷無礙、八以義圓收、九攝歸一心、十泯同平等。今初。諸經得名有其多種，或以人為目、或以法為名，人有請說等殊、法有法喻等別，或體或用、或果或因，乍複乍單其類繁廣。今經受稱亦多種不同：一從數彰名，如梁《攝論》第十勝相中云「百千經者，是《華嚴經》，有十萬頌是也。」二從喻受名，如《涅槃》及《觀佛三昧經》。名此經為雜華經，以萬行交雜、緣起集成故。三從法彰名，如《智論》釋〈囑累品〉，名此經為不思議解脫經。四從義用受名，如下〈離世間品〉及〈出現品〉，各有十名者是。依今梵本，云摩訶毘佛略勃陀健拏驃訶修多羅，此云大方廣佛雜華嚴飾經，今略雜飾字耳。前三異名，義多總略，二品十目多從別義，又局當品，故今譯者具以六字為名，則人法雙題、法喻齊舉，具體具用、有果有因，理盡義圓，故標經首。

二對辯開合者，題中七字，有十事五對：一教義相對，謂經之一字是能詮教，大等六字是所詮義。二就義中法喻一對，謂大等是法，華嚴是喻。三就法中人法一對，謂大方廣是所證無障礙法，佛是能證之人，亦名境智一對。四就法中揀持一對，大之一字是揀方、廣是持，即揀大異小、揀實異權、揀果異因，亦是體用一對。大方是體，大方無隅故。廣即是用。五就人中，借下華字以喻其因，即因果一對，佛是果故。是以單用華字，則但喻因。若合以華嚴，則亦喻上之四字，至下當明。

三具彰義類者，謂大等七字義皆無量，並略以十義釋之。初明大十義者：一體大，謂若相若用等，皆同真性而常遍故，即是大字。《涅槃》云「所言大者，名之為常。」此明體不變易，如人最長故名為大。又云「大者，其性廣博猶如虛空。」此明體遍。二者相大，謂恒沙性德無不具故，互相即入微細重重等。具十玄門，皆其相故，即經方字。方者法也。三用大，謂業用周普，如體遍故，即經廣字。《涅槃》云「又大者，能建大義。」即是約用，良以涅槃無廣，廣與大同，故以廣釋大。方廣無大，大與廣合，故以大釋廣。今經具有，故各配之。四果大，謂智斷依正普周法界故，即經佛字。五因大，謂發菩提心，起解行願證，精勤匪懈，成諸位故，即經華字。六智大，謂大智為主，運諸萬行遍嚴一切無所遺故，即經嚴字。七者教大，謂一文一句無不結通遍於一切十方三際重重無盡故，即是經字。八者義大，謂所詮法盡窮法界，乃至帝網無所遺故，即總是六字。九者境大，以上法門普以無盡，一一為化境故。十者業大，謂盡三際時、窮法界處，常將此法利益眾生無休息故。如《攝大乘》等七種大性，不離於此。

二方十義者，方者法也，即前十大皆名為法，謂體法相法等。

三廣十義者，廣者多也，用多繁興，包無不盡故。則前十皆多，即明一遍一切名之為大，一攝一切名之為廣；亦可反此。此約離釋。若合釋方廣二字，亦有十義：一廣依義，謂言教繁廣，為生依故。二廣說義，宣說廣大甚深法故。三廣破義，破一切障無有餘故。四廣超義，無有諸法能比類故。五廣治義，具攝無邊對治之法，為能治故。六廣攝義，通攝無邊異類法故。七廣德義，具攝二嚴諸勝德故。八廣生義，能生無量廣大果海故。九廣絕義，非是心識稱量所能知故。十廣知義，具足種智，破邪見障無有餘。故此之十義，前四即《雜集》第十一中四義，後六即《入大乘論》第一中六義。

四解佛十義者，即是十佛：大即法界佛；方即本性佛；廣即涅槃佛，及隨樂佛；佛即成正覺佛；華即願佛，及三昧佛；嚴即業報佛；經即住持佛；總不離心，七字皆是心佛。釋十佛義，如八地中及〈離世間品〉辯。又《佛地論》第一說「佛亦具十義，謂具一切智一切種智，離煩惱障及所知障，於一切法一切種相能自開覺，亦能開覺一切有情，如睡夢覺、如蓮華開，故名為佛。」又真諦引《真實論》亦有十義，恐繁不引。

五釋華十義者，一含實義，表於法界含性德故。二光淨義，本智明顯故。三微妙義，一一諸行同法界故。四適悅義，順物機故。五引果義，行為生因，起正覺故。六端正義，行與願俱，無所缺故。七無染義，一一行門三昧俱故。八巧成義，所修德業善巧成故。九芬馥義，眾德住持，流馨彌遠故。十開敷義，眾行敷榮，令心開覺故。然華有二種：一草木華，喻萬行因。然或因與果俱、或不與俱。二嚴身華，通金玉等，喻於神通眾相等，唯與果俱。前十義中，一五九十局於草木，餘通二華。

六釋嚴者，即上十華同嚴一佛，為嚴不同，亦是十義。又上十華，如次嚴前十佛，即是十義，而總別無礙，更有十義：一用因嚴果以成人，是佛華嚴，果由因得故。二以果嚴因，以顯勝成果之後，令一一因行皆無際故。三以人嚴法而顯用，謂佛曠劫修因，方顯法之體用故。四以法嚴人以顯圓，若不得法之體用，因果不能圓妙故。五以體嚴用以令周，謂用不得體，不周遍故。六以用嚴體而知本，若無大用，不顯體本之廣大故。七以體嚴相而知妙，謂相若有體，便即入重重故。八以相嚴體以明玄體，若無相不顯體深玄故。九以義嚴教超言念，由所詮難思能詮言離故。十諸因互嚴以融攝，如禪非智無以窮其寂，智非禪無以深其照等。又上來互嚴，皆有相資相即四句，今且約理行互嚴以明。初相資四句者，一理由修顯故，以行華嚴理。二行從理發，則以理華嚴行。梁《攝論》云「無不從此法界流，無不還證此法身」故。三理行俱融不二而二，非真流之行無以契真，非起行之真不從行顯。良以體融行而因圓，行該真而果滿，是故標為佛華嚴也。四理行俱泯二而不二，以理之行故非行，行之理故非理，是則能所兩亡、超情絕相，非嚴非不嚴，是謂華嚴。相即四句，理行全收，準思可見，則法喻交映昭然有在。

七釋經十義。《雜心》五義，已見上文。《佛地論》有二義：一貫穿所說、二攝持所化。即《雜心》結鬘一義，合之應除結鬘，開成六義。依此方訓，復有四義：一常、二法，並如前辯；三徑義，即眾生徑路；四典義，令見聞正法故。《寶雲經》中亦有十義，恐繁不引。

第四別釋得名者，先得、後釋。先得名者，大以當體受名，常遍為義，常則竪無初際、遍則橫該無外。方以就法得名，軌持為義，雙持體相軌生物解故。廣以從用得名，包博為義，包則廣容，博則廣遍。佛以就人得名，覺照為義，照則朗萬法之幽邃、覺則悟大夜之重昏。華以從喻得名，感果嚴身為義，感果則萬行圓成、嚴身則眾德備體。嚴以功用受名，資莊為義，謂資廣大之體用，莊真應之佛身。經以能詮得名，攝持為義，持性相之無盡，攝眾生之無邊。後釋名者，一就法中體用相對。大之方廣，謂有體之相用故；方廣之大，有相用之體故，皆依主釋。若相即者，即持業釋。二就人中果行相望。佛之華，非因位之行故；華之佛，非餘行之佛故。亦通相即。三以人法相對。大方廣之佛華嚴，非小權乘之佛等故；佛華嚴之大方廣，非因位所得法故。相即可知。四教義相對，亦通二釋：教望於義，及前人望於法，兼通有財，並可思準。第五展演無窮者，謂初於最清淨法界，開為理智兩門，即涅槃、菩提之異。又理開體用，即大方廣；智開因果，即佛華嚴。總連合成詮，即題中經字。又展此目以為初會，初會總故。十海是理、十智是智，十海之中含於體用、十智之中亦含因果。又華藏世界及遮那遍中，即依正二果皆是佛字。大威光太子略示因華，彼二所證所觀即大方廣。即總成一會，所信因果體用。又展此會，以成後八四周因果，各因是華、果即是佛。其所修所證之體用，即大方廣。又展此九會遍周十方，謂如第二會〈光明覺品〉辯一類之會已遍十方，餘會亦爾。又展此諸會各有主伴，如說十住，十方菩薩皆來證云：十方國土皆說此法。則前遍法界之會，各有重重主伴。乃至遍於塵剎異類界等無盡時會，皆不出大方廣佛華嚴清淨法界。

第六卷攝相盡者，謂從後漸卷乃至不出九會，九會不離初會，初會不離總題，總題不出理智。非理不智，故理外無智；非智不理，故智外無理，則理智不二，亦攝智從理。離體無用，攝用歸體。體性自離，故體即非體。本來清淨，強名之清淨法界。是以極從無盡，乃至一字無字，皆攝華嚴性海無有遺餘。

第七展卷無礙者，謂正前展時即後常卷，正後卷時即前常展。展時即卷故，無量無邊法門海，一言演說盡無餘；卷時即展故，如來於一語言中，演說無邊契經海。

第八以義圓收者，上來諸門或以七字攝盡，如前已辯。或以教義攝盡、或以理智攝盡、或以人法攝盡、或信解行證攝盡。或唯普賢、文殊、毘盧遮那三聖攝盡，謂大方廣即普賢，普賢表所證法界故；華嚴即文殊，文殊表能證故；佛即遮那，具能所故。又大即普賢，普賢菩薩自體遍故；方廣即文殊，文殊表即體之智故。華即普賢，普賢行故；嚴即文殊，文殊以解起行故。佛即圓解行之。普賢、文殊，證法界體用之普賢、文殊，成毘盧遮那光明遍照。

第九攝歸一心者，上來諸門乃至無盡，不離一心，一心即法界故。《起信》云「所言法者，謂眾生心。」心體即大，心之本智即方廣，觀心起行即華嚴，覺心性相即是佛。覺非外來，全同所覺，故理智不殊。理智形奪，雙亡寂照，則念念皆是華嚴性海。

第十泯同平等者，為未了者令了自心。若知觸物皆心，方了心性故。〈梵行品〉云「知一切法即心自性」，則成就慧身不由他悟。然今學法之者多棄內而外求，習禪之者好亡緣而內照，並為偏執、俱滯二邊。既心境如如，則平等無礙。余曾瑩兩面鏡，鑑一盞燈、置一尊容，而重重交光、佛佛無盡。見夫心境互照、本智雙入，心中悟無盡之境、境上了難思之心，心境重重智照斯在。又即心了境界之佛、即境見唯心如來，心佛重重而本覺性一。皆取之不可得，則心境兩亡；照之不可窮，則理智交徹。心境既爾，境境相望、心心互研，萬化紛綸皆一致也。唯證相應，名佛華嚴矣。

第二釋品名者，梵云薩婆嚕鷄印拏倈驃訶柰耶鉢攞叵婆娜忙鉢里勿多，此云一切世間主莊嚴法門威德名品。今文存略，世者時也，即是世間。主者君也，謂即諸王及佛。然世間有三：一器世間，即是化處；二眾生世間，即所化機；三智正覺世間，即能化主。主則唯二，諸王及佛，主於器界及眾生故。佛非世間，從所統受稱。妙謂法門體用深廣難思，即主之所得。嚴謂嚴飾，乃有多義：一器世間嚴，謂其地堅固等。二眾生世間嚴，謂眾海各具法門威德故。三智正覺世間嚴，謂於一切法成最正覺，三業普周法門無盡故。所以長行諸王之嚴，偈頌讚德皆顯嚴佛。眾生不嚴，不感佛興；正覺不嚴，不能為主。器界不嚴，非真佛處。復由佛嚴，顯遇者有德；眾生嚴輔，顯佛超勝。如是互嚴，亦為妙嚴，諸經無此廣嚴故。但初名序品，今明序已兼正，故廣讚諸嚴，以為華嚴之由序。舊云：世間淨眼品者，謂所得法眼能淨世間。故淨即嚴義，餘如前說。

## 大方廣佛華嚴經疏卷第三