---
title: "大方廣佛華嚴經疏 · 12 賢首品"
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/cmcywa30u03z6lb04zcvtdwbh"
---

## 大方廣佛華嚴經疏卷第十六

> Commentary on the Flower Adornment Sutra, Volume 16

唐清涼山大華嚴寺沙門澄觀撰

> Compiled by Monk Chengguan of Great Huayan Temple on Mount Qingliang in the Tang Dynasty.

### 賢首品第十二

> Chapter 12: The Virtuous Leader

初來意者，夫行不虛設，必有其德。既解行圓妙，必勝德難思，收前行願成信德用，故次來也。又前智首舉果徵因，文殊廣顯其因略標其果，云獲一切勝妙功德，故問賢首令廣斯言，是以偈初躡前起後。

> The first question addresses this: actions are never in vain; they always bear fruit. Since we have understood the practice to be complete and profound, its resulting virtues are indeed beyond comprehension. It gathers the vows and practices from before, fulfilling their purpose and establishing faith. Hence, this question follows. Moreover, earlier, Wisdom Leader pointed to the fruit to inquire about the cause, while Manjushri broadly revealed the cause and briefly indicated the fruit, saying, "attaining all supreme and wondrous virtues." Therefore, the question is posed to Virtue Leader to elaborate on these words, and thus the verses begin by following what came before and leading into what follows.

二釋名者，謂體性至順調善曰賢，吉祥勝德超絕名首，即以此名。菩薩演說此法，賢即是首，賢首之品以當賢位之初，攝諸德故偏舉賢名。

> Regarding the second point, the explanation of the name: It is said that the nature is perfectly harmonious, gentle, and virtuous—this is called "worthy" (賢). The auspicious and supreme virtue that surpasses all others is called "foremost" (首). Thus, this name is used. The Bodhisattva expounds this teaching, where "worthy" is the "foremost." The chapter titled "Worthy and Foremost" corresponds to the initial stage of the worthy position, encompassing all virtues. Therefore, the name "worthy" is particularly emphasized.

三宗趣者，於信門中成普賢行德而自在莊嚴，無方大用建立眾生，通貫始終該攝諸位以為其宗，令起圓融信行成位德用而為意趣。

四釋文者，文有三分：初文殊發起、次賢首廣說、三十方現證。今初，分二：初經家敘述、二正明發起，二段各有結前、生後。今初。先結前已說。順違皆順，客塵不能濁其心；悲智雙游，萬境不能亂其慮，是曰清淨行矣。大功德者，即前所成之果。後「欲顯示」下生後，文含始終。約終則顯示信滿菩提心殊勝功德，廣具五位因行盡故；約始但於生死誓證菩提，萬德攸依故。今顯示二偈。正發起中，前半結前。偈文窄故，略無所成之德。後半勸說，令說修行之德，則與長行文有影略。

第二「時賢首」下賢首廣說。於中，先總標。舉以偈答者，此略有二：一少言攝多義故、二美詞讚說令淨信故。以始德該終，散說難盡故，顯此勝妙之功德故。第二正顯，偈詞有三百五十九頌半，大為三分：初四頌謙讚許說分、次三百四十六偈半正說勝德分、三九偈校量勸持分。初中分二：初偈總明，前半讚問勸修、後半謙己少說。海喻，次下當明。後三開章以發心之德，況出修行巧顯深廣。於中，初偈舉發心章、次偈況出修行章。初心祈於當證，德已叵量，況長時入位遍修，故多佛不能盡說。後偈許說分齊。前半法說。如是者，雙指發心、修行，下文具顯故，前文雙問故。後半喻明，然有二意：一顯喻少分，謂發心行德如太空大地，所說者陿如足履一塵。二密喻不異，謂鳥足之空不異太空，微細之塵不殊大地。故此略說義無不周，若廣若略皆無邊故。〈出現品〉云「如鳥飛虛空經於百年，已經過處未經過處皆不可量。何以故？虛空無邊際故」等。彼就果行，此就因德。然普賢行德似同佛果，是故皆以虛空為量，上下文中皆同此說。此初發心，與下文十住初發心住及〈發心功德品〉各何別耶？此中發心該於初後，取其成德乃是信終，取其為本乃在初發。雖如輕毛，功歸初簣故。十住初發，即是此終成彼初發。此終為能發、彼是所發，此正是發起之發，義兼開發；彼是開發之發，義兼發起。其〈發心品〉正顯十住初心之功德耳。以斯甄別，非無有異，故《瓔珞》云「發心住者，是人始從具縛未識三寶，乃至值佛菩薩，教法中起一念信便發菩提心。」既云始從凡夫最初發心，明知此中發心該於初後。問：此既是初，何得乃具後諸行位及普賢德耶？古德釋此略有二門：一行布次第門，謂從微至著、從淺至深，次第相乘以階彼岸，如《瓔珞》、《仁王》、《起信》、《瑜伽》等說。二圓融通攝門，謂一位即具一切位等，如此經所說，亦如《大品》等中一行具一切行。此中有二門：一緣起相由門、二法界融攝門。前中，普攬一切始終諸位，無邊行海同一緣起，為普賢行德。良以諸緣相望略有二義：一約用，由相待故，有有力、無力義，是故得相收及相入也。二約體，由相作故，有有體、無體義，是故得相即及相入是也。此經之中依斯義故，行位相收總有四說：一或始具終，如此門中具一切行位，普賢德海者是也。二或終具始，並在十地位，後如下文〈十定〉、〈十通〉等說。三或諸位齊收，並在十住等，一一位中各收一切，悉至究竟，如下文〈十住〉、〈十行〉等說。四或諸位皆泯、行德顯然，如〈離世間品〉說。二法界融攝門者，謂此諸位及所修行，皆不離普賢無盡法界。然此法界圓融無限，隨在一位即具一切，今在信門收無不盡。下諸位中皆具一切者，並準此釋。問：下〈發心功德品〉亦說初心具無邊德，與此何別？答：此據行首信門所具，彼約行本菩提心具。問：約法相收，是則可爾。約人修行，豈十千劫修信纔滿，即得如此無邊德海？答：以法是圓融具德法故。若諸菩薩行此法行，是彼所收，或無量劫或無定限。十千劫言，非此所說。如下善財童子及兜率天子等所行所得，並是其人不同行布，次第教中之所說也。又十千劫乃是一經，《瓔珞》但言一劫二劫，此經縱有行布亦皆圓融。亦有引此下文證成，此信乃是捨異生性，成就聖性，出無明地、生如來家。以有則獲灌頂而升位等，非是信故。若爾，初地豈得灌頂升位等耶？若云展轉進入佛地，何以不得始自於信展轉入耶？若許從信展轉入者，何以要判此乃捨凡入聖？下文自有十地之會，此中尚隔住、行、向等，判為入地乃孟浪之談。下〈發心品〉亦判為初地發心，義同此會。問：下云無量億劫勤修學，得是無上菩提智。斯則非一生也，亦非十千以為無量。通斯難者，應有二義：一此約行布展轉義故、二約圓融展促無礙義故，如上所辨故。善財見仙人執手，一一佛所經無量劫故。修短難思，特由於此故。賢首菩薩云：「信大乘者猶為易，能信此法倍更難。」以初心即具一切功德，故難信也。

> Second, from "At that time, Wise Leader" onward, Wise Leader extensively explains. Within this, first, there is a general outline. The use of verses to answer has two main reasons: first, to encompass profound meaning with few words; second, to praise and inspire pure faith through eloquent expression. Since the virtues from the beginning encompass the end, it is difficult to exhaust them in prose, thus verses are used to reveal these sublime and wondrous merits. The second part presents the verses, which consist of 359 and a half stanzas, broadly divided into three sections: the first four stanzas form the section of humility, praise, and promise to speak; the next 346 and a half stanzas constitute the section on the true exposition of supreme virtues; and the final nine stanzas form the section on comparison and encouragement to uphold the teachings. Within the first section, there are two parts: the first verse provides a general explanation, with the first half praising the question and encouraging cultivation, and the second half expressing humility about one’s limited ability to speak. The metaphor of the ocean will be clarified later. The remaining three verses open the chapters, using the virtue of generating the mind of enlightenment to illustrate the skillful and profound cultivation that follows. Here, the first verse presents the chapter on generating the mind of enlightenment, while the second verse illustrates the chapter on cultivation. The initial aspiration for future realization already holds immeasurable virtue, let alone the extensive cultivation through stages over a long period, which even many Buddhas cannot fully describe. The final verse clarifies the scope of what will be explained. The first half explains the method, while the second half uses metaphors. There are two meanings here: first, to show that the metaphor captures only a fraction, as the virtues of generating the mind and cultivating practice are like the vast sky and earth, while what is spoken is as narrow as the dust beneath one’s feet. Second, to subtly indicate their inseparability, as the sky beneath a bird’s feet is no different from the vast sky, and the finest dust is no different from the great earth. Thus, this brief explanation encompasses all meanings, whether spoken in detail or in brief, for both are boundless. As stated in the "Manifestation Chapter": "Like a bird flying through the sky for a hundred years, the distance it has traversed and the distance it has yet to traverse are both immeasurable. Why? Because the sky is boundless." That passage refers to the fruition of practice, while this refers to the virtues of the cause. However, the virtues of Universal Worthy’s practice resemble the fruition of Buddhahood, and thus both are measured against the sky. This principle applies throughout the text, both above and below. How does this initial generation of the mind of enlightenment differ from the initial generation in the Ten Abodes, as well as from the "Chapter on the Merits of Generating the Mind"? Here, the generation of the mind encompasses both the beginning and the end. In terms of its accomplished virtue, it belongs to the culmination of faith; in terms of its foundational role, it lies in the initial generation. Although it may seem as light as a feather, its merit is attributed to the first step. The initial generation in the Ten Abodes is the culmination of this and the beginning of that. Here, the culmination is the ability to generate, while there it is what is generated. Here, it specifically refers to the act of initiating, with a secondary meaning of unfolding; there, it refers to unfolding, with a secondary meaning of initiating. The "Chapter on the Merits of Generating the Mind" specifically reveals the merits of the initial mind in the Ten Abodes. Through such distinctions, differences are clarified. As the \*Ornament Sutra\* states: "The stage of generating the mind refers to when a person, starting from being bound and unaware of the Three Jewels, encounters the teachings of Buddhas and bodhisattvas and gives rise to a single thought of faith, thereby generating the mind of enlightenment." Since it speaks of starting from an ordinary being’s initial generation of the mind, it is clear that the generation of the mind here encompasses both the beginning and the end. Question: If this is the initial stage, how can it already encompass all subsequent stages of practice and the virtues of Universal Worthy? Ancient masters explain this through two approaches: first, the sequential approach of gradual progression, where one advances from subtle to manifest, from shallow to deep, step by step toward the other shore, as described in the \*Ornament Sutra\*, \*Benevolent King Sutra\*, \*Awakening of Faith\*, and \*Yogācāra\* texts. Second, the approach of perfect interpenetration, where a single stage encompasses all stages, as taught in this sutra and similarly in the \*Great Perfection of Wisdom Sutra\*, where a single practice includes all practices. Within this, there are two perspectives: first, the perspective of interdependent arising, and second, the perspective of the Dharma realm’s interpenetration. In the first, all stages from beginning to end, along with the boundless ocean of practices, share the same interdependent arising, constituting the practices and virtues of Universal Worthy. This is because, when conditions are examined, there are two aspects: first, in terms of function, due to mutual dependence, there is the principle of strength and weakness, allowing for mutual inclusion and interpenetration. Second, in terms of essence, due to mutual creation, there is the principle of having essence or lacking essence, allowing for mutual identity and interpenetration. Based on these principles, this sutra presents four ways in which stages and practices mutually include one another: first, the beginning includes the end, as in this section, which encompasses all stages and practices, including the ocean of Universal Worthy’s virtues. Second, the end includes the beginning, as seen in the Ten Grounds and later stages, such as the Ten Meditations and Ten Superknowledges discussed below. Third, all stages mutually include one another, as in the Ten Abodes and Ten Practices, where each stage includes all others, reaching ultimate completion. Fourth, all stages dissolve, and practices and virtues become manifest, as described in the "Departing from the World Chapter." The second perspective, the Dharma realm’s interpenetration, means that all these stages and practices are inseparable from Universal Worthy’s inexhaustible Dharma realm. This Dharma realm is perfectly interpenetrating and limitless, so wherever a stage is, it includes all others. Here, in the stage of faith, it encompasses everything without exception. The same principle applies to all subsequent stages. Question: The later "Chapter on the Merits of Generating the Mind" also speaks of the initial mind possessing boundless virtues. How does it differ from this? Answer: Here, it is based on the stage of faith as the starting point of practice, while there, it is based on the mind of enlightenment as the foundation of practice. Question: In terms of the Dharma’s mutual inclusion, this is acceptable. But in terms of a person’s cultivation, can one truly attain such an ocean of boundless virtues merely by completing the stage of faith over ten thousand eons? Answer: Because the Dharma is perfectly interpenetrating and possesses all virtues, if bodhisattvas practice in accordance with this Dharma, they are included within it. The duration may be immeasurable eons or without fixed limits. The mention of ten thousand eons does not apply here. As seen below in the cases of Sudhana and the Tuṣita Heaven deities, their practices and attainments belong to this category, differing from the sequential teachings of gradual progression. Moreover, the mention of ten thousand eons is specific to one sutra, while the \*Ornament Sutra\* speaks of one or two eons. Even if this sutra includes sequential progression, it is always perfectly interpenetrating. Some cite later passages to argue that this faith stage involves abandoning the nature of ordinary beings and attaining the nature of sages, emerging from the darkness of ignorance and being born into the family of the Tathāgata. They claim that only then does one receive the prediction of Buddhahood and ascend to higher stages, and that this is not merely faith. If so, does one not receive the prediction and ascend to higher stages even at the first ground? If it is argued that one gradually advances to Buddhahood, why can one not start from faith and gradually enter? If it is allowed to start from faith and gradually enter, why insist that this stage marks the abandonment of the ordinary and entry into the sagehood? Later passages clearly discuss the Ten Grounds, and here there are still the stages of abodes, practices, and dedications in between. To judge this as entry into the grounds is a hasty conclusion. The later "Chapter on the Merits of Generating the Mind" also identifies it as the initial generation of the mind on the first ground, which aligns with this assembly. Question: Later, it is said: "Through diligent study over immeasurable eons, one attains this unsurpassed wisdom of enlightenment." This indicates it is not achieved in a single lifetime, nor is ten thousand eons considered immeasurable. To resolve this difficulty, there are two explanations: first, this refers to the sequential progression of gradual cultivation; second, it refers to the perfect interpenetration where duration and brevity are non-obstructive, as explained above. For example, when Sudhana met the immortal and held hands, he passed through immeasurable eons at each Buddha’s abode. The inconceivability of long or short durations lies precisely in this. As Wise Leader Bodhisattva said: "Having faith in the Great Vehicle is still relatively easy; having faith in this Dharma is even more difficult." Because the initial mind already possesses all virtues, it is difficult to believe.

第二「菩薩發意」下正明發心修行勝德。文分為五：初五頌發心行相、二「信為道元」下略示勝能、三「若常信奉」下所具行位、四「或有剎土」下無方大用、五「一切如來」下喻況玄旨。然此五段，初一顯正發心、後四發心之德。第三亦兼修行，此及後二皆修行之德。今初，發心行相中，初偈總標、餘文別顯。《瑜伽．菩薩地》明發心有五種相：一自性、二行相、三所緣、四功德、五最勝。今文五偈具之。謂發意即是正願，為發心自性也。希求菩提及下作有情義利，即行相也。菩提三寶有情，皆其所緣。能攝一切菩提分法，為其功德。不求五欲等，反顯菩薩所求最勝。言因緣者，謂親能發起求大菩提曰因，假之助發為緣。因即自性住性內熏之力，緣即習所成性。又上二皆因善友及境外熏為緣。《瑜伽》云「由有四因、四緣、四力，菩薩發心。四因者，一種性具足、二賴佛菩薩善友攝受、三多起悲心、四長時猛利難行苦行無所怯畏。四緣者，一見聞佛神變威力、二聞法微妙、三見法欲滅、四見生受惑業苦。四力者，一自力；二他力；三因力，以宿習故；四加行力，謂於現法親善聞法，修善加行故。若具上因緣及初三二力，當知不退。若因二四力，心不堅固。」今經即初及三也。又《起信論》、《智印經》有七因緣，如彼應知。下別顯中，以三因四緣攝上諸義。三因者，謂信、悲、智。四緣者，三寶、眾生也。今文中後半總以信智因緣三寶境。信謂於實德能深忍樂欲心淨為性，故云淨信，然實謂一切事理。德謂三寶淨德。能謂世出世善有其力能。今法寶中已攝初後，亦三寶中皆具此三，體實具德，大用救生故。大者，智心求大菩提。廣者，悲心廣濟含識。翻彼二乘小陿心也。別中，初半偈揀去偏偽，謂攝眷屬過所不能染故。文中不求五事，求即過故。一若求人天五欲，此能長貪，多是鬼因。二求王位，長瞋，多地獄因。三求富饒，長癡，是畜生因。實通三塗，各從多說。四求自樂，是二乘因。五求大名稱，若勝負心，是修羅因；若我慢心，是外道因。又以理求樂是人天因，為王攝屬是魔羅因。有二乘心目之為偏，有餘心者名之為偽。後三偈半直顯真正，別釋因緣。於中，初偈悲因下，救嚴土供佛，亦為調生故。滅苦是悲，利樂是慈。次一偈半大智上供。上二不二，為真正發心。後偈總結成信，兼信因行。其中對上四因四緣，可以意得。又上從不求五欲，下即顯信心之德，故《瓔珞經》云「修十信心須具十德。」今文並具，但不次耳。一遭苦能忍，即前反顯；二正顯中初二句，即慈悲深厚；三次句及莊嚴國土，即修習善根，謂利他善及淨土因故；四有三字即供養諸佛；五受持一句，志求勝法；六證菩提故，即求佛智慧；七一句即深心平等；八次二句即親近善友；九次二句即心常柔和，謂至誠供養，柔和善順於佛法故；十有二句即愛樂大乘。十德備矣。又此十德即求菩提之意。下經休舍云「欲教化調伏一切眾生盡無餘，故發菩提心」等。又末後偈，初句即自性住佛性，以信心、佛、眾生無差別故方是真法，可謂深信；次句即引出佛性；後句即至得果性。又文有四弘，可以意得。又上云深心信解常清淨者，與理相應方曰深心。若昔染今淨，淨則有始，始即必終，非常淨也。信煩惱即菩提方為常淨，由稱本性而發心故。本來是佛更無所進，如在虛空退至何所？慨眾生之迷此，起同體大悲，悼昔不知誓期當證。有悲故不為無邊所寂、有智故不為有邊所動，不動不寂直入中道，是謂真正發菩提心。

第二「信為道元」下七頌略示勝能。於中，初一頌總標、次五頌別釋、後一頌總結今初。初句又標道有二義：一果，所謂菩提涅槃；二因，謂三賢十聖。乘一直道，元亦二義：一本義，菩提本故，其猶滔滔之水始於濫觴；二首義，元者善之長也，即一因之初功德。二義通因及果。母有二義，生長、養育。下三句共釋初句，長養即母二義，亦道元義；一切善法及第二句即因功德；第三一句即果功德。無上道者，即大菩提，由信長善得此菩提、由信斷疑出愛成涅槃證。不信身心如來知見，豈能開示菩提涅槃。次「信無垢濁」下別顯中，有二十句，一句辨一勝能。一心淨為性故，能翻不信濁；二信理普敬故，翻憍慢；三十藏之內信即是藏，七聖財中信為第一；四信方受取奉行；五信財如夢，故無所悋；六《智論》云「佛法大海，信為能入。」七增福智因；八到二嚴果；九、十，五根五力各在初故；十一信本無惑，方斷惑根；十二若向餘德，不名淨信；十三信境本空，故無所著；十四正信之人不生八難；十五非不正信；十六正信解脫；十七成不壞本；十八為菩提根；十九增佛勝智；二十究竟見佛，謂信自己心自佛出現，信外諸佛諸佛現前故。下經云「一切諸佛從信心起。」三是故下一偈，總結勝能，前法、後喻。信樂者，信三寶性，已於方便諸度求欲修行。信樂二字是菩薩正意，由此二故，於諸行有能，故名最勝。非佛不信，故云難得。喻如意珠，略有五義：一勝義，法寶中王故；二希義，非佛輪王餘無有故；三淨義，能清不信濁故；四貴義，出位行寶等不可盡故；五蘊義，蘊眾德物無障礙故。第三「若常信奉」下五十頌半，廣明信中所具行位。然有二意：一行布、二圓融。古約圓融，故名信中所具。於中三：初明所具行、次辨所具位、三結歎功德。今初八頌半分二：先五頌明信三寶以成諸行、後三頌半明信展轉以成諸行。前中，初三頌信佛成行，初二句標章，持戒惡止也，修學處善行也。《瑜伽》云「既發心已，應於七處修學，故名學處。謂一自利處、二利他處、三真實義處、四威力處、五成熟有情處、六成熟自佛法處、七無上正等菩提處。」次一偈半雙顯二德。若不持戒，尚不能得疥癩野干之身，況於菩提。戒止妄非則性淨菩提開發，因果功德皆依學處而生，故云地也。後一偈別明成供養行，謂財法供養故云大也。次一信法，後一偈信僧，文並可知。二有三頌半成展轉行，展轉依前功歸於信。二「若為諸佛」下三十九頌，明所具諸位。於中成後四位，即為四段：初三頌明十住位，有六句：初句發心住；次句治地修行二住；次句生貴住；次句方便具足住；次句正心住；後句增上是不退住，最勝心是後三住，準下釋之。二「若得增上」下二頌半，明十行位。波羅蜜是十行總名，摩訶衍是異二乘行。初二行收如法供養，是順理行。次二行攝念佛心不動及常見佛，並是定慧行，故屬後六行。釋相可知。三「若常覩見」下三頌，明十迴向位，通顯三種迴向。佛體常住是向菩提，法永不滅是向實際，餘向眾生。四「若得堅固」下三十頌半，明十地位。初半頌是初地，謂深法是所證真如，愛樂是極喜異名。二半頌是離垢地，以離犯戒有為過故。三一頌離慢等，是三四二地，以三地於禪不著故無慢，又以求法不懈亦名離慢。第四地得出世間道品，故云無放逸；然不捨攝生，故云兼利。四有一頌明五地，謂雖得出世，而還處生死故無厭。真俗互違難合能合，餘地不過，故云勇健無能勝，此是難勝之名也。五有一頌明第六地，悲智不住般若現前，謂神通攝物是大悲行，知眾生行是十二緣生是大智行。六二頌半明七地，謂初一明有中殊勝行，後一頌半明空中方便智，準釋可知。七「若具最勝」下三頌明第八地，略辨六義：一道勝，謂無功用道，故云勇猛無上；二力勝，謂智力摧魔；三用勝，謂超四魔境捨分段故無蘊魔，無捨命故無死魔，惑不現行故超煩惱魔，覺佛十力故超天魔；四位勝，不動地故云不退也；五行勝，謂得無生忍；六因勝，謂此位中當大授記位也。八二頌明第九地作大法師。略辨四義：一諸佛加持名佛現前；二解了諸佛深密之法；三諸佛憶念，增其慧力；四佛德自嚴，為眾說法。九「若以佛德」下十九頌明第十地位，分五：初八頌三業殊勝德。初五頌半身業，於中前三頌明身體德殊勝、後二頌半明身業大用；次演說一頌半語業勝，說法益生；後二頌意業勝，智先導故。二「若以智慧為先」下四頌，明三業廣大功、三輪攝生德。初一頌身業、次一語業、後二意業。三「若知煩惱」下二頌，辨得法結位。四「若得十地」下三頌，明三昧分、大盡分、受位分，並顯可知。五「若蒙」下二頌，明大用難測，亦是釋名分事也。謂以大法智雲含眾德水，能蔽如空麁重故。又「若蒙」下二頌，亦是進入佛地。

> The second section, "Faith as the Source of the Path," consists of seven verses that briefly illustrate its superior functions. Among them, the first verse is a general introduction, the next five verses explain in detail, and the final verse provides a summary. Now, the beginning. The first line further indicates that the Path has two meanings: first, the result, which is Bodhi and Nirvāṇa; second, the cause, which refers to the three virtuous stages and the ten holy stages. Riding the single direct path, the "source" also has two meanings: first, the fundamental meaning, as it is the foundation of Bodhi, like a vast river beginning from a tiny stream; second, the primary meaning, as faith is the foremost of virtues, being the initial merit among causes. These two meanings apply to both cause and result. "Mother" has two meanings: giving birth and nurturing. The following three lines together explain the first line: nurturing corresponds to the two meanings of "mother" and also to the meaning of "source of the path." All wholesome dharmas and the second line refer to the merit of the cause; the third line refers to the merit of the result. The "Unsurpassed Path" refers to great Bodhi. Through faith, wholesome qualities grow, leading to this Bodhi; through faith, doubt is severed, attachment is abandoned, and Nirvāṇa is realized. If one lacks faith, how can the Tathāgata's knowledge and vision within body and mind be revealed, or Bodhi and Nirvāṇa be shown? Next, beginning with "Faith free from defilement," twenty lines distinctly reveal superior functions, each line clarifying one. First, its nature is purity of mind, thus able to counteract the defilement of non-faith. Second, faith in principle leads to universal respect, countering arrogance. Third, among the ten treasures, faith is the treasure; among the seven riches of the noble ones, faith is foremost. Fourth, only with faith does one accept, receive, and practice. Fifth, faith-wealth is like a dream, thus without stinginess. Sixth, the \*Treatise on the Great Perfection of Wisdom\* states, "The ocean of the Buddha's Dharma, faith is what enables entry." Seventh, it increases the causes of merit and wisdom. Eighth, it leads to the result of the two adornments. Ninth and tenth, it is first among the five faculties and the five powers. Eleventh, faith, being originally free from confusion, severs the root of confusion. Twelfth, if directed toward other virtues, it is not called pure faith. Thirteenth, the object of faith is originally empty, thus without attachment. Fourteenth, one with right faith is not born into the eight difficulties. Fifteenth, it is not wrong faith. Sixteenth, right faith leads to liberation. Seventeenth, it becomes an indestructible foundation. Eighteenth, it is the root of Bodhi. Nineteenth, it increases the Buddha's supreme wisdom. Twentieth, ultimately one sees the Buddha, meaning faith in one's own mind causes the Buddha within to appear, and faith in external Buddhas causes those Buddhas to manifest. As the scripture below states, "All Buddhas arise from faith." Therefore, the following verse summarizes the superior functions, with the Dharma first and a metaphor afterward. "Faith and delight" means faith in the nature of the Three Jewels and the desire to practice the various perfections through skillful means. These two words, "faith and delight," are the true intent of a Bodhisattva. Because of these two, one has the capacity for all practices, thus it is called "most supreme." It is not that Buddhas lack faith, but it is said to be "hard to obtain." The metaphor of the wish-fulfilling jewel has roughly five meanings: first, the meaning of supremacy, as it is the king among Dharma treasures; second, the meaning of rarity, as none possess it except Buddhas and wheel-turning kings; third, the meaning of purity, as it can purify the defilement of non-faith; fourth, the meaning of preciousness, as it produces inexhaustible treasures of conduct and status; fifth, the meaning of containing, as it holds all virtuous qualities without obstruction. The third section, beginning with "If one constantly upholds faith," consists of fifty and a half verses extensively clarifying the stages of practice contained within faith. However, there are two aspects: the sequential and the perfectly interpenetrating. The ancients, based on perfect interpenetration, thus called it "contained within faith." Within this, there are three parts: first, clarifying the contained practices; next, distinguishing the contained stages; third, concluding with praise of the merit. Now, the first part consists of eight and a half verses, divided into two: first, five verses clarify faith in the Three Jewels to accomplish various practices; later, three and a half verses clarify faith progressively to accomplish various practices. In the first part, the first three verses concern faith in the Buddha to accomplish practice. The first two lines introduce the topic: upholding precepts stops evil, and cultivating the training grounds is wholesome conduct. The \*Yogācārabhūmi\* states, "Having aroused the mind, one should cultivate learning in seven areas, thus called training grounds. They are: first, the area of self-benefit; second, the area of benefiting others; third, the area of true meaning; fourth, the area of powers; fifth, the area of maturing sentient beings; sixth, the area of maturing one's own Buddha-dharma; seventh, the area of unsurpassed, perfect enlightenment." The next verse and a half simultaneously reveals two virtues. If one does not uphold precepts, one cannot even obtain the body of a mangy wild fox, let alone Bodhi. Precepts stop falsehood and non-virtue, thus the inherently pure Bodhi unfolds. Both causal and resultant merits arise based on the training grounds, thus called the "ground." The last verse separately clarifies accomplishing the practice of making offerings, referring to material and Dharma offerings, thus called "great." Next, one verse on faith in the Dharma, and later one verse on faith in the Sangha, the text being understandable. The second part, with three and a half verses, accomplishes progressive practice, progressively relying on the previous, with the merit attributed to faith. Second, beginning with "If for the sake of all Buddhas," thirty-nine verses clarify the various stages contained. Within this, they accomplish the later four stages, forming four sections: first, three verses clarify the Ten Abodes, with six lines: the first line is the Abode of Arousing the Mind; the next line includes the Abode of Groundwork and the Abode of Practice; the next line is the Abode of Noble Birth; the next line is the Abode of Skillful Means; the next line is the Abode of the Correct Mind; the last line, "superior" is the Abode of Non-regression, and "supreme mind" refers to the last three abodes, to be explained according to the following. Second, beginning with "If one attains superiority," two and a half verses clarify the Ten Practices. Pāramitā is the general name for the Ten Practices; Mahāyāna is the practice distinct from the Two Vehicles. The first two practices encompass offerings according to the Dharma, which is practice in accord with principle. The next two practices include the mind unmoved by recollecting the Buddha and constantly seeing the Buddha, both being practices of concentration and wisdom, thus belonging to the latter six practices. The explanatory characteristics are understandable. Third, beginning with "If one constantly beholds," three verses clarify the Ten Dedications, generally revealing three kinds of dedication. The Buddha's body being eternally abiding is dedication toward Bodhi; the Dharma never perishing is dedication toward ultimate reality; the remainder is dedication toward sentient beings. Fourth, beginning with "If one attains firmness," thirty and a half verses clarify the Ten Grounds. The first half-verse is the First Ground, where "profound Dharma" is the suchness realized, and "delight" is another name for Supreme Joy. The second half-verse is the Second Ground, purified from faults, as it is free from the transgression of breaking precepts. The third verse, free from arrogance, etc., refers to the Third and Fourth Grounds, as on the Third Ground one is unattached to meditative absorption, thus free from arrogance, and also due to diligently seeking the Dharma, it is also called free from arrogance. The Fourth Ground attains the path factors transcending the world, thus "without negligence"; yet not abandoning guiding beings, thus "also benefiting others." Fourth, one verse clarifies the Fifth Ground, meaning although having attained transcendence of the world, one still dwells in birth and death, thus "without weariness." The mutual opposition of ultimate and conventional is difficult to reconcile, yet one can reconcile it; other grounds cannot surpass this, thus "valiant and invincible," which is the name "Difficult to Overcome." Fifth, one verse clarifies the Sixth Ground, where compassion and wisdom do not dwell, and prajñā manifests, meaning using spiritual powers to gather beings is the practice of great compassion, and knowing the conduct of beings is the twelve links of dependent origination, the practice of great wisdom. Sixth, two and a half verses clarify the Seventh Ground, meaning the first verse clarifies the superior practice within existence, and the later verse and a half clarify the skillful wisdom within emptiness, understandable according to the explanation. Seventh, beginning with "If one possesses the most supreme," three verses clarify the Eighth Ground, briefly distinguishing six meanings: first, superiority of the path, meaning the path of non-effort, thus "valiant and unsurpassed"; second, superiority of power, meaning the power of wisdom to crush Māras; third, superiority of function, meaning transcending the four Māra realms—abandoning the skandhas thus no skandha-Māra, no relinquishing of life thus no death-Māra, afflictions not manifesting thus transcending affliction-Māra, awakening to the Buddha's ten powers thus transcending the celestial Māra; fourth, superiority of stage, the Immovable Ground, thus "non-regressing"; fifth, superiority of practice, meaning attaining the patience of non-arising; sixth, superiority of cause, meaning in this stage one receives the great prediction. Eighth, two verses clarify the Ninth Ground as a great Dharma teacher. Briefly distinguishing four meanings: first, all Buddhas bestow empowerment, called "Buddhas manifesting before one"; second, comprehending all Buddhas' profound and secret Dharma; third, all Buddhas recollect one, increasing one's power of wisdom; fourth, adorned with Buddha qualities oneself, one teaches the Dharma for beings. Ninth, beginning with "If with Buddha qualities," nineteen verses clarify the Tenth Ground, divided into five: first, eight verses on the supreme qualities of the three karmas. The first five and a half verses on bodily karma, within which the first three verses clarify the supreme qualities of the body, and the later two and a half verses clarify the great function of bodily karma. Next, "expounding" for one and a half verses on the supremacy of verbal karma, teaching the Dharma to benefit beings. Later, two verses on the supremacy of mental karma, with wisdom as the guide. Second, beginning with "If with wisdom as the forerunner," four verses clarify the vast merit of the three karmas and the virtue of guiding beings through the three wheels. The first verse on bodily karma, next on verbal karma, later two on mental karma. Third, beginning with "If one knows afflictions," two verses distinguish attaining the Dharma and concluding the stages. Fourth, beginning with "If one attains the Ten Grounds," three verses clarify the samādhi portion, the great exhaustion portion, and the receiving the stage portion, all clearly understandable. Fifth, beginning with "If receiving," two verses clarify the great function being unfathomable, also explaining the matters of the name portion. Meaning, with the great Dharma wisdom-cloud containing the water of all virtues, able to cover coarse heaviness like space. Also, beginning with "If receiving," two verses also indicate entering the Buddha Ground.

第三「菩薩勤修」下三頌，結歎其德，初二法說、後一喻況。前中賢首云初二句悲願內滿，謂菩薩勤修等者，結前若字下義。無不果者，結前則字下義。以若有彼則有此，非是前後鉤鎖相因，唯是本位信字。有此則有彼，同時具有而說有前後。是故信門具足一切行位之相。然行雖無量，皆以悲願為首，故就此結之。次二句明此悲願益物不空。次一頌結前所具行位，初句舉人標法。威神即信，為能具之由。次句結能證智，眼證如如永常故。次二句結所證道。十善舉二地行，等取餘地及餘位餘道，謂教證等勝寶皆現。後一頌喻況，唯喻後偈。初句及威力喻前初句。信體堅固以喻金剛，並居智海之內，以信威力能生。所生眾寶即喻前第三句行位。第三句喻前法眼常全。

第四「或有剎土」下二百三頌，明無方大用分。彼能無邊大用者，由普賢德遍一切時處，法界無限故。略辨十門三昧業用：一圓明海印三昧門、二華嚴妙行三昧門、三因陀羅網三昧門、四手出廣供三昧門、五現諸法門三昧門、六四攝攝生三昧門、七俯同世間三昧門、八毛光照益三昧門、九主伴嚴麗三昧門、十寂用無涯三昧門。以無不定心故皆云三昧，作用不同略辨十種。又初門依體起用，末後明用不異體，中間並顯妙用自在。又十三昧皆具此三。今初六頌明海印三昧，文分為二：前五別明業用周遍、後一總結大用所依。前中三：初三佛事、次一三乘、後一類餘，總顯十法界之化也。前中，初一總明現佛說法、次一體用自在。初句揀非二義：一念無分別、二動無功用。下三句顯正二義，謂無念之念，一念遍於十方；無功之功，多門攝於群品。月喻四義，準法可知。後一結用所依。海印之義，昔雖略解，未盡其源。今以十義釋之，以表無盡之用。下經云「如淨水中四兵像，乃至莫不皆於水中現」，又云「海有希奇殊特法，能為一切平等印，眾生寶物及川流，普悉包容無所拒」故。《大集》十四云「如閻浮提一切眾生身。及餘外色，如是等色，海中皆有印像，以是故名大海為印。菩薩亦爾，得大海印三昧已，能分別見一切眾生心行，於一切法門皆得慧明。是為菩薩得海印三昧，見一切眾生心行所趣。」然此經文多同出現，但出現現於四天下像。又約佛菩提，《大集》唯閻浮約菩薩所得。然皆見心所趣等，了根器也；此文所現形類，應根器也。二文互舉皆是所現，菩薩定心以為能現。言十義者，一無心能現義，經云「無有功用無分別」故。二現無所現義，經云「如光影」故，〈出現品〉云「普現一切眾生心念根性欲樂，而無所現」故。三能現與所現非一義。四非異義，經云「大海能現，能所異，故非一。水外求像不可得，故非異。」顯此定心與所現法，即性之相能所宛然，即相之性物我無二。五無去來義，水不上取、物不下就而能顯現。三昧之心亦爾，現萬法於自心，彼亦不來；羅身雲於法界，未曾暫去。上之五義與鏡喻大同。六廣大義，經云「遍十方故，普悉包容無所拒故」，明三昧心周于法界，則眾生色心皆定心中物，用周法界亦不離此心。七普現義，經云「一切皆能現」故，〈出現〉云「菩提普印諸心行」故。此與廣大異者，此約所現不揀巨細，彼約能現其量普周。又此約所現無類不現，彼約能現無行不修。八頓現義，經云「一念現」故。謂無前後，如印頓成。九常現義，非如明鏡有現不現時。十非現現義，非如明鏡對至方現，經云「現於四天下像」故。四兵羅空對而可現，四天之像不對而現，故云非現現也。以不待對，是故常現，該三際也。具上十義，故稱海印。諸佛窮究，菩薩相似。問：《仁王》三賢都無八相之文，初地方云方生百三千一時成正覺。此之八相豈在信門？答：即上所引《大集》亦云「灌頂住菩薩得佛神力，若菩薩成就如是等法，能於無佛世界示現八相」，乃至廣說。彼說住終。若《占察經》漸次作佛，略有四種。何等為四？一者信滿法故作佛，所謂依種性地，決定信諸法不生不滅清淨平等，無可願求故；二解滿作佛、三證滿作佛，謂淨心地；四一切功德行滿作佛，依究竟菩薩地。《起信》依此說信成就發心能八相作佛。文據昭然。況圓融門中不依位次，寄終教說信滿即能因果無礙，以因門取常是菩薩，以果門取即恒是佛，或雙存俱泯，自在難思。又此化現非唯一位，依一類界而能具攝一切地位、遍於時處，故云念念遍十方也。

第二「嚴淨」下，華嚴好行三昧。文有十句，略辨七行。前六句各一行，七八是十度行，九結上自在，十總結所依。萬行如華，嚴法身故。餘如別說。

第三「一微塵中」下四頌，明因陀羅網三昧門。於中，初二句標定心境。然有二意：一由一多相即故入一定能成多定，由成多定令一塵內有一切塵，一一塵中現一切剎；二但令一塵現剎，一切亦爾，故云成就一切微塵定。次二句明不壞相而普現，故云不增。次二頌明一塵中所現剎相無礙，如焰重現、如帝網。次半頌舉一例餘，亦有二意：一例上一塵之內所具之塵；二例如一塵入定示現，餘塵入定示現亦然。後二句結用所因，略辨三門：一三昧力，此同標中。二不思議解脫力，如〈不思議品〉云「於一塵中現三世佛剎」等。三神通力，謂幻通自在，並如下說。

第四「若欲」下十八頌，明手出廣供三昧門，初一總標、後一通結、中間別顯。欲顯勝妙，略舉一手為供所依。由於昔時以手持供供佛施人，稱周法界，故令真流供具，等諸佛之難思。

第五「菩薩住」下八頌，明現諸法門三昧門。分四：初一總標多門；二有五頌別顯二十種門供等，即門通入佛果故；三一頌半結多所因，由四悉檀故，初半對治、次半世界、隨行差別即當為人、而成就言謂第一義；四半頌結用難測。

第六「有妙」下十七頌，明四攝攝生三昧門。文分為二：初一偈總標名用，餘頌別顯。於中分四：初四頌布施攝，初一偈半求受用者恣其所須；次半偈求自在者施以王位，又此施位即難行施，以是可愛著故；次偈身行法施；後偈妙色悅心是無畏施。又後二偈，初身行法儀；後服世妙飾，貴悅物心，隨求即與。次二頌愛語攝。一切愛語，謂慰喻慶悅勝益之言。言種種梵音者，即八種梵音：一最好聲，其音清雅，如迦陵鳥；二易了聲，言辭辯了；三和調、四柔軟、五不誤、六不女、七尊慧、八深遠。言俱枳羅者，亦云都吒迦，此云眾音合和、微妙最勝，皆愛語之具。隨心說法應在後偈，隨世所宜應在前偈，以《瑜伽》一切愛語略有二種：一隨世儀軌語、二順正法教語。今開示佛說八萬法門，即順正教也。三有二頌明同事攝。物見菩薩俯同其事，知有義利而修行故。於中，初頌一切同事，八風等事皆悉同故；後偈謂行同事，忍於諸苦而同事故。四有八頌明利行攝，謂說趣義利之行以益有情。於中，初二偈一切利行。此有三種：一於現法利勸導利行，謂令以德業招守財位，以益近故。經文略無。二於後法利行，謂勸捨財位清淨出家，即當初偈。三於現法後法利行，謂勸離欲，即後偈也。又初一偈即難行利行，此自有三：一不識出離，即外道異執；二不求解脫，即未種善因；三現捨國財，誘耽財位。於此利行，是謂難行。次一句即攝二利行：一即十種清淨利行也；二令離十惡，即此世他世樂利行。次三句即善士利行，慈心勸導等故。次二偈即遂求利行，謂眾生為八纏所繞，開解令離，故名遂求。初偈即化無愧纏，以恃壽長不知進修，不知此身但婬欲生，終竟敗壞，具諸煩惱故。後偈開解無慚纏眾生，餘略不具。次二偈即一切種利行，初偈即應攝受者而攝受之，後偈即應調伏者而調伏等。後一偈即一切門利行，謂不信令信故，亦總結諸利行也。《瑜伽》廣說利行居先，略明同事居後；此則先略明同事者，以利行中若以行勸修、與愛語相近，若自示行即同事相近。同事即是利行，利行未必同事。此二相近，廣略互彰耳。又次下三昧亦同事故。

第七「雅思」下十七頌，俯同世間三昧門。於中三：初六身同世間利益眾生，若依若正無不示為。次六示同外道，救彼邪黨，初五別辨、後一總結，義如別說。三「眾生迷惑」下五頌，明語業大用，初一總明、次三別顯、後一總結。別中云或邊呪語者，梵云達邏鼻茶曼達邏鉢底鞞。言達邏鼻荼者，是南印度中邊國名也，此云消融。曼達邏者，呪也。鉢底鞞者，句也。謂其國人稟性純質，凡所出言皆成神呪。若隣國侵害，不用兵仗，但以言破之，彼自喪滅，故曰消融呪句也。或云唯童男童女方得言成呪句，餘不得也。又天密語等者，《婆沙》七十九說：世尊有時為四天王以聖語說四諦，二王領解、二不能解。世尊憐愍故，以南印度邊國俗語說四諦，二天王中一解、一不解。世尊憐愍故，復以一種篾戾車語說四聖諦，時四天王皆得領解。善破於他者，以因明比量等真能破故。非外所動者，真能立故，不為他破。後一偈類結，非唯說四諦，六度萬行等皆然。一心說法得語實性，能起隨類之用，名三昧力已下第十五經。

第八「有勝三昧」下八十九頌半，明毛光照益三昧門。智契解脫之門，慈熏身語意業，故得身同法界大用無涯，毛光觸物為益萬品。遍於時處，緣者會之，是謂菩薩圓建立眾生也。文分為五：初一頌標門總辨、二「所放光明」下別明一毛光明業用、三「如一毛」下類顯一切毛光業用、四「如其本行」下釋成分齊、五「若有聞」下聞信光益。今初，就所益說，故名安樂。就第二段中二：初略辨四十四門光用、後「如是等」下結略顯廣。就四十四光中，皆有四義：一標光名、二辨光用、三出光因、四結光果。類例相從，分為十段五對：初有二光顯示三寶、二有四光令發大心，上二即三寶四弘對；三有二光總圓福智、四有二光入理持法，上即二嚴二持對，五有六光六度行圓、六有七光四等救攝，即六度四等對；七有一光總彰三學、八有八光雜彰萬行供養為先，為三學萬行對；九有六光令六根內淨、動與理會，十有六光明六塵外淨、觸境皆道，即根清境淨對。今初二光中，前一顯現。於中，初句標名，以近初標，但云所放，不言又放；次三句辨用；後偈辨因中，示三寶令其正歸、示正道令其正向。上通一體及別相三寶，亦示佛塔令其正信，義兼住持。後一光照耀用，有七句：一偈辨因，並顯可知。第二四光令發大心中，即四弘願也。初一令眾生無邊誓願度，因中興有為而毀有為；二一光令煩惱無邊誓願斷，因中興有為而讚禪定，上二皆事理兼修；三上欣佛果、四愛樂三寶窮盡法門，因中四弘之終，故總結云及示發心功德行。第三有二光總圓福智。智因中分別法相、決了真理，無虧理事、不減佛法，故得一念悉解多門。第四二光入理持法，初一慧入二空即義持也，後一具四總持於法自在。第五六度光中戒因中云發大心者，謂若發二乘心則破淨戒，大心導善不在人天，勤策萬行慧為上首，各加一偈，餘可思之。第六有七光四等救攝中，初一慈光，與佛慧真樂，見無量佛。此有二義：一見事佛，真樂因故；二見心佛，一一心華有覺性故。次三悲光拔苦，初一厄難苦、次一疾病苦、後一死苦。令見佛者，一捨命不恐、二惡道不畏。又要臨終勸者，《智論》二十八云「臨終少時能勝終身行力，以猛利故，如火如毒。」依西域法，有欲捨命者，令面向西，於前安一立像亦面向西，以旛頭挂像手指，令病人手捉旛脚，口稱佛名，作隨佛往生淨土之意，兼與燒香鳴磬、助稱佛名。若能行此，非直亡者得生佛前，抑亦終成見佛光也。若神游大方去留無礙者，置之言外；不爾，勉旃斯行。次二光令生法喜，初則欣法聽說，法喜已充；終則觸境無非佛法，成喜之極。後一令成大捨，捨除放逸眾惑之根。第七一光總彰萬行，三學攝盡故曰普聞。第八八光雜明諸行，供養為先，前五供敬由、後三施悲田。第九六光，內淨六根。第十六光，外清六境。文並可知。戈者，平頭戟也。鋋者，小矛也。第二「如是等比」下結略顯廣，一毛之用光有塵沙。第三「如一毛」下，類顯一切毛光業用及結用所依，謂三昧力。第四「如其」下釋成分齊。如是等光，今何不見？謂有緣者見，如目覩光；無緣不覺，盲瞽常闇。於中分二，初偈總明。如其本行，牒前往因。所得光者，牒前果用。若有宿緣及曾同行者，則隨其所見如是差別。後六偈別顯，於中初二法說、後四喻說。前中，初偈宿緣。宿有四緣：一昔同業、二愛其行、三能隨喜、四但見所作。後偈現因，不必有緣，但功行內著光明爰燭。有三種因：一修廣福、二供多佛、三求佛果，即福智二嚴也。上之七類皆蒙光照。二喻說中，雙明見與不見二喻，皆有法合。初日出喻，喻光為益因。合中謂法日常明，有智慧者心不住法，如人有目則能得見。有三類人則不能見：一者凡愚、二邪信外道、三劣解二乘，皆無因緣，如人無目。後寶嚴喻，喻光正益。明法寶常存，由福無福，有處不處。第五「若有」下一頌，明聞信光益。謂信仰解了，不生疑惑，則成佛果。不以不見疑菩薩之無光，不以極苦莫救謂光明之無益，亦不高推果用謂菩薩不能，故云永斷諸疑。

第九有勝三昧下六頌，主伴嚴麗三昧門，亦是出現三昧。文分三別：初一標門顯意。次四明一方業用，於中前三法說、後一喻合。既言量等三千，則不壞次第，劣於十地及等覺也。三一頌類顯十方。

第十有勝三昧名方網下三十四頌半，明寂用無涯三昧門。約處名為方網，約相是謂寂用，亦總顯上來動寂無二故。文分為三：初一標名總辨。十方交絡出入縱橫，故名為網。二「或於」下三十二頌半，正顯業用。三「是名」下一頌，總結難思。就業用中分三：初二頌於十方處交絡出入，明於器世間自在；二有五頌十方佛所入出無礙，明於智正覺世間自在；三「於眼根」下二十五頌半，通顯於三世間自在。菩薩於三世間自在，略有二義：一以自身作三世間故得自在、二菩薩於三世間處示現自在。今此三段，初二約後義、後一通二義，文或綺互，理實皆具。初二世間略有四重無礙：一約處，謂東處即是西處，是故菩薩常在東恒在西也；二約佛，謂東佛即西佛，是故在東佛恒在西佛；三約菩薩身不分，謂在東之身即是西身；四約定，謂入定即是出定。所以爾者，略顯二因：一以所觀之法事隨理融，相即在故；二能觀之心亦寂用無礙故。然此文中為顯菩薩祕密隱顯自在德故，但說後二；若辨前二，則似菩薩無力。三「於眼」下，通顯於三世間自在。文分為四：一明根境相對以辨自在、二「童子」下明於他身自在、三「鬼神」下。明微細自在、四「一切塵」下器界事中以辨自在。今初，十二頌六對，一一對中有十義五對無礙之相。欲辨無礙，先須明識定慧。此中云三昧起者，觀也。入正受者，定也。定慧雖多不出二種：一事、二理。制之一處無事不辦，事定門也；能觀心性契理不動，理定門也。明達法相，事觀也；善了無生，理觀也。諸經論中或單說事定，或但明理定，二觀亦然，或敵體事理止觀相對，或以事觀對於理定，如《起信論》，止一切相乃至心不可得為止，而觀因緣生滅為觀。或以理觀對於事定，下經云「一心不動入諸禪，了境無生名般若」是也。或俱通二，如下云「禪定持心常一緣，智慧了境同三昧」是也。或二俱泯，非定非散。或即觀之定但名為定，如觀心性名上定是也。或即定之觀但名為觀，如以無分別智觀名般若是也。或說雙運，謂即寂之照是也。所以局見之者，隨矚一文互相非撥；偏修之者，隨入一門皆有剋證，然非圓暢。今此經文巧顯無礙。言五對者，第一對根境無礙，謂觀根入定應從根出，而從境出者，為顯根境唯是一心，緣起無二理性融通，是故根入境出耳。境入根出亦然。第二對理事二定無礙，謂分別事相應入事定而入理定，欲觀性空應入理定而入事定。以契即事之理而不動故，入理即是入事；制心即理之事而一緣故，入事即是入理。而經文但云入正定，不言理事，及乎出觀境中，即云分別色相，斯事觀也；根中即云性空寂者，理觀也。亦合將根事對於境理以辨無礙。第三對事理二觀無礙，謂欲分別事相，應從事觀起而反從理觀起者，以所觀之境既真俗雙融法界不二故，分別事智即是無生之智，二觀唯是一心故。亦應將境事理對根事理以辨無礙。第四對出入無礙，以起定即是入定故，起定而心不亂。若以事理相望，應成四句，謂事入事起、事入理起等。若以根境相望，又成四句，謂根事入境事起等。一一思之，皆有所由。第五對二利體用無礙，謂於眼根起，定心不亂，是體也，自利也。而不礙現於廣境，是用也。人天不能知，利他也。良以體用無二故，自利即是利他。此上十義同為一聚，法界緣起相即自在，菩薩善達，作用無礙。思之思之。又經且約根境相對，亦應境境相對，謂色塵入正受，聲香三昧起等，此如下童子身中入正定等中明。復應根根相對，謂眼根入正受、耳根三昧起等，一塵入正受、多根三昧起等，並略故不說。上來無礙，深妙難思，始學之流如何趣入？今當總結。但能知事理無礙、根境一如，念慮不生，自當趣入。又向云色性難思等，即色等總持是色陀羅尼自在佛等，亦應云分別眼性難思，有眼陀羅尼自在佛等。又眼中云性空寂滅，即眼之度門，眼等本淨，亦應云色等度門，色等本淨，不唯取相為染、無心為淨而已也。又以《智論》三觀束之，分別色相等是假名觀也，性空寂滅是空觀也，此二不二色性難思中道觀也，三無前後皆是一心。對此三觀應辨三止，謂方便隨緣止、體真止、離二邊分別止。既止觀雙運，亦名一心三生也。即一而三、即三而一，雙照三一、雙遮三一，是無礙也。一一釋文，準思可見。此是菩薩圓融功德而自莊嚴，觸目對境常所行用。希心玄趣，幸願留神。二「童子」下六頌半，於他身得自在。此有三義：一如前眼根入等，但約見境為出入耳。二菩薩化現彼身，作此轉變速疾也。三菩薩以眾生身作自身，如下十身相作等。是故於彼身入此身出，而彼不覺知，唯應度者知得度也。三「鬼神」下二頌半，微細自在。謂毛孔約正報，即佛及眾生。毛頭約空處。微塵是色相，多約器界。並身在中入定出定，為顯三昧純熟隱顯自在故。亦通觀彼入出定等，即於境無礙也。若唯約身，在彼下〈十定〉中亦云無生法中入起，安有處耶？四「一切塵」下四頌半，器界事中周偏入出。然菩薩身普遍，略有四位：一普遍一切十方剎海；二遍彼剎內樹等物中、三遍一切塵毛等中，皆圓遍非分遍，是故皆全身顯現；四以是法界身故，不異不分，恒在此常在彼，無有前後。第三「是名」下一頌總結，初句以德命人、次句依人顯德；後半明說不盡，近結第十定用無盡、遠結前十定大用無盡，以是無盡之法門故。

第五「一切」下，喻況玄旨分，亦名舉劣顯勝分。以上所說普賢行德，窮于佛境，蓋是信滿之位。既越常規、乖於視聽，滯情封教取信無由，故舉斯近事以鏡玄趣，令開悟也。七十九頌分為三段：初二總標喻意、二七十六頌別顯喻相、三一頌結說顯德。今初，先一偈半明非喻能喻、後半偈借喻通玄。今初，舉四難思，意在菩薩神力。《瑜伽．決擇分》有六種不可思議，謂一者我、二有情、三世間、四有情業果、五諸修靜慮者靜慮境界、六諸佛世尊諸佛境界。今眾生含其前三，加龍變化，所以有四。菩薩神力，即靜慮者境界，舊經、梵本皆云禪定力用故。然眾生業報，四因難思，謂處所差別故、事差別故、因差別故、異熟果差別故。諸龍變化不起心念，六天四洲雲雨不同等，故難思也。佛自在者，有五難思，謂真如甚深故、自在轉故、無漏界證得故、無障礙故、成立有情所作事故。菩薩神力由三種相，除佛後二。以今經文，分同佛五，以皆超言念故，無可同喻。後半中然取分喻，以小喻大，令聞喻者忘象領意，故褒以智者。二「聲聞」下別辨中，略顯二十種大喻以況菩薩之德。初有三頌半，明聲聞現通喻，況菩薩自在益生德。先明喻，末偈舉劣顯勝，不為眾生，無大悲也；不求菩提，無大智也。大饒益者，具悲智也。二有二偈，日月現影喻，況菩薩普應群機德。三有二頌，水現四兵喻，喻菩薩海印現像德。四有二頌，善音巧辨喻，喻菩薩總持巧說德。五二頌，女授辯才喻，喻授法益生德。六「譬如幻師」下二頌，幻師巧術喻，喻不思議解脫德。七二頌，修羅隱形喻，喻勝通隱顯德。八五頌，象王隨變喻，喻定用自在德。九二頌，修羅大身喻，喻法界身雲德，同於上文主伴嚴麗。十有四頌，帝釋破怨喻，喻降伏眾魔德。十一「忉利天」下六頌，天鼓說法喻，況菩薩以無功用現身說法德。十二有三頌，天鼓安慰喻，況菩薩慈音除惱德。十三有三頌，天王普應喻，喻普應悅機德。十四有二頌，魔繫愚夫喻，喻攝生同行德。十五有二頌，梵王殊現喻，況菩薩解脫自在德。十六「魔醯」下二頌，自在數滴喻，況菩薩一念普知德。十七三頌，大風成事喻，喻大願宿成德。十八二頌，眾聲悅意喻，喻四辯悅機德。十九二頌，大海包含喻，喻禪慧普修德。二十「大海龍」下二十四頌半，龍王遊戲喻，喻菩薩遊戲神變德，文分為二：初二十二頌半明龍王大用不同、後二頌正明舉劣顯勝。前中，初半偈總標、餘頌別顯。於中四：初四偈半，雲色不同，喻菩薩身雲各異。次有四頌，電光差別，喻菩薩光明等殊。第三偈云寶藏色者，梵云室利揭娑，此云勝藏，勝藏即寶名也。閻浮提中帝青色者，梵云天帝火焰摩尼色，亦珠寶名也。三有三頌半，雷聲不等，喻菩薩三昧多種。四有十頌，所雨不一，喻菩薩說法多門。言曼陀羅者，此云悅意。澤香，即塗香也。鷄羅多摩者，鷄羅此云華蘂，多摩此云天上華，謂此香是天華蘂所作故也。婆利師迦者，此云雨時生華。末利香，即華名，其色猶黃金。第二「如是無量」下二頌，正舉劣顯勝。謂娑竭羅龍，於六欲天等總十五處現斯作用，而身不動搖、心無分別，但由業報之力現斯自在。菩薩亦爾，住無功用，不動不思，於十方界應現多種，亦以菩薩功德之力隨機見殊。此就喻意顯勝可知。第三「彼諸」下一頌，結說難思，前半非喻能喻、後半結上略說。引諸喻者，略有二意：一顯菩薩自在不同、二貴令眾生起信。且江南之人不信千人㲲帳，河北之者多疑萬斛之舟，皆耳目不暨故耳。所以或舉目擊、或據具縛之人，自在若斯，菩薩之用固當無惑，今猶疑者豈不傷哉。

大文第三「第一智慧」下九頌，校量勸持分。此廣大用人皆有分，見而不習，誠為自欺，故中人可勸而進也。於中分二：初一頌結前所說，略就六慧結之。第一者，上無加故。二廣大者，語其分量超二乘故。三真實者，明其體性內證無虛故。四無邊者，有二義：一量智普知故、二離種種二邊故，即中道慧也。五勝者，超地位故。六殊勝者，同普賢故。二「此法」下八頌，明信受難得，於中初一總顯、餘七別明。前中，希有者，佛出懸遠已難可遇，唯初成頓說，故希有也。奇謂初能具後，特謂逈出諸乘，此句讚也，下文勸耳。聞謂遇經。忍可謂信因，信則心淨。受謂領文領義。讚乃通言通筆，說唯約言。上皆所作，總說皆難。後別明中三：初二偈半明難信、次半偈況出餘行、後四偈舉事校量。前中，初一偈明人天之器信為甚難。若爾，今或能信，何耶？由二力故，一現修淨福稱所求故、二昔因聞熏今發種故。今不信者，願少聽聞，為毒塗鼓，終成堅種。後一偈半舉三乘之信展轉難得，況於一乘，明文昭然，權實有據。第二半偈況出餘行中，信忍尚難，況具餘行，難中之難也。真實解者，亦有說行而不信圓融之旨，非真實解也。願諸學者，善擇知見。第三四頌舉事校量。初三校量難信，初二舉二難以況信難、後一舉福勝以彰信勝。後一校量餘行之難，唯明誦持，餘略不說。亦顯修行真解非可校量也。此之四事，後後過於前前，巧辯深勝。

大段第三「時賢首」下，顯實證成分。於中有四：一動世界，大機發故；二蔽魔宮，唯佛境故；三息惡道，利樂深故；四佛現證，契佛心故。於中，摩頂、讚善、隨喜，即三業皆證，勸物信行。第二會竟。

## 大方廣佛華嚴經疏卷第十六