非洲猎狮犬vs花豹视频:梵语《华严经》的景物描写

Avatamsaka Sutra

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The Avata?saka Sūtra (Sanskrit: ?????????????????????????? Mahāvaipulya Buddhāvata?saka Sūtra) is one of the most influential Mahayana sutras of East Asian Buddhism. The title is rendered in English as Flower Garland Sutra, Flower Adornment Sutra, or Flower Ornament Scripture.

The Avata?saka Sūtra describes a cosmos of infinite realms upon realms, mutually containing one other. The vision expressed in this work was the foundation for the creation of the Huayan school of Chinese Buddhism, which was characterized by a philosophy of interpenetration. Huayan is known as Kegon in Japan.

Title

The Avata?saka Sūtra has been traditionally used in a variety of countries, each with its own title in the native language. Some major traditional titles include the following.

Sanskrit: ?????????????????????????? Mahāvaipulya Buddhāvata?saka Sūtra

Chinese: 大方廣佛華嚴經 Dàfāngguǎng Fóhuáyán Jīng, shortened to 華嚴經 Huáyán Jīng

Japanese: 大方広仏華厳経 Daihōkō Butsu-kegon Kyō, shortened to 華厳経 Kegon Kyō

Korean: ??????? Daebanggwang Bul-hwa-eom Gyeong, shortened to ??? Hwa-eom Gyeong

Vietnamese ??i Ph??ng Qu?ng Ph?t Hoa Nghiêm kinh, shortened to Hoa Nghiêm kinh

Tibetan: ??????????; Wylie: mdo-phal-po-che

According to one Dunhuang manuscript, this text was also known as the Bodhisattvapi?aka Buddhāvata?saka Sūtra.[1]

History

The Avata?saka Sūtra was written in stages, beginning from at least 500 years after the death of the Buddha. It is "a very long text composed of a number of originally independent scriptures of diverse provenance, all of which were combined, probably in Central Asia, in the late third or the fourth century CE."[2] Two full Chinese translations of the Avata?saka Sūtra were made. Fragmentary translation probably began in the 2nd century CE, and the famous Ten Stages Sutra, often treated as an individual scripture, was first translated in the 3rd century. The first complete Chinese version was completed by Buddhabhadra around 420, and the second by ?ik?ānanda around 699. There is also a translation of the Ga??avyūha by Prajñā around 798. The second translation includes more sutras than the first, and the Tibetan translation, which is still later, includes even more. Scholars conclude that sutras were being added to the collection.

According to Paramārtha, a 6th century monk from Ujjain in central India, the Avata?saka Sūtra is also called the "Bodhisattva Pi?aka."[3] In his translation of the Mahāyānasa?grahabhā?ya, there is a reference to the Bodhisattva Pi?aka, which Paramārtha notes is the same as the Avata?saka Sūtra in 100,000 lines.[4] Identification of the Avata?saka Sūtra as a "Bodhisattva Pi?aka" was also recorded in the colophon of a Chinese manuscript at the Mogao Caves: "Explication of the Ten Stages, entitled Creator of the Wisdom of an Omniscient Being by Degrees, a chapter of the Mahāyāna sūtra Bodhisattvapi?aka Buddhāvata?saka, has ended."[5]

Format

The sutra, among the longest in the Buddhist canon, contains 40 chapters on disparate topics, although there are overarching themes:[citation needed]

The interdependency of all phenomena (dharmas)

The progression of the Buddhist path to full Enlightenment, or Buddhahood

Two of the chapters serve as sutras in their own right, and have been cited in the writings of many Buddhists in East Asia.

The Ten Stages Sutra

The sutra is also well known for its detailed description of the course of the bodhisattva's practice through ten stages where the Ten Stages Sutra, or Da?abhūmika Sūtra (Ch. 十地經, Wyl. phags pa sa bcu pa'i mdo), is the name given to this chapter of the Avata?saka Sūtra.[6] This sutra gives details on the ten stages (bhūmi) of development a bodhisattva must undergo to attain supreme enlightenment. The ten stages are also depicted in the Lankavatara Sutra and the Shurangama Sutra. The sutra also touches on the subject of the development of the "aspiration for Enlightenment" (Bodhicitta) to attain supreme Buddhahood.

The Gandavyuha Sutra

The last chapter of the Avatamsaka circulates as a separate text known as the Gandavyuha Sutra. The Gandavyuha Sutra details the journey of the youth Sudhana, who undertakes a pilgrimage at the behest of the bodhisattva Manjusri. Sudhana will converse with 52 masters in his quest for enlightenment. The antepenultimate master of Sudhana's pilgrimage is Maitreya. It is here that Sudhana encounters The Tower of Maitreya, which along with Indra's net is one of the most startling metaphors for the infinite to emerge in the history of literature across cultures.[citation needed]

In the middle of the great tower... he saw the billion-world universe... and everywhere there was Sudhana at his feet... Thus Sudhana saw Maitreya's practices of... transcendence over countless eons (kalpa), from each of the squares of the check board wall... In the same way Sudhana... saw the whole supernal manifestation, was perfectly aware of it, understood it, contemplated it, used it as a means, beheld it, and saw himself there.[7]

The penultimate master that Sudhana visits is the Manjusri Bodhisattva, the bodhisattva of great wisdom. Thus, one of the grandest of pilgrimages approaches its conclusion by revisiting where it began. The Gandavyhua suggests that with a subtle shift of perspective we may come to see that the enlightenment that the pilgrim so fervently sought was not only with him at every stage of his journey, but before it began as well—that enlightenment is not something to be gained, but "something" the pilgrim never departed from. The final master that Sudhana visits is Samantabhadra Bodhisattva, who teaches him that wisdom only exists for the sake of putting it into practice; that it is only good insofar as it benefits all living beings.

See also

List of sutras

Mahayana sutras

Shin'yaku Kegonkyō Ongi Shiki, an early Japanese annotation

Further reading

The Flower Ornament Scripture : A Translation of the Avatamsaka Sūtra by Thomas Cleary, ISBN 0-87773-940-4

References

^ Hamar, Imre. Reflecting Mirrors: Perspectives on Huayan Buddhism. 2007. p. 93

^ Huayan, Encyclopedia of Religion, 2nd ed., pg 41-45

^ Hamar, Imre. Reflecting Mirrors: Perspectives on Huayan Buddhism. 2007. p. 93

^ Hamar, Imre. Reflecting Mirrors: Perspectives on Huayan Buddhism. 2007. p. 93

^ Hamar, Imre. Reflecting Mirrors: Perspectives on Huayan Buddhism. 2007. p. 93

^ Rigpa Shedra (January 2009). 'Sutra of the Ten Bhumis'. Source: [1] (accessed: April 10, 2009)

^ Cleary, Thomas. The Flower Ornament Scripture 3, Entry into the Realm of Reality / Transl. by Thomas Cleary. Boulder: Shambhala, 1987, p. 369. 

9 atha khalu sudhana? ?re??hidārako ve??hilasya g?hapateranu?āsanīmanuvicintayan, ta? bodhisattvādhimuktiko?a? nigamayan, tadbodhisattvānusm?tibalamanusmaran, ta? buddhanetrapara?parābala? sa?dhārayan, ta? buddhānantaryānusa?dhimanugacchan, ta? buddhanāma?rotrānugamamanusmaran, ta? buddhadharmade?anānayamanulomayan, ta? buddhadharmasamudāgamavyūhamavataran, tadbuddhābhisa?bodhivinarditamadhimucyamāna?, tadacintya? tathāgatakarmābhimukhīkurvan anupūrve?a yena potalaka? parvatastenopasa?kramya potalaka? parvatamabhiruhya avalokite?vara? bodhisattva? parimārgan parigave?amā?o'drāk?īdavalokite?vara? bodhisattva? pa?cimadikparvatotsa?ge utsasara?prasrava?opa?obhite nīlataru?aku??alakajātam?du?ādvalatale mahāvanavivare vajraratna?ilāyā? parya?ka? baddhvā upavi??a? nānāratna?ilātalani?a??āparimā?abodhisattvaga?apariv?ta? dharma? de?ayamāna? sarvajagatsa?grahavi?aya? mahāmaitrīmahākarū?āmukhodyota? nāma dharmaparyāya? sa?prakā?ayantam| d???vā ca punastu??a udagra āttamanā? pramudita? prītisaumanasyajāta? prahar?itavikasitānimi?anayana? k?tāñjalipu?a? kalyā?amitraprasādavegānugatāvik?iptacetā? kalyā?amitre?u sakalabuddhadar?anasa?jñī  kalyā?amitraprabhavasarvadharmameghasa?pratīcchanasa?jñī kalyā?amitrādhīnasarvagu?apratipattisa?jñī kalyā?amitrasamavadhānadurlabhasa?jñī kalyā?amitrodbhavada?abalajñānaratnapratilābhasa?jñī kalyā?amitrasamudbhavāk?ayajñānālokasa?jñī kalyā?amitrā?rayasa?vardhitapu?yapravālasa?jñī kalyā?amitrasa?prakā?itasarvajñatādvārasa?jñī kalyā?amitrodde?itamahājñānasāgarāvatārasa?jñī kalyā?amitrasa?janitasarvajñatāsa?bhārasamudayasa?jñī yena avalokite?varo bodhisattvastenābhijagāma

以下分别是佛驮跋陀罗、实叉难陀、提云般若、圣坚的汉译选段，

佛驮跋陀罗译

实叉难陀译

提云般若译

圣坚译

见观世音菩萨住山西阿，处处皆有流泉浴池，林木郁茂，地草柔软。

见其西面岩谷之中，泉流萦映，树林蓊郁，香草柔软，右旋布地。

见其西面岩谷之中，泉流萦映，树林蓊郁，香草柔软，右旋布地，种种名华，周遍严饰。

遥见经行在岩西阿，处处皆有流泉花树，林池清渌，金花香草，柔软鲜洁，皆从菩萨功德所生。

结跏趺坐金刚宝座，无量菩萨恭敬围遶。而为演说大慈悲经，普摄众生。

观自在菩萨于金刚宝石上，结跏趺坐，无量菩萨皆坐宝石恭敬围遶，而为宣说大慈悲法，令其摄受一切众生。

观自在菩萨于清净金刚宝叶石上，结跏趺坐。无量菩萨皆坐宝石，恭敬围绕。而为宣说智慧光明大慈悲法，令其摄受一切众生。

至其山顶，见观世音坐于金刚八楞之座，座出光明，严饰无比。与无量菩萨，眷属围绕，而为说法。

关于第28个善知识（kalyā?amitra）观自在菩萨（见Thirty Avalokite?vara?）叙事中的情景描写，四个汉译比较接近，其中提云般若的翻译最为详尽。

《大方广佛华严经》，另称《杂华经》。目前学术界一般认为，《华严经》的编集，经历了很长的时间，大约在公元2～4世纪中叶之间，最早流传于南印度，以后传播到西北印度和中印度。有人认为，在梵本《树严经》及《大方广佛华严经》（第58卷）中都提到 ysa 一字，这是于阗文而不是梵文。因此，该经出现的年代和传播的地区还有待进一步研究。

译本

汉译3种：①东晋佛陀跋陀罗译，60卷34品，称《旧（晋）译华严》或《六十华严》；②唐实叉难陀译，80卷39品，称《新译华严》或《八十华严》；③唐贞元中般若译，40卷，称《四十华严》，为经中《入法界品》的别译，全名《大方广佛华严经入不思议解脱境界普贤行愿品》。

此外，传译该经中某一品或一部分的亦不少。从东汉支娄迦谶译此经别行本《兜沙经》（《如来名号品》）开始，至唐时止，据法藏《华严经传记》所载，这类别行译本有35部之多。各译本中，以唐译《八十华严》品目完备，文义畅达，最为流行。其中重要的有支谦译《菩萨本业经》（光明觉品）1卷；聂道真译《诸菩萨求佛本业经》（净行品）1卷；竺法护译《菩萨十住行道品》（十住品）1卷；祗多蜜译《菩萨十住经》（十住品）1卷；鸠摩罗什译《十住经》（十地品）4卷；竺法护译《等日菩萨所问三昧经》（十宝品）3卷；竺法护译《度世品经》（离世间品）6卷；圣贤译《罗摩伽经》（入法界品）3卷；地婆诃罗译《大方广佛华严经》（入法界品）1卷。藏文大藏经丹珠尔中亦有《华严经》，共45品，原本来自于阗，译者胜友、智军，校者遍照。

《华严经》的梵文本目前只发现《十地经》（相当于《十地品》）和《树严经》（相当于《入法界品》）。在印度，这两本经是单独传播的，在尼泊尔则列入“九法”之中，中国也有单译本。

　　华严经传记卷第一 No. 2073

　　京兆崇福寺僧沙门法藏集

　　部类隐显传译支流论释讲解讽诵转读书写杂述

　　部类第一

案此经是毗卢遮那佛法界身云。在莲华藏庄严世界海。于海印三昧内。与普贤等海会圣众。为大菩萨之所说也。凡一言一义。一品一会。皆遍十方虚空法界及一一微尘毛端刹土。尽因陀罗网微细世界。穷前后际一切劫海。及一一念具无边劫。常说普说无有休息。唯是无尽陀罗尼力所持。非是翰墨之所能记。此乃圆满法轮称法界之谈耳。但以本不离迹。是以处寄人天。时临二七。以迹不离本。九会即遍十方。二七该于十世。以本迹无二。令无限即限限即无限。如此经中海云比丘所持。普眼修多罗。以须弥山聚笔大海水墨。书一一品。不可穷尽。又如真谛三藏云。《西域传记》说。龙树菩萨往龙宫。见此华严大不思议解脱经。有三本。上本有十三千大千世界微尘数偈四天下微尘数品。中本有四十九万八千八百偈一千二百品。下本有十万偈四十八品。其上中二本及普眼等。并非凡力所持。隐而不传。下本见流天竺。盖由机悟不同。所闻宜异。故也是以。文殊普贤亲承具教。天亲龙树。仅睹遗筌。小圣同坐而不闻。大士异趣而先觉。圣教之行藏。器局之优劣。断可知矣。又为佛去世远。众生报劣。色力念慧悉皆减损。于此下本。无力具受。遂随力随乐。分写受持。或具十万。大本犹在。或三万六千。如晋朝所译。或余四万。此周朝所翻。或分其品会。别成部帙。如支流所辨。或渐湮灭不闻其名。皆由器致耳。亦如曦阳丽天明无优劣。但眼净具瞻目眩稍味盲绝不见。日岂非朗耶。今此亦尔。广略在器。本法无亏。

　　隐显第二

依文殊般涅槃经。佛去世后。四百五十年。文殊师利犹在世间。依智度论。诸大乘经。多是文殊师利之所结集。此经则是文殊所结。佛初去后贤圣随隐。异道竞兴。乏大乘器摄此经。在海龙王宫。六百余年未传于世。龙树菩萨入龙宫。日见此渊府。诵之在心。将出传授。因兹流布。开皇三宝录云。昔于阗东南二千余里。有遮拘槃国。彼王历叶敬重大乘。诸国名僧入其境者。并皆试练。若小乘学则遣不留。摩诃衍人请停供养。王宫内自有华严摩诃般若大集等经。并十万偈。王躬受持。亲执户籥。转读则开。香华供养。又于道场内。种种庄严。众宝备具。并悬诸杂幡。时非时果。诱诸小王令入礼拜。又此国东南。可二十余里有山甚崄。其内置华严．大集．方等．宝积．楞伽．方广．舍利弗陀罗尼．华聚陀罗尼．都萨罗藏．摩诃般若大云等。凡一十二部。皆十万偈。国法相传。防护守掌。有东晋沙门支法领者。风范慷慨。邈然怀拔萃之志。好乐大乘。忘寝与食。乃裹粮杖策。殉兹形命。于彼精求。得《华严》前分三万六千偈。赍来至此。即晋朝所译是也。今大周于阗所进。逾四万颂。于第一会所说。华藏世界。旧译阙略。讲解无由。今文并具烂然可领。其十定一会。旧经有问无答。今本照然备具。是以前有七处八会。今七处九会。虽望百千而未备。然四万之理亦无遗。且龙树诵具本以上升。法领获仅半以东度。虽凡圣不一。而弘法无二。但以域壤有中边。慧解有深浅。遂使数万里间。见闻悬隔。阙乎大半。可不伤哉。《大智度论》云。不思议经。有十万偈。《摄大乘论》云。有百千偈。名百千经。《释论》云。即华严经十万偈。为百千也。又《涅槃经》。名此经为《杂华》。然百千举数而标目。杂华即相以彰名。举数者失其源。即相者遣其主。不思议则推宗有在。直造其庭。佛华严则以人标法。曲详其致。四名之中。后二为得矣。

　　传译第三

晋京师道场寺佛驮跋陀罗。唐魏国西寺地婆诃罗。大周神都佛授记寺实叉难陀

晋京师道场寺佛驮跋陀罗。此云觉贤。本姓释氏。迦维罗卫人。甘露饭王之苗裔也。祖达摩提婆。此云法天。尝游天竺。因以居焉。父达摩修利耶。此云法日。贤三岁偏孤。八岁丧母。为外氏所养。从祖鸠摩利。闻其聪敏。怜其孤幼。乃迎还度为沙弥。至年十七。与同学数人。俱以习诵为业。众皆用功一月。贤一日当之。师叹曰。贤一日敌三十夫也。及受具戒。修业精勤。博学群经。多所综达。少以禅律驰名。常与同学僧伽达多。游处积年。达多虽服其才德。而未测其深浅也。后于密室闭户坐禅。忽见贤来。惊问所从。答曰。暂上兜率。致敬弥勒。言讫便隐。达多方知是圣人也。后屡见贤神变。乃至诚方知得不还果。常欲游方弘化。备观风俗。会有秦沙门智严。至罽宾。访问彼国僧众。谁能流化东土。咸云。有佛驮跋陀罗者。本生天竺那可梨城。族姓相承。世遵道学。聪明博赡。位行难测。童稚出家。已通经论。受业于大禅师佛陀大仙。佛陀大仙。时亦在罽宾闻严求人。乃谓严曰。可以振维僧徒。宣授禅法者。佛驮跋陀其人也。严既要请苦到。贤遂默而许焉。于是辞师。裹粮东逝。涉路三载。寒暑备更。乃有层岩重荫。连冻千里。清旭启旦则崎岖陵崄。潜晷告昏。则枕廗冰雪。飞梯悬蹬。侧足傍践。援绳挂索。仰接云岸。自冰雪之外艰途万数。粮用中竭。分粒继餐。爰凭圣祐。仅而得济。既度葱岭。略经六国。国主矜其远化。并欣怀资俸。至交趾附舶循海而行经一岛下。贤举手指山曰。可泊于此。舶主曰。客行惜日。调风难遇。不可停也。遂行二百余里。忽值返风吹舶。还至前岛。船人各悟其神。咸师事之。一禀其进止。后遇便风。同侣皆发。贤曰。不可动。舶主乃止。既而先发者一时覆败。后于中夜。忽令众船俱发。无肯从者。贤自起收缆。一船独发。俄尔贼至。留者悉被抄害。次之达青州东莱郡。闻鸠摩罗什在长安。欣然而来。则秦弘始十年四月也。什大欢悦。共论法相。振发玄微。多所启悟。因谓什曰。君所解不出人意。而致高名耶。什曰。吾年老故尔。何必能称美谈。什每有疑义。必共论决。沙门道才．昙畅．僧睿．慧观等。六百人俱禀禅训。其所指授。莫非真要。自遗法东迁。四百余年开发之深。无若此也。其言理辨物。必求诸中。不苟适当时。不求胜人之口。其所得。则辨明无遗。其所不知。则时阙如也。秦太子泓欲闻贤说法。乃要命群僧。进论东宫。罗什与贤。数番往复。文多不载。秦主姚兴。专志佛法。三千余僧。并预宫阙。盛修人事。唯贤守静。不与众同。后语弟子云。我昨见本乡有五舶俱发。后经岁许。遇外舶至。既而讯访。果是天竺五舶先所见者也。倾境闻之。竞来礼事。其有奉施。悉皆不受。持钵分卫。无论豪贱。尝与弟子慧观。次第乞食。至陈郡袁豹。素不敬信。待之甚薄。未饱辞退。豹曰。似未足。且复小留。贤曰。檀越施心有限。故令所设已罄。豹即呼左右。益饭饭果尽。豹大惭。既而问慧观曰。此沙门何如人。观曰。德量高邈。非凡所测。豹深叹异之。贤仪轨率素不同华俗。而志韵清。远雅有深致。法师僧弼。与沙门宝材。书曰。斗场禅师。甚有大心。便是天竺主。何风流人也。到义熙十四年。吴郡内史孟顗。右卫将军褚叔度。则请贤出此经。乃手执梵文。共沙门法业慧严等百有余人。于道场寺译出。诠定文旨。会通方言。妙得经意。故道场寺犹有华严堂焉。大教流传。盖其力也。初译经时。堂前池内。每有二青衣。从池中出。奉以香华。举众皆见。亦有神祇。营卫左右。贤以元嘉六年卒。春秋七十有一矣。手屈三指。明得阿那含果焉

中天竺国三藏法师地婆诃罗。唐言日照。婆罗门种。幼而出家。住摩诃菩提及那兰陀寺。三藏风仪温雅。神机朗俊。负笈从师。研精累岁。器成雕玉。学擅青蓝。承沙门玄奘传教东归。思慕玄门。留情振旦。既而占风圣代。杖锡来仪。载阐上乘。助光神化。爰以永隆初岁。言届京师。高宗弘显释门。克隆遗寄。乃诏缁徒龙象。帝邑英髦。道诚律师。薄尘法师十大德等。于魏国西寺。翻译经论之次时有贤首法师。先以华严为业。每慨斯经阙而未备。往就问之云。赍第八会文。今来至此。贤首遂与三藏对挍。遂获善财善知识天主光等十有余人。遂请译新文。以补旧阙。沙门复礼执笔。沙门慧智译语。更译密严等经论十有余部。合二十四卷。并皇大后御制序文。深加赞述。今见流行于代焉。三藏辞乡之日。其母尚存。无忘鞠育之恩。恒思顾复之报。遂诣神都。抗表天阙。乞还旧国。初未之许。再三固请。有敕从之。京师诸德。造绯罗珠宝袈裟。附供菩提树像。敕锡神钟一口。及请幡像供具遵途。以垂拱三年十二月二十七日。体甚康体。告门人曰。吾当逝矣。右胁而卧。无疾而终于神都魏国东寺。会葬者数千万人。圣母闻之。深加悲悼。施绢千匹。以充殡礼。道俗悲慕。如丧所亲。香华辇舆瘗于龙门山阳。伊水之左。门人修理灵龛。加饰重阁。因起精庐其侧。扫洒供养焉。后因梁王所奏请。置伽蓝。敕内注名为香山寺。危楼切汉。飞阁凌云。石像七龛。浮图八角。驾亲游幸。具题诗赞云尔。

大周神都佛授记寺沙门实叉难陀。唐云喜觉。于阗国人。智度弘旷。利物为心。善大小乘。兼异学论。天后明扬佛日。敬重大乘。以华严旧经处会未备。远闻于阗有斯梵本。发使求访。并请译人。实叉与经。同臻帝阙。以天后证圣元年乙未。于东都大内遍空寺。译华严经。天后亲临法座。焕发序文。自运仙毫。首题名品。南印度沙门菩提流志。沙门义净。同宣梵文。后付沙门复礼法藏等。于佛授记寺。译至圣历二年己亥功毕。又至久视元年庚子。于三阳宫内。译大乘入楞伽经。及于西京清禅寺东都佛授记寺。译文殊授记等经。前后总译一十九都。沙门波仑玄执等笔受。沙门复礼缀文。沙门法宝弘景等证义。太子中舍人。贾膺福监护至长安。四年实叉。缘母年老。请归觐省。表书再上。方蒙允许。敕御史崔嗣光。送至于阗。后和帝龙兴。重晖佛日。敕再征召。方届帝城。以景龙二年。达于兹土。帝屈万乘之尊。亲迎于开远门外。京城缁侣。备诸幢幡。逆路导引。仍装饰青象。令乘入城。敕于大荐福寺安置。未遑翻译遘疾弥留。以景云元年十月十二日。右胁叠足。终于大荐福寺。春秋五十有九。缁徒悲噎。叹法栋之遽摧。俗侣哀号。恨群生之失导。有诏听依外国法葬。以十一月十二日。于开远门外古燃灯台焚之。薪尽火灭。其舌犹存。斯是弘法之嘉瑞也。至十二月十三日。本国门人悲智。敕使哥舒道元。送其余骸及斯灵舌。遂归于阗。起塔供养。后人复于焚尸之所。起七层塔焉。

　　支流第四兜沙经一卷(是华严名号品)

　　后汉月支国沙门支谶译

　　菩萨本业经一卷(或云净行品经是净行品)

　　吴月支国沙门清信士支谦译

　　诸菩萨求佛本业经一卷(亦是净行品也)

　　西晋清信士聂道真译

　　菩萨本愿行品经一卷(亦是净行品也)

　　亦是道真重译

　　右件经并是此经第二会中出菩萨十住经一卷(是十住品)

　　东晋西域沙门只多密晋言诃支译

　　菩萨十住经一卷(是十住品)

　　西晋沙门竺法护译

　　菩萨十道地经一卷(似十住品)

　　聂道真译

　　十住断结经十卷(非十住品亦非十地品以名同恐误附也)

　　后秦凉州沙门竺佛念译

　　右件经并是此经第三会中出十地断经十卷(是十地品)

　　后秦沙门竺佛念译

　　十住经十二卷(是十地品)

　　西晋聂道真译

　　菩萨十地经一卷(似十地品十住品也)

　　西晋竺法护译

　　大方广十地经一卷(似十地十住品也)

　　西域沙门吉迦夜译

　　十地经一卷(似十地十住品)

　　东晋诃支译

　　十住经四卷(具是十地品)

　　后秦罗什共罽宾三藏佛陀耶舍秦言觉明译

　　渐备一切智德经五卷(具是十地品)

　　西晋月支国沙门昙摩罗晋言法护译

　　菩萨初地经一卷(似初地)

　　西晋清信士聂道真译

　　右件经并是此经第六会中出等目菩萨经二卷(是十定品)

　　竺法护译

　　显无边佛土功德经一卷(是寿命品)

　　唐三藏法师玄奘译

　　如来兴现经四卷(是性起品无重颂偈仍将十忍品次后编之亦不题也)

　　西晋元康年竺法护译

　　如来兴现经一卷(与法护译题彼品名广略为名)

　　西晋沙门白法祖译

　　大方广如来性起经二卷(序分是名号品现正说即是性起品)

　　失译

　　大方广如来性起微密藏经二卷(与前同本异译)

　　西晋元康年出不现译人

　　右件经并是此经第七会中出度世经六卷(是离世间品)

　　西晋法护译

　　普贤菩萨答难二千经(是离世间品)

　　吴代失译

　　右件经并是此经第八会中出罗摩伽经三卷(是入法界品文不足)

　　西秦沙门圣贤或云坚公译

　　又魏安法贤译一本亦三卷

　　又北凉昙无谶译一本一卷成。

　　右件经并是此经第九会中出

    大方广华严入如来不思议境界经二卷(或无大方广字)

　　右是隋北天竺三藏阇那崛多隋言智德译(或云共笈多译)

　　度诸佛境界智严经一卷

　　梁扶南沙门僧伽婆罗梁言僧养亦云僧铠译

　　度诸佛境界智光严经一卷

　　失译

　　大方广入如来不思议境界经二卷

　　大周于阗沙门实叉难陀译

　　右件四经同本异译并云在普光法堂说大方广佛华严佛境界分一卷

　　唐载初年于阗三藏提云般若译

　　大方广佛境界经一卷

　　大周于阗三藏实叉难陀译

　　右件二经同本异译。

菩提树下说大方广普贤所说经一卷(说佛身内有不可说世界事)。

　　大周实叉难陀译

　　大方广佛华严修慈分经一卷

　　唐载初年提云般若译

　　右已上不思议境界等经。现本华严内。虽无此等品。然勘梵本。并皆具有。固是此经别行品会。为梵品不题品次。不编入大部。

    信力入印法门经五卷。

　　元魏南天竺三藏昙摩流支魏云希法译

　　右件经。古德相传云。是华严别品。详其文句。始终总无华严流类。近勘梵本。亦无此品。请后人详究。

　　钞华严经一十五卷

　　右昔南齐司徒。竟陵文宣王萧子良者。天机秀发。宅心真境。望亿劫而长驱。凌千岁而独上。若阐扬经教。开弘福业。莫不出自神里行之身命。永明八年。感梦东方天王如来。冥资圣授始撰净住之法。又梦。沙门自称智胜。引对佛前。教其转读。因传经呗之则。又奖率朝贤。启龙华三会之福。只劝士庶。受菩萨三聚之戒。并祥瑞郁蒸。难得而言者也。加以阅彼龙宫。仞斯象迹。毗赞玄化。住持觉运。凡钞如上等诸经。三百余卷。撰弘益文翰。一百余卷。自手书经七十余卷。其所撰内。有华严璎珞经二卷。标出世之术。华严齐记一卷。叙法会之致。并可以垂镜来叶。不刊之胜躅也。

　　华严十恶经一卷

　　右隋学士费长房三宝录注。入伪妄。恐后贤滥赍。故此附出。

　　论释第五

　　婆罗颇密多三藏云。西国相。传龙树从龙宫。将经出已。遂造大不思议论。亦十万颂。释此经既冥机未启。不测其指归也。

　　十住毗婆沙论一十六卷　龙树所造。释十地品义。后秦耶舍三藏。口诵其文。共罗什法师译出。释十地品。内至第二地余文。以耶舍不诵。遂阙解释。相传其论。是大不思议论中一分也

　　十住论一十卷　龙树所造。后秦弘始年中罗什法师译

　　十地论一十二卷　婆薮般豆菩萨。此云天亲。于山中释十地品。叠本经文。依次消解。菩萨初造论成。感经放光明山振地动。其国主臣民。俱来庆贺。叹为希有瑞也。

　　广如本传。至后魏。有北天竺三藏菩提留支。魏云希觉。来此翻译。初译之日。宣武皇帝亲自笔受一日。又曰。中天竺三藏。勒那摩提。魏云宝意。来此共流支。于洛水南北。各译一本。其后僧统慧光。请二贤。对详挍同异。参成一本。又别传云。天亲造华严经论既未获具本。此十地或是。随得翻之。又云。无著菩萨往来都率。弥勒菩萨教以华严等经。自彼宣流。亦其力也。近问西来三藏梵僧。皆云。金刚军菩萨。造十地释论。有一万二千颂。翻可成三十余卷。又坚慧菩萨。亦造略释。并未传此土。于阗国见有其本。实叉归日。已附信索。如得亦拟翻出。又瑜伽菩萨地中住品内。广写此经十地品文。次第兼释。良以此经三贤十圣位分最广。既为诸部龟镜。是以造释者非一耳。