梵語《華嚴經》的景物描寫

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 Praj?ā 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?tā?jalipu?a? kalyā?amitraprasādavegānugatāvik?iptacetā? kalyā?amitre?u sakalabuddhadar?anasa?j?ī  kalyā?amitraprabhavasarvadharmameghasa?pratīcchanasa?j?ī kalyā?amitrādhīnasarvagu?apratipattisa?j?ī kalyā?amitrasamavadhānadurlabhasa?j?ī kalyā?amitrodbhavada?abalaj?ānaratnapratilābhasa?j?ī kalyā?amitrasamudbhavāk?ayaj?ānālokasa?j?ī kalyā?amitrā?rayasa?vardhitapu?yapravālasa?j?ī kalyā?amitrasa?prakā?itasarvaj?atādvārasa?j?ī kalyā?amitrodde?itamahāj?ānasāgarāvatārasa?j?ī kalyā?amitrasa?janitasarvaj?atāsa?bhārasamudayasa?j?ī yena avalokite?varo bodhisattvastenābhijagāma

以下分別是佛馱跋陀羅、實叉難陀、提雲般若、聖堅的漢譯選段，

關於第28個善知識（kalyā?amitra）觀自在菩薩（見Thirty Avalokite?vara?）敘事中的情景描寫，四個漢譯比較接近，其中提雲般若的翻譯最為詳盡。

《大方廣佛華嚴經》，另稱《雜華經》。目前學術界一般認為，《華嚴經》的編集，經歷了很長的時間，大約在公元2～4世紀中葉之間，最早流傳於南印度，以後傳播到西北印度和中印度。有人認為，在梵本《樹嚴經》及《大方廣佛華嚴經》（第58卷）中都提到 ysa 一字，這是于闐文而不是梵文。因此，該經出現的年代和傳播的地區還有待進一步研究。

譯本

漢譯3種：①東晉佛陀跋陀羅譯，60卷34品，稱《舊（晉）譯華嚴》或《六十華嚴》；②唐實叉難陀譯，80卷39品，稱《新譯華嚴》或《八十華嚴》；③唐貞元中般若譯，40卷，稱《四十華嚴》，為經中《入法界品》的別譯，全名《大方廣佛華嚴經入不思議解脫境界普賢行願品》。

此外，傳譯該經中某一品或一部分的亦不少。從東漢支婁迦讖譯此經別行本《兜沙經》（《如來名號品》）開始，至唐時止，據法藏《華嚴經傳記》所載，這類別行譯本有35部之多。各譯本中，以唐譯《八十華嚴》品目完備，文義暢達，最為流行。其中重要的有支謙譯《菩薩本業經》（光明覺品）1卷；聶道真譯《諸菩薩求佛本業經》（凈行品）1卷；竺法護譯《菩薩十住行道品》（十住品）1卷；祗多蜜譯《菩薩十住經》（十住品）1卷；鳩摩羅什譯《十住經》（十地品）4卷；竺法護譯《等日菩薩所問三昧經》（十寶品）3卷；竺法護譯《度世品經》（離世間品）6卷；聖賢譯《羅摩伽經》（入法界品）3卷；地婆訶羅譯《大方廣佛華嚴經》（入法界品）1卷。藏文大藏經丹珠爾中亦有《華嚴經》，共45品，原本來自於闐，譯者勝友、智軍，校者遍照。

《華嚴經》的梵文本目前只發現《十地經》（相當於《十地品》）和《樹嚴經》（相當於《入法界品》）。在印度，這兩本經是單獨傳播的，在尼泊爾則列入「九法」之中，中國也有單譯本。

　　華嚴經傳記卷第一 No. 2073

　　京兆崇福寺僧沙門法藏集

　　部類隱顯傳譯支流論釋講解諷誦轉讀書寫雜述

　　部類第一

案此經是毗盧遮那佛法界身雲。在蓮華藏莊嚴世界海。于海印三昧內。與普賢等海會聖眾。為大菩薩之所說也。凡一言一義。一品一會。皆遍十方虛空法界及一一微塵毛端剎土。盡因陀羅網微細世界。窮前後際一切劫海。及一一念具無邊劫。常說普說無有休息。唯是無盡陀羅尼力所持。非是翰墨之所能記。此乃圓滿法輪稱法界之談耳。但以本不離跡。是以處寄人天。時臨二七。以跡不離本。九會即遍十方。二七該於十世。以本跡無二。令無限即限限即無限。如此經中海雲比丘所持。普眼修多羅。以須彌山聚筆大海水墨。書一一品。不可窮盡。又如真諦三藏雲。《西域傳記》說。龍樹菩薩往龍宮。見此華嚴大不思議解脫經。有三本。上本有十三千大千世界微塵數偈四天下微塵數品。中本有四十九萬八千八百偈一千二百品。下本有十萬偈四十八品。其上中二本及普眼等。並非凡力所持。隱而不傳。下本見流天竺。蓋由機悟不同。所聞宜異。故也是以。文殊普賢親承具教。天親龍樹。僅睹遺筌。小聖同坐而不聞。大士異趣而先覺。聖教之行藏。器局之優劣。斷可知矣。又為佛去世遠。眾生報劣。色力念慧悉皆減損。於此下本。無力具受。遂隨力隨樂。分寫受持。或具十萬。大本猶在。或三萬六千。如晉朝所譯。或餘四萬。此周朝所翻。或分其品會。別成部帙。如支流所辨。或漸湮滅不聞其名。皆由器致耳。亦如曦陽麗天明無優劣。但眼凈具瞻目眩稍味盲絕不見。日豈非朗耶。今此亦爾。廣略在器。本法無虧。

　　隱顯第二

依文殊般涅槃經。佛去世後。四百五十年。文殊師利猶在世間。依智度論。諸大乘經。多是文殊師利之所結集。此經則是文殊所結。佛初去後賢聖隨隱。異道競興。乏大乘器攝此經。在海龍王宮。六百餘年未傳於世。龍樹菩薩入龍宮。日見此淵府。誦之在心。將出傳授。因茲流布。開皇三寶錄雲。昔于闐東南二千餘里。有遮拘槃國。彼王歷葉敬重大乘。諸國名僧入其境者。並皆試練。若小乘學則遣不留。摩訶衍人請停供養。王宮內自有華嚴摩訶般若大集等經。並十萬偈。王躬受持。親執戶籥。轉讀則開。香華供養。又於道場內。種種莊嚴。眾寶備具。並懸諸雜幡。時非時果。誘諸小王令入禮拜。又此國東南。可二十餘里有山甚嶮。其內置華嚴．大集．方等．寶積．楞伽．方廣．舍利弗陀羅尼．華聚陀羅尼．都薩羅藏．摩訶般若大雲等。凡一十二部。皆十萬偈。國法相傳。防護守掌。有東晉沙門支法領者。風範慷慨。邈然懷拔萃之志。好樂大乘。忘寢與食。乃裹糧杖策。殉茲形命。於彼精求。得《華嚴》前分三萬六千偈。齎來至此。即晉朝所譯是也。今大周于闐所進。逾四萬頌。於第一會所說。華藏世界。舊譯闕略。講解無由。今文並具爛然可領。其十定一會。舊經有問無答。今本照然備具。是以前有七處八會。今七處九會。雖望百千而未備。然四萬之理亦無遺。且龍樹誦具本以上升。法領獲僅半以東度。雖凡聖不一。而弘法無二。但以域壤有中邊。慧解有深淺。遂使數萬裡間。見聞懸隔。闕乎大半。可不傷哉。《大智度論》雲。不思議經。有十萬偈。《攝大乘論》雲。有百千偈。名百千經。《釋論》雲。即華嚴經十萬偈。為百千也。又《涅槃經》。名此經為《雜華》。然百千舉數而標目。雜華即相以彰名。舉數者失其源。即相者遣其主。不思議則推宗有在。直造其庭。佛華嚴則以人標法。曲詳其致。四名之中。後二為得矣。

　　傳譯第三

晉京師道場寺佛馱跋陀羅。唐魏國西寺地婆訶羅。大周神都佛授記寺實叉難陀

晉京師道場寺佛馱跋陀羅。此雲覺賢。本姓釋氏。迦維羅衛人。甘露飯王之苗裔也。祖達摩提婆。此雲法天。嘗游天竺。因以居焉。父達摩修利耶。此雲法日。賢三歲偏孤。八歲喪母。為外氏所養。從祖鳩摩利。聞其聰敏。憐其孤幼。乃迎還度為沙彌。至年十七。與同學數人。俱以習誦為業。眾皆用功一月。賢一日當之。師嘆曰。賢一日敵三十夫也。及受具戒。修業精勤。博學群經。多所綜達。少以禪律馳名。常與同學僧伽達多。游處積年。達多雖服其才德。而未測其深淺也。後於密室閉戶坐禪。忽見賢來。驚問所從。答曰。暫上兜率。致敬彌勒。言訖便隱。達多方知是聖人也。後屢見賢神變。乃至誠方知得不還果。常欲遊方弘化。備觀風俗。會有秦沙門智嚴。至罽賓。訪問彼國僧眾。誰能流化東土。咸雲。有佛馱跋陀羅者。本生天竺那可梨城。族姓相承。世遵道學。聰明博贍。位行難測。童稚出家。已通經論。受業於大禪師佛陀大仙。佛陀大仙。時亦在罽賓聞嚴求人。乃謂嚴曰。可以振維僧徒。宣授禪法者。佛馱跋陀其人也。嚴既要請苦到。賢遂默而許焉。於是辭師。裹糧東逝。涉路三載。寒暑備更。乃有層岩重蔭。連凍千里。清旭啟旦則崎嶇陵嶮。潛晷告昏。則枕廗冰雪。飛梯懸蹬。側足傍踐。援繩掛索。仰接雲岸。自冰雪之外艱途萬數。糧用中竭。分粒繼餐。爰憑聖祐。僅而得濟。既度蔥嶺。略經六國。國主矜其遠化。並欣懷資俸。至交趾附舶循海而行經一島下。賢舉手指山曰。可泊於此。舶主曰。客行惜日。調風難遇。不可停也。遂行二百餘里。忽值返風吹舶。還至前島。船人各悟其神。咸師事之。一稟其進止。後遇便風。同侶皆發。賢曰。不可動。舶主乃止。既而先發者一時覆敗。後於中夜。忽令眾船俱發。無肯從者。賢自起收纜。一船獨發。俄爾賊至。留者悉被抄害。次之達青州東萊郡。聞鳩摩羅什在長安。欣然而來。則秦弘始十年四月也。什大歡悅。共論法相。振發玄微。多所啟悟。因謂什曰。君所解不出人意。而致高名耶。什曰。吾年老故爾。何必能稱美談。什每有疑義。必共論決。沙門道才．曇暢．僧睿．慧觀等。六百人俱稟禪訓。其所指授。莫非真要。自遺法東遷。四百餘年開發之深。無若此也。其言理辨物。必求諸中。不苟適當時。不求勝人之口。其所得。則辨明無遺。其所不知。則時闕如也。秦太子泓欲聞賢說法。乃要命群僧。進論東宮。羅什與賢。數番往複。文多不載。秦主姚興。專志佛法。三千餘僧。並預宮闕。盛修人事。唯賢守靜。不與眾同。後語弟子云。我昨見本鄉有五舶俱發。後經歲許。遇外舶至。既而訊訪。果是天竺五舶先所見者也。傾境聞之。競來禮事。其有奉施。悉皆不受。持缽分衛。無論豪賤。嘗與弟子慧觀。次第乞食。至陳郡袁豹。素不敬信。待之甚薄。未飽辭退。豹曰。似未足。且復小留。賢曰。檀越施心有限。故令所設已罄。豹即呼左右。益飯飯果盡。豹大慚。既而問慧觀曰。此沙門何如人。觀曰。德量高邈。非凡所測。豹深嘆異之。賢儀軌率素不同華俗。而志韻清。遠雅有深致。法師僧弼。與沙門寶材。書曰。斗場禪師。甚有大心。便是天竺主。何風流人也。到義熙十四年。吳郡內史孟顗。右衛將軍褚叔度。則請賢出此經。乃手執梵文。共沙門法業慧嚴等百有餘人。於道場寺譯出。詮定文旨。會通方言。妙得經意。故道場寺猶有華嚴堂焉。大教流傳。蓋其力也。初譯經時。堂前池內。每有二青衣。從池中出。奉以香華。舉眾皆見。亦有神祇。營衛左右。賢以元嘉六年卒。春秋七十有一矣。手屈三指。明得阿那含果焉

中天竺國三藏法師地婆訶羅。唐言日照。婆羅門種。幼而出家。住摩訶菩提及那蘭陀寺。三藏風儀溫雅。神機朗俊。負笈從師。研精累歲。器成雕玉。學擅青藍。承沙門玄奘傳教東歸。思慕玄門。留情振旦。既而占風聖代。杖錫來儀。載闡上乘。助光神化。爰以永隆初歲。言屆京師。高宗弘顯釋門。克隆遺寄。乃詔緇徒龍象。帝邑英髦。道誠律師。薄塵法師十大德等。於魏國西寺。翻譯經論之次時有賢首法師。先以華嚴為業。每慨斯經闕而未備。往就問之雲。齎第八會文。今來至此。賢首遂與三藏對挍。遂獲善財善知識天主光等十有餘人。遂請譯新文。以補舊闕。沙門復禮執筆。沙門慧智譯語。更譯密嚴等經論十有餘部。合二十四卷。並皇大後御制序文。深加贊述。今見流行於代焉。三藏辭鄉之日。其母尚存。無忘鞠育之恩。恆思顧復之報。遂詣神都。抗表天闕。乞還舊國。初未之許。再三固請。有敕從之。京師諸德。造緋羅珠寶袈裟。附供菩提樹像。敕錫神鍾一口。及請幡像供具遵途。以垂拱三年十二月二十七日。體甚康體。告門人曰。吾當逝矣。右脅而卧。無疾而終於神都魏國東寺。會葬者數千萬人。聖母聞之。深加悲悼。施絹千匹。以充殯禮。道俗悲慕。如喪所親。香華輦輿瘞於龍門山陽。伊水之左。門人修理靈龕。加飾重閣。因起精廬其側。掃灑供養焉。後因梁王所奏請。置伽藍。敕內注名為香山寺。危樓切漢。飛閣凌雲。石像七龕。浮圖八角。駕親游幸。具題詩讚云爾。

大周神都佛授記寺沙門實叉難陀。唐雲喜覺。于闐國人。智度弘曠。利物為心。善大小乘。兼異學論。天后明揚佛日。敬重大乘。以華嚴舊經處會未備。遠聞于闐有斯梵本。發使求訪。並請譯人。實叉與經。同臻帝闕。以天后證聖元年乙未。於東都大內遍空寺。譯華嚴經。天后親臨法座。煥發序文。自運仙毫。首題名品。南印度沙門菩提流志。沙門義凈。同宣梵文。後付沙門復禮法藏等。於佛授記寺。譯至聖歷二年己亥功畢。又至久視元年庚子。於三陽宮內。譯大乘入楞伽經。及於西京清禪寺東都佛授記寺。譯文殊授記等經。前後總譯一十九都。沙門波侖玄執等筆受。沙門復禮綴文。沙門法寶弘景等證義。太子中舍人。賈膺福監護至長安。四年實叉。緣母年老。請歸覲省。表書再上。方蒙允許。敕御史崔嗣光。送至於闐。後和帝龍興。重暉佛日。敕再徵召。方屆帝城。以景龍二年。達於茲土。帝屈萬乘之尊。親迎於開遠門外。京城緇侶。備諸幢幡。逆路導引。仍裝飾青象。令乘入城。敕於大薦福寺安置。未遑翻譯遘疾彌留。以景雲元年十月十二日。右脅疊足。終於大薦福寺。春秋五十有九。緇徒悲噎。嘆法棟之遽摧。俗侶哀號。恨群生之失導。有詔聽依外國法葬。以十一月十二日。於開遠門外古燃燈台焚之。薪盡火滅。其舌猶存。斯是弘法之嘉瑞也。至十二月十三日。本國門人悲智。敕使哥舒道元。送其餘骸及斯靈舌。遂歸於闐。起塔供養。後人復於焚屍之所。起七層塔焉。

　　支流第四兜沙經一卷(是華嚴名號品)

　　後漢月支國沙門支讖譯

　　菩薩本業經一卷(或雲凈行品經是凈行品)

　　吳月支國沙門清信士支謙譯

　　諸菩薩求佛本業經一卷(亦是凈行品也)

　　西晉清信士聶道真譯

　　菩薩本願行品經一卷(亦是凈行品也)

　　亦是道真重譯

　　右件經並是此經第二會中出菩薩十住經一卷(是十住品)

　　東晉西域沙門只多密晉言訶支譯

　　菩薩十住經一卷(是十住品)

　　西晉沙門竺法護譯

　　菩薩十道地經一卷(似十住品)

　　聶道真譯

　　十住斷結經十卷(非十住品亦非十地品以名同恐誤附也)

　　後秦涼州沙門竺佛念譯

　　右件經並是此經第三會中出十地斷經十卷(是十地品)

　　後秦沙門竺佛念譯

　　十住經十二卷(是十地品)

　　西晉聶道真譯

　　菩薩十地經一卷(似十地品十住品也)

　　西晉竺法護譯

　　大方廣十地經一卷(似十地十住品也)

　　西域沙門吉迦夜譯

　　十地經一卷(似十地十住品)

　　東晉訶支譯

　　十住經四卷(具是十地品)

　　後秦羅什共罽賓三藏佛陀耶舍秦言覺明譯

　　漸備一切智德經五卷(具是十地品)

　　西晉月支國沙門曇摩羅晉言法護譯

　　菩薩初地經一卷(似初地)

　　西晉清信士聶道真譯

　　右件經並是此經第六會中出等目菩薩經二卷(是十定品)

　　竺法護譯

　　顯無邊佛土功德經一卷(是壽命品)

　　唐三藏法師玄奘譯

　　如來興現經四卷(是性起品無重頌偈仍將十忍品次後編之亦不題也)

　　西晉元康年竺法護譯

　　如來興現經一卷(與法護譯題彼品名廣略為名)

　　西晉沙門白法祖譯

　　大方廣如來性起經二卷(序分是名號品現正說即是性起品)

　　失譯

　　大方廣如來性起微密藏經二卷(與前同本異譯)

　　西晉元康年出不現譯人

　　右件經並是此經第七會中出度世經六卷(是離世間品)

　　西晉法護譯

　　普賢菩薩答難二千經(是離世間品)

　　吳代失譯

　　右件經並是此經第八會中出羅摩伽經三卷(是入法界品文不足)

　　西秦沙門聖賢或雲堅公譯

　　又魏安法賢譯一本亦三卷

　　又北涼曇無讖譯一本一捲成。

　　右件經並是此經第九會中出

    大方廣華嚴入如來不思議境界經二卷(或無大方廣字)

　　右是隋北天竺三藏闍那崛多隋言智德譯(或雲共笈多譯)

　　度諸佛境界智嚴經一卷

　　梁扶南沙門僧伽婆羅梁言僧養亦云僧鎧譯

　　度諸佛境界智光嚴經一卷

　　失譯

　　大方廣入如來不思議境界經二卷

　　大周于闐沙門實叉難陀譯

　　右件四經同本異譯並雲在普光法堂說大方廣佛華嚴佛境界分一卷

　　唐載初年于闐三藏提雲般若譯

　　大方廣佛境界經一卷

　　大周于闐三藏實叉難陀譯

　　右件二經同本異譯。

菩提樹下說大方廣普賢所說經一卷(說佛身內有不可說世界事)。

　　大周實叉難陀譯

　　大方廣佛華嚴修慈分經一卷

　　唐載初年提雲般若譯

　　右已上不思議境界等經。現本華嚴內。雖無此等品。然勘梵本。並皆具有。固是此經別行品會。為梵品不題品次。不編入大部。

    信力入印法門經五卷。

　　元魏南天竺三藏曇摩流支魏雲希法譯

　　右件經。古德相傳雲。是華嚴別品。詳其文句。始終總無華嚴流類。近勘梵本。亦無此品。請後人詳究。

　　鈔華嚴經一十五卷

　　右昔南齊司徒。竟陵文宣王蕭子良者。天機秀髮。宅心真境。望億劫而長驅。凌千歲而獨上。若闡揚經教。開弘福業。莫不出自神里行之身命。永明八年。感夢東方天王如來。冥資聖授始撰凈住之法。又夢。沙門自稱智勝。引對佛前。教其轉讀。因傳經唄之則。又獎率朝賢。啟龍華三會之福。只勸士庶。受菩薩三聚之戒。並祥瑞鬱蒸。難得而言者也。加以閱彼龍宮。仞斯象跡。毗贊玄化。住持覺運。凡鈔如上等諸經。三百餘卷。撰弘益文翰。一百餘卷。自手書經七十餘卷。其所撰內。有華嚴瓔珞經二卷。標出世之術。華嚴齊記一卷。敘法會之致。並可以垂鏡來葉。不刊之勝躅也。

　　華嚴十惡經一卷

　　右隋學士費長房三寶錄注。入偽妄。恐後賢濫齎。故此附出。

　　論釋第五

　　婆羅頗密多三藏雲。西國相。傳龍樹從龍宮。將經出已。遂造大不思議論。亦十萬頌。釋此經既冥機未啟。不測其指歸也。

　　十住毗婆沙論一十六卷　龍樹所造。釋十地品義。後秦耶舍三藏。口誦其文。共羅什法師譯出。釋十地品。內至第二地余文。以耶舍不誦。遂闕解釋。相傳其論。是大不思議論中一分也

　　十住論一十卷　龍樹所造。後秦弘始年中羅什法師譯

　　十地論一十二卷　婆藪般豆菩薩。此雲天親。于山中釋十地品。疊本經文。依次消解。菩薩初造論成。感經放光明山振地動。其國主臣民。俱來慶賀。嘆為希有瑞也。

　　廣如本傳。至後魏。有北天竺三藏菩提留支。魏雲希覺。來此翻譯。初譯之日。宣武皇帝親自筆受一日。又曰。中天竺三藏。勒那摩提。魏雲寶意。來此共流支。於洛水南北。各譯一本。其後僧統慧光。請二賢。對詳挍同異。參成一本。又別傳雲。天親造華嚴經論既未獲具本。此十地或是。隨得翻之。又雲。無著菩薩往來都率。彌勒菩薩教以華嚴等經。自彼宣流。亦其力也。近問西來三藏梵僧。皆雲。金剛軍菩薩。造十地釋論。有一萬二千頌。翻可成三十餘卷。又堅慧菩薩。亦造略釋。並未傳此土。于闐國見有其本。實叉歸日。已附信索。如得亦擬翻出。又瑜伽菩薩地中住品內。廣寫此經十地品文。次第兼釋。良以此經三賢十聖位分最廣。既為諸部龜鏡。是以造釋者非一耳。