尔时，正念天子问法慧菩萨言：佛子！如诸佛所说，修梵行者，得清净梵行。云何修梵行？法慧菩萨言：佛子！梵行法中，有十事：所谓身、身业、语、语业、意、意业、佛、法、僧、戒。于此十事，应如理观察：身者，梵行否？乃至戒者，梵行否？若身是梵行，梵行则在身；若身业是梵行，梵行则在身业……如是观察已，于身无所著，于语无所著，于意无所著，于佛无所著，于法无所著，于僧无所著，于戒无所著。
逐句解释
梵行法中，有十事：身、身业、语、语业、意、意业、佛、法、僧、戒
「梵行」（brahmacharya）原指清净的修行生活，特指戒律清净。法慧菩萨将梵行分解为十个构成要素：身（身体）、身业（身体的行为）、语（语言）、语业（语言的行为）、意（心意）、意业（心意的行为），以及佛、法、僧、戒（三宝与戒律）。这十个要素，覆盖了一个修行者生命的全部——内外、身心、三宝。
Within the dharma of pure conduct, there are ten things: body, bodily karma, speech, verbal karma, mind, mental karma, Buddha, Dharma, Sangha, and precepts.
Fahuishu's analysis of pure conduct begins by mapping out everything that a practitioner might identify as "the practice": body and its actions, speech and its actions, mind and its actions, the Three Jewels (Buddha, Dharma, Sangha), and the precepts. This comprehensive list is not incidental — it is the setup for the chapter's most radical move. Having listed everything one might think of as "pure conduct," Fahuishu will proceed to ask whether any of these ten things is, in fact, where pure conduct resides. The answer will be: none of them, taken separately, is pure conduct. Pure conduct is not a thing that can be located in any of these ten.
身者，梵行否？……如是观察，十事皆不可得
法慧菩萨依次追问：身体是梵行吗？身体的行为是梵行吗？语言是梵行吗？……直到戒律是梵行吗？每问一个，都找不到「梵行」的确切所在——因为梵行不是一个可以固定指向的「东西」。这是典型的般若式「遮诠」（否定法）：通过一一否定「梵行不在此处、不在彼处」，让读者认识到梵行超越了任何单一的固定对象，是一种无所住的清净状态。
Is the body pure conduct? Is bodily karma pure conduct?… Examining in this way, none of the ten can be grasped as pure conduct.
This analysis is a classic example of the Prajnaparamita method of negation (遮诠, apophasis): by systematically showing that pure conduct cannot be found in any particular thing, the teaching frees the practitioner from clinging to any particular form of practice as "the real thing." This does not mean practice is useless — it means that clinging to practice as a fixed object defeats the purpose of practice. The body, speech, and mind are the instruments; the precepts are the guidelines; the Three Jewels are the refuge. But none of these, grasped as a solid, independent entity, is where liberation lives. Liberation lives in the non-grasping itself.
如是观察已，于身无所著，于语无所著，于意无所著，于佛、法、僧、戒无所著
观察的结论是「无所著」——对身体无所执著，对语言无所执著，对心意无所执著，甚至对佛、法、僧、戒无所执著。这是整个梵行品最震撼的教义：连「佛」「法」「僧」「戒」都不应执著！这不是否定三宝和戒律的价值，而是说，若把它们当成固定的、可占有的「东西」来执著，本身就是一种障碍。真正的净行，是彻底的无所住。
Having examined in this way, one is unattached to the body, unattached to speech, unattached to mind, unattached to the Buddha, the Dharma, the Sangha, and the precepts.
Non-attachment even to the Buddha, the Dharma, the Sangha, and the precepts is among the most challenging teachings in the entire Buddhist canon — and the Avatamsaka states it plainly. The Diamond Sutra contains the famous raft metaphor: even the Dharma must eventually be set down, just as one sets down a raft after crossing the river. The梵行品 goes further: at the level of genuine pure conduct, there is no grasping even at the raft while crossing. The practice is fully engaged, the precepts are fully honoured, the Three Jewels are fully respected — but none of this is held tightly as a fixed possession. It is all held lightly, used completely, and not clung to. This is what the Avatamsaka means by "pure."
知一切法无有坚固，不可依止……初发心时，便成正觉
梵行品最著名的一句是「初发心时，便成正觉」——在最初发菩提心（觉悟之心）的那一刻，正觉（完全的觉悟）便已成就。这是《华严经》顿悟思想的极致表达：觉悟的种子与成熟的果实，在本质上是同一回事。初心即是佛心；此刻，就是菩提。这也解释了为什么「初发心」如此重要——它不只是一个起点，它已经包含了全部的终点。
Knowing that all phenomena have no solidity, nothing to rely upon… at the moment of the initial arising of the mind of enlightenment, perfect enlightenment is already accomplished.
"At the moment of the initial resolve, perfect enlightenment is already accomplished" (初发心时，便成正觉) is one of the most celebrated and discussed lines in all of Chinese Buddhism. It became a touchstone for the sudden enlightenment (顿悟) traditions, especially Chan/Zen. Its logic: if Buddha-nature is already fully present in every mind, then the moment a mind turns toward its own nature — the very first moment of genuine aspiration — the essential work is already done. The path that follows is not the acquisition of something absent but the expression and stabilisation of something that was always fully there. Beginning and ending are not two different places; they are two descriptions of the same reality, seen from different angles of time.
总结 · Summary
第十六品是《华严经》中最精简也最深刻的品之一。法慧菩萨通过逐一观察梵行的十个构成要素，揭示真正的梵行「无所在」——身、语、意、佛、法、僧、戒，皆不是梵行的固定所在；真正的净行，是对一切无所执著。章末一句「初发心时，便成正觉」，是整部《华严经》顿悟思想的精华：菩提心的第一念，就已包含了完全觉悟的全部种子。
Chapter 16 is one of the Avatamsaka's shortest and most profound. Through a rigorous analysis of what pure conduct is not — showing that it cannot be pinned down to body, speech, mind, or even the Three Jewels and precepts — it arrives at a teaching of radical non-attachment: true purity is not the acquisition of something but the cessation of grasping. The chapter's climax is the statement that has echoed through Chinese Buddhism for fifteen centuries: "At the moment of the initial resolve, perfect enlightenment is already accomplished." The beginning and the end are not separated by distance; they are separated only by recognition. When the mind first truly turns toward its own nature, it has already arrived.