尔时，心王菩萨摩诃萨问普贤菩萨言：佛子！诸菩萨摩诃萨住处，此世界中，何处有之？普贤菩萨言：佛子！东方有处，名清凉山，从昔以来，诸菩萨众于中止住，现有菩萨，名文殊师利，与其眷属诸菩萨众一万人俱，常在其中而演说法。南方有处，名光明山，现有菩萨，名曰树提，与其眷属三千菩萨，常在其中而演说法。西南方有处，名金刚焰山，现有菩萨，名曰能仁，与五百菩萨常在其中而演说法。西方有处，名莲华光山，现有菩萨，名正趣，与三千菩萨常在其中而演说法。西北方有处，名香积山，现有菩萨，名贤胜，与三千菩萨常在其中而演说法。北方有处，名清凉山，现有菩萨，名曰法真，与众菩萨常在其中而演说法。东北方有处，名清凉山，现有菩萨，名曰觉首，与众菩萨常在其中而演说法。东南方有处，名支提山，现有菩萨，名曰天冠，与一千菩萨常在其中而演说法。
逐句解释
东方清凉山——文殊菩萨的道场
「东方有处，名清凉山……现有菩萨，名文殊师利，与一万菩萨俱，常在其中而演说法。」这一句在汉传佛教史上具有划时代的意义。「清凉山」被历代佛教注疏家与朝圣者认定为中国山西的五台山（五台山又称清凉山），因此《华严经》的这句话成为五台山作为文殊菩萨道场的经典依据，在中国、日本、朝鲜、西藏的佛教传统中影响至今。文殊菩萨（Mañjuśrī）代表「智慧」，手持宝剑（斩断无明）与经典。他是《华严经》中最活跃的菩萨之一，从第一品到最后一品多次出现，也是引领善财童子开始朝圣之旅的第一位善知识。
In the east there is a place called Cool Mountain, where Bodhisattva Mañjuśrī, together with ten thousand bodhisattvas, always dwells and teaches the Dharma.
This single verse transformed the religious geography of East Asia. Chinese Buddhist commentators — beginning with Fazang (法藏, 643–712), the patriarch who systematised Huayan philosophy — identified "Cool Mountain" (清凉山) with Wutai Shan (五台山) in Shanxi province, which shares the name "Cool Mountain" (清凉山 is an alternate name for Wutai Shan). From the Tang dynasty onward, Wutai became one of the most important pilgrimage destinations in all of East Asian Buddhism, drawing pilgrims from China, Japan, Korea, and Tibet. The verse gave those pilgrims something extraordinary: a scriptural assurance that if they went to this specific mountain, Mañjuśrī — the bodhisattva of wisdom — was actually there, right now, teaching. The mountain was not a memorial to a past saint; it was an active Dharma assembly.
菩萨住处遍及娑婆世界的地理
第三十二品系统地列出娑婆世界（我们这个世界）各方位的菩萨住处：东（清凉山，文殊）、南（光明山，树提）、西南（金刚焰山，能仁）、西（莲华光山，正趣）、西北（香积山，贤胜）、北（清凉山，法真）、东北（清凉山，觉首）、东南（支提山，天冠）等。这是《华严经》将抽象的法界哲学「落地化」的一个关键步骤：菩萨不只是在遥远的天宫或理想世界中，而是「就在我们这个世界」——在真实的山川大地中，与眷属共住，常在其中演说佛法。法界不是彼岸，法界就在当下、就在这里。
The dwelling places of bodhisattvas span the directions of this world of endurance.
The geographical specificity of this chapter is remarkable in the context of the Avatamsaka, which has largely operated in the register of cosmic and cosmological description. Here the sutra comes down to earth — literally. Bodhisattvas are not confined to heavenly palaces or pure lands; they dwell in the mountains and landscapes of this very world. This is a profound statement about the accessibility of the Dharma: if Mañjuśrī is in the eastern mountains and Samantabhadra is in the southern mountains (a later tradition associated him with Emei Shan), then the Dharmadhatu is not a destination you have to die to reach. It is here, in the hills, accessible to pilgrims who climb them with sincere practice and an open mind. The chapter makes the universe described throughout the Avatamsaka habitable by ordinary people.
「常在其中而演说法」——菩萨永远在场
每一处菩萨住处的描述都以同一句话结束：「常在其中而演说法」——常常在那里演说佛法。「常」字至关重要：不是曾经去过，不是偶尔示现，而是「常」——永远、一直在那里说法。这是《华严经》菩萨观的核心：菩萨不会因为「任务完成」或「修行圆满」而离开众生。只要众生在，菩萨就在。「常演说法」意味着法界永远是开放的，智慧永远是可及的——不是储存在某个历史时期，而是活在当下，在每一座山中，对每一个准备好的心敞开。
"Always dwelling there and teaching the Dharma" — the bodhisattva's permanent presence.
The repeated phrase "常在其中而演说法" — always dwelling there, always teaching — is one of the most quietly powerful statements in the chapter. It rules out the possibility of the bodhisattva having moved on, retired, or left. The great bodhisattvas are described as permanently resident at their respective mountains, permanently engaged in the transmission of the Dharma. This is not metaphor but the Avatamsaka's literal description of how the Dharmadhatu functions: wisdom is not a historical event that happened once and is now over. It is an ongoing activity, continuously present at the places the sutra names. For a practitioner setting out on pilgrimage, this means: the teacher is already there. The question is only whether the pilgrim arrives with ears to hear.
此品对中国佛教圣地的影响
第三十二品对中国（及整个东亚）佛教圣地体系的形成具有决定性影响。历代注疏将经文中的山名与中国实际地理对应，逐渐形成了中国佛教的「四大名山」体系：五台山（文殊，清凉山，对应东方）、峨眉山（普贤，后来在其他经典中也有对应）、九华山（地藏菩萨，后加入）、普陀山（观音菩萨，又另有经典依据）。这四大名山成为中国最重要的佛教朝圣目的地，影响了数千年的佛教信仰实践。《华严经》的这一品，是将印度宗教文本的宇宙地理转化为中国本土朝圣文化的关键枢纽。
The influence of this chapter on China's sacred Buddhist geography.
Chapter 32 is one of the most consequential chapters in the Avatamsaka for Chinese religious culture — arguably more consequential for ordinary Buddhist life in East Asia than the philosophically grander chapters. The identification of "Cool Mountain" with Wutai Shan anchored one of China's Four Sacred Mountains (四大名山) — the holiest pilgrimage sites in Chinese Buddhism. Wutai Shan attracted emperors, monks, artists, and ordinary pilgrims for well over a millennium. The tradition of identifying Chinese landscapes as bodhisattva dwelling places transformed the land itself into sacred space: China was not merely a country where Buddhism had been introduced but a terrain actively inhabited by the great bodhisattvas, making every pilgrimage a potential encounter with living wisdom. This is the Avatamsaka's gift to Chinese religious geography.
总结 · Summary
第三十二品系统描述了娑婆世界各方位的菩萨住处：东方清凉山文殊菩萨、南方光明山树提菩萨、西方莲华光山正趣菩萨等，每处皆有菩萨与眷属「常在其中演说法」。这一品将《华严经》宏大的宇宙论落地为具体的地理圣境，并深刻影响了东亚佛教的朝圣传统——尤其是将五台山确立为文殊菩萨道场，成为中国、日本、朝鲜、西藏共同尊崇的佛教圣地。菩萨「常在其中」，意味着法界就在当下、就在这里，而非遥不可及的彼岸。
Chapter 32 lands the Avatamsaka's vast cosmology on the ground of this world. Bodhisattvas are not only in heavenly palaces and pure lands; they dwell in the mountains and landscapes of this world of endurance, always present, always teaching. The identification of "Cool Mountain" (清凉山) with Wutai Shan in China transformed one of the sutra's geographical references into one of East Asia's most revered pilgrimage sites. More broadly, the chapter articulates a vision of the world as sacred terrain — every mountain a potential assembly hall, every landscape a potential teacher. The Dharmadhatu, the chapter insists, is not elsewhere. It is here, in these hills, available to whoever climbs with sincerity and an open heart.