華嚴經 品三十八 離世間品 · 十住行二十門Avataṃsaka Sūtra · Detachment from the World · The Twenty Gates of the Practice of the Ten Abodes

Universal Wisdom Bodhisattva asks two hundred questions and Samantabhadra Bodhisattva answers every question with ten; this section is the second round of answers, twenty gates, each gate with ten clauses. Chengguan judges these twenty gates to 「答前二十句問，明十住行法」 tr. “answer the twenty questions asked before, setting forth the practice-dharmas of the ten abodes” 〔T35n1735 0892a28〕 , and takes the outline of 「順十住」 tr. “going along with the ten abodes” , fitting the gates one by one into the ten positions from the abode of giving rise to the mind up to the position of consecration — gates one to four the abode of giving rise to the mind, gates five and six the abode of governing the ground, gates seven and eight the abode of cultivating the practice, gate nine the abode of being born noble, gate ten the abode of complete skillful means, gates eleven and twelve the abode of the upright mind, gates thirteen and fourteen the abode of not turning back, gates fifteen and sixteen the abode of youthful truth, gates seventeen and eighteen the abode of a prince of the Dharma, gates nineteen and twenty the position of consecration. The scripture itself has not one name of a position; the names of the positions lie wholly in the outline of the commentators. The ancient worthies have besides an outline in four divisions (six gates · six gates · three gates · five gates), which Chengguan allows to stand but does not adopt. The bone of the twenty gates lies in a single formula: stating the name, inquiring after the number, listing the ten, concluding with 「是為十」 tr. “these are the ten” , and attaching one clause of surpassing benefit.

I. Doctrinal Outline and Placement

Where the names of the positions come from — that the six positions of this chapter (the ten faiths · the ten abodes · the ten practices · the ten dedications · the ten grounds · the perfected cause and the fulfilled fruit) are so matched, Chengguan states outright to come from the ancient worthies outlining according to the separately circulating text:

「古來諸德皆依彼文用科此經」 tr. “the worthies of old all relied on that text to outline this scripture” 〔T35n1735 0889c09〕

So that this section is called 「十住行」 tr. “the practice of the ten abodes” is an outline-name of the commentators, not a name the scripture gives itself. Among the twenty gates of the scripture there is not one word 「住」 tr. “abode” used as the name of a position.

The attaching of the ten positions gate by gate (Chengguan · verbatim) —

The outline of the commentary's own text in six parts (the Yanyi chao) — the structure of Chengguan's own text for this section is divided by the Chao into six:

「疏「大文第二發普賢心」下，疏文有六：一標章。二「古德」下，敘昔。三「非不有理」下，縱成。四「今取」下，正釋。五「若依圓融」下，通妨。」 tr. “Under the commentary's ‘in the second main division, giving rise to the Samantabhadra mind’, the text of the commentary has six parts: first, the statement of the section; second, under ‘the ancient worthies’, the report of former views; third, under ‘it is not without reason’, the allowing of them to stand; fourth, under ‘now I take’, the proper explanation; fifth, under ‘if one goes by perfect fusion’, the resolving of an objection.” 〔T36n1736 0639b23–b25〕; after resolving the objection the Chao goes on to list the sixth: 「六「初四門」下，正依位科。」 tr. “sixth, under ‘the first four gates’, the proper division according to the positions.” 〔0639b28〕

II. Terminology

III. Similes and Rhetoric

This section is in the form of a set of numbered dharmas, with few similes and an extremely regular sentence-form. They are recorded here in two classes.

(1) Three similes in gate one — among the ten clauses on giving rise to the Samantabhadra mind, three clauses set up a simile from a thing:

• The simile of vajra — 「發如金剛心，一切處受生不忘失故」 tr. “he gives rise to a mind like vajra, because in every place of taking birth he does not lose it” 〔T10n0279 0282a10〕. What the simile rests on is the indestructibility of vajra; what it bears upon is taking birth and not losing the original vow. The sixty-fascicle Avataṃsaka has 「發金剛心，一切受生不忘失故」 tr. “he gives rise to a vajra mind, because in all taking of birth he does not lose it” 〔T09n0278 0634c25〕; the Dushipin jing has 「其心堅固亦如金剛，蠲除一切諸惡垢濁」 tr. “his mind is firm and solid, like vajra too, and sweeps away all evil stains and turbidity” 〔T10n0292 0621a10〕 — the sense the old rendering takes from the simile lies in ‘sweeping away stain and turbidity’, and its point of view differs from the 「不忘失」 tr. “not losing” of the other two texts.
• The simile of the ocean — 「發如海心，一切白淨法悉流入故」 tr. “he gives rise to a mind like the ocean, because all the white and pure dharmas flow into it” 〔T10n0279 0282a11〕. What the simile rests on is the ocean's taking in a hundred rivers; what it bears upon is that all clear and white dharmas come home to this mind. The sixty-fascicle Avataṃsaka has 「發大海心」 tr. “he gives rise to a great-ocean mind” 〔T09n0278 0634c26〕; the Dushipin jing has 「其所生意若如江海，導御一切諸清白法」 tr. “the thought he gives rise to is as it were a river or an ocean, guiding and steering all the clear and white dharmas” 〔T10n0292 0621a11〕.
• The simile of the mountain king — 「發如大山王心，一切惡言皆忍受故」 tr. “he gives rise to a mind like the king of the great mountains, because he bears all evil words” 〔T10n0279 0282a12〕. What the simile rests on is the mountain's immovability; what it bears upon is bearing evil words. The sixty-fascicle Avataṃsaka has 「發須彌山王心，一切誹謗苦言悉堪忍故」 tr. “he gives rise to a mind like Sumeru, king of mountains, because he can bear all slander and bitter speech” 〔T09n0278 0634c27〕; the Dushipin jing has 「其志強固如須彌山，則能堪忍眾庶言辭、善惡音聲」 tr. “his resolve is strong and solid like Mount Sumeru, and so he can bear the words of the multitude and sounds good and evil” 〔T10n0292 0621a12〕 — both old renderings preserve the name 「須彌」 tr. “Sumeru”, while the eighty has only 「大山王」 tr. “the king of the great mountains”.

(2) Two similes in gate ten and gate twelve — 「入一切法如化力；入一切法如幻力」 tr. “the power of entering all dharmas as being like transformations; the power of entering all dharmas as being like illusions” 〔T10n0279 0282c28〕 · 「一切法猶如幻；一切法猶如影」 tr. “all dharmas are like illusions; all dharmas are like reflected images” 〔0283a13〕. The three similes of illusion · transformation · reflected image are not set up as a separate passage of simile, but are simply clauses of dharma stated in the words of a simile. At the 「變化」 tr. “transformation” of gate twenty Chengguan places a decisive sentence, which blocks off exactly the reading that would make such words of simile into something actual:

「然此變化即實如化，非要化作。」 tr. “Now this transformation is, just as it is real, like a transformation; it is not that something has to be transformed into being.” 〔T35n1735 0893b13〕

(3) The rhetoric of the sentence-form — the twenty gates have on the whole five members (the last member is present in sixteen gates · see below): the stating of the name, ‘a bodhisattva-mahāsattva has ten kinds of such and such’ · the inquiry after the number, 「何等為十」 tr. “which are the ten” · the listing of the ten, 「所謂……」 tr. “they are …” · the concluding of the number, 「是為十」 tr. “these are the ten” · and the attaching of the benefit, ‘if the bodhisattvas abide in this dharma, then they gain …’. Among the twenty gates, gate three concludes 「菩薩恒以此心觀察眾生」 tr. “a bodhisattva constantly observes sentient beings with this mind” 〔T10n0279 0282b05〕, and gates four, five and six have no clause of surpassing benefit after the concluding 〔0282b06〕〔0282b16〕〔0282b21〕 — that is, four of the twenty gates do not have the fifth member, while the remaining sixteen have all five. The sixty-fascicle Avataṃsaka adds without exception, at the place of concluding the number, the vocative ‘Sons of the Buddha! These are the bodhisattva-mahāsattva's …’ 〔T09n0278 0635a01〕, which the eighty does not have.

IV. Collation with Parallel Translations

The Chinese witnesses for collating this passage are three: Śikṣānanda T279 (the base text · chapter 38, Detachment from the World) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka · chapter 33, Detachment from the World, part one) · Dharmarakṣa T292 (the separately circulating Dushipin jing, from the end of fascicle 1 to the head of fascicle 2). The forty-fascicle Avataṃsaka T293 translates only chapter 39 and offers no collation for this passage.

Sentence 1 The general table of the names of the gates

What the divergence bears upon: the order of the gates in the three texts agrees entirely, and the number of the gates agrees entirely (twenty); the names of the gates in the eighty and the sixty largely agree (only the six gates eight · nine · twelve · fourteen · fifteen · sixteen have differing names), while in the Dushipin jing the differing names of the three gates seventeen · nineteen · twenty are especially marked (non-attachment ↔ giving without number · giving birth to wisdom ↔ practicing wisdom · transformation ↔ not exalting oneself). The differing name of gate sixteen touches upon the outline: Fazang, following the sixty's 「十種勝法」 tr. “the ten surpassing dharmas”, sets up his fourth division as 「從『十種勝法』下五十句」 tr. “the fifty clauses from ‘the ten surpassing dharmas’ onward” 〔T35n1733 0424b07〕, while Chengguan, following the eighty's 「十種自在」 tr. “the ten masteries”, reports the outline of the ancient worthies as 「四從『十種自在』下有五門」 tr. “fourth, the five gates from ‘the ten masteries’ onward” 〔T35n1735 0892b03〕 — the difference of the outline-names has its source in the difference of the underlying texts. Recorded in full without adjudication.

Sentence 2 The first and the last clause of gate one

What the divergence bears upon: the eighty and the sixty are almost identical clause by clause in this gate, only that the sixty adds 「到彼岸」 tr. “reaching the other shore” and has 「巧分別」 tr. “discerns with skill” where the eighty has 「巧觀」 tr. “observes with skill”. The Dushipin jing, for its part, is not a clause-by-clause rendering but is in the manner of a rendering by sense. Recorded in full without adjudication.

Sentence 3 The clause of surpassing benefit in gate one

What the divergence bears upon: the sixty adds the four words 「以少方便」 tr. “with little skillful means”, which the eighty does not have. Recorded together without adjudication.

Sentence 4 The order of the items of mind in gate five

What the divergence bears upon: all ten items are the same while their order differs — the eighty has waiting upon and serving · gladness · not going against · going along, and the sixty has waiting upon and serving · not going against · going along · gladness; for the fifth item the eighty has 「無異求」 tr. “not seeking anything else” and the sixty 「不求利」 tr. “not seeking profit”. Chengguan, following the eighty, explains the fifth thus: 「求者，不求名聞利養及過失故」 tr. “as for seeking, it is because he does not seek fame and gain, nor faults” 〔T35n1735 0892c16〕, which agrees on the face of it with the sixty's 「不求利」 tr. “not seeking profit”. Recorded in full without adjudication.

Sentence 5 The renderings of the names of the ten perfections in gate seven

What the divergence bears upon: the eighty renders by sense (giving · precepts · patience), the sixty preserves the sounds (dāna · śīla · kṣānti), and the Dushipin jing has 「度無極」 tr. “the crossing without limit” with a name by sense set at the head of it. For the ninth perfection the eighty has 「神通波羅蜜」 tr. “the perfection of spiritual penetration” 〔T10n0279 0282c06〕 and the sixty 「神力波羅蜜」 tr. “the perfection of spiritual power” 〔T09n0278 0635b29〕, and Chengguan attaches just this divergence, saying 「神通即力度，晉名神力」 tr. “spiritual penetration is the perfection of power, and the Jin translation names it spiritual power” 〔T35n1735 0892c27〕. Recorded in full without adjudication.

Sentence 6 The second clause of gate three

What the divergence bears upon: the eighty has 「性不調順」 tr. “the nature is not pliant and does not go along” and the sixty 「隨逐邪道」 tr. “they follow after wrong paths”. Fazang, following the sixty, explains this clause thus: 「二設欲求依，乃倒求邪道」 tr. “second, even if they wish to seek a refuge, they perversely seek a wrong path” 〔T35n1733 0424b24〕 — his explanation corresponds to the text of the sixty. Recorded together without adjudication.

Sentence 7 The last clause of gate twenty

What the divergence bears upon: the eighty and the sixty close with the same sense while adding and sparing words; the Dushipin jing, since this gate of its is named 「不自大」 tr. “not exalting oneself”, likewise concludes only with the name of the gate and has no clause of surpassing benefit. Recorded together without adjudication.

Sentence 8 The third clause of gate eight

What the divergence bears upon: the name of the gate in the eighty is 「十種智隨覺」 tr. “the ten knowledge-attendant-awarenesses” and in the sixty 「十種隨順覺知」 tr. “the ten according awarenesses”; this item in the eighty is worded as the one and the manifold entering into one another, and in the sixty as neither one nor different — the former speaking from the mark of mutual entry, the latter by the blocking away of one and different. Recorded together without adjudication.

Sentence 9 The first three clauses of gate nine, and the joining and dividing at its end

What the divergence bears upon: the name of the gate in the eighty is 「十種證知」 tr. “the ten attesting knowledges” and in the sixty 「十種決定智」 tr. “the ten decisive knowledges”. The items at the opening do not stand over against one another: the sixty puts 「於一念中」 tr. “within a single thought” first and 「以無礙智」 tr. “with unobstructed knowledge” next, while the eighty puts 「一相」 tr. “one mark” and 「無量相」 tr. “measureless marks” first and 「在一念」 tr. “within a single thought” third. At the end the eighty joins where the sixty divides — the eighty makes 「菩薩願行自在住持變化」 tr. “the vowed practice of bodhisattvas, its mastery, its sustaining and its transformations” one clause, while the sixty parts it into 「菩薩願行」 tr. “the vowed practice of bodhisattvas” and 「神力自在，變化住持」 tr. “mastery of supernormal power, and transformation and sustaining”, two clauses. The joining and the dividing being thus unlike, the items of the two texts are not to be forced into a one-to-one match. Recorded together without adjudication.

Sentence 10 The items of equality in gate eleven

What the divergence bears upon: among the items of the ten equalities the eighty has 「深心」 tr. “deep mind” and 「菩薩」 tr. “bodhisattva”, where the sixty, at the answering places, has 「佛乘」 tr. “buddha-vehicle” and 「菩提」 tr. “awakening”. What Chengguan explains clause by clause in the ten equalities are the items of the eighty 〔T35n1735 0893a18〕. Recorded together without adjudication.

Sentence 11 The third item of gate twelve

What the divergence bears upon: the name of the gate in the eighty is 「十種佛法實義句」 tr. “the ten clauses upon the real sense of the buddha-dharma” and in the sixty 「十種方便佛法句」 tr. “the ten clauses of the buddha-dharma of skilful means”; for the third item the eighty takes the figure of a shadow and the sixty that of lightning. What Fazang comments on is the sixty-fascicle text, and his explanation of this item runs 「三速滅猶電」 tr. “the third, that they perish swiftly like lightning” 〔T35n1733 0425b11〕, corresponding to the text of the sixty. Recorded together without adjudication.

Whether verses are present

Of the twenty gates of the Dushipin jing, nineteen have verses attached (the note at 〔0621c19〕 says 「諸本闕頌」 tr. “the verses are wanting in all the editions”), as after the conclusion of gate one: 「於時頌曰：『而發大哀心，將護於眾生，見之在苦惱，愍之如己身。』」 tr. “thereupon he spoke in verse: ‘And he gives rise to the mind of great pity, upholding and protecting sentient beings; seeing them in suffering and distress, he pities them as he would his own body.’” 〔T10n0292 0621a16〕; the two texts, the eighty and the sixty, have no verses at all in this section (the verses of repetition come in the very last passage of this chapter). This is a large divergence of form among the three texts. Recorded in full without adjudication.

V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)

(1) The outline of the six positions comes from the ancient worthies, not from the scripture — as to why the twenty gates of this chapter are named 「十住行」 tr. “the practice of the ten abodes”, Chengguan says it plainly: the ancient worthies outlined this scripture according to the text of the Dushipin jing 〔T35n1735 0889c09〕, and hence the sequence of positions from the ten faiths and the ten abodes up to the perfected cause and the fulfilled fruit. The twenty gates of the scripture itself do not touch upon the name of a position by so much as a word. This distinction is the first pass in reading this chapter: the name of a position is outline, not scripture.

(2) Perfect fusion and the spreading out in array do not obstruct each other — having taken the outline of the ten abodes, Chengguan at once raises an objection against himself: since the names of the positions have already been dropped and only the great practice kept, why must the positions be fitted on again? His answer is:

「若依圓融，行行遍通，若不壞相，不妨次第。」 tr. “If one goes by perfect fusion, every practice pervades everywhere; if one does not ruin the marks, there is no harm in a sequence.” 〔T35n1735 0892b06〕

The Yanyi chao takes this up and explains it:

「妨云、既沒位名，意存大行，何須別配？故今釋云：行既有二，意取圓融即沒於位，約於行布不妨次第，若無次第何所圓融？」 tr. “The objection says: since the names of the positions have been dropped and the intent is to keep the great practice, why must they be severally fitted on? Therefore the present explanation says: practice being twofold, when the intent takes perfect fusion the positions vanish; with respect to the spreading out in array there is no harm in a sequence; and if there were no sequence, what would there be to fuse?” 〔T36n1736 0639b25〕

The one clause 「若無次第何所圓融」 tr. “if there were no sequence, what would there be to fuse” 〔T36n1736 0639b28〕 is where the Huayan doctrine of the unobstructedness of the spreading out in array and of perfect fusion comes down in this section.

(3) One question answered by ten, so as to display inexhaustibility — Universal Wisdom asks twenty clauses and Samantabhadra answers with twenty gates in two hundred clauses, every gate having ten. Fazang, at gate four, explains why this formula is so:

「或四緣發心，如《瑜伽》、《地持》等。或七緣，如《智印經》、《起信論》等。並如前說。今顯十緣以明無盡。」 tr. “Some say the mind is given rise to by four conditions, as in the Yogācārabhūmi, the Bodhisattvabhūmi and the rest. Some say seven conditions, as in the Scripture of the Seal of Knowledge, the Treatise on the Awakening of Faith and the rest. All are as said before. Now ten conditions are displayed in order to set forth inexhaustibility.” 〔T35n1733 0424c07〕

And at gate one he says 「又此十心各是一行，亦不相收，以顯無盡」 tr. “moreover these ten minds are each a practice of its own and do not take one another in, so as to display inexhaustibility” 〔T35n1733 0424b14〕 — ten is not a fixed number but a way of setting forth the inexhaustible.

(4) The Samantabhadra mind is just the mind of awakening, spoken of with respect to mark and function — the doctrinal eye of gate one lies in a single sentence of Chengguan's: 「普賢心者，即菩提心。菩提心就果以明，普賢心約相用說，橫周法界、豎窮未來故。」 tr. “The Samantabhadra mind is just the mind of awakening. The mind of awakening is set forth with respect to the fruit, while the Samantabhadra mind is spoken of with respect to mark and function, since crosswise it goes all through the Dharma realm and lengthwise it exhausts the future.” 〔T35n1735 0892b12〕 Why Huayan should raise the standard of 「普賢」 tr. “Samantabhadra” and not of 「菩提」 tr. “awakening” — the distinction lies here.

(5) The sentences on the real meaning of the Buddha-Dharma judged by the three natures — the ten clauses of gate twelve Chengguan divides by the three natures of the imagined · the other-dependent · the perfectly accomplished 〔T35n1735 0893a26〕, and explains the first of the last five (those of the perfectly accomplished) — that is, the sixth clause of the whole gate, 「一切法但文字所作」 tr. “all dharmas are made only by written words” — thus: 「一無名相中假名說故」 tr. “the first, because within what has no name or mark one speaks by a borrowed name” 〔0893a27〕; the first clause of the whole gate he explains by 「初一約遍計，都無實故」 tr. “the first one is with respect to the imagined, because there is nothing real in it at all” 〔0893a26〕. This is the one place within this section where a judgment is made by the three natures of consciousness-only; it is attached to Chengguan, and is not a judgment the scripture makes of itself.

(6) The two thousand practices · the chapter-level outline gathering four layers — the reckoning of 「二千行」 tr. “the two thousand practices” in this chapter, and Chengguan's outline gathering four layers and five gates, belong to the general outline at the level of the chapter, and the source of that passage of commentary does not fall within the scope of this section's apparatus; the underlying material of this section's apparatus has not taken in its source, and 〔not found〕 is recorded as it stands, to be attached when the chapter-level unit is made.

VI. Divergent Interpretations of the Commentators (the ancient worthies · with their school stated)

Chengguan, Huayan jing shu T35n1735 (phrase by phrase on the eighty-fascicle text · principal)

The three layers of explanation of gate one — on the ten clauses of giving rise to the Samantabhadra mind Chengguan puts out three explanations, one after another. The first is with respect to the awakening of three minds: 「十中初三悲護眾生心、次六約起願心」 tr. “among the ten, the first three are the mind of compassionately protecting sentient beings, and the next six are with respect to the mind that raises vows” 〔T35n1735 0892b14〕, within which 「一求果智，即前緣佛十力；二求因行、三豎、四廣，四皆上求願。『忍施』下化願，後一智心，即三心菩提也」 tr. “the first seeks the knowledge of the fruit, that is, the ten powers of a buddha taken as a condition above; the second seeks the practice as cause, the third is lengthwise, the fourth is broad — these four are all vows of seeking upward. Under ‘patience and giving’ are the vows of transforming below; the last one is the mind of knowledge — this is the awakening of three minds” 〔0892b15〕. The second is with respect to the two protections: 「又前七護小乘，於中初三護陜心、後四護小心；餘三護煩惱心，故異凡小是菩提心」 tr. “again, the first seven protect against the lesser vehicle, and among them the first three protect against a narrow mind and the latter four against a small mind; the remaining three protect against the mind of the afflictions, and therefore it differs from that of ordinary beings and of the lesser vehicle and is the mind of awakening” 〔0892b18〕. The third is with respect to the four great vows: 「又初三眾生無邊誓願度，度生無悋，故一切施也；次一佛道無上誓願成；次三法門無盡誓願學；後三煩惱無邊誓願斷。即四弘誓願觀理發心」 tr. “again, the first three are the vow to deliver sentient beings without bound, and since one is not stingy in delivering beings it says that one gives everything away; the next one is the vow to accomplish the unsurpassed path of a buddha; the next three are the vow to study the inexhaustible gates of Dharma; the last three are the vow to cut off the boundless afflictions — this is giving rise to the mind by contemplating the principle of the four great vows” 〔0892b20〕. The Yanyi chao takes this up, saying 「列中文三：初約三心菩提以釋；二『又前七』下，約二護釋；三『又初三』下，約四弘釋」 tr. “in the listing the text has three parts: first, the explanation with respect to the awakening of three minds; second, under ‘again, the first seven’, the explanation with respect to the two protections; third, under ‘again, the first three’, the explanation with respect to the four great vows” 〔T36n1736 0639c02〕.

The three classes of sentient beings in gate three — 「初一總，謂外無善友可依、內無自德可怙故；餘九別。初五欲求眾生，但縱目前之情故；次一有求眾生故，沒生死海。後三邪梵行求眾生，無明邪見之所病故，但欲邪法故。」 tr. “The first one is general, that is, outwardly there is no good friend to lean on and inwardly no virtue of one's own to be protected by; the other nine are several. The first five are sentient beings of the seeking of desire, since they merely give rein to the feeling before their eyes; the next one is sentient beings of the seeking of existence, and therefore they are sunk in the ocean of birth and death. The last three are sentient beings of the seeking of a false holy life, since they are sick with ignorance and wrong views and want only wrong dharmas.” 〔T35n1735 0892b27〕

The four truths and merit and knowledge in gate four — 「十中，前五以薩埵為緣，初句總、餘四別。別中，一令滅妄苦、二得真滅、三斷癡集、四證真道，即推無作四諦理發菩提心。後五以菩提心為緣，初二福智因、後三希福智果。」 tr. “Among the ten, the first five take sattva as their condition, the first clause being general and the other four several. Among the several, the first causes deluded suffering to be extinguished, the second gains true cessation, the third cuts off the origination that is folly, the fourth realizes the true path — that is, giving rise to the mind of awakening by reasoning out the principle of the four truths as uncontrived. The latter five take the mind of awakening as their condition, the first two being the causes of merit and knowledge and the last three the seeking after the fruits of merit and knowledge.” 〔T35n1735 0892c04〕

Gates three and four belonging to two places — 「然上二段文含二意：一成上發心住中行；二成下治地住中行」 tr. “now the text of the two passages above contains two senses: the first completes the practice within the foregoing abode of giving rise to the mind, the second completes the practice within the following abode of governing the ground” 〔T35n1735 0892c08〕, and he matches the ten compassions of gate three to the ten minds of one's own portion in the foregoing ten abodes 〔0892c10〕.

The apportioning of the ten purities in gate six — 「列中，初六三業淨，前三體淨、後三用淨；次二主伴果報淨；後二願行淨。」 tr. “In the listing, the first six are the purity of the three kinds of action, the first three being the purity of substance and the latter three the purity of function; the next two are the purity of the fruit of recompense as principal and companions; the last two are the purity of vow and practice.” 〔T35n1735 0892c21〕

The three senses of equality in gate eleven — 「然平等之言，通有三義：一事等，謂十類各各相望，如說眾生等有佛性，乃至諸佛同一法身，一心一智等；二者理等，謂此十類等一真故；三心等，由了前二即之於心，故於十境不生高下。」 tr. “Now the word ‘equality’ runs through three senses: the first is the equality of phenomena, that is, the ten classes regarded severally over against one another, as when it is said that sentient beings alike have the buddha-nature, and so on to the buddhas being of one dharma-body, one mind and one knowledge; the second is the equality of principle, that is, that these ten classes are alike one and the same truth; the third is the equality of mind, whereby, having mastered the former two, one takes them into the mind, and so no high and low arise toward the ten kinds of object.” 〔T35n1735 0893a14〕 And he explains the ten equalities clause by clause 〔0893a18〕, as 「一於眾生等，謂無怨親故」 tr. “the first, equality toward sentient beings, that is, because there is neither enemy nor kin” 〔0893a18〕 · 「八不謂般若勝檀等故」 tr. “the eighth, because one does not say that prajñā surpasses dāna and the rest” 〔0893a22〕 · 「十不謂此佛此最勝故」 tr. “the tenth, because one does not say that this buddha here is the most excellent” 〔0893a24〕.

The citing of the Nirvāṇa Sūtra in gate thirteen — 「十中，說業性等成如來力，隨義演說令菩薩不退，《涅槃》二十八中廣明退不退相。」 tr. “Among the ten, speaking of the nature of karma and the rest accomplishes the powers of the Tathāgata, and expounding according to the meaning keeps bodhisattvas from turning back; fascicle twenty-eight of the Nirvāṇa Sūtra sets forth at length the marks of turning back and of not turning back.” 〔T35n1735 0893b02〕

The blocking of an actual transformation in gate twenty — 「然此變化即實如化，非要化作。」 tr. “Now this transformation is, just as it is real, like a transformation; it is not that something has to be transformed into being.” 〔T35n1735 0893b13〕 And he gathers up the explanation of the several gates that follow with one sentence: 「上來數段文相並顯，雖有深旨，類前可知。」 tr. “The textual marks of the several passages above are displayed together, and although there is a deep purport, it may be known by comparison with what went before.” 〔0893b14〕

Chengguan, Yanyi chao T36n1736 (glossing the commentary · matching it against the Chapter on the Ten Abodes)

Bringing gate two together with the earlier text — the commentary having said that the ten of gate two and the ten of advancing in the Chapter on the Ten Abodes are 「文相多同」 tr. “much alike in the marks of their text”, the Chao brings them together item by item:

「今當為會：一即第二，二即第一，其三四五六如其次第，七即第九，八即第七，九即第八，十成大菩提方堪為苦眾生依故。」 tr. “Now let them be brought together: the first is the second, the second is the first, the third, fourth, fifth and sixth are as they stand in order, the seventh is the ninth, the eighth is the seventh, the ninth is the eighth, and the tenth is the accomplishing of great awakening, whereby alone one is fit to be a refuge for suffering sentient beings.” 〔T36n1736 0639c10〕

And he concludes for himself: 「其間小有異處，會意皆同爾。」 tr. “Here and there they differ a little, but the sense in which they are brought together is in every case the same.” 〔T36n1736 0639c13〕 From here on to the end of the fascicle the Chao glosses the commentary clause by clause, citing throughout the ten clauses of the own-portion and of advancing in the Chapter on the Ten Abodes, so as to display how the twenty gates of this chapter and the ten positions of that one are now broad and now brief over against each other.

Gate nineteen fastened to the practice of advancing — upon the commentary's words 「此門明成就十智」 tr. “this gate sets forth the accomplishing of the ten knowledges” 〔T36n1736 0640c11〕, the Chao cites the text of advancing at the position of consecration in that chapter to make it good:

「此菩薩應勸學諸佛十種智。何等為十？所謂三世智、佛法智、法界無礙智、法界無邊智、充滿一切世界智、普照一切世界智、知一切眾生智、知一切法智、知無邊諸佛智是也。」 tr. “This bodhisattva should be urged to learn the ten kinds of knowledge of the buddhas. What are the ten? They are: the knowledge of the three times; the knowledge of the buddha-dharma; the knowledge of the dharma-realm as unobstructed; the knowledge of the dharma-realm as boundless; the knowledge that fills all worlds; the knowledge that illumines all worlds everywhere; the knowledge that knows all sentient beings; the knowledge that knows all dharmas; the knowledge that knows the boundless buddhas.” 〔T36n1736 0640c12〕

Gate twenty fastened to the own-portion — upon the commentary's words 「後十變化故能動剎等」 tr. “the latter ten are transformations, and therefore he can shake the lands, and so on” 〔T36n1736 0640c16〕, the Chao cites the ten dharmas of the own-portion in that chapter:

「此菩薩得成就十種智。何等為十？所謂振動無數世界、二照明、三住持、四往詣、五嚴淨」 tr. “This bodhisattva gains the accomplishing of ten kinds of knowledge. What are the ten? They are: the shaking of innumerable worlds; second, the illumining of them; third, the sustaining of them; fourth, the going to them; fifth, the purifying of them.” 〔T36n1736 0640c17〕

Below these five the Chao notes 「上五皆有」 tr. “the above five all have it” — the words ‘innumerable worlds’ — and then cites what follows: 「六開示無數眾生、七觀察無數眾生、八知無數眾生根、九令無數眾生趣入、十令無數眾生調伏。」 tr. “sixth, revealing to innumerable sentient beings; seventh, observing innumerable sentient beings; eighth, knowing the faculties of innumerable sentient beings; ninth, causing innumerable sentient beings to enter in; tenth, causing innumerable sentient beings to be tamed.” 〔T36n1736 0640c20〕

The explanation of 「即實如化」 tr. “just as it is real, it is like a transformation” — upon the commentary's sentence blocking an actual transformation, the Chao explains it by arising from conditions, and cites the Fodi lun upon the three transformation-bodies so as to make clear what it is that is being blocked:

「謂緣生如化故。若變化作，無而忽有故。」 tr. “That is, because what arises from conditions is like a transformation. Were it transformed into being, then from nothing it would suddenly come to be.” 〔T36n1736 0640c23〕

「化身三種：一自身相應化，謂自身作輪王等。二他身相應化，謂變化王為佛身等。三非身相應化，化大地為寶等。」 tr. “There are three kinds of transformation-body: the first is the transformation answering to one's own body, that is, making one's own body a wheel-turning king and the like; the second is the transformation answering to another's body, that is, transforming a king into the body of a buddha and the like; the third is the transformation answering to no body, transforming the great earth into jewels and the like.” 〔T36n1736 0640c24〕

Having cited them he settles the matter: 「今並非此。」 tr. “None of these is what is meant here.” 〔T36n1736 0640c27〕 — the three transformation-bodies of the Fodi lun are all a transforming into being, whereas the transformation of this gate does not lie in a transforming into being, and therefore they are not taken.

Fazang, Tanxuan ji T35n1733 (commentary on the sixty-fascicle text · the deep source of judgments and explanations)

The three minds and the two protections in gate one — 「於中，初三下救護眾生心、次三上求佛果心、後四厭離有為心，具此三心乃名大菩提心。又釋：初六護小乘心，初三護狹心、後三護小心；餘四護煩惱心，是故異於凡小名菩提心也。」 tr. “Among them, the first three are the mind of rescuing and protecting sentient beings below, the next three the mind of seeking the fruit of buddhahood above, and the last four the mind of turning away in weariness from the conditioned; only when one is complete in these three minds is it called the great mind of awakening. A further explanation: the first six protect against the mind of the lesser vehicle, the first three protecting against a narrow mind and the latter three against a small mind; the remaining four protect against the mind of the afflictions, and therefore, differing from that of ordinary beings and of the lesser vehicle, it is named the mind of awakening.” 〔T35n1733 0424b09〕

The breadth of cause and fruit in gate two — 「謂依前大心起廣願行，故次明也。於中，前九因行廣、後一成果廣，以普賢通因果故也。」 tr. “That is, it is upon the great mind spoken of before that vast vowed practice is raised, and therefore it is set forth next. Among them, the first nine are the breadth of the practice as cause and the last one the breadth of the accomplished fruit, since Samantabhadra runs through cause and fruit.” 〔T35n1733 0424b16〕

Great compassion as the root in gate three — 「是故論云『菩薩以大悲為本』故別顯也。用此悲心，緣念眾生無曾暫廢，故云常觀。」 tr. “Therefore the treatise says ‘the bodhisattva takes great compassion as his root’, and so it is severally displayed. Using this mind of compassion, he takes sentient beings as his object and calls them to mind without ever laying it aside for a moment, and therefore it says ‘constantly observing’.” 〔T35n1733 0424b22〕 He explains the ten clauses one by one from 「一苦逼無歸」 tr. “the first, pressed by suffering with nowhere to return to” to 「十失佛果法」 tr. “the tenth, having lost the dharmas of the fruit of buddhahood” 〔0424b29〕, and puts out a further explanation dividing sentient beings into four classes: 「此十初二顛倒眾生，一無真、二逐偽；次四欲求眾生，一乏出因、二無出果、三具縛因、四處縛果；次二有求眾生，一深、二遠；後二梵行求眾生，一異道求、二求異脫。」 tr. “Of these ten, the first two are topsy-turvy sentient beings, the first without the true and the second chasing the false; the next four are sentient beings of the seeking of desire, the first lacking the cause of coming forth, the second without the fruit of coming forth, the third having the cause of bondage, the fourth placed in the fruit of bondage; the next two are sentient beings of the seeking of existence, the first deep and the second far; the last two are sentient beings of the seeking of the holy life, the first seeking by an alien path and the second seeking an alien liberation.” 〔0424b29〕

The ten conditions displaying inexhaustibility in gate four — 「悲願行起必賴所因，故次明也。又前明所發心體，今辨發心所因故也。」 tr. “The arising of compassion, vow and practice must depend on that by which it is caused, and therefore it is set forth next. Moreover, what went before set forth the substance of the mind given rise to, while what is discerned now is that by which the mind is given rise to.” 〔T35n1733 0424c05〕 He cites the divergent sayings of four conditions and seven conditions and comes home to ten 〔0424c07〕.

The three natures and the two treasuries in gate twelve — what Fazang comments on is the sixty-fascicle text, in which the name of the gate is 「十種方便佛法句」 tr. “the ten clauses of the buddha-dharma of skilful means” 〔T35n1733 0425b08〕, and his judgment upon the items is not that of Chengguan's three natures:

「於中，初知一切法但有言說，此約遍計性；二似有如幻、三速滅猶電、四無性從緣、五緣作本淨、六言有但名，此上約依他性；七無生真、八無相真、九無性性真，上約空如來藏；十具德法界，是不空如來藏。」 tr. “Among them, the first, knowing that all dharmas are but verbal expression, is with respect to the imagined nature; the second, that they seem to exist and are as an illusion; the third, that they perish swiftly like lightning; the fourth, that they are without own-nature and follow upon conditions; the fifth, that what conditions make is fundamentally pure; the sixth, that they are said to exist and yet are merely names — these above are with respect to the dependent nature; the seventh, the true that is without arising; the eighth, the true that is without marks; the ninth, the true that is the nature of no-nature — these above are with respect to the empty tathāgata-treasury; the tenth, the dharma-realm complete in virtues, is the non-empty tathāgata-treasury.” 〔T35n1733 0425b10〕

Chengguan divides this gate by the three natures, the imagined, the dependent and the perfected 〔T35n1735 0893a26〕, while Fazang has the first with respect to the imagined and the next five with respect to the dependent, and then does not bring the last four under the name of the perfected at all, dividing them instead by the two treasuries, the empty and the non-empty — three natures first and two treasuries after, a framework of judgment other than Chengguan's. Recorded together without adjudication.

Transformation in gate twenty, and the further explanation — Fazang first sets up the sense of the name:

「謂轉變本無，化現令有，故云變化。」 tr. “That is, turning and altering what fundamentally is not, and manifesting it so that it is; and therefore it is called transformation.” 〔T35n1733 0426a13〕

and then matches the items one by one:

「初一變他眾生身，如文殊變鶖子等；二變自身作異類等；三變染剎為淨等；四變現香花等；五化現言聲等；六化現願行；七化現調生，如滿足王等；八化現成佛；九化現轉法輪；十化現舍利等。」 tr. “The first transforms the body of another sentient being, as Mañjuśrī transformed Śāriputra and the like; the second transforms one's own body into another kind and the like; the third transforms a defiled land into a pure one and the like; the fourth manifests incense and flowers and the like; the fifth manifests speech and sound; the sixth manifests vow and practice; the seventh manifests the taming of beings, as with King Full-Measure and the like; the eighth manifests the attaining of buddhahood; the ninth manifests the turning of the dharma-wheel; the tenth manifests relics and the like.” 〔T35n1733 0426a14〕

Beyond these ten items Fazang puts out a further reading:

「又釋：此十亦是以實用化顯其平等。」 tr. “A further explanation: these ten are also the using of transformation upon the real so as to display its equality.” 〔T35n1733 0426a18〕

The former explanation takes transformation as the turning of what fundamentally is not into being; the latter takes transformation as being just the real, used as transformation so as to display equality. Chengguan for this gate sets up only the one sense, 「然此變化即實如化，非要化作」 tr. “now this transformation is, just as it is real, like a transformation; it is not that something has to be transformed into being” 〔T35n1735 0893b13〕. What the two houses say is recorded together without adjudication.

Zhiyan, Souxuan ji T35n1732 (commentary on the sixty-fascicle text · an outline in three parts)

Zhiyan comments on the sixty-fascicle text, and for this passage he sets up only three divisions, and does not make four:

「答十解位問，有三：初五十句明解方便」 tr. “answering the question upon the positions of the ten understandings, and it has three parts: the first fifty clauses set forth the skilful means of understanding” 〔T35n1732 0083c04〕

「下七十句解位正修對治行。」 tr. “the seventy clauses that follow are the practice of counteraction properly cultivated at the positions of understanding.” 〔T35n1732 0083c05〕

「下八十句利他行。」 tr. “the eighty clauses that follow are the practice of benefiting others.” 〔T35n1732 0083c06〕

To each of the three divisions Zhiyan fastens the name of the clause at which it opens: the first from ‘the Samantabhadra mind’, the next from ‘the ten purities’, the last from ‘the ten kinds of speaking dharma’. Reckoned by clauses they are fifty · seventy · eighty; the ancient worthies as reported by Chengguan have six gates · six gates · three gates · five gates 〔T35n1735 0892a29〕, and Fazang sixty clauses · sixty clauses · thirty clauses · fifty clauses 〔T35n1733 0424b03〕. The bounds of the ancient worthies' four parts and Fazang's four parts correspond (six gates being sixty clauses), while Zhiyan divides it otherwise, in three, as fifty · seventy · eighty; the three lines are recorded together without adjudication.

Li Tongxuan, Xin Huayan jing lun T36n1739

〔not found〕. A mechanical search for ‘giving rise to the Samantabhadra mind’ and for ‘the Samantabhadra mind’ yields zero occurrences throughout the treatise; the thirty-odd mechanical hits for ‘Detachment from the World’ (thirty-two as a direct string, thirty-eight with the running text joined) are all general references to the chapter title or chapter-level summaries (of the two thousand answers the treatise says 「其文一一自具，不煩解釋」 tr. “the text of each is complete in itself; it need not be explained” 〔T36n1739 0943a12–0943a13〕), and no clause-by-clause explanation of the twenty gates of this section is seen. The underlying material of this section's apparatus records the lacuna as it stands, and nothing from elsewhere is used to fill it.

Recorded without adjudication

For the four divisions of the gates, the ancient worthies as reported by Chengguan have six gates · six gates · three gates · five gates 〔T35n1735 0892a29〕, and Fazang has sixty clauses · sixty clauses · thirty clauses · fifty clauses 〔T35n1733 0424b03〕 — the divisions correspond while the underlying texts differ, and therefore the name of the opening gate of the fourth division differs (masteries / surpassing dharmas). Chengguan allows the four divisions of the ancient worthies to stand and yet takes for himself the outline of the ten abodes 〔T35n1735 0892b04〕, while Fazang merely sets up the four divisions and does not further match them to the ten abodes gate by gate. For the explanation of gate one, Chengguan has three layers (the awakening of three minds · the two protections · the four great vows) 〔T35n1735 0892b14〕 and Fazang two (the three minds · the two protections), and the names of the three minds differ — Chengguan has ‘the mind of compassionately protecting sentient beings · the mind that raises vows · the mind of knowledge’ 〔T35n1735 0892b15〕 and Fazang ‘the mind of rescuing and protecting sentient beings below · the mind of seeking the fruit of buddhahood above · the mind of turning away in weariness from the conditioned’ 〔T35n1733 0424b10〕; the numbers of the two protections also differ — Chengguan has ‘the first seven protecting against the lesser vehicle · the remaining three against the mind of the afflictions’ 〔T35n1735 0892b18〕 and Fazang ‘the first six protecting against the mind of the lesser vehicle · the remaining four against the mind of the afflictions’ 〔T35n1733 0424b12〕. For the classification of gate three, Chengguan has three classes (the seeking of desire · the seeking of existence · the seeking of a false holy life) matched as five · one · three 〔T35n1735 0892b28〕, while Fazang puts out two explanations, of which the later has four classes (the topsy-turvy · the seeking of desire · the seeking of existence · the seeking of the holy life) matched as two · four · two · two 〔T35n1733 0424b29〕. All the above divergences are settled sayings of the ancient worthies, and are recorded together without adjudication.

VII. Cross-Reading and Lineage

• Cross-reading within this chapter: this section is the second round of answers to the twenty clauses of Universal Wisdom's questions. It carries on from the first round of answers, The Twenty Gates of the Practice of the Ten Faiths (see 〈The Twenty Gates of the Practice of the Ten Faiths〉 in this volume), and is followed by the third round of answers, the gates of the practice of the ten practices (see 〈The Thirty Gates of the Practice of the Ten Practices〉 in this volume, whose opening sentence is 「十種力持」 tr. “the ten kinds of sustaining power” 〔T10n0279 0283c19〕). Chengguan's outline joins them as 「大文第二」 tr. “the second main division” and 「大文第三」 tr. “the third main division” 〔T35n1735 0892a28〕〔0893b23〕.
• Cross-reading with the Chapter on the Ten Abodes: Chengguan repeatedly matches the practice of these gates to the portion of one's own and the advancing portion in the Chapter on the Ten Abodes, as at gate two 「亦即是前勝進行」 tr. “it is also just the advancing practice spoken of before” 〔T35n1735 0892b24〕 · at gate three 「即廣彼自分中十心之一」 tr. “it is a broadening of one of the ten minds within that portion of one's own” 〔0892c10〕 · at gate eight 「即前勝進十法觀察眾生界等」 tr. “it is the observing of the realms of sentient beings and the rest among the earlier ten dharmas of advancing” 〔0892c29〕 · at gate ten 「前十住中但云所修諸行皆為眾生，不知修何？今顯所修之行」 tr. “in the earlier ten abodes it says only that all the practices cultivated are for the sake of sentient beings, but one does not know what is cultivated; now the practice cultivated is displayed” 〔0893a09〕. The unit for chapter 15, the Chapter on the Ten Abodes, in this edition may be read alongside.
• Cross-reading with the Chapter on the Ten Grounds: the opening and combining of the ten perfections in gate seven may be read alongside the marks of practice of the ten perfections on the ninth ground in chapter 26 (the units for the several grounds of chapter 26 in this edition).
• The separate circulation of the Dushipin jing: this chapter has a separately circulating translation by Dharmarakṣa of the Western Jin, the Dushipin jing T10n0292, in which nineteen of the twenty gates have verses attached; the worthies of old outlined this scripture according to that text 〔T35n1735 0889c09〕 — for this chapter the separately circulating text is not only a witness for collation but also that from which the outline itself comes.
• A lacuna in the lineage: in the Huayan yisheng jiaoyi fenqi zhang T45n1866 and the Huayan jing zhigui T45n1871, searching for 「發普賢心」 tr. “giving rise to the Samantabhadra mind” 「普賢心」 tr. “the Samantabhadra mind” 「二千行」 tr. “the two thousand practices” finds nothing at all, while 「離世間品」 tr. “Detachment from the World” is cited at the level of the chapter’s doctrine (twice in the Fenqi zhang: 「故說十心以顯無盡。如離世間品及第九地說」 tr. “therefore ten minds are spoken to display inexhaustibility, as is said in Detachment from the World and in the ninth ground” 〔T45n1866 0485b09〕 · 「或立十佛以顯無盡。如離世間品說」 tr. “or ten buddhas are set up to display inexhaustibility, as is said in Detachment from the World” 〔0499a01〕; once in the Zhigui: 「總別合舉名為十世。具如離世間品說」 tr. “general and particular raised together are named the ten times, as is fully said in Detachment from the World” 〔T45n1871 0594c10〕), each citing this chapter to display inexhaustibility or the ten times, and none a gate-by-gate explanation of this section; the treatises of consciousness-only (the Cheng weishi lun T31n1585 · the Compendium of the Mahāyāna T31n1594 · the Yogācārabhūmi T30n1579) have not been searched for this section, and the lacuna is recorded as it stands, with no forced connection made. Only, Fazang at gate four cites the four texts, the Yogācārabhūmi, the Bodhisattvabhūmi, the Scripture of the Seal of Knowledge and the Treatise on the Awakening of Faith, so as to display the ten conditions over against them 〔T35n1733 0424c07〕; this is a citation of the ancient worthy's own, and is not something attached by this apparatus.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): chapter 38, Detachment from the World · the second round of answers, the twenty gates of the practice of the ten abodes, fascicle 53, beginning at 〔T10n0279 0282a06〕 and ending at 〔0283c18〕 (the next section begins at 0283c19). Gate 1 0282a06 · gate 2 0282a16 · gate 3 0282a26 · gate 4 0282b06 · gate 5 0282b16 · gate 6 0282b21 · gate 7 0282b29 · gate 8 0282c09 · gate 9 0282c20 · gate 10 0282c27 · gate 11 0283a06 · gate 12 0283a12 · gate 13 0283a18 · gate 14 0283a24 · gate 15 0283b02 · gate 16 0283b10 · gate 17 0283b17 · gate 18 0283b24 · gate 19 0283c03 · gate 20 0283c13.
• Buddhabhadra T278 (the Jin translation, the principal witness for collation): chapter 33, Detachment from the World, part one · the same passage 〔T09n0278 0634c20〕–〔0636c28〕. Gate 1 0634c20 · gate 2 0635a03 · gate 3 0635a14 · gate 4 0635a24 · gate 5 0635b08 · gate 6 0635b13 · gate 7 0635b23 · gate 8 0635c04 · gate 9 0635c15 · gate 10 0635c25 · gate 11 0636a05 · gate 12 0636a12 · gate 13 0636a18 · gate 14 0636a26 · gate 15 0636b05 · gate 16 0636b14 · gate 17 0636b22 · gate 18 0636c01 · gate 19 0636c10 · gate 20 0636c22.
• Dharmarakṣa T292 (the separately circulating Dushipin jing): from the end of fascicle 1 to the head of fascicle 2 · the second round of question and answer 〔T10n0292 0620c25〕–〔0623c18〕. The question of Universal Knowledge opens 0620c25 · Samantabhadra consents to answer 0621a03 · gate 1 0621a05 (verses 0621a16) · gate 2 0621a21 · gate 3 0621b04 · gate 4 0621b16 · gate 5 0621c01 · gate 6 0621c11 · gate 7 0621c20 · gate 8 0622a08 · gate 9 0622a23 · gate 10 0622b05 · gate 11 0622b16 · gate 12 0622b25 · gate 13 0622c06 · gate 14 0622c16 · gate 15 0622c28 · gate 16 0623a10 · gate 17 0623a19 · gate 18 0623b01 · gate 19 0623b11 · gate 20 0623b24 (verses 0623c01) · the great assembly rejoices 0623c06 · fascicle 1 ends 0623c13 · fascicle 2 begins 0623c16.
• Chengguan, Huayan jing shu T35n1735: the outline of this section opens at 0892a28 and ends at 0893b15. The statement of the section 0892a28 · the report of the four divisions of the ancient worthies 0892a29 · the allowing them to stand 0892b04 · the proper explanation, now taking the going along with the ten abodes, 0892b04 · the resolving of the objection on perfect fusion and the spreading out in array 0892b06 · the proper outline by positions 0892b07 · the explanation of gate 1 0892b09–0892b23 · of gate 2 0892b23 · of gate 3 0892b26 · of gate 4 0892c02 · the belonging to two places 0892c08 · of gate 5 0892c13 · of gate 6 0892c16 · of gate 7 0892c22 · of gate 8 0892c28 · of gate 9 0893a02 · of gate 10 0893a07 · of gate 11 0893a12 · of gate 12 0893a24 · of gate 13 0893a28 · of gate 14 0893b04 · of gates 15 and 16 0893b05 · of gates 17 and 18 0893b09 · of gates 19 and 20 0893b11 · the general gathering up 0893b14. Fascicle 51 ends 0893b16 · fascicle 52 begins 0893b19. The chapter-level outline, 「古來諸德皆依彼文用科此經」 tr. “the worthies of old all relied on that text to outline this scripture” 〔T35n1735 0889c09〕, at 0889c09.
• Chengguan, Yanyi chao T36n1736: the corresponding place is 0639b23–0640c27. The six divisions of the commentary's text 0639b23 · the explanation resolving the objection 0639b25 · the three explanations of the Samantabhadra mind 0639c01 · the ten Samantabhadra practice-dharmas brought together with the earlier ten of advancing 0639c04 · the bringing together item by item 0639c10 · the conclusion that the sense is in every case the same 0639c13. Across 0639c14–0640c10 the Chao glosses the commentary clause by clause, citing throughout the ten clauses of the own-portion and of advancing in the Chapter on the Ten Abodes for the sake of the comparison. Gate 19 fastened to the ten knowledges urged for learning in the practice of advancing 0640c11 (the citation opens at 0640c12) · gate 20 fastened to the ten knowledges accomplished in the own-portion 0640c16 (the citation opens at 0640c17 · the latter five at 0640c20) · the explaining of 「即實如化」 tr. “just as it is real, it is like a transformation” by arising from conditions 0640c22 (the explanation itself at 0640c23) · the citing of the Fodi lun upon the three transformation-bodies 0640c24 · the settling words 「今並非此」 tr. “none of these is what is meant here” 0640c27.
• Fazang, Tanxuan ji T35n1733: the outline of this passage opens at 0424b02. The four divisions 0424b03 · the explanation of gate 1 0424b08 · of gate 2 0424b15 · of gate 3 0424b20 · of gate 4 0424c05 · of gate 12 0425b08 (the judgment by three natures and two treasuries 0425b10 · the close of the inner virtue 0425b15) · of gate 14 0425b21 · of gate 20 0426a11 (the setting up of the name 0426a13 · the items one by one 0426a14 · the further explanation 0426a18) · the summing up of this passage 0426a19.
• Zhiyan, Souxuan ji T35n1732: the outline of this passage opens at 0083c04. The outline in three parts 0083c04–0083c06 (the first fifty clauses 0083c04 · the next seventy 0083c05 · the last eighty 0083c06) · the items of the first division open at 0083c06.
• Li Tongxuan, Xin Huayan jing lun T36n1739: 〔not found〕 for a phrase-by-phrase explanation (mechanically zero occurrences, see section VI).
• The forty-fascicle Avataṃsaka T293: 〔not found〕. That translation has only chapter 39, and offers no collation for this passage.
• Vasubandhu, Shidi jing lun T26n1522: 〔not found〕. It explains only the Chapter on the Ten Grounds, and does not touch this chapter.
• Variant readings: within the range of T279 covered by this unit, 〔0282a06〕–〔0283c17〕, the Taishō base text carries 3 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0282b12〕令【大】｜戒【南藏】（明註曰令南藏作戒） · 〔0282c23〕惱【大】＊｜惚【聖】＊ · 〔0283a26〕諭【大】｜喻【宋】【元】【明】【宮】. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.)
• A further note upon the variant readings: 3 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0282a18〕未來【CB】【麗-CB】｜本來【大】／未來【聖】 · 〔0282b12〕歡【CB】【麗-CB】【磧-CB】｜歎【大】 · 〔0283b29〕畏【CB】【麗-CB】【磧-CB】｜異【大】.
• Supplementary note on variant readings: the interlinear notes were stripped and recorded at the level of the original-text layer.