華嚴經 品三十九 入法界品 · 善住比丘（寄修行住）Avataṃsaka Sūtra · Entering the Dharma Realm · The Monk Well-Abiding (Assigned to the Abode of Cultivation)

The monk Well-Abiding is the third of the fifty-three visits, and the last of the three monks. His name is his Dharma: his body walks back and forth, coming and going in empty space, and his road is walked without any obstruction, and he is therefore named Well-Abiding—Fazang's Tanxuan ji glosses the name with just these words, 「身住虛空，行路無礙」 tr. “his body abides in empty space and his road is walked without obstruction.” The bone of this section lies in the six stretches Chengguan judges (seeking in accord with the teaching · seeing, paying respect, and inquiring · praising and conferring the Dharma · humbling oneself and deferring to the superior · pointing to the next friend · cherishing his virtue, bowing, and taking leave), and the longest of the middle stretches is 「稱讚授法」 tr. “praising and conferring the Dharma”: first the general marking of what he obtained, 「菩薩無礙解脫門」 tr. “the bodhisattva's gate of liberation without obstruction,” and of the light of wisdom obtained, 「究竟無礙」 tr. “Ultimate Freedom from Obstruction”; next the working of wisdom displayed by twelve sentences of 「無所障礙」 tr. “without any obstruction”; and last the function of spiritual penetration displayed by the eighteen transformations Chengguan counts, gathered up in the full name of the dharma gate, 「普速疾供養諸佛成就眾生無礙解脫門」 tr. “the gate of liberation without obstruction, of universally swift making of offerings to the Buddhas and bringing beings to accomplishment.” The stretch of humbling oneself raises in a row the names of twenty sentences of discipline, and Chengguan judges the intent of this to lie in 「非戒不能修治心故」 tr. “because without discipline one cannot cultivate and govern the mind”—that the utmost of spiritual power turns back to discipline is the turn hardest to read out in this section. The sūtra text of this section has no repeating verses.

I. Doctrinal Outline and Placement

Where the name of the dharma gate comes from, 「普眼法門」 tr. “the dharma gate of the universal eye”—the name of the dharma gate in the opening sentence of this section, 「專念普眼法門」 tr. “focused in mindfulness of the dharma gate of the universal eye,” does not come out of the sūtra text of this section, but out of what was conferred by the previous good friend, the monk Ocean Cloud. The sūtra text of the previous unit, word for word:

「時，此如來即伸右手而摩我頂，為我演說普眼法門，開示一切如來境界」 tr. “At that time, this Tathāgata straightway stretched forth his right hand and stroked the crown of my head, and expounded for me the dharma gate of the universal eye, opening and showing the realm of all the Tathāgatas” 〔T10n0279 0335c28〕

Chengguan's outline in six stretches—the bone of this section:

「第三善住比丘，寄修行住。文亦具六」 tr. “Third, the monk Well-Abiding, assigned to the abode of cultivation. The text likewise has six complete” 〔T35n1735 0925c11〕

The rehearsing sentences of the six stretches, one by one:

「寄修行住。文亦具六：一依教趣求，中二：先念前友教有十句，初一通念示教人法、次三念前聞佛說法事、次三思入海觀事、後三證理治障攝法觀修。」 tr. “Assigned to the abode of cultivation. The text likewise has six complete: one, seeking in accord with the teaching, within which are two—first, the mindfulness of the teaching of the previous friend has ten sentences: the first one is the general mindfulness of the person who showed the teaching and of the dharma; the next three are mindfulness of the matter of the Dharma told by the Buddha which he had heard before; the next three are the pondering and the entering of the sea and the observing of the matter; the last three are the realizing of principle, the governing of obstruction, and the gathering of the Dharma by observation and cultivation.” 〔T35n1735 0925c12〕

〔T35n1735 0925c16〕「第二「見此比丘」〔0925c16〕下明見敬諮問。於中三：初見、次「時善財童子」〔0925c17〕下敬、三「作如是言」〔0925c17〕下諮問。」 tr. “Second, from ‘he saw this monk’ onward makes clear the seeing, paying respect, and inquiring. Within it are three: first, the seeing; next, from ‘at that time the youth Sudhana’ onward, the paying of respect; third, from ‘he spoke in this way’ onward, the inquiring.”

〔T35n1735 0925c28〕「第三「時善住」〔0925c28〕下稱讚授法。於中二：先讚、後授。」 tr. “Third, from ‘at that time Well-Abiding’ onward is praising and conferring the Dharma. Within it are two: first the praising, and after that the conferring.”

〔T35n1735 0926b11〕「第四「善男子」〔0926b12〕下謙己推勝。於中，先謙己知。」 tr. “Fourth, from ‘son of good family’ onward is humbling oneself and deferring to the superior. Within it, first is the humbling of what he himself knows.”

〔T35n1735 0926c04〕「第五「善男子從此」〔0926c04〕下指示後友，即生貴住善友。」 tr. “Fifth, from ‘son of good family, going from here’ onward is pointing to the next friend, that is, the good friend of the abode of noble birth.”

「第六禮辭，可知。」 tr. “Sixth, bowing and taking leave, which may be known.” 〔T35n1735 0926c10〕

The layer upon layer of opening within the stretch on conferring the Dharma—within the third stretch Chengguan opens four levels further:

〔T35n1735 0926a01〕「後「善男子我已」〔0926a01〕下授法，中二：先總標所得、二「若來若去」〔0926a02〕下別示其相。」 tr. “After that, from ‘son of good family, I have already’ onward is the conferring of the Dharma, within which are two: first, the general marking of what was obtained; second, from ‘whether coming or going’ onward, the particular showing of its marks.”

「二別示其相，中二：先明修習得法，由一切威儀順法思修故能獲得。」 tr. “Second, the particular showing of its marks, within which are two: first, the making clear of the cultivating and obtaining of the Dharma, since by pondering and cultivating in accord with the Dharma in all the deportments he is able to obtain it.” 〔T35n1735 0926a07〕

〔T35n1735 0926a10〕「後「得此智」〔0926a10〕下顯法功用。於中三：初通明智用無礙、次「何以」〔0926a11〕下總相徵釋、三「善男子我以」〔0926a12〕下別明通用。」 tr. “After that, from ‘having obtained this wisdom’ onward is the displaying of the function of the Dharma. Within it are three: first, the general making clear of the freedom from obstruction of the working of wisdom; next, from ‘why is this’ onward, the general question and answer; third, from ‘son of good family, because I have’ onward, the particular making clear of the function of penetration.”

〔T35n1735 0926a25〕「三別明通用，多顯神足，通十八變相。且分為三：初於空現變、二「或一念」〔0926a27〕下十方遍供、三「如是一切」〔0926a27〕下現形益物」 tr. “Third, the particular making clear of the function of penetration mostly displays the feet of the spirit and runs through the marks of the eighteen transformations. And it is divided into three: first, manifesting transformations in empty space; second, from ‘or within a single thought’ onward, offerings everywhere in the ten directions; third, from ‘thus in all’ onward, manifesting forms and benefiting beings”

Fazang's outline (upon the sixty-fascicle text · five parts):

〔T35n1733 0458b18〕「第四「爾時善住」〔0458b18〕下正示法界中二：初歎其發法器、二「我已成就」〔0458b19〕下示己法界。」 tr. “Fourth, from ‘at that time Well-Abiding’ onward is the direct showing of the Dharma realm, within which are two: first, the praising of him as a vessel that has given rise to the Dharma; second, from ‘I have already accomplished’ onward, the showing of his own Dharma realm.”

「第五仰推勝進中二：初別辨二十門淨戒」 tr. “Fifth, within looking up and deferring to the advance are two: first, the separate distinguishing of the twenty gates of pure discipline” 〔T35n1733 0458c08〕

Zhiyan's outline:

「第三知識修行住菩薩，比丘名善住，入菩薩無礙法門。」 tr. “The bodhisattva of the third good friend, the abode of cultivation: the monk is named Well-Abiding, and he enters the bodhisattva's dharma gate without obstruction.” 〔T35n1732 0092a12〕

〔T35n1732 0092a17〕「三證入中有三：初歎發心、二「我已成」〔0092a18〕下說己所得自分法、三「云何能說」〔0092a19〕下推勝。」 tr. “Third, within the realizing entry there are three: first, the praising of his giving rise to the mind; second, from ‘I have already accomplished’ onward, the telling of the dharma of his own portion which he has obtained; third, from ‘how could I be able to tell’ onward, the deferring to the superior.”

II. Terminology

III. Similes and Rhetoric

(1) The simile of being just as empty space (passing through walls)—「穿度牆壁猶如虛空」 tr. “he passes through walls just as through empty space” 〔T10n0279 0337a11〕: the freedom from obstruction of empty space is the likeness for the freedom from obstruction of the body. The support of the likeness is empty space and the body of the likeness is the body that passes through walls; Chengguan judges this sentence to belong, among the eighteen transformations, to 「往來」 tr. “coming and going” 〔T35n1735 0926b02〕.

(2) The simile of being just as a flying bird (sitting cross-legged in empty space)—「於虛空中結跏趺坐，往來自在猶如飛鳥」 tr. “in empty space he sits cross-legged, coming and going at his ease just as a flying bird does” 〔T10n0279 0337a12〕: the bird's having nothing to rely upon in space is the likeness for being at ease in sitting and lying, going and halting.

(3) Entering the ground as though water · treading on water as though the ground—「入地如水，履水如地」 tr. “he enters the ground as though it were water, and treads on water as though it were the ground” 〔T10n0279 0337a13〕: the two marks of ground and water exchange places, which is what Chengguan judges to be 「轉變」 tr. “turning and changing” 〔T35n1735 0926b02〕. The two sentences are each other's counterpart, and no separate support of a likeness is set up; the non-fixedness of nature is displayed directly by the exchanging of the two things.

(4) The simile of one great mass of fire—「遍身上下普出煙焰如大火聚」 tr. “from his whole body, above and below, smoke and flames come forth everywhere, like one great mass of fire” 〔T10n0279 0337a13–a14〕: the great mass of fire is the likeness for the abundance of the smoke and flames coming forth from the body; Chengguan judges it to be 「熾然」 tr. “blazing” 〔T35n1735 0926b02〕.

(5) The laying-out rhetoric of the four clouds and the ten clouds of offering—what the body manifests first sets up four clouds, 「或現燒香雲，或現寶焰雲，或現變化雲，或現光網雲」 tr. “or he manifests clouds of burning incense, or he manifests clouds of jeweled flames, or he manifests clouds of transformations, or he manifests clouds of nets of light” 〔T10n0279 0337a15–a16〕, and afterward, in the stretch of offerings everywhere, with 「所謂」 tr. “that is to say” it runs on with ten clouds in fine detail, 「一切華雲、一切香雲、一切鬘雲、一切末香雲、一切塗香雲、一切蓋雲、一切衣雲、一切幢雲、一切幡雲、一切帳雲」 tr. “clouds of all flowers, clouds of all incense, clouds of all garlands, clouds of all powdered incense, clouds of all ointment incense, clouds of all canopies, clouds of all garments, clouds of all standards, clouds of all banners, clouds of all curtains” 〔T10n0279 0337a23–a26〕, gathering them up at the end with 「以一切身雲而為供養」 tr. “and with clouds of all bodies I make offerings” 〔T10n0279 0337a26〕. That the cloud is taken as the support of the likeness is for its being without substance and yet able to cover everywhere—the four clouds are all fastened to 「皆悉廣大彌覆十方」 tr. “all of them vast and wide, covering over the ten directions” 〔T10n0279 0337a16–a17〕.

(6) The simile of being just as a transformation (in Sudhana's question)—「普於一切諸有趣中猶如變化，示受生死，修菩薩行」 tr. “being, universally within all the destinies of existence, as it were a transformation, displaying the undergoing of birth-and-death and cultivating the practice of a bodhisattva” 〔T10n0279 0336c19–c20〕: this simile is not in Well-Abiding's answer but in Sudhana's question; the transformation is the likeness for dwelling within the destinies of existence and yet not abiding in the conditioned. Chengguan judges this one sentence to be 「悲智無住行」 tr. “the practice of a compassion and wisdom that do not abide” 〔T35n1735 0925c26〕.

(7) The laying out of ten classes in the stretch of the offerings of the heavenly beings—from 「無數諸天」 tr. “numberless gods” to 「諸淨居天」 tr. “the gods of the Pure Abodes” the offerings are listed class by class, ten classes in all (the gods · the dragon kings · the kiṃnara kings · the mahoraga kings · the asura kings · the garuḍa kings · the rākṣasa kings · the yakṣa kings · the Brahmā kings · the gods of the Pure Abodes); among them the words 「以為供養」 tr. “and these they made into offerings” are seen five times word for word, while the other five classes vary the wording, each with 「合掌供養」 tr. “joined their palms in offering,” 「瞻仰供養」 tr. “gazing up in offering,” 「恭敬守護」 tr. “reverently guarding,” 「稱揚讚歎」 tr. “extolling and praising,” and 「發弘誓願」 tr. “gave rise to vast vows.” Fazang, upon the sixty-fascicle text, judges this stretch saying, 「下天等供養，有十句，明眷屬行」 tr. “below, the offerings of the gods and the rest have ten sentences, making clear the practice of the retinue” 〔T35n1733 0458b10〕.

IV. Collation with Parallel Translations

The Chinese collation editions for the principal sentences of the sūtra text of this section: Śikṣānanda, T279 (the base text · the end of fascicle sixty-two and the beginning of fascicle sixty-three) · Buddhabhadra, T278 (the Jin translation, the sixty-fascicle Avataṃsaka, chapter thirty-four, Entering the Dharma Realm · fascicle forty-six) · Prajñā, T293 (the Zhenyuan forty-fascicle Avataṃsaka, the Chapter on Entering the Inconceivable Realm of Liberation, the Practices and Vows of Samantabhadra · fascicle five). By the rule of this set, the forty-fascicle text serves chapter thirty-nine as a mirror supplied throughout, and so the three editions stand together in this section: sentences one through nine collate the base text with the Jin translation word for word, and sentence ten sets out separately what answers to them in the forty-fascicle text. In the forty-fascicle text the name of this friend reads 「妙住」 tr. “Wondrous Abiding” 〔T10n0293 0682b16〕, while the eighty and the sixty both read 「善住」 tr. “Well-Abiding”; its text forms a line of its own, and what is word for word in it is recorded without its wording being used to supply the base text.

Sentence One　The Form of Address in Seeing, Paying Respect, and Inquiring

What the differences attach to: (a) The form of address, the eighty reading 「聖者」 tr. “holy one” and the sixty 「大聖」 tr. “great holy one.” (b) The sixty adds 「見虛空中，如是供養」 tr. “he saw in empty space offerings such as these” to make clear the thing seen, while the eighty gathers it up generally as 「見是事已」 tr. “having seen these things.” (c) The eighty has the further sentence 「心生歡喜」 tr. “gave rise to gladness in his heart.” (d) In the stretch on the offerings of the Brahmā kings before this, the eighty reads 「以人間法稱揚讚歎」 tr. “praising him in the manner of men” 〔T10n0279 0336c02〕 and the sixty reads 「以人音聲，讚彼比丘」 tr. “with the sounds of a human voice they praised that monk” 〔T09n0278 0692a14〕—the eighty says only 「人間法」 tr. “the manner of men” and does not gloss its mark, while the sixty points directly to the sounds of the voice. Recorded without judgment.

Sentence Two　The Ten Sentences of General Question

What the differences attach to: (a) Both editions have ten sentences, but the sentence patterns differ—the eighty makes each sentence its own question (「云何」 tr. “how” is seen ten times), while the sixty makes a listing that runs on in one breath. (b) The wording of the ten items differs as well: the eighty reads cultivating and practicing · gathering and accumulating · being furnished with · perfuming · increasing and growing · gathering up entire · bringing to its end · cleansing and governing · purifying deeply · penetrating through; the sixty reads rightly turning toward · single-mindedly seeking · revering · cultivating · nourishing and growing · gathering and accumulating · perfuming and cultivating · purifying · purifying everywhere · arriving at. (c) The two items 「積集」 tr. “gathering and accumulating” and 「熏習／熏修」 tr. “perfuming / perfuming and cultivating” run in the same track in the two editions, but their order is exchanged. Recorded without judgment.

Sentence Three　The Ten Sentences of Particular Question

What the differences attach to: (a) All ten sentences of the eighty are headed by 「菩薩云何不捨」 tr. “how is a bodhisattva to not forsake” (seen ten times word for word), while the sixty does not use this repeated sentence-opening but runs them on directly with varied wordings such as 「不離」 tr. “not departing from,” 「不捨」 tr. “not forsaking,” and 「悉能」 tr. “being wholly able.” (b) In the sentence on the conditioned, the eighty reads 「不捨有為亦復不住……猶如變化」 tr. “not forsaking the conditioned and yet not abiding in it either … as it were a transformation,” and the sixty reads 「不離有為……悉了如幻」 tr. “not departing from the conditioned … understanding it all as an illusion”—the eighty uses 「變化」 tr. “transformation” and the sixty uses 「幻」 tr. “illusion.” (c) The sixty's words 「現受生死而無起滅」 tr. “manifestly undergoing birth-and-death and yet without arising or ceasing” the eighty makes 「示受生死」 tr. “displaying the undergoing of birth-and-death,” without speaking of arising and ceasing. Recorded without judgment.

Sentence Four　The General Marking of the Dharma Gate

What the differences attach to: (a) The name of the dharma gate, the eighty reading 「無礙解脫門」 tr. “the gate of liberation without obstruction” and the sixty 「無礙法門」 tr. “the dharma gate without obstruction.” (b) The eighty has the sentence of the four deportments, 「若來若去，若行若止」 tr. “whether coming or going, whether walking or halting,” which the sixty has not, reading instead 「我已修習分別明了」 tr. “I have already cultivated it, distinguishing it and understanding it clearly.” (c) The name of the light of wisdom the eighty sets up as 「究竟無礙」 tr. “Ultimate Freedom from Obstruction,” while the sixty reads 「無礙明淨慧光」 tr. “the light of the pure wisdom without obstruction” and sets up no separate name. Recorded without judgment.

Sentence Five　The Twelve Sentences of Freedom from Obstruction

What the differences attach to: (a) In both editions this stretch has twelve sentences, and the items may be matched one to one. (b) The item 「沒生」 tr. “passing away and birth” the sixty opens out as 「死此生彼」 tr. “dying here and being born there”; the item ‘settling questions of doubt’ the sixty makes 「來問難者，悉能應答」 tr. “if any come with a difficulty to ask, being wholly able to answer them.” (c) The words of the question and answer, the eighty reads 「無住無作」 tr. “does not abide and does not act” and the sixty 「依無所有，無作」 tr. “relies upon that which has nothing, and does not act”; Fazang notes at this place, 「天竺本名無體性無作神力」 tr. “the text from India names it the spiritual power without substantial nature and without acting” 〔T35n1733 0458c01〕. Recorded without judgment.

Sentence Six　The Function of Spiritual Penetration and the Offerings Everywhere

What the differences attach to: (a) This is the greatest difference of fullness and brevity in the sūtra text of this section. In the stretch of manifesting transformations in empty space the eighty lays out in full the marks of being hidden and displayed · one body and many bodies · passing through walls · sitting cross-legged · entering the ground and treading on water · smoke and flames coming forth · shaking the great earth · touching the sun and the moon with the hand · the body reaching to the palace of Brahmā · the four clouds covering everywhere, and so on (Chengguan's eighteen transformations are distributed over the three stretches of manifesting transformations in empty space · offerings everywhere in the ten directions · manifesting forms and benefiting beings; see the section on the differing glosses of the ancient worthies); the sixty has only one sentence, 「行、住、坐、臥，遊騰十方」 tr. “walking, standing, sitting, and lying down, roaming and rising through the ten directions.” (b) As for the things offered in the stretch of offerings everywhere, the eighty sets up ten clouds in fine detail with 「所謂」 tr. “that is to say,” while the sixty lists directly flowers and incense · powdered incense · ointment incense · jeweled garlands and standards and banners · variegated silks and canopies · every sort of wondrous jeweled net · and all figures. (c) The eighty's 「彼諸世界一切眾生，我皆明見，隨其大小、勝劣、苦樂，示同其形」 tr. “all the beings of those worlds I see clearly, and in accord with their being great or small, superior or inferior, in suffering or in joy, I display a form the same as theirs” 〔T10n0279 0337b02〕 the sixty makes 「若大、若小，若好、若醜，若苦、若樂，為化度故，隨其所應，現同彼身」 tr. “whether great or small, whether comely or ugly, whether in suffering or in joy, for the sake of transforming and delivering them, in accord with what befits them, manifesting a body the same as theirs” 〔T09n0278 0692b27〕—the middle item the eighty makes 「勝劣」 tr. “superior or inferior” and the sixty 「好醜」 tr. “comely or ugly.” Recorded without judgment.

Sentence Seven　The Names of the Disciplines in Humbling Oneself and Deferring to the Superior

What the differences attach to: (a) In naming his own dharma gate the eighty reads 「普速疾供養諸佛成就眾生無礙解脫門」 tr. “the gate of liberation without obstruction, of universally swift making of offerings to the Buddhas and bringing beings to accomplishment” (the full name), and the sixty reads 「一無礙法門」 tr. “one dharma gate without obstruction.” (b) Counting the names of the disciplines word for word, the eighty has twenty sentences and the sixty nineteen; Fazang, upon the sixty-fascicle text, judges 「初別辨二十門淨戒」 tr. “first, the separate distinguishing of the twenty gates of pure discipline” 〔T35n1733 0458c08〕. (c) The first eleven items of the two editions on the whole carry one another on while the wording differs (the eighty, the perfections / the sixty, the several perfections; the eighty, the Great Vehicle / the sixty, riding the Great Vehicle; the eighty, answering to the bodhisattva path / the sixty, not forsaking the bodhisattva path; the eighty, without obstruction / the sixty, extinguishing obstruction; the eighty, not falling back / the sixty, the bodhisattva canon; the eighty, constantly taking the Buddha-Dharma as its object / the sixty, the deep mind toward all the Buddha-dharmas; the eighty, constantly directing the mind to the wisdom of all things / the sixty, being mindful of the wisdom of all things and not forgetting it). (d) In the latter stretch the eighty reads without failing · without harm · without lack · without mixture · without turbidity · without regret, and the sixty reads cannot be broken · beyond comparison · not turbid · not mixed · leaving doubt behind; the last item the eighty reads 「離垢戒」 tr. “the discipline that leaves defilement behind” and the sixty 「離垢淨戒」 tr. “the pure discipline that leaves defilement behind.” (e) The words turned back as a question, the eighty reads 「如是功德，而我云何能知能說？」 tr. “Merits such as these—how could I know them, or be able to tell of them?” 〔T10n0279 0337b11〕, while the sixty brings out 「云何能說」 tr. “how could I be able to tell” before the names of the disciplines, and concludes afterward with a separate sentence, 「善男子！菩薩有如是等無量功德，我豈能知，如實解說？」 tr. “Son of good family! The bodhisattvas have measureless merits such as these; how should I be able to know them and expound them as they really are?” 〔T09n0278 0692c07〕. Recorded without judgment.

Sentence Eight　Pointing to the Next Friend

What the differences attach to: (a) The name of the land and the name of the city differ in the two editions and are moreover exchanged in place—the eighty has the land named 「達里鼻荼」 tr. “Draviḍa” and the city named 「自在」 tr. “Sovereignty,” while the sixty has the land named 「自在」 tr. “Sovereignty” and the city named 「呪藥」 tr. “Spell-Medicine.” (b) In naming the good friend the eighty reads 「其中有人」 tr. “within it there is a man” and the sixty 「彼有良醫」 tr. “there is a good physician there”; and Chengguan, in glossing the commentary, rehearses this wording of the Jin translation directly, 「言有人者，晉經云彼有良醫名彌伽者」 tr. “as for its saying there is a man, the Jin sūtra says there is a good physician there named Megha” 〔T35n1735 0926c07〕. (c) The wording of what is asked, the eighty makes two sentences, 「云何學菩薩行、修菩薩道」 tr. “how is he to study the practice that a bodhisattva practices and cultivate the path of a bodhisattva,” and the sixty one sentence, 「云何菩薩向菩薩行」 tr. “how a bodhisattva turns toward the practice of a bodhisattva.” Recorded without judgment.

Sentence Nine　Cherishing His Virtue, Bowing, and Taking Leave

What the differences attach to: the eighty is furnished with the one manner of 「右遶瞻仰」 tr. “circling him to the right, gazing up,” which the sixty abridges with 「乃至」 tr. “and so on,” adding instead the two words 「南行」 tr. “journeyed south.” Recorded without judgment.

Sentence Ten　What Answers to Them in the Forty-Fascicle Text (T293)

What the differences attach to: (a) The name of the friend: the forty-fascicle text reads 「妙住」 tr. “Wondrous Abiding,” while the eighty and the sixty both read 「善住」 tr. “Well-Abiding.” (b) The number of questions: the eighty has ten sentences of general question and ten of particular question, the forty twelve of general question and eleven of particular question; the openings of the particular questions read 「菩薩云何不捨」 tr. “how is a bodhisattva to not forsake” in the eighty, while the forty reads 「菩薩云何恒」 tr. “how does a bodhisattva constantly” and closes each with 「不捨離」 tr. “without forsaking and departing.” (c) The closing words of the sentences on the working of wisdom: the eighty reads 「無所障礙」 tr. “without any obstruction” throughout, the forty 「無所罣礙」 tr. “without any hindrance” throughout; in both editions this stretch has twelve sentences. (d) The words of question and answer: the eighty reads 「得無住無作神通力故」 tr. “because he has obtained the power of spiritual penetration that neither abides nor acts,” with two members; the forty reads 「以得無住、無作、無行神通力故」 tr. “because he has obtained the power of spiritual penetration that neither abides, nor acts, nor courses,” with three; and the sixty reads 「依無所有，無作神通力故」 tr. “relying upon the nothing-whatever, the power of spiritual penetration that does not act.” Fazang notes at this place in the sixty 「天竺本名無體性無作神力」 tr. “the Indian text names it the spiritual power without substantial nature and without action” 〔T35n1733 0458c01〕. (e) The items of the clouds of offerings: ten clouds in the eighty, eleven in the forty—the forty has the further item 「一切網雲」 tr. “all clouds of nets,” and the two items 「末香」 tr. “powdered incense” and 「塗香」 tr. “anointing incense” are moved after 「網雲」 tr. “the clouds of nets.” (f) The conditions of benefit: the eighty has the single clause 「若見我形」 tr. “whoever sees my form,” while the forty opens it into five (hearing the name · seeing the body · beholding the place of walking and staying · with a single mind bowing and making offerings · being distracted and harboring doubt and not believing); as to what is obtained, the eighty reads 「皆決定得阿耨多羅三藐三菩提」 tr. “all will assuredly obtain anuttarā-samyak-saṃbodhi,” the forty 「皆決定於阿耨多羅三藐三菩提得不退轉」 tr. “all assuredly become irreversible with respect to anuttarā-samyak-saṃbodhi.” (g) The name of the dharma gate: the forty reads 「普遍速疾勇猛不空供養諸佛成熟眾生解脫門」 tr. “the gate of liberation of universal and swift, courageous and unfailing making of offerings to the Buddhas and bringing beings to maturity,” having the four graphs 「勇猛不空」 tr. “courageous and unfailing,” which the eighty lacks; the name of the Indian text cited by Fazang, 「普速疾不空超度究竟無盡菩薩解脫」 tr. “the bodhisattva liberation of universally swift, unfailing crossing over, ultimate and inexhaustible” 〔T35n1733 0458c05〕, likewise has the two graphs 「不空」 tr. “unfailing.” The name of the light of wisdom reads 「究竟無礙」 tr. “Ultimate Freedom from Obstruction” in the eighty and 「普照諸法究竟無礙」 tr. “Shining Universally upon All Dharmas, Ultimate Freedom from Obstruction” in the forty. (h) The names of the disciplines: the eighty and the forty both read word for word twenty sentences, and the wording differs—within these twenty, the eighty has 「無障礙戒」 tr. “the discipline without obstruction” and 「不退墮戒」 tr. “the discipline that does not fall back,” which the forty lacks, and the forty has 「不著一切法戒」 tr. “the discipline that clings to no dharma at all” and 「不墮二乘地戒」 tr. “the discipline that does not fall into the ground of the two vehicles,” which the eighty lacks; for the twelfth to the seventeenth items the eighty reads without failing · without harm · without lack · without mixture · without turbidity · without regret, and the forty without deficiency or leakage · without turbidity or disorder · without anything left behind or lost · without mixture or defilement · without pursuing regret · without weariness or sloth; the final item reads 「離垢戒」 tr. “the discipline that leaves defilement behind” in the eighty and 「無垢戒」 tr. “the discipline without stain” in the forty. The sixty reads word for word nineteen sentences. (i) The land and city of the next friend: in the eighty the land is 「達里鼻荼」 tr. “Draviḍa” and the city 「自在」 tr. “Sovereignty”; in the forty the land is 「達邏比吒」 tr. “Daluobizha” and the city 「金剛層」 tr. “Adamantine Tiers”; in the sixty the land is 「自在」 tr. “Sovereignty” and the city 「呪藥」 tr. “Spell-Medicine.” In all three editions the next friend is named 「彌伽」 tr. “Megha,” and the sixty alone calls him further 「良醫」 tr. “a good physician.” (j) The classes of heavenly beings making offerings: ten classes in the eighty, with the gods of the Pure Abodes last; eleven in the forty, with the gods of the Pure Abodes first—the forty has the further class 「無量主海神」 tr. “the measureless spirits who preside over the sea.” All recorded, without judgment.

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

(1) The two senses of freedom from obstruction—freedom from obstruction toward objects and freedom from obstruction in function, 「無礙」 tr. “freedom from obstruction”. The sūtra text's general marking is one sentence only, 「我已成就菩薩無礙解脫門」 tr. “I have already accomplished the bodhisattva's gate of liberation without obstruction” 〔T10n0279 0336c25〕, and Chengguan opens two senses right here:

「無礙有二義：一智慧於境無礙，以證無障礙法界故；二神通於作用無礙，由內證故。所以次前明此。」 tr. “Freedom from obstruction has two senses: one, that wisdom is without obstruction toward its objects, because he realizes the Dharma realm that is without obstruction; two, that spiritual penetration is without obstruction in its functioning, by reason of the inward realizing. This is why it is made clear here, next after what precedes.” 〔T35n1735 0926a03〕

This opening of one into two is precisely the bone of the prose of this section: the twelve sentences of 「無所障礙」 tr. “without any obstruction” below belong to the former sense and the eighteen transformations to the latter; and that both can be established is fastened to one and the same sentence, 「得無住無作神通力故」 tr. “because he has obtained the power of spiritual penetration that does not abide and does not act” 〔T10n0279 0337a08〕. Chengguan glosses this sentence of question and answer saying, 「以不住不作故無礙也」 tr. “because it does not abide and does not act, it is therefore without obstruction” 〔T35n1735 0926a25〕.

(2) The root of spiritual penetration is not in the penetration, but in not abiding and not acting. The sūtra text asks of itself with 「何以故」 tr. “why is this” and answers of itself, and the answering words are only nine graphs. Fazang, at this place in the sixty-fascicle text, notes the name of the Sanskrit text:

「無所有者，稱理性故。無作者，無功用故。天竺本名無體性無作神力。」 tr. “That which has nothing is so because it answers to the nature of principle. That which does not act is so because it is without effortful function. The text from India names it the spiritual power without substantial nature and without acting.” 〔T35n1733 0458b29〕

Without substantial nature is having nothing to abide in, and without acting is being without effortful function—the reason spiritual penetration reaches everywhere is precisely that it is not set going from any one place.

(3) The opening and gathering of the twelve sentences on the working of wisdom—twelve following the text, ten penetrations by opening and gathering. Chengguan matches them following the text:

「今初，有十二句，初一他心；次四兼三明，謂現未劫事，含漏盡故；次四三業化物；次二知時，一知時分、二知流轉。」 tr. “Now the first: there are twelve sentences. The first one is the knowing of others' minds; the next four take in the three clear knowledges as well—that is, the affairs of the present and of the kalpas to come, since they include the exhaustion of the outflows; the next four are the transforming of beings by the three kinds of action; the next two are knowing time—one, knowing the time-divisions, and two, knowing the turning in flowing.” 〔T35n1735 0926a12〕

「後一即神足通。」 tr. “The last one is the spiritual penetration of the feet of the spirit.” 〔T35n1735 0926a24〕

The Yanyi chao further matches them by another way of taking them:

〔T36n1736 0668c19〕「疏今「初有十二句，初一他心」〔0668c19〕等者，且順文配。若約開合取之，即具十通」 tr. “Where the commentary now says ‘the first: there are twelve sentences; the first one is the knowing of others' minds’ and so forth, it is matching them following the text. If they be taken in terms of opening and gathering, then the ten penetrations are complete”

And the sub-commentary matches them sentence by sentence to the items of the ten penetrations (knowing others' minds · abiding in the past · the knowledge of the kalpas of the future · the heavenly eye · the knowledge that distinguishes the speech-sounds of all beings · the knowledge of all dharmas · the knowledge of the utter ceasing of all dharmas · the feet of the spirit, and the rest), concluding at the end 「故此文中通十通義」 tr. “therefore within this passage the sense of the ten penetrations runs throughout” 〔T36n1736 0668c29〕. The two matchings differ in the number of items, but what they match is one and the same set of sentences of the sūtra, and both are settled statements of the ancient worthies.

(4) The judging of the assignment to the abode of cultivation. This section belongs to the third of the ten abodes, the abode of cultivation; the matching of this rank of stage is fastened to Chengguan's judgment, 「第三善住比丘，寄修行住」 tr. “third, the monk Well-Abiding, assigned to the abode of cultivation” 〔T35n1735 0925c11〕; and the Yanyi chao glosses the sense of this stage saying, 「第三善住寄修行住。謂巧觀空有，增修正行故。」 tr. “Third, Well-Abiding is assigned to the abode of cultivation. That is, he skillfully observes emptiness and existence and increases his cultivation of right practice.” 〔T36n1736 0668c14〕. The sūtra text itself does not bring out the name 「修行住」 tr. “the abode of cultivation”, nor does it mark its own rank of stage.

(5) The ten kinds of realm that the commentary fastens to it, and its matching with the sūtra text, 「十種界」 tr. “ten kinds of realm”. Chengguan fastens one sentence at the general marking:

「法者，聞法受持，意令於境無障礙故，顯此住中善觀眾生等十種界故。」 tr. “As for the Dharma, it is the hearing of the Dharma and the holding of it, the intent being to make one be without obstruction toward objects, because it displays that within this abode one well observes the ten kinds of realm, beings and the rest.” 〔T35n1735 0926a06〕

The Yanyi chao, in glossing this sentence, rehearses the items of the ten realms:

〔T36n1736 0668c15〕「疏「顯此住中善觀眾生等十種界故」〔0668c15〕者，彼經云「佛子！此菩薩應勸學十法。何等為十？所謂眾生界、法界、世界，觀察地界、水界、火界、風界，觀察欲界、色界、無色界是。」〔0668c16〕」 tr. “Where the commentary says ‘because it displays that within this abode one well observes the ten kinds of realm, beings and the rest,’ that sūtra says: ‘Sons of the Buddha! This bodhisattva should be exhorted to study ten dharmas. What are the ten? They are the realm of beings, the Dharma realm, the realm of worlds; the observing of the earth realm, the water realm, the fire realm, the wind realm; the observing of the realm of desire, the realm of form, and the formless realm.’”

The sentence on the 「十界」 tr. “ten realms” rehearsed by the sub-commentary is the sub-commentator's own words of attachment, and within the sūtra text of this section no word-for-word sentence answering to it has been met with; what is recorded here is only what the sub-commentary's words attach to, and it is not taken as the sūtra text of this section.

(6) The utmost of spiritual penetration turns back to discipline. The stretch of humbling oneself and deferring to the superior raises in a row the names of twenty sentences of discipline, and Chengguan makes particular explanation of why discipline is made clear at this place:

「而皆明戒者，意顯上得無礙解脫，皆由持別解脫戒為依地故，非戒不能修治心故。」 tr. “That all of them make moral discipline clear is meant to display that the obtaining of liberation without obstruction above is in every case by holding to the discipline of individual liberation as the ground it relies upon, because without discipline one cannot cultivate and govern the mind.” 〔T35n1735 0926b14〕

As for the assigning of the names of the disciplines, Chengguan judges them into three joints: 「有二十句，初十一句明具勝德戒」 tr. “there are twenty sentences: the first eleven sentences make clear the discipline furnished with surpassing virtue” 〔T35n1735 0926b16〕 · 「次六句明離過戒」 tr. “the next six sentences make clear the discipline that leaves faults behind” 〔T35n1735 0926b25〕 · 「後三顯清淨戒」 tr. “the last three display the pure discipline” 〔T35n1735 0926c02〕. And glossing the first of the six disciplines that leave faults behind he says, 「一無過失，謂不自貢高言我能持戒，見破戒人亦不輕毀令愧恥故」 tr. “one, without fault or failing—that is, one does not exalt oneself, saying ‘I am able to hold the discipline,’ and when one sees a person who breaks the discipline one does not slight and disparage him so as to shame him” 〔T35n1735 0926b25〕.

VI. Divergent Interpretations of the Commentators (the ancient worthies · with their houses marked)

Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (glossing the eighty-fascicle Avataṃsaka passage by passage · principal)

The outline in six stretches: 「第三善住比丘，寄修行住。文亦具六」 tr. “Third, the monk Well-Abiding, assigned to the abode of cultivation. The text likewise has six complete” 〔T35n1735 0925c11〕

The threefold division of the twenty sentences of question:

「於中二十句問，文分為三：初十句總問，於法起行故。佛法言通一切行法。於中淨治者，對治淨故。深淨者，契理遍淨故。」 tr. “Within it are twenty sentences of question, and the text is divided into three: the first ten sentences are the general question, because practice is given rise to upon the Dharma. The words ‘Buddha-Dharma’ run through all the dharmas of practice. Among them, cleansing and governing is because it is pure by counteracting. Purifying deeply is because it is universally pure by according with principle.” 〔T35n1735 0925c19〕

〔T35n1735 0925c22〕「二「我聞」〔0925c22〕下結前請後，欲顯後問異前問故。三「菩薩云何不捨見佛」〔0925c23〕下十句，別問行起勝用故。」 tr. “Second, from ‘I have heard’ onward is the concluding of what precedes and the requesting of what follows, because it is meant to display that the later question differs from the earlier. Third, from ‘how is a bodhisattva to not forsake the seeing of the Buddhas’ onward are ten sentences, the particular question, because practice gives rise to surpassing function.”

「十句中所行各別，於中初三句明不離三寶行、次二句不捨二利行、次二句攝佛依正行、次一句悲智無住行、後二句攝法證入行。皆言不捨者，無暫捨離故。」 tr. “Within the ten sentences what is practiced differs in each. Among them the first three sentences make clear the practice of not departing from the Three Jewels; the next two, the practice of not forsaking the two benefits; the next two, the practice of gathering in the Buddhas' environment and person; the next one, the practice of a compassion and wisdom that do not abide; the last two, the practice of gathering the Dharma and realizing entry. That all of them say ‘not forsake’ is because there is not a moment of forsaking and departing.” 〔T35n1735 0925c24〕

The division of the three dharmas in the words of praise: 「前中，佛法是總；一切智法約智，然唯局果。自然者，法約性通果及因。」 tr. “In the former, the Buddha-Dharma is the general; the Dharma of the wisdom of all things is stated in terms of wisdom, yet it is confined to the fruit alone. That which is of itself so—the Dharma is stated in terms of nature, and runs through both fruit and cause.” 〔T35n1735 0925c29〕

The items of the eighteen transformations one by one: 「言十八變者，一於空行住等，即所作自在。二或隱、三或顯、四或現一身，即卷。五或現多身，即舒。」 tr. “As for what is called the eighteen transformations: one, walking and standing and so forth in empty space, which is being sovereign in what is done. Two, now hidden; three, now displayed; four, now manifesting one body, which is the furling. Five, now manifesting many bodies, which is the unfurling.” 〔T35n1735 0926a28〕; and below this he rehearses the sūtra sentence by sentence and matches them as far as the eighteenth, 「由總具無作通力，故能伏他神通。三段之中具矣。」 tr. “Because he is furnished throughout with the power of penetration that does not act, he is therefore able to subdue the spiritual powers of others. Within the three stretches it is complete.” 〔T35n1735 0926b10〕

The glossing of the names of the next friend: 「國名達里鼻茶，此云消融，謂從聖教生，消謬解故。城名自在，於三世佛法了知修習，得圓滿故。」 tr. “The land is named Draviḍa, which is rendered here as dissolving away; that is, because it is born of the holy teaching and dissolves away mistaken understandings. The city is named Sovereignty, because in the Buddha-Dharma of the three times he knows it fully and cultivates it, and obtains fullness.” 〔T35n1735 0926c05〕

Fazang, Tanxuan ji T35n1733 (the commentary on the sixty-fascicle Avataṃsaka)

The glossing of the name Well-Abiding (setting up the sense upon the two recompenses, environment and person):

「善往者，巧入理住。又身住虛空，行路無礙，名為善住。」 tr. “‘Well-faring’ is entering skillfully into the abiding in principle. Further, his body abides in empty space and his road is walked without obstruction, and he is therefore named Well-Abiding.” 〔T35n1733 0458b03〕

The glossing of the place in three senses:

「此國通向楞伽山故也。又到勝流法界之岸故。又前入於海門，今達到海岸故也。」 tr. “It is because this land leads through toward Mount Laṅkā. Further, because he reaches the shore of the surpassing stream of the Dharma realm. Further, because before he entered at the sea gate, and now he has reached the sea-shore.” 〔T35n1733 0458b01〕

The glossing of the sixty yojanas: 「六十由旬者，古人云：修六度行故。海岸國者，此國在海濱故。天竺梵本名海岸楞伽道。」 tr. “As for the sixty yojanas, the men of old say: because he cultivates the practice of the six perfections. As for the land of the sea-shore, it is because that land lies on the shore of the sea. The Sanskrit text from India names it the sea-shore Laṅkā road.” 〔T35n1733 0458a27〕

The division of the ten sentences of particular question (making five pairs upon the sixty-fascicle text): 〔T35n1733 0458b14〕「後十中，初二句明不離三寶行、次「不捨大願」〔0458b15〕下二句明二利行、次「不捨佛剎」〔0458b15〕下二句明攝佛依正行、次「不離有為」〔0458b16〕下二句明悲智無住行、後「常聞」〔0458b17〕下二句明攝法行。」 tr. “Within the latter ten, the first two sentences make clear the practice of not departing from the Three Jewels; the next two, from ‘not forsaking the great vows’ onward, make clear the practice of the two benefits; the next two, from ‘not forsaking the Buddha-fields’ onward, make clear the practice of gathering in the Buddhas' environment and person; the next two, from ‘not departing from the conditioned’ onward, make clear the practice of a compassion and wisdom that do not abide; the last two, from ‘constantly hearing’ onward, make clear the practice of gathering the Dharma.”

The glossing of the full name of the dharma gate (upon the text from India):

「天竺本云得普速疾不空超度究竟無盡菩薩解脫。解云：速至十方名普疾超度，供佛利生名不空，此用無限故云究竟無盡。」 tr. “The text from India says: he obtains the bodhisattva's liberation, universally swift, not in vain, passing beyond, ultimate and inexhaustible. The gloss says: swiftly reaching the ten directions is called universally swift passing beyond; making offerings to the Buddhas and benefiting beings is called not in vain; and because this function has no limit it says ultimate and inexhaustible.” 〔T35n1733 0458c05〕

The glossing of the measure of the kṣaṇa: 「於一彈指頃有六十剎那，一百二十剎那名一呾剎那，同此間瞬息頃。六十呾剎那名一羅婆，三十羅婆名一摩睺妬路，此云須臾。」 tr. “Within the space of a single snap of the fingers there are sixty kṣaṇas; a hundred and twenty kṣaṇas are called one tatkṣaṇa, the same as the space of a blink here. Sixty tatkṣaṇas are called one lava, and thirty lavas are called one muhūrta, which is rendered here as a moment.” 〔T35n1733 0458b25〕

Li Tongxuan, Xin Huayan jing lun T36n1739 (a differing track of signification)

The glossing of the stage and the name:

「此位治上二界住禪息念障，約昇進之德立名。此位治三界惑盡，住無所住，名為善住。」 tr. “This stage puts an end to the obstruction of abiding in dhyāna and stilling mindfulness in the upper two realms, and the name is set up in terms of the virtue of ascending and advancing. This stage puts an end to the delusions of the three realms entirely; abiding with nothing to abide in, he is named Well-Abiding.” 〔T36n1739 0958a27〕

「此位與第六海幢比丘得無三界業見，齊有習氣，未得第六住寂滅定神通自在。又世間文字技藝未具，且得一分出三界麁業、得一分神通，未於世間中出世間，即如下海幢比丘是，三界定亂二業不能拘留也。」 tr. “This stage, together with the sixth, the monk Ocean Banner, has obtained the absence of the view of action belonging to the three realms, and in equal measure they still have the residual perfuming; he has not yet obtained the sovereign spiritual penetration of the samādhi of quiescence that belongs to the sixth abode. Further, the letters and crafts of the world are not yet complete in him; he has only come forth from a portion of the coarse action of the three realms and obtained a portion of spiritual penetration, and he has not yet, within the world, gone beyond the world—just as with the monk Ocean Banner below, whom the two actions of concentration and distraction within the three realms are unable to detain.” 〔T36n1739 0958a29〕

Beneath 「治三界惑盡」 tr. “putting an end to the delusions of the three realms entirely,” the Lun itself sets out the bounds: what he comes forth from is a portion of the coarse action, and what he obtains is a portion of spiritual penetration, while the sovereign spiritual penetration of the samādhi of quiescence belongs to the sixth abode, the monk Ocean Banner, and this stage has not yet obtained it. The two sentences come from one and the same stretch, and it is recorded whole rather than cut short.

The glossing of the sixty yojanas (a track differing from Fazang's): 「六十由旬者，明此位治上二界四禪四空八禪惑也，過前位欲界六天業故，故言六十由旬。」 tr. “As for the sixty yojanas, it makes clear that this stage puts an end to the delusions of the four dhyānas and the four formless attainments, the eight dhyānas, of the upper two realms; because it passes beyond the karma of the six heavens of the realm of desire of the former stage, it therefore says sixty yojanas.” 〔T36n1739 0958a25〕

The glossing of the walking back and forth in empty space: 「見此比丘於虛空中來往經行者，明不住上二界息心住念禪，不住出三界禪，不住不出故，言來往經行。」 tr. “‘He saw this monk walking back and forth, coming and going in empty space’ makes clear that he does not abide in the dhyāna of stilling the mind and abiding in mindfulness of the upper two realms, and does not abide in the dhyāna that comes forth from the three realms; because he neither abides nor comes forth, it says walking back and forth, coming and going.” 〔T36n1739 0958b08〕

The glossing of the offerings of the heavenly beings, signifying them class by class:

「十王恭敬供養，明攝眾生行遍故，表十波羅蜜行智自在故，如王空中莊嚴。」 tr. “That the ten kings reverently make offerings makes clear that the practice of gathering in beings is everywhere, and displays that the wisdom of the practice of the ten perfections is sovereign, like a king adorning empty space.” 〔T36n1739 0958b10〕

「摩睺羅，是恭敬義。阿修羅，是處生死海不沒義。」 tr. “Mahoraga is the sense of reverence. Asura is the sense of being within the sea of birth-and-death and not sinking.” 〔T36n1739 0958b15〕

「迦樓羅王作童子形，婇女之所圍遶，是離慢謙下智悲義。」 tr. “That the garuḍa kings take the shape of youths, surrounded by attendant maidens, is the sense of a wisdom and compassion that leave conceit behind and are humble.” 〔T36n1739 0958b16〕

「羅剎王者，是住生死海，大悲守護眾生義。夜叉王者，是大智守護眾生義」 tr. “The rākṣasa kings are the sense of abiding in the sea of birth-and-death and guarding beings with great compassion. The yakṣa kings are the sense of guarding beings with great wisdom” 〔T36n1739 0958b17〕

「淨居天空中與宮殿俱，表智悲自在含育義。」 tr. “That the gods of the Pure Abodes are in empty space together with their palaces displays the sense of a wisdom and compassion that are sovereign and that hold and nourish.” 〔T36n1739 0958b20〕

「如是皆云不思議數者，皆表行周萬有，普遍含生故。」 tr. “That all of these are said to be of an inconceivable number displays that the practice is complete throughout the myriad things and universally holds all that lives.” 〔T36n1739 0958b21〕

The glossing of the Dharma obtained: 「明得法空智慧，在空中經行。」 tr. “It makes clear that having obtained the wisdom of the emptiness of dharmas, he walks back and forth in empty space.” 〔T36n1739 0958b26〕 · 「明不著靜亂，於染淨二障不能留滯，名為無礙解脫。」 tr. “It makes clear that, not being attached to stillness or to disturbance, he cannot be detained by the two obstructions of defilement and purity, and this is named liberation without obstruction.” 〔T36n1739 0958b27〕

The matching of the perfections and the gathering up of the three monks:

「此以忍波羅蜜為主，餘九為伴。此三比丘，明入十住中得出三界解脫心，還以比丘表之。」 tr. “Here the perfection of patience is taken as principal and the remaining nine as its companions. These three monks make clear that within the entering of the ten abodes one obtains the mind of liberation that comes forth from the three realms, and this is again signified by monks.” 〔T36n1739 0958c13〕

Zhiyan, Souxuan ji T35n1732

〔T35n1732 0092a19〕「說自分中有四：初辨法體；二「我得此神通變」〔0092a20〕下辨其作用，有三可知；三「若有眾生」〔0092a21〕明攝化行。四「我唯知此」〔0092a21〕下結分齊。」 tr. “Within the telling of his own portion there are four: first, the distinguishing of the substance of the Dharma; second, from ‘I have obtained these transformations of spiritual penetration’ onward, the distinguishing of its function, which has three that may be known; third, from ‘if there are beings’ onward, the making clear of the practice of gathering and transforming; fourth, from ‘I know only this’ onward, the concluding of the bounds.”

〔T35n1732 0092a22〕「初法門中有三：初辨體、二「我已修習乃至得慧光」〔0092a22〕下辨德、三「何以故」〔0092a23〕下辨成。」 tr. “Within the first, the dharma gate, there are three: first, the distinguishing of the substance; second, from ‘I have already cultivated it, and so on, and attained the light of wisdom’ onward, the distinguishing of the virtue; third, from ‘why is this’ onward, the distinguishing of its accomplishment.”

「推勝分中，初二十辨上德」 tr. “Within the division of deferring to the superior, the first twenty distinguish the virtue above” 〔T35n1732 0092a24〕

Recorded Without Judgment

As to the name Well-Abiding, Fazang sets up the sense upon the two recompenses, environment and person (entering skillfully into the abiding in principle · the body abiding in empty space with the road walked without obstruction), and Li Tongxuan sets up the sense upon what the stage puts an end to (putting an end to the delusions of the three realms entirely · abiding with nothing to abide in), while the Lun beneath that same stretch sets out its own bounds (a portion of the coarse action · a portion of spiritual penetration · the sovereign spiritual penetration of the samādhi of quiescence belonging to the sixth abode, not yet obtained at this stage); what the two glosses attach to differs. As to the number of the sixty yojanas of the journey south, Fazang cites the men of old and glosses it by the practice of the six perfections, and Li Tongxuan glosses it by the delusions of the four dhyānas, the four formless attainments, and the eight dhyānas. As to the outline of the stretch on conferring the Dharma, Chengguan makes ‘the general marking of what was obtained · the particular showing of its marks’ and within the particular showing opens four levels further, the cultivating and obtaining of the Dharma and the displaying of the function of the Dharma; Fazang makes ‘first, the general marking of the dharma gate; second, the glossing of the dharma gate above; third, the displaying of the working of the dharma gate; fourth, the concluding of the name’; and Zhiyan makes ‘first, the distinguishing of the substance of the Dharma; second, the distinguishing of its function; third, the making clear of the practice of gathering and transforming; fourth, the concluding of the bounds’—the items and the number of levels set up by the three houses all differ. As to the matching of the twelve sentences of freedom from obstruction, the Shu follows the text and makes twelve (knowing others' minds · the three clear knowledges · the transforming of beings by the three kinds of action · knowing time · the feet of the spirit), while the Yanyi chao, in terms of opening and gathering, makes the ten penetrations. As to the number of the names of the disciplines, the eighty-fascicle text reads word for word twenty sentences and Chengguan divides them into eleven · six · three; the sixty-fascicle text reads word for word nineteen sentences and Fazang judges them to be 「二十門淨戒」 tr. “twenty gates of pure discipline.” These divergent interpretations are all settled statements of the ancient worthies; they are recorded, without judging which is higher.

VII. Cross-Reading and Lineage

The lineage of this section: the chains of attachment all return directly from cross-readings the ancient worthies have themselves already made.

• The measures of time in the Jushe lun—where Chengguan glosses the sūtra text 「知一切剎那、羅婆、牟呼栗多、日夜時分無所障礙」 tr. “I know the time-divisions of every kṣaṇa, lava, and muhūrta, and of day and night, without any obstruction” 〔T10n0279 0337a05〕, he sets up their measures directly upon examination of the Jushe: 「案《俱舍論》，時之極少名一剎那；百二十剎那名一怛剎那；六十怛剎那名一臘縛，臘縛即是羅婆；三十羅婆為一牟呼栗多，牟呼栗多即是須臾；三十須臾為一晝夜。」 tr. “Examining the Jushe lun: the very least of time is called one kṣaṇa; a hundred and twenty kṣaṇas are called one tatkṣaṇa; sixty tatkṣaṇas are called one làfù, and the làfù is the same as the luópó here; thirty lavas make one muhūrta, and the muhūrta is the same as the moment; thirty moments make one day and night.” 〔T35n1735 0926a15〕 And the Yanyi chao rehearses its verses as well, 「此廣《俱舍》頌文。」 tr. “This is a full setting out of the verse text of the Jushe.” 〔T36n1736 0669a01〕—this is what the item of the measures of time in this section rests upon.
• The time-divisions of the Xiyu ji—Chengguan glosses the two words 「時分」 tr. “time-divisions” saying, 〔T35n1735 0926a19〕「言時分者，《西域記》第二云「五牟呼栗多為一時，六時合成一日一夜。」〔0926a19〕」 tr. “As for the words ‘time-divisions,’ the second fascicle of the Xiyu ji says: ‘five muhūrtas make one time, and six times together make one day and one night.’”, and he adds, 「亦有處說晝夜初分時等。又黑分白分、六時四時等。」 tr. “There are also places where it is told as the first division of day and night and so forth. And again as the dark fortnight and the bright fortnight, the six times and the four times, and so forth.” 〔T35n1735 0926a20〕
• The kṣaṇa of the Renwang jing—Chengguan further cites a divergent statement: 「又準《仁王經》九百生滅為一剎那，九十剎那為一念。此則剎那非時極促，以剎那之中生滅唯佛智知，故小乘中略而不說。」 tr. “Further, according to the Renwang jing, nine hundred arisings and ceasings make one kṣaṇa, and ninety kṣaṇas make one thought-moment. On this reckoning the kṣaṇa is not the very shortest of time, since the arising and ceasing within a kṣaṇa is known by the Buddha's wisdom alone, and so within the Lesser Vehicle it is abridged and not told.” 〔T35n1735 0926a21〕
• The four root offenses of the Piluzhena jing—Chengguan cites it in glossing the seventh and eighth sentences of the discipline of surpassing virtue: 〔T35n1735 0926b20〕「《毘盧遮那經》第六云「有四根本罪，乃至活命亦不應犯。謂一謗法、二捨菩提心、三慳吝、四惱害眾生。」〔0926b20〕今此七八不犯初二，無損無濁不犯後二。」 tr. “The sixth fascicle of the Piluzhena jing says: ‘There are four root offenses which, even for the sake of one's livelihood, are not to be committed—namely, one, slandering the Dharma; two, forsaking the mind of awakening; three, stinginess; four, vexing and harming beings.’ Now the seventh and eighth here do not commit the first two, and being without harm and without turbidity does not commit the latter two.”
• Zhiyan, Huayan jing kongmu zhang T45n1870—in the list of the general names of the fifty-three good friends the name of this good friend is brought out, 「三名海雲比丘　四名善住比丘」 tr. “the third is named the monk Ocean Cloud; the fourth is named the monk Well-Abiding” 〔T45n1870 0589a02〕; it is a listing sentence of general names only, not a stretch glossing the sense of this section.
• What is not found in the treatises of the Huayan house—the Huayan jing zhigui T45n1871 · the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Huayan yisheng shixuan men T45n1868 · the Fajie xuanjing T45n1883, four texts, give zero hits throughout for 「善住」 tr. “Well-Abiding” 〔查無〕 tr. “not found.”
• What is not found on the consciousness-only axis—the Cheng weishi lun T31n1585 · the Jieshenmi jing T16n0676, two texts, give zero hits for 「善住」 tr. “Well-Abiding” 〔查無〕 tr. “not found”; the She dacheng lun T31n1594 (2 hits) · the Yogācārabhūmi T30n1579 (37 hits read contiguously) have hits that are not zero: among them the 「善住龍王」 tr. “the dragon king Well-Abiding” and the tree named 「善住」 tr. “Well-Abiding” of the Yogācārabhūmi 〔T30n1579 0287b06–b09〕 are proper names of the same wording in another place, and the rest are ordinary usage; none of them is a citation and gloss of the monk Well-Abiding of this section 〔查無〕 tr. “not found.”

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the sūtra text of this section begins at 〔T10n0279 0336b12〕 and ends 〔before 0337b23〕. Seeking in accord with the teaching · the ten sentences of mindfulness of the teaching of the previous friend 0336b12–b15 · journeying south and seeking 0336b15–b16 · seeing the recompense that is the environment and the recompense that is the person, and the offerings of the ten classes of heavenly beings 0336b16–c04 · bowing reverently and stating his own giving rise to the mind 0336c04–c06 · the ten sentences of general question 0336c06–c10 · concluding what precedes and requesting what follows 0336c10–c11 · the ten sentences of particular question 0336c11–c22 · the praising 0336c22–c25 · the general marking of what was obtained 0336c25–c27 · the twelve sentences of the working of wisdom without obstruction 0336c27–0337a08 · the general question and answer 0337a08–a09 · manifesting transformations in empty space 0337a09–a17 · offerings everywhere in the ten directions 0337a17–a26 · manifesting forms and benefiting beings 0337a26–b04 · humbling himself as knowing one gate 0337b04–b05 · deferring upward to the twenty sentences of discipline 0337b05–b11 · the question turned back 0337b11–b12 · pointing to the next friend 0337b12–b14 · cherishing his virtue, bowing, and taking leave 0337b14–b15. The fascicle boundary: fascicle sixty-two ends 〔0337b16〕 · fascicle sixty-three begins 〔0337b19〕. The sūtra text of this section has no repeating verses (the verse lines are zero).
• Buddhabhadra T278 (the Jin translation, principal collation): the stretch on this good friend begins at 〔T09n0278 0691c23〕 and ends 〔before 0692c13〕 (fascicle forty-six). The offerings of the heavenly beings 0691c28–0692a16 · bowing reverently and inquiring 0692a16–a18 · the ten sentences of general question 0692a18–a21 · the particular question 0692a21–b01 · the praising 0692b01–b03 · the general marking of the dharma gate 0692b03–b05 · the twelve sentences of freedom from obstruction 0692b05–b14 · the question and answer 0692b14–b15 · the function of spiritual penetration 0692b15–b20 · offerings everywhere and hearing the Dharma 0692b20–b25 · manifesting forms and benefiting beings 0692b26–c01 · humbling oneself and deferring to the superior, and the names of the disciplines 0692c01–c08 · pointing to the next friend 0692c09–c11 · bowing and taking leave 0692c11–c12.
• Prajñā T293 (the Zhenyuan forty-fascicle Avataṃsaka): the stretch on this good friend begins at 〔T10n0293 0682b19〕 and ends 〔0684a06〕 (fascicle five). Seeking in accord with the teaching 0682b19–b25 · seeing the recompense that is the environment and the recompense that is the person, and the offerings of the eleven classes of heavenly beings 0682b25–c18 · bowing reverently and stating his own giving rise to the mind 0682c18–c23 · the twelve sentences of general question 0682c23–c28 · concluding what precedes and requesting what follows 0682c28–c29 · the eleven sentences of particular question 0682c29–0683a12 · the praising 0683a13–a17 · the general marking of what was obtained and the name of the light of wisdom 0683a17–a20 · the twelve sentences of the working of wisdom without hindrance 0683a20–b03 · the general question and answer 0683b03–b04 · manifesting transformations in empty space 0683b04–b16 · offerings everywhere in the ten directions 0683b16–c14 · manifesting forms and benefiting beings 0683c14–c21 · humbling himself and deferring to the superior, with the twenty sentences of discipline 0683c21–0684a02 · pointing to the next friend 0684a02–a05 · cherishing his virtue, bowing, and taking leave 0684a05–a06.
• Chengguan, Huayan jing shu T35n1735: the direct gloss on this good friend begins 0925c11 · seeking in accord with the teaching 0925c12–c16 · seeing, paying respect, and inquiring 0925c16–c19 · the threefold division of the twenty sentences of question 0925c19–c28 · praising and conferring the Dharma 0925c28–0926a03 · the general marking of what was obtained (the two senses of freedom from obstruction) 0926a03–a07 · the particular showing of its marks 0926a07–a10 · the threefold division of the displaying of the function of the Dharma 0926a10–a12 · the matching of the twelve sentences 0926a12–a24 · the general question and answer 0926a25 · the particular making clear of the function of penetration and the items of the eighteen transformations 0926a25–b11 · humbling oneself and deferring to the superior 0926b11–b16 · the threefold division of the twenty sentences of discipline 0926b16–c04 · pointing to the next friend and the glossing of the names 0926c04–c10 · bowing and taking leave 0926c10.
• Chengguan, Chao T36n1736: the stretch glossing this good friend begins 0668c14 · the gloss on the sense of the stage 0668c14–c15 · the rehearsing of the commentary's sentence on the ten realms 0668c15–c19 · the matching by opening and gathering into the ten penetrations 0668c19–c29 · the full setting out of the verses of the Jushe 0668c29–0669a03 · the gloss on day and night, the six times, and the dark and bright fortnights 0669a03–a10.
• Fazang, Tanxuan ji T35n1733: the stage of the third, the abode of cultivation, begins 0458a27 · the glossing of the place and the name 0458a27–b05 · entering in accord with the teaching 0458b05–b08 · the fourfold division of having seen him and requesting 0458b08–b12 · the twenty sentences of question 0458b12–b18 · the fourfold division of the direct showing of the Dharma realm 0458b18–b24 · the measure of time of the kṣaṇa 0458b24–b28 · the glossing of the sense of freedom from obstruction 0458b28–c02 · the threefold division of the working of the dharma gate 0458c02–c08 · looking up and deferring to the advance, ending 0458c08–c10.
• Li Tongxuan, Lun T36n1739: the third, the abode of cultivation, begins 0958a16 · the four gates of ascending and advancing 0958a16–a24 · the glossing of the sixty yojanas and of what the stage puts an end to 0958a24–b05 · the five gates of entering the dharma gate of the stage in question 0958b05–b08 · the glossing of the offerings of the heavenly beings, signifying them class by class 0958b08–b22 · the direct setting out of what is sought 0958b22–b24 · the direct receiving of his Dharma 0958b24–c10 · the gate of ascending and advancing from the former stage and the matching of the perfections, ending 0958c10–c15.
• Zhiyan, Souxuan ji T35n1732: the bodhisattva of the third good friend, the abode of cultivation, begins 0092a12 · the three of the first passage 0092a14 · the seven of entering in accord with the teaching 0092a14–a17 · the three of realizing entry 0092a17–a19 · the four of his own portion 0092a19–a22 · the three of the dharma gate 0092a22–a24 · the division of deferring to the superior 0092a24–a25, ending (from 「以略現廣」 tr. “showing the extensive by way of the brief” to 0092a25, before 「第四生貴住」 tr. “fourth, the abode of noble birth”).
• Variant readings: within the range of T279 covered by this unit, 〔0336b12〕–〔0337b22〕, the Taishō base text carries 6 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0336b14〕漩【大】｜旋【宮】 · 〔0336b14〕治【大】｜持【宋】【元】【明】【宮】 · 〔0336b15〕翳【大】｜瞖【宋】【元】 · 〔0336b15〕道【大】｜道邊【宋】【元】【明】【宮】 · 〔0337a06〕婆【大】｜娑【宮】 · 〔0337a12〕跏【大】｜加【宋】【元】【明】【宮】.
• Supplementary note on variant readings: the interlinear notes have been stripped away and recorded at the layer of the original text. Differences in the form of characters come from the side of the commentaries—Chengguan's Huayan jing shu reads 「達里鼻茶」 tr. “Draviḍa (its last character written chá)” 〔T35n1735 0926c05〕 while the base text reads 「達里鼻荼」 tr. “Draviḍa (its last character written tú)” 〔T10n0279 0337b12〕, and Fazang's Tanxuan ji reads 「善往者」 tr. “‘well-faring’” 〔T35n1733 0458b03〕 while the sūtra reads 「善住」 tr. “Well-Abiding”; both are recorded without judgment.
• Entries not found: the Huayan jing zhigui T45n1871 · the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Huayan yisheng shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Cheng weishi lun T31n1585 · the Jieshenmi jing T16n0676—six texts in all, giving zero hits throughout for 「善住」 tr. “Well-Abiding.” What answers in the forty-fascicle Avataṃsaka T293 to this section is set out separately as sentence ten of the fourth item, and is not entered here.