華嚴經 品三十九 入法界品 · 毘目瞿沙仙人（寄童真住）Avataṃsaka Sūtra · Entering the Dharma Realm · The Seer Supreme Fearless Voice (Assigned to the Abode of Youthful Purity)

Sudhana's eighth visit: the one he meets is not a monk and not an elder, but a seer leading ten thousand followers. Chengguan outlines him as the eighth friend, assigned to the abode of youthful purity. The bone of this section lies in one name of a dharma gate—「菩薩無勝幢解脫」 tr. “the bodhisattva's liberation of the unvanquished banner”—and its realm is conferred not by speech but by a stroking of the head and a taking of the hand: the seer takes his hand once, and Sudhana at once sees his own body passing through worlds as many as the dust motes of ten Buddha-fields in the ten directions and passing kalpas as many as the dust motes of unspeakably unspeakable Buddha-fields; the hand is released, and he is where he was. Here Chengguan brings out one of the most essential sentences of this sūtra—「近遠無礙、念劫圓融，皆圓教善友法門之力」 tr. “near and far without obstruction, thought and kalpa in round fusion—all of them the power of the dharma gate of the good friend of the round teaching”—and admonishes people that 「不應以時以處定斯玄旨」 tr. “one ought not to settle this deep purport by time or by place.” In the sixty-fascicle text this friend reads 「毘目多羅」 tr. “Vimuttara” and the dharma gate reads 「無壞幢智慧法門」 tr. “the dharma gate of the wisdom of the indestructible banner”; both are names differing from those of the eighty-fascicle text—yet Chengguan says plainly 「梵言猶略，若具應云毘目多羅涅懼沙」 tr. “the Sanskrit word is still abridged; if it were full it should read Vimuttaranighoṣa,” and the original Indian name that Fazang raises is this same full form, each of the two texts keeping one portion of it; and Fazang, Zhiyan, and Zhiyan's Huayan jing kongmu zhang—three places in all—use the names of the sixty-fascicle text, while Li Tongxuan, one man, uses two differing forms; recorded without judgment. This section has no repeating verses.

I. Doctrinal Outline and Placement

Chengguan's six-part outline—the whole of this section is opened into six parts, and he sets it up at the outset:

「六段：初依教趣求中，初念前友教，有十二句，前二總明順前解行、後十依前增進勝心，前四約福、後六約智。」 tr. “Six parts. In the first, seeking in accord with the teaching, the first is being mindful of the teaching of the friend before, and it has twelve sentences: the first two make clear in general the according with the understanding and the practice that went before, and the latter ten are the surpassing minds advanced upon what went before; the first four are stated in terms of merit, and the latter six in terms of knowledge.” 〔T35n1735 0931a25–a28〕

The second part, seeing, paying respect, and inquiring, is further opened into three divisions, and the seeing is further divided into two:

「下見敬諮問，中三：先見、次敬、後諮問。」 tr. “Below is seeing, paying respect, and inquiring; within it are three: first the seeing, next the paying of respect, and after that the inquiring.” 〔T35n1735 0931a28–a29〕

「下設敬稱讚。於中三：先身敬、次言讚。」 tr. “Below is the setting up of reverence and the praising. Within it are three: first the bodily reverence, next the praise in words.” 〔T35n1735 0931b04–b05〕

The third part, praising and conferring the Dharma, is in two divisions and four gates:

「下稱讚授法，中二：先稱讚法器、後正授法要。」 tr. “Below is praising and conferring the Dharma; within it are two: first the praising of the vessel of the Dharma, and after that the direct conferring of the essentials of the Dharma.” 〔T35n1735 0931b08–b09〕

「一總讚發心。示徒眾者，令敬學故。」 tr. “One, praising the giving rise to the mind in general. That he shows it to his followers is in order to make them revere and learn.” 〔T35n1735 0931b10〕

「下眷屬敬讚。言險易者，易亦平也。」 tr. “Below is the reverent praise of the retinue. As to the words peril and ease, ease is likewise levelness.” 〔T35n1735 0931b12〕

The one stretch of the direct conferring of the essentials of the Dharma Chengguan opens into six gates—showing the name and substance of the Dharma · inquiring after its realm · conferring it so that he may realize and know · obtaining the benefit of the liberation · making clear the letting go of the sustaining power · making clear the acknowledging in words of what was received. The fourth and the fifth parts are humbling himself and deferring to the superior, and pointing to the next friend.

Six parts in name, while within the window of the commentary five outlines are actually set up: Chengguan calls them 『六段』 at the outset, yet within the window of the commentary on this friend those actually set up are only the five of seeking in accord with the teaching · seeing, paying respect, and inquiring · praising and conferring the Dharma · humbling himself and deferring to the superior · pointing to the next friend; for the one stretch of bowing and taking leave at the end of the sūtra text there is no outline within this window 〔查無〕 tr. “not found” (the commentary ends, and after it comes the title at the end of the fascicle). Where three places in this section use 『戀德禮辭』 directly as the name of a stretch, this takes the matter of the sūtra text and is not Chengguan's outline.

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

「第八童真住中，初舉法勸修中，國名海潮者，雖起潮浪，海無增減，表此位得無增減法界。」 tr. “In the eighth, the abode of youthful purity, within the first, raising the Dharma and exhorting to cultivation: as to the land being named Sea Tide, though the tide and waves rise, the sea has neither increase nor decrease, which signifies that this stage obtains the Dharma realm that neither increases nor decreases.” 〔T35n1733 0462a11–a13〕

Zhiyan's outline (upon the sixty-fascicle text · in three divisions):

「第八童真住菩薩，仙人名毘目多羅，入菩薩無壞幢智慧法門，」 tr. “The eighth, the bodhisattva of the abode of youthful purity: the seer is named Vimuttara, and he enters the bodhisattva's dharma gate of the wisdom of the indestructible banner.” 〔T35n1732 0093a16–a17〕

「初勸教進入」 tr. “first, exhorting and teaching him to enter and advance” 〔T35n1732 0093a18〕　「三「時彼仙人」下辨現量證」 tr. “third, from ‘at that time that seer’ onward, the distinguishing of realization by direct perception” 〔T35n1732 0093a18–a19〕

Li Tongxuan's outline (thirteen gates): Tongxuan does not use the six parts but opens it into thirteen gates, from 「念教誨思惟勝進」 tr. “being mindful of the instruction and pondering the surpassing advance” to 「推德昇進」 tr. “deferring in virtue and rising in advance” 〔T36n1739 0963b11–b22〕.

II. Terminology

III. Similes and Rhetoric

(1) The ten similes for the good friend—having seen the seer, Sudhana does not first ask about the Dharma but first sets up ten similes, each in the pattern 「善知識者，則是趣向一切智…」 tr. “the good friend is that which goes toward all-knowledge …”: the gate of knowledge · the vehicle of knowledge · the boat of knowledge · the torch of knowledge · the road of knowledge · the lamp of knowledge · the bridge of knowledge · the canopy of knowledge · the eye of knowledge · the tide of knowledge 〔T10n0279 0345b09–b21〕. What each simile is attached to:

• Gate—「令我得入真實道故」 tr. “because he makes me able to enter the true and real path”; vehicle—「令我得至如來地故」 tr. “because he makes me able to arrive at the ground of the Tathāgata”; boat—「令我得至智寶洲故」 tr. “because he makes me able to arrive at the jewel isle of wisdom”; torch—「令我得生十力光故」 tr. “because he makes me able to bring forth the light of the ten powers”; road—「令我得入涅槃城故」 tr. “because he makes me able to enter the city of nirvāṇa.”
• Lamp—「善知識者，則是趣向一切智燈，令我得見夷險道故」 tr. “the good friend is the lamp that goes toward all-knowledge, because he makes me able to see the road where it is level and where it is perilous” 〔T10n0279 0345b15–b16〕; bridge—「善知識者，則是趣向一切智橋，令我得度險惡處故」 tr. “the good friend is the bridge that goes toward all-knowledge, because he makes me able to cross over the places of peril and evil” 〔0345b16–b17〕; canopy—「令我得生大慈涼故」 tr. “because he makes me able to bring forth the coolness of great kindness”; eye—「令我得見法性門故」 tr. “because he makes me able to see the gate of the nature of dharmas”; tide—「善知識者，則是趣向一切智潮，令我滿足大悲水故」 tr. “the good friend is the tide that goes toward all-knowledge, because he makes me fill full the water of great compassion” 〔0345b20–b21〕.
• All ten similes use implements of passage and of lighting (gate, vehicle, boat, bridge, road, lamp, torch) and things that shelter or that are of the senses (canopy, eye, tide), and what they display is one thing: the good friend is not the ground to which one returns, but the implement for arriving at that ground. Upon the one sentence 「見夷險」 tr. “seeing where it is level and where it is perilous” Chengguan sets down a separate gloss: 「見夷險者，涅槃為夷平，生死為險難。又二皆為險，不住為夷。」 tr. “As to seeing where it is level and where it is perilous: nirvāṇa is the level and the flat, birth-and-death is the perilous and the hard. And again, both of them are perilous, and not abiding is the level.” 〔T35n1735 0931b05–b06〕—the latter sense gathers even nirvāṇa in as peril, and only not abiding is the level.

(2) The adornment of the forest trees (the dependent recompense)—from 「見一大林，阿僧祇樹以為莊嚴」 tr. “he saw a great forest, adorned with asaṃkhyeya trees” 〔T10n0279 0345a28〕 onward, eleven items: leafy trees · flowering trees · fruit trees · jewel trees · sandalwood · aloeswood · delight-giving fragrant trees · pāṭala · nyagrodha · jambūnada · utpala and padma flowers. The first three are laid in parallel in the three states of spreading wide, opening out, and ripening, and the latter eight each attach one virtue (letting fall maṇi fruits · ranged in rows place upon place · constantly sending out a pleasing fragrance · adorned with a wondrous scent · encircling on all four sides · their trunks rising high and drawn upward · constantly letting fall sweet fruits), and it closes upon water with 「優鉢羅華、波頭摩華以嚴池沼」 tr. “utpala flowers and padma flowers adorning the pools” 〔T10n0279 0345b04–b05〕. Tongxuan reads this as signifying: 「其居處林樹莊嚴，明蔭覆利物。池沼蓮花莊嚴，明慈悲處世而無染行。」 tr. “That his dwelling place is adorned with forest trees makes clear the sheltering and covering that benefits things. That the pools are adorned with lotus flowers makes clear the practice of kindness and compassion dwelling in the world and yet undefiled.” 〔T36n1739 0963b29–0963c01〕

(3) The eleven sentences praising in particular the marks of his giving rise to the mind—Supreme Fearless Voice praises him in particular before his followers, every sentence beginning with 「此童子」 tr. “this youth,” taking their images from the sea, the rain, the cloud, the moon, heat, and roots: constantly contemplating the ocean of wisdom · wishing to drink the rain of Dharma that is like sweet nectar · wishing to sound the vast ocean of Dharma · wishing to make beings abide within the ocean of wisdom · wishing to raise up universally the vast cloud of compassion · wishing to rain down universally the vast rain of Dharma · 「此童子欲以智月普照世間」 tr. “this youth wishes to shine upon the world universally with the moon of wisdom” 〔T10n0279 0345c03–c04〕 · wishing to put out the poisonous heat of the afflictions of the world · 「此童子欲長含識一切善根」 tr. “this youth wishes to nourish and grow all the roots of goodness of the beings that bear consciousness” 〔0345c04–c05〕. The two images of water and fire are set up over against each other: the ocean of Dharma and the rain of Dharma are for moistening, the poisonous heat of the afflictions is for scorching, and the moon of wisdom shines upon it so that the heat is stilled.

(4) The fourteen sentences of the reverent praise of the retinue—the praise of the company of seers, every sentence set up with 「必」 tr. “surely,” the first nine sentences all of removing (guarding and protecting · wiping away the hells · cutting off forever the animals · turning away from Yama · shutting fast the places of peril · drying up craving and desire · putting an end forever to the aggregate of suffering · breaking forever ignorance · cutting off forever greed and craving), and the latter five all of setting forth, taking their images from the king of mountains and from the sun: 「必以福德大輪圍山圍遶世間，必以智慧大寶須彌顯示世間」 tr. “he will surely surround the world with the great encircling-wheel mountain of merit; he will surely display to the world the great jewel Sumeru of wisdom” 〔T10n0279 0345c11–c13〕, and it closes with 「必使世間明識險易」 tr. “he will surely make the world know clearly peril and ease” 〔0345c14〕—which shines back and forth, head and tail, with 「見夷險道」 tr. “seeing the road where it is level and where it is perilous” among Sudhana's ten similes. Upon this Chengguan sets down only one gloss of the words: 「言險易者，易亦平也。」 tr. “As to the words peril and ease, ease is likewise levelness.” 〔T35n1735 0931b12〕

(5) Stroking the head and taking the hand—in this section the conferring of the Dharma is not by speech but by bodily form: 「時，毘目仙人即申右手，摩善財頂，執善財手」 tr. “at that time the seer Pimu at once stretched out his right hand, stroked the head of Sudhana, and took the hand of Sudhana” 〔T10n0279 0345c20–c21〕. Chengguan attaches them to two matters apart: 「摩頂，顯加持之相。執手，表授與之義，相攝有力故。」 tr. “The stroking of the head displays the mark of sustaining power. The taking of the hand signifies the sense of conferring and giving, because in gathering each other in there is strength.” 〔T35n1735 0931b18–b19〕 The stroking of the head is a covering from above, the taking of the hand is a gathering in of each by the other—the one is being sustained, the other is a mutual giving; therefore they may not be made into one sense.

(6) The parallel series of kalpas increasing one upon another—at the end of the realm seen, the measure of time is set out as a long series: one day and night · seven days and nights · half a month · one month · one year · ten years · a hundred years · a thousand years · a koṭi of years · an ayuta of koṭis of years · a nayuta of koṭis of years · half a kalpa · one kalpa · a hundred kalpas · a thousand kalpas, and at the end it is opened out with 「或百千億乃至不可說不可說佛剎微塵數劫」 tr. “or a hundred thousand koṭis, and so on up to kalpas as many as the dust motes of unspeakably unspeakable Buddha-fields” 〔T10n0279 0346a04–a05〕. It begins with a day and a night and ends with the number of kalpas, with no break in the middle—the use of this parallel series is not in the boasting of quantity but in setting the shortness of the one sentence 「還在本處」 tr. “he is back in the place where he was” against it.

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 · fascicle sixty-four) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka, chapter thirty-four, Entering the Dharma Realm · fascicle forty-seven) · Prajñā T293 (the Tang translation, the forty-fascicle Avataṃsaka, which preserves only chapter thirty-nine · fascicle eight). All three are recorded, without judgment.

Sentence One　Seeking Him Out, and the Name of the Land

What the differences attach to: (a) The name of the land differs—the eighty reads 「那羅素國」 tr. “the land of Narasu,” the sixty reads 「海潮國」 tr. “the land of Sea Tide.” (b) The name of the friend differs—the eighty reads 「毘目瞿沙」 tr. “Supreme Fearless Voice,” the sixty reads 「毘目多羅」 tr. “Vimuttara.” Upon this Chengguan says plainly that the eighty's form is itself abridged, the full form being shared by both houses—「仙人名毘目瞿沙者，梵言猶略，若具應云毘目多羅涅懼沙，此翻名最上無恐怖聲。」 tr. “As for the seer named Supreme Fearless Voice, the Sanskrit word is still abridged; if it were full it should read Vimuttaranighoṣa, which is rendered here as the supreme voice without terror.” 〔T35n1735 0931a19–a21〕; and the full form Fazang raises is the same—「毘目多羅者，天竺本名毘目多羅涅懼沙，此翻名最上無恐怖聲。」 tr. “As for Vimuttara, the original Indian name is Vimuttaranighoṣa, which is rendered here as the supreme voice without terror.” 〔T35n1733 0462a16–a17〕. The full form the two houses raise is one and the same, and each of the two texts keeps one portion of it. (c) The sixty adds the two words 「仙人」 tr. “the seer” before the name as a mark of distinction. (d) The forty reads the name of the land the same as the eighty, 「那羅素國」 tr. “the land of Narasu,” while for the name of the friend it reads 「大威猛仙」 tr. “the seer Great Fierce Might” 〔T10n0293 0697b05〕, and further below 「大威猛聲」 tr. “the Voice of Great Fierce Might” 〔T10n0293 0698a01〕; both of these are renderings by sense, and are not of one line with the transcriptions 「毘目瞿沙」 tr. “Supreme Fearless Voice” of the eighty and 「毘目多羅」 tr. “Vimuttara” of the sixty. Recorded without judgment.

Sentence Two　Seeing the Proper Recompense

What the differences attach to: (a) The eighty says plainly 「在栴檀樹下敷草而坐」 tr. “beneath a sandalwood tree, seated upon spread grass,” while the sixty moves the sandalwood into a simile of surrounding (「如栴檀林，栴檀圍遶」 tr. “like a sandalwood forest with sandalwood surrounding it”) and does not make it the place of sitting. (b) As to the manner of clothing, the eighty opens it into three—deerskin, bark, and plaited grass—while the sixty has only 「服樹皮衣」 tr. “wearing a garment of bark,” one alone. (c) The number of the followers is ten thousand in the eighty and the sixty alike, while the forty reads 「十千仙眾」 tr. “a company of ten thousand seers” 〔T10n0293 0697b17〕—the number the same and the form of the word different. (d) As to the manner of clothing, the forty reads 「或衣鹿皮，或衣樹皮，或編細草種種衣服」 tr. “some clothed in deerskin, some clothed in bark, and some plaiting fine grass into clothing of every sort” 〔T10n0293 0697b17–b19〕—three kinds, the same as the eighty and unlike the one kind of the sixty. Recorded without judgment.

Sentence Three　The Substance of the Setting Up of Reverence and the Praising

What the differences attach to: (a) The eighty's ten similes are all in the pattern 「善知識者，則是趣向一切智…」 tr. “the good friend is that which goes toward all-knowledge …,” while in the sixty the first four sentences are in the pattern 「念善知識…」 tr. “being mindful of the good friend …,” the next one sentence reads 「善知識道，即一切智無盡之藏」 tr. “the way of the good friend is the inexhaustible treasury of all-knowledge,” and the latter five are in the pattern 「善知識為…」 tr. “the good friend is …”; the two forms are not the same. (b) The sixty uses the transcription 「薩婆若」 tr. “sarvajña,” the eighty uses the rendering by sense 「一切智」 tr. “all-knowledge.” (c) The number of sentences is the same while the items differ—the eighty has ten sentences, and the sixty has ten sentences (gate · the true and real path · the ground of all-knowledge · the jewel lamp of wisdom · the inexhaustible treasury · lamp · bridge · canopy · not empty · the sea tide), among which the one item 「不虛」 tr. “not empty” the eighty does not have. (d) In the eighty this stretch is a speaking aloud, 「作如是言」 tr. “he spoke in this way,” while the sixty makes it a thought of the mind, 「作是念已」 tr. “having thought in this way” 〔T09n0278 0699c16–c17〕; the forty divides it into two layers—what is spoken with 「作如是言」 tr. “he spoke in this way” is only the one sentence 「我今得遇真善知識。」 tr. “Today I have been able to meet with a true good friend.” 〔T10n0293 0697b20〕, and the similes below it are attached to 「復作是念」 tr. “he thought again in this way” 〔T10n0293 0697b21〕, a thought of the mind. (e) The forty has one simile more, setting out between the canopy and the eye a separate item, 「一切智津」 tr. “the ford of all-knowledge” 〔T10n0293 0697c02〕, eleven sentences in all. Recorded without judgment.

Sentence Four　Inquiring After the Essentials of the Dharma

What the differences attach to: (a) The form of address differs—the eighty reads 「聖者」 tr. “holy one,” the sixty reads 「大聖」 tr. “great holy one.” (b) The eighty has one further sentence of request, 「我聞聖者善能誘誨，願為我說」 tr. “I have heard that the holy one is skilled at drawing others on and instructing them; I pray that you will expound it for me,” which the sixty does not have and the forty does have. (c) The forty's form of address is the same as the eighty's, 「聖者」 tr. “holy one”; in the sentence of inquiry both occurrences of 「云何」 tr. “how” are kept while joined below by an enumeration mark, standing between the two questions of the eighty and the one question of the sixty. Recorded without judgment.

Sentence Five　Showing the Name and Substance of the Dharma

What the differences attach to: (a) The name of the dharma gate differs—the eighty reads 「無勝幢解脫」 tr. “the liberation of the unvanquished banner,” the sixty reads 「無壞幢智慧法門」 tr. “the dharma gate of the wisdom of the indestructible banner”; unvanquished and indestructible differ by one word, and liberation and dharma gate of wisdom differ as well. Zhiyan's gloss follows the name of the sixty (his outline reads 「入菩薩無壞幢智慧法門」 tr. “he enters the bodhisattva's dharma gate of the wisdom of the indestructible banner,” word for word under six, the divergent interpretations of the commentators); upon the name of the sixty Fazang's Tanxuan ji sets up four senses—「示法門名體，以此位中高出功用之表，故云幢。然不為相惑所動，故云無壞。智慧是其法體。是故天竺本名無能勝幢菩薩解脫。」 tr. “Showing the name and substance of the dharma gate: because within this stage it stands high out beyond the surface of effortful functioning, it says banner. And because it is not moved by marks and delusion, it says indestructible. Wisdom is its substance as a dharma. Therefore the original Indian name is the bodhisattva's liberation of the banner that cannot be vanquished.” 〔T35n1733 0462b16–b18〕: banner takes standing high out beyond the surface of effortful functioning, indestructible takes not being moved by marks and delusion, wisdom is its substance as a dharma, and the original Indian name reads 「無能勝幢菩薩解脫」 tr. “the bodhisattva's liberation of the banner that cannot be vanquished” 〔T35n1733 0462b18〕; Fazang further attaches the name to the virtue of the seer—「又此仙人定慧作用勝出無屈，故以為名。」 tr. “And further, the working of this seer's concentration and wisdom stands out surpassingly and does not bend, and for this reason it is taken as the name.” 〔T35n1733 0462b19〕. (b) The words for obtaining differ—the eighty reads 「我得」 tr. “I have obtained,” the sixty reads 「我已成就」 tr. “I have already accomplished.” (c) In the sentence of inquiry the sixty does not repeat the name of the dharma gate but reads 「彼法門者」 tr. “as for that dharma gate,” and the forty reads 「此解脫門境界云何」 tr. “what is the realm of this gate of liberation” 〔T10n0293 0698a08〕, likewise not repeating the name. (d) The forty's name of the dharma gate is the same as the eighty's 「無勝幢」 tr. “the unvanquished banner” with one word 「門」 tr. “gate” added, reading 「無勝幢解脫門」 tr. “the gate of the liberation of the unvanquished banner” 〔T10n0293 0698a07〕. Recorded without judgment.

Sentence Six　Stroking the Head and Taking the Hand, and What Was Seen

What the differences attach to: (a) The sixty has two further words, 「摩已」 tr. “having stroked it,” which make the stroking of the head and the taking of the hand into two matters one after the other; the eighty lays the two matters side by side. (b) The eighty reads 「往……世界中，到……諸佛所」 tr. “going into … worlds, arriving at the places of … the Buddhas,” which has the two layers of going and arriving; the sixty reads directly 「在於…佛所」 tr. “in the places of … the Buddhas.” (c) Here the eighty calls him 「毘目仙人」 tr. “the seer Pimu” (the only abbreviated form in this section), the sixty reads 「彼仙人」 tr. “that seer,” and the forty reads 「彼大仙」 tr. “that great seer.” (d) As to the number of Buddha-fields gone to, the eighty and the sixty both read the dust motes of ten Buddha-fields, while the forty reads 「百千佛剎極微塵數」 tr. “as many as the finest dust motes of a hundred thousand Buddha-fields” 〔T10n0293 0698a10〕, a number of its own. Recorded without judgment.

Sentence Seven　The Five Pairs of the Benefit of the Liberation

What the differences attach to: (a) Both texts have five pairs and ten sentences, yet the names of what is obtained differ one from another—the eighty's five things obtained are the Vairocana treasury · the dhāraṇī that gathers in universally all the quarters · the utterly pure mind of wisdom · the Buddhas' empty-space-treasury wheel · the inexhaustible wisdom of the three times, while the sixty's are the bright and pure treasury · the dhāraṇī that ranges through all the quarters · the storied pavilion of the discerning mind of wisdom · the Buddhas' empty-space treasury · the full and complete inexhaustible wisdom of the three times. (b) The eighty's five that shine are all concluded with the two words 「光明」 tr. “light,” while the sixty is not uniform. (c) In the third pair the sixty has one further sentence, 「住平地莊嚴法藏」 tr. “he abode in the Dharma treasury of the adornment of level ground,” which the eighty does not have. (d) The forty's first pair is word for word the same as the eighty's, while the names in the four pairs below differ a little—the second thing obtained has 「現諸方身」 tr. “manifesting bodies in all the quarters” added 〔T10n0293 0698b03〕, the third reads 「清淨境界智慧聚三昧光明」 tr. “the light of the samādhi of the gathering of wisdom of the pure objective realm” 〔T10n0293 0698b04–b05〕, and in the fifth what shines has the three words 「戒、定、慧」 tr. “discipline, concentration, wisdom” added 〔T10n0293 0698b07〕 while what is obtained reads 「三世無盡圓滿智三昧光明」 tr. “the light of the samādhi of the inexhaustible and round-full knowledge of the three times” 〔T10n0293 0698b08〕. Recorded without judgment.

Sentence Eight　Humbling Himself and Deferring to the Superior, and Pointing to the Next Friend

What the differences attach to: (a) As to the pattern of the sentence of humbling, the eighty reads 「而我云何能知能說」 tr. “and how then could I know, or be able to tell of,” with ten sentences of 「彼」 tr. “their” running below it, while the sixty reads 「我豈能知」 tr. “how could I know,” and what it lists is not in the pattern of the word 「彼」 tr. “their,” and it has one further conclusion, 「如是等事，非我境界」 tr. “matters such as these are not my realm” 〔T09n0278 0700b14〕. (b) As to the place of the next friend, the eighty reads the hamlet 「伊沙那」 tr. “Īṣāṇa,” the sixty reads the land 「進求」 tr. “Advancing and Seeking”; as to the name of the next friend, the eighty reads 「勝熱」 tr. “Victorious Heat,” the sixty reads 「方便命」 tr. “Life of Skillful Means.” (c) As to cherishing his virtue, bowing, and taking leave, the eighty reads 「歡喜踊躍……慇懃瞻仰」 tr. “he leapt up with joy … gazed up and beheld him with earnest care” 〔T10n0279 0346a27–a28〕, the sixty reads 「歡喜無量……瞻仰觀察」 tr. “his joy was measureless … he gazed up, beheld him, and observed” 〔T09n0278 0700b17–b18〕, and the forty reads 「歡喜踊躍，生愛敬心……慇懃瞻仰」 tr. “he leapt up with joy and gave rise to a mind of love and reverence … gazed up and beheld him with earnest care” 〔T10n0293 0698b28–b29〕, which beyond the eighty has the one sentence 「生愛敬心」 tr. “he gave rise to a mind of love and reverence.” (d) As to the pattern of the humbling, the forty like the eighty runs the word 「彼」 tr. “their” below, yet with more sentences—nineteen occurrences of 「彼」 tr. “their” in all 〔T10n0293 0698b19–b25〕, nine items more than the eighty's ten occurrences of 「彼」 tr. “their.” (e) As to the place of the next friend, the forty like the eighty reads the hamlet 「伊沙那」 tr. “Īṣāṇa” and the brahmin 「勝熱」 tr. “Victorious Heat,” yet beyond the hamlet it sets out a dwelling place, 「阿野怛那」 tr. “Ayedanna” 〔T10n0293 0698b26〕, which neither the eighty nor the sixty has. Recorded without judgment.

Items the Forty-Fascicle Text Sets Out Apart

Beyond the eight sentences above, the forty-fascicle text T293 has three further places plainly unlike the eighty-fascicle text; all are recorded without judgment:

(1) The number and pattern of the sentences of being mindful of the teaching of the friend before—the eighty reads two sentences of pondering in accord with 『隨順思惟』 plus ten sentences of giving rise to a mind 『生…心』, twelve in all; the forty reads two sentences of pondering in accord with 『隨順思惟』 plus eleven sentences, every one of them headed by the three words 「起速疾」 tr. “gives rise swiftly” 〔T10n0293 0697a25–0697b04〕, thirteen in all. Set against the eighty, the forty has two items more, 「起速疾獲得一切法藏心」 tr. “gives rise swiftly to the mind that obtains all the treasuries of the Dharma” 〔T10n0293 0697a27–a28〕 and 「起速疾能壞內垢金剛心」 tr. “gives rise swiftly to the vajra mind that can break the inner defilements” 〔T10n0293 0697b02〕, and has nothing answering to the eighty's one item 「生出生一切諸佛心」 tr. “gives rise to the mind that brings forth all the Buddhas” 〔T10n0279 0345a23〕.

(2) Praising in particular the marks of his giving rise to the mind—the eighty has eleven sentences, of which the first three read 「此童子普施一切眾生無畏」 tr. “this youth gives fearlessness universally to all beings” 〔T10n0279 0345b27〕, 「此童子普興一切眾生利益」 tr. “this youth raises up universally the benefit of all beings” 〔T10n0279 0345b27–b28〕, and 「此童子常觀一切諸佛智海」 tr. “this youth constantly contemplates the ocean of the wisdom of all the Buddhas” 〔T10n0279 0345b28–b29〕 and do not use the word ‘wishes,’ the latter eight alone being set up with it; the forty has fourteen sentences, every one in the pattern ‘this youth wishes …’ 〔T10n0293 0697c11–0697c20〕, with not one sentence that does not use the word ‘wishes.’

(3) The answer acknowledging what was received—the eighty reads 「唯！此是聖者善知識力。」 tr. “Yes! This is the power of the holy one, the good friend.” 〔T10n0279 0346a14–a15〕, the forty reads 「唯此是聖者善知識力，令我憶念分明顯現。」 tr. “Yes, this is the power of the holy one, the good friend, which makes what I keep in mind appear plainly and distinctly.” 〔T10n0293 0698b11〕, which beyond giving the merit over to the good friend further says plainly that what is kept in mind appears distinct.

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

(1) The glossing of the name of the unvanquished banner—banner takes its sense from standing high out, and unvanquished from not being moved. The name of the dharma gate is set up not from the objective realm shone upon but from the mark that upholds it. Chengguan attaches the two words apart:

「童真淨智變化自在，高出功用之表，所以名幢。」 tr. “The pure knowledge of youthful purity is sovereign in transforming and stands high out beyond the surface of effortful functioning, and for this reason it is named a banner.” 〔T35n1735 0931b15–b16〕

「相惑不動，故云無勝，即此摧惑亦名幢義。」 tr. “Toward marks and toward delusion it is unmoved, and therefore it says unvanquished; and this very crushing of delusion is likewise called the sense of a banner.” 〔T35n1735 0931b16–b17〕

That the banner stands high out—it stands out beyond the surface of effortful functioning, that is, it does not fall into deliberate intent; that the unvanquished is unmoved—it is unmoved toward marks and toward delusion. Chengguan further points out that the one sense of crushing delusion also gets the name of banner, and so the word banner is used in two ways: one takes its height, one takes its crushing.

(2) The ten sentences and five pairs of the benefit of the liberation give rise to one another in turn. The sūtra text sets five sentences of 「為…照故」 tr. “because he was shone upon by …” against five of 「得…光明」 tr. “he obtained the light of …,” and Chengguan judges them to be one general and four particulars, and not five matters laid side by side:

「文有十句五對，謂為五法照得五種益，能照皆是無勝幢之別名。」 tr. “The passage has ten sentences and five pairs; that is, being shone upon by five dharmas he obtains five kinds of benefit, and the five that shine are all particular names of the unvanquished banner.” 〔T35n1735 0931b20–b22〕

「然初對為總、餘四為別，展轉相生。」 tr. “Now the first pair is the general and the remaining four are the particulars, giving rise to one another in turn.” 〔T35n1735 0931b22–b23〕

Giving rise to one another in turn means that what is obtained in the pair before is the one that shines in the pair after—the light of the samādhi obtained turns into the knowledge that shines, and so the all-holding is obtained; the all-holding turns and shines, and so the obstruction of the mind is purified and knowledge is bright; the pure knowledge, wisdom, becomes the treasury of adornment, and this light shines upon the mind so that right reception appears; the empty-space-treasury wheel is the round fullness and quiescent shining of all the dharmas of the Buddhas, and shining upon the mind with this, knowledge exhausts the three times. Chengguan also keeps a living gate open for himself: 「若約能照，皆是總中別義，則不相躡，義不異前。」 tr. “If it be stated in terms of what shines, they are all particular senses within the general, and then they do not tread one upon another, and the sense is not different from what went before.” 〔T35n1735 0931c04–c05〕—turning in succession is one reading, and not treading one upon another is likewise a reading.

(3) Thought and kalpa in round fusion, near and far without obstruction—the most essential judgment of this section. Sudhana's hand is released and he is at once back in the place where he was, and yet what he has passed through is already many kalpas. Chengguan sets this judgment down under the one gate 「明捨加持」 tr. “making clear the letting go of the sustaining power”:

「還在本處者，不移本處而遍十方處，既還本時亦多劫未逾一日故。」 tr. “As to being back in the place where he was: without moving from the place where he was he pervades the places of the ten directions, and since he is back at the time where he was, so too the many kalpas have not gone beyond a single day.” 〔T35n1735 0931c07–c08〕

「近遠無礙、念劫圓融，皆圓教善友法門之力。」 tr. “Near and far without obstruction, thought and kalpa in round fusion—all of them are the power of the dharma gate of the good friend of the round teaching.” 〔T35n1735 0931c09〕

The doubt he cuts off is precisely the doubt a reader must raise—how Sudhana in one lifetime can accomplish the practice of many kalpas:

「是以善財一生能辦多劫之行，普賢位內或經不可說劫非但三祇，皆法力加持，」 tr. “Thus Sudhana in one lifetime can accomplish the practice of many kalpas, and within the stage of Samantabhadra he may pass through unspeakable kalpas and not merely the three asaṃkhyeyas—all of it by the sustaining power of the power of the Dharma.” 〔T35n1735 0931c10–c11〕

「不應以時以處定斯玄旨。」 tr. “One ought not to settle this deep purport by time or by place.” 〔T35n1735 0931c11–c12〕

(4) The distinction between stroking the head and taking the hand. Sustaining power and conferring and giving are two different matters, as seen above under three, item (5): 「摩頂，顯加持之相。執手，表授與之義，相攝有力故。」 tr. “The stroking of the head displays the mark of sustaining power. The taking of the hand signifies the sense of conferring and giving, because in gathering each other in there is strength.” 〔T35n1735 0931b18–b19〕 The conferring of the Dharma in this section lies wholly within this one bodily form, and apart from the realm seen the sūtra text has no words of expounding the Dharma—this is the scriptural ground for what is called 『不以言說而授』.

(5) Why at this stage he meets with a seer. At this stage in the eighty-fascicle text the one met with is neither a renunciant nor a layman but has the mark of an outsider, and Li Tongxuan raises the question and answers it himself:

「一表智淨如仙，為明此位無功智現，無染如仙；」 tr. “First, it signifies that knowledge is pure as a seer is, in order to make clear that at this stage the knowledge without effort appears, undefiled as a seer is.” 〔T36n1739 0963b27–b28〕

「二為無功智現，以大悲行能同異道，同事接生。」 tr. “Second, because the knowledge without effort appears, with the practice of great compassion he is able to be the same as those of other ways, and by sharing their work he draws beings in.” 〔T36n1739 0963b28–b29〕

Fazang too, upon the sixty-fascicle text, takes the seer to signify the stage: 「仙人者，表第八童真清潔之貌。又表純無漏故。又表唯變易身故，同八地等也。」 tr. “As for the seer, he signifies the pure and clean appearance of the eighth, youthful purity. And further he signifies that it is purely without outflows. And further he signifies that it is only the body of transformation, the same as the eighth ground and the rest.” 〔T35n1733 0462a14–a16〕

(6) What the judgment of the assigned stage attaches to. 「寄童真住」 tr. “assigned to the abode of youthful purity” 〔T35n1735 0931a25〕 comes from Chengguan, and Fazang and Zhiyan, the two houses, likewise read 「第八童真住」 tr. “the eighth, the abode of youthful purity” 〔T35n1733 0462a11〕〔T35n1732 0093a16〕—the stage assigned by the three houses is the same, while the texts they rely upon differ (Chengguan upon the eighty-fascicle text, Fazang and Zhiyan upon the sixty-fascicle text). The sūtra text itself has no name of a stage; the name of the stage is only in the commentaries.

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

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

The six-part outline: 「六段：初依教趣求中，初念前友教，有十二句，前二總明順前解行、後十依前增進勝心，前四約福、後六約智。」 tr. “Six parts. In the first, seeking in accord with the teaching, the first is being mindful of the teaching of the friend before, and it has twelve sentences: the first two make clear in general the according with the understanding and the practice that went before, and the latter ten are the surpassing minds advanced upon what went before; the first four are stated in terms of merit, and the latter six in terms of knowledge.” 〔T35n1735 0931a25–a28〕

The glossing of the names of the trees: 「樹名波吒羅者，正如此方楸樹。」 tr. “As for the tree named pāṭala, it is just like the catalpa of this land.” 〔T35n1735 0931b01〕　「尼拘律者，如此方柳樹，子以枇杷，」 tr. “As for the nyagrodha, it is like the willow of this land, its seeds like the loquat.” 〔T35n1735 0931b01–b02〕

What it signifies: 「領徒一萬者，表萬行故。」 tr. “That he leads ten thousand followers signifies the ten thousand practices.” 〔T35n1735 0931b03–b04〕

The two glosses of level and perilous: 「見夷險者，涅槃為夷平，生死為險難。又二皆為險，不住為夷。」 tr. “As to seeing where it is level and where it is perilous: nirvāṇa is the level and the flat, birth-and-death is the perilous and the hard. And again, both of them are perilous, and not abiding is the level.” 〔T35n1735 0931b05–b06〕

An even-handed statement upon the matching of the assigned stages (in the stretch outlining the chapter · not the window of this friend): 「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失。」 tr. “Both have their reason. That is: since each single stage is complete with many dharma gates, how should the ordinary mind be denied the practice of seeking the dharma of the good friends? Therefore not matching them has its reason. Yet within the absence of an order of stages the order of stages is not obstructed, and displaying the stages is the constant rule; and so matching them likewise loses nothing.” 〔T35n1735 0918b04–b07〕

The glossing of the name of the next friend: 「伊沙那者，此云長直，謂里巷徑永。」 tr. “As for Īṣāṇa, here it is called Long and Straight, meaning that the lanes and paths run far.” 〔T35n1735 0931c14–c15〕　「表善知三際故長，善知勝義故直。」 tr. “It signifies that because he well knows the three limits it is long, and because he well knows the surpassing meaning it is straight.” 〔T35n1735 0931c15–c16〕　「婆羅門勝熱者，於五熱中成勝行故。」 tr. “As for the brahmin Victorious Heat, it is because among the five heats he accomplishes the victorious practice.” 〔T35n1735 0931c16–c17〕　「表體煩惱熱，成勝德故不染煩惱，成淨行故。」 tr. “It signifies that he embodies the heat of the afflictions and accomplishes the victorious virtue, and therefore is not defiled by the afflictions and accomplishes the pure practice.” 〔T35n1735 0931c17–c18〕

Chengguan, Yanyi chao T36n1736 (glossing his own commentary · the gloss proper to this friend)

The sense of the assigned stage: 「第八仙人，「寄童真住」者，心不生倒，不起邪魔破菩提心故。」 tr. “The eighth, the seer: as to his being assigned to the abode of youthful purity, it is because the mind gives rise to no inversion and raises no evil Māra to break the mind of awakening.” 〔T36n1736 0673a12–a13〕

The full text of the gloss on the tree: 「具云「其葉如此方柳樹，子似枇杷子，承蔕如柹。然其種類耐老，諸樹中最能高大。」」 tr. “In full it reads, ‘its leaves are like the willow of this land, its seeds resemble the seeds of the loquat, and the calyx bearing them is like the persimmon. Yet its kind endures to great age, and among all trees it can grow the tallest and largest.’” 〔T36n1736 0673a15–a17〕

The gloss on taking the hand and on gathering each other in with strength: 〔T36n1736 0673a17–a22〕「疏「執手表授與之義」，約教相說。言「相攝有力」〔T36n1736 0673a18〕者，約義理說。上通諸教。此在《華嚴》，知識有力，善財無力，力攝無力，故因知識令善財見。若善財有力，則仙人無力，力攝無力，仙人所證善財皆得。故互相攝。」 tr. “The commentary's ‘the taking of the hand signifies the sense of conferring and giving’ is stated in terms of the mark of the teaching. Where it says ‘in gathering each other in there is strength,’ that is stated in terms of the principle of the meaning. The above runs through all the teachings. Here in the Huayan, the good friend has strength and Sudhana has none, and the strong gathers in the strengthless, and so through the good friend Sudhana is made to see. If Sudhana had the strength, then the seer would have none, and the strong would gather in the strengthless, and all that the seer realizes Sudhana would obtain. Therefore they gather each other in.”

The three glosses upon the five pairs: 〔T36n1736 0673a22–a26〕「疏「文有十句五對」下，疏文有三：初通相總明。二「然初對」〔T36n1736 0673a23〕下展轉釋，則無勝幢之總為第一能益，餘四展轉，皆以所益轉為能益。三「若約能照」〔T36n1736 0673a25〕下，就總別釋無勝幢之總含於五義。」 tr. “Below the commentary's ‘the passage has ten sentences and five pairs,’ the commentary's text has three parts: first, making it clear in general by the common mark. Second, from ‘now the first pair’ onward, the gloss of turning in succession, whereby the general of the unvanquished banner is the first that benefits, and the remaining four turn in succession, each taking what was benefited and turning it into what benefits. Third, from ‘if it be stated in terms of what shines’ onward, glossing in terms of general and particular that the general of the unvanquished banner contains the five senses.”

Long and short at his own disposal: 「仙人之力長短自在故。」 tr. “It is because the seer's strength has long and short at its own disposal.” 〔T36n1736 0673b02〕　「既能以長為短，亦能以短為長。」 tr. “Being able to make the long into the short, he is likewise able to make the short into the long.” 〔T36n1736 0673b04〕

The citation upon the next friend: 「疏「善知三際故長，善知勝義故直」者，即義引第九住。」 tr. “As for the commentary's ‘because he well knows the three limits it is long, and because he well knows the surpassing meaning it is straight,’ this cites the ninth abode by its sense.” 〔T36n1736 0673b07–b08〕

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

What the name of the land signifies: 「第八童真住中，初舉法勸修中，國名海潮者，雖起潮浪，海無增減，表此位得無增減法界。」 tr. “In the eighth, the abode of youthful purity, within the first, raising the Dharma and exhorting to cultivation: as to the land being named Sea Tide, though the tide and waves rise, the sea has neither increase nor decrease, which signifies that this stage obtains the Dharma realm that neither increases nor decreases.” 〔T35n1733 0462a11–a13〕　「又證理起悲，如海起潮。」 tr. “And further, realizing the principle he raises compassion, as the sea raises its tide.” 〔T35n1733 0462a13〕

What the sameness of the place signifies: 「同前處者，表第七已上同是菩薩故。」 tr. “That the place is the same as before signifies that from the seventh upward they are alike bodhisattvas.” 〔T35n1733 0462a13–a14〕

The rendering of the friend's name: 「毘目多羅者，天竺本名毘目多羅涅懼沙，此翻名最上無恐怖聲。」 tr. “As for Vimuttara, the original Indian name is Vimuttaranighoṣa, which is rendered here as the supreme voice without terror.” 〔T35n1733 0462a16–a17〕 Fazang further attaches this name to the sentence praising the Buddha above and says 「此名得也」 tr. “this name is fitting” 〔T35n1733 0462a19〕.

Li Tongxuan, Xin Huayan jing lun T36n1739 (a differing track of signification · an outline in thirteen gates)

The rendering of the friend's name: 「仙人名毘目瞿沙者，此云出聲可畏，為智目增明，善摧邪論，出言契當，異論息心故，名出聲可畏。」 tr. “As for the seer named Vimughoṣa, here it is called a voice that is fearsome when sent forth: because the eye of his knowledge grows in brightness, he well crushes wrong doctrines, and the words he sends forth accord and are apt, so that differing doctrines still their minds; therefore he is named a voice that is fearsome when sent forth.” 〔T36n1739 0963b07–b09〕

The glossing of the names of the trees: 「波吒羅樹者，似此方楸樹，其氣香，其花紫色。」 tr. “As for the pāṭala tree, it resembles the catalpa of this land; its scent is fragrant, and its flowers are purple.” 〔T36n1739 0963b22–b23〕　「尼拘律樹者，葉似此方柹葉，其子似枇杷子，」 tr. “As for the nyagrodha tree, its leaves resemble the persimmon leaf of this land, and its seeds resemble the seeds of the loquat.” 〔T36n1739 0963b23–b24〕

What things signify: 「領徒一萬，明行具足。」 tr. “Leading ten thousand followers makes clear that the practice is complete.” 〔T36n1739 0963b25〕　「仙人於旃檀樹下敷草而坐，表智樹覆蔭，熏戒定慧解脫知見香，遍周法界。」 tr. “That the seer spreads grass and sits beneath a sandalwood tree signifies that the tree of knowledge covers and shelters, perfuming with the fragrance of discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation, pervading the whole Dharma realm.” 〔T36n1739 0963c01–c03〕　「敷草而坐，明無功之智能善治貪亂，明少欲之相。」 tr. “Spreading grass and sitting makes clear that the knowledge without effort is able well to govern greed and disorder, and makes clear the mark of having few desires.” 〔T36n1739 0963c03–c04〕　「鹿皮草衣，示行少欲知足。」 tr. “Deerskin and grass clothing show the practice of having few desires and knowing what suffices.” 〔T36n1739 0963c04–c05〕　「髻鬟垂鬢者，無功之智圓滿。」 tr. “As for the coiled knots of hair hanging beside the temples, they are the round fullness of the knowledge without effort.” 〔T36n1739 0963c05〕

The gloss on the name of the dharma gate: 「無勝幢解脫者，明此位無功用智性自遍周，利益一切眾生，摧破煩惱無有斷絕，下位不如故，云無勝幢。」 tr. “As for the liberation of the unvanquished banner: it makes clear that at this stage the knowledge without effortful functioning is of itself everywhere pervading, benefits all beings, and crushes the afflictions without any break; the stages below are not its equal, and therefore it says the unvanquished banner.” 〔T36n1739 0963c09–c11〕

The stroking of the head and the taking of the hand: 「仙人以手摩善財頂者，示以安慰。接善財手者，表引接也。」 tr. “That the seer with his hand strokes the head of Sudhana shows him comfort. That he takes the hand of Sudhana signifies drawing him in and receiving him.” 〔T36n1739 0963c11–c13〕

Sustaining power guards against settling in quiescence: 「凡至十住中第八住、十地中第八地，皆須諸佛聖者灌頂勸發加持。」 tr. “Whenever one reaches the eighth of the ten abodes or the eighth of the ten grounds, one must in every case have the Buddhas and the holy ones anoint the crown, urge him on, and sustain him.” 〔T36n1739 0963c15–c16〕　「若不加持，或時滯寂、或不了佛境界故，無能自進，為創初不達佛無功用智之境界故。」 tr. “If he were not sustained, then at times he would settle in quiescence, or would not understand the realm of the Buddhas, and could not advance of himself, because at the very outset he does not reach the realm of the Buddhas' knowledge without effortful functioning.” 〔T36n1739 0963c18–c20〕

After the sustaining is let go, his own strength is constant: 「仙人放善財手，善財即見身還本處，明以智力加持入法，既得法已自力常然，雖復聖者捨其加持，一見見無有異故。如舟濟度於岸，不可負舟而行。」 tr. “That the seer releases the hand of Sudhana and Sudhana at once sees his body back in the place where it was makes clear that he entered the Dharma by the sustaining power of the strength of knowledge; and having obtained the Dharma, his own strength is constant of itself, so that although the holy one lets go his sustaining, what he sees at one seeing is no different. It is as when a boat has carried one across to the shore: one may not go on carrying the boat.” 〔T36n1739 0963c21–c24〕

The pāramitā of vows as the principal: 「此是童真住，明創初童蒙入真無功智之界，以願波羅蜜為主，餘九為伴。」 tr. “This is the abode of youthful purity: it makes clear that the youthful and unlearned at the very outset enters the realm of the true knowledge without effort, with the pāramitā of vows as the principal and the remaining nine as its companions.” 〔T36n1739 0963c25–c26〕　「明此位無功智現，恐當滯寂，以大願門興其智用故。」 tr. “It makes clear that at this stage the knowledge without effort appears, and lest he should settle in quiescence, it raises up the functioning of his knowledge by the gate of the great vow.” 〔T36n1739 0963c26–c27〕　「以大願波羅蜜興作，令使智悲任用自在。」 tr. “By the raising up and working of the pāramitā of the great vow, knowledge and compassion are made free in their use.” 〔T36n1739 0964a01–a02〕

The six gates of deferring in virtue and rising in advance: 〔T36n1739 0964a03–a07〕「第二推德昇進中，從「如諸菩薩摩訶薩」已下至「辭退南行」〔T36n1739 0964a04〕有十二行半經，於中義意約分六門：一推德於先、二示善知識所在、三舉聚落名伊沙那、四示善知識名為勝熱、五勸令致問所行法門、六禮敬辭退南行。」 tr. “Second, within deferring in virtue and rising in advance: from ‘as for the bodhisattva-mahāsattvas’ down to ‘took his leave and journeyed south’ there are twelve and a half lines of sūtra, and within them the sense is divided into six gates: one, deferring in virtue to what went before; two, showing where the good friend is; three, raising the hamlet named Īṣāṇa; four, showing the good friend named Victorious Heat; five, urging him to inquire after the dharma gate practiced there; six, paying respect, taking leave, and journeying south.”

The eighth in the matching together of the ten good friends: 「第八毘目瞿沙，無功智現同邪門。」 tr. “The eighth, Vimughoṣa: the gate in which the knowledge without effort appears and is the same as the wrong ways.” 〔T36n1739 0966b07–b08〕

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

「第八童真住菩薩，仙人名毘目多羅，入菩薩無壞幢智慧法門，」 tr. “The eighth, the bodhisattva of the abode of youthful purity: the seer is named Vimuttara, and he enters the bodhisattva's dharma gate of the wisdom of the indestructible banner.” 〔T35n1732 0093a16–a17〕　「初勸教進入」 tr. “first, exhorting and teaching him to enter and advance” 〔T35n1732 0093a18〕　「三「時彼仙人」下辨現量證」 tr. “third, from ‘at that time that seer’ onward, the distinguishing of realization by direct perception” 〔T35n1732 0093a18–a19〕

The three divisions of the direct entering into realization: 「三正證入中有三：初歎發心、二明自分法門、三仰推勝分。」 tr. “Third, within the direct entering into realization there are three: first, praising the giving rise to the mind; second, making clear the dharma gate of his own portion; third, looking up and deferring to the superior portion.” 〔T35n1732 0093a25–a27〕

The four gates of his own portion: 〔T35n1732 0093b01–b04〕「第二自分，文有四：初辨法門體；二「善財白言」〔T35n1732 0093b02〕下明法門自在用分齊，有問答二文；三「放善財手」〔T35n1732 0093b03〕下歸住自分，有二：初放、次問答審法；四「我唯」〔T35n1732 0093b04〕下結法門名。」 tr. “Second, his own portion: the passage has four parts. First, distinguishing the substance of the dharma gate. Second, from ‘Sudhana said’ onward, making clear the bounds of the sovereign functioning of the dharma gate, which has the two texts of question and answer. Third, from ‘he released the hand of Sudhana’ onward, returning and abiding in his own portion, which has two: first the releasing, next the questioning and answering that examines the Dharma. Fourth, from ‘I know only’ onward, concluding the name of the dharma gate.”

The three layers within the answer: 〔T35n1732 0093b04–b08〕「二法門自在分齊答中有三：初知識手加，見在十方佛所聞法修行，有二可知；二「或自見」〔T35n1732 0093b06〕下修行時節不同；三「善財為無壞」〔T35n1732 0093b07〕下明為十法照得十三昧。」 tr. “Second, within the answer on the bounds of the sovereignty of the dharma gate there are three: first, the good friend's hand sustaining him, so that he sees himself in the places of the Buddhas of the ten directions hearing the Dharma and cultivating, which has two that may be known; second, from ‘or he saw himself’ onward, the differing seasons of cultivation; third, from ‘Sudhana, by the indestructible’ onward, making clear that being shone upon by ten dharmas he obtains ten samādhis.”—「十法照」 tr. “shone upon by ten dharmas” and 「十三昧」 tr. “ten samādhis” are recorded as the original text reads.

The three divisions of looking up and deferring: 「仰推中有三：初總、次別、三「我豈能」下結。」 tr. “Within the looking up and deferring there are three: first the general, next the particular, and third, from ‘how could I’ onward, the conclusion.” 〔T35n1732 0093b08–b09〕

Recorded Without Judgment

As to the form of the friend's name, the eighty-fascicle text and the stretch of gloss proper to this section in Chengguan and in Li Tongxuan read 「毘目瞿沙」 tr. “Supreme Fearless Voice,” while the sixty-fascicle text and Fazang and Zhiyan and Zhiyan's Huayan jing kongmu zhang read 「毘目多羅」 tr. “Vimuttara,” and Li Tongxuan in the stretch matching together the ten good friends reads again 「毘目仙人」 tr. “the seer Pimu”—one man using two differing forms. As to the rendering of the friend's name, Fazang makes it 「最上無恐怖聲」 tr. “the supreme voice without terror,” Li Tongxuan makes it 「出聲可畏」 tr. “a voice that is fearsome when sent forth”; the sense the two renderings take is not the same. As to the name of the dharma gate, the eighty-fascicle text reads 「無勝幢解脫」 tr. “the liberation of the unvanquished banner,” the sixty-fascicle text reads 「無壞幢智慧法門」 tr. “the dharma gate of the wisdom of the indestructible banner.” As to the place where he dwells, the eighty-fascicle text reads the land of Narasu and the sixty-fascicle text the land of Sea Tide; upon the name of Sea Tide Fazang sets up the two significations of 「海無增減」 tr. “the sea has neither increase nor decrease” and 「證理起悲」 tr. “realizing the principle he raises compassion,” while upon Narasu Chengguan glosses 「國名那羅素者，此云不懶惰，動剎持剎觀剎詣剎無休息故。」 tr. “As to the land being named Narasu, here it is called Not Slothful, because in moving fields, upholding fields, contemplating fields, and going to fields there is no resting.” 〔T35n1735 0931a17–a19〕, and Li Tongxuan likewise says 「國名那羅素者，此云不嬾惰。」 tr. “As to the land being named Narasu, here it is called Not Slothful.” 〔T36n1739 0963a27〕—the two houses take the same sense of not being slothful, with a difference in the character used. As to the likening of the names of the trees, Chengguan takes the nyagrodha as like the willow, and Li Tongxuan takes its leaves as like the persimmon. As to the opening and gathering of the outlines, Chengguan makes six parts, Zhiyan three divisions, and Li Tongxuan thirteen gates. These divergent interpretations are all settled statements of the ancient worthies; they are recorded, without judging which is higher.

VII. Cross-Reading and Lineage

For the text of this section, the chains of lineage all return directly from the cross-readings the ancient worthies have already made:

• Zhiyan, Huayan jing nei zhangmen deng za kongmu zhang T45n1870: in the listing of the names of the good friends (forty-six entries in the original table), this friend is listed in the ninth place—「九名毘目多羅」 tr. “the ninth is named Vimuttara” 〔T45n1870 0589a06〕, using the name of the sixty-fascicle text. This listing of names is of one line with the outline name in Zhiyan's Souxuan ji.
• Chengguan, Yanyi chao T36n1736: this friend has a continuous gloss proper to him in the Chao 〔T36n1736 0673a12–0673b14〕, beginning at 「第八仙人，「寄童真住」者」 tr. “the eighth, the seer: as to his being assigned to the abode of youthful purity,” and what is glossed there covers the sense of the assigned stage · the full text of the gloss on the tree · the mutual gathering in of taking the hand and having strength · the three glosses upon the five pairs · long and short at his own disposal · the citation upon the next friend (word for word under six, the divergent interpretations of the commentators). Two further occurrences lie in other fascicles, neither of them glosses on this stretch: one takes this stretch as an instance of thought and kalpa in round fusion (「如毘目仙人執善財手，時經多劫、處歷無邊」 tr. “as when the seer Pimu took the hand of Sudhana, in time passing many kalpas and in place ranging without bound” 〔T36n1736 0200a14〕), and one is a sentence listing the names in the general table of the persons of the fifty-three visits. The former shows that Chengguan's judgment in his Shu, 「近遠無礙、念劫圓融」 tr. “near and far without obstruction, thought and kalpa in round fusion” 〔T35n1735 0931c09〕, is again cited in his own writing as a general rule.
• Li Tongxuan's gathering of the ten gates: in the stretch matching together the ten good friends Tongxuan makes this friend 「無功智現同邪門」 tr. “the gate in which the knowledge without effort appears and is the same as the wrong ways” 〔T36n1739 0966b07–b08〕, and takes these ten gates to 「總攝六位因果」 tr. “gather in together the cause and fruit of the six stages” 〔T36n1739 0966b10〕. What this judgment attaches to is the reading of stage gathering stage in Tongxuan's line, and not what Chengguan's six-part outline sets up.
• The consciousness-only axis: the Cheng weishi lun T31n1585 · the She dacheng lun T31n1594 · the Yogācārabhūmi T30n1579 · the Jieshenmi jing T16n0676—four texts, searched for 『毘目』 and 『無勝幢』, give zero hits throughout 〔查無〕 tr. “not found.” For this section no separate chain of attachment to consciousness-only is set up.
• The treatises of the Huayan house: the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Huayan yisheng shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Huayan jing zhigui T45n1871—four texts, searched for 『毘目』 and 『無勝幢』, give zero hits throughout 〔查無〕 tr. “not found.” The face of Huayan lineage for this section lies only in Chengguan's one sentence, 「近遠無礙、念劫圓融，皆圓教善友法門之力」 tr. “near and far without obstruction, thought and kalpa in round fusion—all of them are the power of the dharma gate of the good friend of the round teaching” 〔T35n1735 0931c09〕, and in Tongxuan's reading of the knowledge without effort 〔T36n1739 0963b27–b28〕.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): this friend begins at 〔T10n0279 0345a21〕 and ends 〔before 0346a29〕 (fascicle sixty-four). The twelve sentences of being mindful of the teaching of the friend before 0345a21–a26 · taking leave and going forward 0345a27 · seeing the dependent recompense 0345a28–b05 · seeing the proper recompense 0345b05–b08 · the ten similes of setting up reverence and praising 0345b08–b21 · again making clear bodily reverence 0345b21–b22 · inquiring after the essentials of the Dharma 0345b22–b25 · praising the giving rise to the mind in general 0345b25–b27 · the eleven sentences praising in particular the marks of his giving rise to the mind 0345b27–c05 · the fourteen sentences of the reverent praise of the retinue 0345c05–c14 · stating the result of the praise 0345c14–c17 · showing the name and substance of the Dharma 0345c18–c19 · inquiring after its realm 0345c19–c20 · conferring it so that he may realize and know (stroking the head and taking the hand) 0345c20–c21 · the realm seen 0345c21–0346a05 · the ten sentences and five pairs of the benefit of the liberation 0346a05–a12 · making clear the letting go of the sustaining power 0346a12–a13 · making clear the acknowledging in words of what was received 0346a13–a15 · humbling himself and deferring to the superior 0346a15–a24 · pointing to the next friend 0346a24–a27 · cherishing his virtue, bowing, and taking leave 0346a27–a28. This section has no repeating verses.
• Buddhabhadra T278 (the Jin translation, principal collation): the sentence in which the friend before points him on begins at 〔T09n0278 0699b15〕 · being mindful of the teaching of the friend before 0699b24–b29 · seeking him out 0699b29–0699c01, and between that and seeing the forest 0699c01–c06 · seeing the proper recompense 0699c06–c08 · the ten sentences of reverent praise 0699c08–c16 · inquiring 0699c17–c19 · praising the vessel of the Dharma 0699c19–c26 · the reverent praise of the great assembly 0699c26–0700a04 · stating the result of the praise 0700a04–a06 · showing the name and substance of the Dharma 0700a06–a07 · inquiring after its realm 0700a08 · stroking the head and taking the hand 0700a08–a09 · the realm seen 0700a09–a24 · the five pairs of the benefit obtained 0700a24–0700b02 · letting go of the sustaining power 0700b02–b03 · acknowledging in words what was received 0700b03–b04 · humbling himself and deferring to the superior 0700b04–b14 · pointing to the next friend 0700b14–b17 · bowing and taking leave 0700b17–b18, ending there.
• Prajñā T293 (the Tang translation, the forty-fascicle Avataṃsaka, which preserves only chapter thirty-nine · fascicle eight): the stretch on this friend begins at 〔T10n0293 0697a25〕 and ends at 〔0698b29〕. The thirteen sentences of being mindful of the teaching of the friend before 0697a25–b04 · seeking him out 0697b04–b05 · seeing the dependent recompense 0697b05–b16 · seeing the proper recompense 0697b16–b19 · the eleven similes of setting up reverence and praising 0697b19–c05 · inquiring after the essentials of the Dharma 0697c05–c09 · the general praise and the fourteen sentences of praise in particular 0697c09–c20 · the reverent praise of the retinue 0697c20–0698a01 · stating the result of the praise 0698a01–a06 · showing the name and substance of the Dharma 0698a06–a07 · inquiring after its realm 0698a08 · stroking the head and taking the hand 0698a08–a09 · the realm seen 0698a09–a29 · the five pairs of the benefit of the liberation 0698b01–b08 · making clear the letting go of the sustaining power 0698b08–b10 · making clear the acknowledging in words of what was received 0698b10–b11 · humbling himself and deferring to the superior 0698b12–b25 · pointing to the next friend 0698b25–b28 · cherishing his virtue, bowing, and taking leave 0698b28–b29.
• Chengguan, Huayan jing shu T35n1735: the direct gloss on this friend begins at 0931a25 · the six-part outline 0931a25–a28 · seeing, paying respect, and inquiring 0931a28–b08 · praising and conferring the Dharma 0931b08–b13 · the six gates of the direct conferring of the essentials of the Dharma 0931b13–c13 · humbling himself and deferring to the superior 0931c13 · pointing to the next friend 0931c14–c18 · ending at the end of fascicle fifty-six 0931c19. The outline of the ninth friend, Victorious Heat, begins at 0931c25.
• Chengguan, Yanyi chao T36n1736: the gloss proper to this friend 0673a12–0673b14 (the sense of the assigned stage 0673a12–a13 · the gloss on the tree 0673a13–a17 · taking the hand and gathering in with strength 0673a17–a22 · the three glosses upon the five pairs 0673a22–a28 · long and short at his own disposal 0673a28–0673b07 · the citation upon Long and Straight for the next friend 0673b07–b14); the two occurrences in other fascicles (an instance of thought and kalpa in round fusion · a sentence listing the names of the fifty-three visits) do not enter the collation.
• Fazang, Tanxuan ji T35n1733: the outline of the eighth, the abode of youthful purity, begins at 0462a11 and runs to 0462c14 (raising the Dharma and exhorting to cultivation 0462a11–a19 · entering in accord with the teaching 0462a28–b05 · the five divisions of seeing, paying respect, and requesting 0462b05–b10 · showing the Dharma realm 0462b10–b15 · showing the name and substance of the dharma gate 0462b16–b19 · distinguishing its working 0462b19–b27 · stilling the functioning and returning to the root 0462b27–c07 · the gloss on the words of assent 0462c07–c09 · concluding what he himself knows 0462c09–c10 · looking up and deferring to the advance 0462c10–c14, ending at 「第八住竟」 tr. “the eighth abode is finished” 0462c14).
• Li Tongxuan, Xin Huayan jing lun T36n1739: the gloss proper to this friend begins with the rendering of the name of the land at 0963a27 and ends at 0964a15 (the rendering of the name of the land 0963a27–a29 · the rendering of the friend's name 0963b07–b09 · the outline in thirteen gates 0963b11–b22 · the glossing of the names of the trees 0963b22–b24 · the question raised and its two senses 0963b26–b29 · what things signify 0963c01–c08 · the gloss on the name of the dharma gate 0963c09–c11 · the stroking of the head and the taking of the hand 0963c11–c13 · sustaining power guarding against settling in quiescence 0963c15–c20 · letting go the sustaining and his own strength 0963c21–c25 · the pāramitā of vows as the principal 0963c25–0964a02 · the six gates of deferring in virtue and rising in advance 0964a03–0964a15) · the stretch matching together the ten good friends 0966a15–0966b12 (this friend as the eighth 0966b07–b08).
• Zhiyan, Souxuan ji T35n1732: the outline of the eighth, the abode of youthful purity, 0093a16–0093b09 (the four gates of exhorting and teaching him to enter 0093a19–a20 · the eight gates of entering in accord with the teaching 0093a20–a25 · the three divisions of the direct entering into realization 0093a25–a27 · the three divisions of praising the giving rise to the mind 0093a27–b01 · the four gates of his own portion 0093b01–b04 · the three layers within the answer 0093b04–b08 · the three divisions of looking up and deferring 0093b08–b09).
• Zhiyan, Kongmu zhang T45n1870: the ninth in the listing of the names of the good friends (forty-six entries in the original table), 0589a06.
• Variant readings: within the range of T279 covered by this unit, 〔0345a21〕–〔0346a28〕, the Taishō base text carries 2 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0345b03〕吒【大】｜咤【明】 · 〔0345b28〕興【大】｜與【宋】【明】【宮】.
• Supplementary note on variant readings: the interlinear notes have been stripped away and recorded at the layer of the original text.
• Entries not found: the Cheng weishi lun T31n1585 · the She dacheng lun T31n1594 · the Yogācārabhūmi T30n1579 · the Jieshenmi jing T16n0676 · the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Huayan yisheng shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Huayan jing zhigui T45n1871—eight entries in all, all marked as gaps as they stand.