華嚴經 品三十九 入法界品 · 慈行童女（寄灌頂住）Avataṃsaka Sūtra · Entering the Dharma Realm · The Maiden Kindly Conduct (Assigned to the Abode of Consecration)

The last of the ten abodes, and the sūtra text hands it to a young girl. She neither sets out the marks of dharmas nor opens with doctrine—her first answer holds one thing only: 「善男子！汝應觀我宮殿莊嚴。」 tr. “Son of good family! You should observe the adornment of my palace.” Sudhana looks on, and within each single wall, each single pillar, each single mirror, each single jeweled necklace, there appears the whole course of all the Tathāgatas of the Dharma realm, from the first arousing of the mind to the display of entering nirvāṇa. Chengguan judges this to be 「令觀親證」 tr. “causing him to observe and to realize it in person,” and attaches the reason for it to the position in the sequence—「十住位終，故約報顯」 tr. “the stage of the ten abodes comes to its end, and so it is shown by way of recompense.” Having looked, the maiden then gives the name of the dharma gate: the gate of the universal adornment of prajñā-pāramitā; and when asked about its objective realm, there open out a million asaṃkhyeya dhāraṇī gates, which the sūtra text sets out one by one by name, one hundred and eighteen gates by the word-for-word count of the base text, which Chengguan divides into ten positions. As for the name 「般若普莊嚴」 tr. “the universal adornment of prajñā,” Chengguan sets up two senses: one, that because prajñā illumines all dharmas, the dependent recompense obtained is such that there is nothing it does not manifest; two, that because the prajñā by which realizing is done already holds the adornment of all the perfections, what is realized and what is accomplished are likewise adorned without end. This section has no verses. In the sixty-fascicle text the name of the good friend of this stretch reads ‘the maiden Mitrā(ṇī)’, the name of the hall reads 「明淨寶藏法堂」 tr. “the Dharma hall of the bright and pure jeweled treasury,” the next friend reads the monk 「善現」 tr. “Well Manifest,” the name of the land reads 「救度」 tr. “Delivering,” and the number of gates by word-for-word count is one hundred and seventeen—all these differing forms are recorded in full without judgment.

I. Doctrinal Outline and Placement

Chengguan's outline in six parts—the six parts of this section follow the model of the previous friend (entering in accord with the teaching · seeing, paying respect, and inquiring · directly showing the Dharma realm · humbling herself and deferring to the superior · pointing to the next friend · cherishing her virtue and taking leave). The first and second parts:

「第十慈行童女，寄灌頂住，文六同前。初依教趣求，中二：先修入前教。」 tr. “The tenth, the maiden Kindly Conduct, is assigned to the abode of consecration, and the text in six parts is as before. First, entering in accord with the teaching, within which there are two: first, cultivating and entering upon the previous teaching.” 〔T35n1735 0932c11–c13〕

「於中，初二句重友解生、次二句念乘思佛。」 tr. “Within this, the first two sentences are the giving rise of understanding through esteem for the friend, and the next two sentences are being mindful of the vehicle and thinking upon the Buddha.” 〔T35n1735 0932c13–c14〕　〔T35n1735 0932c14–c15〕「次「觀法」〔T35n1735 0932c14〕下智證實際，初句能觀智」 tr. “Next, from ‘observing the objective realm of dharmas’ onward, it is knowledge realizing the true limit, and the first sentence is the knowledge that is able to observe.”　〔T35n1735 0932c15–c16〕「後「於一切佛」〔T35n1735 0932c15〕下離障自在」 tr. “Afterward, from ‘toward all the Buddhas’ onward, it is sovereign freedom in leaving obstruction behind.”

〔T35n1735 0932c19–c20〕「第二「善財聞已」〔T35n1735 0932c19〕下見敬諮問中，亦三：初見中，先明遠見，表得門未證故」 tr. “Second, from ‘Sudhana, having heard this’ onward, within the seeing, paying respect, and inquiring there are likewise three: within the first, the seeing, it first sets out the seeing from afar, which signifies that he has obtained the gate but has not yet realized it.”

The two divisions of the third part, the direct showing of the Dharma realm—one, causing him to observe and to realize it in person; two, bringing it forth in words:

〔T35n1735 0932c22–c24〕「第三「時慈行童女」〔T35n1735 0932c22〕下正示法界，中二：一令觀親證，並依中見正，小大念劫皆無礙等。十住位終，故約報顯。」 tr. “Third, from ‘then the maiden Kindly Conduct’ onward, the direct showing of the Dharma realm, within which there are two: one, causing him to observe and to realize it in person, and to see the proper within the dependent, small and great, thought and kalpa, all without obstruction, and the rest. The stage of the ten abodes comes to its end, and so it is shown by way of recompense.”

〔T35n1735 0932c24–c25〕「二「爾時善財」〔T35n1735 0932c24〕下以言顯發。於中二：先顯法名因、後彰法勝用。」 tr. “Two, from ‘at that time Sudhana’ onward, bringing it forth in words. Within this there are two: first the manifesting of the name of the dharma and its cause, and afterward the making plain of the surpassing function of the dharma.”

The fourth and fifth parts:

「第四謙己推勝，可知。」 tr. “Fourth, humbling herself and deferring to the superior—this may be known.” 〔T35n1735 0933a24–a25〕

「第五指示後友。國名三眼者，施為行首，復開導自他，如目導餘根，故名為眼。」 tr. “Fifth, pointing to the next friend. As for the land being named Three Eyes: giving is the head of the practices, and it further opens and guides both self and other, as the eye guides the remaining faculties, and so it is named an eye.” 〔T35n1735 0933a25–a26〕

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

〔T35n1733 0464a05–a07〕「第四「答言」〔T35n1733 0464a05〕下示法界中四：初示法令觀、二觀已顯名、三辨法業用、四結己唯一。」 tr. “Fourth, from ‘she answered and said’ onward, within the showing of the Dharma realm there are four: first, showing the dharma and causing him to observe; two, the observing done, manifesting the name; three, setting out the working and function of the dharma; four, concluding that what she herself has is this one alone.”

「第五仰推勝進中三：初一句總推深廣之德」 tr. “Fifth, within looking up and deferring to the surpassing advance there are three: the first single sentence defers in general to the virtue that is deep and wide.” 〔T35n1733 0464b05–b06〕

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

「第十灌頂住菩薩位，女名彌多羅，入般若波羅蜜普莊嚴法門。」 tr. “The bodhisattva stage of the tenth abode, that of consecration: the maiden is named Mitrā, and she enters the dharma gate of the universal adornment of prajñā-pāramitā.” 〔T35n1732 0093c19–c21〕

〔T35n1732 0094a01–a03〕「初文有三：初勸觀、二「見一一」〔T35n1732 0094a02〕下定所現事、三「皆是」〔T35n1732 0094a02〕下推起因緣。」 tr. “The first text has three: first, the exhortation to observe; two, from ‘he saw that within each single’ onward, settling the matters that are manifested; three, from ‘all these are’ onward, tracing back the causes and conditions that raise them up.”

Li Tongxuan's outline (twenty-two gates):

「約經文義分為二十二門」 tr. “Taking the sense of the sūtra text, it is divided into twenty-two gates.” 〔T36n1739 0964c10–c11〕; his twenty-first gate is precisely the stretch of the dhāraṇīs—「二十一正舉所修觀察法門時得普總持門，其數有百萬阿僧祇總持法門，其大數有一百一十七」 tr. “Twenty-first: at the very time of bringing forward the dharma gate cultivated and observed, she obtains the gate of universal total retention, whose number is a million asaṃkhyeya dharma gates of total retention, and whose round number is one hundred and seventeen.” 〔0964c24–c26〕

II. Terminology

III. Similes and Rhetoric

(i) The simile of the echo and the simile of the shadow (the three sentences of contemplating suchness in the stretch of entering in accord with the teaching)—「知諸眾生皆無有我，知一切聲悉皆如響，知一切色悉皆如影」 tr. “he knew that all beings are without a self, knew that all sounds are wholly like an echo, and knew that all forms are wholly like a shadow” 〔T10n0279 0348b04–b06〕:

• What the simile rests on: the echo in a valley and the shadow under a light, both of which appear and yet have no substance of their own.
• What the simile bears upon: all sounds and all forms.
• The sense manifested: the three sentences are placed by Chengguan under the same heading, 「離障自在」 tr. “sovereign freedom in leaving obstruction behind” 〔T35n1735 0932c15–c16〕. In the sixty-fascicle text these three sentences read 「知一切眾生非我無實，一切音聲離語言道，解一切色猶如電光」 tr. “he knew that all beings are not a self and are without reality, that all vocal sounds are apart from the way of speech, and he understood that all forms are like a flash of lightning” 〔T09n0278 0702b12–b14〕—for the simile of form, the eighty takes the shadow and the sixty takes the lightning flash.

(ii) The simile of pure water universally manifesting the host of images (the joining simile of the stretch of directly showing the Dharma realm)—「如是影像靡不皆現，如淨水中普見虛空日月星宿所有眾像」 tr. “reflected images such as these were, not one of them but appeared, as in pure water one universally sees the whole host of images of the sun, the moon, and the constellations in empty space” 〔T10n0279 0348c03–c04〕: with still water manifesting the host of images in the sky, it likens how within each single adornment of the palace the whole course of all the Tathāgatas of the Dharma realm appears. In the sixty-fascicle text this simile reads 「如淨水中見月影像」 tr. “as in pure water one sees the reflected image of the moon” 〔T09n0278 0702c10–c11〕—the eighty manifests 「日月星宿所有眾像」 tr. “the whole host of images of the sun, the moon, and the constellations,” while the sixty manifests only the image of the moon. Fazang judges this stretch to have 「有法、喻、合」 tr. “the dharma, the simile, and the joining” 〔T35n1733 0464a13〕.

(iii) The simile of the eye guiding the remaining faculties (the stretch of pointing to the next friend · Chengguan glossing the name of the land)—Chengguan glosses the name of the land 「三眼」 tr. “Three Eyes” thus: 「施為行首，復開導自他，如目導餘根，故名為眼」 tr. “giving is the head of the practices, and it further opens and guides both self and other, as the eye guides the remaining faculties, and so it is named an eye” 〔T35n1735 0933a25–a26〕, and he opens out what the three eyes accomplish: 「財施無著成於慧眼，無畏之施成於慈眼。法施開於法眼，故復云三。」 tr. “the giving of goods without attachment accomplishes the eye of wisdom, and the giving of fearlessness accomplishes the eye of kindness. The giving of Dharma opens the Dharma eye, and so it further says three.” 〔0933a27–a28〕

(iv) The rhetoric of the parallel 'each single' (the stretch of rightly observing and realizing the Dharma realm)—「見一一壁中、一一柱中、一一鏡中、一一相中、一一形中」 tr. “he saw that within each single wall, within each single pillar, within each single mirror, within each single mark, within each single figure” 〔T10n0279 0348b26–b28〕, and eleven sentences run on from here, all of them beginning with 「一一……中」 tr. “within each single …,” and all of them gathered at the last by 「悉見法界一切如來」 tr. “he saw all the Tathāgatas of the Dharma realm” . Fazang judges them to be 「略辨十句」 tr. “ten sentences set out in brief” 〔T35n1733 0464a08–a09〕, a number differing from the eleven sentences counted word for word in the base text.

(v) The rhetoric of the laying out of the dhāraṇī gates—from 「所謂」 tr. “namely” onward the dhāraṇī gates are set out one by one by name, one hundred and eighteen gates by the word-for-word count of the base text, beginning at 「佛剎陀羅尼門」 tr. “the dhāraṇī gate of the Buddha-fields” 〔T10n0279 0348c15〕 and ending at 「自心清淨陀羅尼門」 tr. “the dhāraṇī gate of the purity of one's own mind” 〔0349b09–b10〕; and in between, very many of the gate names are set in facing pairs (「業陀羅尼門」 tr. “the dhāraṇī gate of karma” facing 「業不失壞陀羅尼門」 tr. “the dhāraṇī gate of karma that is not lost or destroyed” · 「於垢世界現淨陀羅尼門」 tr. “the dhāraṇī gate of manifesting the pure within a defiled world” facing 「於淨世界現垢陀羅尼門」 tr. “the dhāraṇī gate of manifesting the defiled within a pure world” · 「細入麁陀羅尼門」 tr. “the dhāraṇī gate of the fine entering into the coarse” facing 「麁入細陀羅尼門」 tr. “the dhāraṇī gate of the coarse entering into the fine” 〔0349a20–a21〕), and this is the mark, upon the level of wording, of the total-retention gate's 「一持一切持」 tr. “to retain one is to retain all” 〔T35n1735 0933a11–a12〕.

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-five) · Buddhabhadra, T278 (the Jin translation, the sixty-fascicle Avataṃsaka, chapter thirty-four, Entering the Dharma Realm, part five · fascicle forty-eight) · Prajñā, T293 (the Zhenyuan forty-fascicle Avataṃsaka, the chapter on the Vows and Practice of Samantabhadra, Entering the Inconceivable Realm of Liberation · fascicle nine).

Sentence One　The First Sentence of Entering in Accord with the Teaching

What the differences attach to: (a) The eighty plainly attaches it, 「於善知識所」 tr. “at the place of the good friend,” while the sixty does not attach it to any object but says directly 「起不可思議恭敬之心」 tr. “gave rise to a mind of inconceivable reverence.” (b) The eighty's 「生廣大清淨解」 tr. “gave rise to a vast and pure understanding” against the sixty's 「好樂淨法」 tr. “delighted in the pure Dharma.” (c) The forty attaches it as the eighty does, 「於善知識所」 tr. “at the place of the good friend,” while appending the word 「心」 tr. “mind” to each of the four sentences, reading 「起不思議最極尊重心」 tr. “gave rise to a mind of inconceivable and utmost esteem” and the rest, and has one sentence more, 「一心繫念隨善知識」 tr. “single-mindedly bearing in mind and following the good friend.” Recorded without judgment.

Sentence Two　The Limits in the Knowledge That Realizes the True Limit

What the differences attach to: the eighty carries the word 「際」 tr. “limit” down through nine items and comes to rest at 「一切如來無際之際」 tr. “the limitless limit of all the Tathāgatas” 〔T10n0279 0348b02〕, whereas the items of limit in the sixty are fewer in number and differ also in their order; the items of limit in the forty are more numerous than the eighty's, setting out besides the nine a limit of true knowledge · a limit of the nature of all karma · a limit of the supreme dharmas unique to the Tathāgatas, and coming to rest alike at 「無際之際」 tr. “the limitless limit” 〔T10n0293 0701b01〕. Recorded without judgment.

Sentence Three　Seeking Out the Good Friend, and the Good Friend's Name

What the differences attach to: (a) The name of the good friend—the eighty reads 「慈行童女」 tr. “the maiden Kindly Conduct,” and the sixty reads 「彌多羅女」 tr. “the maiden Mitrā”; Fazang transmits its sense, 「彌多羅尼者，此云慈女」 tr. “as for Mitrāṇī, here it means the kindly maiden” 〔T35n1733 0463c25〕, Zhiyan reads 「女名彌多羅」 tr. “the maiden is named Mitrā” 〔T35n1732 0093c20〕, and in Zhiyan's Kongmu zhang the list of the names of the good friends gives the eleventh as 「彌多羅尼子」 tr. “the child of Mitrāṇī” 〔T45n1870 0589a08〕. (b) The name of the city—the eighty brings out 「師子奮迅城」 tr. “the city of the Lion's Bold Stride” plainly before the seeking, whereas the sixty here reads 「彼城」 tr. “that city,” without bringing out the name of the city, and the name of the father, 「師子幢」 tr. “Lion Banner,” appears instead within the words of those who answer him; the forty reads the city as 「師子頻申」 tr. “the Lion's Yawn and Stretch” and the father as 「無畏星宿幢王」 tr. “the king Fearless Star-Constellation Banner,” both names being brought out already in the previous friend's pointing. Recorded without judgment.

Sentence Four　The Adornment of the Dependent and of the Proper Recompense

What the differences attach to: (a) The name of the hall—the eighty reads 「毘盧遮那藏殿」 tr. “the Vairocana Treasury Palace,” and the sixty reads 「明淨寶藏法堂」 tr. “the Dharma hall of the bright and pure jeweled treasury.” (b) The marks of the proper recompense—the eighty divides the two colors of eyes and hair (the eyes violet-blue · the hair dark-blue), and the sixty joins them into 「目髮紺色」 tr. “eyes and hair of a dark-blue color.” (c) The seat—the seat in the eighty appears in the stretch of the first hearing, 「龍勝栴檀足金線網天衣座」 tr. “a seat with feet of dragon-surpassing sandalwood, netted with golden thread and spread with heavenly cloth” 〔T10n0279 0348b08–b09〕, whereas the seat in the sixty appears in the stretch of seeing the proper recompense, 「淨水香寶師子座」 tr. “a lion seat of pure water and fragrant jewels.” Fazang glosses the golden color thus: 「金色者，可貴之貌，位滿顯彰」 tr. “as for the golden color, it is the aspect of what is to be prized, and it makes plain that the position is fulfilled” 〔T35n1733 0464a04〕. (d) In the forty the name of the hall appears in the stretch of the first hearing as 「毘盧遮那摩尼藏殿」 tr. “the Vairocana Maṇi Treasury Palace” 〔T10n0293 0701b09〕, while at the entering it reads simply a jeweled hall; and for the marks of the proper recompense the forty joins the eyes and the hair into 「目髮紺青」 tr. “eyes and hair dark blue” and has two sentences more, 「形貌端嚴，相好具足」 tr. “her form and features upright and dignified, the marks and signs complete.” Recorded without judgment.

Sentence Five　Sudhana's Request and the Maiden's First Answer

What the differences attach to: (a) The form of address—the eighty reads 「聖者」 tr. “holy one,” and the sixty reads 「大聖」 tr. “great holy one.” (b) At the end of the request the eighty has one sentence more, 「我聞聖者善能誘誨，願為我說」 tr. “I have heard that the holy one is well able to draw others on and to instruct them; I pray that you will expound it for me” 〔T10n0279 0348b24–b25〕, which the sixty lacks. (c) The first answer—the eighty reads 「觀我宮殿」 tr. “observe my palace” (attached to the one who is able to observe and to where she resides), while the sixty reads 「諦觀此法堂」 tr. “look closely upon this Dharma hall” (attached to the thing observed), and the forty reads 「觀我所住宮殿內外」 tr. “observe the palace where I dwell, within and without,” taking in both within and without. Recorded without judgment.

Sentence Six　Rightly Observing and Realizing the Dharma Realm, and Concluding the Dharma by Attaching It to a Person

What the differences attach to: (a) The eighty's 「具足功德」 tr. “holding merit complete,” 「轉妙法輪」 tr. “turning the wondrous Dharma wheel,” and 「示現入於涅槃」 tr. “the display of entering nirvāṇa” against the sixty's 「功德莊嚴」 tr. “adorned with merit,” 「轉淨法輪」 tr. “turning the pure Dharma wheel,” and 「示現無餘涅槃」 tr. “the display of nirvāṇa without remainder.” (b) The place and the content of the simile—the water simile in the sixty follows directly upon the sentence of nirvāṇa and takes only the image of the moon, whereas the eighty sets up a separate sentence, 「如是影像靡不皆現」 tr. “reflected images such as these were, not one of them but appeared,” and only then brings in the water simile, taking 「日月星宿所有眾像」 tr. “the whole host of images of the sun, the moon, and the constellations” 〔T10n0279 0348c03–c04〕. (c) In the sentence concluding the dharma by attaching it to a person, the eighty brings out the name of the good friend, while the sixty says only 「彼女」 tr. “that woman” and has two words more, 「依果」 tr. “the resulting recompense.” (d) The image taken in the simile—the forty takes both the mirror and the water, 「如鏡中像，亦如淨水」 tr. “like images within a mirror, and again like pure water,” where the eighty takes only the water and manifests within it the host of images of sun, moon, and constellations, and the sixty takes only the moon's reflection in the water. Recorded without judgment.

Sentence Seven　Manifesting the Name of the Dharma, and the Second Question

What the differences attach to: (a) The name of the gate—the eighty reads 「般若波羅蜜普莊嚴門」 tr. “the gate of the universal adornment of prajñā-pāramitā,” and the sixty reads 「般若波羅蜜普莊嚴法門」 tr. “the dharma gate of the universal adornment of prajñā-pāramitā,” with one word more, 「法」 tr. “dharma.” (b) The wording of obtaining the Dharma—the eighty reads 「求得此法」 tr. “sought and obtained this Dharma,” and the sixty reads 「修此法門」 tr. “cultivated this dharma gate.” (c) The sentence 「一佛所演，餘不重說」 tr. “what one Buddha had expounded, the rest did not expound again” is not in the sixty. (d) As to the question about the name of the dharma gate, in the eighty it is brought out separately after the observing (「此般若波羅蜜普莊嚴門境界云何」 tr. “what is the objective realm of this gate of the universal adornment of prajñā-pāramitā” being the second question), whereas the sixty first asks 「此何法門」 tr. “what dharma gate is this” and then asks 「此法門者，境界云何」 tr. “as for this dharma gate, what is its objective realm” 〔T09n0278 0702c18〕, while the forty asks as the eighty does, 「此般若波羅蜜普莊嚴門，境界云何」 tr. “as for this gate of the universal adornment of prajñā-pāramitā, what is its objective realm” 〔T10n0293 0701c18–c19〕. (e) The forty reads the thirty-six as 「三十六恒河沙數諸如來所」 tr. “at the places of Tathāgatas as many as thirty-six Gaṅgā-sands,” and the sentence of being caused to enter by different gates as 「令我得入一佛所演，餘不重說」 tr. “caused me to gain entry; what one Buddha had expounded, the rest did not expound again” 〔T10n0293 0701c17–c18〕. Recorded without judgment.

Sentence Eight　The General Answer, and the Number of Gates

What the differences attach to: (a) The practice of entering the gate—the eighty has three sets (complying and turning toward · thinking upon and observing · bearing in mind and discriminating), while the sixty has two sets (rightly recollecting and thinking upon · discriminating and upholding) and has one sentence more, 「生平等時」 tr. “at the time of giving rise to equality”; Fazang glosses this sentence thus: 「生平等時者，明正證相應時，明得法門之體也」 tr. “as for the time of giving rise to equality, it sets out the time when right realization is in correspondence, and sets out the obtaining of the very substance of the dharma gate” 〔T35n1733 0464a21–a22〕. (b) The mark of what is obtained—the eighty reads 「皆悉現前」 tr. “were all of them present before me,” and the sixty reads 「以為眷屬」 tr. “as its retinue.” (c) The number of gates differs: the eighty has one hundred and eighteen gates set out by name (counted word for word in the base text; Chengguan judges 「二別顯中有百一十八門，略分十位」 tr. “within the second, the separate manifesting, there are one hundred and eighteen gates, divided in brief into ten positions” 〔T35n1735 0933a14–a15〕), and the sixty has one hundred and seventeen gates set out by name (counted word for word in the Jin text; Fazang, upon the sixty-fascicle text, judges 「總有一百一十六門，分作十位」 tr. “there are in all one hundred and sixteen gates, divided into ten positions” 〔T35n1733 0464a25–a26〕, Zhiyan likewise reads 「合有一百一十六門」 tr. “there are together one hundred and sixteen gates” 〔T35n1732 0094a03–a04〕, and Li Tongxuan, upon the eighty-fascicle text, reads 「其大數有一百一十七」 tr. “its round number is one hundred and seventeen” 〔T36n1739 0964c26〕, while later, where he glosses the general gathering of the number of gates, he brings forward separately 「一百七箇陀羅尼門」 tr. “one hundred and seven dhāraṇī gates” 〔T36n1739 0965c17〕, both numbers standing in his treatise and both recorded here unaltered), and the forty has one hundred and forty-six gates set out by name (from 「佛陀羅尼門」 tr. “the dhāraṇī gate of a Buddha” 〔T10n0293 0701c24〕 to 「自心清淨陀羅尼門」 tr. “the dhāraṇī gate of the purity of one's own mind” 〔T10n0293 0702c05〕, counted word for word). Recorded without judgment.

Sentence Nine　The Differing Forms of the Gate Names One by One (a selection)

What the differences attach to: within his outline of the ten positions Chengguan himself points to this one differing form—〔T35n1735 0933a20–a21〕「八「世界成」〔T35n1735 0933a20〕下十七門明知剎海自在持，於中言世界轉者，晉經云迴轉世界」 tr. “eighth, from ‘the establishing of worlds’ onward, seventeen gates set out the retention that is sovereign freedom in knowing the ocean of fields, and where it says the turning of worlds, the Jin scripture says turning worlds about”. Further, of the last twelve gates in the sixty, ten carry the word 「色」 tr. “form” (「菩提心色法方便陀羅尼門」 tr. “the dhāraṇī gate of the skillful means of the form-dharma of the mind of awakening” 〔T09n0278 0703b11–b12〕 · 「自心淨色陀羅尼門」 tr. “the dhāraṇī gate of the pure form of one's own mind” 〔0703b15–b16〕), while the first two of them read 「諸甚深法陀羅尼門」 tr. “the dhāraṇī gate of the very deep dharmas” 〔T09n0278 0703b10〕 · 「諸莊嚴法陀羅尼門」 tr. “the dhāraṇī gate of the dharmas of adornment” 〔T09n0278 0703b10–b11〕 and carry no 「色」 tr. “form”; the last twelve in the eighty likewise carry no 「色」 tr. “form” and read 「菩提心陀羅尼門」 tr. “the dhāraṇī gate of the mind of awakening” and 「自心清淨陀羅尼門」 tr. “the dhāraṇī gate of the purity of one's own mind.” Further, as to the gate of the overturned world, the eighty has one gate only, the sixty reads one gate of worlds turned over, and the forty sets out three gates severally, overturned worlds · upturned worlds · worlds set on their side. Recorded without judgment.

Sentence Ten　Humbling Herself and Deferring to the Superior, and Pointing to the Next Friend

What the differences attach to: (a) The name of the land—the eighty reads 「三眼」 tr. “Three Eyes,” and the sixty reads 「救度」 tr. “Delivering.” (b) The name of the next friend—the eighty reads 「善見」 tr. “Well-Seeing,” and the sixty reads 「善現」 tr. “Well Manifest.” (c) The sentence of bowing and taking leave—the eighty has 「戀慕瞻仰」 tr. “gazed up in cherishing longing” and does not bring out the direction of his going, whereas the sixty has no words of cherishing longing and brings out 「南行」 tr. “journeyed south,” and the forty has both. (d) The forty reads the land as 「三目」 tr. “Three Eyes” and the next friend as 「妙見」 tr. “Wondrous Seeing,” differing in form both from the eighty's 「三眼」 tr. “Three Eyes” and 「善見」 tr. “Well-Seeing” and from the sixty's 「救度」 tr. “Delivering” and 「善現」 tr. “Well Manifest.” Recorded without judgment.

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

(i) The two senses of the name of the gate, 「般若普莊嚴」 tr. “the universal adornment of prajñā.” For the setting up of the name of the dharma gate Chengguan attaches two principles, the one upon the prajñā that illumines dharmas and the other upon the prajñā by which realizing is done:

「名般若普莊嚴者，有二義：一由般若照一切法，依中有正、一中有多，故所得依無所不現。」 tr. “As for its being named the universal adornment of prajñā, there are two senses: one, that because prajñā illumines all dharmas, there is the proper within the dependent and there is the many within the one, and therefore the dependent recompense obtained is such that there is nothing it does not manifest.” 〔T35n1735 0932c27–c29〕

「二由能證般若已具諸度莊嚴故，所證所成亦莊嚴無盡。」 tr. “Two, that because the prajñā by which realizing is done already holds the adornment of all the perfections, what is realized and what is accomplished are likewise adorned without end.” 〔T35n1735 0933a01–a02〕

The first sense is precisely the reason why the palace is able to manifest all the Tathāgatas—within the dependent recompense there is the proper recompense, and within the one there is the many, and therefore the palace where she resides manifests all things without exception. Chengguan further cites the Prajñā, 「了色是般若，一切法趣色」 tr. “to understand form is prajñā, and all dharmas turn toward form” 〔T35n1735 0932c29–0933a01〕, in proof of the former sense.

(ii) The dependent recompense manifesting the proper recompense is the mark of recompense at the end of the stage of the ten abodes. The sūtra text merely teaches Sudhana to look at a house, and within the house there appears the whole course of a Buddha. Chengguan attaches this to the position in the sequence:

「一令觀親證，並依中見正，小大念劫皆無礙等。十住位終，故約報顯。」 tr. “One, causing him to observe and to realize it in person, and to see the proper within the dependent, small and great, thought and kalpa, all without obstruction, and the rest. The stage of the ten abodes comes to its end, and so it is shown by way of recompense.” 〔T35n1735 0932c22–c24〕

Fazang, judging the same stretch upon the sixty-fascicle text, sets it face to face with Samantabhadra manifesting fields in his pores in the later part of this same chapter, as one going forth and one returning:

「下文普賢毛孔現塵剎等即正報現依，此中則依報現正，皆是無礙法界自在故也。」 tr. “In the text below, Samantabhadra's pores manifesting dust-fields and the rest is the proper recompense manifesting the dependent, while here it is the dependent recompense manifesting the proper; both are because the unobstructed Dharma realm is sovereignly free.” 〔T35n1733 0464a09–a11〕

「又此亦是器世間內現智正覺，亦是因位中現果法，亦是體中現用，有法、喻、合。」 tr. “Further, this is also the manifesting of the knowledge of perfect awakening within the vessel world, and also the manifesting of the dharma of the fruit within the position of the cause, and also the manifesting of function within substance; it has the dharma, the simile, and the joining.” 〔T35n1733 0464a11–a13〕

(iii) The number of the thirty-six Gaṅgā-sands is attached to each of the six perfections holding six. The sūtra text gives only a number, and Chengguan gives the provenance of that number:

「言三十六恒沙者，住位既滿，則六度之中一一具六，故為三十六。」 tr. “As for the saying thirty-six Gaṅgā-sands: the stage of the abodes being fulfilled, within the six perfections each one holds the six, and hence thirty-six.” 〔T35n1735 0933a05–a06〕

「皆恒沙性德本覺中來，故云佛所求得。」 tr. “All of them come out of the Gaṅgā-sands of the virtues of nature within original awakening, and so it says that they were sought and obtained at the places of Buddhas.” 〔T35n1735 0933a06–a07〕

And that the thirty-six severally should come to rest in one gate likewise has its principle—「總攝三十六恒沙之別，歸於普門，則一嚴一切嚴，故名普嚴。」 tr. “Gathering in general the severalness of the thirty-six Gaṅgā-sands, it comes to rest in the universal gate, and then to adorn one is to adorn all, and so it is named universal adornment.” 〔T35n1735 0933a04–a05〕

(iv) The universal gate is: to retain one is to retain all. That a million asaṃkhyeya dhāraṇī gates are able to be present at one time Chengguan attaches to the obtaining of the universal adornment of prajñā:

「由得般若普嚴故，能總持萬法，一持一切持，故云普門。」 tr. “Because she has obtained the universal adornment of prajñā, she is able to retain in general the myriad dharmas, and to retain one is to retain all, and so it is called the universal gate.” 〔T35n1735 0933a11–a12〕

And with the round fusion of the ten abodes he likens it to what is obtained upon the ten grounds—「以圓融十住，亦同十地所得無量百千阿僧祇陀羅尼門。」 tr. “Because the ten abodes are in round fusion, it is likewise the same as the measureless hundreds of thousands of asaṃkhyeya dhāraṇī gates obtained upon the ten grounds.” 〔T35n1735 0933a12–a13〕 Fazang makes the same likening: 「以十住十地境位同故，得法亦相似也。」 tr. “Because the objective realm and the position of the ten abodes and the ten grounds are the same, the dharmas obtained are likewise alike.” 〔T35n1733 0464a24–a25〕

(v) The ten positions of the one hundred and eighteen gates. Chengguan divides the ten positions in this order—the first eight gates are 「總知依正理事持」 tr. “the retention that knows in general the dependent and the proper, principle and phenomena” 〔T35n1735 0933a15–a16〕; the second, from 「福德」 tr. “merit” onward, nine gates that 「明願行持」 tr. “set out the retention of vow and practice” 〔0933a16〕; the third, from 「業」 tr. “karma” onward, nine gates that 「明業持」 tr. “set out the retention of karma” 〔0933a16–a17〕; the fourth, from 「三昧」 tr. “samādhi” onward, six gates that 「明正受體用持」 tr. “set out the retention of the substance and function of right reception” 〔0933a17〕; the fifth, from 「心海」 tr. “the ocean of mind” onward, five gates of 「染淨諸心持」 tr. “the retention of the defiled and pure minds” 〔0933a18〕; the sixth, from 「知眾生」 tr. “knowing beings” onward, ten gates of 「知所化持」 tr. “the retention that knows those to be transformed” 〔0933a18–a19〕; the seventh, from 「普見十方」 tr. “universally seeing the ten directions” onward, seventeen gates of 「知能化持」 tr. “the retention that knows what is able to transform” 〔0933a19–a20〕; the eighth, from 「世界成」 tr. “the establishing of worlds” onward, seventeen gates that 「明知剎海自在持」 tr. “set out the retention that is sovereign freedom in knowing the ocean of fields” 〔0933a20〕; the ninth, from 「見諸佛」 tr. “seeing the Buddhas” onward, twenty-five gates of 「知佛海自在持」 tr. “the retention that is sovereign freedom in knowing the ocean of Buddhas” 〔0933a21–a22〕; the tenth, from 「菩提心」 tr. “the mind of awakening” onward, twelve gates that 「明菩提因果持」 tr. “set out the retention of the cause and fruit of awakening” 〔0933a22–a23〕. The numbers of the ten positions joined together come to one hundred and eighteen, in accord with the count of the names in the base text. At the last, Chengguan gathers it in with the awakening that is pure by nature:

「自心清淨即性淨菩提，總攝諸門不出於此。」 tr. “The purity of one's own mind is precisely the awakening that is pure by nature, and the general gathering of all the gates does not go beyond this.” 〔T35n1735 0933a23–a24〕

(vi) The eye of the Huayan house, and Tongxuan's reading of knowledge and compassion. At the stretch of first hearing of the five hundred attendants, Chengguan points out at once the universal gathering proper to this position:

「次聞名五百為侍者，以一期位滿，總攝五位十十法門互相涉入之法而相應故。」 tr. “Next, in the hearing of the name, that the five hundred are attendants is because, this whole term of position being fulfilled, she gathers in general the dharma of the five positions and their ten-times-ten dharma gates entering into one another, and is in correspondence with it.” 〔T35n1735 0932c17–c19〕

Li Tongxuan sets up a different track, taking the king and the daughter to signify knowledge and compassion:

「表智自在為王，大悲行遍為女，明此從智生悲。」 tr. “Sovereign freedom of knowledge is signified as the king, and the practice of great compassion pervading all is signified as the daughter, which sets out that here compassion is born from knowledge.” 〔T36n1739 0964c03–c04〕

「至師子奮迅城周遍推求慈行童女者，會智悲無二體也。」 tr. “As for coming to the city of the Lion's Bold Stride and seeking everywhere for the maiden Kindly Conduct, it is the meeting of knowledge and compassion as of no two substances.” 〔T36n1739 0964c28–c29〕

His gloss on the name of the palace likewise attaches it to the universal inclusiveness of the position: 「如慈行童女所居之殿名毘盧遮那藏殿者，即是佛果包含眾德，五位行藏佛因果門，總在此位之中故。」 tr. “As for the palace where the maiden Kindly Conduct resides being named the Vairocana Treasury Palace: it is that the fruit of Buddhahood includes and holds the host of virtues, and that the treasury of the practices of the five positions and the gate of the cause and fruit of a Buddha are all of them within this position.” 〔T36n1739 0965a11–a13〕

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

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

The outline in six parts: 「第十慈行童女，寄灌頂住，文六同前。」 tr. “The tenth, the maiden Kindly Conduct, is assigned to the abode of consecration, and the text in six parts is as before.” 〔T35n1735 0932c11–c12〕

The four sections of entering in accord with the teaching: 「於中，初二句重友解生、次二句念乘思佛。」 tr. “Within this, the first two sentences are the giving rise of understanding through esteem for the friend, and the next two sentences are being mindful of the vehicle and thinking upon the Buddha.” 〔T35n1735 0932c13–c14〕　〔T35n1735 0932c14–c15〕「次「觀法」〔T35n1735 0932c14〕下智證實際，初句能觀智」 tr. “Next, from ‘observing the objective realm of dharmas’ onward, it is knowledge realizing the true limit, and the first sentence is the knowledge that is able to observe.”　〔T35n1735 0932c15–c16〕「後「於一切佛」〔T35n1735 0932c15〕下離障自在」 tr. “Afterward, from ‘toward all the Buddhas’ onward, it is sovereign freedom in leaving obstruction behind.”

Seeing from afar and beholding in person within the seeing, paying respect, and inquiring: 〔T35n1735 0932c19–c20〕「第二「善財聞已」〔T35n1735 0932c19〕下見敬諮問中，亦三：初見中，先明遠見，表得門未證故」 tr. “Second, from ‘Sudhana, having heard this’ onward, within the seeing, paying respect, and inquiring there are likewise three: within the first, the seeing, it first sets out the seeing from afar, which signifies that he has obtained the gate but has not yet realized it.”

The general and the several within the manifesting of the surpassing function of the dharma:

〔T35n1735 0933a07–a09〕「二「善財白言」〔T35n1735 0933a07〕下顯法勝用，先問、後答。答中，先總、後「所謂」〔T35n1735 0933a09〕下別。」 tr. “Two, from ‘Sudhana said to her’ onward, the manifesting of the surpassing function of the dharma: first the question, afterward the answer. Within the answer, first the general, and afterward, from ‘namely’ onward, the several.”

〔T35n1735 0933a09–a11〕「總中，初明修習契證相應；後「得普門」〔T35n1735 0933a10〕下總明所得業用陀羅尼以智為體。」 tr. “Within the general, the first sets out the cultivation, the tallying realization, and the correspondence; afterward, from ‘she obtained the universal gate’ onward, it sets out in general that the dhāraṇī of working and function obtained takes knowledge as its substance.”

「又彼總、此別，但舉一持，餘三昧等略而不說。」 tr. “Further, that one is general and this one several, and it brings forward only the one retention, passing over the samādhis and the rest in brief without expounding them.” 〔T35n1735 0933a13–a14〕

The three eyes in the pointing to the next friend: 「又施行內成、勝報外現，見者皆善故」 tr. “Further, the practice of giving is accomplished within and the surpassing recompense is manifested without, and so all who see it are good.” 〔T35n1735 0933a29〕

Chengguan, Yanyi chao T36n1736

Glossing why the position is assigned to the abode of consecration:

〔T36n1736 0674a21–a23〕「第十慈行童女，「寄灌頂住」〔T36n1736 0674a22〕者，從前觀空得無生心最為上首，諸佛法水灌其頂故。」 tr. “The tenth, the maiden Kindly Conduct, is ‘assigned to the abode of consecration’ because, from the previous contemplation of emptiness, the mind that gains the unborn is foremost of all, and the Buddhas pour the water of the Dharma upon her head.”

Glossing in three readings the Prajñā sentence Chengguan cites, 「了色是般若」 tr. “to understand form is prajñā” (the Chao itself keeps the three apart; they are not to be merged into one saying):

〔T36n1736 0674a27–a29〕「若《般若》意，似當諸法之性不異色性，故皆趣色。色不可得，當法性空。既無所趣，安有能趣？」 tr. “If it be the intent of the Prajñā, it seems to mean that the nature of all dharmas is not other than the nature of form, and therefore all turn toward form. Form cannot be got at, which is the emptiness of the nature of dharmas. There being nothing turned toward, how should there be anything that turns?”

〔T36n1736 0674a29–b02〕「若智者意，一切法趣色，是假觀；色尚不可得，是空觀；云何當有趣非趣，即中道觀。」 tr. “If it be Zhizhe's intent, that all dharmas turn toward form is the contemplation of the provisional; that form cannot even be got at is the contemplation of emptiness; and how should there be turning or not turning is the contemplation of the middle way.”

〔T36n1736 0674b02–b03〕「今疏用意但要初句，以取色性為諸法依，以性普收故皆趣色。」 tr. “The present commentary's intent requires only the first sentence, taking the nature of form as that on which all dharmas depend; and because the nature universally gathers them, all turn toward form.”

Coming to rest in the non-obstruction of phenomenon and phenomenon:

〔T36n1736 0674b03–b05〕「則一色中具一切法，是事事無礙之意，故隨一法皆收法界。」 tr. “Then within one form all dharmas are held complete, which is the sense of the non-obstruction of phenomenon and phenomenon, and so any single dharma gathers in the Dharma realm.”

Glossing the thirty-six as signification and as matter:

〔T36n1736 0674b07–b08〕「疏「言三十六」〔T36n1736 0674b07〕下，但約表義。若約事釋，如休捨處。」 tr. “From the commentary's ‘the saying thirty-six’ onward, it is taken only upon signification. If it be glossed upon the matter, it is as at the place of Resting and Relinquishing.”

Glossing the general and the several in total retention:

〔T36n1736 0674b08–b11〕「疏「又彼總此別」〔T36n1736 0674b08〕者，謂《地經》之中但云「無量百千阿僧祇陀羅尼門，解脫門三昧門亦然。」〔T36n1736 0674b09〕設有列者，但列其十。今有一百一十八門總持，故云別也。」 tr. “As for the commentary's ‘that one is general and this one several’: it means that in the Sūtra of the Grounds it says only, ‘measureless hundreds of thousands of asaṃkhyeya dhāraṇī gates, and the gates of liberation and the gates of samādhi likewise.’ Where it does list them, it lists only ten. Here there are one hundred and eighteen gates of total retention, and so it is called several.”

Glossing the three eyes:

〔T36n1736 0674b11–b12〕「疏「用上三眼」〔T36n1736 0674b11〕下，釋此名。」 tr. “From the commentary's ‘using the three eyes above’ onward, it glosses this name.”

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

Glossing the names and what they signify:

「城名師子奮迅者，謂三昧德用自在之相。」 tr. “As for the city being named the Lion's Bold Stride, it means the mark of sovereign freedom in the virtue and function of samādhi.” 〔T35n1733 0463c23–c24〕

「童女者，位滿離染，貞潔之相。」 tr. “As for the maiden, it is the mark of the position fulfilled, apart from defilement, chaste and pure.” 〔T35n1733 0463c24–c25〕

「天竺本名彌多羅衍那，此云慈救物也。」 tr. “In the text from India the name is Mitrāyaṇa, which here means kindly and delivering to beings.” 〔T35n1733 0463c26–c27〕

「彼本亦云：此女父名師子幢，即是王女也，以位滿故。」 tr. “That text also says: this maiden's father is named Lion Banner, and she is thus the king's daughter, because the position is fulfilled.” 〔T35n1733 0463c27–c28〕

Glossing the name of the dharma gate (differing in what it attaches to from Chengguan's two senses):

「答中名般若者，第十住位智度滿故，即智自在依止法界。」 tr. “That within the answer it is named prajñā is because in the position of the tenth abode the perfection of knowledge is fulfilled, and knowledge is thus sovereignly free and rests upon the Dharma realm.” 〔T35n1733 0464a15–a16〕

「普莊嚴者，依智起用，具德圓備，如法雲所顯則其事也。」 tr. “As for the universal adornment, it is that function arises in dependence upon knowledge, and the virtues are held complete and round, as what the Dharma-Cloud manifests is the very matter of it.” 〔T35n1733 0464a16–a18〕

Glossing the different gates by which she was caused to enter: 「彼諸如來以異門令我入者，攝別歸普故、一切成一故、顯一甚深故廣多故。」 tr. “That those Tathāgatas by different gates caused me to enter is because the several are gathered and come to rest in the universal, because all become one, and because to manifest the one as very deep is to manifest it as wide and many.” 〔T35n1733 0464a18–a19〕

The number of gates and the ten positions: 「於中略舉，總有一百一十六門，分作十位。」 tr. “Within this it brings forward in brief; there are in all one hundred and sixteen gates, divided into ten positions.” 〔T35n1733 0464a25–a26〕

The three divisions of looking up and deferring to the surpassing advance: 〔T35n1733 0464b06–b07〕「二「安住」〔T35n1733 0464b06〕下十句別顯，於中初二句明行深」 tr. “Two, from ‘abiding in’ onward, ten sentences manifest it severally, and within these the first two sentences set out the depth of the practice.”　〔T35n1733 0464b09–b10〕「三「如是」〔T35n1733 0464b09〕下結非己分」 tr. “Three, from ‘such as this’ onward, it concludes that it is not her own portion.”

Concluding the ten abodes: 「上來十住，總明十住竟。」 tr. “Thus far the ten abodes; the general exposition of the ten abodes is finished.” 〔T35n1733 0464b10〕

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

「是師子幢王所居之城，其王是慈行女父」 tr. “It is the city where King Lion Banner resides, and that king is the father of the maiden Kindly Conduct.” 〔T36n1739 0964c02–c03〕 「處生死染而與不染等，明習氣盡故」 tr. “She is placed in the defilement of birth-and-death and yet is equal with the undefiled, which sets out that the habit-energies are exhausted.” 〔T36n1739 0964c04–c05〕 「前第七住中休捨優婆夷，明故存愛習用成悲門」 tr. “The laywoman Resting and Relinquishing in the seventh abode above sets out that the habit of love is deliberately kept and used to accomplish the gate of compassion.” 〔T36n1739 0964c05–c06〕 「此位以從智生悲故，即師子幢王女是童女也。表此位任運利生，無染習也」 tr. “Because in this position compassion is born from knowledge, King Lion Banner's daughter is thus the maiden. It signifies that in this position she benefits beings spontaneously and has no defiled habit.” 〔T36n1739 0964c08–c10〕 「約經文義分為二十二門」 tr. “Taking the sense of the sūtra text, it is divided into twenty-two gates.” 〔T36n1739 0964c10–c11〕 「明信此十住位中灌頂住，普該五位智悲二門，總如此十住中修，更無異路故，名師子幢王女」 tr. “It sets out faith that the abode of consecration within these ten abodes universally comprehends the two gates of knowledge and compassion of the five positions, and that all is cultivated thus within these ten abodes, there being no other road; and so she is named the daughter of King Lion Banner.” 〔T36n1739 0965a02–a04〕 「以此住中善知識依報之境，總與佛果報所得境界名體俱同，皆具因陀羅網互參之佛境身土，重重含容」 tr. “Because the objective realm of the dependent recompense of the good friend within this abode is, in name and in substance alike, wholly the same as the objective realm obtained in the recompense of the fruit of Buddhahood, and all of it holds the Buddha-realm's body and land mutually interpenetrating like the net of Indra, layer upon layer including one another.” 〔T36n1739 0965a06–a09〕 「說一切戒定慧解脫解脫知見五分法身之香白淨教網，覆護引接一切眾生，以之為座」 tr. “Expounding the fragrance of the five-part dharma-body of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation as a pure white net of teaching, covering and guarding and drawing in all beings, she takes this for her seat.” 〔T36n1739 0965a15–a17〕 「明此智殿悲宮是一切眾生共所入處，五位菩薩共所居都」 tr. “It sets out that this palace of knowledge and hall of compassion is the place all beings enter in common, the city where the bodhisattvas of the five positions dwell in common.” 〔T36n1739 0965a18–a20〕 「瑠璃為柱者，以淨行住持萬德。金剛為壁者，智淨防護也。閻浮檀金以為垣牆者，表淨戒外嚴也。百千光明而為窓牖者，以教光明照俗報得也。」 tr. “As for beryl being the pillars: it is that pure practice upholds and sustains the myriad virtues. As for vajra being the walls: it is the guarding and protecting of pure knowledge. As for Jambū-river gold being the surrounding wall: it signifies that pure moral conduct adorns the outside. As for a hundred thousand lights being the windows: it is what the light of the teaching, illumining the worldly, brings forth in recompense.” 〔T36n1739 0965a27–b01〕 「我於三十六恒河沙佛所求得此法者，明十住、十行、十迴向為三十故。六恒河沙佛所求得法者，通攝六位」 tr. “That at the places of as many Buddhas as thirty-six Gaṅgā-sands she sought and obtained this Dharma sets out that the ten abodes, the ten practices, and the ten dedications are the thirty; and that the Dharma was sought and obtained at the places of Buddhas as many as six Gaṅgā-sands gathers in general the six positions.” 〔T36n1739 0965b14–b16〕 「亦表一切智慧解脫不離三空六波羅蜜故。」 tr. “It likewise signifies that all wisdom and liberation do not depart from the three emptinesses and the six perfections.” 〔T36n1739 0965c14–c15〕 「以下舉一百七箇陀羅尼門，明此一位總攝十信、十住、十行、十迴向、十地、十一地因果不出此位，一百七箇總持收故。」 tr. “Below it brings forward one hundred and seven dhāraṇī gates, setting out that this one position gathers in general the ten faiths, the ten abodes, the ten practices, the ten dedications, the ten grounds, and the eleventh ground, cause and fruit not going beyond this position, because the one hundred and seven gates of total retention gather them in.” 〔T36n1739 0965c16–c19〕 「百波羅蜜不出三十七覺支以為互參助伴，成三賢、十聖、等妙六位，共名三十六恒河沙佛所求此般若波羅蜜普莊嚴門。」 tr. “The hundred perfections do not go beyond the thirty-seven limbs of awakening, which serve as mutually participating helpers and companions; and they accomplish the six positions of the three worthy stages, the ten holy stages, and the equal and the wondrous awakenings—these together are named the gate of the universal adornment of prajñā-pāramitā sought at the places of as many Buddhas as thirty-six Gaṅgā-sands.” 〔T36n1739 0965c21–c23〕 「此灌頂住位，以智波羅蜜為主，餘九為伴。」 tr. “This position, the abode of consecration, takes the perfection of knowledge as host, and the remaining nine as companions.” 〔T36n1739 0966a15–a16〕 「此位以智治修行前後差別及智悲不均平障，入智悲圓滿前後自在無二門。」 tr. “This position uses knowledge to cure the obstruction of difference of before and after in cultivation and of knowledge and compassion being uneven, and enters the gate in which knowledge and compassion are complete, before and after are sovereignly free, and there are no two.” 〔T36n1739 0966a16–a18〕 「問曰：此灌頂住位智悲已滿，何故不以佛表之？何故將王女表之？」 tr. “Question: in this position, the abode of consecration, knowledge and compassion are already complete; why then is it not signified by a Buddha? Why is it signified by a king's daughter?” 〔T36n1739 0966a18–a19〕 「答曰：明此十住中，一住即十住。」 tr. “Answer: it sets out that within these ten abodes, one abode is the ten abodes.” 〔T36n1739 0966a19–a20〕 「凡見比丘是表求佛果以莊嚴菩薩行，凡見俗士即明求菩薩行不離佛果。」 tr. “Wherever a monk is seen, it signifies seeking the fruit of Buddhahood so as to adorn the practice of a bodhisattva; wherever a layman is seen, it sets out that seeking the practice of a bodhisattva does not depart from the fruit of Buddhahood.” 〔T36n1739 0966a24–a26〕 「第十王女慈行，明智悲圓滿總攝諸位智悲因果同時具足門。」 tr. “The tenth, the king's daughter Kindly Conduct, sets out the gate in which knowledge and compassion are complete and gather in general the knowledge and compassion, the cause and the fruit, of all the positions, complete at one and the same time.” 〔T36n1739 0966b08–b10〕 「此童女慈行，是智波羅蜜中大悲圓滿門，明總攝諸位同該，位位如是」 tr. “This maiden Kindly Conduct is the gate of the completeness of great compassion within the perfection of knowledge, setting out that it gathers in general all the positions alike, and that position after position is thus.” 〔T36n1739 0966b14–b15〕 「約法門依報，表之如前，以六相明之。」 tr. “Taken upon the dependent recompense of the dharma gate, it is signified as before, and set out by way of the six marks.” 〔T36n1739 0966b18–b19〕 「國土名三目者，一法眼、二智眼、三慧眼。」 tr. “As for the land being named Three Eyes: first the Dharma eye, second the eye of knowledge, third the eye of wisdom.” 〔T36n1739 0966b26–b27〕 「明隨世利生，智眼觀根、法眼知法、慧眼決擇正邪。此三是一，隨用說三。」 tr. “It sets out that, in benefiting beings according to the world, the eye of knowledge observes the faculties, the Dharma eye knows dharmas, and the eye of wisdom decides between the right and the wrong. These three are one, and according to their use they are spoken of as three.” 〔T36n1739 0966b28–c01〕

Li Tongxuan's express judgment

Upon the base text's 「常念大乘」 tr. “constantly mindful of the Great Vehicle” he sets down a judgment of his own, which is attached to Tongxuan's single house and is not something the sūtra text says of itself:

〔T36n1739 0966a05–a06〕「不合云常念大乘，以此經是法界佛果門，與二乘無比對分。」 tr. “It ought not to say constantly mindful of the Great Vehicle, because this sūtra is the gate of the fruit of Buddhahood of the Dharma realm, and has no portion of comparison with the two vehicles.”

〔T36n1739 0966a10–a12〕「不可以將比對大小之乘惑亂佛乘之門，令使失其經意，妄傳教門。此是譯經者不達誤言也。」 tr. “One must not take the comparison of a great and a small vehicle and therewith confound the gate of the Buddha vehicle, causing the intent of the sūtra to be lost and the gate of the teaching to be transmitted awry. This is a mistaken wording of one who translated the sūtra without penetrating it.”

Zhiyan, Souxuan ji T35n1732

「第十灌頂住菩薩位，女名彌多羅，入般若波羅蜜普莊嚴法門。」 tr. “The bodhisattva stage of the tenth abode, that of consecration: the maiden is named Mitrā, and she enters the dharma gate of the universal adornment of prajñā-pāramitā.” 〔T35n1732 0093c19–c21〕 「二進入勝分中有八：初辭進；二念前法門之用」 tr. “Two, within the portion of advancing and entering upon the surpassing there are eight: first, taking leave and advancing; two, being mindful of the function of the previous dharma gate.” 〔T35n1732 0093c22–c23〕 「第三作用分齊中，先問、次答。答中合有一百一十六門，此等法門並通一部為軌，為此是解窮故也。」 tr. “Third, within the measure of working and function, first the question, next the answer. Within the answer there are together one hundred and sixteen gates, and these dharma gates all run through the whole of the one text as its rule, because this is where understanding is exhausted.” 〔T35n1732 0094a03–a05〕 「仰推中有三：初總、次別」 tr. “Within the looking up and deferring there are three: first the general, next the several.” 〔T35n1732 0094a05〕

Recorded Without Judgment

As to the sense of the good friend's name, Fazang transmits two forms of the Sanskrit name (Mitrāṇī · Mitrāyaṇa) and glosses them as 「慈女」 tr. “the kindly maiden” and 「慈救物」 tr. “kindly and delivering to beings”; Zhiyan reads 「彌多羅」 tr. “Mitrā”; and the eighty-fascicle text renders it directly as 「慈行童女」 tr. “the maiden Kindly Conduct.” As to what the maiden signifies, Fazang takes 「位滿離染，貞潔之相」 tr. “the mark of the position fulfilled, apart from defilement, chaste and pure,” while Li Tongxuan takes 「從智生悲」 tr. “compassion born from knowledge” and 「任運利生，無染習」 tr. “benefiting beings spontaneously, with no defiled habit”—the one upon the fulfilling of the position, the other upon the order of knowledge and compassion. As to the gloss on the name of the dharma gate, Chengguan sets up two senses (because prajñā illumines dharmas, the proper is manifested within the dependent · because the prajñā by which realizing is done already holds the adornment of all the perfections, what is accomplished is without end), while Fazang judges it upon the position (because in the position of the tenth abode the perfection of knowledge is fulfilled it is named prajñā · because function arises in dependence upon knowledge and the virtues are held complete and round it is named universal adornment)—and what they attach it to differs in each. As to the number of gates, the base text counts one hundred and eighteen by name and Chengguan's number is the same; the Jin text counts one hundred and seventeen by name, while Fazang and Zhiyan both read one hundred and sixteen, and Li Tongxuan, upon the eighty-fascicle text, reads one hundred and seventeen before and separately raises one hundred and seven after (both numbers kept as they stand); the forty-fascicle text counted name by name gives one hundred and forty-six. As to the division into ten positions, Chengguan makes them eight · nine · nine · six · five · ten · seventeen · seventeen · twenty-five · twelve, and Fazang makes them eight · ten · eight · six · five · eleven · fifteen · seventeen · twenty-seven · ten, so that both the places where the gates begin and the numbers assigned to them differ. As to the great outline of the section, Chengguan has six parts, Fazang five, Zhiyan three divisions, and Li Tongxuan twenty-two gates. These divergent interpretations are all settled sayings of the ancient worthies; they are recorded, and no judgment is made as to higher or lower.

VII. Cross-Reading and Lineage

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

• Zhiyan, Huayan jing kongmu zhang T45n1870: the list of the names of the good friends through whose positions Sudhana passes gives the good friend of this position as the eleventh—「十一彌多羅尼子」 tr. “eleventh, the child of Mitrāṇī” 〔T45n1870 0589a08〕, and gives the next friend as 「十二名善現比丘」 tr. “twelfth, named the monk Well Manifest” 〔0589a08〕. The names listed carry on the line of the sixty-fascicle text, and differ in form from the eighty-fascicle text's 「慈行童女」 tr. “the maiden Kindly Conduct” and 「善見比丘」 tr. “the monk Well-Seeing.”
• The end of the ten abodes set face to face with the ten grounds: Chengguan's 「以圓融十住，亦同十地所得無量百千阿僧祇陀羅尼門」 tr. “because the ten abodes are in round fusion, it is likewise the same as the measureless hundreds of thousands of asaṃkhyeya dhāraṇī gates obtained upon the ten grounds” 〔T35n1735 0933a12–a13〕 and Fazang's 「以十住十地境位同故，得法亦相似也」 tr. “because the objective realm and the position of the ten abodes and the ten grounds are the same, the dharmas obtained are likewise alike” 〔T35n1733 0464a24–a25〕—both liken what is obtained in this position to the ten grounds, so that although this section belongs to the end of the ten abodes, what its lineage points to is the stretch of the dhāraṇī gates in the chapter on the Ten Grounds.
• Cross-reading with Samantabhadra manifesting fields in his pores in the later part of this chapter: Fazang sets this stretch's 「依報現正」 tr. “the dependent recompense manifesting the proper” face to face with the text below, 「普賢毛孔現塵剎等即正報現依」 tr. “Samantabhadra's pores manifesting dust-fields and the rest is the proper recompense manifesting the dependent” 〔T35n1733 0464a09–a10〕, which is one going forth and one returning within this chapter itself. The 「下文」 tr. “text below” he points to is the Samantabhadra stretch in the later part of the chapter on Entering the Dharma Realm, which the sixty-fascicle text reads 「一一毛孔念念中，出一切世界微塵等清淨佛剎」 tr. “within each single pore, in thought after thought, there come forth pure Buddha-fields as many as the dust motes of all worlds” 〔T09n0278 0784c01–c02〕.
• Li Tongxuan's cross-reading between positions: his gloss takes this position to carry on from the laywoman Resting and Relinquishing of the seventh abode above, whose 「從悲生智」 tr. “knowledge born from compassion” establishes this position's 「從智生悲」 tr. “compassion born from knowledge” 〔T36n1739 0964c05–c09〕, which is one lineage line running among the friends of this assembly.
• The consciousness-only axis: the Cheng weishi lun T31n1585 · the She dacheng lun T31n1594 · the Yogācārabhūmi T30n1579 · the Jieshenmi jing T16n0676—four texts, searched one by one for the terms proper to this section (Kindly Conduct · the abode of consecration · Mitrāṇī · the universal adornment of prajñā), give zero hits throughout 〔查無〕 tr. “not found.” Therefore no consciousness-only chain is set up separately for the sūtra text of this section.
• 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, searched for the same set of terms, give zero hits throughout 〔查無〕 tr. “not found.” The face this section turns toward the lineage of the Huayan house lies only in Chengguan's one sentence 「一持一切持」 tr. “to retain one is to retain all” 〔T35n1735 0933a11–a12〕 and in Li Tongxuan's reading of the net of Indra 〔T36n1739 0965a08〕.
• The Yanyi chao T36n1736: in its gloss proper to this section the Chao gathers the sense of the Prajñā passage Chengguan cites under the one phrase 「事事無礙」 tr. “the non-obstruction of phenomenon and phenomenon”—「則一色中具一切法，是事事無礙之意，故隨一法皆收法界」 tr. “then within one form all dharmas are held complete, which is the sense of the non-obstruction of phenomenon and phenomenon, and so any single dharma gathers in the Dharma realm” 〔T36n1736 0674b03–b05〕—which is the direct lineage chain between this section and the Huayan house's gate of the non-obstruction of phenomenon and phenomenon; and in glossing the general and the several it sets the Sūtra of the Grounds' 「無量百千阿僧祇陀羅尼門」 tr. “measureless hundreds of thousands of asaṃkhyeya dhāraṇī gates” face to face with this section's one hundred and eighteen 〔T36n1736 0674b08–b11〕.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the maiden Kindly Conduct (assigned to the abode of consecration) begins at 〔T10n0279 0348a26〕 (the head of fascicle sixty-five) and ends 〔before 0349b23〕. Entering in accord with the teaching · being mindful of the previous Dharma 0348a26–b06 (knowledge realizing the limits 0348a28–b02 · sovereign freedom in leaving obstruction behind 0348b03–b04 · the three contemplations of suchness 0348b04–b06) · seeking out the next friend 0348b06–b09 (coming to the city 0348b06 · hearing the name, and the seat and the palace 0348b07–b09) · seeing, paying respect, and inquiring 0348b09–b25 (asking the way 0348b10–b12 · his own thought of entering the palace 0348b12–b13 · the adornment of the palace 0348b13–b19 · the marks of the proper recompense 0348b19–b21 · paying respect and requesting 0348b21–b25) · directly showing the Dharma realm · causing him to observe and realize in person 0348b25–c05 (showing the dharma and causing him to observe 0348b25–b26 · rightly observing and realizing the Dharma realm 0348b26–c03 · concluding the dharma by attaching it to a person 0348c03–c05) · bringing it forth in words 0348c05–0349b10 (the transition 0348c05–c07 · manifesting the name of the dharma 0348c07–c10 · the second question 0348c11–c12 · the general answer 0348c12–c15 · the several manifesting of one hundred and eighteen gates 0348c15–0349b10) · humbling herself and deferring to the superior 0349b10–b19 · pointing to the next friend 0349b19–b20 · cherishing her virtue and taking leave 0349b21–b22. This section has no verses.
• Buddhabhadra T278 (the Jin translation, principal collation): this section begins at 〔T09n0278 0702b06〕 (the head of fascicle forty-eight) and ends at 〔0703b29〕 (up to the first half of that line). Entering in accord with the teaching 0702b06–b14 · seeking out 0702b14–b16 · entering the palace and seeing the dependent recompense 0702b20–b27 · seeing the proper recompense 0702b27–b29 · paying respect and requesting 0702b29–c03 · the first answer 0702c03–c04 · the observing 0702c04–c13 · concluding the dharma by attaching it to a person 0702c13 · asking the name of the dharma gate 0702c14–c15 · manifesting the name 0702c15–c18 · the second question 0702c18 · the general answer 0702c19–c21 · the several manifesting of one hundred and seventeen gates 0702c21–0703b16 · humbling herself and deferring to the superior 0703b16–b25 · pointing to the next friend 0703b25–b28 · bowing and taking leave 0703b28–b29.
• Prajñā T293 (the Zhenyuan translation, collation): this section begins at 〔T10n0293 0701a21〕 and ends at 〔0702c21〕 (fascicle nine). Entering in accord with the teaching 0701a21–b06 · seeking out 0701b06–b10 · entering the palace and seeing the dependent recompense 0701b15–b22 · seeing the proper recompense 0701b22–b24 · paying respect and requesting 0701b24–b28 · the first answer 0701b28–b29 · the observing 0701b29–c12 · the transition 0701c12–c14 · manifesting the name 0701c14–c18 · the second question 0701c18–c19 · the general answer 0701c19–c24 · the several manifesting of one hundred and forty-six gates 0701c24–0702c05 · humbling herself and deferring to the superior 0702c05–c18 · pointing to the next friend 0702c18–c20 · bowing and taking leave 0702c20–c21.
• Chengguan, Huayan jing shu T35n1735: the outline of this section begins at 0932c11 · entering in accord with the teaching 0932c12–c19 · seeing, paying respect, and inquiring 0932c19–c21 · directly showing the Dharma realm 0932c22–0933a24 (causing him to observe and realize in person 0932c22–c24 · bringing it forth in words 0932c24–0933a24 · the two senses in glossing the name 0932c26–0933a07 · the general and the several in the surpassing function of the dharma 0933a07–a14 · the ten positions of the one hundred and eighteen gates 0933a14–a24) · humbling herself and deferring to the superior 0933a24–a25 · pointing to the next friend 0933a25–0933b02.
• Chengguan, Yanyi chao T36n1736: the gloss proper to this section 0674a21–0674b12 · glossing the assignment to the abode of consecration 0674a21–a23 · glossing the Prajñā citation in three readings 0674a23–b03 · the non-obstruction of phenomenon and phenomenon 0674b03–b06 · the thirty-six as signification and as matter 0674b07–b08 · the general and the several in the dhāraṇīs 0674b08–b11 · the three eyes 0674b11–b12.
• Fazang, Tanxuan ji T35n1733: the tenth abode, that of consecration, begins at 0463c23 · glossing the names and what they signify 0463c23–c28 · entering in accord with the teaching 0463c28–0464a03 · the five sections of seeing, revering, and requesting 0464a03–a05 · the four sections of showing the Dharma realm 0464a05–a14 · manifesting the name of the dharma gate 0464a14–a19 · setting out the working and function 0464a19–a25 · the several manifesting in ten positions 0464a25–b04 · the three divisions of looking up and deferring to the surpassing advance 0464b04–b10 · concluding the ten abodes 0464b10.
• Li Tongxuan, Lun T36n1739: the gloss proper to this section begins at 0964b29 · what the city and the king's daughter signify 0964c01–c10 · the outline in twenty-two gates 0964c10–c28 · glossing in accord with the text 0964c28–0965c11 · the general gathering of the number of gates and the gloss on the thirty-six 0965c12–0966a04 · his express judgment upon 「常念大乘」 tr. “constantly mindful of the Great Vehicle” 0966a05–a14 · the host and companions of knowledge and compassion, and the question and answer upon the king's daughter 0966a15–a27 · the general gathering of the ten friends 0966a27–b13 · the general gloss of this friend ends 0966b14–b19 · the gloss pointing to the next friend 0966b19–0966c01 (the gloss proper to the next friend begins 0966c02).
• Zhiyan, Souxuan ji T35n1732: the tenth abode, that of consecration 0093c19–0094a06 (the outline in three divisions 0093c21–c22 · the eight sections of the portion of advancing and entering upon the surpassing 0093c22–c26 · the two divisions of realizing and entering 0093c26–0094a03 · the measure of working and function 0094a03–a05 · the three divisions of looking up and deferring 0094a05–a06).
• Zhiyan, Kongmu zhang T45n1870: the eleventh in the list of the names of the good friends 0589a08.
• Variant readings: within the range of T279 covered by this unit, 〔0348a26〕–〔0349b22〕, the Taishō base text carries 3 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0348b14〕玻瓈【大】｜頗梨【宋】【元】 · 〔0348c21〕圓【大】｜園【宮】 · 〔0349b13〕瞖【大】｜翳【宮】.
• Supplementary note on variant readings: the interlinear notes have been stripped away at the layer of the original text.
• 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 She dacheng lun T31n1594 · the Yogācārabhūmi T30n1579 · the Jieshenmi jing T16n0676—eight texts in all, and every term proper to this section searched for gives zero hits.