華嚴經 品三十九 入法界品 · 自在主童子（寄饒益行）Avataṃsaka Sūtra · Entering the Dharma Realm · The Boy Sovereign Master (Assigned to the Beneficial Practice)

The second of the ten practices, and the good friend is a child heaping up sand at play on a riverbank. The dharma he sets out is entirely the most practical handiwork of the world—writing, number, calculation, seals; healing the sick, putting up houses, refining elixirs, working the fields, buying and selling; looking at a person's marks and knowing into which destiny he will be born and which vehicle he should enter. And the longest stretch of it is a table of the position names of calculation: from 「一百洛叉為一俱胝」 tr. “a hundred Lakṣas make one Koṭi” it multiplies itself upward rung by rung, all the way to 「不可說不可說轉」 tr. “Unspeakably Unspeakable-turned.” Chengguan matches this pile of worldly arts to the precepts word by word—writing is what is able to set out plainly what is to be stopped and what is to be done; number is the four grave and the ten grave offenses on down to the three thousand deportments and the eighty thousand fine points of conduct; calculation is how great a fruit each single cause brings on; the seal is that keeping and breaking, good and evil, bring on their fruit with certainty; and ‘and the rest’ is the taking in of the remaining medical arts, so that the five sciences are complete. The islet in the river signifies that one who keeps the precepts is not swept away by the river of craving that is birth-and-death; the heaping up of sand signifies that merit as many as the sands of the Gaṅgā is gathered together by the precepts; 「則戒為主矣」 tr. “thus the precepts are the master here.” The Yanyi chao brings out why this position is assigned as it is: the three groups of pure precepts are able to benefit self and other, and so it is called Beneficial. Li Tongxuan sets up another track, taking the essence of the precepts in this position to differ from the essence of the precepts in the ten abodes, the ten dedications, the ten grounds, and the ten faiths, and pointing out the difference between the method of calculation in this stretch and that of the chapter on the Asaṃkhyeya—there, the Buddha's knowledge being full, he knows of himself and naturally; here, the bodhisattva knows by calculating with a method. This section has no verses. In the sixty-fascicle text the name of the good friend reads 「釋天主童子」 tr. “the boy Lord of the Gods,” the name of the land reads 「輸那」 tr. “Śoṇa,” the name of the dharma gate reads 「巧術智慧法門」 tr. “the dharma gate of the wisdom of skillful arts,” and the position names of calculation likewise form a separate system (「百千為一羅叉」 tr. “a hundred thousand make one luóchā”), all these differing forms being 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 (seeking in accord with the teaching · seeing, paying respect, and inquiring · directly showing the Dharma realm · humbling himself and deferring to the superior · pointing to the next friend · cherishing his virtue and taking leave); the commentary outlines the first three parts sentence by sentence, and does not gloss the last three parts sentence by sentence but gathers them up with the one phrase 「可知」 tr. “may be known”:

「第二自在主，寄饒益行」 tr. “The second, Sovereign Master, is assigned to the Beneficial Practice.” 〔T35n1735 0933c27〕　「初依教趣求」 tr. “First, seeking in accord with the teaching.” 〔0933c27〕

〔T35n1735 0934a03〕「第二「爾時善財」〔T35n1735 0934a03〕下見敬諮問」 tr. “Second, from ‘at that time Sudhana’ onward, seeing, paying respect, and inquiring.”

〔T35n1735 0934a04〕「第三「自在主言」〔T35n1735 0934a05〕下正示法界」 tr. “Third, from ‘Sovereign Master said’ onward, directly showing the Dharma realm.”　「於中二：初舉法門名體」 tr. “Within this there are two: first, bringing forward the name and substance of the dharma gate.” 〔0934a05〕　〔0934a06〕「二「善男子我因」〔T35n1735 0934a06〕下明業用」 tr. “Two, from ‘son of good family, I, because of’ onward, setting out the working.”

〔T35n1735 0934a12〕「二明業用，中三：初總明、次「亦能療」〔T35n1735 0934a13〕下雜辨諸明、三「善男子」〔T35n1735 0934a14〕下廣顯知算」 tr. “Two, in setting out the working there are three: first, the general statement; next, from ‘he is also able to heal’ onward, the miscellaneous setting out of the several sciences; third, from ‘son of good family’ onward, the extensive manifesting of the knowledge of calculation.”

「於中，初辨能算之數」 tr. “Within this, first it sets out the numbers by which calculation is done.” 〔T35n1735 0934a14〕　〔0934a15〕「後「善男子我以此」〔T35n1735 0934a15〕下算彼所算」 tr. “Afterward, from ‘son of good family, I with this’ onward, calculating the things that are calculated.”

「餘三段，可知」 tr. “The remaining three parts may be known.” 〔T35n1735 0934a15〕

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

「第二饒益行中，初舉法勸修內，初國名輸那者，此名淨，亦名善，是大江名也」 tr. “Within the second, the Beneficial Practice, first, within the bringing forward of the dharma and the exhortation to cultivate, the first is the name of the land, Śoṇa, which here means pure, and also means good, and is the name of a great river.” 〔T35n1733 0465a02〕

「第三見敬申請中，初推求告示」 tr. “Within the third, seeing, revering, and requesting, the first is the seeking out and the announcing.” 〔T35n1733 0465a13〕

〔T35n1733 0465a18〕「第四「答言」〔T35n1733 0465a18〕下示己法界。於中三：初舉法門體、二「善男子我因」〔T35n1733 0465a19〕下明業用、三「我唯」〔T35n1733 0465a20〕下結其名」 tr. “Fourth, from ‘he answered and said’ onward, showing his own Dharma realm. Within this there are three: first, bringing forward the substance of the dharma gate; two, from ‘son of good family, I, because of’ onward, setting out the working; three, from ‘I only’ onward, concluding with its name.”

〔T35n1733 0465b01〕「第五「諸大菩薩」〔T35n1733 0465b02〕下仰推勝進中，初總舉所推、後「我當」〔T35n1733 0465b03〕下正推非己分」 tr. “Fifth, from ‘the great bodhisattvas’ onward, within looking up and deferring to the surpassing advance, first the general bringing forward of what is deferred to, and afterward, from ‘how should I’ onward, the direct deferring of it as not his own portion.”

Zhiyan's outline (upon the sixty-fascicle text · three divisions · with eight measures of faith opened within the middle one):

「第十二饒益行菩薩，童子名釋天主，入巧術智慧法門」 tr. “The bodhisattva of the twelfth, the Beneficial Practice: the boy is named Lord of the Gods, and he enters the dharma gate of the wisdom of skillful arts.” 〔T35n1732 0094a18〕

〔T35n1732 0094a19〕「有三：初勸教趣入、二「時善財」〔T35n1732 0094a20〕下依教進入、三「答言」〔T35n1732 0094a20〕下正入法界」 tr. “There are three: first, the exhortation to the teaching and the entering upon it; two, from ‘at that time Sudhana’ onward, proceeding to enter in accord with the teaching; three, from ‘he answered and said’ onward, rightly entering the Dharma realm.”

〔T35n1732 0094a22〕「二信量有八：初成前法門；二念人辭退；三「與天龍」〔T35n1732 0094a23〕下明所到處；四「周遍」〔T35n1732 0094a23〕下依教簡擇；五「時空中天龍」〔T35n1732 0094a24〕下方便知識示導，即助道耳；六「見釋天主」〔T35n1732 0094a25〕下見其相；七「即詣」〔T35n1732 0094a25〕下親近禮敬；八「白言」〔T35n1732 0094a26〕下自說發心請問」 tr. “Two, the measures of faith are eight: first, the completing of the previous dharma gate; two, being mindful of the person and taking leave; three, from ‘with the gods and dragons’ onward, setting out the place he reached; four, from ‘everywhere’ onward, selecting in accord with the teaching; five, from ‘at that time in empty space the gods and dragons’ onward, the guidance shown by the good friend by way of skillful means, which is just the aid to the path; six, from ‘he saw Lord of the Gods’ onward, seeing his mark; seven, from ‘he thereupon came’ onward, drawing near and paying respect; eight, from ‘he said’ onward, telling of his own arousing of the mind and making his request.”

「三正入法界中有二：初說自分法門」 tr. “Within the third, rightly entering the Dharma realm, there are two: first, expounding the dharma gate of his own portion.” 〔T35n1732 0094a26〕　〔0094a27〕「二「諸大菩薩」〔T35n1732 0094a27〕下仰推勝分」 tr. “Two, from ‘the great bodhisattvas’ onward, looking up and deferring to the surpassing portion.”

Li Tongxuan's outline (gathered under two gates · seven gates in the former and five in the latter):

「第一正入當位門者」 tr. “As for the first, the gate of rightly entering upon the present position.” 〔T36n1739 0968b02〕　「中約分為七門：一受教念持昇進、二天龍夜叉眾圍遶、三至名聞國周遍求覓自在主童子、四天龍示其所在、五善財即詣其所見十千童子所共圍繞、六聚沙為戲善財見已頂禮申請所求之法、七自在主告善財所行之法」 tr. “Within it, taking it broadly, it is divided into seven gates: one, receiving the teaching, being mindful of it and retaining it, and advancing upward; two, being surrounded by the hosts of gods, dragons, and yakṣas; three, coming to the land of Renown and seeking everywhere for the boy Sovereign Master; four, the gods and dragons showing where he is; five, Sudhana thereupon coming to his place and seeing ten thousand boys surrounding him together; six, the heaping up of sand at play, and Sudhana having seen it bowing his head and making request for the dharma he seeks; seven, Sovereign Master telling Sudhana of the dharma he practices.” 〔0968b04〕

「第二推德昇進中」 tr. “Within the second, deferring to virtue and advancing upward.” 〔T36n1739 0968b29〕　「約分為五門：一推德昇進、二示善知識住處及方所、三舉善知識所居城名海住、四舉善知識優婆夷名為具足、五禮敬辭退而去」 tr. “Taking it broadly, it is divided into five gates: one, deferring to virtue and advancing upward; two, showing the dwelling place and the quarter of the good friend; three, bringing forward the name of the city where the good friend dwells, Ocean Abiding; four, bringing forward the name of the good friend, the laywoman Fully Endowed; five, paying respect, taking leave, and departing.” 〔0968c01〕

II. Terminology

III. Similes and Rhetoric

(1) The simile of the islet in the river (Chengguan's two senses)—the sūtra text says only 「今此童子在河渚上」 tr. “this boy is now upon an islet in the river” 〔T10n0279 0350c03〕, and Chengguan sets up two senses upon it:

「河渚中者，若持淨戒，生死愛河不漂溺故，又無量福河常流注故。」 tr. “As for being in the midst of the river-islet: if one keeps the pure precepts, one is not swept away and drowned by the river of craving that is birth-and-death; and further, the measureless river of merit flows on without ceasing.” 〔T35n1735 0933c28〕

One is not being swept away and drowned—the water is on all four sides and the person does not sink; two is the ceaseless flowing—merit flows on unbroken like the water of a river. Fazang, upon the sixty-fascicle text, takes instead 「河水側」 tr. “the side of the river-water” and attaches it to concentration: 「河水側者，表發定水故也。河水，即是彼江水也。」 tr. “As for the side of the river-water, it signifies that the water of concentration is brought forth. The river-water is just that great river.” 〔T35n1733 0465a15〕 Li Tongxuan again takes another sense: 「河渚中居止者，表戒為河流，必入智海故。」 tr. “As for dwelling in the midst of the river-islet, it signifies that the precepts are the river-current, which must enter the ocean of knowledge.” 〔T36n1739 0968a27〕

(2) The simile of heaping up sand at play—the sūtra text, 「見此童子，十千童子所共圍遶，聚沙為戲」 tr. “he saw this boy, with ten thousand boys surrounding him together, heaping up sand at play” 〔T10n0279 0350c04〕:

• What the simile rests upon: a child on a riverbank piling up sand grain by grain.
• The body of the simile: the gathering together of merit.
• The sense manifested: Chengguan, 「見聚沙者，恒沙功德由戒積集故」 tr. “as for seeing him heaping up sand, it is because the merit that is as the sands of the Gaṅgā is gathered together by the precepts” 〔T35n1735 0934a04〕; Fazang, upon the sixty-fascicle text, 「二見其所作弄沙戲者，明三聚戒數方便集起也」 tr. “two, as for seeing what he was doing, playing at sand, it makes plain that the number of the three groups of precepts is gathered up by way of skillful means” 〔T35n1733 0465a16〕—the one takes the many-ness of 「恒沙」 tr. “the sands of the Gaṅgā,” the other takes the number of 「三聚」 tr. “the three groups,” and what both attach it to is the precepts.

(3) The common saying about bathing away offenses (Fazang glossing the name of the land)—Fazang glosses the name of the land in the sixty-fascicle text, 「輸那」 tr. “Śoṇa,” as the name of a great river, and records the common saying of the time:

「諸外道世人皆云：於此江中洗浴，悉滅罪增福，故以為名。表持戒行，捨離業非。」 tr. “The outsiders and the people of the world all say: to bathe in this river wipes out offenses and increases merit, and so it is named for that. It signifies the practice of keeping the precepts, casting off the wrong done in deeds.” 〔T35n1733 0465a04〕

The custom of washing the body in the water of a river signifies the practice of keeping the precepts that washes away deeds.

(4) The doubling arrangement of the position names of calculation—the first rung is a hundredfold, 「一百洛叉為一俱胝」 tr. “a hundred Lakṣas make one Koṭi” 〔T10n0279 0350c21〕; from the Koṭi onward every position takes the previous position multiplied by itself as the position after it (「俱胝俱胝為一阿庾多，阿庾多阿庾多為一那由他」 tr. “a Koṭi multiplied by a Koṭi makes one Ayuduo; an Ayuduo multiplied by an Ayuduo makes one Nayuta” 〔0350c22〕), with the one phrase 「廣說乃至」 tr. “setting it out at length in this manner, on and on” 〔0350c24〕 in the middle omitting a stretch, and closing with 「此又不可說不可說為一不可說不可說轉」 tr. “this Unspeakably Unspeakable multiplied again by an Unspeakably Unspeakable makes one Unspeakably Unspeakable-turned” 〔0351a10〕. The sentence-pattern of the self-multiplying rungs is uniform, only the position names changing rung by rung, and it is the most regular stretch of this section in point of wording.

(5) The parallelism of the ten sentences of ‘able to know’ and the eleven sentences carried by the word ‘their’ (the part on humbling himself and deferring to the superior)—the ten sentences run upon 「能知」 tr. “able to know,” and the eleven are carried by 「其」 tr. “their.” First, with ten sentences of 「能知」 tr. “able to know,” the virtues of the bodhisattvas are listed, beginning from 「能知一切諸眾生數，能知一切諸法品類數」 tr. “able to know the number of all beings whatsoever, able to know the number of the classes and kinds of all dharmas whatsoever” 〔T10n0279 0351a19〕; next it turns into eleven sentences of self-questioning, beginning from 「而我何能說其功德，示其所行，顯其境界，讚其勝力」 tr. “and how could I tell out their merit, show what they practice, make manifest their objective realm, praise their surpassing power” 〔0351a24〕 and ending at 「發其殊勝智慧光明」 tr. “bring out that surpassing light of their wisdom” 〔0351a27〕. The first ten sentences say 「能知」 tr. “able to know” in every sentence; the later eleven carry the word 「其」 tr. “their” in every sentence—one straight and one reversed, this is the fixed form of 「謙己推勝」 tr. “humbling himself and deferring to the superior” among the six parts of the outline.

(6) The parallelism of the seven sentences of benefit obtained (the part on cherishing his virtue and taking leave)—it runs on from 「悉能明見一切諸佛出興次第」 tr. “being able to see in full clarity the sequence in which all Buddhas whatsoever arise in the world” 〔T10n0279 0351b02〕 and closes with 「放大智慧自在光明，開三有城所有關鑰」 tr. “sending forth the sovereign light of great wisdom, and opening all the bolts and locks of the city of the three kinds of existence” 〔0351b05〕, the one act of ‘opening the bolts and locks’ gathering up the six static virtues before 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) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka, chapter thirty-four, Entering the Dharma Realm) · Prajña T10n0293 (the Zhenyuan forty-fascicle Avataṃsaka, the chapter on Entering the Inconceivable Realm of Liberation, the Practices and Vows of Samantabhadra, which carries this text for chapter thirty-nine alone). The three texts are set out against one another sentence by sentence; the one long stretch that the forty-fascicle text alone has, with no counterpart in the eighty or the sixty, is set up separately as Sentence Twelve.

Sentence One　Seeking in Accord with the Teaching

What the differences attach to: (a) The name of the good friend—the eighty reads 「自在主童子」 tr. “the boy Sovereign Master,” the sixty reads 「釋天主童子」 tr. “the boy Lord of the Gods”; Fazang glosses this difference upon the Sanskrit names: 「又准天竺本，應名諸根自在，以梵名因陀羅，此云帝釋名也。因達唎，此云根也。濕筏羅，此云自在，亦名主也」 tr. “Further, according to the text of India, he should be named Sovereign in the Faculties; for the Sanskrit name Indra here means the name of Śakra, indriya here means faculty, and īśvara here means sovereign, and also means lord” 〔T35n1733 0465a07〕, and concludes 「以釋天及根梵言相近，故各據一名也」 tr. “because the Sanskrit words for Śakra and for faculty are close to each other, each is grounded in one of the names” 〔0465a10〕. (b) The name of the land—the eighty reads 「名聞」 tr. “Renown,” the sixty reads 「輸那」 tr. “Śoṇa.” (c) The eighty has the stretch from 「受善見比丘教已」 tr. “having received the teaching of the monk Well-Seeing” down through the holding in mind and reciting and retaining, while the sixty says directly 「與天龍大眾眷屬圍遶」 tr. “surrounded by the great host of gods and dragons and by his retinue” and does not separately bring out the text carrying on from what went before. Recorded without judgment.

What the forty-fascicle text differs in: the name of the previous friend reads 「妙見比丘」 tr. “the monk Wondrous Seeing” 〔T10n0293 0704a12〕, the name of the land reads 「圓滿多聞」 tr. “Perfect Wide Learning” 〔0704a15〕, it separately brings out the name of a city, 「妙門」 tr. “the Wondrous Gate” 〔0704a15〕, and the name of the good friend reads 「根自在主童子」 tr. “the boy Sovereign in the Faculties” 〔0704a15〕—taking the one sense of sovereignty in the faculties together with the text of India recorded in the Tanxuan ji, 「應名諸根自在」 tr. “he should be named Sovereign in the Faculties” 〔T35n1733 0465a08〕. Recorded without judgment.

Sentence Two　The Gods and Dragons Announce Where He Dwells

What the differences attach to: the eighty says only 「河渚上」 tr. “upon an islet in the river,” while the sixty separately brings out 「善城門外」 tr. “outside the gate of the city of Good” and says 「河水之側」 tr. “at the side of the river-water.” Fazang glosses this thus: 「善城，亦是輸那名也，天竺本名城善，而言城外者，表戒行外防故也」 tr. “The city of Good is likewise the name Śoṇa; in the text of India the city is named Good, and that it says outside the city signifies that the practice of the precepts guards from without” 〔T35n1733 0465a13〕. Recorded without judgment.

What the forty-fascicle text differs in: the forty likewise reads 「在河渚上」 tr. “upon an islet in the river” 〔T10n0293 0704a17〕, as the eighty does, and within the words of the gods and dragons it already brings out separately the one clause 「與諸童子聚沙為戲」 tr. “heaping up sand at play with the other boys” 〔0704a17〕, before Sudhana has seen it. Recorded without judgment.

Sentence Three　Heaping Up Sand at Play

What the differences attach to: (a) The number of the boys: the eighty reads 「十千」 tr. “ten thousand” in one form of words, the sixty reads 「一萬」 tr. “ten thousand” in another—the number is the same and the wording differs. (b) The eighty reads 「聚沙為戲」 tr. “heaping up sand at play,” the sixty reads 「弄沙嬉戲」 tr. “toying with sand and sporting.” Recorded without judgment.

What the forty-fascicle text differs in: the number of the boys reads 「十千童子前後圍遶」 tr. “ten thousand boys surrounding him before and behind” 〔T10n0293 0704a19〕 and the play reads 「聚沙為戲」 tr. “heaping up sand at play” 〔0704a19〕, both in the same words as the eighty. Recorded without judgment.

Sentence Four　Sudhana's Question

What the differences attach to: for the form of address the eighty reads 「聖者」 tr. “Holy One,” the sixty reads 「大聖」 tr. “Great Holy One”; for the closing request the eighty reads 「願為解說」 tr. “would you explain it for me,” the sixty reads 「唯願解說」 tr. “I only pray that you will explain it.” Recorded without judgment.

What the forty-fascicle text differs in: the form of address reads 「聖者」 tr. “Holy One” 〔T10n0293 0704a20〕, as in the eighty; but for the closing request it brings out separately the clause 「我聞聖者，善能誘誨，唯願慈哀」 tr. “I have heard that the Holy One is well able to draw others on and instruct them, and I pray only that in kindness and pity” 〔0704a22〕, which neither the eighty nor the sixty has. Recorded without judgment.

Sentence Five　What Was Studied, and the Name of the Dharma Gate

What the differences attach to: (a) The items studied: the eighty reads 「書、數、算、印等法」 tr. “writing, number, calculation, seals, and dharmas of that sort,” four items with the word 「等」 tr. “and the rest” attached, while the sixty reads 「相黶子法，算數法、印法」 tr. “the method of the marks and moles, the method of number and calculation, and the method of seals,” three methods, and itself marks them as 「此三種法」 tr. “these three methods.” (b) The name of the dharma gate: the eighty reads 「一切工巧神通智法門」 tr. “the dharma gate of the knowledge of all craft and supernormal power,” the sixty reads 「一切巧術智慧法門」 tr. “the dharma gate of the wisdom of all skillful arts.” (c) The sixty's 「相黶子法」 tr. “the method of the marks and moles” is an item the eighty does not have; Fazang, upon the sixty-fascicle text, sets up a matching of the three groups of precepts: 「又有人釋云，初相凶，除斷律儀戒也；次算善，恒修攝善戒也；後印機，救療攝生戒也」 tr. “Further, someone glosses it thus: the first, the marks and the ill-omened, is the precepts of restraint, which cut off the ill-omened; the next, calculation and the good, is the constant cultivation of the gathering in of good; the last, the seal and the capacity, is the rescue and healing that is the gathering in of beings” 〔T35n1733 0465a23〕, and marks it himself as 「有人釋」 tr. “someone's gloss.” Recorded without judgment.

What the forty-fascicle text differs in: the items studied read 「算、數、印、相等法」 tr. “calculation, number, seals, marks, and dharmas of that sort” 〔T10n0293 0704a24〕, four items with the word 「等」 tr. “and the rest” attached, the items and their order differing from the eighty's writing · number · calculation · seals; and the name of the dharma gate reads 「一切工巧神通智門」 tr. “the gate of the knowledge of all craft and supernormal power” 〔0704a25〕, one character fewer than in the eighty, namely 「法」 tr. “dharma.” Recorded without judgment.

Sentence Six　The Working

What the differences attach to: (a) The items of illness—the eighty has three items (wind-epilepsy · wasting · possession by goblins and sprites), the sixty four items (disease · poisoning · being possessed by ghosts · being held by demons), and the sixty further attaches a verb, 「悉能消伏」 tr. “he is able to subdue them all.” (b) The eighty has the items 「園林臺觀、宮殿屋宅」 tr. “gardens and groves, terraces and towers, palaces and dwelling houses” and 「調鍊種種仙藥」 tr. “compounding and refining elixirs of every sort,” while the sixty has no item of elixirs and has in addition 「善惡之相」 tr. “the marks of good and evil.” (c) The eighty's one sentence 「取捨進退咸得其所」 tr. “in taking and letting go, advancing and withdrawing, all of it comes to be in its proper place” has no counterpart in the sixty. Recorded without judgment.

What the forty-fascicle text differs in: its items of the working are the widest of the three. It separately brings out the names 「聲論、內明、因明、醫方明」 tr. “the science of sound, the science of the inner, the science of reasons, the science of medicine” 〔T10n0293 0704a26〕, and further the items 「藥毒、蠱毒、和合銷解」 tr. “poisons of drugs and of sorcery, their compounding and their dissolving” 〔0704a28〕 · 「駕御駟馬車乘，鬪戰之法」 tr. “driving a four-horse chariot, and the methods of battle” 〔0704b03〕 · 「幻術變化」 tr. “illusion and transformation” 〔0704b04〕 · 「禮儀尊卑次序」 tr. “the rites and the order of high and low” 〔0704b05〕, none of which the eighty or the sixty has. Recorded without judgment.

Sentence Seven　Knowing the Destinies of Beings

What the differences attach to: for the third of the three vehicles, the eighty reads 「應入一切智地」 tr. “should enter the ground of omniscience,” the sixty reads 「此如來地諸方便相」 tr. “this one the marks of the skillful means of the ground of a Tathāgata.” Recorded without judgment.

What the forty-fascicle text differs in: besides the śrāvakas and the pratyekabuddhas the forty brings out separately 「此人應得菩薩乘道」 tr. “that this person should obtain the path of the bodhisattva vehicle” 〔T10n0293 0704b10〕 and 「此人應入如來智地」 tr. “that this person should enter the ground of the knowledge of a Tathāgata” 〔0704b10〕, making four stations; and it closes with 「如是乃至真俗二諦，皆悉能知」 tr. “and so on to the two truths, the real and the conventional, all of which I am able to know” 〔0704b11〕, where neither the eighty nor the sixty has any text of the two truths. Recorded without judgment.

What the forty-fascicle text differs in (continued): below the one sentence of the two truths the forty has a further continuous stretch for which neither the eighty nor the sixty has any counterpart text—first, the rule of conduct and the times of eating among the quiet assemblies, reading 「亦知一切諸寂靜眾，軌儀法式，時非時食，應所不應，以自攝養而延壽命」 tr. “I also know, of all the quiet assemblies, their rules of conduct and their forms of decorum, what is food at the time and what is not, what is fitting and what is not, whereby they sustain themselves and prolong their lives” 〔T10n0293 0704b11〕; second, the making of a living and the managing of property in the world, reading 「亦知世俗治生方法，經理資產，出處貴賤」 tr. “I also know the worldly methods of making a living, the managing of property, and what goes out and what comes in, what is costly and what is cheap” 〔0704b13〕; third, the entering of the womb and the abiding in the womb in the past bodies of self and others, reading 「亦知自他過去受身中，有分位入胎、住胎經生差別」 tr. “I also know, within the bodies received in the past by myself and by others, the differences of the stations of entering the womb, of abiding in the womb, and of passing through birth” 〔0704b14〕; fourth, the dying here and being born there of beings in time to come, reading 「亦知未來一切眾生，死此生彼，死彼生此，從彼處歿，還生於彼，從此處歿，還生於此」 tr. “I also know of all beings in time to come that they die here and are born there, die there and are born here, pass away from that place and are born again there, pass away from this place and are born again here” 〔0704b15〕; fifth, the several dharma gates of the Buddhas past and present by which beings are disciplined and carried across the stream of birth-and-death, reading 「亦知過現一切諸佛差別法門，種種安布，教授教誡，調伏眾生，能令堅固，隨順修持，越生死流，到涅槃岸，身心清淨，如鍊真金，光明普照，廣大成就」 tr. “I also know the differing dharma gates of all the Buddhas past and present, their arrangements of every kind, their instructing and admonishing, their disciplining of beings, how they are able to make them firm, to follow along and to hold to the cultivation, to cross the stream of birth-and-death and reach the shore of nirvāṇa, pure in body and mind like refined true gold, with a light shining everywhere and a vast accomplishment” 〔0704b17〕, closing with the simile of refined gold upon the mark of purity. Recorded without judgment.

Sentence Eight　The System of the Position Names of Calculation

What the differences attach to: the position names of calculation of the two texts differ throughout in their system. (a) The base position: the eighty reads 「一百洛叉為一俱胝」 tr. “a hundred Lakṣas make one Koṭi,” the sixty reads 「百千為一羅叉」 tr. “a hundred thousand make one luóchā”—although 「洛叉／羅叉」 tr. “luòchā in the one transcription and luóchā in the other” are two written forms of a single name, the position they occupy in the two texts is not the same: the eighty makes 「一百洛叉」 tr. “a hundred Lakṣas” into a 「俱胝」 tr. “Koṭi,” the sixty makes 「百千」 tr. “a hundred thousand” into a 「羅叉」 tr. “luóchā.” Fazang, upon the sixty-fascicle text, notes 「羅叉，此云萬也」 tr. “as for luóchā, here it means ten thousand” 〔T35n1733 0465b01〕. (b) The manner of ascent: from the Koṭi onward the eighty multiplies each position by itself (the first rung, a hundred Lakṣas making one Koṭi, being a hundredfold), while the sixty reads 「百千羅叉為一拘利、百千拘利為一那由他」 tr. “a hundred thousand luóchā make one jūlì; a hundred thousand jūlì make one nayuta,” ascending by hundred-thousands rung by rung. (c) The fullness or brevity of the setting out: the eighty lists the names one by one from 「一百洛叉」 tr. “a hundred Lakṣas” to 「不可說不可說轉」 tr. “Unspeakably Unspeakable-turned,” with only the one phrase 「廣說乃至」 tr. “setting it out at length in this manner, on and on” 〔T10n0279 0350c24〕 omitting a stretch in the middle; the sixty simply points to another chapter with the one sentence 「廣說如阿僧祇品」 tr. “it is set out at length as in the chapter on the Asaṃkhyeya,” and does not list the names here. Each text is recorded according to itself, and they are not forced into agreement. Recorded without judgment.

What the forty-fascicle text differs in: the system of position names in the forty stands close to the eighty, but brings out one further rung at the base—it first reads 「百千為一洛叉」 tr. “a hundred thousand make one Lakṣa” 〔T10n0293 0704c29〕 and only then goes on to 「一百洛叉為一俱胝」 tr. “a hundred Lakṣas make one Koṭi” 〔0704c29〕; the middle is not abridged but listed name by name, most of the names being Sanskrit transcriptions; and the last position is as in the eighty, 「又不可說不可說為一不可說不可說轉」 tr. “and again an Unspeakably Unspeakable multiplied by an Unspeakably Unspeakable makes one Unspeakably Unspeakable-turned” 〔0706a12〕. Each of the three texts is recorded according to itself, and they are not forced into agreement. Recorded without judgment.

Sentence Nine　Calculating the Things That Are Calculated

What the differences attach to: for the names calculated, the eighty lists seven names (kalpa · Buddha · dharma · being · deed · bodhisattva · truth), while the sixty lists five names (kalpa · Buddha · dharma · bodhisattva · deed) and separately brings out the one sentence 「一切四諦名號」 tr. “the names of all the four truths” 〔T09n0278 0704c19〕. Recorded without judgment.

What the forty-fascicle text differs in: the forty also lists seven names, but in a different order from the eighty, reading 「一切劫名、一切佛名、一切法名、一切諦名、一切業名、一切菩薩名、一切眾生名」 tr. “all the names of kalpas, all the names of Buddhas, all the names of dharmas, all the names of truths, all the names of deeds, all the names of bodhisattvas, all the names of beings” 〔T10n0293 0706a17〕—the names of truths standing fourth and the names of beings seventh; and it closes with 「通達無礙」 tr. “penetrating without obstruction” 〔0706a19〕. Recorded without judgment.

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

What the differences attach to: (a) The name of the dharma gate brought forward in the sentence of self-humbling—the eighty reads 「一切工巧大神通智光明法門」 tr. “the dharma gate of the light of the knowledge of all craft and great supernormal power,” which has two places more than the name set up in the text above, 「大」 tr. “great” and 「光明」 tr. “light”; in the sixty the text above reads 「得一切巧術智慧法門」 tr. “he obtained the dharma gate of the wisdom of all skillful arts” 〔T09n0278 0704c03〕 while the sentence of self-humbling reads 「我唯知此巧術智慧法門」 tr. “I know only this dharma gate of the wisdom of skillful arts” 〔0704c19〕, the sentence of self-humbling omitting the one word 「一切」 tr. “all.” (b) The name of the next friend differs—the eighty reads 「具足」 tr. “Fully Endowed,” the sixty reads 「自在」 tr. “Sovereign.” This name in the sixty happens to share a character with the name of the good friend of this stretch, 「自在主」 tr. “Sovereign Master,” while pointing to another person; the two are not one person. Recorded without judgment.

What the forty-fascicle text differs in: the name of the dharma gate in the sentence of self-humbling reads 「一切工巧大神通智光明法門」 tr. “the dharma gate of the light of the knowledge of all craft and great supernormal power” 〔T10n0293 0706a20〕, wholly as in the eighty; the name of the city of the next friend reads 「海別」 tr. “Ocean Apart” 〔0706b15〕 and the name of the laywoman reads 「辨具足」 tr. “Discerningly Fully Endowed” 〔0706b16〕. Recorded without judgment.

What the forty-fascicle text differs in (continued): between the sentence of self-humbling and the pointing to the next friend the forty has a further continuous stretch for which neither the eighty nor the sixty has any counterpart text. (a) First it lists numbers and names in pairs, beginning from 「能知一切諸眾生數，及知一切諸眾生名」 tr. “able to know the number of all beings whatsoever, and to know the names of all beings whatsoever” 〔T10n0293 0706a21〕 and running through the classes and kinds of dharmas · the time-kalpas of the three times · the Tathāgatas · the bodhisattvas, five pairs in all. (b) Next it lists the unbroken successions, beginning from 「亦能算知一切世界染淨成壞相續次第」 tr. “he is also able to reckon and know the unbroken succession of the defilement and purity, the forming and the breaking up, of all worlds whatsoever” 〔0706a26〕 and running through the divisions of time, days, months, years, and kalpas · the names under which the Buddhas arise · the turnings of the wheel of the Dharma by the Buddhas · the bodhisattvas' raising of the mind and practice of the path · the bodhisattvas' ripening of beings · the causal deeds wrought by beings · the fruits and recompenses received by beings, and so to 「如是乃至一切名相，展轉出生無盡緣起相續次第」 tr. “and so on to the unbroken succession of the inexhaustible dependent arising by which all names and marks are brought forth one from another” 〔0706b03〕, nine sets in all. (c) Next it binds the dharma gate obtained to the twofold benefit of self and other, reading 「如是菩薩所得算數自在法門，自利利他廣大饒益，能令眾生隨順悟入，次第成熟究竟解脫」 tr. “such is the dharma gate of sovereignty in calculation obtained by the bodhisattva, benefiting himself and benefiting others with a vast benefit, able to cause beings to follow along and awaken into it, ripening in due order to ultimate liberation” 〔0706b04〕. (d) At the last it closes the deferring to the superior with 「如是菩薩所有功德，乃至少分尚不能知，豈能盡知一切諸佛勝妙威神大功德海」 tr. “of the merit such bodhisattvas possess I cannot know even a small portion, how much less could I know to the full the ocean of the great merit of the surpassing and marvelous majestic power of all the Buddhas” 〔0706b09〕, carrying the deferral on from the virtue of the bodhisattvas to the virtue of the Buddhas. Recorded without judgment.

Sentence Eleven　The Benefit Obtained, and the Taking of Leave

What the differences attach to: (a) The last sentence of the benefit obtained—the eighty reads 「開三有城所有關鑰」 tr. “opening all the bolts and locks of the city of the three kinds of existence,” the sixty reads 「斷三界縛」 tr. “cutting off the bonds of the three realms” 〔T09n0278 0705a06〕. (b) The sixty separately brings out within the benefit obtained the one sentence 「得算數諸佛次第出世自在法門」 tr. “he obtained the sovereign dharma gate of calculating the sequence in which the Buddhas come forth in the world,” plainly attaching the name of the dharma gate obtained, and the eighty has no such sentence here. (c) The rite of taking leave—the eighty reads 「遶無量匝，慇懃瞻仰」 tr. “circled him measureless times, gazed up at him with earnest devotion,” the sixty reads 「右遶三匝」 tr. “circled to the right three times,” making its number plain, and attaches the direction, 「辭退南行」 tr. “took his leave and journeyed south.” Recorded without judgment.

What the forty-fascicle text differs in: the last sentence of the benefit obtained reads 「開三有城所有關鍵」 tr. “opening all the bolts and bars of the city of the three kinds of existence” 〔T10n0293 0706b23〕, and below it attaches further 「趣向佛智，究竟菩提」 tr. “turning toward the knowledge of a Buddha and the ultimate awakening” 〔0706b24〕, which the eighty does not have; the rite of taking leave reads 「遶無數匝」 tr. “circled him numberless times” 〔0706b24〕 where the eighty reads 「遶無量匝」 tr. “circled him measureless times,” while 「慇懃瞻仰，辭退而去」 tr. “gazed up at him with earnest devotion, took his leave, and departed” 〔0706b25〕 is wholly the same in both. Recorded without judgment.

Sentence Twelve　The One Stretch the Forty-Fascicle Text Alone Has (the eighteen crafts · the four causes and conditions · the three similes of the waves of consciousness · the store consciousness)

The eighty-fascicle and the sixty-fascicle texts pass straight from the working to calculation; the forty-fascicle text here brings out separately one long stretch: first it sets out the eighteen crafts and the sixty-two treatises of the attendant sciences; next, upon the science of the inner, it sets up four causes and conditions to make plain the arising of consciousness; then with the three similes of the torrent · the bright mirror · the wind upon the ocean's waves it sets out the unbroken succession of the waves of consciousness; and at the last it comes to the store consciousness and the seven consciousnesses being neither one nor different, and bounds who is able to know it. Neither the eighty nor the sixty has any counterpart text here at all.

What the differences attach to: this one long stretch the forty-fascicle text alone has. The eighty, after 「亦令眾生學習此法，增長決定究竟清淨」 tr. “he also causes beings to study this dharma, to increase, to be decided and ultimately pure” 〔T10n0279 0350c19〕, goes straight on to the bodhisattva's method of calculation, and the sixty, after 「普令眾生修學此法」 tr. “universally causing beings to study and cultivate this dharma” 〔T09n0278 0704c10〕, likewise goes straight on to the method of calculation; neither has the stretch on the store consciousness. At the end of this stretch the forty bounds of itself who is able to know it, saying 「唯諸如來住地菩薩之所通達」 tr. “it is penetrated only by the Tathāgatas and the bodhisattvas who abide in the grounds” 〔T10n0293 0704c07〕. Further: this stretch runs across fascicles nine and ten of the forty-fascicle text; fascicle nine ends at 〔T10n0293 0704c08〕, what follows at 〔0704c10〕–〔0704c16〕 is supplementary text upon the previous friend, the maiden Kindly Conduct, and does not belong to this friend, and the sūtra text of fascicle ten begins at 〔0704c24〕. Each of the three texts is recorded according to itself, and they are not forced into agreement. Recorded without judgment.

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

(1) The crafts of the world are just the practice of the precepts—「則戒為主矣」 tr. “thus the precepts are the master here.” The sūtra text of this section speaks throughout of writing, calculation, medicine, farming, and trade, and Chengguan's gloss attaches every single sentence of it to the precepts. Where he glosses the person's name he says directly:

「童子自在主者，三業無非六根離過，故得自在，則戒為主矣。」 tr. “As for the boy Sovereign Master: the three kinds of action are without fault and the six faculties have left offense behind, and so he obtains sovereignty; thus the precepts are the master here.” 〔T35n1735 0934a01〕

「戒淨無染，故云童子。」 tr. “The precepts being pure and unstained, he is called a boy.” 〔T35n1735 0934a02〕

The three kinds of action being without fault and the six faculties having left offense behind is just the precepts; and because the precepts are pure he is called a boy. So the 「自在」 tr. “sovereignty” of this position is not a sovereignty of ability, but the sovereignty obtained after body, speech, and mind are without fault.

(2) The four dharmas of writing · number · calculation · seals matched word by word to the precepts. Chengguan makes no general statement, but attaches one sense to each of the four items:

「文殊所學者，有智能護戒故。」 tr. “As for what was studied with Mañjuśrī, it is because one who has knowledge is able to guard the precepts.” 〔T35n1735 0934a06〕

「書者，能詮止作分明故。」 tr. “As for writing, it is because it sets out plainly what is to be stopped and what is to be done.” 〔T35n1735 0934a07〕

「數者，表四重十重乃至三千威儀八萬細行故。」 tr. “As for number, it signifies the four grave and the ten grave offenses, on down to the three thousand deportments and the eighty thousand fine points of conduct.” 〔T35n1735 0934a08〕

「算者，一一之因感幾何果故。」 tr. “As for calculation, it is because each single cause brings on so much fruit.” 〔T35n1735 0934a09〕

「印者，持犯善惡，感果決定故。」 tr. “As for the seal, it is because keeping and breaking, good and evil, bring on their fruit with certainty.” 〔T35n1735 0934a09〕

「等者，等餘醫方，成五明故。」 tr. “As for ‘and the rest,’ it takes in the remaining medical arts, and so the five sciences are complete.” 〔T35n1735 0934a10〕

Writing is that whereby what is to be stopped and what is to be done can be set out; number is that whereby the number of the precept-articles can be listed; calculation is that whereby the quantity of cause and fruit can be measured; the seal is that whereby the fruit of keeping and breaking can be settled. All four dharmas are crafts of the world, and what they all signify is the matter of the training in the precepts. Chengguan further gathers up the division between what was studied and what was realized in a single sentence: 「上明所學，下辨所悟。」 tr. “Above, it sets out what was studied; below, it sets out what was realized.” 〔T35n1735 0934a11〕

(3) Craft and supernormal power signify concentration and wisdom. For the 「工巧神通智法門」 tr. “dharma gate of the knowledge of craft and supernormal power” that is realized, Chengguan attaches the reason:

「工巧神通，皆智所為故，亦表修戒發定慧故。」 tr. “Craft and supernormal power are both what knowledge does, and it further signifies that cultivating the precepts brings forth concentration and wisdom.” 〔T35n1735 0934a11〕

Craft is not skill in the hands; it is what knowledge does; and the precepts are its root, concentration being brought forth by the precepts and wisdom by concentration—so that although this one dharma gate is named craft, it in fact runs through the three trainings.

(4) Why the position is assigned as the Beneficial Practice—the three groups of pure precepts are able to benefit self and other. The Yanyi chao, at the place where the outline of this section begins, sets down one word straight off:

「三聚淨戒能益自他，故云饒益。」 tr. “The three groups of pure precepts are able to benefit self and other, and so it is called Beneficial.” 〔T36n1736 0675a08〕

The name of benefit does not come from giving, it comes from the precepts—the three groups, the gathering in of the rules of restraint, the gathering in of good dharmas, and the gathering in of beings, benefit oneself and benefit others, and so it is named Beneficial. The Chao further brings forward, for each of the commentary's phrases, its source in the Jie jing: glossing the commentary's phrase 「持戒現世果故」 tr. “one who keeps the precepts has a fruit in the present life” 〔T36n1736 0675a09〕 it cites 「明人能護戒，能得三種樂，名譽及利養，死得生天上」 tr. “the person of understanding who is able to guard the precepts is able to obtain three kinds of ease—good name and gain, and at death birth among the gods” 〔T36n1736 0675a09〕; glossing the commentary's phrase 「有智能護戒」 tr. “one who has knowledge is able to guard the precepts” 〔T36n1736 0675a13〕 it cites 「當觀如是處，有智勤護戒，戒淨有智慧，便得第一道」 tr. “one should contemplate it thus: the person of knowledge diligently guards the precepts, and when the precepts are pure there is wisdom, and he obtains the foremost path” 〔0675a14〕, and glosses its structure itself, saying 「上二句以智為因，下二句是智之果」 tr. “the upper two sentences take knowledge as the cause, and the lower two sentences are the fruit of that knowledge” 〔0675a15〕.

(5) The five sciences to which each part of the working belongs. The Yanyi chao, upon the list of the five sciences, judges what the working of this stretch belongs to. The general statement belongs to the science of sound, while the word 「法」 tr. “dharmas” belongs to the science of reasons:

「此之總文亦即聲明。書即聲明中法施設建立，名句文身等故。」 tr. “This general text is likewise the science of sound. Writing is the setting up of dharmas within the science of sound, being names, phrases, and syllables and the rest.” 〔T36n1736 0675a22〕

「其數算印，即聲明中數施設建立，通治取與中生疑，障其界處等。」 tr. “As for number, calculation, and seals, they are the setting up of number within the science of sound, which cures through and through the doubt that arises between taking and giving, and the obstruction as to the elements and sense-bases and the rest.” 〔T36n1736 0675a23〕

〔T36n1736 0675a25〕「法即是因明，故。新經云「種種論是論體」〔T36n1736 0675a25〕，即言論諍論等。」 tr. “As for dharmas, they are just the science of reasons. The new sūtra says, ‘the several sorts of treatise are the substance of treatise,’ that is, discourse and disputation and the rest.”

The miscellaneous setting out of the several sciences belongs to the remaining three. The first belongs to the science of medicine, and upon illness the Chao divides further into four joints—the mark of illness, the cause of illness, the cutting off, and the not arising again once cut off:

〔T36n1736 0675a26〕「疏「雜辨諸明」〔T36n1736 0675a26〕者，即餘三明。一即醫方明，於中風癎消瘦是病相，鬼魅所著亦是病相，亦是病因，因鬼等病故。其能療治，即是除斷。能字亦是斷已不生。」 tr. “As for the commentary's ‘the miscellaneous setting out of the several sciences,’ it is the remaining three sciences. The first is the science of medicine: within it, wind-epilepsy and wasting are the mark of illness, and possession by goblins and sprites is likewise a mark of illness and also a cause of illness, being illness that comes of ghosts and the rest. That he is able to heal them is just the cutting off; and the word ‘able’ is likewise the not arising again once cut off.”

The second belongs to the science of craft, and the Chao, upon the twelve crafts of the Yogācārabhūmi, judges that this stretch brings forward five of them and leaves seven unspoken:

〔T36n1736 0675a29〕「二「亦能造立」〔T36n1736 0675a29〕下，即工巧明。《瑜伽》十五有十二工巧，今略有五明：一營造工業。二以善調練種種仙藥者，即和合工業。三善營理田農，即營農工業。四商賈，即商賈工業。其一切諸業，即該諸文所不說者。更有七不說，謂音樂、書算、成熟、方所、事王、變化、呪術。五又善別知眾生身相、即占相工業。」 tr. “Second, from ‘he is also able to build’ onward, it is the science of craft. Fascicle fifteen of the Yogācārabhūmi has twelve crafts, and here in brief there are five of them: one, the craft of building; two, ‘he is also skilled at compounding and refining elixirs of every sort,’ which is the craft of compounding; three, ‘he is also skilled at managing and ordering field-work and farming,’ which is the craft of husbandry; four, trading and dealing, which is the craft of merchants. As for ‘all occupations whatsoever,’ it takes in those that the several texts do not speak of. There are besides seven not spoken of, namely music, writing and reckoning, ripening, the quarters, serving the king, transformation, and spells. Five, ‘he is further skilled at discerning and knowing the bodily marks of beings,’ which is the craft of physiognomy.”

The third belongs to the science of the inner, and the Chao, upon the four settings-up of the Yogācārabhūmi, judges that the present text makes plain only the one of principle, and within principle divides further into the causes and fruits of the six destinies and the causes and fruits of the three vehicles; the closing sentence on the knowledge of calculation returns to the science of sound:

〔T36n1736 0675b07〕「三作善作惡下，即是內明。然《瑜伽》有四施設建立：一事、二理、三攝聖教、四聖所應知。今文唯明於理，於中有二：一知六趣因果、二「此人」〔T36n1736 0675b10〕下知三乘因果。從「如是等」〔T36n1736 0675b11〕下，總結，兼於餘三，謂令其習學決定究竟即攝聖教、聖教所知應辨事，理事即三藏故。下知算，亦聲明攝。」 tr. “Third, from ‘whether they do good or do evil’ onward, it is the science of the inner. Now the Yogācārabhūmi has four settings-up: one, the thing; two, the principle; three, the gathering in of the holy teaching; four, what the holy ones should know. The present text makes plain only the principle, and within it there are two: one, knowing the causes and fruits of the six destinies; two, from ‘this person’ onward, knowing the causes and fruits of the three vehicles. From ‘matters of every sort such as these’ onward is the general conclusion, taking in as well the remaining three: that is, causing them to study it and to be decided and ultimate is the gathering in of the holy teaching, and what the holy teaching knows should set out the thing, and principle and thing are just the three baskets. Below, the knowledge of calculation is likewise taken in by the science of sound.”

It further glosses the commentary's 「四重十重」 tr. “the four grave and the ten grave” thus: 「四重通二乘別解脫戒；十重已下大乘四重通，亦唯大故」 tr. “the four grave run through the prātimokṣa precepts of the two vehicles; the ten grave and below are of the Great Vehicle, the four grave running through both, and these also being solely of the Great” 〔T36n1736 0675a16〕, and brings forward the rite by which Maitreya received the precepts to make plain the number received: 「彌勒受戒羯摩，但受四不可過，謂十重之中最後四戒，謂慳瞋讚毀及謗三寶故。」 tr. “In the rite by which Maitreya received the precepts, he received only the four that may not be transgressed, that is, the last four precepts among the ten grave, namely stinginess, anger, praising oneself and disparaging others, and slandering the three jewels.” 〔T36n1736 0675a18〕

(6) The difference between the method of calculation of this stretch and that of the chapter on the Asaṃkhyeya. Calculation is the same in both, and yet the mind that is able to calculate is not the same—Li Tongxuan sets up a division here:

「於中算法，〈阿僧祇品〉略序，此亦如彼也。」 tr. “As for the method of calculation within it, the chapter on the Asaṃkhyeya sets it out in brief, and this too is like that.” 〔T36n1739 0968b13〕

「此是菩薩行，以法算數而知。彼〈阿僧祇品〉佛智滿，智眼自然而知，不須算法也。」 tr. “This is the bodhisattva's practice, knowing by calculating with a method. There, in the chapter on the Asaṃkhyeya, the Buddha's knowledge being full, the eye of knowledge knows of itself and naturally, and no method of calculation is needed.” 〔T36n1739 0968b14〕

The bodhisattva uses a method and calculates; the Buddha's eye of knowledge knows of itself and naturally, and needs no method of calculation. The numbers are the same, and because the position and stage are not the same, the way taken is not the same.

(7) The essence of the precepts differs in each of the five positions. Li Tongxuan runs the precepts through from the ten faiths to the ten grounds, and the essence taken in each position is not the same:

「此是饒益行中戒波羅蜜為主，餘九為伴。」 tr. “This is the perfection of moral discipline as master within the Beneficial Practice, with the remaining nine as companions.” 〔T36n1739 0968b16〕

「若約智境法門，一位通修十行；若約位門中，此饒益行中以書數算印、農商相法并出世間，方名戒體。」 tr. “If it be taken by way of the dharma gate of the objective realm of knowledge, one position cultivates all ten practices through; if it be taken by way of the gate of position, then within this Beneficial Practice it is writing, number, calculation, seals, farming and trade and the methods of marks, together with what goes beyond the world, that is named the essence of the precepts.” 〔T36n1739 0968b17〕

「前十住中但以法身法性理智為戒體」 tr. “In the previous ten abodes it is only the dharma-body, the nature of dharmas, and principle and knowledge that are the essence of the precepts” 〔T36n1739 0968b19〕　「十迴向中以海師善入生死海為戒體」 tr. “in the ten dedications it is the sea-master's skillful entering into the sea of birth-and-death that is the essence of the precepts” 〔0968b21〕　「如十信中即以畏罪修福離世間行為戒體」 tr. “as in the ten faiths it is fearing offense, cultivating merit, and leaving worldly conduct behind that is the essence of the precepts” 〔0968b22〕　「十地中即修大悲為戒體」 tr. “in the ten grounds it is the cultivation of great compassion that is the essence of the precepts” 〔0968b23〕

「各隨五位戒體昇進不同，以智通該，一位中五位總具。」 tr. “According to the five positions the essence of the precepts differs as it advances upward, and being run through by knowledge, within one position all five positions are complete.” 〔T36n1739 0968b26〕

The essence of the precepts of the ten abodes is principle and knowledge, that of the ten practices is the crafts of the world together with what goes beyond the world, that of the ten dedications is the entering into the sea of birth-and-death, and that of the ten grounds is great compassion—differing as they advance upward, and being run through by knowledge, so that within one position all five positions are complete.

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

Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (word by word upon the eighty-fascicle text · principal)

The assigned position and the outline in six parts: 「第二自在主，寄饒益行」 tr. “the second, Sovereign Master, is assigned to the Beneficial Practice” 〔T35n1735 0933c27〕; of the six parts the first three are outlined sentence by sentence—seeking in accord with the teaching 〔0933c27〕 · seeing, paying respect, and inquiring 〔0934a03〕 · directly showing the Dharma realm 〔0934a04〕—while the last three (humbling himself and deferring to the superior · pointing to the next friend · cherishing his virtue and taking leave) are gathered up with 「餘三段」 tr. “the remaining three parts” and 「可知」 tr. “may be known” 〔0934a15〕.

His balanced word on the matching of assigned positions (at the outline of 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 position holds many dharma gates, how could it be that the ordinary mind is unable to practice and seek the dharma of the good friend? Therefore not to match has its reason. Yet within the absence of position in sequence the sequence of positions is not obstructed, and to manifest position is the constant rule, so that to match is likewise no fault.” 〔T35n1735 0918b04–b07〕

The two divisions of the direct showing of the Dharma realm, and the three divisions of the working:

「於中二：初舉法門名體」 tr. “Within this there are two: first, bringing forward the name and substance of the dharma gate.” 〔T35n1735 0934a05〕　〔0934a06〕「二「善男子我因」〔T35n1735 0934a06〕下明業用」 tr. “Two, from ‘son of good family, I, because of’ onward, setting out the working.”

〔T35n1735 0934a12〕「二明業用，中三：初總明、次「亦能療」〔T35n1735 0934a13〕下雜辨諸明、三「善男子」〔T35n1735 0934a14〕下廣顯知算」 tr. “Two, in setting out the working there are three: first, the general statement; next, from ‘he is also able to heal’ onward, the miscellaneous setting out of the several sciences; third, from ‘son of good family’ onward, the extensive manifesting of the knowledge of calculation.”

「於中，初辨能算之數」 tr. “Within this, first it sets out the numbers by which calculation is done.” 〔T35n1735 0934a14〕　〔0934a15〕「後「善男子我以此」〔T35n1735 0934a15〕下算彼所算」 tr. “Afterward, from ‘son of good family, I with this’ onward, calculating the things that are calculated.”

The three places where names are glossed: the name of the land 〔0933c27〕 · the islet in the river 〔0933c28〕 · the name of the person 〔0934a01〕, all of them attached to the precepts.

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

The outline in five parts: one, bringing forward the dharma and exhorting to cultivate 〔T35n1733 0465a02〕 · two, entering in accord with the teaching 〔0465a11〕 · three, seeing, revering, and requesting 〔0465a13〕 · four, showing his own Dharma realm 〔0465a18〕 · five, looking up and deferring to the surpassing advance 〔0465b01〕, closing at the end with 「第二饒益行竟」 tr. “the second, the Beneficial Practice, is finished” 〔0465b03〕.

Glossing the name upon the Sanskrit: 「童子名釋天主者，童子以表戒行清潔；於戒自在，故名天主。」 tr. “As for the boy being named Lord of the Gods, ‘boy’ signifies the purity of the practice of the precepts; being sovereign in the precepts, he is named Lord of the Gods.” 〔T35n1733 0465a06〕 And further, 「又准天竺本，應名諸根自在，以梵名因陀羅，此云帝釋名也。因達唎，此云根也。濕筏羅，此云自在，亦名主也。」 tr. “Further, according to the text of India, he should be named Sovereign in the Faculties; for the Sanskrit name Indra here means the name of Śakra, indriya here means faculty, and īśvara here means sovereign, and also means lord.” 〔0465a07〕

The three methods matched to the three groups of precepts: 「文殊教者，表明人能護戒故知相，十善是吉、十惡是凶。」 tr. “As for Mañjuśrī's teaching, it signifies that a person of understanding is able to guard the precepts and therefore knows the marks—the ten good deeds are auspicious, the ten evil deeds are ill-omened.” 〔T35n1733 0465a20〕 「戒相非一，故云算數法。」 tr. “The marks of the precepts are not one, and so it is called the method of number and calculation.” 〔0465a21〕 And he cites the Zhilun, 「菩薩戒品，微塵數也」 tr. “the precept-articles of a bodhisattva are as many as dust-motes” 〔0465a22〕; 「善惡因果理決定，故名印法。」 tr. “because the principle of good and evil, cause and fruit, is settled, it is named the method of seals.” 〔0465a23〕 He further records the gloss of another house: 「又有人釋云，初相凶，除斷律儀戒也；次算善，恒修攝善戒也；後印機，救療攝生戒也。」 tr. “Further, someone glosses it thus: the first, the marks and the ill-omened, is the precepts of restraint, which cut off the ill-omened; the next, calculation and the good, is the constant cultivation of the gathering in of good; the last, the seal and the capacity, is the rescue and healing that is the gathering in of beings.” 〔0465a23〕

The turning of the dharma gate to use, and the name of the dharma gate in the text of India: 「因此得一切巧術等者，巧知世法轉成出世之用。」 tr. “As for obtaining all skillful arts thereby, skillfully knowing worldly dharmas, they are turned into a use that goes beyond the world.” 〔T35n1733 0465a25〕 Fazang further records the name this dharma gate bears in the text of India: 「是天竺本我得巧能轉變一切法智。」 tr. “This is, in the text of India, ‘I have obtained the knowledge that can skillfully transform all dharmas.’” 〔T35n1733 0465a26〕

The two divisions of the working, and the function of the marks and the seal: 〔T35n1733 0465a27〕「二明業用中二：初顯相印二法功能，以相知善惡印除災故，是故同辨。二「復次」〔T35n1733 0465a29〕下現算法巧能。」 tr. “Second, in setting out the working there are two: first, it manifests the function of the two dharmas of the marks and the seal, since by the marks one knows good and evil and by the seal one removes calamity, and therefore they are set out together; two, from ‘further’ onward, it shows the skill of the method of calculation.”

Zhiyan, Souxuan ji T35n1732 (the commentary on the sixty-fascicle Avataṃsaka)

Three divisions and eight measures of faith: 「第十二饒益行菩薩，童子名釋天主，入巧術智慧法門」 tr. “The bodhisattva of the twelfth, the Beneficial Practice: the boy is named Lord of the Gods, and he enters the dharma gate of the wisdom of skillful arts” 〔T35n1732 0094a18〕; the three divisions are the exhortation to the teaching and the entering upon it · proceeding to enter in accord with the teaching · rightly entering the Dharma realm 〔0094a19〕, with eight measures of faith opened within 〔0094a22〕.

The first text and the finer division of the right entering: 「初文有三：示處、人名、教問等，即教量也」 tr. “The first text has three: showing the place, the name of the person, and the teaching and the questioning and the rest, which is just the measure of the teaching” 〔T35n1732 0094a21〕; 〔0094a28〕「初文有三：初辨所住法門因緣、二「我因」〔T35n1732 0094a28〕下辨法門德用」 tr. “The first text has three: first, setting out the causes and conditions of the dharma gate he dwells in; two, from ‘I, because of’ onward, setting out the virtue and function of the dharma gate”　〔0094a29〕「三「唯知此」〔T35n1732 0094a29〕下結自分所知」 tr. “three, from ‘I know only this’ onward, concluding what is known of his own portion”.

The general and the particular of the virtue and function, and the three items of the method of calculation: 〔T35n1732 0094b01〕「第二德用，文有二：初總明相黶子算印功能德用，有二：初總、次別；二「我亦了知」〔T35n1732 0094b02〕下別辨算數德用，有三，謂一直算、二乘除、三功能可知。」 tr. “Second, the virtue and function: the text has two. First, the general setting out of the virtue and function of the powers of the marks and moles, of number and calculation, and of seals, within which there are two, first the general and next the particular; two, from ‘I also know in full’ onward, the particular setting out of the virtue and function of number and calculation, of which there are three, namely one, straight reckoning; two, multiplying and dividing; three, its powers, which may be known.” And upon the portion of deferring to the superior he makes two—「推勝中，初辨相、二結。」 tr. “within the deferring to the superior, first the setting out of the marks, second the conclusion.” 〔T35n1732 0094b04〕

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

The three places where names are glossed: 「國土號名聞者，依教主立名，為教主有名聞故。」 tr. “As for the land being named Renown, the name is set up in accordance with the teacher of the teaching, because the teacher of the teaching has renown.” 〔T36n1739 0968a26〕 「河渚中居止者，表戒為河流，必入智海故。」 tr. “As for dwelling in the midst of the river-islet, it signifies that the precepts are the river-current, which must enter the ocean of knowledge.” 〔0968a27〕 「童子者，為明戒淨無染，號為童子。」 tr. “As for the boy, it is to make plain that the precepts are pure and unstained, and so he is called a boy.” 〔0968a28〕 「名自在主者，為明已從如來法身智果入俗利生，出世入纏、主導眾生皆自在故，以立名也。」 tr. “As for the name Sovereign Master, it is to make plain that, having already come from the fruit of the knowledge of the Tathāgata's dharma-body into the world to benefit beings, going out of the world and entering the entanglements, and guiding beings as their master, he is in all these sovereign, and so the name is set up.” 〔0968a28〕

The ten gates of the dharmas cultivated: 「於此所修法中約有十門，一書；二數算；三印，印，手印、符印等是」 tr. “Among the dharmas cultivated here, taking it broadly there are ten gates: one, writing; two, number and calculation; three, seals—as for seals, hand-seals, tally-seals and the like are such” 〔T36n1739 0968b09〕 「四界，界者世界也；五處者，處所也，即世界眾生住居處所；六療病；七工巧；八調練仙藥；九農商；十知眾生所出世根等」 tr. “four, elements—as for elements, they are the worlds; five, as for sense-bases, they are places, that is, the dwelling places of the beings of the worlds; six, healing illness; seven, craft; eight, compounding and refining elixirs; nine, farming and trade; ten, knowing the faculties by which beings come forth from the world and the rest” 〔0968b10〕

What the essence of the precepts in the five positions points to: for the essence of the precepts in the ten abodes Tongxuan names the person—「即是比丘觀十二有支生死海為佛智海是」 tr. “it is the monk who contemplates the sea of birth-and-death of the twelve limbs of existence as the sea of the Buddha's knowledge” 〔T36n1739 0968b20〕; for the essence of the precepts in the ten grounds he names the god—「即喜目觀察眾生夜天神是。在佛右面，左為智、右為悲。」 tr. “it is the night-goddess Gladsome Eye Who Observes Beings. She is on the Buddha's right side; the left is knowledge and the right is compassion.” 〔T36n1739 0968b23〕, and further—「又喜目觀察眾生者，是慈悲之名，以之為戒。」 tr. “further, Gladsome Eye Who Observes Beings is a name of kindness and compassion, and that is taken as the precepts.” 〔T36n1739 0968b25〕

The gloss upon the next friend within the gate of deferring to virtue and advancing upward, and the reason for the hairs standing up: 「城名海住者，表此優婆夷能含眾德如海。」 tr. “as for the city being named Ocean Abiding, it signifies that this laywoman is able to hold the host of virtues as the ocean does.” 〔T36n1739 0968c05〕 「優婆夷名號具足者，明約德立名。」 tr. “as for the laywoman being named Fully Endowed, it makes plain that the name is set up by way of her virtue.” 〔T36n1739 0968c06〕 Below this he matches the ten perfections one by one as complete within her abiding in the perfection of patience: 「表此優婆夷以住此忍波羅蜜中具十波羅蜜，以常能大捨，具檀波羅蜜；素服清潔，名之為持戒；被髮毀容，名之為忍；心常不與世心和合，名之為精進；智悲利俗不與識俱，名之禪定；已踐佛果出世妙慧，名為智慧；常處生死引接眾生，又心無女業示受女身，明大悲行，是名方便；常隨本願六道濟生，名之大願；不畏生死常轉法輪，名之為力；隨智幻生一切剎海常施佛事，名之為智。」 tr. “it signifies that this laywoman, abiding within this perfection of patience, is complete in the ten perfections: because she is ever able to relinquish greatly, she is complete in the perfection of giving; plain in dress and pure, this is named the keeping of the precepts; with her hair let down and her looks unadorned, this is named patience; her mind never joining with the mind of the world, this is named vigor; benefiting the world with knowledge and compassion and not keeping company with consciousness, this is named meditation; having already trodden the fruit of Buddhahood, the wondrous wisdom that goes beyond the world is named wisdom; ever dwelling in birth-and-death and drawing beings in, and with no deeds of a woman in her mind yet showing the receiving of a woman's body, making plain the practice of great compassion, this is named skillful means; ever following her original vow and rescuing the living in the six destinies, this is named the great vow; not fearing birth-and-death and ever turning the Dharma-wheel, this is named power; illusorily arising according to knowledge in all the seas of lands and ever doing the Buddha's work, this is named knowledge.” 〔T36n1739 0968c07〕 And he closes—「具足如是十波羅蜜、四攝、四無量故，故名具足。」 tr. “because she is complete in these ten perfections, the four means of gathering in, and the four measureless states, she is therefore named Fully Endowed.” 〔T36n1739 0968c15〕 and glosses the reason the hairs of Sudhana's body stood up—「善財聞已舉身毛竪者，為聞具足之名，喜心驚悅。」 tr. “as for the hairs of Sudhana's whole body standing up when he had heard, it is because at hearing the name Fully Endowed his glad mind was startled into delight.” 〔T36n1739 0968c16〕

Recorded Without Judgment

The dividing and joining of the outlines is set up differently by the four houses. Chengguan, upon the eighty-fascicle text, sets up six parts (seeking in accord with the teaching · seeing, paying respect, and inquiring · directly showing the Dharma realm · humbling himself and deferring to the superior · pointing to the next friend · cherishing his virtue and taking leave), while the last three parts he does not gloss sentence by sentence, gathering them up with the one phrase 「可知」 tr. “may be known.” Fazang, upon the sixty-fascicle text, sets up five parts (bringing forward the dharma and exhorting to cultivate · entering in accord with the teaching · seeing, revering, and requesting · showing his own Dharma realm · looking up and deferring to the surpassing advance), his last part, 「仰推勝進」 tr. “looking up and deferring to the surpassing advance,” standing alone as an outline of its own, and within it he further opens the two divisions of 「總舉所推」 tr. “the general bringing forward of what is deferred to” and 「正推非己分」 tr. “the direct deferring of it as not his own portion.” Zhiyan, upon the sixty-fascicle text, sets up three divisions (the exhortation to the teaching and the entering upon it · proceeding to enter in accord with the teaching · rightly entering the Dharma realm), and within 「依教進入」 tr. “proceeding to enter in accord with the teaching” separately opens eight measures of faith, and within 「正入法界」 tr. “rightly entering the Dharma realm” further divides the dharma gate of his own portion from the deferring to the surpassing portion. Li Tongxuan does not use the outline names ‘seeking · inquiring · showing the dharma · deferring to the superior,’ but gathers the whole stretch under two gates, the seven gates of the gate of rightly entering upon the present position and the five gates of the gate of deferring to virtue and advancing upward. As for the dharmas studied, the eighty-fascicle text has four items, writing · number · calculation · seals, and the sixty-fascicle text three methods, the method of the marks and moles · the method of number and calculation · the method of seals; Fazang matches the three methods to the three groups of precepts and himself marks it as 「有人釋」 tr. “someone's gloss,” while Chengguan matches the four items word by word to stopping and doing, the precept-articles, cause and fruit, and keeping and breaking, and so forms a separate system. As for the name of the good friend, the eighty-fascicle text reads 「自在主童子」 tr. “the boy Sovereign Master,” while the sixty-fascicle text reads 「釋天主童子」 tr. “the boy Lord of the Gods” and the Tanxuan ji and the Souxuan ji name him Lord of the Gods; Fazang, upon the closeness of the Sanskrit names, sets up the reading that 「各據一名」 tr. “each is grounded in one of the names.” As for the name of the land, the eighty-fascicle text reads 「名聞」 tr. “Renown,” while the sixty-fascicle text and the Tanxuan ji read 「輸那」 tr. “Śoṇa.” As for the judgment of the essence of the precepts, Chengguan attaches it to the three groups of pure precepts being able to benefit self and other, and Li Tongxuan attaches it to the essence of the precepts differing as it advances upward through the five positions. All these divergent interpretations are settled sayings of the ancient worthies; they are recorded, and no judgment is made of high or low.

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:

• The two sentences of the Jie jing brought forward by the Yanyi chao itself: 〔T36n1736 0675a09〕 「明人能護戒，能得三種樂，名譽及利養，死得生天上」 tr. “the person of understanding who is able to guard the precepts is able to obtain three kinds of ease—good name and gain, and at death birth among the gods” and 〔0675a14〕 「當觀如是處，有智勤護戒，戒淨有智慧，便得第一道」 tr. “one should contemplate it thus: the person of knowledge diligently guards the precepts, and when the precepts are pure there is wisdom, and he obtains the foremost path”—the Chao itself makes plain that these two sentences are the source of the commentary's phrases 「能持淨戒，現世果故」 tr. “one who is able to keep the pure precepts has a fruit in the present life” 〔T35n1735 0933c28〕 and 「有智能護戒故」 tr. “because one who has knowledge is able to guard the precepts” 〔0934a07〕, and they are the text on the training in the precepts upon which Chengguan's line rests in glossing this friend.
• The sentence of the Zhilun brought forward by the Tanxuan ji itself: 「菩薩戒品，微塵數也」 tr. “the precept-articles of a bodhisattva are as many as dust-motes” 〔T35n1733 0465a22〕—Fazang uses it to establish 「戒相非一，故云算數法」 tr. “the marks of the precepts are not one, and so it is called the method of number and calculation,” and it is what the line of the sixty-fascicle text rests upon in glossing the marks of the precepts by number and calculation.
• The cross-reading with the chapter on the Asaṃkhyeya: the sixty-fascicle text here says simply 「廣說如阿僧祇品」 tr. “it is set out at length as in the chapter on the Asaṃkhyeya” 〔T09n0278 0704c13〕, while the eighty-fascicle text sets out the names one by one in this stretch; and Li Tongxuan further sets up a division upon the difference between the two places—「此是菩薩行，以法算數而知。彼〈阿僧祇品〉佛智滿，智眼自然而知，不須算法也」 tr. “this is the bodhisattva's practice, knowing by calculating with a method; there, in the chapter on the Asaṃkhyeya, the Buddha's knowledge being full, the eye of knowledge knows of itself and naturally, and no method of calculation is needed” 〔T36n1739 0968b14〕. The method of calculation of this section and the method of calculation of that chapter form a pair for reading within the sūtra itself.
• Zhiyan, Huayan jing kongmu zhang T45n1870: the general gloss upon the names of the ten practices one by one matches the ten perfections to the ten practices, its sentence-pattern running “such-and-such accomplishes … and so the nth is named …,” and the second, the Beneficial Practice, is attached to the precepts—「戒成自他利故。二名饒益行。」 tr. “the precepts accomplish the benefit of self and other, and so the second is named the Beneficial Practice.” 〔T45n1870 0553c10〕; patience is attached to the third, the Practice Free of Anger and Hatred—「忍成自他無瞋恨故。三名無恚恨行。」 tr. “patience accomplishes the absence of anger and hatred in self and other, and so the third is named the Practice Free of Anger and Hatred.” 〔T45n1870 0553c11〕. The Kongmu zhang has besides a particular gloss upon the good friends of the ten practices one by one, and upon the second good friend of this section it likewise attaches it to the precepts—「第二知識。約一乘別教。成其別行三聚戒文方便利益義。即性戒所成。」 tr. “the second good friend: taken by way of the distinct teaching of the one vehicle, he accomplishes the sense of the skillful means and the benefit of the text of the three groups of precepts that belong to that distinct practice; it is what the precepts of nature accomplish.” 〔T45n1870 0584c26〕. What Chengguan's Chao attaches to this section reads 「三聚淨戒能益自他」 tr. “the three groups of pure precepts are able to benefit self and other” 〔T36n1736 0675a08〕: the one speaks of the precepts by way of the sequence of the ten perfections, the other by way of the benefiting power of the three groups. Recorded without judgment.
• Not found among 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—in these four texts the two terms 「自在主」 tr. “Sovereign Master” and 「饒益行」 tr. “the Beneficial Practice” both give zero hits 〔查無〕 tr. “not found.”
• Not found upon the consciousness-only axis: the Cheng weishi lun T31n1585 · the She dacheng lun T31n1594 · the Yogācārabhūmi T30n1579 · the Jieshenmi jing T16n0676 · the Shidi jing lun T26n1522—in these five texts 「自在主」 tr. “Sovereign Master” gives zero hits throughout 〔查無〕 tr. “not found.”
• The Yogācārabhūmi cited by the Yanyi chao: in glossing the working of this stretch the Yanyi chao itself cites the Yogācārabhūmi in two places: glossing the science of craft it says 「《瑜伽》十五有十二工巧」 tr. “fascicle fifteen of the Yogācārabhūmi has twelve crafts” 〔T36n1736 0675b01〕, and glossing the science of the inner it says 「然《瑜伽》有四施設建立：一事、二理、三攝聖教、四聖所應知。」 tr. “now the Yogācārabhūmi has four settings-up: one, the thing; two, the principle; three, the gathering in of the holy teaching; four, what the holy ones should know.” 〔T36n1736 0675b08〕. In the Yogācārabhūmi itself the twelve stations of craft read 「何等十二工業處耶？謂營農工業、商估工業、事王工業、書算計度數印工業、占相工業、呪術工業、營造工業、生成工業、防那工業、和合工業、成熟工業、音樂工業。」 tr. “what are the twelve stations of craft? They are the craft of husbandry, the craft of merchants, the craft of serving the king, the craft of writing, reckoning, measuring, number and seals, the craft of physiognomy, the craft of spells, the craft of building, the craft of generation, the craft of fangna, the craft of compounding, the craft of ripening, and the craft of music.” 〔T30n1579 0361b05〕, and the four aspects of the science of the inner read 「云何內明處？當知略說由四種相。一、由事施設建立相，二、由想差別施設建立相，三、由攝聖教義相，四、由佛教所應知處相。」 tr. “what is the station of the science of the inner? It should be known that in brief it is by way of four aspects: one, by the aspect of the setting up of the thing; two, by the aspect of the setting up of the differences of conception; three, by the aspect of the sense that gathers in the holy teaching; four, by the aspect of the station that the Buddha's teaching should know.” 〔T30n1579 0345a24〕. What the Chao states and the text of the Yogācārabhūmi itself are each recorded according to their own; the Chao’s summary is not put forward as the Yogācārabhūmi word for word.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the stretch of the boy Sovereign Master begins at 〔T10n0279 0350b28〕 and ends 〔before 0351b08〕. Seeking in accord with the teaching 0350b28–0350c02 · the gods and dragons announcing 0350c02–0350c04 · seeing, paying respect, and inquiring 0350c04–0350c09 · bringing forward the name and substance of the dharma gate 0350c09–0350c11 · the general statement of the working 0350c11–0350c12 · the miscellaneous setting out of the several sciences 0350c12–0350c20 (healing illness 0350c12 · building 0350c13 · elixirs, farming, and trade 0350c15 · knowing the destinies of beings 0350c16 · causing beings to study 0350c19) · the extensive manifesting of the knowledge of calculation, the numbers by which calculation is done 0350c20–0351a11 · calculating the things that are calculated 0351a11–0351a18 · humbling himself and deferring to the superior 0351a18–0351a27 · pointing to the next friend 0351a27–0351a29 · cherishing his virtue and taking leave 0351a29–0351b07. This stretch has zero lines of verse.
• Buddhabhadra T278 (the Jin translation, principal collation): the corresponding stretch begins at 〔T09n0278 0704b23〕 and ends 〔before 0705a08〕. Seeking out 0704b23 · the gods and dragons announcing 0704b24 · seeing the play with sand 0704b26 · the question 0704b28 · the three methods and the name of the dharma gate 0704c01 · the working 0704c04 · the method of calculation 0704c10 · the heap of sand 0704c14 · calculating the several names 0704c15 · humbling himself and deferring to the superior 0704c19 · pointing to the next friend 0704c27 · the benefit obtained and the taking of leave 0704c29–0705a07.
• Prajña T293 (the Zhenyuan forty-fascicle Avataṃsaka, chapter thirty-nine alone): the corresponding stretch begins at 〔T10n0293 0704a12〕 and ends 〔before 0706b26〕, running across fascicles nine and ten. Seeking out 0704a12 · the gods and dragons announcing 0704a16 · seeing the play with sand 0704a18 · the question 0704a20 · what was studied and the name of the dharma gate 0704a23 · the working 0704a25 · the eighteen crafts and the science of the inner 0704b20 · the four causes and conditions 0704b22 · the three similes of the waves of consciousness 0704b25–0704b29 · the store consciousness and the seven consciousnesses 0704c03 · the bound of who is able to know 0704c07 · the end of fascicle nine 0704c08 (the fascicle title 0704c09) · supplementary text on the previous friend Kindly Conduct 0704c10–0704c16 (not belonging to this friend) · the title and attribution of fascicle ten 0704c20–0704c23 · the science of sound 0704c24 · the bodhisattva's method of calculation 0704c28 · the end of the position names 0706a12 · calculating the heap of sand 0706a13 · the several names 0706a17 · humbling himself and deferring to the superior 0706a20 · pointing to the next friend 0706b15 · the benefit obtained 0706b17 · the taking of leave 0706b24–0706b25.
• Chengguan, Huayan jing shu T35n1735: the outline of this section begins at 0933c27 · glossing the name of the land 0933c27 · glossing the islet in the river 0933c28 · glossing the name of the person 0934a01 · the outline of seeing, paying respect, and inquiring 0934a03 · the outline of directly showing the Dharma realm 0934a04 · the two divisions 0934a05 · the four dharmas matched to the precepts 0934a06–0934a11 · the three divisions of the working 0934a12 · the two divisions of the knowledge of calculation 0934a14 · the remaining three parts may be known 0934a15 · ending before the outline of the next friend 0934a16.
• Chengguan, Yanyi chao T36n1736: the stretch of re-examination for this section 0675a07–0675b13 · glossing the name Beneficial 0675a08 · the first sentence of the Jie jing 0675a09 · glossing the river of merit and the inexhaustible field 0675a11 · the second sentence of the Jie jing 0675a14 · glossing the four grave and the ten grave 0675a16 · Maitreya's rite and the four that may not be transgressed 0675a18 · glossing the five sciences 0675a19 · the general text belonging to the science of sound 0675a21 · dharmas belonging to the science of reasons 0675a25 · the science of medicine, the mark and the cause of illness 0675a26 · the science of craft, twelve crafts of which five are here brought forward 0675a29 · the four settings-up of the science of the inner 0675b07 · the knowledge of calculation still belonging to the science of sound 0675b13.
• Fazang, Tanxuan ji T35n1733: the outline of the second, the Beneficial Practice, begins at 0465a02 · glossing the name of the land 0465a02 · the common saying about bathing 0465a04 · glossing the name of the person 0465a06 · setting out the Sanskrit names 0465a07 · entering in accord with the teaching 0465a11 · seeing, revering, and requesting 0465a13 · glossing the side of the river-water 0465a15 · glossing the play with sand 0465a16 · the three divisions of showing his own Dharma realm 0465a18 · glossing the three methods 0465a20 · the citation of the Zhilun 0465a22 · another house's saying on the three groups 0465a23 · glossing luóchā 0465b01 · looking up and deferring to the surpassing advance 0465b01 · the conclusion 0465b03.
• Li Tongxuan, Lun T36n1739: the stretch glossing the names 0968a26–0968b01 · the gate of rightly entering upon the present position 0968b02 · the seven gates 0968b04 · the ten gates of the dharmas cultivated 0968b09 · setting out the method of calculation against the chapter on the Asaṃkhyeya 0968b13 · the perfection of moral discipline as master 0968b16 · the essence of the precepts in the five positions 0968b19–0968b26 (what the essence in the ten abodes points to 0968b20 · what the essence in the ten grounds points to 0968b23) · the gate of deferring to virtue and advancing upward 0968b29 · the five gates 0968c01 · Ocean Abiding as holding the virtues 0968c05 · the ten perfections matched one by one within Fully Endowed 0968c07 · the conclusion of the name Fully Endowed 0968c15 · the hairs standing up at hearing the name Fully Endowed 0968c16.
• Zhiyan, Souxuan ji T35n1732: the stretch of this section 0094a18–0094b04 · the outline in three divisions 0094a19 · the first text in three 0094a21 · the eight measures of faith 0094a22 · the two divisions of rightly entering the Dharma realm 0094a26 · the three divisions of his own portion 0094a28 · the general and the particular of the virtue and function 0094b01 · the three items of the virtue and function of calculation 0094b02 · the two divisions of deferring to the superior 0094b04.
• Variant readings: within the range of T279 covered by this unit, 〔0350b28〕–〔0351b07〕, the Taishō base text carries 4 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0350c15〕鍊【大】｜練【宮】 · 〔0350c26〕諭【大】＊｜喻【宋】【元】【明】【宮】＊（＊同校並繫〔0350c26〕之諭字） · 〔0351a24〕何【大】｜云何【宮】 · 〔0351a25〕辨【大】｜辯【宋】【元】【明】【宮】. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.)
• A further note upon the variant readings: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0350c12〕癇【CB】【麗-CB】｜癎【大】.
• 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 Huayan jing zhigui T45n1871 · the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Huayan yisheng shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Shidi jing lun T26n1522 · the Cheng weishi lun T31n1585 · the She dacheng lun T31n1594 · the Yogācārabhūmi T30n1579 · the Jieshenmi jing T16n0676—nine texts in all, in which 「自在主」 tr. “Sovereign Master” gives zero hits throughout; in the first four 「饒益行」 tr. “the Beneficial Practice” likewise gives zero hits. The Huayan jing kongmu zhang T45n1870 gives one hit for 「饒益行」 tr. “the Beneficial Practice” 〔0553c11〕, which belongs to the general gloss upon the common names of the ten practices; the Kongmu zhang has besides a particular gloss upon the good friends of the ten practices one by one which does not set up that term as a name, the stretch on the second good friend standing at 〔0584c26–0584c28〕 and the list of the names of the good friends at 〔0589a01–0589a10〕—both stretches have been recorded under the seventh heading.