華嚴經 品三十九 入法界品 · 具足優婆夷（寄無違逆行）Avataṃsaka Sūtra · Entering the Dharma Realm · The Laywoman Fully Endowed (Assigned to the Practice of Non-Opposition)
善財進了那座宅第，先看見的是優婆夷坐在寶座上，然後才是宅內所敷的十億個座位，超過人天一切所有。
再往下看，全宅一無所有——
「宅中無有衣服、飲食及餘一切資生之物，但於其前置一小器。」
宅中沒有衣服、飲食和一切資生之物，只在她面前放著一個小器。
而這個器出的食，百眾生、億眾生、不可說不可說佛剎微塵數眾生都吃得飽，「而其飲食無有窮盡亦不減少」。
二乘吃了證果，一生所繫的菩薩吃了就在樹下成道。
澄觀說，這是因為『一小器融同法界，無盡緣起』——器不是容量大，是它與法界融成了一件事。
他又說了一句更短的：「又表忍必自卑，故小法忍。」
器所以小，因為忍的性格是把自己放低。
《演義鈔》接著解那個『空』：揉土作器，「當其無，有器之用」。
器有用，用在它中間什麼也沒有。
她所得的法門叫『無盡福德藏』——藏不在囤積，在能出。
一座空宅，一個小器，十方吃不完。
Sudhana entered that house, and the first thing he saw was the laywoman seated on a jewelled throne; only then the ten koṭis of seats spread within the house, surpassing all there is among men and among gods.
Then he looked further down, and the whole house had nothing in it at all—
“In the house there were no garments, no food and drink, nor any of the other things whatever that sustain life; there was only, set down before her seat, one small vessel.”
In the house there were no garments, no food or drink, nothing of the requisites of life—only one small vessel set before her.
And the food that comes out of this vessel fills a hundred beings, a koṭi of beings, beings as many as the dust motes of unspeakably unspeakably many Buddha-lands, “and yet that food and drink comes to no end, nor does it grow less.”
Those of the two vehicles eat it and realize their fruit; the bodhisattva bound to one more birth eats it and attains the way beneath the tree.
Chengguan says that this is because ‘one small vessel is fused into sameness with the Dharma realm, and the arising by conditions is inexhaustible’—the vessel is not of great capacity; it is that the vessel and the Dharma realm have become one single thing.
He says something shorter still: “Further, it signifies that forbearance must abase itself, and so it is the small forbearance in dharmas.”
The vessel is small because the character of forbearance is to put itself low.
The Yanyi chao goes on to explain that ‘emptiness’: clay is kneaded to make a vessel, and “where there is nothing, there is the use of the vessel.”
The vessel has its use, and its use lies in there being nothing at all in the middle of it.
The dharma gate she has obtained is called ‘the inexhaustible treasury of merit’—a treasury is not in the hoarding, it is in being able to bring forth.
One empty house, one small vessel, and the ten directions cannot eat it to an end.
〔T10 0351〕 爾時，善財童子觀察思惟善知識教，猶如巨海受大雲雨無有厭足，作是念言：「善知識教，猶如春日，生長一切善法根苗；善知識教，猶如滿月，凡所照及皆使清涼；善知識教，如夏雪山，能除一切諸獸熱渴；善知識教，如芳池日，能開一切善心蓮華；善知識教，如大寶洲，種種法寶充滿其心；善知識教，如閻浮樹，積集一切福智華果；善知識教，如大龍王，於虛空中遊戲自在；善知識教，如須彌山無量善法，三十三天於中止住；善知識教，猶如帝釋，眾會圍遶，無能映蔽，能伏異道、脩羅軍眾。」如是思惟。 漸次遊行，至海住城，處處尋覓此優婆夷。時，彼眾人咸告之言：「善男子！此優婆夷在此城中所住宅內。」善財聞已，即詣其門，合掌而立。 其宅廣博，種種莊嚴，眾寶垣牆周匝圍遶，四面皆有寶莊嚴門。善財入已，見優婆夷處於寶座，盛年好色，端正可喜，素服垂髮，身無瓔珞，其身色相威德光明，除佛菩薩餘無能及。於其宅內，敷十億座，超出人、天一切所有，皆是菩薩業力成就。宅中無有衣服、飲食及餘一切資生之物，但於其前置一小器。復有一萬童女圍遶，威儀色相如天采女，妙寶嚴具莊飾其身，言音美妙，聞者喜悅，常在左右，親近瞻仰，思惟觀察，曲躬低首，應其教命。彼諸童女，身出妙香，普熏一切；若有眾生遇斯香者，皆不退轉，無怒害心，無怨結心，無慳嫉心，無諂誑心，無險曲心，無憎愛心，無瞋恚心，無下劣心，無高慢心，生平等心，起大慈心，發利益心，住律儀心，離貪求心。聞其音者，歡喜踊躍；見其身者，悉離貪染。 爾時，善財既見具足優婆夷已，頂禮其足，恭敬圍遶，合掌而立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，願為我說！」 彼即告言： 「善男子！我得菩薩無盡福德藏解脫門，能於如是一小器中，隨諸眾生種種欲樂，出生種種美味飲食，悉令充滿。假使百眾生、千眾生、百千眾生、億眾生、百億眾生、千億眾生、百千億那由他眾生，乃至不可說不可說眾生；假使閻浮提微塵數眾生、一四天下微塵數眾生，小千世界、中千世界、大千世界，乃至不可說不可說佛剎微塵數眾生；假使十方世界一切眾生，隨其欲樂悉令充滿，而其飲食無有窮盡亦不減少。如是飲食，如是種種上味、種種床座、種種衣服、種種臥具、種種車乘、種種華、種種鬘、種種香、種種塗香、種種燒香、種種末香、種種珍寶、種種瓔珞、種種幢、種種幡、種種蓋、種種上妙資生之具，隨意所樂悉令充足。 「又，善男子！假使東方一世界中，聲聞、獨覺食我食已，皆證聲聞、辟支佛果，住最後身；如一世界中，如是百世界、千世界、百千世界、億世界、百億世界、千億世界、百千億世界、百千億那由他世界、閻浮提微塵數世界、一四天下微塵數世界、小千國土微塵數世界、中千國土微塵數世界、三千大千國土微塵數世界，乃至不可說不可說佛剎微塵數世界中，所有一切聲聞、獨覺食我食已，皆證聲聞、辟支佛果，住最後身。如於東方，南、西、北方，四維、上、下，亦復如是。 〔T10 0352〕 「又，善男子！東方一世界，乃至不可說不可說佛剎微塵數世界中，所有一生所繫菩薩食我食已，皆菩提樹下坐於道場，降伏魔軍，成阿耨多羅三藐三菩提；如東方，南、西、北方，四維、上、下，亦復如是。 「善男子！汝見我此十千童女眷屬以不？」 答言：「已見。」 優婆夷言： 「善男子！此十千童女而為上首，如是眷屬百萬阿僧祇，皆悉與我同行、同願、同善根、同出離道、同清淨解、同清淨念、同清淨趣、同無量覺、同得諸根、同廣大心、同所行境、同理、同義、同明了法、同淨色相、同無量力、同最精進、同正法音、同隨類音、同清淨第一音、同讚無量清淨功德、同清淨業、同清淨報、同大慈周普救護一切、同大悲周普成熟眾生、同清淨身業隨緣集起令見者欣悅、同清淨口業隨世語言宣布法化、同往詣一切諸佛眾會道場、同往詣一切佛剎供養諸佛、同能現見一切法門、同住菩薩清淨行地。 「善男子！是十千童女，能於此器取上飲食，一剎那頃遍至十方，供養一切後身菩薩、聲聞、獨覺，乃至遍及諸餓鬼趣，皆令充足。善男子！此十千女以我此器，能於天中充足天食，乃至人中充足人食。善男子！且待須臾，汝當自見。」 說是語時，善財則見無量眾生從四門入，皆優婆夷本願所請。既來集已，敷座令坐，隨其所須，給施飲食，悉使充足。告善財言： 「善男子！我唯知此無盡福德藏解脫門。如諸菩薩摩訶薩一切功德，猶如大海甚深無盡，猶如虛空廣大無際，如如意珠滿眾生願，如大聚落所求皆得，如須彌山普集眾寶，猶如奧藏常貯法財，猶如明燈破諸黑闇，猶如高蓋普蔭群生；而我云何能知能說彼功德行？ 「善男子！南方有城，名曰：大興；彼有居士，名曰：明智。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」 時，善財童子頂禮其足，遶無量匝，瞻仰無厭，辭退而去。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
念前友之教：善知識的教誨像什麼
那時候，善財童子觀察思惟前一位善知識所給的教誨，就像巨大的海接受大雲所降下的雨一樣，怎麼受都不會滿足、不會厭倦，他心裡這樣想著——
「善知識的教誨，就像春天的太陽，能生長一切善法的根與苗；
「善知識的教誨，就像滿月，凡是被它照到的地方，都變得清涼；
「善知識的教誨，就像夏天的雪山，能除去一切禽獸的熱與渴；
「善知識的教誨，就像照在芳香池上的太陽，能開放一切善心的蓮華；
「善知識的教誨，就像大寶洲（滿是珍寶的島），種種法寶充滿了他的心；
「善知識的教誨，就像閻浮樹（南方大陸上的大樹），積聚了一切福德與智慧的華與果；
「善知識的教誨，就像大龍王，在虛空之中遊戲而自在無礙；
「善知識的教誨，就像須彌山有無量的善法，三十三天的天眾都住在其中；
「善知識的教誨，就像帝釋天主，大眾集會圍繞著他，沒有誰能夠遮蔽他的光采，能夠降伏外道與阿脩羅的軍眾。」
他就這樣思惟著。
依教趣求（澄觀科）：到海住城尋訪這位優婆夷
他一程一程慢慢走去，到了海住城，一處一處地尋找這位優婆夷。
那時候，那城裡的眾人都告訴他說——
「善男子！這位優婆夷就在這座城中她所住的宅第裡面。」
善財聽了以後，就前往她的門前，合起掌來站著。
見外依報（澄觀科）：那座宅第
那座宅第廣大寬博，有種種的莊嚴，眾寶所成的圍牆一圈一圈環繞著，四面都有寶所莊嚴的門。
見友正報（澄觀科）：坐在寶座上的優婆夷
善財進去以後，見到優婆夷坐在寶座上，正當盛年而容色美好，端正而令人歡喜，穿著素淨的衣服，頭髮自然垂下，身上沒有戴瓔珞；她身上的色相所發的威德光明，除了佛與菩薩之外，再沒有誰比得上。
見內依報（澄觀科）：十億座位與一個小器
在她的宅第之內，鋪設了十億個座位，超過人間與天上一切所有的座位，都是由菩薩的業力所成就的。
宅第之中沒有衣服、沒有飲食，也沒有其餘一切維持生活所需的東西，只在她的座前放著一個小器（小小的一個容器）。
見眷屬：一萬童女與她們的香
另外有一萬名童女圍繞著她，威儀與容色就像天上的采女一樣，用微妙的寶所作的莊嚴之具裝飾她們的身體，說話的聲音美妙，聽到的人都歡喜；她們常在優婆夷的左右，親近瞻望仰視，思惟觀察，彎著身、低著頭，隨順她的教令而行。
那些童女，身上散出微妙的香氣，普遍熏遍一切處；如果有眾生遇到這香氣，都能夠不再退轉，沒有忿怒害人的心，沒有結怨的心，沒有慳吝嫉妒的心，沒有諂媚欺誑的心，沒有陰險委曲的心，沒有憎惡與愛著的心，沒有瞋恚的心，沒有下劣自卑的心，沒有高舉傲慢的心，生起平等的心，生起大慈的心，發起利益眾生的心，安住在律儀的心，遠離貪求的心。
聽到她們聲音的人，歡喜而踊躍；見到她們身相的人，都遠離了貪染。
見敬諮問（澄觀科）：善財的請問
那時候，善財既然已經見到具足優婆夷，就向她的足下頂禮，恭敬地圍繞，合起掌來站著，稟白說——
「聖者！我先前已經發起了無上正等正覺之心，可是還不知道菩薩應當怎樣學菩薩之行？應當怎樣修菩薩之道？我聽說聖者善於誘導教誨，願您為我解說！」
舉法門名體（澄觀科）：無盡福德藏解脫門
她就告訴善財說——
「善男子！我得到了菩薩的無盡福德藏解脫門。
業用之一，益眾生（澄觀科）：一個小器出生一切飲食
「我能夠在這樣的一個小器之中，隨著各個眾生種種不同的欲樂，出生種種美味的飲食，全都讓他們吃飽。
「假使有一百個眾生、一千個眾生、十萬個眾生、一億個眾生、一百億個眾生、一千億個眾生、百千億那由他（極大之數）那麼多的眾生，乃至於不可說不可說那麼多的眾生；
「假使有閻浮提（我們所居的南方大陸）微塵數那麼多的眾生、一個四天下微塵數那麼多的眾生，小千世界、中千世界、大千世界，乃至於不可說不可說佛剎微塵數那麼多的眾生；
「假使有十方世界的一切眾生，也都隨著他們的欲樂而讓他們吃飽，而那些飲食沒有窮盡，也不會減少。
「像這樣的飲食，像這樣種種的上味、種種的床座、種種的衣服、種種的臥具、種種的車乘、種種的華、種種的華鬘、種種的香、種種的塗身之香、種種的燒香、種種的末香（研成粉末的香）、種種的珍寶、種種的瓔珞、種種的幢、種種的幡、種種的蓋、種種上妙的維生之具，也都隨著他們心裡所愛樂的而讓他們充足。
業用之二，益二乘（澄觀科）：食我食已，皆證其果
「又，善男子！假使東方一個世界之中，那些聲聞、獨覺吃了我的食物以後，都證得聲聞、辟支佛之果，安住在最後之身（不再受後有之身）；
「像一個世界之中這樣，像這樣一百個世界、一千個世界、十萬個世界、一億個世界、一百億個世界、一千億個世界、百千億個世界、百千億那由他個世界、閻浮提微塵數那麼多的世界、一個四天下微塵數那麼多的世界、小千國土微塵數那麼多的世界、中千國土微塵數那麼多的世界、三千大千國土微塵數那麼多的世界，乃至於不可說不可說佛剎微塵數那麼多的世界之中，所有一切的聲聞、獨覺吃了我的食物以後，都證得聲聞、辟支佛之果，安住在最後之身。
「像在東方這樣，南方、西方、北方，四維（東南、西南、東北、西北）、上方、下方，也都是這樣。
業用之三，益菩薩（澄觀科）：食我食已，皆成正覺
「又，善男子！東方一個世界，乃至於不可說不可說佛剎微塵數那麼多的世界之中，所有還剩一生就要成佛的菩薩，吃了我的食物以後，都在菩提樹下坐上道場，降伏了魔軍，成就無上正等正覺；
「像東方這樣，南方、西方、北方，四維、上方、下方，也都是這樣。
令見同益（澄觀科）：你看見我這一萬個童女眷屬了嗎
「善男子！你看見我這十千（一萬）個童女眷屬了嗎？」
善財回答說——
「已經看見了。」
優婆夷說——
「善男子！這十千個童女是為首的，像這樣的眷屬共有百萬阿僧祇（不可數之數）那麼多，她們全都和我相同——
「同樣的行、同樣的願、同樣的善根、同樣的出離之道、同樣的清淨勝解、同樣的清淨憶念、同樣的清淨趣向、同樣的無量覺悟、同樣得到諸根、同樣的廣大之心、同樣的所行之境、同樣的理、同樣的義、同樣明了諸法、同樣的清淨色相、同樣的無量之力、同樣最上的精進、同樣的正法之音、同樣隨著眾生種類而發的音、同樣清淨第一的音、同樣讚歎無量清淨的功德、同樣的清淨之業、同樣的清淨果報、同樣以大慈周遍救護一切、同樣以大悲周遍成熟眾生、同樣的清淨身業隨著因緣而起、使見到的人歡悅、同樣的清淨口業隨順世間的語言而宣布法化、同樣前往一切諸佛大眾集會的道場、同樣前往一切佛剎供養諸佛、同樣能夠現前見到一切法門、同樣安住在菩薩清淨的行地。
令其目驗（澄觀科）：且待須臾，汝當自見
「善男子！這十千個童女，能夠從這個器中取出上好的飲食，在一剎那之間遍到十方，供養一切最後身的菩薩、聲聞、獨覺，乃至於普遍施及諸餓鬼之趣，都讓他們吃飽。
「善男子！這十千個女子用我這個器，能夠在天上讓天人吃飽天上的食物，乃至於在人間讓人吃飽人間的食物。
「善男子！你且等一會兒，你自己就會看見。」
正說這話的時候，善財就見到無量的眾生從四面的門進來，都是這位優婆夷本願所請來的。他們既然來集合了，優婆夷就鋪座讓他們坐下，隨著他們各自所需要的，給與施捨飲食，全都讓他們吃飽。
謙己推勝（澄觀科）：我只知道這一門
她告訴善財說——
「善男子！我只知道這個無盡福德藏解脫門。至於諸位菩薩摩訶薩的一切功德，就像大海一樣甚深而無盡，就像虛空一樣廣大而無邊際，像如意寶珠一樣能滿足眾生的願，像大聚落一樣所求的都能得到，像須彌山一樣普遍聚集眾寶，就像深藏的府庫一樣常常貯積法財，就像明亮的燈一樣破除諸般黑暗，就像高大的傘蓋一樣普遍蔭覆群生——我又怎麼能夠知道、能夠解說他們的功德之行呢？
指示後友（澄觀科）：南方大興城的明智居士
「善男子！南方有一座城，名叫大興；那裡有一位居士，名叫明智。你到他那裡去問——菩薩應當怎樣學菩薩之行、修菩薩之道？」
戀德禮辭（澄觀科）：辭退而去
那時候，善財童子向她的足下頂禮，環繞了無量圈，瞻望仰視而不厭倦，然後辭別退下，離開了。
Being Mindful of the Teaching of the Previous Friend: What the Teaching of a Good Friend Is Like
At that time, the youth Sudhana contemplated and thought upon the teaching given by the previous good friend, as the vast ocean receives the rain sent down by the great clouds—however much it receives, it is never satisfied and never wearied. And in his heart he thought in this way—
“The teaching of a good friend is like the sun of spring, which is able to grow the roots and the sprouts of every wholesome dharma;
“The teaching of a good friend is like the full moon: wherever its light falls, that place becomes cool;
“The teaching of a good friend is like the snow mountains in summer, which are able to take away the heat and the thirst of every bird and beast;
“The teaching of a good friend is like the sun shining upon a fragrant pool, which is able to open the lotuses of every wholesome mind;
“The teaching of a good friend is like a great island of jewels (an island filled with precious things), for the dharma-jewels of every kind fill his mind;
“The teaching of a good friend is like the Jambu tree (the great tree upon the southern continent), which heaps up the flowers and the fruits of all merit and all wisdom;
“The teaching of a good friend is like a great dragon king, who sports in the midst of empty space, sovereign and unobstructed;
“The teaching of a good friend is like Mount Sumeru, which has measureless wholesome dharmas, and the gods of the Thirty-Three dwell within it;
“The teaching of a good friend is like Śakra, lord of the gods: the great assembly gathers and surrounds him, none is able to overshadow his brilliance, and he is able to subdue the hosts of the outsiders and of the asuras.”
Thus did he think.
Entering in Accord with the Teaching (Chengguan's outline): Coming to the City of Ocean Abiding to Seek Out This Laywoman
Stage by stage he walked slowly on, until he came to the city of Ocean Abiding, and he searched from place to place for this laywoman.
At that time, the people of that city all told him—
“Son of good family! This laywoman is here within this city, inside the house where she dwells.”
Sudhana, having heard this, went before her gate and stood with his palms joined.
Seeing the Outer Circumstantial Reward (Chengguan's outline): That House
That house was vast and broad, adorned in every kind of way, with walls of massed jewels encircling it round about, and on all four sides were gates adorned with jewels.
Seeing the Direct Reward of the Friend (Chengguan's outline): The Laywoman Seated upon a Jeweled Seat
Sudhana, having entered, saw the laywoman seated upon a jeweled seat, in the fullness of her years and fair of complexion, upright and delightful to see, wearing plain garments, her hair hanging loose, with no strings of jewels upon her body; and as for the majestic light of the form and marks of her body, apart from the Buddhas and the bodhisattvas there was none who could match it.
Seeing the Inner Circumstantial Reward (Chengguan's outline): Ten Koṭis of Seats and One Small Vessel
Within her house were spread ten koṭis of seats, surpassing all the seats there are among men and among gods, and all of them were brought to completion by the power of a bodhisattva's deeds.
In the house there were no garments, no food and drink, nor any of the other things whatever that sustain life; there was only, set down before her seat, one small vessel (a small container).
Seeing the Retinue: Ten Thousand Maidens and Their Fragrance
There were also ten thousand maidens surrounding her, whose bearing and complexion were like those of the maidens of the heavens, who adorned their bodies with ornaments made of marvelous jewels, and whose voices in speaking were lovely, so that all who heard them rejoiced; they were always at the laywoman's left and right, drawing near, gazing up and looking to her, thinking upon her and contemplating her, bending their bodies and lowering their heads, acting in accord with her instruction.
Those maidens sent forth a marvelous fragrance from their bodies, which perfumed every place everywhere; and if any being met with that fragrance, all such were made able to turn back no more, and were without any mind of angry harming, without any mind of nursing enmity, without any mind of stinginess and envy, without any mind of flattery and deceit, without any mind of treachery and crookedness, without any mind of hatred and attachment, without any mind of wrathful anger, without any mind of lowness and self-abasement, without any mind of raising oneself up in arrogance; they gave rise to a mind of equality, gave rise to a mind of great kindness, brought forth a mind of benefiting beings, abided in a mind of the rules of restraint, and left behind the mind of greedy seeking.
Those who heard their voices rejoiced and leapt for joy; those who saw the forms of their bodies were all set far from greedy defilement.
Seeing, Paying Respect, and Inquiring (Chengguan's outline): Sudhana's Request
At that time Sudhana, having now seen the laywoman Fully Endowed, bowed to her feet, circled her with reverence, stood with his palms joined, and said—
“Holy one! I have already given rise beforehand to the mind of unsurpassed perfect awakening, and yet I do not know how a bodhisattva is to study the practice of a bodhisattva, nor how a bodhisattva is to cultivate the path of a bodhisattva. 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!”
Bringing Forward the Name and Substance of the Dharma Gate (Chengguan's outline): The Liberation Gate of the Inexhaustible Treasury of Merit
She then told Sudhana—
“Son of good family! I have obtained the bodhisattva's liberation gate of the inexhaustible treasury of merit.
The First Working, Benefiting Beings (Chengguan's outline): One Small Vessel Brings Forth All Food and Drink
“Within just such a small vessel as this I am able, according to the various desires and delights of every being, to bring forth food and drink of every kind and of fine savor, and to let them all eat their fill.
“Suppose there be a hundred beings, a thousand beings, a hundred thousand beings, a koṭi of beings, a hundred koṭis of beings, a thousand koṭis of beings, a hundred thousand koṭis of Nayutas of beings (an exceedingly great number), on up to unspeakably unspeakably many beings;
“Suppose there be beings as many as the dust motes of Jambudvīpa (the southern continent where we dwell), beings as many as the dust motes of one set of four continents, of the small thousand world, of the middling thousand world, of the great thousand world, on up to beings as many as the dust motes of unspeakably unspeakably many Buddha-lands;
“Suppose there be all the beings of the worlds of the ten directions—these too, according to their desires and delights, I let eat their fill, and yet that food and drink comes to no end, nor does it grow less.
“And as it is with food and drink, so is it with all the various fine savors, the various beds and seats, the various garments, the various bedding, the various carriages, the various flowers, the various flower garlands, the various perfumes, the various perfumes for anointing the body, the various perfumes for burning, the various powdered perfumes (perfumes ground into powder), the various precious things, the various strings of jewels, the various banners, the various pennants, the various canopies, and the various finest things that sustain life—all of these too, according to what their hearts love and delight in, I let them have in full.
The Second Working, Benefiting the Two Vehicles (Chengguan's outline): Having Eaten My Food, They All Realize Their Fruit
“Further, son of good family! Suppose that within one world in the eastern quarter, those śrāvakas and pratyekabuddhas, having eaten my food, all realize the fruit of a śrāvaka and of a pratyekabuddha, and abide in the last body (the body that will receive no further existence);
“And as it is within one world, so is it within a hundred worlds, a thousand worlds, a hundred thousand worlds, a koṭi of worlds, a hundred koṭis of worlds, a thousand koṭis of worlds, a hundred thousand koṭis of worlds, worlds as many as a hundred thousand koṭis of Nayutas, worlds as many as the dust motes of Jambudvīpa, worlds as many as the dust motes of one set of four continents, worlds as many as the dust motes of the small thousand land, worlds as many as the dust motes of the middling thousand land, worlds as many as the dust motes of the three-thousandfold great-thousand land, on up to worlds as many as the dust motes of unspeakably unspeakably many Buddha-lands: within them all the śrāvakas and pratyekabuddhas whatsoever, having eaten my food, all realize the fruit of a śrāvaka and of a pratyekabuddha, and abide in the last body.
“And as it is in the eastern quarter, so is it in the southern, the western, and the northern quarters, in the four intermediate directions (southeast, southwest, northeast, northwest), above and below.
The Third Working, Benefiting the Bodhisattvas (Chengguan's outline): Having Eaten My Food, They All Attain Perfect Awakening
“Further, son of good family! Within one world in the eastern quarter, on up to worlds as many as the dust motes of unspeakably unspeakably many Buddha-lands, all the bodhisattvas there who are bound to one more birth before becoming Buddhas, having eaten my food, all sit upon the seat of awakening beneath the tree of awakening, subdue the armies of Māra, and attain unsurpassed perfect awakening;
“And as it is in the eastern quarter, so is it in the southern, the western, and the northern quarters, in the four intermediate directions, above and below.
Letting Him See That the Benefit Is Shared (Chengguan's outline): Do You See These Ten Thousand Maidens of My Retinue?
“Son of good family! Do you see these ten thousand maidens of my retinue?”
Sudhana answered—
“I have seen them.”
The laywoman said—
“Son of good family! These ten thousand maidens are the foremost among them; of a retinue such as this there are a million asaṃkhyeyas (a number beyond counting), and they are all of them the same as I am—
“The same in practice, the same in vow, the same in roots of goodness, the same in the path of going forth, the same in pure resolve, the same in pure mindfulness, the same in pure inclination, the same in measureless awakening, the same in the faculties they have obtained, the same in vastness of mind, the same in the realm wherein they act, the same in principle, the same in meaning, the same in clear understanding of the dharmas, the same in purity of form and marks, the same in measureless power, the same in the highest energy, the same in the voice of the right Dharma, the same in the voice that goes forth according to the kinds of beings, the same in the pure and foremost voice, the same in praising measureless pure merit and virtue, the same in pure deeds, the same in pure recompense, the same in guarding and rescuing all beings everywhere with great kindness, the same in bringing beings everywhere to ripeness with great compassion, the same in pure bodily deeds that arise according to conditions and gladden those who see them, the same in pure verbal deeds that accord with the speech of the world and proclaim the transformation of the Dharma, the same in going to the seats of awakening where all the Buddhas hold their assemblies, the same in going to all Buddha-lands to make offerings to the Buddhas, the same in being able to see all the dharma gates manifest before them, the same in abiding in the pure ground of a bodhisattva's practice.
Letting Him Verify It with His Own Eyes (Chengguan's outline): Wait a Little While, and You Will See for Yourself
“Son of good family! These ten thousand maidens are able to take fine food and drink out of this vessel and, in the space of a single instant, to reach everywhere throughout the ten directions and make offerings to all the bodhisattvas in their last body, to the śrāvakas and the pratyekabuddhas, on down to giving universally to the destiny of the hungry ghosts, and to let them all eat their fill.
“Son of good family! These ten thousand women, using this vessel of mine, are able in the heavens to let the gods eat their fill of the food of the gods, and on down to letting men in the world of men eat their fill of the food of men.
“Son of good family! Wait a little while, and you will see it for yourself.”
Just as she was saying this, Sudhana saw measureless beings entering by the gates on the four sides, all of them summoned by the original vow of this laywoman. And when they had gathered, the laywoman spread out seats and let them sit down, and according to what each of them needed she gave and bestowed food and drink, and let them all eat their fill.
Humbling Herself and Deferring to the Superior (Chengguan's outline): I Know Only This One Gate
She told Sudhana—
“Son of good family! I know only this liberation gate of the inexhaustible treasury of merit. As for all the merit and virtue of the bodhisattvas, the great beings—it is like the great ocean, profound and inexhaustible; like empty space, vast and without bound; like a wish-fulfilling jewel that satisfies the wishes of beings; like a great settlement where whatever is sought can be had; like Mount Sumeru, where the massed jewels are gathered everywhere; like a deep-hidden storehouse where the wealth of the Dharma is laid up always; like a bright lamp that breaks up all darkness; like a high canopy that shelters the multitude of the living everywhere—how then should I be able to know or to expound their practice of merit and virtue?
Pointing to the Next Friend (Chengguan's outline): The Householder Bright Knowledge in the City of Great Prosperity to the South
“Son of good family! To the south there is a city named Great Prosperity; there is a householder there named Bright Knowledge. Go to him and ask—how is a bodhisattva to study the practice of a bodhisattva, and to cultivate the path of a bodhisattva?”
Cherishing Her Virtue and Taking Leave (Chengguan's outline): He Withdrew and Departed
At that time the youth Sudhana bowed to her feet, circled her measureless times, gazed up and looked to her without wearying, and then took his leave, withdrew, and departed.
上路之前，善財先把上一位善知識的教誨想成了十個譬喻
善財辭別了自在主童子，經文沒有立刻讓他走，先寫他觀察思惟前一位善知識的教誨。起頭一句先把他的心比作海：「爾時，善財童子觀察思惟善知識教，猶如巨海受大雲雨無有厭足」——海受雨而不厭，是說他受教而不以為夠。
接著他心裡自立九個譬喻，句句以『善知識教』四字起：春日生長善法根苗、滿月照處皆清涼、夏雪山除諸獸熱渴、芳池日開善心蓮華、大寶洲滿其心以法寶、閻浮樹積集福智華果、大龍王於虛空遊戲自在、須彌山有無量善法而三十三天止住其中、帝釋眾會圍遶而能伏異道脩羅軍眾。連起頭的巨海一喻，一段共十喻。
要排一個誤解：以為十個譬喻只是文辭鋪張。看它的次序就知道不是——起頭的巨海一喻先立受教之量，其下九喻自為兩節：前五喻全取生養滋潤之象（日、月、雪、池、洲），後四喻全轉為高大統攝之象（樹、龍、山、帝釋）。先受潤、後能攝，這正是一位參學者受教之後心量長成的次第。
落到地上：離開一位老師之前，先把他給你的東西想成幾句自己的話。想不出來，就是還沒有受。
為什麼這座城叫海住，這位善友叫具足
經文只寫「漸次遊行，至海住城，處處尋覓此優婆夷」，一句話裡三件事：漸漸地走、到了某城、到處找。城名與友名經文都不解釋，解釋出於澄觀。
澄觀釋城名有兩層：一層就事，「城名海住者，近海而住故」；一層就法，「安住於忍，如海包含故」。釋友名則繫在器上——「友名具足者，一器之中無不具故，忍器遍容一切德故」。他並且說明這一位為什麼現女身：「忍辱柔和，故寄女人。」
法藏就六十本另出二釋，一說此城近南海而住，一說「若准下文，出於財法，施不可盡，故云海住」；李通玄則說「城名海住者，表此優婆夷能含眾德如海」。三家所取之義不同，皆是疏家之釋，經文本身無此諸解。
落到地上：讀五十三參，遇到城名與人名先別跳過——古德往往就在這兩個名字上把一參之眼點出來。
那座宅第：先寫極盛，再一句翻成極簡
見依報一段的寫法值得細看。先寫盛：「其宅廣博，種種莊嚴，眾寶垣牆周匝圍遶，四面皆有寶莊嚴門」；進去以後又寫「於其宅內，敷十億座，超出人、天一切所有，皆是菩薩業力成就」。十億個座位，還超過人天所有——盛到不能再盛。
然後下一句整個翻過來：「宅中無有衣服、飲食及餘一切資生之物，但於其前置一小器。」
要排一個誤解：以為前後矛盾。不是矛盾，是筆法。座位有十億，是為了接人；資生之物一件也沒有，是為了顯器。極盛與極空並置一段，末了只落在一個小器上——全子後面所有的業用，都從這一個器出來。
澄觀有一句表法：「又表忍必自卑，故小法忍。」器所以小，正因為忍的性格是自卑而下人。此句在《疏》中位在下文業用總明之下，《演義鈔》並判「上直約善友依報釋，此下約表位釋」——即自此句起已不就依報而說，是就所寄之位而說；今於此處先引，是為了把器之小與忍之卑一併看清。落到地上：一個人能容多少，往往不看他排場多大，看他肯把自己放多低。
她的樣子：素服垂髮，為什麼這也是忍
正報一段寫她「處於寶座，盛年好色，端正可喜，素服垂髮，身無瓔珞」，末以「其身色相威德光明，除佛菩薩餘無能及」收。
澄觀把這幾個字一一繫回忍：「端正可喜者，忍之報故」——端正可喜是修忍所感之報；「素服等者，忍華飾故」——素服不是無飾，忍本身就是她的華飾。
要排一個誤解：以為素服垂髮是儉樸的表態。經文緊接著說她的威德光明除佛菩薩無人能及——可見所去的是身外之飾，所顯的是身內之德。李通玄則把她全身之相配作十波羅蜜，說「素服清潔，名之為持戒；被髮毀容，名之為忍」，讀法與澄觀不同而同歸於行。
落到地上：判斷一個修行人，看他去掉了什麼，比看他添了什麼準。
一萬個童女與她們身上的香
眷屬一段先寫她們的儀容與聲音，再寫她們的香。香所生的益，經文開為十四句：前九句都是『沒有』——無怒害心、無怨結心、無慳嫉心、無諂誑心、無險曲心、無憎愛心、無瞋恚心、無下劣心、無高慢心；後五句則是四表一離——前四句是『有』（生平等心、起大慈心、發利益心、住律儀心），末一句仍是『離』：「生平等心，起大慈心，發利益心，住律儀心，離貪求心」。
這十四句之外還有三益，讀時不可併入十四句一起讀過。第一益在十四句之前：經文先說遇香者「皆不退轉」——這是總標，香所先成就的不是某一種心，是所發之心不再退轉；有此一句，下面十四句才是在不退之上說的。第二益與第三益在十四句之後，轉到音與身：「聞其音者，歡喜踊躍；見其身者，悉離貪染。」香熏其心、音起其喜、身息其染——一群眷屬的身、語、意三處都在利益人，不是只有身上的香。
看這九個『沒有』的內容：忿怒、結怨、慳嫉、諂誑、險曲、憎愛、瞋恚、下劣、高慢，大體皆是與人相違之心，其中忿怒、結怨、瞋恚、高慢尤是違逆之正相。這一位既寄無違逆行，眷屬所熏出來的正是不違逆。澄觀因此說「四「復有」下明其眷屬萬行皆順忍故」——一萬童女是一萬行，行行順忍。
要排一個誤解：以為眷屬只是排場。經文寫她們「常在左右，親近瞻仰，思惟觀察，曲躬低首，應其教命」，這是行；寫她們身出妙香令人離九種違逆之心，這是行之用。落到地上：一個人所帶出來的人是什麼樣子，就是他的法門的驗證。
善財的問句：問意相續的那一問
見了面，善財頂禮圍繞合掌，然後問：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，願為我說！」
這一問三段俱全：先報自己已到之處（已先發菩提心），次說自己所缺（未知云何學、云何修），末說何以來問此人（聞其善能誘誨）。六十本此處作「大聖」而少末一句請詞，八十本作「聖者」而請詞具足。
要排一個誤解：以為問法就是問結論。善財問的是『云何學』『云何修』，兩句都是方法，不是果。而這一問，他到下一位善友那裡還要再問一次——本節末了她所交代的問句「菩薩云何學菩薩行、修菩薩道」，與善財此處所問同一主旨相續，只是不再重出第二個「云何」。變的不是問題，是能答此問的深淺。
落到地上：一個真問題可以問一輩子。不必每參換一個新問題，換的是自己聽得懂多少。
法門的名字：無盡福德藏解脫門
她的回答第一句只有一個名字：「善男子！我得菩薩無盡福德藏解脫門。」
澄觀釋這個名字，扣住那個器說：「器中出物，興福無盡故，稱法界福之所招故。」——所以叫無盡，是因為器中出物沒有窮盡；所以叫福德藏，是因為這是稱合法界之福所招感的。
六十本此門作「無盡功德藏莊嚴法門」，法藏就此名分釋二段，說「以出生業用無窮竭故，名無盡藏。所出利物具勝德故，名功德莊嚴」。二本名異而所繫之義同在『出而不竭』四字。
要排一個誤解：以為福德藏是說她積蓄很多。經文下文明說宅中一物也無——藏不在囤積，在能出。落到地上：檢查自己的『藏』，不看存了多少，看拿得出多少。
一個小器，怎麼餵得飽十方
業用第一段是益眾生。經文的寫法是層層加數：先是百眾生、千眾生、百千眾生、億眾生，一直到百千億那由他眾生、不可說不可說眾生；再轉為微塵之量，閻浮提微塵數眾生、一四天下微塵數眾生，以至不可說不可說佛剎微塵數眾生；末了以方所總收：「假使十方世界一切眾生，隨其欲樂悉令充滿。」
然後只落一句反面的話：「而其飲食無有窮盡亦不減少。」所加的全在受者那一邊，所不減的在能出的器這一邊。
接著還有一節不可略過：經文說「如是飲食，如是種種上味、種種床座、種種衣服」，以下用『種種』二字連疊十七物，直到「種種上妙資生之具」。這一節不是文辭鋪張，是把法門的業用從食推到一切資生之具：前面說的是一器出食，這裡說的是一器出一切所須——受用之具（上味、床座、衣服、臥具、車乘）、香華之屬（華、鬘、香、塗香、燒香、末香）、寶飾幢蓋之類（珍寶、瓔珞、幢、幡、蓋，末以上妙資生之具總收）。澄觀科此一節為『舉一倒餘』——舉飲食一事為例，其餘諸物一例翻倒而下。所以讀這一門不可只記得『一器出飯』：凡眾生所須，隨其所樂，此器皆能令足。
澄觀就此立了本節最要的一判：「以是稱性之具，即一小器融同法界，無盡緣起故」，又說「用無不應、應無不益，而其法界體無增減」。器所以無盡，不在器的容量大，在這個器是稱合法界之性而立的——器既與法界融同，法界無盡故器之出無盡；而法界之體本無增減，所以再怎麼出也不減少。法藏就六十本亦有同式之釋，說「只是一器飯，即融同法界無盡緣起」。
要排一個誤解：把這一段讀成神通。澄觀判得清楚，這是法界緣起之理在一器上現，不是誰的本事大。落到地上：讀華嚴遇到量上不合常情之處，先問它繫在什麼理上，不要先問它可不可能。
器之為器，在它中間是空的
澄觀釋器還有三句更細的：「同如一味為一」「內空外假為器」「忍能包含無外故，隨出無盡」。
《演義鈔》把這三句展開。它先分清層次，說「上直約善友依報釋，此下約表位釋」——上面是就她的住處解釋，這裡起是就所寄之位解釋。然後釋卑與容的關係：「忍必謙卑，卑而不可逾，故小而大容。」又釋『同如』二字：「上通三忍，法忍同如，即諦察法忍。」
最要緊的是它釋『內空外假』時借了外典一句話：「埏埴以為器，當其無，有器之用，即假能用。」——揉土作器，器之所以有用，正在它中間的那個『無』。接著說「即空能大，無有不成於空故。故因外假而內有所用」，末以「無空不成於假，故空能多容。此二無二，中道器也」收。
要排一個誤解：以為空與有是兩件事。這裡說得明白，外面有形是假、裡面中空是空，二者缺一則器不成器。落到地上：一個人肯留多少空，就能接多少事。填滿了的人，什麼也放不進去。
二乘吃了這頓飯，就證了果——這和忍有什麼關係
第二段業用是益二乘。經文說東方一世界中的聲聞、獨覺「食我食已，皆證聲聞、辟支佛果，住最後身」，然後把世界之數一路加到不可說不可說佛剎微塵數，末以「如於東方，南、西、北方，四維、上、下，亦復如是」收攝十方。
這裡有一個順理成章的疑問：這一參寄的是忍，而二乘法中並不立忍的名目，何以二乘食此食而得果？澄觀就此答了一句：「二乘雖不立忍名，亦忍盡無生理方成果故。」——名雖不立，事卻不缺；二乘之果必以忍到無生之理方成，所以此食於彼亦是相應之食。
要排一個誤解：以為法門只利益同一乘的人。經文明說此食通利二乘。落到地上：一個真法門的驗證，是它能不能利益到不用它的名字的人。
一生所繫的菩薩吃了這頓飯，就在樹下成道
第三段業用是益菩薩。經文說不可說不可說佛剎微塵數世界中，所有一生所繫菩薩「食我食已，皆菩提樹下坐於道場，降伏魔軍，成阿耨多羅三藐三菩提」。
澄觀在此分事、法二門而釋。就事說：「約事，如受於乳糜」——如世尊初成道之前受牧女乳糜，食而後成道，此是事上的相類。就法說：「約法，謂餐上品寂滅之忍，得菩提故」——所食者其實是上品寂滅之忍，因忍而得菩提。《演義鈔》為這一句補出所據，說「上品屬佛故」，並指向本經的十忍一品。
澄觀接著點出一條互讀：「《淨名》香積與此大同」——維摩詰經中香積佛的飯，食者得果，與此段體例相同。《演義鈔》為這一句也補了理由：「謂受食已，得聖果等故。」
要排一個誤解：以為食物本身有力量。《鈔》最後把二經之別說得很清楚——彼經之飯通於理智大悲，此段之食則「今此寄位，故表於忍」。同樣是以食成益的文，所寄之位不同，所表之法就不同。落到地上：讀相似的兩段經，先問它們各自寄在哪裡，不要急著說是同一件事。
你看見這一萬個童女了嗎：三十一個「同」字
第三段業用說完，她接著問善財一句：「善男子！汝見我此十千童女眷屬以不？」善財答：「已見。」
她這才說出這一萬人的來歷：這十千童女是為首的，這樣的眷屬有百萬阿僧祇之多，而她們與她之間，經文用三十一句『同』字連下——同行、同願、同善根，一直到「同住菩薩清淨行地」。三十一句，疏家未再細分；今為便讀，依經文次第作十、十一、十之三節誦讀，不另立名目。
三節所同者各有其重。前十句（同行、同願、同善根、同出離道、同清淨解、同清淨念、同清淨趣、同無量覺、同得諸根、同廣大心）所同的是因地之本：行、願、善根是所修，出離道是所向；清淨解、清淨念、清淨趣三句連下，是就心之見、憶、趣三處說其淨；無量覺與得諸根是所成之覺與根，末以廣大心收。同的不是某一次同行，是整個修因的骨架。
中十一句（同所行境、同理、同義、同明了法、同淨色相、同無量力、同最精進、同正法音、同隨類音、同清淨第一音、同讚無量清淨功德）所同的轉到所證與所用：所行境是所對之境；理與義並列而不合為一，可見所同者不止於所悟之理，亦及於所解之義；明了法是能達，淨色相是相之現，無量力與最精進是力與行之勤。其下三句皆就音說——正法音就所說之法、隨類音就所對之機、清淨第一音就音之德，末句「同讚無量清淨功德」則是以音讚德。一群人能同到音聲上去，可見所同者已不止在心。
後十句（同清淨業、同清淨報、同大慈周普救護一切、同大悲周普成熟眾生、同清淨身業、同清淨口業、同往詣一切諸佛眾會道場、同往詣一切佛剎供養諸佛、同能現見一切法門、同住菩薩清淨行地）所同的落在利他與位地：清淨業與清淨報是因果一對；慈與悲一對，而經文各加一語限定——慈是「周普救護一切」、悲是「周普成熟眾生」，一救其苦、一成其熟；身業與口業一對，經文亦各加限定——身業「隨緣集起令見者欣悅」、口業「隨世語言宣布法化」；往詣道場與供養諸佛一對，是行之所至；末二句以「同能現見一切法門」與「同住菩薩清淨行地」收，一就解之滿，一就位之安住。三十一句一路讀下來，次第是自因而果、自證而用、自用而位。
要注意這個問答的位置：業用說完了才問『你看見了嗎』。前面說的是器的用，這裡說的是同行者的證。澄觀科這一段為『令見同益』——不是另說一法，是把前面所說的用，在眼前的人身上指給他看。
六十本此列作二十八句，而且同行者逕作『百萬阿僧祇菩薩』，不作童女眷屬；法藏就六十本判「初舉己眷屬報行等同，有二十八句」，並把二十八句分為三節。
落到地上：要看一個法門是不是真的，看跟著這個人的一群人，是不是也走在同一條路上。
且待須臾：她讓善財親眼看一遍
指完了同行的眷屬，她說這十千童女能從這個器中取食，「一剎那頃遍至十方」，供養最後身菩薩、聲聞、獨覺，乃至遍及餓鬼之趣，都令充足；又說這個器在天上能出天食，在人間能出人食。然後她說：「善男子！且待須臾，汝當自見。」
接著經文寫了現場：「說是語時，善財則見無量眾生從四門入，皆優婆夷本願所請。」來的人一坐下，隨他們所需要的給施飲食，全都吃飽。
澄觀科此為『使其目驗』——前面舉法門名體是聞，中間說業用是解，這裡是驗。三步的次第不可顛倒：先知有此門，再知其用，末了在眼前看它一次。
要排一個誤解：以為目驗是為了取信於人。要留意經文加的一句『皆優婆夷本願所請』——來的人不是碰巧路過，是她的本願招來的。落到地上：所謂驗證，不是表演給人看，是讓學的人親自站在事情發生的地方。
謙己推勝：先自限一門，次推諸菩薩之勝，末結非己所能
她把話收回來：「善男子！我唯知此無盡福德藏解脫門。」先劃自己的界，然後不急著說自己不足，先舉諸菩薩的功德，用了八個譬喻：如大海之甚深無盡、如虛空之廣大無際、如如意珠之滿眾生願、如大聚落之所求皆得、如須彌山之普集眾寶、如奧藏之常貯法財、如明燈之破諸黑闇、如高蓋之普蔭群生。舉完才說：「而我云何能知能說彼功德行？」
八個譬喻沒有一個離開『藏』的意思——海與空言其量，如意珠與大聚落言其能滿人之求，須彌與奧藏言其積，明燈與高蓋言其照與覆。八喻正好回應她自己法門名中的『福德藏』三字：她所得的是一個藏，而諸菩薩的功德是無量的藏。
要排一個誤解：以為謙辭就是自貶。若只說『我不行』，善財仍不知道往哪裡去。先把勝處舉全，善財才知道自己所受的這一門在整幅圖上的位置。落到地上：告訴人自己的界限時，同時要告訴他界限之外是什麼——這才是有內容的謙。
指示後友：南方大興城的明智居士
末了指路：「善男子！南方有城，名曰：大興；彼有居士，名曰：明智。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
要看清她交代的問句與善財原先所問是同一個問題相續下來，只少了第二個「云何」。她自己不能答的，不是替善財答一個大概，是把他送到能答的人那裡，並且把問題原樣交回他手上。
六十本此處作長者『甘露頂』，不作居士明智，名與身分皆與八十本不同。
落到地上：知道自己答不了的時候，最有用的一句話是『去問誰』，而不是勉強給一個說法。
戀德禮辭：辭退而去
「時，善財童子頂禮其足，遶無量匝，瞻仰無厭，辭退而去。」
四個動作：頂禮、遶匝、瞻仰、辭退。與他初來時的頂禮、恭敬圍繞、合掌而立正相對稱；所多的一項是『瞻仰無厭』——無厭二字與全子起頭那句『受大雲雨無有厭足』首尾相照。來時不厭於受教，去時不厭於瞻仰。
落到地上：受法之後怎麼離開，和求法之前怎麼到來一樣，都是行門的一節。
寄無違逆行：這個判是從哪裡來的
最後要說明一件事：本篇題上所稱的『寄無違逆行』，經文本身沒有這五個字。這是澄觀的科——「第三具足優婆夷，寄無違逆行」。《演義鈔》釋此名說「忍順物理，名無違逆」——順物之理而不相違，所以叫無違逆。
法藏與智儼就六十本則作『無恚恨行』，所寄同是十行的第三行，而所用之名不同。經文自身無行位之名，位名唯在疏家。
澄觀於本會寄位之判，本自承古德所配，並且持平地說二說皆有其理、無次位中不礙有次位——寄位是讀法上的配當，不是經文自立的階次。所以本篇凡言『寄位』處，皆屬疏家之判，不可讀作經文自說。
落到地上：位次可以幫你看見全圖，但不要拿位次去框限某一位善友所授之法。
承衍
本節向下所開之流，在名與義兩條線上。
其一是名之線。此友之名，八十本與澄觀作具足，六十本與法藏、智儼作自在，法藏另傳天竺本名為真實富滿。法門之名，八十本作無盡福德藏解脫門，六十本作無盡功德藏莊嚴法門。行位之名，八十本系作無違逆行，六十本系作無恚恨行。後友之名，八十本作居士明智，六十本作長者甘露頂。城名之釋，澄觀取近海而住與安住於忍二義，法藏取近南海而住與施不可盡二義，李通玄取能含眾德如海一義。同行之句，八十本三十一句，六十本二十八句而法藏出其數並分三節，四十本三十七句。四十本別為一系：此友之名作辨具足，法門之名作無盡福德莊嚴藏解脫門，後友作大有城長者具足智；城名於前友指示句作海別而趣求句仍作海住，一段之中二名分處並見，照彼本不齊。四十本於施食一段又別出二語：所得之益作「飢渴消除，身心安樂，智慧增長」，食之所益直說到智慧；施心之無擇作「隨其來者，普心給施，不擇怨親、貴賤、貧富」，來者不揀而普心與之。此二語八十本此段皆無，是四十本一系所獨出。謙己推勝之喻，八十本八喻，六十本七喻（虛空一喻，及其下隨意寶、功德城、功德須彌、功德藏、功德燈明、功德蓋六喻），四十本十喻。古德三家之釋皆不就四十本而立。此諸異形與異釋皆古德成說，誌錄之。
其二是義之線，其厚處全在一個『器』字上。澄觀由一小器立『融同法界、無盡緣起』之判，並以器之小繫於忍之自卑、以器之空繫於忍之能容；《演義鈔》承此而借外典揉土為器之語，說明空與假二者不二方名中道之器。法藏就六十本先錄古釋以一器食為一味真如，復自出融同法界一釋，與澄觀同軌。李通玄於器亦有其釋，而所立之義與澄觀異軌。他就所施之食說「以一微塵許之食即法界量，無裏外中邊限所礙故」——器之所以能無盡，在於一微塵許之食當體即是法界之量，故無內外中邊之限可礙；又分二門而說「約智門中，十行五位通修；約位門中，以忍為體」，末以「以忍為小器，無行不具足故，以謙無不利」收——就智門說則十行五位通修而不限於一行，就位門說則此位以忍為體，忍之謙下即是那個小器。他並就這位優婆夷一身之相配十波羅蜜、四攝、四無量，末云「具足如是十波羅蜜、四攝、四無量故，故名具足」。就器與就身二路並行，是另一路的讀法。
其三是互讀之線。澄觀親立本節與維摩詰經香積佛飯之對讀，《演義鈔》為此備錄彼經取飯與飯消二段之文，並錄生公、遠公、楷公三家釋香飯何以能斷惑之異說：生公就悲熏之飯以明食之為理，遠公歸之於大悲香飯不思議之力——此二家之說並列於《鈔》，誌錄不判。其下則不止於並列：楷公明判「豈有色法性能斷惑」，不取遠公之說而主香飯資發觀智；澄觀復於三家之後自出所取，判諸家之意「並未愜當」，以香飯表法門，而以本節所寄在忍為別。楷公與澄觀之判皆原典自有之判語，各繫其人。
一座宅第，先寫到十億座之盛，再一句寫成一物皆無；一個器，小到只放得在座前，而十方眾生食之不盡。這一參之眼，全在『空』與『無盡』這兩件事本是一件事。
Before Setting Out, Sudhana First Thinks the Teaching of the Previous Good Friend into Ten Similes
Sudhana has taken his leave of the boy Sovereign Master, and the sūtra text does not let him go at once, but first writes of him contemplating and thinking upon the teaching of the previous good friend. The opening sentence first likens his mind to the ocean—“At that time, the youth Sudhana contemplated and thought upon the teaching of the good friend, as the vast ocean receives the rain of the great clouds without ever being satisfied”—the ocean receives the rain and is not wearied by it, which says that he receives the teaching and does not take it to be enough.
Then within his own heart he sets up nine similes, every sentence beginning with the four graphs ‘the teaching of a good friend’: the sun of spring growing the roots and sprouts of wholesome dharmas; the full moon, and wherever it shines all becomes cool; the snow mountains in summer taking away the heat and thirst of the beasts; the sun on a fragrant pool opening the lotuses of the wholesome mind; the great island of jewels filling his mind with the jewels of the Dharma; the Jambu tree heaping up the flowers and fruits of merit and knowledge; the great dragon king sporting sovereign in empty space; Mount Sumeru with its measureless wholesome dharmas, where the gods of the Thirty-Three dwell; and Śakra, whom the assembly surrounds and who is able to subdue the hosts of the outsiders and the asuras. Counting in the vast ocean of the opening, one passage holds ten similes in all.
A misreading is to be set aside: that the ten similes are only a spreading out of words. Look at their order and you will know it is not so—the vast ocean of the opening first sets up the measure of receiving the teaching, and the nine below it fall of themselves into two clusters: the first five all take images of growing and nourishing and moistening (sun, moon, snow, pool, island), and the latter four all turn to images of height and greatness and gathering under (tree, dragon, mountain, Śakra). First moistened, then able to gather in—this is exactly the sequence by which the mind of one who studies grows to its size after receiving a teaching.
Brought down to the ground: before you leave a teacher, first think what he has given you into a few sentences of your own. If you cannot think them out, you have not yet received it.
Why This City Is Called Ocean Abiding and This Good Friend Is Called Fully Endowed
The sūtra text writes only “stage by stage he walked on, until he came to the city of Ocean Abiding, and he searched from place to place for this laywoman”—three things in a single sentence: walking on slowly, arriving at a certain city, searching everywhere. Neither the name of the city nor the name of the friend is explained by the sūtra text; the explanation comes from Chengguan.
Chengguan glosses the name of the city on two levels: one upon the fact, “as for the city being named Ocean Abiding, it is because it abides near the ocean”; one upon the Dharma, “abiding in forbearance, which contains all as the ocean does.” His gloss on the name of the friend he ties to the vessel—“as for the friend being named Fully Endowed, it is because within the one vessel there is nothing that is not fully there, and the vessel of forbearance holds every virtue everywhere.” And he sets out why this one appears in the body of a woman: “forbearance is gentle and mild, and so the position is assigned to a woman.”
Fazang, upon the sixty-fascicle text, brings out two other glosses, one that this city abides near the southern sea, and one that “if we go by the text below, what goes forth from her is wealth and Dharma, and the giving cannot be exhausted, and so it is called Ocean Abiding”; while Li Tongxuan says “as for the city being named Ocean Abiding, it signifies that this laywoman is able to contain the many virtues as the ocean does.” The sense each of the three houses takes is different, and all of them are glosses of the commentators; the sūtra text itself has none of these explanations.
Brought down to the ground: in reading the fifty-three visits, when you meet the name of a city and the name of a person, do not skip over them—it is often just upon these two names that the ancient worthies point out the eye of a visit.
That House: First Written at Its Utmost Abundance, Then Turned in One Sentence to the Utmost Bareness
The way the passage of seeing the circumstantial reward is written is worth looking at closely. First the abundance: “that house was vast and broad, adorned in every kind of way, with walls of massed jewels encircling it round about, and on all four sides were gates adorned with jewels”; and after he enters it writes again, “within her house were spread ten koṭis of seats, surpassing all there is among men and among gods, all of them brought to completion by the power of a bodhisattva's deeds.” Ten koṭis of seats, and surpassing all there is among men and gods besides—abundant beyond any further abundance.
Then the very next sentence turns the whole of it over: “in the house there were no garments, no food and drink, nor any of the other things whatever that sustain life; there was only, set down before her seat, one small vessel.”
A misreading is to be set aside: that the two contradict each other. It is not contradiction, it is the way of the writing. There are ten koṭis of seats, and that is in order to receive people; there is not one single thing that sustains life, and that is in order to make the vessel show. The utmost abundance and the utmost emptiness are set side by side in one passage, and at the end it comes to rest upon nothing but one small vessel—every working in the whole of this section afterward comes out of this one vessel.
Chengguan has a sentence upon what it signifies: “Further, it signifies that forbearance must abase itself, and so it is the small forbearance in dharmas.” The vessel is small precisely because the character of forbearance is to abase itself and put itself below others. This sentence stands in the Huayan jing shu below the general statement of the working further on, and the Yanyi chao judges that “above, the explanation is made simply upon the circumstantial reward of the good friend; from here down it is made upon what the position signifies”—that is, from this sentence on it is no longer spoken upon the circumstantial reward but upon the position that is assigned; that it is cited here first is in order to see the smallness of the vessel and the lowliness of forbearance together at once. Brought down to the ground: how much a person can contain is often not to be seen from how great his display is, but from how low he is willing to put himself.
Her Appearance: Plain Garments and Loose Hair—Why This Too Is Forbearance
The passage of the direct reward writes of her as “seated upon a jeweled seat, in the fullness of her years and fair of complexion, upright and delightful to see, wearing plain garments, her hair hanging loose, with no strings of jewels upon her body,” and closes with “as for the majestic light of the form and marks of her body, apart from the Buddhas and the bodhisattvas there was none who could match it.”
Chengguan ties each of these few graphs back to forbearance: “as for upright and delightful to see, it is the recompense of forbearance”—being upright and delightful to see is the recompense brought on by cultivating forbearance; “as for the plain garments and the rest, forbearance is her flowered adornment”—the plain garments are not the absence of adornment; forbearance itself is her flowered adornment.
A misreading is to be set aside: that the plain garments and loose hair are a show of frugality. The sūtra text says immediately after that the majestic light of her body is such that none but the Buddhas and bodhisattvas can match it—from which one sees that what is taken away is the adornment outside the body, and what is made manifest is the virtue within it. Li Tongxuan, for his part, matches the marks of her whole body to the ten perfections, saying “her plain garments are pure and clean, and this is named keeping the precepts; her hair let down and her looks marred, and this is named forbearance,” a reading different from Chengguan's that comes home to practice all the same.
Brought down to the ground: in judging one who cultivates, looking at what he has taken away is a surer measure than looking at what he has added.
Ten Thousand Maidens and the Fragrance upon Their Bodies
The passage on the retinue first writes of their bearing and their voices, and then of their fragrance. The benefit that the fragrance gives rise to the sūtra text opens into fourteen sentences: the first nine are all ‘without’—without any mind of angry harming, without any mind of nursing enmity, without any mind of stinginess and envy, without any mind of flattery and deceit, without any mind of treachery and crookedness, without any mind of hatred and attachment, without any mind of wrathful anger, without any mind of lowness, without any mind of arrogance; of the latter five, four affirm and one leaves behind—the first four are ‘with’ (giving rise to a mind of equality, giving rise to a mind of great kindness, bringing forth a mind of benefiting, abiding in a mind of the rules of restraint), and the last is still a ‘leaving behind’: “they give rise to a mind of equality, give rise to a mind of great kindness, bring forth a mind of benefiting, abide in a mind of the rules of restraint, and leave behind the mind of greedy seeking.”
Besides these fourteen sentences there are three further benefits, and they are not to be read as though swallowed up in the fourteen. The first stands before the fourteen: the sūtra text says of those who meet the fragrance that they “are made able to turn back no more”—this is the general heading, and what the fragrance first brings about is not some one mind but that the mind already given rise to turns back no more; with this sentence in place, the fourteen below it are said upon a ground of not turning back. The second and the third stand after the fourteen, and pass over to voice and to body: “those who hear their voices rejoice and leap for joy; those who see the forms of their bodies are all set far from greedy defilement.” The fragrance perfumes the mind, the voice raises up gladness, the body stills defilement—all three doors of this retinue, body, speech, and mind, are benefiting others, and not the fragrance alone.
Look at the content of these nine ‘withouts’: anger, nursed enmity, stinginess and envy, flattery and deceit, treachery and crookedness, hatred and attachment, wrathful anger, lowness, arrogance—by and large all of them are minds that go against other people, and among them anger, nursed enmity, wrathful anger, and arrogance are especially the very face of opposition. Since this one is assigned to the practice of non-opposition, what the retinue is perfumed into is precisely non-opposition. Chengguan therefore says “fourth, from ‘there were also’ onward, it sets out that the ten thousand practices of her retinue all accord with forbearance”—ten thousand maidens are ten thousand practices, and every practice accords with forbearance.
A misreading is to be set aside: that the retinue is only display. The sūtra text writes of them as “always at her left and right, drawing near, gazing up, thinking upon her and contemplating her, bending their bodies and lowering their heads, acting in accord with her instruction,” and this is practice; it writes of the marvelous fragrance sent forth from their bodies that frees people from nine kinds of opposing mind, and this is the working of practice. Brought down to the ground: what the people a person brings with him are like is the verification of his dharma gate.
Sudhana's Question: The One Question That Runs On in the Same Purport
Having met her, Sudhana bows his head, circles her, joins his palms, and then asks: “Holy one! I have already given rise beforehand to the mind of anuttarā-samyak-saṃbodhi, and yet I do not know how a bodhisattva is to study the practice of a bodhisattva? How is he to cultivate the path of a bodhisattva? 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!”
This one question is complete in three parts: first he reports where he has already come to (he has already given rise to the mind of awakening), next he says what he himself lacks (he does not know how to study, how to cultivate), and last he says why he has come to ask this person (he has heard that she is well able to draw others on and instruct them). The sixty-fascicle text has ‘Great Holy One’ here and lacks the last sentence of request; the eighty-fascicle text has ‘Holy one’ and the request is complete.
A misreading is to be set aside: that to ask about the Dharma is to ask for a conclusion. What Sudhana asks is ‘how is he to study’ and ‘how is he to cultivate’—both sentences are method, not fruit. And this one question he will ask again when he reaches the next good friend: the question she charges him with at the close of this section, “how is a bodhisattva to study the practice of a bodhisattva and to cultivate the path of a bodhisattva,” runs on in the same purport as what he asks here, only that the second ‘how’ is not brought out again. What changes is not the question; it is the depth of the one who can answer it.
Brought down to the ground: a true question can be asked for a lifetime. There is no need to change to a new question at every visit; what changes is how much of the answer you can understand.
The Name of the Dharma Gate: The Liberation Gate of the Inexhaustible Treasury of Merit
The first sentence of her answer is nothing but a name: “Son of good family! I have obtained the bodhisattva's liberation gate of the inexhaustible treasury of merit.”
Chengguan, in glossing this name, holds fast to that vessel: “things come forth from the vessel, and the merit it raises up is inexhaustible; it is what is brought on by the merit that matches the Dharma realm.”—Thus it is called inexhaustible because what comes forth from the vessel comes to no end; and it is called a treasury of merit because this is brought on by a merit that answers to the Dharma realm.
In the sixty-fascicle text this gate reads ‘the dharma gate of the adornment of the inexhaustible treasury of merit and virtue,’ and Fazang divides this name and glosses it in two parts, saying “because the working it brings forth is without exhaustion, it is named the inexhaustible treasury. Because what comes forth to benefit things is furnished with surpassing virtue, it is named the adornment of merit and virtue.” The names in the two texts differ, and the sense that both attach to lies in the four graphs ‘it comes forth and is not used up.’
A misreading is to be set aside: that a treasury of merit means she has stored up a great deal. The sūtra text says plainly further on that there is not one single thing in the house—a treasury is not in the hoarding, it is in the bringing forth. Brought down to the ground: in examining your own ‘treasury,’ do not look at how much is stored, look at how much can be brought out.
How One Small Vessel Feeds the Ten Directions Full
The first passage of the working is the benefiting of beings. The way the sūtra text writes it is by piling number upon number: first a hundred beings, a thousand beings, a hundred thousand beings, a koṭi of beings, on up to a hundred thousand koṭis of Nayutas of beings and unspeakably unspeakably many beings; then it turns to measures of dust motes, beings as many as the dust motes of Jambudvīpa, beings as many as the dust motes of one set of four continents, on to beings as many as the dust motes of unspeakably unspeakably many Buddha-lands; and at the end it gathers all up by the quarters: “suppose there be all the beings of the worlds of the ten directions—according to their desires and delights I let them all be filled.”
Then only one sentence is set down on the reverse side: “and yet that food and drink comes to no end, nor does it grow less.” All that is added is on the side of those who receive; what does not grow less is on the side of the vessel that brings forth.
A further passage follows that must not be passed over: the sūtra text says “and as it is with food and drink, so is it with all the various fine savors, the various beds and seats, the various garments,” and so on, repeating ‘various’ over seventeen things, down to “the various finest things that sustain life.” This passage is not a spreading out of words; it carries the working of the dharma gate over from food to everything that sustains life. What went before was one vessel bringing forth food; what is said here is one vessel bringing forth whatever is needed—utensils of use (fine savors, beds and seats, garments, bedding, carriages), things of perfume and flower (flowers, garlands, perfumes, perfumes for anointing, perfumes for burning, powdered perfumes), and things of the class of jeweled ornament and banner and canopy (precious things, strings of jewels, banners, pennants, canopies, gathered up at the end by the finest things that sustain life). Chengguan outlines this passage as ‘bringing forward one and turning out the rest’—taking the one matter of food and drink for an example, and all the other things turned out after it in the same way. So in reading this gate one must not remember only that ‘one vessel brings forth rice’: whatever beings need, according to what they delight in, this vessel is able to supply in full.
Upon this Chengguan sets up the most important judgment of the whole section: “because it is a utensil that matches the nature, this one small vessel is fused into sameness with the Dharma realm, and the arising by conditions is inexhaustible,” and again, “there is no use that does not answer, and no answering that does not benefit, and yet the substance of the Dharma realm is without increase or decrease.” The vessel can be inexhaustible not because its capacity is large, but because this vessel is set up as matching the nature of the Dharma realm—the vessel being fused into sameness with the Dharma realm, and the Dharma realm being inexhaustible, what comes forth from the vessel is inexhaustible; and the substance of the Dharma realm is of itself without increase or decrease, and so however much comes forth it does not grow less. Fazang, upon the sixty-fascicle text, has a gloss of the same pattern, saying “it is only one vessel of rice, which is fused into sameness with the Dharma realm, the arising by conditions being inexhaustible.”
A misreading is to be set aside: reading this passage as a matter of supernormal power. Chengguan judges it clearly—this is the principle of the arising by conditions of the Dharma realm made manifest upon a single vessel, not a matter of anyone's great ability. Brought down to the ground: in reading the Avataṃsaka, when you meet a place where the quantities do not fit ordinary experience, first ask what principle it is tied to, and do not first ask whether it is possible.
What Makes a Vessel a Vessel Is That It Is Empty in the Middle
Chengguan has three finer sentences still in glossing the vessel: “being the same as suchness in one savor makes it one”; “being empty within and provisional without makes it a vessel”; “because forbearance is able to contain with nothing outside it, what comes forth from it is inexhaustible.”
The Yanyi chao opens these three sentences out. It first distinguishes the levels, saying “above, the explanation is made simply upon the circumstantial reward of the good friend; from here down it is made upon what the position signifies”—above is the explanation upon her dwelling place, and from here on it is the explanation upon the position assigned. It then glosses the relation of lowliness and containing: “forbearance must be humble and low, and being low it cannot be got past, and so being small it contains greatly.” And it glosses the two graphs ‘the same as suchness’: “above, it runs through the three forbearances; the forbearance in dharmas is the same as suchness, which is the forbearance of examining dharmas.”
Most important of all is that, in glossing ‘empty within and provisional without,’ it borrows a sentence from an outside book: “clay is kneaded to make a vessel, and where there is nothing, there is the use of the vessel; that is, the provisional is what is able to be used.”—Clay is worked into a vessel, and the reason the vessel has any use lies exactly in that ‘nothing’ in the middle of it. It goes on to say “that is, the empty is able to be great, since there is nothing that is not brought to completion in emptiness. Therefore, by way of the provisional without, there is that which is used within,” and it closes with “without the empty the provisional is not brought to completion, and so the empty is able to contain much. These two are not two: this is the vessel of the Middle Way.”
A misreading is to be set aside: that emptiness and existence are two separate things. It is said plainly here that the shape outside is the provisional and the hollow within is the empty, and let either of the two be missing and the vessel is no vessel. Brought down to the ground: how much space a person is willing to leave is how much he can take on. One who is filled up can have nothing put into him.
Those of the Two Vehicles Eat This Meal and Realize Their Fruit—What Has This to Do with Forbearance
The second passage of the working is the benefiting of the two vehicles. The sūtra text says that the śrāvakas and pratyekabuddhas within one world in the eastern quarter, “having eaten my food, all realize the fruit of a śrāvaka and of a pratyekabuddha, and abide in the last body,” and then piles up the number of worlds all the way to the dust motes of unspeakably unspeakably many Buddha-lands, gathering in the ten directions at the end with “and as it is in the eastern quarter, so is it in the southern, the western, and the northern quarters, in the four intermediate directions, above and below.”
Here a question follows of itself: what this visit is assigned to is forbearance, and yet in the dharma of the two vehicles no term of forbearance is set up; how then do those of the two vehicles eat this food and obtain their fruit? Chengguan answers this with a single sentence: “although the two vehicles do not set up the term forbearance, it is still by forbearing to the end of the principle of no-arising that their fruit is brought to completion.”—The name is not set up, but the fact is not lacking; the fruit of the two vehicles must be brought to completion by forbearance reaching the principle of no-arising, and so for them too this food is a food that answers to them.
A misreading is to be set aside: that a dharma gate benefits only people of the same vehicle. The sūtra text says plainly that this food benefits the two vehicles as well. Brought down to the ground: the verification of a true dharma gate is whether it can benefit those who do not use its name.
The Bodhisattva Bound to One More Birth Eats This Meal and Attains the Way beneath the Tree
The third passage of the working is the benefiting of bodhisattvas. The sūtra text says that within worlds as many as the dust motes of unspeakably unspeakably many Buddha-lands, all the bodhisattvas bound to one more birth, “having eaten my food, all sit upon the seat of awakening beneath the tree of awakening, subdue the armies of Māra, and attain anuttarā-samyak-saṃbodhi.”
Chengguan here divides the gloss into the gate of fact and the gate of Dharma. Upon fact he says: “upon fact, it is like the receiving of the milk-gruel”—as the World-Honored One, before he first attained the way, received the milk-gruel of the cowherd girl, and having eaten it attained the way; this is the likeness upon the side of fact. Upon Dharma he says: “upon Dharma, it means that they feed upon the forbearance of quiescent cessation of the highest grade, and thereby obtain awakening”—what is eaten is in truth the forbearance of quiescent cessation of the highest grade, and it is by forbearance that awakening is obtained. The Yanyi chao supplies the ground for this sentence, saying “because the highest grade belongs to the Buddhas,” and points to the Chapter on the Ten Forbearances of this sūtra.
Chengguan then points out a cross-reading: “the Fragrance Accumulated of the Jingming is largely the same as this”—the rice of the Buddha Fragrance Accumulated in the Vimalakīrti Sūtra, which those who eat it obtain the fruit by, is of the same pattern as this passage. The Yanyi chao supplies the reason for this sentence too: “it means that, having received the food, they obtain the holy fruit and the rest.”
A misreading is to be set aside: that the food itself has power. The Yanyi chao states the difference between the two sūtras very clearly at the end—the rice of that sūtra runs through principle, knowledge, and great compassion, while the food of this passage “here is assigned to a position, and so it signifies forbearance.” Both alike are texts in which benefit is brought to completion by food, but the position assigned differs, and so what is signified differs. Brought down to the ground: in reading two passages that resemble each other, first ask where each of them is assigned, and do not hurry to say that they are the same thing.
Do You See These Ten Thousand Maidens: Thirty-One Sentences of ‘Same’
The third passage of the working having been spoken, she then asks Sudhana a question: “Son of good family! Do you see these ten thousand maidens of my retinue?” Sudhana answers: “I have seen them.”
Only then does she tell where these ten thousand come from: these ten thousand maidens are the foremost among them, and of a retinue such as this there are a million asaṃkhyeyas; and between them and her the sūtra text runs down thirty-one sentences carried by the graph ‘same’—the same in practice, the same in vow, the same in roots of goodness, all the way to “the same in abiding in the pure ground of a bodhisattva's practice.” The commentators divide the thirty-one sentences no further; here, for ease of reading, they are recited in three clusters following the order of the sūtra text, ten, eleven, and ten, without setting up separate names for them.
Each of the three clusters has its own weight. The first ten (the same in practice, in vow, in roots of goodness, in the path of going forth, in pure resolve, in pure mindfulness, in pure inclination, in measureless awakening, in the faculties obtained, in vastness of mind) are the same in the very frame of the cause: practice, vow, and roots of goodness are what is cultivated, and the path of going forth is what it is set toward; pure resolve, pure mindfulness, and pure inclination run on together, speaking of purity at the three places of the mind's understanding, its remembering, and its leaning; measureless awakening and the faculties obtained are the awakening and the faculties brought to completion, and vastness of mind gathers them up. What is shared is not one occasion of practicing together, but the whole frame of the cultivation of the cause.
The middle eleven (the same in the realm wherein they act, in principle, in meaning, in clear understanding of the dharmas, in purity of form and marks, in measureless power, in the highest energy, in the voice of the right Dharma, in the voice according with the kinds of beings, in the pure and foremost voice, in praising measureless pure merit and virtue) pass over to what is realized and what is used: the realm wherein they act is what is faced; principle and meaning are set side by side and not folded into one, from which it may be seen that what is shared is not only the principle awakened to but the meaning understood as well; clear understanding of the dharmas is the reaching, purity of form and marks the showing forth of the marks, measureless power and the highest energy the strength and the diligence. The three sentences that follow all speak upon the voice—the voice of the right Dharma upon the Dharma spoken, the voice according with the kinds of beings upon those it meets, the pure and foremost voice upon the virtue of the voice itself—and the last, “the same in praising measureless pure merit and virtue,” praises virtue by that voice. That a company can be the same even down to their voices shows that what is shared no longer stops within the mind.
The last ten (the same in pure deeds, in pure recompense, in guarding and rescuing all everywhere with great kindness, in bringing beings everywhere to ripeness with great compassion, in pure bodily deeds, in pure verbal deeds, in going to the seats of awakening where all the Buddhas hold their assemblies, in going to all Buddha-lands to make offerings to the Buddhas, in being able to see all the dharma gates manifest before them, in abiding in the pure ground of a bodhisattva's practice) come to rest upon the benefiting of others and upon the ground of the position: pure deeds and pure recompense are a pair of cause and fruit; kindness and compassion are a pair, and the sūtra text sets a limiting phrase upon each—kindness “guarding and rescuing all everywhere,” compassion “bringing beings everywhere to ripeness,” the one relieving their suffering, the other ripening them; bodily deeds and verbal deeds are a pair, and each too is limited—bodily deeds “arising according to conditions and gladdening those who see them,” verbal deeds “according with the speech of the world and proclaiming the transformation of the Dharma”; going to the seats of awakening and making offerings to the Buddhas are a pair, the reach of the practice; and the last two, “being able to see all the dharma gates manifest before them” and “abiding in the pure ground of a bodhisattva's practice,” close it off, the one upon the fullness of understanding, the other upon being settled in the position. Read straight down, the thirty-one sentences move from cause to fruit, from realization to use, and from use to position.
The place of this question and answer is to be noticed: it is only after the working has been spoken that she asks ‘do you see them.’ What went before was the use of the vessel; what is spoken here is the realization of those who practice together with her. Chengguan outlines this passage as ‘letting him see that the benefit is shared’—it is not the speaking of another dharma, but the pointing out, in people before his eyes, of the use that has been spoken of already.
In the sixty-fascicle text this list runs to twenty-eight sentences, and moreover those who practice together are called simply ‘a million asaṃkhyeyas of bodhisattvas,’ not a retinue of maidens; Fazang, upon the sixty-fascicle text, judges that “first, bringing forward that her own retinue is the same in recompense and practice and the rest, there are twenty-eight sentences,” and divides the twenty-eight into three clusters.
Brought down to the ground: to see whether a dharma gate is genuine, look at whether the group of people who follow this person are walking upon the same road.
Wait a Little While: She Lets Sudhana See It with His Own Eyes
Having pointed out the retinue who practice together, she says that these ten thousand maidens are able to take food out of this vessel and “in the space of a single instant reach everywhere throughout the ten directions,” making offerings to bodhisattvas in their last body, to śrāvakas and pratyekabuddhas, on down to reaching the destiny of the hungry ghosts, and letting them all be filled; and she says further that this vessel can bring forth the food of the gods in the heavens and the food of men in the world of men. Then she says: “Son of good family! Wait a little while, and you will see it for yourself.”
The sūtra text then writes what happened on the spot: “just as she was saying this, Sudhana saw measureless beings entering by the four gates, all of them summoned by the original vow of the laywoman.” Those who came sat down, and according to what they needed food and drink was given to them, and all ate their fill.
Chengguan outlines this as ‘letting him verify it with his own eyes’—the bringing forward of the name and substance of the dharma gate before this is hearing, the speaking of the working in the middle is understanding, and this is verifying. The order of these three steps cannot be reversed: first know that there is such a gate, then know its use, and last see it once with one's own eyes.
A misreading is to be set aside: that verifying with the eyes is to win people's trust. Notice the sentence the sūtra text adds, ‘all of them summoned by the original vow of the laywoman’—those who came were not passing by; they were called by her original vow. Brought down to the ground: verification is not a performance put on for others; it is letting the one who studies stand himself in the place where the thing happens.
Humbling Herself and Deferring to the Superior: First Marking Off One Gate, Then Deferring to the Bodhisattvas, and Last Concluding That It Is Not Hers to Know
She draws her words back: “Son of good family! I know only this liberation gate of the inexhaustible treasury of merit.” She first marks off her own limit, and then, not hurrying to say what she lacks, first brings forward the merit and virtue of the bodhisattvas in eight similes: like the great ocean, profound and inexhaustible; like empty space, vast and without bound; like a wish-fulfilling jewel that satisfies the wishes of beings; like a great settlement where whatever is sought can be had; like Mount Sumeru, where the massed jewels are gathered everywhere; like a deep-hidden storehouse where the wealth of the Dharma is laid up always; like a bright lamp that breaks up all darkness; like a high canopy that shelters the multitude of the living everywhere. Only when she has brought them all forward does she say: “how then should I be able to know or to expound their practice of merit and virtue?”
Not one of the eight similes leaves the sense of ‘treasury’—the ocean and empty space speak of its measure; the wish-fulfilling jewel and the great settlement speak of its satisfying what people seek; Sumeru and the deep-hidden storehouse speak of its heaping up; the bright lamp and the high canopy speak of its shining and its sheltering. The eight similes answer exactly to the three graphs ‘treasury of merit’ in the name of her own dharma gate: what she has obtained is one treasury, and the merit and virtue of the bodhisattvas is a measureless treasury.
A misreading is to be set aside: that a word of humility is a lowering of oneself. If she said only ‘I am not equal to it,’ Sudhana would still not know where to go. Only when the surpassing places have been brought forward in full does Sudhana know where the one gate he has received stands in the whole picture. Brought down to the ground: when you tell a person your own limit, tell him at the same time what lies beyond that limit—this is what makes humility have content.
Pointing to the Next Friend: The Householder Bright Knowledge in the City of Great Prosperity to the South
At the end she points out the road: “Son of good family! To the south there is a city named Great Prosperity; there is a householder there named Bright Knowledge. Go to him and ask: how is a bodhisattva to study the practice of a bodhisattva and to cultivate the path of a bodhisattva?”
It is to be seen clearly that the question she charges him with is the same question running on from what Sudhana asked at the first, only without the second ‘how.’ What she cannot answer herself she does not answer for him in rough outline; she sends him to the one who can answer, and hands the question back into his hands in its original form.
In the sixty-fascicle text this reads as the elder ‘Sweet Dew Crest,’ not the householder Bright Knowledge; both the name and the standing differ from the eighty-fascicle text.
Brought down to the ground: when you know you cannot answer, the most useful sentence is ‘go and ask so-and-so,’ and not a forced explanation.
Cherishing Her Virtue and Taking Leave: He Withdrew and Departed
“At that time the youth Sudhana bowed to her feet, circled her measureless times, gazed up and looked to her without wearying, and then took his leave, withdrew, and departed.”
Four actions: bowing his head, circling her, gazing up, taking his leave. They answer exactly to the bowing, the reverent circling, and the standing with palms joined of his first coming; the one item added is ‘gazing up without wearying’—and the two graphs ‘without wearying’ answer, end to end, to the sentence at the opening of this whole section, ‘receiving the rain of the great clouds without ever being satisfied.’ Coming, he was not wearied of receiving the teaching; going, he was not wearied of gazing up.
Brought down to the ground: how one leaves after receiving the Dharma is, like how one arrives before seeking it, a section of the gate of practice.
Assigned to the Practice of Non-Opposition: Where This Judgment Comes From
One thing is to be set out at the last: the ‘assigned to the practice of non-opposition’ of the title of this piece is not in the sūtra text itself. This is Chengguan's outline—“the third, the laywoman Fully Endowed, is assigned to the practice of non-opposition.” The Yanyi chao glosses this name, saying “forbearance accords with the principle of things, and is named non-opposition”—to accord with the principle of things and not to run against them, and so it is called non-opposition.
Fazang and Zhiyan, upon the sixty-fascicle text, have instead ‘the practice of freedom from anger and hatred,’ the position assigned being alike the third of the ten practices, while the name used is different. The sūtra text itself has no name of a practice or a position; the name of the position is only in the commentators.
Chengguan, in his judgment upon the assigned positions of this assembly, carries on the matching made by the ancient worthies, and says evenhandedly that both accounts have their reason, and that within what has no sequence of positions there is no obstacle to there being a sequence of positions—an assigned position is a matching made in the reading, not a stage set up by the sūtra text itself. Therefore wherever this piece speaks of an ‘assigned position,’ it belongs to the judgment of the commentators, and is not to be read as something the sūtra text says of itself.
Brought down to the ground: the sequence of positions can help you see the whole picture, but do not use the sequence of positions to hem in the dharma conferred by any one good friend.
Lineage
What this section opens onto below runs along two lines, the line of names and the line of sense.
The first is the line of names. The name of this friend is Fully Endowed in the eighty-fascicle text and in Chengguan, Sovereign in the sixty-fascicle text and in Fazang and Zhiyan, while Fazang further transmits that her original Indian name is True and Really Abounding. The name of the dharma gate is the liberation gate of the inexhaustible treasury of merit in the eighty-fascicle text, and the dharma gate of the adornment of the inexhaustible treasury of merit and virtue in the sixty-fascicle text. The name of the position is the practice of non-opposition in the line of the eighty-fascicle text, and the practice of freedom from anger and hatred in the line of the sixty-fascicle text. The name of the next friend is the householder Bright Knowledge in the eighty-fascicle text and the elder Sweet Dew Crest in the sixty-fascicle text. As for the gloss of the name of the city, Chengguan takes the two senses of abiding near the ocean and of abiding in forbearance, Fazang takes the two senses of abiding near the southern sea and of a giving that cannot be exhausted, and Li Tongxuan takes the one sense of being able to contain the many virtues as the ocean does. As for the sentences on practicing together, the eighty-fascicle text has thirty-one, the sixty-fascicle text twenty-eight, and Fazang, upon the sixty-fascicle text, brings out that number and divides them into three clusters, while the forty-fascicle text has thirty-seven. The forty-fascicle text stands as a line of its own: this friend is named Discerning and Fully Endowed there, the dharma gate is the liberation gate of the inexhaustible treasury of the adornment of merit, and the next friend is the elder Knowledge Fully Endowed in the city of Great Abundance; the city is named Ocean Apart in the sentence by which the previous friend points the way, while the sentence of arrival still reads Ocean Abiding, the two names standing apart within one stretch, left uneven as that text has them. In the passage of giving food the forty-fascicle text also brings out two further sayings: of the benefit obtained it says “their hunger and thirst are taken away, body and mind are at ease, and their wisdom grows,” so that the benefit of the food is spoken of right up to wisdom; and of the making of no distinction in her giving it says “to whoever comes she gives with an all-embracing mind, choosing neither between foe and kin, nor between noble and mean, nor between rich and poor,” whoever comes being given to with an all-embracing mind and not picked over. Neither of these two sayings stands in this passage of the eighty-fascicle text; they are brought out by the line of the forty-fascicle text alone. As for the similes of humbling herself and deferring to the superior, the eighty-fascicle text has eight, the sixty-fascicle text seven (the one simile of empty space, together with the six below it—the wish-granting jewel, the city of merit and virtue, the Sumeru of merit and virtue, the treasury of merit and virtue, the lamp-light of merit and virtue, and the canopy of merit and virtue), and the forty-fascicle text ten. The glosses of the three houses of the ancient worthies are none of them set up upon the forty-fascicle text. All these differing forms and differing glosses are the settled sayings of the ancient worthies, and are recorded.
The second is the line of sense, and the thick of it lies wholly upon the one graph ‘vessel.’ Chengguan, from one small vessel, sets up the judgment ‘fused into sameness with the Dharma realm, the arising by conditions being inexhaustible,’ and ties the smallness of the vessel to the self-abasement of forbearance and the emptiness of the vessel to the capacity of forbearance to contain; the Yanyi chao carries this on and borrows the words of an outside book about kneading clay into a vessel, setting out that only when the empty and the provisional are not two is it named the vessel of the Middle Way. Fazang, upon the sixty-fascicle text, first records the ancient gloss taking the food of one vessel as the one savor of suchness, and then brings out a gloss of his own upon the fusion into sameness with the Dharma realm, running on the same track as Chengguan. Li Tongxuan, for his part, also has his gloss upon the vessel, though the sense he sets up runs on another track than Chengguan's. Of the food given he says “with food no larger than a single dust mote, which is itself the measure of the Dharma realm, since no bound of inner or outer, of middle or edge, can hinder it”—the vessel can be inexhaustible because the least morsel of food is itself the measure of the Dharma realm. He then divides two gates, saying “upon the gate of knowledge, the ten practices and the five positions are cultivated throughout; upon the gate of position, forbearance is taken for the substance,” and closes with “forbearance is taken for the small vessel, since there is no practice with which it is not fully endowed, and by humbling there is nothing that does not profit”—upon the gate of knowledge the practice is not shut up within one practice, and upon the gate of position this position takes forbearance for its substance, the lowliness of forbearance being that small vessel. He also matches the marks of this laywoman's whole body to the ten perfections, the four means of gathering, and the four measureless states, saying at the end “because she is fully endowed with the ten perfections, the four means of gathering, and the four measureless states in this way, she is therefore named Fully Endowed.” The gloss upon the vessel and the gloss upon her body run side by side, which is a reading of another track.
The third is the line of cross-reading. Chengguan himself sets up the reading of this section together with the rice of the Buddha Fragrance Accumulated in the Vimalakīrti Sūtra; the Yanyi chao records in full for this the texts of the two passages of that sūtra, the taking of the rice and the digesting of the rice, and records the differing accounts of three houses, Sheng, Yuan, and Kai, glossing how the fragrant rice is able to cut off delusion: Sheng, upon the rice perfumed by compassion, makes plain that eating is a matter of principle, and Yuan refers it to the inconceivable power of the fragrant rice of great compassion—these two accounts stand side by side in the Yanyi chao, and are recorded without judgment. What follows does not stand side by side: Kai judges plainly that “how should a dharma of form have a nature able to cut off delusion?”, not taking up Yuan's account, and holds instead that the fragrant rice aids and brings forth contemplative knowledge; and Chengguan, after the three houses, brings out what he himself takes, judging that the intentions of those houses are “none of them quite apt,” making the fragrant rice signify the dharma gate, while what this section is assigned to, forbearance, is what marks it off. The judgments of Kai and of Chengguan are judgments the original texts themselves set down, each tied to the one who made it.
One house written first as abundant to ten koṭis of seats, and then written in a single sentence as having not one single thing; one vessel, so small that it can be set down before her seat, and the beings of the ten directions cannot eat what it gives to an end. The eye of this visit lies wholly in this: that ‘emptiness’ and ‘inexhaustibility’ are of themselves one single thing.
考據Apparatus
善財所參第十三友具足優婆夷，宅中一無所有——「宅中無有衣服、飲食及餘一切資生之物」，只在座前放著一個小器。全子之骨即在這一個小器：一器之食遍充十方一切眾生而不減少，二乘食之得果，一生所繫菩薩食之成道。澄觀就此立「一小器融同法界，無盡緣起」之判，並以器之小繫於忍——「又表忍必自卑，故小法忍」；《演義鈔》更引《老子》「有之以為利，無之以為用」釋「內空外假為器」一句。本節與《維摩詰經》香積佛飯一段之對讀，是澄觀親立之互讀（「《淨名》香積與此大同」），《鈔》中並錄生公、遠公、楷公三家釋香飯斷惑之異說。六十本此友名「自在」、法門作「無盡功德藏莊嚴法門」、後友作長者「甘露頂」，與八十本全異名。眷屬同行之「同」句，八十本三十一句、六十本二十八句，法藏就六十本判為「有二十八句」。本節無偈頌。
一、科判定位
| 科判系統 | 此節經文 之位 |
|---|---|
| 底本 T279 三十九品 | 品三十九 入法界品（第九會 逝多林）；具足優婆夷＝〔T10 0351b08〕–〔0352b15 前〕 |
| 澄觀《華嚴經疏》 | 「第三具足優婆夷，寄無違逆行」〔T35n1735 0934a16〕；本節正釋起〔0934a16〕，訖於第四明智居士前〔0934b12〕 |
| 澄觀《演義鈔》 | 釋疏之語〔T36n1736 0675b21〕–〔0676a24〕；備錄《淨名》香積一段與古德三家異釋 |
| 法藏《探玄記》（六十華嚴疏） | 「第三無恚恨行中」〔T35n1733 0465b04〕–〔0465c04〕 |
| 李通玄《新華嚴經論》 | 推德昇進五門〔T36n1739 0968b29〕；正入當位法門二十門〔0968c19〕起 |
| 智儼《搜玄記》 | 「第十三無恚恨行菩薩」〔T35n1732 0094b04〕–〔0094b19〕 |
澄觀之釋名——城與友之名同繫一個「忍」字：
「城名海住者，近海而住故。」〔T35n1735 0934a16–a17〕
「安住於忍，如海包含故。」〔T35n1735 0934a17–a18〕
「友名具足者，一器之中無不具故，忍器遍容一切德故。」〔T35n1735 0934a18–a19〕
「忍辱柔和，故寄女人。」〔T35n1735 0934a19〕
澄觀之六段科——本節全文開為六段，前三段明立，後三段合稱：
「初依教趣求，可知。」〔T35n1735 0934a20〕
「初見中四：一見外依報。二見友正報。」〔T35n1735 0934a21〕
〔T35n1735 0934a22–a23〕「三「於其宅」〔T35n1735 0934a23〕下見內依報。」
〔T35n1735 0934a23–a24〕「四「復有」〔T35n1735 0934a23〕下明其眷屬萬行皆順忍故。」
〔T35n1735 0934a24–a25〕「第三「彼即」〔T35n1735 0934a24〕下正示法界。於中二：初舉法門名體。」
〔T35n1735 0934a27–a28〕「後「能於如是」〔T35n1735 0934a27〕下辨業用，中三：初正顯業用、次令見同益、三使其目驗。」
「前中三：初益眾生、次益二乘、後益菩薩。」〔T35n1735 0934a28–a29〕
益眾生一段復開三：
〔T35n1735 0934b05–b06〕「次「出生」〔T35n1735 0934b05〕下別明出味。後「如飲食」〔T35n1735 0934b05〕下舉一倒餘。」
後三段澄觀不別立科名而總云：
「及後三段，文並可知。」〔T35n1735 0934b11–b12〕
法藏之科（就六十本·名與次皆異於澄觀）：
「第三無恚恨行中，初舉法勸修內」〔T35n1733 0465b04〕
〔T35n1733 0465b17–b18〕「第四「答言」〔T35n1733 0465b17〕下正示法界中有三：初舉法門體」
智儼之科（就六十本·三分）：
「第十三無恚恨行菩薩，優婆夷名自在，入無盡功德藏莊嚴法門。」〔T35n1732 0094b04–b06〕
〔T35n1732 0094b14–b15〕「初一句明自分法門、二「一器」〔T35n1732 0094b15〕下辨法門大用、三結名。」
李通玄之二十門：通玄不用六段而於正入當位法門一段開二十門，自「一念善知識教門廣大如海思惟昇進」〔T36n1739 0968c21–c22〕至第二十門「推德昇進以成後行」〔T36n1739 0969a07〕；二十門列畢，復就十千童女·四門·小器出釋義之文〔T36n1739 0969a08–a18〕。推德昇進之段通玄兩出而門數異：前友送至本友之一段開五門〔T36n1739 0968b29–0968c18〕，本友送至後友之一段別開四門〔T36n1739 0969a20–a24〕。
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 具足 | — | 本節「爾時，善財既見具足優婆夷已」〔T10n0279 0351c09–c10〕 | 第十三善友之名；澄觀「友名具足者，一器之中無不具故」〔T35n1735 0934a18〕；六十本作「自在」〔T09n0278 0705a18–a19〕；法藏傳「天竺本名真實富滿」〔T35n1733 0465b09〕 |
| 優婆夷 | upāsikā（「優婆夷」本即古傳音寫） | 本節「處處尋覓此優婆夷」〔T10n0279 0351b19–b20〕 | 在家受戒之女弟子；澄觀繫其所以為女之由「忍辱柔和，故寄女人」〔T35n1735 0934a19〕 |
| 海住 | — | 本節「至海住城」〔T10n0279 0351b19〕 | 本友所居之城；澄觀「近海而住故」與「安住於忍，如海包含故」二釋〔T35n1735 0934a16–a18〕；法藏「此城近南海而住」與「出於財法，施不可盡，故云海住」二釋〔T35n1733 0465b04–b06〕 |
| 無違逆行 | — | 澄觀「第三具足優婆夷，寄無違逆行」〔T35n1735 0934a16〕 | 十行之第三；《演義鈔》「忍順物理，名無違逆」〔T36n1736 0675b21–b22〕；六十本系作「無恚恨行」〔T35n1733 0465b04〕〔T35n1732 0094b04〕 |
| 無盡福德藏解脫門 | — | 本節「我得菩薩無盡福德藏解脫門」〔T10n0279 0351c14〕 | 本友所得法門；六十本作「無盡功德藏莊嚴法門」〔T09n0278 0705b11–b12〕 |
| 小器 | — | 本節「但於其前置一小器」〔T10n0279 0351b28–b29〕 | 全子之眼；澄觀「內空外假為器」〔T35n1735 0934b04〕 |
| 素服垂髮 | — | 本節「素服垂髮，身無瓔珞」〔T10n0279 0351b24–b25〕 | 正報之相；澄觀「素服等者，忍華飾故」〔T35n1735 0934a22〕 |
| 一生所繫菩薩 | — | 本節「所有一生所繫菩薩食我食已」〔T10n0279 0352a11〕 | 更受一生即成佛之菩薩；六十本作「一生補處菩薩」〔T09n0278 0705b25–b26〕 |
| 辟支佛 | pratyekabuddha（「辟支」本即古傳音寫） | 本節「皆證聲聞、辟支佛果」〔T10n0279 0351c29〕 | 獨覺所證之果；本節與「獨覺」二名並用 |
| 那由他 | nayuta（古傳音寫） | 本節「百千億那由他眾生」〔T10n0279 0351c17–c18〕 | 大數名；眾生遞增之列 |
| 阿僧祇 | asaṃkhya（「阿僧祇」本即古傳音寫） | 本節「如是眷屬百萬阿僧祇」〔T10n0279 0352a16〕 | 不可數之大數名；冠於眷屬之數 |
| 十千童女 | — | 本節「善男子！汝見我此十千童女眷屬以不」〔T10n0279 0352a14〕 | 眷屬之數；同一群眾前文作「復有一萬童女圍遶」〔T10n0279 0351b29〕，一節之中二形並見，照底本不齊 |
| 大興 | — | 本節「南方有城，名曰：大興」〔T10n0279 0352b12〕 | 後友所居之城；六十本同作「有城名曰大興」〔T09n0278 0705c23–c24〕 |
| 明智 | — | 本節「彼有居士，名曰：明智」〔T10n0279 0352b12–b13〕 | 第十四善友之名；六十本作長者「甘露頂」〔T09n0278 0705c24〕 |
三、譬喻·修辭
(一) 念前友教之十喻——本節起手不寫行路，先寫善財心中所思。起句先以海為喻：「爾時，善財童子觀察思惟善知識教，猶如巨海受大雲雨無有厭足」〔T10n0279 0351b08–b09〕；其下所念之語內復立九喻，句句以「善知識教」四字起——春日·滿月·夏雪山·芳池日·大寶洲·閻浮樹·大龍王·須彌山·帝釋。合起句之巨海，一段凡十喻。
九喻之所繫各別：春日繫生長（「善知識教，猶如春日，生長一切善法根苗」〔T10n0279 0351b09–b10〕）·滿月繫清涼·夏雪山繫除熱渴·芳池日繫開華·大寶洲繫充滿·閻浮樹繫積集·大龍王繫遊戲自在·須彌山繫止住·帝釋繫伏異道（「善知識教，猶如帝釋，眾會圍遶，無能映蔽，能伏異道、脩羅軍眾」〔T10n0279 0351b17–b18〕）。前五喻皆取生養與滋潤之象（日·月·雪·池·洲），後四喻轉取高大與統攝之象（樹·龍·山·帝釋），一段之內自潤而至攝。
(二) 一小器之反襯法——見依報一段先寫宅之極盛：「其宅廣博，種種莊嚴，眾寶垣牆周匝圍遶，四面皆有寶莊嚴門」〔T10n0279 0351b22–b23〕，又寫「於其宅內，敷十億座，超出人、天一切所有，皆是菩薩業力成就」〔T10n0279 0351b26–b27〕；而下一句即翻轉：「宅中無有衣服、飲食及餘一切資生之物，但於其前置一小器」〔T10n0279 0351b27–b29〕。極盛與極簡並置於一段，末以一個小器收——全子之業用即自此一器出。澄觀立表法之判：「又表忍必自卑，故小法忍。」〔T35n1735 0934b03〕——此句《疏》中位在下文業用總明之下，《演義鈔》判之云〔T36n1736 0675b22–b23〕「疏「又表忍必自卑」〔T36n1736 0675b22〕下，上直約善友依報釋，此下約表位釋」，即自此句起已離依報之釋而入表位之釋，今於見依報目下引之，取其與一小器相發明。
(三) 童女之香熏十四心——彼諸童女身出妙香，遇香者所得之益以十四句列：前九句皆遮（無怒害心·無怨結心·無慳嫉心·無諂誑心·無險曲心·無憎愛心·無瞋恚心·無下劣心·無高慢心），後五句四表一離——前四句表所起之心（生平等心·起大慈心·發利益心·住律儀心），末一句仍作離除（離貪求心）：「生平等心，起大慈心，發利益心，住律儀心，離貪求心」〔T10n0279 0351c07–c08〕。前遮後表而末句復以離收，所遮大體皆違逆於人之心，澄觀就眷屬一段作「明其眷屬萬行皆順忍故」〔T35n1735 0934a23–a24〕，正與「無違逆行」相應。末以身與音二事收：「聞其音者，歡喜踊躍；見其身者，悉離貪染」〔T10n0279 0351c08–c09〕。
(四) 眾生遞增之排比——益眾生一段以數之遞增為文：百眾生·千眾生·百千眾生·億眾生·百億眾生·千億眾生·百千億那由他眾生，「乃至不可說不可說眾生」；次轉為微塵數之量——閻浮提微塵數眾生·一四天下微塵數眾生·小千世界·中千世界·大千世界，乃至不可說不可說佛剎微塵數眾生；末以方所收之：「假使十方世界一切眾生，隨其欲樂悉令充滿」〔T10n0279 0351c21–c22〕。三層遞進：先數、次剎土之微塵、後十方之全。而結句只落一句反面之辭——「而其飲食無有窮盡亦不減少」〔T10n0279 0351c22–c23〕。所增者在所受之邊，所不減者在能出之器。
(五) 種種之十七疊——出味一段既明飲食，復以「種種」二字連疊十七物：上味·床座·衣服·臥具·車乘·華·鬘·香·塗香·燒香·末香·珍寶·瓔珞·幢·幡·蓋·上妙資生之具。前五為受用之具，中六為香華之屬，後六為寶飾幢蓋之類，五加六加六恰盡十七。澄觀科此段為「舉一倒餘」〔T35n1735 0934b06〕——以飲食一事為例，其餘諸物一例翻倒而下。
(六) 十方之複疊——益二乘一段先以世界之數遞增十四層（百世界·千世界·百千世界·億世界·百億世界·千億世界·百千億世界·百千億那由他世界·閻浮提微塵數世界·一四天下微塵數世界·小千國土微塵數世界·中千國土微塵數世界·三千大千國土微塵數世界，乃至不可說不可說佛剎微塵數世界），末以一句攝十方：「如於東方，南、西、北方，四維、上、下，亦復如是」〔T10n0279 0352a08–a09〕。益菩薩一段複用同式而文更省。所增之量在世界，所不變之句在「食我食已」四字。
(七) 三十一「同」句之排比——眷屬同行一段以「同」字起句連下三十一句，自「同行、同願、同善根」至「同住菩薩清淨行地」〔T10n0279 0352a26–a27〕。三十一句疏家未更細分；今為便讀依經文次第列為三節，不另立名目：前十句（行·願·善根·出離道·清淨解·清淨念·清淨趣·無量覺·得諸根·廣大心），中十一句（所行境·理·義·明了法·淨色相·無量力·最精進·正法音·隨類音·清淨第一音·讚無量清淨功德），後十句（清淨業·清淨報·大慈周普救護一切·大悲周普成熟眾生·清淨身業·清淨口業·往詣諸佛眾會道場·往詣佛剎供養諸佛·現見一切法門·住菩薩清淨行地）。六十本此列作二十八句，法藏就之判「初舉己眷屬報行等同，有二十八句」〔T35n1733 0465b29–0465c01〕。
(八) 謙己推勝之八喻——謙己一段不逕言己劣，先舉諸菩薩功德之八喻：「如諸菩薩摩訶薩一切功德，猶如大海甚深無盡，猶如虛空廣大無際」〔T10n0279 0352b07–b08〕，續之以「如如意珠滿眾生願，如大聚落所求皆得，如須彌山普集眾寶」〔T10n0279 0352b08–b10〕，末三喻為「猶如奧藏常貯法財，猶如明燈破諸黑闇，猶如高蓋普蔭群生」〔T10n0279 0352b10–b12〕。八喻之中，海與空言其量，如意珠與大聚落言其滿眾生之求，須彌與奧藏言其積藏，明燈與高蓋言其破闇與蔭覆——而八喻無一不與「藏」字相應，正回應法門名中之「福德藏」三字。
四、異譯對勘
本節經文要句之漢譯校本：實叉難陀 T279（底本）· 佛馱跋陀羅 T278（晉譯六十華嚴〈入法界品第三十四〉）· 般若 T293（貞元四十華嚴〈入不思議解脫境界普賢行願品〉）。四十本此友段自〔T10n0293 0706b26〕起至〔0707c25〕訖；其城名與友名皆與二本異，前友指示句作「南方有城名海別」〔T10n0293 0706b15〕「住有優婆夷名辨具足」〔0706b16〕，而趣求句仍作「至海住城」〔0706c09–c10〕，一段之中二名分處並見，照四十本原文不齊。
句一 趣求與友名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 漸次遊行，至海住城，處處尋覓此優婆夷 | T10n0279 0351b19–b20 |
| 佛馱 T278 | 漸漸遊行至海住城，周遍推求自在優婆夷 | T09n0278 0705a18–a19 |
| 般若 T293 | 如是思惟，漸次前行，至海住城，周遍求覓此優婆夷 | T10n0293 0706c09–c10 |
異文所繫：(甲) 城名三本此句同作海住，唯四十本前友指示句別作「海別」〔T10n0293 0706b15〕。(乙) 友名異——八十本此處但稱「此優婆夷」，友名「具足」至見面時方出〔T10n0279 0351c09–c10〕；六十本於趣求句中即出名「自在」；四十本於前友指示句中出名「辨具足」〔T10n0293 0706b16〕，而此趣求句亦但稱「此優婆夷」。(丙) 求之語異，八十本作「處處尋覓」，六十本作「周遍推求」，四十本作「周遍求覓」。(丁) 念前友教之喻，第五喻三本三形（大寶洲／大海／日珠輪）——八十本作「善知識教，如大寶洲，種種法寶充滿其心」〔T10n0279 0351b13–b14〕，六十本作「善知識心，猶如大海，眾寶充滿」〔T09n0278 0705a13〕，四十本作「善知識教，如日珠輪，照引眾生，至法寶處」〔T10n0293 0706c03–c04〕；象異而同繫於寶之充滿，八十本、四十本明言法寶，六十本但作眾寶，所繫亦八十本、四十本繫於善知識教而六十本繫於善知識心。誌錄不判。
句二 見依報
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 其宅廣博，種種莊嚴，眾寶垣牆周匝圍遶，四面皆有寶莊嚴門 | T10n0279 0351b22–b23 |
| 佛馱 T278 | 彼優婆夷所住之處，廣博嚴飾，眾寶垣牆，周匝圍遶；開置四門，阿僧祇寶以為莊嚴 | T09n0278 0705a21–a22 |
| 般若 T293 | 見其舍宅，廣博殊麗，種種莊嚴，眾寶垣牆，周匝圍遶，四面皆有寶莊嚴門 | T10n0293 0706c12–c14 |
異文所繫：(甲) 所住之稱異——八十本作「宅」，六十本作「深宮之內」〔T09n0278 0705a20〕而此句但云「所住之處」。(乙) 門之文異，八十本「四面皆有寶莊嚴門」，六十本「開置四門，阿僧祇寶以為莊嚴」；法藏就六十本之四門立表法「開四門者，四攝攝生故也」〔T35n1733 0465b14–b15〕，澄觀就八十本則無此表。(丙) 四十本所住之稱同八十本作宅（「見其舍宅」），四門之文亦同作「四面皆有寶莊嚴門」，唯多「殊麗」二字。誌錄不判。
句三 見正報
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 見優婆夷處於寶座，盛年好色，端正可喜，素服垂髮，身無瓔珞 | T10n0279 0351b23–b25 |
| 佛馱 T278 | 善財進入，見優婆夷處師子座，年在盛美，容色殊妙，觀者無厭 | T09n0278 0705a23–a24 |
| 般若 T293 | 見優婆夷處於寶座，妙年盛色，容貌端嚴，不御華瓔，素服垂髮 | T10n0293 0706c14–c16 |
異文所繫：(甲) 座之名異——八十本「寶座」，六十本「師子座」，四十本同八十本作「寶座」。(乙) 素服之文，八十本作「素服垂髮，身無瓔珞」，六十本作「除莊嚴具，素服被髮」〔T09n0278 0705a24〕，四十本作「不御華瓔，素服垂髮」〔T10n0293 0706c15–c16〕；八十本以「無」立，六十本以「除」立，四十本以「不御」立。(丙) 二本同作「除佛菩薩餘無能及」一句收，四十本亦作「除佛、菩薩，餘無能及」〔T10n0293 0706c16–c17〕，而其後復多「有勝威力，有廣大心，令諸眾生，見聞親近，咸生尊重、愛敬之心」〔0706c17–c18〕一節，二本無。誌錄不判。
句四 內依報之有無
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 宅中無有衣服、飲食及餘一切資生之物，但於其前置一小器 | T10n0279 0351b27–b29 |
| 佛馱 T278 | 衣服、飲食、眾妙寶物諸莊嚴具，常開四門，周給一切而無窮盡 | T09n0278 0705a27–a28 |
| 般若 T293 | 宅內無有衣服、飲食及餘嚴具，但於其前，置一小器 | T10n0293 0706c19–c21 |
異文所繫：此為二本最大之一處異文。(甲) 八十本此句作遮——宅中無此諸物，唯一小器；六十本此句作表——衣服飲食諸物常開四門周給一切。(乙) 「一小器」三字六十本此段不見，其器至下文「以一器食施百眾生」〔T09n0278 0705b12〕方出。(丙) 八十本以「無」襯「一」，六十本以「有」襯「無窮盡」。(丁) 四十本此句同八十本作遮而亦逕出一小器，唯所遮之物作「餘嚴具」，八十本作「餘一切資生之物」。誌錄不判。
句五 諮問法要
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，願為我說 | T10n0279 0351c10–c13 |
| 佛馱 T278 | 大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道 | T09n0278 0705b09–b11 |
| 般若 T293 | 聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，修菩薩道，我聞聖者，善能誘誨，願為我說 | T10n0293 0707a03–a05 |
異文所繫：(甲) 呼格異——八十本作「聖者」，六十本作「大聖」，四十本同八十本作「聖者」。(乙) 八十本多「我聞聖者善能誘誨，願為我說」一請詞，六十本無，四十本有而作「我聞聖者，善能誘誨，願為我說」。(丙) 問之句法，八十本二「云何」重出，六十本與四十本皆但一「云何」而以「修菩薩道」承之。誌錄不判。
句六 示法名體
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 善男子！我得菩薩無盡福德藏解脫門 | T10n0279 0351c13–c14 |
| 佛馱 T278 | 善男子！我成就無盡功德藏莊嚴法門，以一器食施百眾生 | T09n0278 0705b11–b12 |
| 般若 T293 | 善男子！我得菩薩無盡福德莊嚴藏解脫門 | T10n0293 0707a06–a07 |
異文所繫：(甲) 法門名三本三形——八十本「無盡福德藏解脫門」，六十本「無盡功德藏莊嚴法門」，四十本「無盡福德莊嚴藏解脫門」；福德與功德一字之異，解脫門與莊嚴法門亦異，四十本則兼福德、莊嚴、藏三者而仍以解脫門收。(乙) 得之語異，八十本與四十本皆作「我得」，六十本作「我成就」。(丙) 法藏、智儼二家所釋皆從六十本之名〔T35n1733 0465b19–b20〕〔T35n1732 0094b04–b06〕。(丁) 四十本於施食一段別出所得之益「飢渴消除，身心安樂，智慧增長」〔T10n0293 0707a17〕，八十本、六十本皆無此三句。(戊) 四十本復出施心之無擇「隨其來者，普心給施，不擇怨親、貴賤、貧富」〔T10n0293 0707a23〕，八十本此處但作「隨意所樂悉令充足」〔T10n0279 0351c27–c28〕。誌錄不判。
句七 益二乘·益菩薩
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 又，善男子！假使東方一世界中，聲聞、獨覺食我食已，皆證聲聞、辟支佛果，住最後身 | T10n0279 0351c28–0352a01 |
| 佛馱 T278 | 一切聲聞、緣覺，食我食已，悉成道果 | T09n0278 0705b23–b24 |
| 般若 T293 | 其中所有一切眾生，修習聲聞、獨覺乘者，食我食已，皆證聲聞、辟支佛果，住最後身 | T10n0293 0707b05–b07 |
| 實叉 T279 | 所有一生所繫菩薩食我食已，皆菩提樹下坐於道場，降伏魔軍，成阿耨多羅三藐三菩提 | T10n0279 0352a11–a13 |
| 佛馱 T278 | 一生補處菩薩，食我食已，降魔成道；南、西、北方，四維，上、下，亦復如是 | T09n0278 0705b25–b27 |
| 般若 T293 | 其中所有最後身菩薩，食我食已，皆詣最勝菩提道場，降伏魔軍，成等正覺 | T10n0293 0707b09–b11 |
異文所繫：(甲) 二乘之名異——八十本作「獨覺」，六十本作「緣覺」。(乙) 所證之文，八十本開為「皆證聲聞、辟支佛果，住最後身」三事，六十本總作「悉成道果」。(丙) 菩薩之稱，八十本「一生所繫」，六十本「一生補處」。(丁) 成道之文，八十本開為坐道場·降魔·成菩提三節，六十本總作「降魔成道」。(戊) 十方之句八十本於益二乘與益菩薩各出一次，六十本唯於益菩薩後出一次，四十本於益二乘後出一次，而益菩薩一段以「南、西、北方，四維，上、下」〔T10n0293 0707b11〕領起復述全文。(己) 四十本於二乘加「修習聲聞、獨覺乘者」一限定，而菩薩之稱作「最後身菩薩」，與八十本「一生所繫」、六十本「一生補處」三本三形；成道之文作「皆詣最勝菩提道場，降伏魔軍，成等正覺」。誌錄不判。
句八 眷屬同行
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 此十千童女而為上首，如是眷屬百萬阿僧祇，皆悉與我同行、同願、同善根 | T10n0279 0352a15–a17 |
| 佛馱 T278 | 如是等百萬阿僧祇菩薩悉我同行、同願、同善根、同修道 | T09n0278 0705b28–0705c01 |
| 般若 T293 | 今我所有菩薩眷屬，百萬阿僧祇，此十千童女而為上首，皆悉與我行同類行、同一大願、同一善根 | T10n0293 0707b16–b18 |
異文所繫：(甲) 同行者之身分異——八十本作十千童女為上首之眷屬，六十本逕作「百萬阿僧祇菩薩」，四十本則兼二形而作「菩薩眷屬，百萬阿僧祇，此十千童女而為上首」。(乙) 句數異——八十本「同」句三十一，六十本二十八，四十本三十七（自「行同類行」〔T10n0293 0707b17〕至「同得安住一切菩薩清淨行地」〔0707b29〕逐字計）。(丙) 遍至十方之行，八十本繫於十千童女（「是十千童女，能於此器取上飲食，一剎那頃遍至十方」〔T10n0279 0352a27–a28〕），六十本繫於此諸菩薩（「此諸菩薩取我器食，於一念頃遍遊十方」〔T09n0278 0705c09–c10〕）。誌錄不判。
句九 謙己推勝與指示後友
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 善男子！我唯知此無盡福德藏解脫門 | T10n0279 0352b06–b07 |
| 佛馱 T278 | 善男子！我唯得此無盡功德藏莊嚴法門 | T09n0278 0705c16–c17 |
| 般若 T293 | 善男子！我唯知此菩薩無盡福德莊嚴藏解脫門 | T10n0293 0707c14–c15 |
| 實叉 T279 | 善男子！南方有城，名曰：大興；彼有居士，名曰：明智 | T10n0279 0352b12–b13 |
| 佛馱 T278 | 善男子！於此南方，有城名曰大興，彼有長者名甘露頂 | T09n0278 0705c23–c24 |
| 般若 T293 | 善男子！南方有城，名為大有，彼有長者，名具足智 | T10n0293 0707c21–c22 |
| 實叉 T279 | 時，善財童子頂禮其足，遶無量匝，瞻仰無厭，辭退而去 | T10n0279 0352b14–b15 |
| 佛馱 T278 | 時，善財童子頭面禮足，遶無數匝，憶念不捨，辭退南行 | T09n0278 0705c25–c26 |
| 般若 T293 | 時，善財童子頂禮其足，遶無數匝，慇懃瞻仰，辭退而去 | T10n0293 0707c23–c25 |
異文所繫：(甲) 謙句之動詞異——八十本「我唯知」，六十本「我唯得」，四十本同八十本作「我唯知」。(乙) 推勝之喻，八十本八喻皆以「猶如」「如」立而繫於「一切功德」；六十本作「諸大菩薩無盡功德藏海猶如虛空」以下六喻〔T09n0278 0705c17–c22〕，所取之象與八十本不盡相配。(丙) 後友之身分與名皆異——八十本作居士「明智」，六十本作長者「甘露頂」。(丁) 禮辭之文，八十本「瞻仰無厭，辭退而去」，六十本「憶念不捨，辭退南行」，四十本「慇懃瞻仰，辭退而去」。(戊) 推勝之喻數三本俱異——八十本八喻，六十本七喻（虛空一喻及其下隨意寶·功德城·功德須彌·功德藏·功德燈明·功德蓋六喻）〔T09n0278 0705c17–c22〕，四十本十喻（大海·虛空·如意珠·大寶聚·輪圍山·大雲雨·關鑰·妙高山·燈燭·高蓋）〔T10n0293 0707c16–c20〕。(己) 後友之城與名，八十本作大興城居士明智，六十本作大興城長者甘露頂，四十本作大有城長者具足智——城名唯四十本異，而其友名與本友之名同用「具足」二字。誌錄不判。
五、宗義之經據〔眼〕
(一) 一小器融同法界·無盡緣起——本節最要之判。經文以一器而遍充十方，其所以然澄觀就總明一段下判：
「以是稱性之具，即一小器融同法界，無盡緣起故」〔T35n1735 0934b01–b02〕
「用無不應、應無不益，而其法界體無增減」〔T35n1735 0934b02–b03〕
器所以能無盡者，不在器之量大，在器即稱法界之性而立——器既融同法界，法界無盡故器之出無盡。而「法界體無增減」一句正回應經文「而其飲食無有窮盡亦不減少」〔T10n0279 0351c22–c23〕：所出無盡不是能出者有所損。法藏就六十本亦有同式之釋：
「又釋：只是一器飯，即融同法界無盡緣起」〔T35n1733 0465b26–b27〕
「是故無不應機，應無不益，益無不稱本位法界故」〔T35n1733 0465b27–b28〕
(二) 器之小即忍之卑。此一位既寄無違逆行，器之形制亦與忍相應。澄觀就器之小與空立三義：
「又表忍必自卑，故小法忍。」〔T35n1735 0934b03〕
「同如一味為一。」〔T35n1735 0934b03–b04〕
「內空外假為器。忍能包含無外故，隨出無盡。」〔T35n1735 0934b04–b05〕
《演義鈔》釋此一段，先辨其為表位之釋而非依報之釋：
「上直約善友依報釋，此下約表位釋。」〔T36n1736 0675b22–b23〕
「忍必謙卑，卑而不可逾，故小而大容。」〔T36n1736 0675b23–b24〕
「上通三忍，法忍同如，即諦察法忍。」〔T36n1736 0675b24–b25〕
(三) 「內空外假」之釋——《鈔》引《老子》。器之所以為器，在其中之空。《演義鈔》於此引外典之語為助：
「埏埴以為器，當其無，有器之用，即假能用。」〔T36n1736 0675b25–b26〕
「即空能大，無有不成於空故。故因外假而內有所用。」〔T36n1736 0675b26–b27〕
「無空不成於假，故空能多容。此二無二，中道器也。」〔T36n1736 0675b28–0675c01〕
空與假二者不二，方名中道之器——一器之能容，不在其質而在其虛。
(四) 二乘食之得果，何以繫忍。二乘不立忍名，而此段乃以食成其果。澄觀於此下一句斷：
「二乘雖不立忍名，亦忍盡無生理方成果故。」〔T35n1735 0934b07–b08〕
忍雖非二乘所立之名，而忍至無生之理則是其成果之所繫。
(五) 菩薩食之成道——事與法二釋，及《淨名》香積之互讀。益菩薩一段，澄觀分事法二門而釋：
「約事，如受於乳糜。」〔T35n1735 0934b08–b09〕
「約法，謂餐上品寂滅之忍，得菩提故」〔T35n1735 0934b09–b10〕
「《淨名》香積與此大同」〔T35n1735 0934b10〕
《演義鈔》於此二句各出所據：「約法飡上品寂滅忍」者，「上品屬佛故，如〈十忍品〉」〔T36n1736 0675c04〕；「淨名香積與此大同」者，「謂受食已，得聖果等故」〔T36n1736 0675c05〕。而《鈔》復自明本節與《淨名》所表之別：
「今此寄位，故表於忍。忍通五忍，無法不攝。」〔T36n1736 0676a21–a22〕
「能忍是智、所忍是理，廣說利他，大悲熏也。」〔T36n1736 0676a22–a23〕
《淨名》之飯通理智大悲，本節之食則專表於忍——同一以食成益之文，所寄之位不同，所表亦異。
(六) 寄位之判所繫。「寄無違逆行」〔T35n1735 0934a16〕出澄觀，《鈔》釋其名云「忍順物理，名無違逆」〔T36n1736 0675b21–b22〕。法藏、智儼二家就六十本作「無恚恨行」〔T35n1733 0465b04〕〔T35n1732 0094b04〕——所寄之行同是十行之第三，而所用之名異。經文自身無行位之名，位名唯在疏。
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
釋城與友之名：「城名海住者，近海而住故。」〔T35n1735 0934a16–a17〕 「安住於忍，如海包含故。」〔0934a17–a18〕 「友名具足者，一器之中無不具故，忍器遍容一切德故。」〔0934a18–a19〕 「忍辱柔和，故寄女人。」〔0934a19〕
釋正報之相：「端正可喜者，忍之報故。」〔T35n1735 0934a21–a22〕 「素服等者，忍華飾故。」〔0934a22〕
釋眷屬：〔T35n1735 0934a23–a24〕「四「復有」〔T35n1735 0934a23〕下明其眷屬萬行皆順忍故。」
釋法門名體：「器中出物，興福無盡故，稱法界福之所招故。」〔T35n1735 0934a25–a26〕
澄觀《演義鈔》T36n1736（釋疏·並錄古德三家釋香飯）
釋無違逆之名：「忍順物理，名無違逆。」〔T36n1736 0675b21–b22〕
釋內空外假：「埏埴以為器，當其無，有器之用，即假能用。」〔T36n1736 0675b25–b26〕（引《老子》「有之以為利，無之以為用」〔0675b28〕為證）
三家釋香飯斷惑——《鈔》於《淨名》香飯一段錄古德三釋：
- 生公之釋：「以其向念，故教食也。亦欲因以明食之為理。」〔T36n1736 0675c09–c10〕澄觀繫之云「此乃以悲熏食得涅槃果，以果詺因為甘露味，未言食即表於涅槃」〔0675c15–c16〕。
- 遠公之釋：「由大悲香飯不思議力所以能斷。」〔T36n1736 0676a03〕
楷公明判
楷公於遠公之釋下不取，逕判其理不然：
「雖有此釋，道理不然。豈有色法性能斷惑？」〔T36n1736 0676a08–a09〕
「但以香飯資發觀智，能斷煩惱，非是食體即能斷惑。」〔0676a09–a10〕
澄觀明判
澄觀於三家之後自下所判，謂諸家之解未愜，皆只就勝緣解香飯而不知香飯之表法門：
「此亦諸古德意，並未愜當。且約勝緣以解香飯。」〔T36n1736 0676a10–a11〕
「不知香飯以表法門，是以生公稍近於理」〔0676a12〕
「此以有表理意也。」〔0676a18〕
法藏《探玄記》T35n1733（六十華嚴疏）
釋城名二義：「城海住者，若隨相釋，此城近南海而住。」〔T35n1733 0465b04–b05〕 「若准下文，出於財法，施不可盡，故云海住。」〔0465b05–b06〕
釋友名二義：「優婆夷名自在者，約行則忍離瞋癡，故云自在。」〔T35n1733 0465b06–b07〕 「若約德用則作用任志，故云自在」〔0465b07–b08〕 「天竺本名真實富滿。解云：以財法遍充故也。」〔0465b09–b10〕
釋法門名：「初中，以出生業用無窮竭故，名無盡藏。所出利物具勝德故，名功德莊嚴。」〔T35n1733 0465b19–b20〕
釋一器食：「初中一器食者，古釋云：勝流所依一味真如也。」〔T35n1733 0465b24–b25〕 「隨其所欲等者，稱機說法也。而無增減者，用而無盡也。」〔0465b25–b26〕 法藏於古釋之外另出一釋：「又釋：只是一器飯，即融同法界無盡緣起」〔0465b26–b27〕。
判同句之數與分：「初舉己眷屬報行等同，有二十八句」〔T35n1733 0465b29–0465c01〕 「初十句名自分方便行」〔0465c01〕 「自他行滿同」〔0465c03〕
李通玄《新華嚴經論》T36n1739（表法異軌·十波羅蜜配屬）
釋城名：「城名海住者，表此優婆夷能含眾德如海。」〔T36n1739 0968c05–c06〕
釋友名：「優婆夷名號具足者，明約德立名。」〔T36n1739 0968c06–c07〕 「表此優婆夷以住此忍波羅蜜中具十波羅蜜」〔0968c07–c08〕
十度之配：「以常能大捨，具檀波羅蜜」〔T36n1739 0968c08〕 「素服清潔，名之為持戒；被髮毀容，名之為忍」〔0968c08–c09〕 「心常不與世心和合，名之為精進」〔0968c09–c10〕 「智悲利俗不與識俱，名之禪定」〔0968c10–c11〕 「已踐佛果出世妙慧，名為智慧」〔0968c11–c12〕 「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」〔0968c12–c13〕 「常隨本願六道濟生，名之大願」〔0968c13–c14〕 「不畏生死常轉法輪，名之為力」〔0968c14〕 「隨智幻生一切剎海常施佛事，名之為智」〔0968c14–c15〕 總結云「具足如是十波羅蜜、四攝、四無量故，故名具足」〔0968c15–c16〕。
釋童女·四門·小器（二十門列畢之後所出·〔T36n1739 0969a08–a18〕）：「十千童女者，萬行具足。四門而入者，四無量心。」〔T36n1739 0969a08–a09〕 「明器雖量小，約以法界施智入因陀羅門，小含無盡。」〔0969a10–a11〕 「以一微塵許之食即法界量，無裏外中邊限所礙故。」〔0969a13–a14〕 「法門名菩薩福德藏者，明施願廣大也。」〔0969a14–a15〕
釋忍主九伴·智門位門：「此是第三無違逆行，以忍波羅蜜為主，餘九為伴。」〔T36n1739 0969a15–a16〕 「約智門中，十行五位通修；約位門中，以忍為體。」〔0969a16–a17〕 「以忍為小器，無行不具足故，以謙無不利。」〔0969a17–a18〕
智儼《搜玄記》T35n1732（六十華嚴疏·三分科）
「第十三無恚恨行菩薩，優婆夷名自在，入無盡功德藏莊嚴法門。」〔T35n1732 0094b04–b06〕 〔T35n1732 0094b14–b15〕「初一句明自分法門、二「一器」〔T35n1732 0094b15〕下辨法門大用、三結名。」
誌錄不判
行位之名，八十本系澄觀作無違逆行，六十本系法藏與智儼作無恚恨行。友名之形，八十本與澄觀作具足，六十本與法藏、智儼作自在，法藏別傳天竺本名為真實富滿。法門之名，八十本作無盡福德藏解脫門，六十本作無盡功德藏莊嚴法門。城名之釋，澄觀取近海而住與安住於忍二義，法藏取近南海而住與施不可盡二義，李通玄取能含眾德如海一義。友名之釋，澄觀繫於一器無不具，法藏繫於忍離瞋癡與作用任志，李通玄繫於忍波羅蜜中具十波羅蜜。一器食之釋，法藏先錄古釋作一味真如，復自出融同法界無盡緣起一釋。同句之數，八十本三十一句而澄觀未出數，六十本二十八句而法藏出數並分為三節。科之開合，澄觀六段、智儼三分、李通玄於正入當位法門一段開二十門。素服之表，澄觀作忍華之飾，法藏作忍相，李通玄配於持戒與忍二度。四十本之名別為一系：友名作辨具足，法門名作無盡福德莊嚴藏解脫門，後友作大有城長者具足智，古德三家皆未就此本立釋。此諸異釋皆古德成說，誌錄之。
七、互讀·承衍
本節之文，承衍繫鏈皆自古德已行之互讀直回：
- 《維摩詰經》香積佛飯之互讀：此一互讀出澄觀親立——「《淨名》香積與此大同」〔T35n1735 0934b10〕。《演義鈔》於此展開甚廣，備錄〈香積品〉取飯與〈菩薩行品〉飯消二段之文，並錄生公、遠公、楷公三家釋香飯斷惑之異說〔T36n1736 0675c05–0676a18〕。澄觀末以本節與《淨名》所表之別收之：「今此寄位，故表於忍。」〔T36n1736 0676a21–a22〕本節之承衍面最厚者即此一條。
- 《老子》之引為助釋：《演義鈔》釋「內空外假為器」，引「埏埴以為器，當其無，有器之用」〔T36n1736 0675b25–b26〕之語為助，此為澄觀本節疏內既有之引。
- 十忍之互讀：《鈔》釋「上品寂滅忍」云「上品屬佛故，如〈十忍品〉」〔T36n1736 0675c04〕——本節之忍與本經〈十忍品〉之忍為同一繫鏈，此亦澄觀親立。
- 忍通五忍：《鈔》云「忍通五忍，無法不攝」〔T36n1736 0676a22〕，又云〔T36n1736 0676a23–a24〕「然淨名云「得忍則消」〔T36n1736 0676a24〕，亦該五忍之意」——以五忍收攝本節與《淨名》二文。
- 華嚴宗論：《華嚴經旨歸》T45n1871 ·《華嚴經內章門等雜孔目章》T45n1870 ·《華嚴一乘教義分齊章》T45n1866 ·《華嚴一乘十玄門》T45n1868 ·《華嚴法界玄鏡》T45n1883 五典檢具足優婆夷與無違逆行二詞皆 0 命中〔查無〕。本節之華嚴宗承衍面唯在澄觀「一小器融同法界，無盡緣起故」一句〔T35n1735 0934b01–b02〕與法藏之同式釋〔T35n1733 0465b26–b27〕。
八、校本定位
- 實叉 T279（底本）：本友〔T10n0279 0351b08〕起–〔0352b15 前〕訖。念前友教十喻 0351b08–b18 · 漸次遊行至海住城 0351b19–b21 · 見外依報 0351b21–b23 · 見友正報 0351b23–b26 · 見內依報 0351b26–b29 · 見眷屬萬童女 0351b29–c09 · 見敬諮問 0351c09–c13 · 舉法門名體 0351c13–c14 · 業用一益眾生 0351c14–c28 · 業用二益二乘 0351c28–0352a09 · 業用三益菩薩 0352a09–a14 · 令見同益 0352a14–a27 · 令其目驗 0352a27–b06 · 謙己推勝 0352b06–b12 · 指示後友 0352b12–b14 · 戀德禮辭 0352b14–b15。本節無重頌。
- 佛馱 T278（晉譯主對校）：本友段〔T09n0278 0705a08〕起–〔0705c27 前〕訖。念前友教 0705a08–a18 · 趣求 0705a18–a21 · 見依報 0705a21–a23 · 見正報 0705a23–a26 · 內依報 0705a26–a28 · 見眷屬 0705a28–b08 · 敬禮諮問 0705b08–b11 · 示法名體 0705b11–b12 · 業用施眾生 0705b12–b21 · 益二乘 0705b21–b24 · 益菩薩 0705b24–b27 · 令見同益 0705b27–c09 · 遍遊十方與器食無減 0705c09–c13 · 令其目驗 0705c13–c16 · 謙己推勝 0705c16–c23 · 指示後友 0705c23–c25 · 禮辭 0705c25–c26 訖。
- 般若 T293（貞元譯對校）：本友段〔T10n0293 0706b26〕起–〔0707c25〕訖。念前友教十喻 0706b26–c09 · 趣求 0706c09–c12 · 見外依報 0706c12–c14 · 見友正報 0706c14–c18 · 見內依報 0706c18–c21 · 見眷屬十千童女 0706c21–0707a02 · 見敬諮問 0707a02–a05 · 舉法門名體 0707a05–a07 · 業用一益眾生 0707a07–a25 · 業用二益二乘 0707a25–b07 · 業用三益菩薩 0707b08–b14 · 令見同益 0707b14–b29 · 令其目驗 0707c01–c13 · 謙己推勝 0707c13–c21 · 指示後友 0707c21–c23 · 戀德禮辭 0707c23–c25。前友指示句所出之城名與友名（海別·辨具足）在本段之前〔0706b15–b16〕。
- 澄觀《疏》T35n1735：本友正釋 0934a16 起 · 釋名 0934a16–a19 · 六段科 0934a19–a25 · 法門名體 0934a25–a27 · 業用三分 0934a27–a29 · 益眾生 0934a29–b06 · 益二乘 0934b06–b08 · 益菩薩 0934b08–b10 · 令見同益與目驗 0934b10–b12 · 訖於第四明智居士科前 0934b12。
- 澄觀《鈔》T36n1736：釋本友疏 0675b21 起 · 釋無違逆之名 0675b21–b22 · 釋表位與內空外假 0675b22–0675c01 · 釋二乘不立忍名 0675c01 · 釋乳糜與上品忍 0675c01–c05 · 備錄《淨名》二段與三家異釋 0675c05–0676a18 · 釋今此寄位表忍 0676a18–a24 · 訖於「疏第四明智居士」前 0676a25。
- 法藏《探玄記》T35n1733：第三無恚恨行科 0465b04 起 · 釋城名 0465b04–b06 · 釋友名 0465b06–b10 · 依命趣求 0465b10–b12 · 見敬申請 0465b12–b17 · 正示法界三分 0465b17–b19 · 釋法門名 0465b19–b20 · 業用三分 0465b20–b23 · 釋一器食 0465b23–b29 · 現同益二十八句 0465b29–c04 訖。
- 李通玄《論》T36n1739：前友送至本友之推德昇進五門 0968b29–0968c18（釋城名 0968c05–c06 · 釋友名與十度配屬 0968c06–c16）· 正入當位法門二十門 0968c19–0969a07 · 釋童女四門小器與忍主九伴·智門位門 0969a08–a18 · 本友送至後友之推德昇進四門 0969a18–a24。
- 智儼《搜玄記》T35n1732：第十三無恚恨行科 0094b04–b19。
- 異讀：本單元 T279 範圍〔0351b08〕–〔0352b14〕內大正校記 1 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0352a14〕以【大】｜已【明】。
- 異讀補記：CBETA 回改 2 條（不入上列大正校記之數）：〔0351c04〕遇【CB】【麗-CB】【磧-CB】｜過【大】 · 〔0351c23〕如是【CB】【宮-CB】｜如【大】／如是【宮】。
- 異讀補記：夾注已於原典層剝除誌錄。
- 查無條目：《華嚴經旨歸》T45n1871 ·《華嚴經內章門等雜孔目章》T45n1870 ·《華嚴一乘教義分齊章》T45n1866 ·《華嚴一乘十玄門》T45n1868 ·《華嚴法界玄鏡》T45n1883——共五項，皆據實標闕。
The thirteenth friend visited by Sudhana is the laywoman Fully Endowed, and in her house there is nothing at all—「宅中無有衣服、飲食及餘一切資生之物」 tr. “in the house there were no garments, no food and drink, nor any of the other things whatever that sustain life”—only one small vessel set down before her seat. The bone of the whole section lies in this one small vessel: the food of one vessel fills all the beings of the ten directions everywhere and does not grow less; those of the two vehicles eat it and obtain their fruit, and the bodhisattva bound to one more birth eats it and attains the way. Upon this Chengguan sets up the judgment 「一小器融同法界，無盡緣起」 tr. “one small vessel is fused into sameness with the Dharma realm, and the arising by conditions is inexhaustible,” and ties the smallness of the vessel to forbearance—「又表忍必自卑，故小法忍」 tr. “further, it signifies that forbearance must abase itself, and so it is the small forbearance in dharmas”; and the Yanyi chao further cites the Laozi, 「有之以為利，無之以為用」 tr. “what is there is taken for the benefit, what is not there is taken for the use,” in glossing the one phrase 「內空外假為器」 tr. “being empty within and provisional without makes it a vessel.” The reading of this section together with the passage on the rice of the Buddha Fragrance Accumulated in the Vimalakīrti Sūtra is a cross-reading set up by Chengguan himself (「《淨名》香積與此大同」 tr. “the Fragrance Accumulated of the Jingming is largely the same as this”), and the Yanyi chao records within it the differing accounts of three houses, Sheng, Yuan, and Kai, glossing how the fragrant rice cuts off delusion. In the sixty-fascicle text this friend is named 「自在」 tr. “Sovereign,” the dharma gate reads 「無盡功德藏莊嚴法門」 tr. “the dharma gate of the adornment of the inexhaustible treasury of merit and virtue,” and the next friend is the elder 「甘露頂」 tr. “Sweet Dew Crest,” all names wholly other than those of the eighty-fascicle text. As for the sentences of 「同」 tr. “same” on the retinue practicing together, the eighty-fascicle text has thirty-one and the sixty-fascicle text twenty-eight, and Fazang, upon the sixty-fascicle text, judges that there are 「有二十八句」 tr. “twenty-eight sentences.” This section has no verses.
I. Doctrinal Outline and Placement
| Outline system | The place of the sūtra text of this section within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter thirty-nine, Entering the Dharma Realm (the ninth assembly, the Jeta Grove); the laywoman Fully Endowed ＝ 〔T10 0351b08〕–〔before 0352b15〕 |
| Chengguan, Huayan jing shu | 「第三具足優婆夷，寄無違逆行」 tr. “the third, the laywoman Fully Endowed, is assigned to the practice of non-opposition” 〔T35n1735 0934a16〕; the direct gloss of this section begins at 〔0934a16〕 and ends before the fourth, the householder Bright Knowledge 〔0934b12〕 |
| Chengguan, Yanyi chao | The words glossing the commentary 〔T36n1736 0675b21〕–〔0676a24〕; it records in full the passage on Fragrance Accumulated in the Jingming and the differing glosses of three houses of the ancient worthies |
| Fazang, Tanxuan ji (the commentary on the sixty-fascicle Avataṃsaka) | 「第三無恚恨行中」 tr. “within the third, the practice of freedom from anger and hatred” 〔T35n1733 0465b04〕–〔0465c04〕 |
| Li Tongxuan, Xin Huayan jing lun | The five gates of deferring to virtue and advancing upward 〔T36n1739 0968b29〕; the twenty gates of rightly entering upon the dharma gate of the present position begin at 〔0968c19〕 |
| Zhiyan, Souxuan ji | 「第十三無恚恨行菩薩」 tr. “the bodhisattva of the thirteenth, the practice of freedom from anger and hatred” 〔T35n1732 0094b04〕–〔0094b19〕 |
Chengguan's gloss of the names—the name of the city and the name of the friend are alike tied to the one graph 「忍」 tr. “forbearance”:
「城名海住者，近海而住故。」 tr. “As for the city being named Ocean Abiding, it is because it abides near the ocean.” 〔T35n1735 0934a16–a17〕
「安住於忍，如海包含故。」 tr. “Abiding in forbearance, which contains all as the ocean does.” 〔T35n1735 0934a17–a18〕
「友名具足者，一器之中無不具故，忍器遍容一切德故。」 tr. “As for the friend being named Fully Endowed, it is because within the one vessel there is nothing that is not fully there, and because the vessel of forbearance holds every virtue everywhere.” 〔T35n1735 0934a18–a19〕
「忍辱柔和，故寄女人。」 tr. “Forbearance is gentle and mild, and so the position is assigned to a woman.” 〔T35n1735 0934a19〕
Chengguan's outline in six parts—the whole text of this section is opened into six parts, the first three set up explicitly and the last three gathered together:
「初依教趣求，可知。」 tr. “First, entering in accord with the teaching, which may be known.” 〔T35n1735 0934a20〕
「初見中四：一見外依報。二見友正報。」 tr. “Within the first, seeing, there are four: one, seeing the outer circumstantial reward; two, seeing the direct reward of the friend.” 〔T35n1735 0934a21〕
〔T35n1735 0934a22–a23〕「三「於其宅」〔T35n1735 0934a23〕下見內依報。」 tr. “Three, from ‘within her house’ onward, seeing the inner circumstantial reward.”
〔T35n1735 0934a23–a24〕「四「復有」〔T35n1735 0934a23〕下明其眷屬萬行皆順忍故。」 tr. “Four, from ‘there were also’ onward, it sets out that the ten thousand practices of her retinue all accord with forbearance.”
〔T35n1735 0934a24–a25〕「第三「彼即」〔T35n1735 0934a24〕下正示法界。於中二：初舉法門名體。」 tr. “Third, from ‘she then’ onward, directly showing the Dharma realm. Within this there are two: first, bringing forward the name and substance of the dharma gate.”
〔T35n1735 0934a27–a28〕「後「能於如是」〔T35n1735 0934a27〕下辨業用，中三：初正顯業用、次令見同益、三使其目驗。」 tr. “Afterward, from ‘she is able within just such’ onward, setting out the working; within it there are three: first, the direct manifesting of the working; next, letting him see that the benefit is shared; third, letting him verify it with his own eyes.”
「前中三：初益眾生、次益二乘、後益菩薩。」 tr. “Within the former there are three: first, benefiting beings; next, benefiting the two vehicles; afterward, benefiting the bodhisattvas.” 〔T35n1735 0934a28–a29〕
The passage on benefiting beings is opened further into three:
〔T35n1735 0934b05–b06〕「次「出生」〔T35n1735 0934b05〕下別明出味。後「如飲食」〔T35n1735 0934b05〕下舉一倒餘。」 tr. “Next, from ‘brings forth’ onward, it separately sets out the bringing forth of savors. Afterward, from ‘as it is with food and drink’ onward, it brings forward one and turns out the rest.”
For the last three parts Chengguan sets up no separate names of outline, but says of them together:
「及後三段，文並可知。」 tr. “And as for the last three parts, the text of them may all be known.” 〔T35n1735 0934b11–b12〕
Fazang's outline (upon the sixty-fascicle text · both the names and the order differ from Chengguan's):
「第三無恚恨行中，初舉法勸修內」 tr. “Within the third, the practice of freedom from anger and hatred, first, within the bringing forward of the dharma and the exhortation to cultivate.” 〔T35n1733 0465b04〕
〔T35n1733 0465b17–b18〕「第四「答言」〔T35n1733 0465b17〕下正示法界中有三：初舉法門體」 tr. “Within the fourth, from ‘she answered and said’ onward, directly showing the Dharma realm, there are three: first, bringing forward the substance of the dharma gate.”
Zhiyan's outline (upon the sixty-fascicle text · three divisions):
「第十三無恚恨行菩薩，優婆夷名自在，入無盡功德藏莊嚴法門。」 tr. “The bodhisattva of the thirteenth, the practice of freedom from anger and hatred: the laywoman is named Sovereign, and she enters the dharma gate of the adornment of the inexhaustible treasury of merit and virtue.” 〔T35n1732 0094b04–b06〕
〔T35n1732 0094b14–b15〕「初一句明自分法門、二「一器」〔T35n1732 0094b15〕下辨法門大用、三結名。」 tr. “First, one sentence sets out the dharma gate of her own portion; two, from ‘one vessel’ onward, it sets out the great use of the dharma gate; three, it concludes with the name.”
Li Tongxuan's twenty gates: Tongxuan does not use the six parts, but opens the one passage of rightly entering upon the dharma gate of the present position into twenty gates, from 「一念善知識教門廣大如海思惟昇進」 tr. “one, being mindful of the teaching of the good friend, whose gate is vast as the ocean, thinking upon it and advancing upward” 〔T36n1739 0968c21–c22〕 down to the twentieth gate, 「推德昇進以成後行」 tr. “deferring to virtue and advancing upward, so as to bring to completion the practice that follows” 〔T36n1739 0969a07〕; and when the twenty gates have been listed he brings out further words glossing the ten thousand maidens, the four gates, and the small vessel 〔T36n1739 0969a08–a18〕. The passage of deferring to virtue and advancing upward Tongxuan brings out twice, with a different number of gates in each: the passage by which the previous friend sends Sudhana on to this friend is opened into five gates 〔T36n1739 0968b29–0968c18〕, and the passage by which this friend sends him on to the next is separately opened into four 〔T36n1739 0969a20–a24〕.
II. Terminology
| Chinese | Sanskrit as transmitted by the ancient worthies (romanized · pronunciation aid) | Attested at | Essential sense |
|---|---|---|---|
| Fully Endowed | — | in this section, 「爾時，善財既見具足優婆夷已」 tr. “at that time Sudhana, having now seen the laywoman Fully Endowed” 〔T10n0279 0351c09–c10〕 | The name of the thirteenth good friend; Chengguan, 「友名具足者，一器之中無不具故」 tr. “as for the friend being named Fully Endowed, it is because within the one vessel there is nothing that is not fully there” 〔T35n1735 0934a18〕; the sixty-fascicle text reads 「自在」 tr. “Sovereign” 〔T09n0278 0705a18–a19〕; Fazang transmits that 「天竺本名真實富滿」 tr. “her original Indian name is True and Really Abounding” 〔T35n1733 0465b09〕 |
| laywoman | upāsikā (「優婆夷」 tr. “youpoyi” is itself an anciently transmitted transcription) | in this section, 「處處尋覓此優婆夷」 tr. “he searched from place to place for this laywoman” 〔T10n0279 0351b19–b20〕 | A woman disciple who has taken the precepts while remaining in the household; Chengguan ties the reason for her being a woman thus, 「忍辱柔和，故寄女人」 tr. “forbearance is gentle and mild, and so the position is assigned to a woman” 〔T35n1735 0934a19〕 |
| Ocean Abiding | — | in this section, 「至海住城」 tr. “he came to the city of Ocean Abiding” 〔T10n0279 0351b19〕 | The city in which this friend dwells; Chengguan's two glosses, 「近海而住故」 tr. “because it abides near the ocean” and 「安住於忍，如海包含故」 tr. “abiding in forbearance, which contains all as the ocean does” 〔T35n1735 0934a16–a18〕; Fazang's two glosses, 「此城近南海而住」 tr. “this city abides near the southern sea” and 「出於財法，施不可盡，故云海住」 tr. “what goes forth from her is wealth and Dharma, and the giving cannot be exhausted, and so it is called Ocean Abiding” 〔T35n1733 0465b04–b06〕 |
| the practice of non-opposition | — | Chengguan, 「第三具足優婆夷，寄無違逆行」 tr. “the third, the laywoman Fully Endowed, is assigned to the practice of non-opposition” 〔T35n1735 0934a16〕 | The third of the ten practices; the Yanyi chao, 「忍順物理，名無違逆」 tr. “forbearance accords with the principle of things, and is named non-opposition” 〔T36n1736 0675b21–b22〕; the line of the sixty-fascicle text reads 「無恚恨行」 tr. “the practice of freedom from anger and hatred” 〔T35n1733 0465b04〕〔T35n1732 0094b04〕 |
| the liberation gate of the inexhaustible treasury of merit | — | in this section, 「我得菩薩無盡福德藏解脫門」 tr. “I have obtained the bodhisattva's liberation gate of the inexhaustible treasury of merit” 〔T10n0279 0351c14〕 | The dharma gate obtained by this friend; the sixty-fascicle text reads 「無盡功德藏莊嚴法門」 tr. “the dharma gate of the adornment of the inexhaustible treasury of merit and virtue” 〔T09n0278 0705b11–b12〕 |
| the small vessel | — | in this section, 「但於其前置一小器」 tr. “there was only, set down before her seat, one small vessel” 〔T10n0279 0351b28–b29〕 | The eye of the whole section; Chengguan, 「內空外假為器」 tr. “being empty within and provisional without makes it a vessel” 〔T35n1735 0934b04〕 |
| plain garments and loose hair | — | in this section, 「素服垂髮，身無瓔珞」 tr. “wearing plain garments, her hair hanging loose, with no strings of jewels upon her body” 〔T10n0279 0351b24–b25〕 | A mark of the direct reward; Chengguan, 「素服等者，忍華飾故」 tr. “as for the plain garments and the rest, forbearance is her flowered adornment” 〔T35n1735 0934a22〕 |
| the bodhisattva bound to one more birth | — | in this section, 「所有一生所繫菩薩食我食已」 tr. “all the bodhisattvas there who are bound to one more birth, having eaten my food” 〔T10n0279 0352a11〕 | A bodhisattva who will become a Buddha after receiving one more birth; the sixty-fascicle text reads 「一生補處菩薩」 tr. “the bodhisattva in his last position before Buddhahood” 〔T09n0278 0705b25–b26〕 |
| pratyekabuddha | pratyekabuddha (「辟支」 tr. “pizhi” is itself an anciently transmitted transcription) | in this section, 「皆證聲聞、辟支佛果」 tr. “all realize the fruit of a śrāvaka and of a pratyekabuddha” 〔T10n0279 0351c29〕 | The fruit realized by one solitarily awakened; in this section this name and 「獨覺」 tr. “the solitarily awakened” are used side by side |
| Nayuta | nayuta (an anciently transmitted transcription) | in this section, 「百千億那由他眾生」 tr. “a hundred thousand koṭis of Nayutas of beings” 〔T10n0279 0351c17–c18〕 | The name of a great number; in the series of beings increasing rung by rung |
| asaṃkhyeya | asaṃkhya (「阿僧祇」 tr. “asengqi” is itself an anciently transmitted transcription) | in this section, 「如是眷屬百萬阿僧祇」 tr. “of a retinue such as this there are a million asaṃkhyeyas” 〔T10n0279 0352a16〕 | The name of a great number beyond counting; set at the head of the number of the retinue |
| ten thousand maidens | — | in this section, 「善男子！汝見我此十千童女眷屬以不」 tr. “Son of good family! Do you see these ten thousand maidens of my retinue?” 〔T10n0279 0352a14〕 | The number of the retinue; the same group is written earlier as 「復有一萬童女圍遶」 tr. “there were also ten thousand maidens surrounding her” 〔T10n0279 0351b29〕, two forms appearing side by side within one section, left uneven as the base text has them |
| Great Prosperity | — | in this section, 「南方有城，名曰：大興」 tr. “to the south there is a city named Great Prosperity” 〔T10n0279 0352b12〕 | The city in which the next friend dwells; the sixty-fascicle text likewise reads 「有城名曰大興」 tr. “there is a city named Great Prosperity” 〔T09n0278 0705c23–c24〕 |
| Bright Knowledge | — | in this section, 「彼有居士，名曰：明智」 tr. “there is a householder there named Bright Knowledge” 〔T10n0279 0352b12–b13〕 | The name of the fourteenth good friend; the sixty-fascicle text reads the elder 「甘露頂」 tr. “Sweet Dew Crest” 〔T09n0278 0705c24〕 |
III. Similes and Rhetoric
(1) The ten similes in being mindful of the teaching of the previous friend—this section does not begin by writing of the road, but first writes of what Sudhana thinks in his heart. The opening sentence first takes the ocean for its simile: 「爾時，善財童子觀察思惟善知識教，猶如巨海受大雲雨無有厭足」 tr. “At that time, the youth Sudhana contemplated and thought upon the teaching of the good friend, as the vast ocean receives the rain of the great clouds without ever being satisfied” 〔T10n0279 0351b08–b09〕; and within the words he then calls to mind, nine further similes are set up, every sentence beginning with the four graphs 「善知識教」 tr. “the teaching of a good friend”—the sun of spring · the full moon · the snow mountains in summer · the sun on a fragrant pool · the great island of jewels · the Jambu tree · the great dragon king · Mount Sumeru · Śakra. Counting in the vast ocean of the opening sentence, one passage holds ten similes in all.
What the nine similes attach to differs in each: the sun of spring is tied to growing (「善知識教，猶如春日，生長一切善法根苗」 tr. “the teaching of a good friend is like the sun of spring, which grows the roots and sprouts of every wholesome dharma” 〔T10n0279 0351b09–b10〕) · the full moon to coolness · the snow mountains in summer to taking away heat and thirst · the sun on a fragrant pool to the opening of flowers · the great island of jewels to filling · the Jambu tree to heaping up · the great dragon king to sporting sovereign · Mount Sumeru to dwelling · Śakra to subduing the outsiders (「善知識教，猶如帝釋，眾會圍遶，無能映蔽，能伏異道、脩羅軍眾」 tr. “the teaching of a good friend is like Śakra: the assembly gathers and surrounds him, none is able to overshadow him, and he is able to subdue the hosts of the outsiders and of the asuras” 〔T10n0279 0351b17–b18〕). The first five similes all take images of growing and moistening (sun · moon · snow · pool · island), and the latter four turn to images of height and gathering under (tree · dragon · mountain · Śakra), so that within one passage it goes from moistening to gathering in.
(2) The method of setting off one small vessel by contrast—the passage of seeing the circumstantial reward first writes of the utmost abundance of the house: 「其宅廣博，種種莊嚴，眾寶垣牆周匝圍遶，四面皆有寶莊嚴門」 tr. “that house was vast and broad, adorned in every kind of way, with walls of massed jewels encircling it round about, and on all four sides were gates adorned with jewels” 〔T10n0279 0351b22–b23〕, and writes further 「於其宅內，敷十億座，超出人、天一切所有，皆是菩薩業力成就」 tr. “within her house were spread ten koṭis of seats, surpassing all there is among men and among gods, all of them brought to completion by the power of a bodhisattva's deeds” 〔T10n0279 0351b26–b27〕; and the very next sentence turns it over: 「宅中無有衣服、飲食及餘一切資生之物，但於其前置一小器」 tr. “in the house there were no garments, no food and drink, nor any of the other things whatever that sustain life; there was only, set down before her seat, one small vessel” 〔T10n0279 0351b27–b29〕. The utmost abundance and the utmost bareness are set side by side in one passage, and it closes upon one small vessel—the working of the whole section comes forth from this one vessel. Chengguan sets up a judgment upon what it signifies: 「又表忍必自卑，故小法忍。」 tr. “Further, it signifies that forbearance must abase itself, and so it is the small forbearance in dharmas.” 〔T35n1735 0934b03〕—this sentence stands in the Huayan jing shu below the general statement of the working further on, and the Yanyi chao judges of it 〔T36n1736 0675b22–b23〕「疏「又表忍必自卑」〔T36n1736 0675b22〕下，上直約善友依報釋，此下約表位釋」 tr. “from the commentary's ‘further, it signifies that forbearance must abase itself’ onward: above, the explanation is made simply upon the circumstantial reward of the good friend, and from here down it is made upon what the position signifies”, that is, from this sentence on it has left the explanation upon the circumstantial reward and entered the explanation upon what the position signifies; that it is cited here under the heading of seeing the circumstantial reward is to take how it and the one small vessel throw light upon each other.
(3) The fragrance of the maidens perfuming fourteen minds—those maidens send forth a marvelous fragrance from their bodies, and the benefit obtained by those who meet the fragrance is listed in fourteen sentences: the first nine all exclude (without any mind of angry harming · without any mind of nursing enmity · without any mind of stinginess and envy · without any mind of flattery and deceit · without any mind of treachery and crookedness · without any mind of hatred and attachment · without any mind of wrathful anger · without any mind of lowness · without any mind of arrogance), and of the latter five, four affirm and one leaves behind—the first four bring out the minds given rise to (giving rise to a mind of equality · giving rise to a mind of great kindness · bringing forth a mind of benefiting · abiding in a mind of the rules of restraint), while the last sentence is still one of leaving behind (leaving behind the mind of greedy seeking): 「生平等心，起大慈心，發利益心，住律儀心，離貪求心」 tr. “they give rise to a mind of equality, give rise to a mind of great kindness, bring forth a mind of benefiting, abide in a mind of the rules of restraint, and leave behind the mind of greedy seeking” 〔T10n0279 0351c07–c08〕. Excluding first and affirming afterward, with the last sentence again closing by leaving behind, what is excluded is by and large the minds that oppose other people, and Chengguan says of the passage on the retinue 「明其眷屬萬行皆順忍故」 tr. “it sets out that the ten thousand practices of her retinue all accord with forbearance” 〔T35n1735 0934a23–a24〕, which answers exactly to 「無違逆行」 tr. “the practice of non-opposition.” It closes with the two matters of body and voice: 「聞其音者，歡喜踊躍；見其身者，悉離貪染」 tr. “those who hear their voices rejoice and leap for joy; those who see their bodies are all set far from greedy defilement” 〔T10n0279 0351c08–c09〕.
(4) The parallelism of the increase of beings—the passage on benefiting beings is written by the increase of number: a hundred beings · a thousand beings · a hundred thousand beings · a koṭi of beings · a hundred koṭis of beings · a thousand koṭis of beings · a hundred thousand koṭis of Nayutas of beings, 「乃至不可說不可說眾生」 tr. “on up to unspeakably unspeakably many beings”; next it turns to measures of dust motes—beings as many as the dust motes of Jambudvīpa · beings as many as the dust motes of one set of four continents · the small thousand world · the middling thousand world · the great thousand world, on up to beings as many as the dust motes of unspeakably unspeakably many Buddha-lands; and at the end it gathers them by the quarters: 「假使十方世界一切眾生，隨其欲樂悉令充滿」 tr. “suppose there be all the beings of the worlds of the ten directions—according to their desires and delights I let them all be filled” 〔T10n0279 0351c21–c22〕. Three levels of advance: first number, next the dust motes of lands, afterward the whole of the ten directions. And the closing sentence sets down only one sentence on the reverse side—「而其飲食無有窮盡亦不減少」 tr. “and yet that food and drink comes to no end, nor does it grow less” 〔T10n0279 0351c22–c23〕. What increases is on the side of what is received; what does not grow less is in the vessel that brings forth.
(5) The seventeen-fold repetition of ‘various’—the passage on bringing forth savors, having set out food and drink, repeats the two graphs 「種種」 tr. “various” over seventeen things: fine savors · beds and seats · garments · bedding · carriages · flowers · garlands · perfumes · perfumes for anointing · perfumes for burning · powdered perfumes · precious things · strings of jewels · banners · pennants · canopies · the finest things that sustain life. The first five are utensils of use, the middle six belong to perfumes and flowers, and the last six are of the class of jeweled ornaments and banners and canopies, five plus six plus six exactly exhausting the seventeen. Chengguan outlines this passage as 「舉一倒餘」 tr. “bringing forward one and turning out the rest” 〔T35n1735 0934b06〕—taking the one matter of food and drink for an example, and all the other things being turned out after it in the same way.
(6) The repetition of the ten directions—the passage on benefiting the two vehicles first increases the number of worlds through fourteen levels (a hundred worlds · a thousand worlds · a hundred thousand worlds · a koṭi of worlds · a hundred koṭis of worlds · a thousand koṭis of worlds · a hundred thousand koṭis of worlds · worlds as many as a hundred thousand koṭis of Nayutas · worlds as many as the dust motes of Jambudvīpa · worlds as many as the dust motes of one set of four continents · worlds as many as the dust motes of the small thousand land · worlds as many as the dust motes of the middling thousand land · worlds as many as the dust motes of the three-thousandfold great-thousand land, on up to worlds as many as the dust motes of unspeakably unspeakably many Buddha-lands), and closes by gathering the ten directions in one sentence: 「如於東方，南、西、北方，四維、上、下，亦復如是」 tr. “and as it is in the eastern quarter, so is it in the southern, the western, and the northern quarters, in the four intermediate directions, above and below” 〔T10n0279 0352a08–a09〕. The passage on benefiting the bodhisattvas uses the same pattern again with a still more sparing text. What increases in quantity is the worlds; the sentence that does not change is the four graphs 「食我食已」 tr. “having eaten my food.”
(7) The parallelism of the thirty-one sentences of ‘same’—the parallelism runs upon 「同」 tr. “same”: the passage on the retinue practicing together sets its sentences running with the graph 「同」 tr. “same” down thirty-one sentences, from 「同行、同願、同善根」 tr. “the same in practice, the same in vow, the same in roots of goodness” to 「同住菩薩清淨行地」 tr. “the same in abiding in the pure ground of a bodhisattva's practice” 〔T10n0279 0352a26–a27〕. The commentators divide the thirty-one sentences no further; here, for ease of reading, they are listed in three clusters following the order of the sūtra text, without setting up separate names for them: the first ten sentences (practice · vow · roots of goodness · the path of going forth · pure resolve · pure mindfulness · pure inclination · measureless awakening · the faculties obtained · vastness of mind), the middle eleven sentences (the realm wherein they act · principle · meaning · clear understanding of the dharmas · purity of form and marks · measureless power · the highest energy · the voice of the right Dharma · the voice according with the kinds of beings · the pure and foremost voice · praising measureless pure merit and virtue), and the last ten sentences (pure deeds · pure recompense · guarding and rescuing all everywhere with great kindness · bringing beings everywhere to ripeness with great compassion · pure bodily deeds · pure verbal deeds · going to the seats of awakening where the Buddhas hold their assemblies · going to Buddha-lands to make offerings to the Buddhas · seeing all the dharma gates manifest before them · abiding in the pure ground of a bodhisattva's practice). In the sixty-fascicle text this list runs to twenty-eight sentences, and Fazang judges of it 「初舉己眷屬報行等同，有二十八句」 tr. “first, bringing forward that her own retinue is the same in recompense and practice and the rest, there are twenty-eight sentences” 〔T35n1733 0465b29–0465c01〕.
(8) The eight similes of humbling herself and deferring to the superior—the passage of humbling herself does not say straight out that she is inferior, but first brings forward eight similes for the merit and virtue of the bodhisattvas: 「如諸菩薩摩訶薩一切功德，猶如大海甚深無盡，猶如虛空廣大無際」 tr. “as for all the merit and virtue of the bodhisattvas, the great beings—it is like the great ocean, profound and inexhaustible; like empty space, vast and without bound” 〔T10n0279 0352b07–b08〕, continued with 「如如意珠滿眾生願，如大聚落所求皆得，如須彌山普集眾寶」 tr. “like a wish-fulfilling jewel that satisfies the wishes of beings; like a great settlement where whatever is sought can be had; like Mount Sumeru, where the massed jewels are gathered everywhere” 〔T10n0279 0352b08–b10〕, the last three similes being 「猶如奧藏常貯法財，猶如明燈破諸黑闇，猶如高蓋普蔭群生」 tr. “like a deep-hidden storehouse where the wealth of the Dharma is laid up always; like a bright lamp that breaks up all darkness; like a high canopy that shelters the multitude of the living everywhere” 〔T10n0279 0352b10–b12〕. Among the eight similes, the ocean and empty space speak of its measure, the wish-fulfilling jewel and the great settlement of its satisfying what beings seek, Sumeru and the deep-hidden storehouse of its heaping up and storing, and the bright lamp and the high canopy of its breaking of darkness and its sheltering—and there is not one of the eight similes that does not answer to the graph 「藏」 tr. “treasury,” which is exactly the answer to the three graphs 「福德藏」 tr. “treasury of merit” in the name of the dharma gate.
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) · Prajñā T293 (the Zhenyuan forty-fascicle Avataṃsaka, the chapter on the Vows and Practice of Samantabhadra, Entering the Inconceivable Realm of Liberation). The stretch of this friend in the forty-fascicle text begins at 〔T10n0293 0706b26〕 and ends at 〔0707c25〕; both the name of its city and the name of its friend differ from those of the other two texts, the sentence by which the previous friend points the way reading 「南方有城名海別」 tr. “to the south there is a city named Ocean Apart” 〔T10n0293 0706b15〕 and 「住有優婆夷名辨具足」 tr. “dwelling there is a laywoman named Discerning and Fully Endowed” 〔0706b16〕, while the sentence of arrival still reads 「至海住城」 tr. “he came to the city of Ocean Abiding” 〔0706c09–c10〕—the two names standing apart within one stretch, left uneven as the forty-fascicle text has them.
Sentence One Entering in Accord with the Teaching and the Name of the Friend
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Stage by stage he walked on, until he came to the city of Ocean Abiding, and he searched from place to place for this laywoman | T10n0279 0351b19–b20 |
| Buddhabhadra T278 | Little by little he walked on until he came to the city of Ocean Abiding, and everywhere he sought out the laywoman Sovereign | T09n0278 0705a18–a19 |
| Prajñā T293 | Thus did he think, and stage by stage he went on ahead, until he came to the city of Ocean Abiding, and everywhere he sought out this laywoman | T10n0293 0706c09–c10 |
What the differences attach to: (a) The name of the city is Ocean Abiding in all three texts at this sentence, save that the forty-fascicle text has 「海別」 tr. “Ocean Apart” in the sentence by which the previous friend points the way 〔T10n0293 0706b15〕. (b) The name of the friend differs—the eighty-fascicle text here says only 「此優婆夷」 tr. “this laywoman,” and the friend's name 「具足」 tr. “Fully Endowed” comes out only at the meeting 〔T10n0279 0351c09–c10〕; the sixty-fascicle text brings out the name 「自在」 tr. “Sovereign” already in the sentence of entering in accord with the teaching; the forty-fascicle text brings out the name 「辨具足」 tr. “Discerning and Fully Endowed” in the sentence by which the previous friend points the way 〔T10n0293 0706b16〕, while this sentence of seeking likewise says only 「此優婆夷」 tr. “this laywoman.” (c) The words for seeking differ, the eighty-fascicle text having 「處處尋覓」 tr. “searching from place to place,” the sixty-fascicle text 「周遍推求」 tr. “seeking out everywhere,” and the forty-fascicle text 「周遍求覓」 tr. “seeking and searching everywhere.” (d) Among the similes in being mindful of the previous friend's teaching, the fifth stands in three forms in the three texts (the great island of jewels / the great ocean / the orb of a sun-jewel)—the eighty-fascicle text has 「善知識教，如大寶洲，種種法寶充滿其心」 tr. “the teaching of a good friend is like a great island of jewels, and the dharma-jewels of every kind fill his mind” 〔T10n0279 0351b13–b14〕, the sixty-fascicle text 「善知識心，猶如大海，眾寶充滿」 tr. “the mind of a good friend is like the great ocean, filled full with jewels of every kind” 〔T09n0278 0705a13〕, the forty-fascicle text 「善知識教，如日珠輪，照引眾生，至法寶處」 tr. “the teaching of a good friend is like the orb of a sun-jewel, which shines upon beings and draws them on to the place of the jewels of the Dharma” 〔T10n0293 0706c03–c04〕; the images differ while all are tied to a filling full with jewels, the eighty- and forty-fascicle texts saying plainly the jewels of the Dharma and the sixty-fascicle text only jewels, and the eighty- and forty-fascicle texts tying the simile to the teaching of a good friend while the sixty-fascicle text ties it to the mind of a good friend. Recorded without judgment.
Sentence Two Seeing the Circumstantial Reward
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | That house was vast and broad, adorned in every kind of way, with walls of massed jewels encircling it round about, and on all four sides were gates adorned with jewels | T10n0279 0351b22–b23 |
| Buddhabhadra T278 | The place where that laywoman dwelt was vast and broad and adorned with ornament, with walls of massed jewels encircling it round about; four gates were set open, adorned with asaṃkhyeyas of jewels | T09n0278 0705a21–a22 |
| Prajñā T293 | He saw her house, vast and broad and of rare beauty, adorned in every kind of way, with walls of massed jewels encircling it round about, and on all four sides were gates adorned with jewels | T10n0293 0706c12–c14 |
What the differences attach to: (a) The name for her dwelling differs—the eighty-fascicle text has 「宅」 tr. “house,” the sixty-fascicle text has 「深宮之內」 tr. “within a deep palace” 〔T09n0278 0705a20〕 while this sentence says only 「所住之處」 tr. “the place where she dwelt.” (b) The text of the gates differs, the eighty-fascicle text having 「四面皆有寶莊嚴門」 tr. “on all four sides were gates adorned with jewels” and the sixty-fascicle text 「開置四門，阿僧祇寶以為莊嚴」 tr. “four gates were set open, adorned with asaṃkhyeyas of jewels”; upon the four gates of the sixty-fascicle text Fazang sets up what they signify, 「開四門者，四攝攝生故也」 tr. “as for the four gates being set open, it is because the four means of gathering gather beings in” 〔T35n1733 0465b14–b15〕, while Chengguan, upon the eighty-fascicle text, has no such signifying. (c) The forty-fascicle text, like the eighty, calls her dwelling a house (「見其舍宅」 tr. “he saw her house”), and its text of the gates likewise reads 「四面皆有寶莊嚴門」 tr. “on all four sides were gates adorned with jewels,” having only the two graphs 「殊麗」 tr. “of rare beauty” besides. Recorded without judgment.
Sentence Three Seeing the Direct Reward
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | He saw the laywoman seated upon a jeweled seat, in the fullness of her years and fair of complexion, upright and delightful to see, wearing plain garments, her hair hanging loose, with no strings of jewels upon her body | T10n0279 0351b23–b25 |
| Buddhabhadra T278 | Sudhana entered and saw the laywoman seated upon a lion seat, in the fullness and beauty of her years, her complexion exceedingly marvelous, so that those who looked upon her were never wearied | T09n0278 0705a23–a24 |
| Prajñā T293 | He saw the laywoman seated upon a jeweled seat, in the bloom of her years and full of colour, her face and looks upright and grave, wearing no flowered strings of jewels, in plain garments with her hair hanging loose | T10n0293 0706c14–c16 |
What the differences attach to: (a) The name of the seat differs—the eighty-fascicle text has 「寶座」 tr. “a jeweled seat,” the sixty-fascicle text 「師子座」 tr. “a lion seat,” and the forty-fascicle text, like the eighty, 「寶座」 tr. “a jeweled seat.” (b) The text of the plain garments: the eighty-fascicle text has 「素服垂髮，身無瓔珞」 tr. “wearing plain garments, her hair hanging loose, with no strings of jewels upon her body,” the sixty-fascicle text 「除莊嚴具，素服被髮」 tr. “having put off her ornaments, in plain garments with her hair let down” 〔T09n0278 0705a24〕, and the forty-fascicle text 「不御華瓔，素服垂髮」 tr. “wearing no flowered strings of jewels, in plain garments with her hair hanging loose” 〔T10n0293 0706c15–c16〕; the eighty-fascicle text sets it up with 「無」 tr. “without,” the sixty-fascicle text with 「除」 tr. “putting off,” the forty-fascicle text with 「不御」 tr. “not wearing.” (c) Both texts close alike with the one sentence 「除佛菩薩餘無能及」 tr. “apart from the Buddhas and the bodhisattvas there was none who could match it,” and the forty-fascicle text likewise has 「除佛、菩薩，餘無能及」 tr. “apart from the Buddhas and the bodhisattvas there was none who could match her” 〔T10n0293 0706c16–c17〕, after which it has besides the passage 「有勝威力，有廣大心，令諸眾生，見聞親近，咸生尊重、愛敬之心」 tr. “she had surpassing majestic power and a vast mind, so that all beings who saw her, heard her, and drew near to her gave rise to a mind of reverence and of loving respect” 〔0706c17–c18〕, which the other two texts lack. Recorded without judgment.
Sentence Four Whether the Inner Circumstantial Reward Has Anything or Nothing
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | In the house there were no garments, no food and drink, nor any of the other things whatever that sustain life; there was only, set down before her seat, one small vessel | T10n0279 0351b27–b29 |
| Buddhabhadra T278 | Garments, food and drink, marvelous jewels and precious things, and all manner of ornaments—the four gates being always open, she gave to all round about, and it came to no end | T09n0278 0705a27–a28 |
| Prajñā T293 | Within the house there were no garments, no food and drink, nor any of the other ornaments; there was only, set down before her seat, one small vessel | T10n0293 0706c19–c21 |
What the differences attach to: this is one of the greatest differences between the two texts. (a) The eighty-fascicle text makes this sentence exclude—in the house there are none of these things, only one small vessel; the sixty-fascicle text makes this sentence affirm—garments and food and the rest, the four gates always open and all supplied round about. (b) The three graphs 「一小器」 tr. “one small vessel” are not seen in this passage of the sixty-fascicle text; its vessel comes out only in the text further on, 「以一器食施百眾生」 tr. “with the food of one vessel she gives to a hundred beings” 〔T09n0278 0705b12〕. (c) The eighty-fascicle text uses 「無」 tr. “nothing” to set off 「一」 tr. “one,” while the sixty-fascicle text uses 「有」 tr. “having” to set off 「無窮盡」 tr. “coming to no end.” (d) The forty-fascicle text, like the eighty, makes this sentence exclude and brings out the one small vessel here as well, save that what it excludes reads 「餘嚴具」 tr. “the other ornaments” where the eighty-fascicle text reads 「餘一切資生之物」 tr. “any of the other things whatever that sustain life.” Recorded without judgment.
Sentence Five Inquiring after the Essentials of the Dharma
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Holy one! I have already given rise beforehand to the mind of anuttarā-samyak-saṃbodhi, and yet I do not know how a bodhisattva is to study the practice of a bodhisattva? How is he to cultivate the path of a bodhisattva? 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 0351c10–c13 |
| Buddhabhadra T278 | Great Holy One! I have already given rise beforehand to the mind of anuttarā-samyak-saṃbodhi, and yet I do not know how a bodhisattva is to study the practice of a bodhisattva and to cultivate the path of a bodhisattva | T09n0278 0705b09–b11 |
| Prajñā T293 | Holy one! I have already given rise beforehand to the mind of anuttarā-samyak-saṃbodhi, and yet I do not know how a bodhisattva is to study the practice of a bodhisattva and to cultivate the path of a bodhisattva; 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 | T10n0293 0707a03–a05 |
What the differences attach to: (a) The form of address differs—the eighty-fascicle text has 「聖者」 tr. “Holy one,” the sixty-fascicle text 「大聖」 tr. “Great Holy One,” the forty-fascicle text, like the eighty, 「聖者」 tr. “Holy one.” (b) The eighty-fascicle text has in addition the one sentence of request, 「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,” which the sixty-fascicle text lacks and which the forty-fascicle text has as 「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.” (c) As for the shaping of the question, the eighty-fascicle text brings out 「云何」 tr. “how” twice, while the sixty- and the forty-fascicle texts bring out 「云何」 tr. “how” but once, carrying on with 「修菩薩道」 tr. “to cultivate the path of a bodhisattva.” Recorded without judgment.
Sentence Six Showing the Name and Substance of the Dharma
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Son of good family! I have obtained the bodhisattva's liberation gate of the inexhaustible treasury of merit | T10n0279 0351c13–c14 |
| Buddhabhadra T278 | Son of good family! I have brought to completion the dharma gate of the adornment of the inexhaustible treasury of merit and virtue, and with the food of one vessel I give to a hundred beings | T09n0278 0705b11–b12 |
| Prajñā T293 | Son of good family! I have obtained the bodhisattva's liberation gate of the inexhaustible treasury of the adornment of merit | T10n0293 0707a06–a07 |
What the differences attach to: (a) The name of the dharma gate stands in three forms—the eighty-fascicle text has 「無盡福德藏解脫門」 tr. “the liberation gate of the inexhaustible treasury of merit,” the sixty-fascicle text 「無盡功德藏莊嚴法門」 tr. “the dharma gate of the adornment of the inexhaustible treasury of merit and virtue,” and the forty-fascicle text 「無盡福德莊嚴藏解脫門」 tr. “the liberation gate of the inexhaustible treasury of the adornment of merit”; the one graph of difference between the two words for merit, and between a liberation gate and a dharma gate of adornment, are both differences, while the forty-fascicle text holds merit, adornment, and treasury together and still closes with a liberation gate. (b) The words for obtaining differ, the eighty-fascicle text and the forty-fascicle text having 「我得」 tr. “I have obtained” and the sixty-fascicle text 「我成就」 tr. “I have brought to completion.” (c) The glosses of both Fazang and Zhiyan follow the name of the sixty-fascicle text 〔T35n1733 0465b19–b20〕〔T35n1732 0094b04–b06〕. (d) In the passage of giving food the forty-fascicle text brings out besides the benefit obtained, 「飢渴消除，身心安樂，智慧增長」 tr. “their hunger and thirst are taken away, body and mind are at ease, and their wisdom grows” 〔T10n0293 0707a17〕, which neither the eighty- nor the sixty-fascicle text has. (e) The forty-fascicle text brings out further the making of no distinction in her giving, 「隨其來者，普心給施，不擇怨親、貴賤、貧富」 tr. “to whoever comes she gives with an all-embracing mind, choosing neither between foe and kin, nor between noble and mean, nor between rich and poor” 〔T10n0293 0707a23〕, where the eighty-fascicle text says here only 「隨意所樂悉令充足」 tr. “according to what their hearts love and delight in, I let them have in full” 〔T10n0279 0351c27–c28〕. Recorded without judgment.
Sentence Seven Benefiting the Two Vehicles · Benefiting the Bodhisattvas
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Further, son of good family! Suppose that within one world in the eastern quarter, the śrāvakas and pratyekabuddhas, having eaten my food, all realize the fruit of a śrāvaka and of a pratyekabuddha, and abide in the last body | T10n0279 0351c28–0352a01 |
| Buddhabhadra T278 | All the śrāvakas and those awakened through conditions, having eaten my food, all bring the fruit of the way to completion | T09n0278 0705b23–b24 |
| Prajñā T293 | All the beings therein who cultivate the vehicle of the śrāvakas or of the solitarily awakened, having eaten my food, all realize the fruit of a śrāvaka and of a pratyekabuddha, and abide in the last body | T10n0293 0707b05–b07 |
| Śikṣānanda T279 | All the bodhisattvas there who are bound to one more birth, having eaten my food, all sit upon the seat of awakening beneath the tree of awakening, subdue the armies of Māra, and attain anuttarā-samyak-saṃbodhi | T10n0279 0352a11–a13 |
| Buddhabhadra T278 | The bodhisattvas in their last position before Buddhahood, having eaten my food, subdue Māra and attain the way; and in the southern, the western, and the northern quarters, in the four intermediate directions, above and below, it is likewise so | T09n0278 0705b25–b27 |
| Prajñā T293 | All the bodhisattvas therein who are in their last body, having eaten my food, all go to the most excellent seat of awakening, subdue the armies of Māra, and attain right and perfect awakening | T10n0293 0707b09–b11 |
What the differences attach to: (a) The name for the two vehicles differs—the eighty-fascicle text has 「獨覺」 tr. “the solitarily awakened,” the sixty-fascicle text 「緣覺」 tr. “the awakened through conditions.” (b) The text of what is realized: the eighty-fascicle text opens it into three matters, 「皆證聲聞、辟支佛果，住最後身」 tr. “all realize the fruit of a śrāvaka and of a pratyekabuddha, and abide in the last body,” while the sixty-fascicle text says in sum 「悉成道果」 tr. “all bring the fruit of the way to completion.” (c) The name for the bodhisattva: the eighty-fascicle text has 「一生所繫」 tr. “bound to one more birth,” the sixty-fascicle text 「一生補處」 tr. “in his last position before Buddhahood.” (d) The text of attaining the way: the eighty-fascicle text opens it into the three stages of sitting upon the seat of awakening · subduing Māra · attaining awakening, while the sixty-fascicle text says in sum 「降魔成道」 tr. “subduing Māra and attaining the way.” (e) The sentence of the ten directions is brought out once each in the benefiting of the two vehicles and in the benefiting of the bodhisattvas in the eighty-fascicle text, and only once, after the benefiting of the bodhisattvas, in the sixty-fascicle text; the forty-fascicle text brings it out once after the benefiting of the two vehicles, while its passage on benefiting the bodhisattvas sets 「南、西、北方，四維，上、下」 tr. “the southern, the western, and the northern quarters, the four intermediate directions, above and below” 〔T10n0293 0707b11〕 at the head and then says the whole of it over again. (f) The forty-fascicle text adds to the two vehicles the limiting phrase 「修習聲聞、獨覺乘者」 tr. “those who cultivate the vehicle of the śrāvakas or of the solitarily awakened,” and names the bodhisattva 「最後身菩薩」 tr. “the bodhisattva in his last body,” a third form beside the eighty-fascicle text's 「一生所繫」 tr. “bound to one more birth” and the sixty-fascicle text's 「一生補處」 tr. “in his last position before Buddhahood”; its text of attaining the way reads 「皆詣最勝菩提道場，降伏魔軍，成等正覺」 tr. “they all go to the most excellent seat of awakening, subdue the armies of Māra, and attain right and perfect awakening.” Recorded without judgment.
Sentence Eight The Retinue Practicing Together
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | These ten thousand maidens are the foremost among them; of a retinue such as this there are a million asaṃkhyeyas, and they are all the same as I am in practice, the same in vow, the same in roots of goodness | T10n0279 0352a15–a17 |
| Buddhabhadra T278 | A million asaṃkhyeyas of bodhisattvas such as these are the same as I am in practice, the same in vow, the same in roots of goodness, the same in cultivating the path | T09n0278 0705b28–0705c01 |
| Prajñā T293 | Of the bodhisattva retinue that I now have, a million asaṃkhyeyas, these ten thousand maidens are the foremost, and they are all with me the same in practicing the practice of one kind, the same in one great vow, the same in one root of goodness | T10n0293 0707b16–b18 |
What the differences attach to: (a) The standing of those who practice together differs—the eighty-fascicle text has a retinue with ten thousand maidens for its foremost, while the sixty-fascicle text says directly 「百萬阿僧祇菩薩」 tr. “a million asaṃkhyeyas of bodhisattvas”; the forty-fascicle text holds both forms together, reading 「菩薩眷屬，百萬阿僧祇，此十千童女而為上首」 tr. “a bodhisattva retinue, a million asaṃkhyeyas, of whom these ten thousand maidens are the foremost.” (b) The number of sentences differs—the sentences of 「同」 tr. “same” are thirty-one in the eighty-fascicle text, twenty-eight in the sixty, and thirty-seven in the forty (counted graph by graph from 「行同類行」 tr. “the same in practicing the practice of one kind” 〔T10n0293 0707b17〕 to 「同得安住一切菩薩清淨行地」 tr. “the same in coming to abide in the pure ground of every bodhisattva's practice” 〔0707b29〕). (c) The practice of reaching everywhere throughout the ten directions is tied to the ten thousand maidens in the eighty-fascicle text (「是十千童女，能於此器取上飲食，一剎那頃遍至十方」 tr. “these ten thousand maidens are able to take fine food and drink out of this vessel and in the space of a single instant to reach everywhere throughout the ten directions” 〔T10n0279 0352a27–a28〕), and to these bodhisattvas in the sixty-fascicle text (「此諸菩薩取我器食，於一念頃遍遊十方」 tr. “these bodhisattvas take the food of my vessel and in the space of a single thought roam everywhere throughout the ten directions” 〔T09n0278 0705c09–c10〕). Recorded without judgment.
Sentence Nine Humbling Herself and Deferring to the Superior, and Pointing to the Next Friend
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Son of good family! I know only this liberation gate of the inexhaustible treasury of merit | T10n0279 0352b06–b07 |
| Buddhabhadra T278 | Son of good family! I have obtained only this dharma gate of the adornment of the inexhaustible treasury of merit and virtue | T09n0278 0705c16–c17 |
| Prajñā T293 | Son of good family! I know only this bodhisattva liberation gate of the inexhaustible treasury of the adornment of merit | T10n0293 0707c14–c15 |
| Śikṣānanda T279 | Son of good family! To the south there is a city named Great Prosperity; there is a householder there named Bright Knowledge | T10n0279 0352b12–b13 |
| Buddhabhadra T278 | Son of good family! Here to the south there is a city named Great Prosperity; there is an elder there named Sweet Dew Crest | T09n0278 0705c23–c24 |
| Prajñā T293 | Son of good family! To the south there is a city named Great Abundance; there is an elder there named Knowledge Fully Endowed | T10n0293 0707c21–c22 |
| Śikṣānanda T279 | At that time the youth Sudhana bowed to her feet, circled her measureless times, gazed up and looked to her without wearying, took his leave, withdrew, and departed | T10n0279 0352b14–b15 |
| Buddhabhadra T278 | At that time the youth Sudhana bowed his head to her feet, circled her numberless times, held her in mind without letting go, took his leave, withdrew, and went on southward | T09n0278 0705c25–c26 |
| Prajñā T293 | At that time the youth Sudhana bowed to her feet, circled her numberless times, gazed up to her with earnest devotion, took his leave, withdrew, and departed | T10n0293 0707c23–c25 |
What the differences attach to: (a) The verb of the sentence of humbling differs—the eighty-fascicle text has 「我唯知」 tr. “I know only,” the sixty-fascicle text 「我唯得」 tr. “I have obtained only,” the forty-fascicle text, like the eighty, 「我唯知」 tr. “I know only.” (b) As for the similes of deferring to the superior, the eight similes of the eighty-fascicle text are all set up with 「猶如」 tr. “like” and 「如」 tr. “like,” and are tied to 「一切功德」 tr. “all the merit and virtue”; the sixty-fascicle text has 「諸大菩薩無盡功德藏海猶如虛空」 tr. “the ocean of the inexhaustible treasury of merit and virtue of the great bodhisattvas is like empty space” and six similes below it 〔T09n0278 0705c17–c22〕, and the images taken do not match those of the eighty-fascicle text throughout. (c) Both the standing and the name of the next friend differ—the eighty-fascicle text has the householder 「明智」 tr. “Bright Knowledge,” the sixty-fascicle text the elder 「甘露頂」 tr. “Sweet Dew Crest.” (d) The text of taking leave: the eighty-fascicle text has 「瞻仰無厭，辭退而去」 tr. “gazed up and looked to her without wearying, took his leave, withdrew, and departed,” the sixty-fascicle text 「憶念不捨，辭退南行」 tr. “held her in mind without letting go, took his leave, withdrew, and went on southward,” and the forty-fascicle text 「慇懃瞻仰，辭退而去」 tr. “gazed up to her with earnest devotion, took his leave, withdrew, and departed.” (e) The number of the similes of deferring to the superior differs in all three—eight in the eighty-fascicle text, seven in the sixty (the one simile of empty space together with the six below it · the wish-granting jewel · the city of merit and virtue · the Sumeru of merit and virtue · the treasury of merit and virtue · the lamp-light of merit and virtue · the canopy of merit and virtue) 〔T09n0278 0705c17–c22〕, and ten in the forty (the great ocean · empty space · the wish-fulfilling jewel · the great heap of jewels · the encircling mountains · the great rain-cloud · the bolt and key · Mount Sumeru · the lamp · the high canopy) 〔T10n0293 0707c16–c20〕. (f) The city and the name of the next friend: the eighty-fascicle text has the householder Bright Knowledge in the city of Great Prosperity, the sixty-fascicle text the elder Sweet Dew Crest in the city of Great Prosperity, and the forty-fascicle text the elder Knowledge Fully Endowed in the city of Great Abundance—the name of the city differing in the forty alone, while the name of that friend uses the same two graphs 「具足」 tr. “fully endowed” as the name of this friend. Recorded without judgment.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) One small vessel fused into sameness with the Dharma realm · the inexhaustible arising by conditions—the most important judgment of this section. The sūtra text fills the ten directions everywhere with one vessel, and Chengguan judges why this is so beneath the passage of the general statement:
「以是稱性之具，即一小器融同法界，無盡緣起故」 tr. “Because it is a utensil that matches the nature, this one small vessel is fused into sameness with the Dharma realm, and the arising by conditions is inexhaustible.” 〔T35n1735 0934b01–b02〕
「用無不應、應無不益，而其法界體無增減」 tr. “There is no use that does not answer, and no answering that does not benefit, and yet the substance of the Dharma realm is without increase or decrease.” 〔T35n1735 0934b02–b03〕
The vessel can be inexhaustible not because its capacity is great, but because the vessel is set up as matching the nature of the Dharma realm—the vessel being fused into sameness with the Dharma realm, and the Dharma realm being inexhaustible, what comes forth from the vessel is inexhaustible. And the sentence 「法界體無增減」 tr. “the substance of the Dharma realm is without increase or decrease” answers exactly to the sūtra text's 「而其飲食無有窮盡亦不減少」 tr. “and yet that food and drink comes to no end, nor does it grow less” 〔T10n0279 0351c22–c23〕: that what comes forth is inexhaustible is not that the one who brings it forth suffers any loss. Fazang, upon the sixty-fascicle text, has a gloss of the same pattern:
「又釋：只是一器飯，即融同法界無盡緣起」 tr. “A further gloss: it is only one vessel of rice, which is fused into sameness with the Dharma realm, the arising by conditions being inexhaustible.” 〔T35n1733 0465b26–b27〕
「是故無不應機，應無不益，益無不稱本位法界故」 tr. “Therefore there is nothing that does not answer to the capacity, no answering that does not benefit, and no benefit that does not match the Dharma realm of the original position.” 〔T35n1733 0465b27–b28〕
(2) The smallness of the vessel is the lowliness of forbearance. Since this one is assigned to the practice of non-opposition, the shape of the vessel also answers to forbearance. Chengguan sets up three senses upon the smallness and the emptiness of the vessel:
「又表忍必自卑，故小法忍。」 tr. “Further, it signifies that forbearance must abase itself, and so it is the small forbearance in dharmas.” 〔T35n1735 0934b03〕
「同如一味為一。」 tr. “Being the same as suchness in one savor makes it one.” 〔T35n1735 0934b03–b04〕
「內空外假為器。忍能包含無外故，隨出無盡。」 tr. “Being empty within and provisional without makes it a vessel. Because forbearance is able to contain with nothing outside it, what comes forth from it is inexhaustible.” 〔T35n1735 0934b04–b05〕
The Yanyi chao, in glossing this passage, first distinguishes it as an explanation upon what the position signifies and not upon the circumstantial reward:
「上直約善友依報釋，此下約表位釋。」 tr. “Above, the explanation is made simply upon the circumstantial reward of the good friend; from here down it is made upon what the position signifies.” 〔T36n1736 0675b22–b23〕
「忍必謙卑，卑而不可逾，故小而大容。」 tr. “Forbearance must be humble and low, and being low it cannot be got past, and so being small it contains greatly.” 〔T36n1736 0675b23–b24〕
「上通三忍，法忍同如，即諦察法忍。」 tr. “Above, it runs through the three forbearances; the forbearance in dharmas is the same as suchness, which is the forbearance of examining dharmas.” 〔T36n1736 0675b24–b25〕
(3) The gloss upon being empty within and provisional without—the Yanyi chao cites the Laozi. That which makes a vessel a vessel is the emptiness within it, and here the phrase glossed is 「內空外假」 tr. “empty within and provisional without”; the Yanyi chao cites the words of an outside book to help it:
「埏埴以為器，當其無，有器之用，即假能用。」 tr. “Clay is kneaded to make a vessel, and where there is nothing, there is the use of the vessel; that is, the provisional is what is able to be used.” 〔T36n1736 0675b25–b26〕
「即空能大，無有不成於空故。故因外假而內有所用。」 tr. “That is, the empty is able to be great, since there is nothing that is not brought to completion in emptiness. Therefore, by way of the provisional without, there is that which is used within.” 〔T36n1736 0675b26–b27〕
「無空不成於假，故空能多容。此二無二，中道器也。」 tr. “Without the empty the provisional is not brought to completion, and so the empty is able to contain much. These two are not two: this is the vessel of the Middle Way.” 〔T36n1736 0675b28–0675c01〕
Only when the empty and the provisional are not two is it named the vessel of the Middle Way—the capacity of one vessel to contain lies not in its substance but in its hollowness.
(4) Those of the two vehicles eat it and obtain their fruit—why this is tied to forbearance. The two vehicles set up no term of forbearance, and yet this passage brings their fruit to completion by food. Upon this Chengguan sets down one judgment:
「二乘雖不立忍名，亦忍盡無生理方成果故。」 tr. “Although the two vehicles do not set up the term forbearance, it is still by forbearing to the end of the principle of no-arising that their fruit is brought to completion.” 〔T35n1735 0934b07–b08〕
Forbearance is not a term set up by the two vehicles, and yet forbearance reaching the principle of no-arising is what the completion of their fruit is tied to.
(5) The bodhisattvas eat it and attain the way—the two glosses upon fact and upon Dharma, and the cross-reading with Fragrance Accumulated of the Jingming. In the passage on benefiting the bodhisattvas, Chengguan divides the gloss into the two gates of fact and Dharma:
「約事，如受於乳糜。」 tr. “Upon fact, it is like the receiving of the milk-gruel.” 〔T35n1735 0934b08–b09〕
「約法，謂餐上品寂滅之忍，得菩提故」 tr. “Upon Dharma, it means that they feed upon the forbearance of quiescent cessation of the highest grade, and thereby obtain awakening.” 〔T35n1735 0934b09–b10〕
「《淨名》香積與此大同」 tr. “The Fragrance Accumulated of the Jingming is largely the same as this.” 〔T35n1735 0934b10〕
The Yanyi chao brings out the ground of each of these two sentences: for 「約法飡上品寂滅忍」 tr. “upon Dharma, feeding upon the forbearance of quiescent cessation of the highest grade,” it is 「上品屬佛故，如〈十忍品〉」 tr. “because the highest grade belongs to the Buddhas, as in the Chapter on the Ten Forbearances” 〔T36n1736 0675c04〕; for 「淨名香積與此大同」 tr. “the Fragrance Accumulated of the Jingming is largely the same as this,” it is 「謂受食已，得聖果等故」 tr. “it means that, having received the food, they obtain the holy fruit and the rest” 〔T36n1736 0675c05〕. And the Yanyi chao further makes plain of itself what this section and the Jingming severally signify:
「今此寄位，故表於忍。忍通五忍，無法不攝。」 tr. “Here it is assigned to a position, and so it signifies forbearance. Forbearance runs through the five forbearances, and there is no dharma it does not take in.” 〔T36n1736 0676a21–a22〕
「能忍是智、所忍是理，廣說利他，大悲熏也。」 tr. “That which forbears is knowledge, that which is borne is principle; the extensive setting out of the benefiting of others is the perfuming of great compassion.” 〔T36n1736 0676a22–a23〕
The rice of the Jingming runs through principle, knowledge, and great compassion, while the food of this section signifies forbearance alone—two texts alike bringing benefit to completion by food, but the position assigned differing, and so what is signified differing too.
(6) What the judgment of the assigned position attaches to. The words 「寄無違逆行」 tr. “assigned to the practice of non-opposition” 〔T35n1735 0934a16〕 come from Chengguan, and the Yanyi chao glosses the name, saying 「忍順物理，名無違逆」 tr. “forbearance accords with the principle of things, and is named non-opposition” 〔T36n1736 0675b21–b22〕. Fazang and Zhiyan, upon the sixty-fascicle text, have 「無恚恨行」 tr. “the practice of freedom from anger and hatred” 〔T35n1733 0465b04〕〔T35n1732 0094b04〕—the practice assigned being alike the third of the ten practices, while the name used differs. The sūtra text itself has no name of a practice or a position; the name of the position is only in the commentaries.
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their houses marked)
Chengguan, Huayan jing shu T35n1735 (the sentence-by-sentence commentary on the eighty-fascicle Avataṃsaka · principal)
Glossing the names of the city and the friend: 「城名海住者，近海而住故。」 tr. “As for the city being named Ocean Abiding, it is because it abides near the ocean.” 〔T35n1735 0934a16–a17〕 「安住於忍，如海包含故。」 tr. “Abiding in forbearance, which contains all as the ocean does.” 〔0934a17–a18〕 「友名具足者，一器之中無不具故，忍器遍容一切德故。」 tr. “As for the friend being named Fully Endowed, it is because within the one vessel there is nothing that is not fully there, and because the vessel of forbearance holds every virtue everywhere.” 〔0934a18–a19〕 「忍辱柔和，故寄女人。」 tr. “Forbearance is gentle and mild, and so the position is assigned to a woman.” 〔0934a19〕
Glossing the marks of the direct reward: 「端正可喜者，忍之報故。」 tr. “As for upright and delightful to see, it is the recompense of forbearance.” 〔T35n1735 0934a21–a22〕 「素服等者，忍華飾故。」 tr. “As for the plain garments and the rest, forbearance is her flowered adornment.” 〔0934a22〕
Glossing the retinue: 〔T35n1735 0934a23–a24〕「四「復有」〔T35n1735 0934a23〕下明其眷屬萬行皆順忍故。」 tr. “Four, from ‘there were also’ onward, it sets out that the ten thousand practices of her retinue all accord with forbearance.”
Glossing the name and substance of the dharma gate: 「器中出物，興福無盡故，稱法界福之所招故。」 tr. “Things come forth from the vessel, and the merit it raises up is inexhaustible; it is what is brought on by the merit that matches the Dharma realm.” 〔T35n1735 0934a25–a26〕
Chengguan, Yanyi chao T36n1736 (glossing the commentary · and recording the three houses of the ancient worthies on the fragrant rice)
Glossing the name of non-opposition: 「忍順物理，名無違逆。」 tr. “Forbearance accords with the principle of things, and is named non-opposition.” 〔T36n1736 0675b21–b22〕
Glossing being empty within and provisional without: 「埏埴以為器，當其無，有器之用，即假能用。」 tr. “Clay is kneaded to make a vessel, and where there is nothing, there is the use of the vessel; that is, the provisional is what is able to be used.” 〔T36n1736 0675b25–b26〕 (citing the Laozi, 「有之以為利，無之以為用」 tr. “what is there is taken for the benefit, what is not there is taken for the use” 〔0675b28〕, as its warrant)
The three houses glossing how the fragrant rice cuts off delusion—the Yanyi chao, upon the passage of the fragrant rice in the Jingming, records three glosses of the ancient worthies:
- Sheng's gloss: 「以其向念，故教食也。亦欲因以明食之為理。」 tr. “Because of the mindfulness they had just then, they were therefore taught to eat. It was also wished thereby to make plain that eating is a matter of principle.” 〔T36n1736 0675c09–c10〕 Chengguan ties it thus: 「此乃以悲熏食得涅槃果，以果詺因為甘露味，未言食即表於涅槃」 tr. “This is to obtain the fruit of nirvāṇa by food perfumed with compassion, naming the cause by the fruit as the savor of sweet dew; it does not yet say that the food itself signifies nirvāṇa.” 〔0675c15–c16〕
- Yuan's gloss: 「由大悲香飯不思議力所以能斷。」 tr. “It is by the inconceivable power of the fragrant rice of great compassion that it is able to cut off.” 〔T36n1736 0676a03〕
Kai's Explicit Judgment
Kai does not take up Yuan's gloss, but judges outright that its principle is not so:
「雖有此釋，道理不然。豈有色法性能斷惑？」 tr. “Although there is this gloss, the principle is not so. How should a dharma of form have a nature able to cut off delusion?” 〔T36n1736 0676a08–a09〕
「但以香飯資發觀智，能斷煩惱，非是食體即能斷惑。」 tr. “It is only that the fragrant rice aids and brings forth contemplative knowledge, which is able to cut off the afflictions; it is not that the substance of the food itself is able to cut off delusion.” 〔0676a09–a10〕
Chengguan's Explicit Judgment
After the three houses Chengguan sets down his own judgment, that none of their glosses is apt, since they explain the fragrant rice upon the surpassing condition alone and do not know that the fragrant rice signifies the dharma gate:
「此亦諸古德意，並未愜當。且約勝緣以解香飯。」 tr. “These too are the intentions of the several ancient worthies, and none of them is quite apt: they merely explain the fragrant rice upon the surpassing condition.” 〔T36n1736 0676a10–a11〕
「不知香飯以表法門，是以生公稍近於理」 tr. “They do not know that the fragrant rice signifies the dharma gate, and for this reason Sheng comes somewhat nearer to the principle.” 〔0676a12〕
「此以有表理意也。」 tr. “This is because there is in it the intention of signifying the principle.” 〔0676a18〕
Fazang, Tanxuan ji T35n1733 (the commentary on the sixty-fascicle Avataṃsaka)
Glossing the name of the city in two senses: 「城海住者，若隨相釋，此城近南海而住。」 tr. “As for the city Ocean Abiding, if it be explained according to the mark, this city abides near the southern sea.” 〔T35n1733 0465b04–b05〕 「若准下文，出於財法，施不可盡，故云海住。」 tr. “If we go by the text below, what goes forth from her is wealth and Dharma, and the giving cannot be exhausted, and so it is called Ocean Abiding.” 〔0465b05–b06〕
Glossing the name of the friend in two senses: 「優婆夷名自在者，約行則忍離瞋癡，故云自在。」 tr. “As for the laywoman being named Sovereign: upon practice, forbearance leaves anger and delusion behind, and so it is called Sovereign.” 〔T35n1733 0465b06–b07〕 「若約德用則作用任志，故云自在」 tr. “If it be taken upon the use of her virtue, her working follows her will, and so it is called Sovereign.” 〔0465b07–b08〕 「天竺本名真實富滿。解云：以財法遍充故也。」 tr. “Her original Indian name is True and Really Abounding. The explanation says: it is because she fills all everywhere with wealth and Dharma.” 〔0465b09–b10〕
Glossing the name of the dharma gate: 「初中，以出生業用無窮竭故，名無盡藏。所出利物具勝德故，名功德莊嚴。」 tr. “Within the first, because the working it brings forth is without exhaustion, it is named the inexhaustible treasury. Because what comes forth to benefit things is furnished with surpassing virtue, it is named the adornment of merit and virtue.” 〔T35n1733 0465b19–b20〕
Glossing the food of one vessel: 「初中一器食者，古釋云：勝流所依一味真如也。」 tr. “Within the first, as for the food of one vessel, the ancient gloss says: it is the one savor of suchness upon which the surpassing stream depends.” 〔T35n1733 0465b24–b25〕 「隨其所欲等者，稱機說法也。而無增減者，用而無盡也。」 tr. “As for according with what they desire and the rest, it is expounding the Dharma to match their capacity. As for its neither increasing nor decreasing, it is being used and yet inexhaustible.” 〔0465b25–b26〕 And besides the ancient gloss Fazang brings out one gloss of his own: 「又釋：只是一器飯，即融同法界無盡緣起」 tr. “A further gloss: it is only one vessel of rice, which is fused into sameness with the Dharma realm, the arising by conditions being inexhaustible.” 〔0465b26–b27〕
Judging the number and division of the sentences of sameness: 「初舉己眷屬報行等同，有二十八句」 tr. “First, bringing forward that her own retinue is the same in recompense and practice and the rest, there are twenty-eight sentences.” 〔T35n1733 0465b29–0465c01〕 「初十句名自分方便行」 tr. “The first ten sentences are named the practice of skillful means of her own portion.” 〔0465c01〕 「自他行滿同」 tr. “The same in the fullness of the practice for self and for others.” 〔0465c03〕
Li Tongxuan, Xin Huayan jing lun T36n1739 (another track of signifying · the matching to the ten perfections)
Glossing the name of the city: 「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 contain the many virtues as the ocean does.” 〔T36n1739 0968c05–c06〕
Glossing the name of the friend: 「優婆夷名號具足者，明約德立名。」 tr. “As for the laywoman's name being Fully Endowed, it makes plain that the name is set up upon her virtue.” 〔T36n1739 0968c06–c07〕 「表此優婆夷以住此忍波羅蜜中具十波羅蜜」 tr. “It signifies that this laywoman, abiding within this perfection of forbearance, is fully endowed with the ten perfections.” 〔0968c07–c08〕
The matching of the ten perfections: 「以常能大捨，具檀波羅蜜」 tr. “Because she is always able to give greatly, she is fully endowed with the perfection of giving.” 〔T36n1739 0968c08〕 「素服清潔，名之為持戒；被髮毀容，名之為忍」 tr. “Her plain garments are pure and clean, and this is named keeping the precepts; her hair let down and her looks marred, and this is named forbearance.” 〔0968c08–c09〕 「心常不與世心和合，名之為精進」 tr. “Her mind is never joined with the mind of the world, and this is named energy.” 〔0968c09–c10〕 「智悲利俗不與識俱，名之禪定」 tr. “Benefiting the common world with knowledge and compassion while not accompanied by consciousness, this is named meditative concentration.” 〔0968c10–c11〕 「已踐佛果出世妙慧，名為智慧」 tr. “Having already trodden the marvelous world-transcending wisdom of the fruit of Buddhahood, this is named wisdom.” 〔0968c11–c12〕 「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」 tr. “Dwelling always in birth-and-death to draw beings in, and further, her mind being without the deeds of a woman while she shows herself as receiving a woman's body, this makes plain the practice of great compassion, and is named skillful means.” 〔0968c12–c13〕 「常隨本願六道濟生，名之大願」 tr. “Always following her original vow to rescue the living in the six destinies, this is named the great vow.” 〔0968c13–c14〕 「不畏生死常轉法輪，名之為力」 tr. “Not fearing birth-and-death and always turning the wheel of the Dharma, this is named power.” 〔0968c14〕 「隨智幻生一切剎海常施佛事，名之為智」 tr. “Being born as a conjuring in accord with knowledge throughout the ocean of all lands and always giving the deeds of a Buddha, this is named knowledge.” 〔0968c14–c15〕 And he concludes: 「具足如是十波羅蜜、四攝、四無量故，故名具足」 tr. “Because she is fully endowed with the ten perfections, the four means of gathering, and the four measureless states in this way, she is therefore named Fully Endowed.” 〔0968c15–c16〕
Glossing the maidens · the four gates · the small vessel (brought out after the twenty gates have been listed · 〔T36n1739 0969a08–a18〕): 「十千童女者，萬行具足。四門而入者，四無量心。」 tr. “As for the ten thousand maidens, they are the ten thousand practices fully endowed. As for entering by the four gates, they are the four measureless states of mind.” 〔T36n1739 0969a08–a09〕 「明器雖量小，約以法界施智入因陀羅門，小含無盡。」 tr. “It makes plain that, though the vessel be small in capacity, taken upon the knowledge of giving that is the Dharma realm it enters the gate of Indra, and the small contains the inexhaustible.” 〔0969a10–a11〕 「以一微塵許之食即法界量，無裏外中邊限所礙故。」 tr. “With food no more than a single dust mote, which is itself the measure of the Dharma realm, since no bound of inner or outer, of middle or edge, can hinder it.” 〔0969a13–a14〕 「法門名菩薩福德藏者，明施願廣大也。」 tr. “As for the dharma gate being named the bodhisattva's treasury of merit, it makes plain that her giving and her vow are vast.” 〔0969a14–a15〕
Glossing forbearance as lord with nine as companions · the gate of knowledge and the gate of position: 「此是第三無違逆行，以忍波羅蜜為主，餘九為伴。」 tr. “This is the third, the practice of non-opposition, wherein the perfection of forbearance is lord and the other nine are its companions.” 〔T36n1739 0969a15–a16〕 「約智門中，十行五位通修；約位門中，以忍為體。」 tr. “Upon the gate of knowledge, the ten practices and the five positions are cultivated throughout; upon the gate of position, forbearance is taken for the substance.” 〔0969a16–a17〕 「以忍為小器，無行不具足故，以謙無不利。」 tr. “Forbearance is taken for the small vessel, since there is no practice with which it is not fully endowed, and by humbling there is nothing that does not profit.” 〔0969a17–a18〕
Zhiyan, Souxuan ji T35n1732 (the commentary on the sixty-fascicle Avataṃsaka · outlined in three divisions)
「第十三無恚恨行菩薩，優婆夷名自在，入無盡功德藏莊嚴法門。」 tr. “The bodhisattva of the thirteenth, the practice of freedom from anger and hatred: the laywoman is named Sovereign, and she enters the dharma gate of the adornment of the inexhaustible treasury of merit and virtue.” 〔T35n1732 0094b04–b06〕 〔T35n1732 0094b14–b15〕「初一句明自分法門、二「一器」〔T35n1732 0094b15〕下辨法門大用、三結名。」 tr. “First, one sentence sets out the dharma gate of her own portion; two, from ‘one vessel’ onward, it sets out the great use of the dharma gate; three, it concludes with the name.”
Recorded without Judgment
As for the name of the position, the line of the eighty-fascicle text with Chengguan has the practice of non-opposition, and the line of the sixty-fascicle text with Fazang and Zhiyan the practice of freedom from anger and hatred. As for the form of the friend's name, the eighty-fascicle text with Chengguan has Fully Endowed, the sixty-fascicle text with Fazang and Zhiyan has Sovereign, and Fazang separately transmits that her original Indian name is True and Really Abounding. As for the name of the dharma gate, the eighty-fascicle text has the liberation gate of the inexhaustible treasury of merit, the sixty-fascicle text the dharma gate of the adornment of the inexhaustible treasury of merit and virtue. As for the gloss of the name of the city, Chengguan takes the two senses of abiding near the ocean and of abiding in forbearance, Fazang the two senses of abiding near the southern sea and of a giving that cannot be exhausted, and Li Tongxuan the one sense of being able to contain the many virtues as the ocean does. As for the gloss of the name of the friend, Chengguan ties it to there being nothing not fully there within the one vessel, Fazang to forbearance leaving anger and delusion behind and to her working following her will, and Li Tongxuan to her being fully endowed with the ten perfections within the perfection of forbearance. As for the gloss of the food of one vessel, Fazang first records the ancient gloss taking it as the one savor of suchness, and then brings out a gloss of his own upon the fusion into sameness with the Dharma realm and the inexhaustible arising by conditions. As for the number of the sentences of sameness, the eighty-fascicle text has thirty-one and Chengguan brings out no number, while the sixty-fascicle text has twenty-eight and Fazang brings out the number and divides them into three clusters. As for the opening and gathering of the outline, Chengguan has six parts, Zhiyan three divisions, and Li Tongxuan opens the one passage of rightly entering upon the dharma gate of the present position into twenty gates. As for what the plain garments signify, Chengguan makes them the flowered adornment of forbearance, Fazang a mark of forbearance, and Li Tongxuan matches them to the two perfections of keeping the precepts and of forbearance. The names of the forty-fascicle text stand as a line of their own: the friend is there named Discerning and Fully Endowed, the dharma gate the liberation gate of the inexhaustible treasury of the adornment of merit, and the next friend the elder Knowledge Fully Endowed in the city of Great Abundance; none of the three houses of the ancient worthies sets up a gloss upon that text. All these differing glosses are the settled sayings of the ancient worthies, and are recorded.
VII. Cross-Reading and Lineage
As for the text of this section, the ties of lineage all return directly from cross-readings already made by the ancient worthies:
- The cross-reading with the rice of the Buddha Fragrance Accumulated in the Vimalakīrti Sūtra: this cross-reading comes from Chengguan himself—「《淨名》香積與此大同」 tr. “the Fragrance Accumulated of the Jingming is largely the same as this” 〔T35n1735 0934b10〕. The Yanyi chao opens it out at great length, recording in full the texts of the two passages of that sūtra, the taking of the rice in the Chapter on Fragrance Accumulated and the digesting of the rice in the Chapter on the Practice of the Bodhisattva, and recording the differing accounts of three houses, Sheng, Yuan, and Kai, glossing how the fragrant rice cuts off delusion 〔T36n1736 0675c05–0676a18〕. Chengguan closes with what marks this section off from the Jingming: 「今此寄位，故表於忍。」 tr. “Here it is assigned to a position, and so it signifies forbearance.” 〔T36n1736 0676a21–a22〕 This one item is the thickest face of lineage in this section.
- The citation of the Laozi as an aid to the gloss: the Yanyi chao, in glossing 「內空外假為器」 tr. “being empty within and provisional without makes it a vessel,” cites the words 「埏埴以為器，當其無，有器之用」 tr. “clay is kneaded to make a vessel, and where there is nothing, there is the use of the vessel” 〔T36n1736 0675b25–b26〕 to help it; this is a citation already present within Chengguan's commentary upon this section.
- The cross-reading with the ten forbearances: the Yanyi chao, in glossing 「上品寂滅忍」 tr. “the forbearance of quiescent cessation of the highest grade,” says 「上品屬佛故，如〈十忍品〉」 tr. “because the highest grade belongs to the Buddhas, as in the Chapter on the Ten Forbearances” 〔T36n1736 0675c04〕—the forbearance of this section and the forbearance of the Chapter on the Ten Forbearances of this sūtra are one and the same tie of lineage, and this too Chengguan sets up himself.
- Forbearance runs through the five forbearances: the Yanyi chao says 「忍通五忍，無法不攝」 tr. “forbearance runs through the five forbearances, and there is no dharma it does not take in” 〔T36n1736 0676a22〕, and says further 〔T36n1736 0676a23–a24〕「然淨名云「得忍則消」〔T36n1736 0676a24〕，亦該五忍之意」 tr. “yet the Jingming says ‘when forbearance is obtained it is digested,’ which likewise carries the sense of the five forbearances”—gathering in both this section and the Jingming by way of the five forbearances.
- The treatises of the Huayan house: the Huayan jing zhigui T45n1871 · the Kongmu zhang T45n1870 · the Wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883—these five books, examined for the two terms ‘the laywoman Fully Endowed’ and ‘the practice of non-opposition,’ have zero hits in each 〔查無〕 tr. “not found.” The face of Huayan lineage in this section lies only in Chengguan's one sentence 「一小器融同法界，無盡緣起故」 tr. “one small vessel is fused into sameness with the Dharma realm, and the arising by conditions is inexhaustible” 〔T35n1735 0934b01–b02〕 and in Fazang's gloss of the same pattern 〔T35n1733 0465b26–b27〕.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): this friend begins at 〔T10n0279 0351b08〕 and ends 〔before 0352b15〕. The ten similes in being mindful of the previous friend's teaching 0351b08–b18 · walking on stage by stage to the city of Ocean Abiding 0351b19–b21 · seeing the outer circumstantial reward 0351b21–b23 · seeing the direct reward of the friend 0351b23–b26 · seeing the inner circumstantial reward 0351b26–b29 · seeing the retinue of ten thousand maidens 0351b29–c09 · seeing, paying respect, and inquiring 0351c09–c13 · bringing forward the name and substance of the dharma gate 0351c13–c14 · the first working, benefiting beings 0351c14–c28 · the second working, benefiting the two vehicles 0351c28–0352a09 · the third working, benefiting the bodhisattvas 0352a09–a14 · letting him see that the benefit is shared 0352a14–a27 · letting him verify it with his own eyes 0352a27–b06 · humbling herself and deferring to the superior 0352b06–b12 · pointing to the next friend 0352b12–b14 · cherishing her virtue and taking leave 0352b14–b15. This section has no repeating verses.
- Buddhabhadra T278 (the Jin translation, the principal parallel): the stretch of this friend begins at 〔T09n0278 0705a08〕 and ends 〔before 0705c27〕. Being mindful of the previous friend's teaching 0705a08–a18 · entering in accord with the teaching 0705a18–a21 · seeing the circumstantial reward 0705a21–a23 · seeing the direct reward 0705a23–a26 · the inner circumstantial reward 0705a26–a28 · seeing the retinue 0705a28–b08 · paying respect and inquiring 0705b08–b11 · showing the name and substance of the dharma 0705b11–b12 · the working, giving to beings 0705b12–b21 · benefiting the two vehicles 0705b21–b24 · benefiting the bodhisattvas 0705b24–b27 · letting him see that the benefit is shared 0705b27–c09 · roaming everywhere throughout the ten directions and the food of the vessel not growing less 0705c09–c13 · letting him verify it with his own eyes 0705c13–c16 · humbling herself and deferring to the superior 0705c16–c23 · pointing to the next friend 0705c23–c25 · taking leave 0705c25–c26, where it ends.
- Prajñā T293 (the Zhenyuan translation, collated against): the stretch of this friend begins at 〔T10n0293 0706b26〕 and ends at 〔0707c25〕. Being mindful of the previous friend's teaching, the ten similes 0706b26–c09 · entering in accord with the teaching 0706c09–c12 · seeing the outer circumstantial reward 0706c12–c14 · seeing the direct reward of the friend 0706c14–c18 · seeing the inner circumstantial reward 0706c18–c21 · seeing the retinue of ten thousand maidens 0706c21–0707a02 · seeing, paying respect, and inquiring 0707a02–a05 · bringing forward the name and substance of the dharma gate 0707a05–a07 · the first working, benefiting beings 0707a07–a25 · the second working, benefiting the two vehicles 0707a25–b07 · the third working, benefiting the bodhisattvas 0707b08–b14 · letting him see that the benefit is shared 0707b14–b29 · letting him verify it with his own eyes 0707c01–c13 · humbling herself and deferring to the superior 0707c13–c21 · pointing to the next friend 0707c21–c23 · cherishing her virtue and taking leave 0707c23–c25. The name of the city and the name of the friend brought out in the previous friend's pointing (Ocean Apart · Discerning and Fully Endowed) stand before this stretch, at 〔0706b15–b16〕.
- Chengguan, Huayan jing shu T35n1735: the direct gloss of this friend begins at 0934a16 · glossing the names 0934a16–a19 · the outline in six parts 0934a19–a25 · the name and substance of the dharma gate 0934a25–a27 · the working in three divisions 0934a27–a29 · benefiting beings 0934a29–b06 · benefiting the two vehicles 0934b06–b08 · benefiting the bodhisattvas 0934b08–b10 · letting him see that the benefit is shared and letting him verify it with his own eyes 0934b10–b12 · ending before the outline of the fourth, the householder Bright Knowledge, at 0934b12.
- Chengguan, Yanyi chao T36n1736: the gloss upon the commentary on this friend begins at 0675b21 · glossing the name of non-opposition 0675b21–b22 · glossing what the position signifies and being empty within and provisional without 0675b22–0675c01 · glossing that the two vehicles do not set up the term forbearance 0675c01 · glossing the milk-gruel and the forbearance of the highest grade 0675c01–c05 · recording in full the two passages of the Jingming and the differing glosses of the three houses 0675c05–0676a18 · glossing that here it is assigned to a position and signifies forbearance 0676a18–a24 · ending before 「疏第四明智居士」 tr. “the commentary on the fourth, the householder Bright Knowledge,” at 0676a25.
- Fazang, Tanxuan ji T35n1733: the outline of the third, the practice of freedom from anger and hatred, begins at 0465b04 · glossing the name of the city 0465b04–b06 · glossing the name of the friend 0465b06–b10 · entering and seeking in accord with the charge 0465b10–b12 · seeing, revering, and making request 0465b12–b17 · directly showing the Dharma realm in three divisions 0465b17–b19 · glossing the name of the dharma gate 0465b19–b20 · the working in three divisions 0465b20–b23 · glossing the food of one vessel 0465b23–b29 · the twenty-eight sentences of manifesting the shared benefit 0465b29–c04, where it ends.
- Li Tongxuan, Xin Huayan jing lun T36n1739: the five gates of deferring to virtue and advancing upward by which the previous friend sends him on to this friend 0968b29–0968c18 (glossing the name of the city 0968c05–c06 · glossing the name of the friend and the matching of the ten perfections 0968c06–c16) · the twenty gates of rightly entering upon the dharma gate of the present position 0968c19–0969a07 · glossing the maidens, the four gates and the small vessel, forbearance as lord with nine as companions, and the gates of knowledge and of position 0969a08–a18 · the four gates of deferring to virtue and advancing upward by which this friend sends him on to the next 0969a18–a24.
- Zhiyan, Souxuan ji T35n1732: the outline of the thirteenth, the practice of freedom from anger and hatred, 0094b04–b19.
- Variant readings: within the range of T279 covered by this unit, 〔0351b08〕–〔0352b14〕, the Taishō base text carries 1 collation note, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0352a14〕以【大】｜已【明】.
- A further note upon the variant readings: 2 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0351c04〕遇【CB】【麗-CB】【磧-CB】｜過【大】 · 〔0351c23〕如是【CB】【宮-CB】｜如【大】／如是【宮】.
- Supplementary note on variant readings: the interlinear notes were stripped and recorded at the level of the original text.
- Items not found: the Huayan jing zhigui T45n1871 · the Kongmu zhang T45n1870 · the Wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883—five items in all, the lacuna in each recorded as it stands.