華嚴經 品三十九 入法界品 · 明智居士（寄無屈撓行）Avataṃsaka Sūtra · Entering the Dharma Realm · The Householder Bright Wisdom (Assigned to the Indomitable Practice)

Sudhana’s fourteenth friend, the householder Bright Wisdom, is a good friend who performs 「施」 tr. “giving” on the spot for people to watch. The whole unit runs to something over eighteen hundred graphs counting punctuation. The first half is the mind that seeks a friend: 「善知識」 tr. “good friend” appears twenty-four times in this unit, in three groups — nine times along the road of going in search, ten times when the householder praises the raising of the mind, five times when Sudhana takes his leave. The second half is a scene: the householder sits upon a terrace of the seven jewels at the market crossroads of the city, beings come together from every kind of quarter, the householder 「須臾繫念，仰視虛空」 tr. “for a moment gathers his mindfulness and looks up into space”, and the things needed all come down out of the sky; the giving of goods finished, he further expounds the Dharma to five kinds of petitioners, and for the one kind 「為得美食」 tr. “who obtain fine food” eight practices are opened out. Chengguan, glossing the name of this gate, says 「財法無盡，蘊在虛空，隨意給施，故名隨意出生福德藏」 tr. “goods and Dharma are inexhaustible, being stored up in space, and are given at will — hence the name, the treasury of merit brought forth at will”, and judges 「於施一食，令成八行」 tr. “in the giving of a single meal, eight practices are brought to completion” and 「食有五果」 tr. “food has five fruits”. As for the assignment of position, Chengguan makes it 「寄無屈撓行」 tr. “assigned to the indomitable practice”; Li Tongxuan assigns it to the indomitable practice likewise, but matches it besides with 「十住中生貴住」 tr. “the Abode of Noble Birth among the ten abodes”. Fazang’s Tanxuan ji and Zhiyan’s Souxuan ji both gloss this unit under the sixty-fascicle version’s form of the name, 「甘露頂」 tr. “Nectar Crown”. This unit has no verses.

I. Doctrinal Outline and Placement

Chengguan’s outline in five parts — the frame of this unit:

〔T35n1735 0934b12–0934b14〕「第四明智居士，寄無屈撓行。初依教趣求中，初依前修治、後「漸次」〔0934b13〕下趣求後友。」 tr. “The fourth, the householder Bright Wisdom, assigned to the indomitable practice. In the first, the going in search according to the teaching, there is first the cultivation carried on from before, and then, from ‘traveling on by stages’ downward, the going in search of the next friend.”

〔T35n1735 0934b15–0934b17〕「第二「爾時善財」〔0934b15〕下見敬諮問中，先見於市四衢者，表處喧不撓，無不通故。敬問可知。」 tr. “Second, from ‘at that time Sudhana’ downward, is the seeing, the paying of respects, and the inquiring: that what he first sees is the market crossroads shows that he dwells amid clamor and is not disturbed, and that there is nowhere it does not reach. The paying of respects and the question may be understood.”

〔T35n1735 0934b17–0934b18〕「第三「長者告」〔0934b17〕下稱讚授法，中三：初歎發心勝能。」 tr. “Third, from ‘the elder said’ downward, is the praising and the conferring of the Dharma, which has three parts within it: first, praising the surpassing capacity of raising the mind.”

〔T35n1735 0934c01–0934c02〕「第四「爾時居士」〔0934c01〕下，謙己推勝，可知。」 tr. “Fourth, from ‘at that time the householder’ downward, is the humbling of himself and the pointing to the superior, which may be understood.”

〔T35n1735 0934c02–0934c03〕「第五「善男子」〔0934c02〕下指示後友。」 tr. “Fifth, from ‘son of good family’ downward, is the pointing to the next friend.”

The third part, the praising and conferring of the Dharma, is opened again into three, and its third, 「正示法界」 tr. “the direct showing of the Dharma realm”, is opened again into the two layers of raising the name and revealing the working, the working being opened again into the two layers of a summary raising and a showing of the matter in evidence:

〔T35n1735 0934b18–0934b19〕「二「善男子汝見」〔0934b18〕下示己所化發心眷屬。」 tr. “Second, from ‘son of good family, do you see’ downward, he shows the following he has transformed and brought to raise the mind.”

〔T35n1735 0934b20–0934b21〕「三「善男子我得」〔0934b20〕下正示法界。於中二：先舉名。」 tr. “Third, from ‘son of good family, I have obtained’ downward, is the direct showing of the Dharma realm. Within it there are two: first, the raising of the name.”

〔T35n1735 0934b23–0934b24〕「後「凡有」〔0934b23〕下顯業用。於中二：一略舉、二「善男子且待」〔0934b24〕下舉事現驗。」 tr. “Afterward, from ‘whatever anyone’ downward, is the revealing of the working. Within it there are two: first, a summary raising; second, from ‘son of good family, wait a little while’ downward, the raising of the matter and the showing of it in evidence.”

〔T35n1735 0934b24–0934b26〕「先見眾集；後「爾時居士」〔0934b25〕下廣施財法，先施財、後「然後」〔0934b26〕下施法。」 tr. “First, he sees the assembly gather; afterward, from ‘at that time the householder’ downward, he broadly gives goods and Dharma — first the giving of goods, and then, from ‘then’ downward, the giving of Dharma.”

Chengguan’s outline within this window, at the fifth part, the pointing to the next friend, already glosses the name of the city and the name of the friend of the following unit (the Lion’s Palace · Dharma-Jewel Topknot); the present apparatus records this so that the outline text may stand complete, while the particulars of that gloss belong to the following unit.

Li Tongxuan’s outline (he does not outline unit by unit, but glosses in two places, the general discussion of the ten practices and the section-by-section outline of the chapter on entering the Dharma realm) — the four gates of the advancing by way of pointing to virtue at the end of the passage on the previous friend, the laywoman Fully Endowed, point out this friend, and so belong to the introduction made by the previous friend and not to the closing section of this one:

〔T36n1739 0969a18–0969a23〕「第二推德昇進中，從「如諸菩薩摩訶薩」〔0969a19〕已下至「辭退而去」〔0969a19〕有八行半經，於中義意約分四門：一推德昇進、二示善知識方所及所居之城、三舉城名大興及知識名明智居士、四善財頂禮辭退而去。」 tr. “Second, in the advancing by way of pointing to virtue, from ‘as for the bodhisattva-mahāsattvas’ down to ‘took his leave and departed’ there are eight and a half lines of scripture, and within them the sense is divided summarily into four gates: first, the advancing by way of pointing to virtue; second, showing the quarter of the good friend and the city where he dwells; third, raising the city’s name, Great Flourishing, and the friend’s name, the householder Bright Wisdom; fourth, Sudhana bowing to his feet, taking his leave, and departing.”

This friend’s own outline is then divided into two gates. The direct entry into the Dharma gate of the present position is opened into ten gates:

〔T36n1739 0969b01–0969b03〕「第一正入當位法門中，從「爾時善財童子」〔0969b01〕已下至「我唯知此隨意出生福德藏解脫門」〔0969b02〕，於此段中義分為十門：」 tr. “First, in the direct entry into the Dharma gate of the present position, from ‘at that time Sudhana the youth’ down to ‘I know only this liberation gate of the treasury of merit brought forth at will’, the sense within this passage is divided into ten gates:”

The advancing by way of pointing to virtue is opened into five gates, and the one pointed out is the next friend, Dharma-Jewel Topknot:

〔T36n1739 0970a07–0970a08〕「第二推德昇進門中，從「如諸菩薩摩訶薩」〔0970a07〕已下至「辭退而去」〔0970a08〕有十五行半經，約分為五門。」 tr. “Second, in the gate of advancing by way of pointing to virtue, from ‘as for the bodhisattva-mahāsattvas’ down to ‘took his leave and departed’ there are fifteen and a half lines of scripture, divided summarily into five gates.”

〔T36n1739 0970a09–0970a18〕「一推德昇進者……二示善知識方所者，云南方，如前所釋。三示善知識所居城者，城名師子宮……四有長者號法寶髻者……五禮敬辭去。」 tr. “First, the advancing by way of pointing to virtue … Second, showing the quarter of the good friend: it says south, as was glossed before. Third, showing the city where the good friend dwells: the city is named the Lion’s Palace … Fourth, there is an elder titled Dharma-Jewel Topknot … Fifth, paying respects and taking leave.”

II. Terminology

III. Similes and Rhetoric

(1) The parallel series of twelve verbs on merit — this unit opens by carrying forward what was obtained from the previous friend, writing the single matter of ‘contemplating merit’ with twelve actions: contemplating that great ocean of merit · observing that space of merit · going toward that accumulation of merit · climbing that mountain of merit · gathering in that treasury of merit · entering that deep water of merit · roaming in that pool of merit · cleansing that wheel of merit · seeing that store of merit · entering that gate of merit · walking that road of merit · cultivating that seed of merit 〔T10n0279 0352b16–b20〕. The images taken run from ocean, space, accumulation, and mountain down to gate, road, and seed — things not of one kind, yet all fastened together to a single 「福德」 tr. “merit”; this is the first group of amplification in the unit.

(2) The three groups among the twenty-four appearances — the term at issue is 「善知識」 tr. “good friend”: in this unit 「善知識」 tr. “good friend” appears twenty-four times in all (counted verbatim in the base text), belonging to three places, each of which forms a group of parallel clauses:

• Group one · nine appearances 〔0352b21–0352b27〕: the mind and conduct of Sudhana along the road of going in search. The first five clauses write the mind (thirst and longing · perfuming · firmness of resolve and desire · a mind that does not turn back · a mind without sloth or weariness), and the latter four write the reason in four repetitions of 「知由依止善知識故」 tr. “he knew that because one relies upon the good friend” (able to bring every kind of goodness to fullness · able to give birth to every kind of merit · able to make every kind of practice grow · not waiting for another to teach him, able himself to serve all good friends).
• Group two · ten appearances 〔0352c29–0353a05〕: what the householder lists in praising the surpassing capacity of raising the mind, ten clauses in one and the same form, ‘such and such the good friend, and constantly, or to the last, or never, or not once, such and such’ — meeting · drawing near · making offerings · waiting upon · searching for · cherishing · serving · gazing up at · practicing his teaching · receiving his intent.
• Group three · five appearances 〔0353b19–0353b21〕: what Sudhana holds in mind as he takes his leave — never breaking off the seeing that cherishes the good friend · never spoiling the mind that honors the good friend · always able to accord with the good friend’s teaching · decisively and deeply believing the good friend’s words · constantly giving rise to a deep mind that serves the good friend.

The numbers of the three groups add up to twenty-four; the first two write, the one the mind that seeks and the other the manner of serving, while the last is gathered in at the moment of leave-taking — this is the frame by which the head and the tail of the unit are joined.

(3) The twelve clauses of raising the mind — the repeated form is 「為令一切眾生」 tr. “so that all beings may”: Sudhana states for himself the reason he raised the mind, the opening clause being 「我為利益一切眾生故」 tr. “for the sake of benefiting all beings”, and beneath it twelve clauses in the same form, 「為令一切眾生……故」 tr. “so that all beings may … , for this reason” 〔T10n0279 0352c15–0352c23〕: coming out of every kind of suffering and hardship · being ultimately at peace and at ease · coming out of the ocean of birth and death · dwelling on the island of the jewel of Dharma · drying up the river of craving · giving rise to great kindness and compassion · casting off desire and craving · thirsting for the knowledge of a buddha · coming out of the wilderness of birth and death · delighting in the merits of the buddhas · coming out of the city of the three realms · entering the city of omniscience. The last two clauses are set against each other as 「出」 tr. “coming out” and 「入」 tr. “entering” — coming out of the city of the three realms and entering the city of omniscience is where this parallel series is gathered in.

(4) The amplification of the seat and the attendants — the passage on seeing and paying respects writes the man by way of things: the body of the seat uses pure maṇi, its feet adamantine sapphire, jeweled cords laced across one another, five hundred exquisite jewels for its ornament; above it heavenly jeweled garments are spread, heavenly banners and pennants raised, a great jeweled net drawn, a great jeweled canopy set; the parasol uses Jambū-river gold, its shaft beryl, its fan the plumage of a goose king; and it is compassed about with perfuming incense, raining flowers, and five hundred kinds of music, closing with ten thousand attendants surrounding him 〔T10n0279 0352c03–0352c13〕. What is amplified is not the householder’s body but his seat and his following — and Chengguan takes from all this only the one phrase 「市四衢」 tr. “the market crossroads” to set up a symbolic gloss, glossing nothing else separately.

(5) The image of looking up into space — the most central line of this unit is 「爾時，居士知眾普集，須臾繫念，仰視虛空；如其所須，悉從空下，一切眾會普皆滿足」 tr. “at that time the householder, knowing that the assembly had all gathered, for a moment gathered his mindfulness and looked up into space; and in accordance with what they needed, all of it came down out of the sky, and everyone in the assembly was universally satisfied” 〔T10n0279 0353a19–a21〕. Upon this Chengguan sets up his gloss of the name of the gate, saying 「財法無盡，蘊在虛空，隨意給施」 tr. “goods and Dharma are inexhaustible, being stored up in space, and are given at will”, and adds a further turn, 「亦表見空，無不備故」 tr. “it also signifies the seeing of emptiness, since there is nothing it is not furnished with” 〔T35n1735 0934b22–0934b23〕; Li Tongxuan takes the same line, saying 「仰視虛空，隨所須物惠利眾生皆從空下者，明智如空」 tr. “as for looking up into space, so that whatever things are needed for the benefit of beings all come down out of the sky, it makes clear that bright wisdom is like space” 〔T36n1739 0844a28–a29〕, and again 「仰視虛空即財法俱施，故名明智」 tr. “looking up into space is the giving of goods and Dharma together, and hence the name Bright Wisdom” 〔0969a26〕. The single image of space serves two uses here — it is the place from which they come forth, and it is what the seeing signifies.

(6) The listing of fourteen names of goods that support life — beneath 「所謂」 tr. “that is to say” they are listed name by name, fourteen in all: clothing · necklaces · elephants and horses · carriages · flowers and incense · banners and canopies · food and drink · medicines · houses · dwellings · beds and seats · lamps and torches · servants and maids · oxen and sheep, closed with the single phrase 「及諸侍使」 tr. “together with every kind of attendant and servitor” 〔T10n0279 0353a12–a14〕. Their order runs from the adornments worn on the body down to utensils, houses, and lamps, and at the end to people and animals — what the world has need of, laid out from the near to the far.

(7) The extension by which giving one meal completes eight practices — of the five kinds of petitioners, only the kind 「為得美食而充足者」 tr. “those who were satisfied by obtaining fine food” has eight practices opened out 〔T10n0279 0353a22–a26〕: the practice of amassing merit · the practice of leaving poverty behind · the practice of knowing all things · the practice of accomplishing the food of the joy of Dharma and the bliss of meditation · the practice of cultivating the full endowment of every mark and sign · the practice of increasing and accomplishing what is hard to subdue · the practice of penetrating well the unsurpassed food · the practice of accomplishing the inexhaustible power of great majestic virtue that subdues Māra the foe. The remaining four kinds (fine drink · choice flavors · carriages · clothing) are each closed in a clause or two. Upon this Chengguan judges 「於施一食，令成八行：初二約施、餘六約食」 tr. “in the giving of a single meal, eight practices are brought to completion: the first two with respect to giving, the remaining six with respect to food” 〔T35n1735 0934b26–b27〕.

(8) The rhetoric of the eleven colors rained down by the jeweled hand — the surpassing state raised in the passage of humbling himself and pointing to the superior runs down in eleven repetitions of 「種種色」 tr. “of every color” 〔T10n0279 0353b08–b12〕: jewels of every color · necklaces of every color · jeweled crowns of every color · clothing of every color · music of every color · flowers of every color · incense of every color · powdered incense of every color · incense for burning of every color · jeweled parasols of every color · banners and pennants of every color. This is set against the fourteen names of goods that support life above — the former are the real things this householder presently gives, the latter the surpassing state rained down by a bodhisattva’s jeweled hand; the one real and the other surpassing, and it is precisely on this contrast that the text of humbling himself and pointing to the superior can stand.

IV. Collation with Parallel Translations

The Chinese collation witnesses for the principal lines of this unit’s scripture text: Śikṣānanda T279 (the base text · the end of fascicle 65 through the beginning of fascicle 66) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka, the chapter Entering the Dharma Realm, chapter 34 · fascicle 48). Prajñā T293 (the forty-fascicle Avataṃsaka · fascicle 10). All three witnesses carry this unit whole, and eight groups of its principal clauses are set out below.

In the sixty-fascicle version the friend of this position is 「長者甘露頂」 tr. “the elder Nectar Crown”, while the city is likewise named 「大興城」 tr. “the city of Great Flourishing”; the correspondence is settled by taking the structure of the scene (going in search by stages to a city · searching everywhere for a certain elder · seeing him upon a seat of many jewels · asking about the Dharma · the elder showing the assembly he has transformed and the gate he has obtained · the assembly gathering · the giving of goods and the giving of Dharma · humbling himself and pointing to the superior · pointing to the next friend · taking leave), and not by searching the sixty-fascicle version with the wording of the eighty.

The forty-fascicle T293 likewise carries this friend’s passage whole. Its city is 「大有城」 tr. “the city of Great Abundance” while the friend is likewise 「明智居士」 tr. “the householder Bright Wisdom”, so that it stands near the eighty-fascicle version and far from the sixty. The plainer divergences: the clauses on relying upon the good friend are four repetitions in the 80 and five in the 40, the last being 「清淨一切菩薩諸根」 tr. “purifying all the faculties of a bodhisattva”; the 40 has besides a passage in which the people and gods of the city give rise to accord, delight, and joy toward the householder and rain down flowers in offering; in the giving of goods the 40 has 「相續流入居士掌中」 tr. “flowing on in succession into the householder’s palm” and then 「皆手授與」 tr. “he handed all of it over with his own hand”, where the 80 has only 「悉從空下」 tr. “all of it came down out of the sky” and does not speak of the hand; in the giving of food the 40 closes with 「令得常命，色力安辯」 tr. “causing them to obtain constant life, form, strength, ease, and eloquence”, which answers exactly to the items of the five fruits Chengguan cites from the Nirvāṇa Sūtra; and the next friend’s name in the 40 is 「尊法寶髻」 tr. “Honored Dharma-Jewel Topknot”. Recorded without adjudication.

Sentence 1 · Carrying forward the contemplation, and the place of the going in search

Where the variants lie: (a) The name of the gate conferred by the previous friend: the 80 has 「無盡莊嚴福德藏解脫光明」 tr. “the light of the liberation of the treasury of merit of inexhaustible adornment”, the 60 has 「無盡功德光明法門」 tr. “the Dharma gate of the light of inexhaustible merit” — the 80 uses 「福德」 tr. “merit” throughout, the 60 uses 「功德」 tr. “merit” throughout. (b) The objects contemplated: the 80 crowns all twelve clauses with 「福德」 tr. “merit” (great ocean · space · accumulation · mountain · treasury · deep water · pool · wheel · store · gate · road · seed), while the 60 crowns all twelve with 「功德」 tr. “merit” but with the items in a different order (ocean · the space of merit · accumulation · mountain · treasury · bottom · crossing the ocean · pure fullness · universal observing · according · upholding the teaching · pure nature), and the 40 likewise crowns all thirteen of its clauses with 「福德」 tr. “merit” (great ocean · space · accumulation · mountain · treasury · spring · pool · ground · store · teaching · eye · road · seed) — one item more than the 80, namely 「開彼福德眼」 tr. “opened that eye of merit”; and where the 80 has 「入彼福德淵」 tr. “entered that deep water of merit”, 「淨彼福德輪」 tr. “purified that wheel of merit”, 「入彼福德門」 tr. “entered that gate of merit”, and 「修彼福德種」 tr. “cultivated that seed of merit”, the 40 has 「飲彼福德泉」 tr. “drank from that spring of merit”, 「淨彼福德場」 tr. “purified that ground of merit”, 「入彼福德教」 tr. “entered that teaching of merit”, and 「植彼福德種」 tr. “planted that seed of merit”. (c) The city is named 「大興」 tr. “Great Flourishing” in both; the friend is 「明智居士」 tr. “the householder Bright Wisdom” in the 80 and 「長者甘露頂」 tr. “the elder Nectar Crown” in the 60, the one titled householder and the other elder. Recorded without adjudication.

Sentence 2 · The clause-group on thirsting for the good friend

Where the variants lie: (a) The number of appearances of 「善知識」 tr. “good friend”: twenty-four in the 80 across the whole unit, sixteen in the 60 across the whole corresponding passage (each counted verbatim within its own passage). (b) The 80 sets up the reason in four repetitions of 「知由依止善知識故」 tr. “he knew that because one relies upon the good friend”, while the 60 has no such fourfold form and closes with the two clauses 「滿功德藏，學善知識種種方便」 tr. “he filled the treasury of merit and learned from the good friend every kind of skillful means”. (c) 「不由他教，自能承事一切善友」 tr. “he need not wait for another to teach him, but can himself serve all good companions” against 「雖不由他悟而常親近諸善知識」 tr. “though he did not awaken by another, he constantly drew near to the good friends” — the 80 has 「教」 tr. “teach” and 「承事」 tr. “serve”, the 60 has 「悟」 tr. “awaken” and 「親近」 tr. “draw near”. Recorded without adjudication.

Sentence 3 · The marks of the seat where the householder is seen

Where the variants lie: (a) The mark of the place where he sits: the 80 has 「市四衢道七寶臺上」 tr. “upon a terrace of the seven jewels at the market crossroads where four roads meet”, the 60 has 「處七寶堂」 tr. “seated in a hall of the seven jewels” without the phrase 「市四衢」 tr. “the market crossroads” — Chengguan sets up his symbolic gloss 「先見於市四衢者，表處喧不撓」 tr. “that what he first sees is the market crossroads shows that he dwells amid clamor and is not disturbed” 〔T35n1735 0934b16–b17〕 upon the eighty-fascicle version, and the sixty-fascicle version has no text on which it might rest. (b) The jewel of the seat’s feet: the 80 has 「金剛帝青」 tr. “adamantine sapphire”, the 60 has 「金剛伊尼羅寶」 tr. “adamantine indranīla jewels”. (c) 「五百妙寶而為校飾」 tr. “five hundred exquisite jewels formed its ornament” against 「五百寶像以為莊嚴」 tr. “five hundred jeweled images formed its adornment” — what forms the ornament is jewels in the one and jeweled images in the other. (d) The number of the attendants: the 80 has 「十千」 tr. “ten thousand”, the 60 has 「一萬」 tr. “ten thousand”; the 80 has besides the two clauses 「悉已成就菩薩志欲，皆與居士同昔善根」 tr. “all of them had brought to accomplishment the resolve and desire of a bodhisattva, and all had planted roots of goodness together with the householder in the past”, while the 60 has 「成就菩薩直心，莊嚴眾生，悉常隨順甘露頂教，宿世同修諸善根故」 tr. “they had accomplished the upright mind of a bodhisattva and adorned beings, all of them constantly according with the teaching of Nectar Crown, because in former lives they had cultivated roots of goodness together with him”. Recorded without adjudication.

Sentence 4 · Sudhana’s question

Where the variants lie: (a) The 80 sets up the text with twelve repetitions of 「為令一切眾生……故」 tr. “so that all beings may … , for this reason” (the clause on raising the mind coming after), while the 60 leads with 「所謂」 tr. “that is to say” and lists twelve items under it (the clause on raising the mind coming before), the last item, 「超出三界至薩婆若城」 tr. “passing beyond the three realms and reaching the city of sarvajñā”, taking in both the going out and the arriving — the order and the form of the clauses being inverted between the two. (b) The senses listed correspond broadly (hardship · ease · the ocean of birth and death · the island of the jewel of Dharma · the river of craving · great kindness and compassion · desire and craving · the knowledge of a buddha · the wilderness of birth and death · the merits of the buddhas · the three realms · omniscience), while the 80’s 「起大慈悲」 tr. “giving rise to great kindness and compassion” answers to the 60’s 「修大悲念」 tr. “cultivating the mindfulness of great compassion”, the 80’s 「捨離欲愛」 tr. “casting off desire and craving” to the 60’s 「除五欲渴」 tr. “removing the thirst of the five desires”, and the 80’s 「入一切智城」 tr. “entering the city of omniscience” to the 60’s 「至薩婆若城」 tr. “reaching the city of sarvajñā”. (c) The closing clause: the 80 has 「能為一切眾生作依止處」 tr. “so as to be able to act as a place of reliance for all beings”, the 60 has 「攝一切眾生」 tr. “so as to gather in all beings”. Recorded without adjudication.

Sentence 5 · The praise of raising the mind and the ten clauses on the good friend

Where the variants lie: (a) The vocative: the 80 has 「善男子」 tr. “son of good family”, the 60 has 「童子」 tr. “youth”. (b) What 「是人難得」 tr. “such a person is hard to find” is fastened to: in the 80 to 「發心」 tr. “raising the mind”, in the 60 to 「發心學菩薩道、修菩薩行」 tr. “raising the mind, studying the bodhisattva path, and cultivating the bodhisattva practice”. (c) The clause-group on the good friend: the 80 sets out ten clauses in one form, each separately (meeting · drawing near · making offerings · waiting upon · searching for · cherishing · serving · gazing up at · practicing his teaching · receiving his intent), while the 60 gathers them into four clauses (seeking · seeing · drawing near with reverence · a mind that does not turn back and is never satisfied). Recorded without adjudication.

Sentence 6 · Showing the assembly he has transformed, and the name of the gate

Where the variants lie: (a) The assembly asked about: the 80 has 「我此眾會人」 tr. “these people of my assembly”, the 60 has 「我此一萬眷屬」 tr. “these ten thousand attendants of mine”. (b) 「離世間種，住如來種」 tr. “to leave the lineage of the world and abide in the lineage of the Tathāgata” against 「離世間姓、立如來姓」 tr. “to leave the lineage of the world and establish the lineage of the Tathāgata” — the 80 has 「種」 tr. “lineage” and the 60 has 「姓」 tr. “lineage”. (c) The name of the gate: the 80 has 「隨意出生福德藏解脫門」 tr. “the liberation gate of the treasury of merit brought forth at will”, the 60 has 「如意功德寶藏法門」 tr. “the Dharma gate of the jeweled treasury of merit at will” — the one having 「隨意」 tr. “at will” and the other 「如意」 tr. “at will”, the one 「福德藏」 tr. “the treasury of merit” and the other 「功德寶藏」 tr. “the jeweled treasury of merit”, the one called a liberation gate and the other a Dharma gate. Recorded without adjudication.

Sentence 7 · The goods that support life, and the giving of goods and of Dharma

Where the variants lie: (a) The items of goods that support life: fourteen names in the 80, seventeen in the 60, the two having each what the other has not — the 80 has necklaces · houses · dwellings · beds and seats · servants and maids · oxen and sheep, the 60 has the many jewels · servant boys · powdered incense · lamps · silken canopies · attendants at will · heavenly crowns · jeweled ornaments · every kind of precious plaything. (b) The line on looking up into space stands in both, but the 80 has besides the two clauses 「知眾普集，須臾繫念」 tr. “knowing that the assembly had all gathered, for a moment gathered his mindfulness”, which the 60 lacks. (c) The text on the giving of Dharma: the 80 divides five kinds of petitioners and expounds to each kind separately (fine food · fine drink · choice flavors · carriages · clothing), opening eight practices for the one kind of fine food; the 60 does not divide them but makes one passage throughout, closing with the several clauses from 「長養諸功德藏」 tr. “to nourish every treasury of merit” onward, among which 「具足大人味味之相」 tr. “to become endowed with the mark of the flavor of a great man” answers to the 80’s 「諸佛如來上味之相」 tr. “the mark of the choicest flavor that belongs to the buddhas, the tathāgatas”, 「滅貧窮苦」 tr. “to extinguish the suffering of poverty” answers to the 80’s 「離貧窮行」 tr. “the practice of leaving poverty behind”, 「降伏眾魔，無能壞者」 tr. “to subdue the hosts of Māra so that none can destroy them” answers to the 80’s 「成就無盡大威德力降魔怨行」 tr. “the practice of accomplishing the inexhaustible power of great majestic virtue that subdues Māra the foe”, and 「成就十力無上智慧」 tr. “to accomplish the ten powers and unsurpassed wisdom” answers to the kind of the 80’s 「善能了達無上食行」 tr. “the practice of penetrating well the unsurpassed food”. Recorded without adjudication.

Sentence 8 · Humbling himself and pointing to the superior, and pointing to the next friend

Where the variants lie: (a) The items rained down by the jeweled hand: the 80 uses eleven repetitions of 「種種色」 tr. “of every color” (jewels · necklaces · jeweled crowns · clothing · music · flowers · incense · powdered incense · incense for burning · jeweled parasols · banners and pennants), while the 60 uses ten repetitions of 「雲」 tr. “cloud” (clouds of many jewels · clouds of adornment of every color · clouds of jeweled heavenly crowns · clouds of garments · clouds of exquisite sound · clouds of flowers · clouds of cūḍā-maṇi jewels · clouds of color and incense · clouds of colored parasols · clouds of colored banners and pennants) — the 80 has no 「雲」 tr. “cloud” at all, while the 60 gathers all of them under the cloud. (b) The name of the next friend’s city is 「師子宮」 tr. “the Lion’s Palace” in the 80 and 「師子重閣」 tr. “the Lion’s Storeyed Pavilion” in the 60; the friend’s name is 「法寶髻」 tr. “Dharma-Jewel Topknot” in the 80 and 「法寶周羅」 tr. “Dharma-Jewel Cūḍā” in the 60. (c) What Sudhana holds in mind at his leave-taking: the 80 has five clauses, all crowned with 「善知識」 tr. “good friend” (the seeing · the mind · the teaching · the words · the serving), the 60 has four (omniscience · an unspoilable mind · according with the teaching · taming the faculties). (d) The 80 closes with 「頂禮其足，遶無量匝，慇懃瞻仰，辭退而去」 tr. “he bowed to his feet, circumambulated him measureless times, gazed up at him earnestly, took his leave, and departed”, the 60 with 「作是念已，辭退南行」 tr. “having thought thus, he took his leave and went south” — the 60 states the southward direction plainly, the 80 does not. Recorded without adjudication.

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

(1) The gloss on the name of the treasury of merit brought forth at will — goods and Dharma stored up in space. On the name of this unit’s gate, Chengguan sets up his gloss not on 「福德」 tr. “merit” but on 「虛空」 tr. “space”:

〔T35n1735 0934b20–0934b23〕「三「善男子我得」〔0934b20〕下正示法界。於中二：先舉名。財法無盡，蘊在虛空，隨意給施，故名隨意出生福德藏。亦表見空，無不備故。」 tr. “Third, from ‘son of good family, I have obtained’ downward, is the direct showing of the Dharma realm. Within it there are two: first, the raising of the name. Goods and Dharma are inexhaustible, being stored up in space, and are given at will — hence the name, the treasury of merit brought forth at will. It also signifies the seeing of emptiness, since there is nothing it is not furnished with.”

The four graphs 「財法無盡」 tr. “goods and Dharma are inexhaustible” take in both matters of the second half of this unit — first the giving of goods, then the giving of Dharma; 「蘊在虛空」 tr. “being stored up in space” takes directly the image of the scripture text, 「仰視虛空；如其所須，悉從空下」 tr. “he looked up into space, and in accordance with what they needed, all of it came down out of the sky”; and the closing phrase 「亦表見空，無不備故」 tr. “it also signifies the seeing of emptiness, since there is nothing it is not furnished with” turns one layer further, taking the space looked up into as signifying the emptiness that is seen.

(2) Assigned to the indomitable practice — diligent, not slack, not turning back. The position assigned to this unit is judged by Chengguan to be the fourth of the ten practices, the indomitable practice, and the Yanyi chao glosses the reason for it:

〔T36n1736 0676a25–0676a26〕「疏「第四明智居士寄無掘撓行」〔0676a25〕者，懃無怠退故。」 tr. “As for the commentary’s ‘the fourth, the householder Bright Wisdom, assigned to the indomitable practice’: it is because he is diligent and does not grow slack or turn back.”

Li Tongxuan likewise assigns this position to the indomitable practice, but the sense he takes lies in 「知時知法、知根利物」 tr. “knowing the time and knowing the Dharma, knowing the faculties and benefiting creatures”:

「第四無畏林菩薩者，明常行精進，即於生死利人天之無畏也。主無屈撓行，為以智慧知時知法、知根利物，不撓其事、不滯其功故。如善財善知識明智居士，是此位中善知識也。為以明智利眾生，即行無屈撓故。」 tr. “The fourth, the bodhisattva Fearless Grove, makes clear the constant practice of vigor, which is fearlessness in benefiting gods and men within birth and death. He presides over the indomitable practice, because by wisdom he knows the time and knows the Dharma, knows the faculties and benefits creatures, neither disturbed in his affairs nor stalled in his effect. As for Sudhana’s good friend the householder Bright Wisdom, he is the good friend of this position. Because with bright wisdom he benefits beings, this is the practicing of the indomitable.” 〔T36n1739 0844a22–0844a26〕

(3) The symbolism of the market crossroads — dwelling amid clamor and not disturbed. On the place where the respects of this unit are paid, Chengguan sets up a symbolic gloss on the one phrase 「市四衢」 tr. “the market crossroads”, answering exactly to the name of the position assigned:

〔T35n1735 0934b15–0934b17〕「第二「爾時善財」〔0934b15〕下見敬諮問中，先見於市四衢者，表處喧不撓，無不通故。敬問可知。」 tr. “Second, from ‘at that time Sudhana’ downward, is the seeing, the paying of respects, and the inquiring: that what he first sees is the market crossroads shows that he dwells amid clamor and is not disturbed, and that there is nowhere it does not reach. The paying of respects and the question may be understood.”

Li Tongxuan takes the same phrase, but the sense he fastens to it lies in the breadth of the benefit:

「於市四衢道者，明饒益廣多，無限利益故，須臾繫念作意方便故。」 tr. “As for the market crossroads, it makes clear that the benefit is broad and abundant, that the benefiting is without limit, and that for a moment he gathers his mindfulness and directs his attention as a skillful means.” 〔T36n1739 0844a27–0844a28〕

(4) Born into the family of the Tathāgata — the same as the birth in the fourth abode. On the phrase 「生如來家」 tr. “born into the family of the Tathāgata”, said of the assembly the householder has transformed, Chengguan matches it to a position:

「生如來家者，同四住中生也。」 tr. “As for being born into the family of the Tathāgata, it is the same as the birth spoken of in the fourth abode.” 〔T35n1735 0934b19–0934b20〕

The Yanyi chao glosses the reason for that word 「同」 tr. “same” and sets out what it is matched with before and after:

〔T36n1736 0676a26–0676a28〕「疏「同四住中生」〔0676a26〕者，四住生聖教家，以三賢十聖大類相似，故前同四住、後同四地。」 tr. “As for the commentary’s ‘the same as the birth in the fourth abode’: the fourth abode is birth into the family of the sagely teaching; since the three worthy stages and the ten sagely stages are broadly alike in kind, the earlier is matched with the fourth abode and the later with the fourth ground.”

(5) Giving one meal completes eight practices · food has five fruits. Of the five kinds of petitioners only the kind of fine food has eight practices opened out, and Chengguan judges its inner division and fastens the fruits of giving food to the Nirvāṇa Sūtra:

「於施一食，令成八行：初二約施、餘六約食。食有五果：一得如諸法，即是慧命；二得喜悅，即常安樂；三具相好，即是常色；四六即常力；五即常辨。」 tr. “In the giving of a single meal, eight practices are brought to completion: the first two with respect to giving, the remaining six with respect to food. Food has five fruits: first, obtaining what accords with all things, which is the life of wisdom; second, obtaining gladness, which is constant ease; third, becoming endowed with the marks and signs, which is constant form; fourth and sixth, constant strength; fifth, constant eloquence.” 〔T35n1735 0934b26–0934b29〕

The Yanyi chao sets out what 「食有五果」 tr. “food has five fruits” rests upon, citing the words the Tathāgata spoke to Cunda in the second fascicle of the Nirvāṇa Sūtra:

〔T36n1736 0676a28–0676b02〕「疏「食有五果」〔0676a28〕者，即《涅槃》第二，如來告純陀云：「我今施汝常命色力安無礙辯，由施於食，益命益色、益力益安、益辯才故，近得此五。由是無常，終得常五。」〔0676a29〕」 tr. “As for the commentary’s ‘food has five fruits’: it is the second fascicle of the Nirvāṇa Sūtra, where the Tathāgata says to Cunda, ‘I now give you the constant life, form, strength, ease, and unobstructed eloquence. Because by giving food one benefits life and benefits form, benefits strength and benefits ease, and benefits eloquence, one obtains these five proximately. And since these are impermanent, one obtains in the end the five that are constant.’”

(6) The mark of the choicest flavor — a spring of nectar at the teeth. On 「諸佛如來上味之相」 tr. “the mark of the choicest flavor that belongs to the buddhas, the tathāgatas”, obtained by the third kind of petitioner, Chengguan glosses with respect to the mark:

「言上味相者，牙有甘露泉故。餘可準思。」 tr. “As for the mark of the choicest flavor, it is because there is a spring of nectar at the teeth. The rest may be thought out on this model.” 〔T35n1735 0934b29–0934c01〕

(7) The position here matched with the ten abodes and the ten grounds. Li Tongxuan, on this unit, does not match it only with the fourth of the ten practices, but matches it besides with the fourth of the ten abodes, Noble Birth, and with the fourth of the ten grounds:

「居士名明智者，約第四無屈撓行，見根利物，仰視虛空即財法俱施，故名明智。此是十住中生貴住。十地中第四地得出世智現前，三界業盡，當生佛家故。」 tr. “That the householder is named Bright Wisdom is with respect to the fourth practice, the indomitable: he sees the faculties and benefits creatures, and his looking up into space is the giving of goods and Dharma together — hence he is named Bright Wisdom. This is the Abode of Noble Birth among the ten abodes. Among the ten grounds it is the fourth ground, where the wisdom that transcends the world comes to be present, the karma of the three realms is exhausted, and one is to be born into the family of a buddha.” 〔T36n1739 0969a25–0969a28〕

「居士云生如來家長白淨法者，明此位是第四生貴住行，亦是十地中第四地三界業盡生如來家。」 tr. “That the householder says they are born into the family of the Tathāgata and make the pure white dharmas grow makes clear that this position is the practice of the fourth abode, Noble Birth, and is likewise the fourth of the ten grounds, where the karma of the three realms is exhausted and one is born into the family of the Tathāgata.” 〔T36n1739 0969b18–0969b20〕

(8) The contrast of the positions before and after. Li Tongxuan sets the previous friend, the laywoman Fully Endowed, beside this position, pointing out how one passes from forbearance to vigor:

「前位優婆夷以其小器，以明忍門離慢怠高心，施其飲食充滿。此位之中，表精進之心無屈撓行，常行空觀以除煩惱，得無上智心，一切依正法報人天善根總在其中。」 tr. “The laywoman of the previous position, by reason of her small vessel, makes clear the gate of forbearance, leaving behind arrogance, sloth, and a lofty mind, and giving food and drink to their fill. In this position what is shown is the indomitable practice of a mind of vigor, constantly practicing the contemplation of emptiness so as to remove the afflictions and obtaining the mind of unsurpassed knowledge; and the roots of goodness of gods and men, with all their dependent and proper recompense in the true Dharma, are altogether contained therein.” 〔T36n1739 0969b14–0969b18〕

VI. Divergent Interpretations of the Commentators

Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (a phrase-by-phrase commentary on the eighty-fascicle version · the principal witness)

The outline: 「第四明智居士，寄無屈撓行。」 tr. “The fourth, the householder Bright Wisdom, assigned to the indomitable practice.” 〔T35n1735 0934b12–b13〕

The gloss on the city’s name and the friend’s name: 「城名大興者，起大精進故。友名明智者，進足必假智目導故。」 tr. “The city is named Great Flourishing because it is the arousing of great vigor. The friend is named Bright Wisdom because an advancing foot must be led by the eye of wisdom.” 〔T35n1735 0934b14–0934b15〕

The gloss on the name of the gate: 「財法無盡，蘊在虛空，隨意給施，故名隨意出生福德藏。亦表見空，無不備故。」 tr. “Goods and Dharma are inexhaustible, being stored up in space, and are given at will — hence the name, the treasury of merit brought forth at will. It also signifies the seeing of emptiness, since there is nothing it is not furnished with.” 〔T35n1735 0934b21–0934b23〕

The judgment on the practices and fruits of giving food: 「於施一食，令成八行：初二約施、餘六約食。」 tr. “In the giving of a single meal, eight practices are brought to completion: the first two with respect to giving, the remaining six with respect to food.” 〔T35n1735 0934b26–0934b27〕

The gloss on the choicest flavor: 「言上味相者，牙有甘露泉故。」 tr. “As for the mark of the choicest flavor, it is because there is a spring of nectar at the teeth.” 〔T35n1735 0934b29–0934c01〕

The gloss on the next friend’s city and name (belonging already to the following unit): 「城名師子宮者，禪定無亂，如彼深宮處之，則所說決定、作用無畏，故以為名。友名法寶髻者，綰攝諸亂，居心頂故。定含明智，加以寶名，以喻顯法，名法寶髻」 tr. “As for the city named the Lion’s Palace: it is concentration without disturbance, and as one dwells in that deep palace, what is spoken is decisive and the working is fearless — hence the name. As for the friend named Dharma-Jewel Topknot: he binds up all disturbances, and it resides at the crown of the mind. Concentration contains bright wisdom, and to this the name of a jewel is added, revealing the Dharma by a simile — hence the name Dharma-Jewel Topknot” 〔T35n1735 0934c03–0934c06〕

Chengguan’s Explicit Judgment (in the outline of the chapter · on the matching of assigned positions)

On the matching of assigned positions, Chengguan first sets out, in the outline of the chapter, what two houses say:

〔T35n1735 0918b02–0918b04〕「若意法師及臺山論，但隨文散釋，更無別配；光統等師皆配地位。」 tr. “As for Master Yi and the Taishan lun, they gloss only as the text runs, scattered, and make no separate matching; masters such as Guangtong all match the positions.”

Master Yi and the Taishan lun gloss as the text runs and make no separate matching, while masters such as Guangtong all match the positions — these two are what is reported, not Chengguan’s own words. The two having been set out, Chengguan then passes his judgment upon them:

「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失。」 tr. “Both have their reason. That is, since each single position is furnished with many Dharma gates, how should an ordinary mind be barred from practicing and seeking the way of good friends? Hence there is reason in not matching them. And yet, where there are no graded positions, graded positions are not thereby obstructed; to show the positions is the ordinary rule, and in matching them there is likewise nothing amiss.” 〔T35n1735 0918b04–b07〕

Fazang, Tanxuan ji T35n1733 (under the sixty-fascicle form of the name · Nectar Crown)

What Fazang glosses is the sixty-fascicle 「甘露頂」 tr. “Nectar Crown”, so that a search under the eighty-fascicle name 「明智居士」 tr. “the householder Bright Wisdom” returns nothing found while the dedicated gloss in fact stands.

The outline: 「第四無盡行中，初舉法勸修內」 tr. “Within the fourth practice, the inexhaustible: first, within the raising of the Dharma and the exhortation to cultivate” 〔T35n1733 0465c07〕; and at the close 「第四無盡行竟」 tr. “The fourth practice, the inexhaustible, is finished” 〔T35n1733 0465c24〕

The gloss on the city’s name: 「城名大興者，精進熾然故云也。又廣以財法起成大施，故以為名。」 tr. “That the city is named Great Flourishing is said because vigor blazes up. And broadly, with goods and Dharma he raises up and completes a great giving, and from this it is named.” 〔T35n1733 0465c07–0465c09〕

The gloss on the friend’s name: 「精進行味之中最勝，故名甘露。行德勝出，表之如頂。」 tr. “Among the flavors of the practice of vigor it is the choicest, hence the name Nectar. The virtue of the practice stands out surpassingly, and this is signified as a Crown.” 〔T35n1733 0465c09–0465c10〕

The outline in five parts: first, the raising of the Dharma and the exhortation to cultivate 〔0465c07〕 · 〔T35n1733 0465c10–0465c12〕「第二「時善財」〔0465c11〕下依教趣入中，先設敬辭退、二「爾時」〔0465c11〕下憶念前法、三「漸漸」〔0465c12〕下至後位處。」 tr. “Second, from ‘at that time Sudhana’ downward, is the entering in accordance with the teaching: first he pays respects and takes his leave; second, from ‘at that time’ downward, he calls to mind the former Dharma; third, from ‘gradually’ downward, he arrives at the place of the later position.” · 〔T35n1733 0465c12–0465c15〕「第三「周遍」〔0465c13〕下見敬申請中，初推求、二「樂求」〔0465c13〕下起勝欲、三正見殊勝依正及勝眷屬、四設敬、五申請問行。」 tr. “Third, from ‘everywhere’ downward, is the seeing, the paying of respects, and the request: first, the searching; second, from ‘delighting to seek’ downward, the arousing of surpassing desire; third, the direct seeing of the surpassing dependent and proper recompense and of the surpassing following; fourth, the paying of respects; fifth, the request and the asking about the practice.” · 〔T35n1733 0465c15〕「第四「長者答言」〔0465c15〕下示己法界中」 tr. “Fourth, from ‘the elder answered’ downward, is the showing of his own Dharma realm” · 〔T35n1733 0465c22–0465c24〕「第五仰推勝進中，初總推、二「謂」〔0465c23〕下別有十句、三「我當」〔0465c23〕下結非己分。」 tr. “Fifth, in the looking up and pointing to the superior advance: first, the general pointing; second, from ‘that is to say’ downward, there are ten clauses set out separately; third, from ‘how should I’ downward, the conclusion that it is not his own portion.”

Marking out his own Dharma gate (goods and Dharma inexhaustible): 「三標己法門，謂財法無盡蘊在虛空，隨意給施，故以為名。」 tr. “Third, he marks out his own Dharma gate: goods and Dharma are inexhaustible, being stored up in space, and are given at will — hence it is so named.” 〔T35n1733 0465c17–0465c18〕

Contemplating space and raining down goods: 「次觀空雨物，此同破虛空器三昧，正是十行所得」 tr. “next, contemplating space and raining down goods: this is the same as the samādhi of breaking the vessel of empty space, and is precisely what is obtained in the ten practices” 〔T35n1733 0465c20–0465c22〕

Zhiyan, Souxuan ji T35n1732 (under the sixty-fascicle form of the name · Nectar Crown)

What Zhiyan glosses is likewise the sixty-fascicle 「甘露頂」 tr. “Nectar Crown”, and the gloss dedicated to this unit stands.

Raising the position and the name of the gate: 「第十四無盡行菩薩，位長者名甘露頂，入如意功德寶藏法門。」 tr. “The bodhisattva of the fourteenth, the inexhaustible practice: the elder of this position is named Nectar Crown, and he enters the Dharma gate of the jeweled treasury of merit at will.” 〔T35n1732 0094b20–0094b21〕

The seven items of entering in accordance with the teaching: 〔T35n1732 0094b23–0094b25〕「二依教趣入中，信量有七：初辭、二念、三到、四尋求、五「見甘露」〔0094b24〕下見相、六敬儀、七申意請問。」 tr. “Second, in the entering in accordance with the teaching, the measure of faith has seven: first, taking leave; second, calling to mind; third, arriving; fourth, searching; fifth, from ‘seeing Nectar’ downward, seeing his marks; sixth, the manner of reverence; seventh, stating his intent and asking.”

The three parts of the direct entry: 〔T35n1732 0094b25–0094b27〕「三正入中有三：初歎發心能問、二「汝見我」〔0094b26〕下說自分法門、三「諸大菩薩」〔0094b26〕下仰推勝分。」 tr. “Third, in the direct entry there are three: first, praising the raising of the mind and the ability to ask; second, from ‘do you see my’ downward, expounding the Dharma gate of his own portion; third, from ‘the great bodhisattvas’ downward, looking up and pointing to the superior portion.”

The four parts of his own portion: 〔T35n1732 0094b27–0094b29〕「自分中有四：初約眷屬以顯法門，有三可知；二「我成就」〔0094b28〕下明法門體；三「隨其所須」〔0094b28〕下明法門大用；四「我唯知此」〔0094b29〕結法名。」 tr. “Within his own portion there are four: first, with respect to the following he reveals the Dharma gate, in three parts that may be understood; second, from ‘I have accomplished’ downward, he makes clear the substance of the Dharma gate; third, from ‘according to what they need’ downward, he makes clear the great working of the Dharma gate; fourth, ‘I know only this’ concludes with the name of the Dharma.”

The four parts of the great working: 〔T35n1732 0094c01–0094c03〕「大用中有四：初眾寶等明財法二攝、二「且待」〔0094c01〕下明所化眾生、三「仰視」〔0094c02〕下顯虛空器出無盡財攝、四滿意歸本。」 tr. “Within the great working there are four: first, the many jewels and the rest make clear the twofold gathering in of goods and Dharma; second, from ‘wait a little’ downward, he makes clear the beings to be transformed; third, from ‘looking up’ downward, he reveals the vessel of empty space bringing forth the inexhaustible gathering in of goods; fourth, their wishes filled, they return to their own places.”

The three parts of the looking up and pointing: 「仰推有三：總、別、結也。」 tr. “The looking up and pointing has three: the general, the particular, and the conclusion.” 〔T35n1732 0094c03〕

Li Tongxuan, Xin Huayan jing lun T36n1739 (a different track of symbolic exposition)

The gloss in the general discussion of the ten practices: 「主無屈撓行，為以智慧知時知法、知根利物，不撓其事、不滯其功故。」 tr. “He presides over the indomitable practice, because by wisdom he knows the time and knows the Dharma, knows the faculties and benefits creatures, neither disturbed in his affairs nor stalled in his effect.” 〔T36n1739 0844a23–0844a24〕

The gloss on the city’s name: 「住大興城，是精進義故。」 tr. “He dwells in the city of Great Flourishing, which is the sense of vigor.” 〔T36n1739 0844a26–0844a27〕; and again 「以精進波羅蜜大興利益，以立城名。」 tr. “It is by the perfection of vigor that benefit greatly flourishes, and from this the city is named.” 〔0969a24–0969a25〕

The gloss on space: 「仰視虛空，隨所須物惠利眾生皆從空下者，明智如空」 tr. “As for looking up into space, so that whatever things are needed for the benefit of beings all come down out of the sky, it makes clear that bright wisdom is like space” 〔T36n1739 0844a28–0844a29〕

The gloss on the name householder: 「此十行中為明智居士者，居處處俗，懷道利生，故名居士。」 tr. “That in these ten practices he is the householder Bright Wisdom is because he dwells and abides among the common, cherishing the Way and benefiting the living — hence he is named householder.” 〔T36n1739 0969a28–0969a29〕

The division of the outline gates (the previous friend’s four gates of introduction · this friend’s ten gates and five gates): the four gates of the advancing by way of pointing to virtue at the end of the previous friend’s passage — 〔T36n1739 0969a18–0969a20〕「第二推德昇進中，從「如諸菩薩摩訶薩」〔0969a19〕已下至「辭退而去」〔0969a19〕有八行半經，於中義意約分四門」 tr. “Second, in the advancing by way of pointing to virtue, from ‘as for the bodhisattva-mahāsattvas’ down to ‘took his leave and departed’ there are eight and a half lines of scripture, and within them the sense is divided summarily into four gates”; this friend’s ten gates of direct entry into the present position — 〔T36n1739 0969b01–0969b03〕「第一正入當位法門中，從「爾時善財童子」〔0969b01〕已下至「我唯知此隨意出生福德藏解脫門」〔0969b02〕，於此段中義分為十門」 tr. “First, in the direct entry into the Dharma gate of the present position, from ‘at that time Sudhana the youth’ down to ‘I know only this liberation gate of the treasury of merit brought forth at will’, the sense within this passage is divided into ten gates”; and this friend’s five gates of advancing by way of pointing to virtue — 〔T36n1739 0970a07–0970a08〕「第二推德昇進門中，從「如諸菩薩摩訶薩」〔0970a07〕已下至「辭退而去」〔0970a08〕有十五行半經，約分為五門。」 tr. “Second, in the gate of advancing by way of pointing to virtue, from ‘as for the bodhisattva-mahāsattvas’ down to ‘took his leave and departed’ there are fifteen and a half lines of scripture, divided summarily into five gates.”

The gloss on the one gate of the emptiness of dharmas: 「但修法空達緣起寂一門，一切煩惱自然不現，一切明智自然現前。」 tr. “Cultivating only the one gate of the emptiness of dharmas and the penetration of the quiescence of dependent arising, all afflictions of themselves do not appear, and all bright wisdom of itself comes to be present.” 〔T36n1739 0969b27–0969b29〕

The gloss on the principal and companions of vigor: 「第四無屈撓行，以精進為主，餘九為伴。」 tr. “In the fourth, the indomitable practice, vigor is the principal and the remaining nine are its companions.” 〔T36n1739 0969c01〕

The gate of knowledge and the gate of position: 「約智門中，五位十行同行；約位門中，觀法空門，了緣生解脫為勝」 tr. “With respect to the gate of knowledge, the five positions and the ten practices are practiced together; with respect to the gate of position, contemplating the gate of the emptiness of dharmas and understanding the liberation of dependent arising is what is surpassing” 〔T36n1739 0969c01–0969c03〕

A statement on the classification of the teachings (Li Tongxuan’s own judgment): 「此《華嚴經》十住為見道，十行、十迴向、十一地為加行」 tr. “In this Avataṃsaka Sūtra the ten abodes are the path of seeing, while the ten practices, the ten dedications, and the eleven grounds are the preparatory practice” 〔T36n1739 0969c10–0969c11〕

The gloss on what the setting up of the five positions is for: 「五十重因果、一百一十重法門，使不滯住止息休廢之心，滿普賢願行至無盡極故」 tr. “the fifty layers of cause and fruit and the hundred and ten layers of Dharma gates, so that the mind does not stall in stopping, resting, and giving up, and so that the vow and practice of Samantabhadra are fulfilled to the inexhaustible limit” 〔T36n1739 0970a05–0970a06〕

The gloss on emptiness as the root of knowledge: 「空為智本，智不異空故。是故觀空，總隨智現也。是故空者眾法之本。」 tr. “Emptiness is the root of knowledge, since knowledge is not other than emptiness. Therefore in contemplating emptiness, all appears in accordance with knowledge. Therefore emptiness is the root of the many dharmas.” 〔T36n1739 0844b01–0844b02〕; and again 「明一切功德總從空智而有」 tr. “it makes clear that all merits come to be altogether from the knowledge of emptiness” 〔T36n1739 0844b03〕

Recorded without adjudication

As for the outline of this unit, Chengguan makes five parts (going in search according to the teaching · seeing, paying respects, and inquiring · praising and conferring the Dharma · humbling himself and pointing to the superior · pointing to the next friend), and opens the one part of praising and conferring the Dharma into three and the direct showing of the Dharma realm into the two layers of raising the name and revealing the working; Li Tongxuan does not use this frame of five parts, but in the section-by-section outline of the chapter on entering the Dharma realm divides into two gates — the direct entry into the Dharma gate of the present position opened into ten gates, and the advancing by way of pointing to virtue opened into five (the four gates at the end of the previous friend’s passage, which point this friend out, belong to that friend’s introduction and not to this friend’s closing section); Fazang, under the sixty-fascicle form of the name, sets up an outline in five parts (raising the Dharma and exhorting to cultivate · entering in accordance with the teaching · seeing, paying respects, and requesting · showing his own Dharma realm · looking up and pointing to the superior advance), while Zhiyan sets up his outline as the seven items of entering in accordance with the teaching, the three parts of direct entry, the four parts of his own portion, the four parts of the great working, and the three parts of looking up and pointing. On the one phrase of the market crossroads, Chengguan takes 「處喧不撓，無不通」 tr. “dwelling amid clamor and not disturbed, and there is nowhere it does not reach”, Li Tongxuan takes 「饒益廣多，無限利益」 tr. “the benefit is broad and abundant, the benefiting without limit”. On the line about looking up into space, Chengguan takes 「財法無盡，蘊在虛空」 tr. “goods and Dharma are inexhaustible, being stored up in space” and turns it into 「表見空」 tr. “it signifies the seeing of emptiness”, Li Tongxuan takes 「明智如空」 tr. “bright wisdom is like space” and 「財法俱施」 tr. “the giving of goods and Dharma together”. As for the matching of the assigned position, Chengguan for his part fastens it to the fourth of the ten practices, the indomitable practice, while his Yanyi chao, glossing 「同四住中生」 tr. “the same as the birth in the fourth abode”, says further 「前同四住、後同四地」 tr. “the earlier is matched with the fourth abode and the later with the fourth ground”; Li Tongxuan, beyond the indomitable practice, fastens it besides to the fourth of the ten abodes, Noble Birth, and to the fourth of the ten grounds. On the passage about giving food, Chengguan opens the eight practices and the five fruits and fastens the source of the fruits to the text on Cunda in the Nirvāṇa Sūtra, while Li Tongxuan closes this passage with the single phrase 「財法俱施」 tr. “the giving of goods and Dharma together” and does not open out practices and fruits separately; Fazang, on the passage of contemplating space and raining down goods, judges 「此同破虛空器三昧，正是十行所得」 tr. “this is the same as the samādhi of breaking the vessel of empty space, and is precisely what is obtained in the ten practices”, while Zhiyan, on that same passage, marks 「顯虛空器出無盡財攝」 tr. “he reveals the vessel of empty space bringing forth the inexhaustible gathering in of goods”. As for the name taken, the eighty-fascicle version has the householder Bright Wisdom and the sixty-fascicle version Nectar Crown, and both Fazang and Zhiyan gloss under Nectar Crown — Fazang glossing Nectar by 「精進行味之中最勝」 tr. “among the flavors of the practice of vigor it is the choicest” and the Crown by 「行德勝出」 tr. “the virtue of the practice stands out surpassingly”. All these divergent glosses are settled teachings of the ancient worthies, and they are recorded here.

VII. Cross-Reading and Lineage

For the text of this unit, the chain of lineage returns directly to cross-readings the ancient worthies had already made:

• The passage on Cunda in the Nirvāṇa Sūtra: what Chengguan’s Yanyi chao cites as the scriptural ground when glossing the commentary’s phrase 「食有五果」 tr. “food has five fruits” — 〔T36n1736 0676a28–0676b02〕「即《涅槃》第二，如來告純陀云：「我今施汝常命色力安無礙辯，由施於食，益命益色、益力益安、益辯才故，近得此五。由是無常，終得常五。」〔0676a29〕」 tr. “it is the second fascicle of the Nirvāṇa Sūtra, where the Tathāgata says to Cunda, ‘I now give you the constant life, form, strength, ease, and unobstructed eloquence. Because by giving food one benefits life and benefits form, benefits strength and benefits ease, and benefits eloquence, one obtains these five proximately. And since these are impermanent, one obtains in the end the five that are constant.’”. This is the one place in this unit where the ancient worthies cite another scripture.
• The Huayan jing kongmu zhang T45n1870: Zhiyan sets up a gloss position by position for the good friends of the ten practices, and this friend stands as the fourth good friend, fastened to the distinct teaching of the one vehicle: 「第四知識。約一乘別教。精進增上。顯其勝堂眷屬殊異。成大莊嚴自在施行。成利益事。即性進所成。」 tr. “The fourth good friend. With respect to the distinct teaching of the one vehicle. Vigor is preeminent. It reveals that his surpassing hall and his following are of a rare and different kind. He accomplishes great adornment and the sovereign practice of giving. He accomplishes the matter of benefit. This is what is brought about by the vigor of the nature.” 〔T45n1870 0585a01–0585a03〕. This is a gloss made good friend by good friend, limited to this friend in his own position; no further chain of lineage is built upon it.
• The treatises of the Huayan school: the four works, the Wujiao zhang T45n1866 · the Huayan jing zhigui T45n1871 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883, searched for 「明智居士」 tr. “the householder Bright Wisdom” and for 「隨意出生」 tr. “brought forth at will”, return nothing found.
• The Pusa yingluo benye jing T24n1485: searched for 「隨意出生」 tr. “brought forth at will”, it returns nothing found.
• The consciousness-only axis: this unit is not part of the chapter on the ten grounds, and no chain of lineage to consciousness-only is set up for it; within Chengguan’s window of commentary on this unit 〔0934b12–0934c06〕, a search for the three titles the Jieshenmi jing, the Yuqie lun, and the She lun returns nothing found in each case.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the unit of the householder Bright Wisdom begins 〔T10n0279 0352b15〕 (at the end of fascicle 65) and ends 〔0353c06 前〕 (at the beginning of fascicle 66). Carrying forward the twelve clauses of contemplating merit 0352b15–b20 · going in search as far as the city of Great Flourishing 0352b20–b21 · the nine appearances of thirsting for the good friend 0352b21–b27 · the ten things increased in contemplating 0352b27–0352c01 · the marks of the seat where the householder is seen 0352c01–c13 · Sudhana’s question in twelve clauses of ‘so that all beings may’ 0352c13–c25 · the householder praising the raising of the mind 0352c25–c28 · the ten appearances of the good friend 0352c29–0353a05 · the question about seeing the assembly and the answer 0353a05–a06 · showing the assembly he has transformed 0353a06–a10 · raising the name of the gate 0353a11–a12 · the fourteen names of goods that support life 0353a12–a15 · beings coming together into the assembly 0353a16–a19 · gathering his mindfulness and looking up into space 0353a19–a21 · the giving of Dharma to five kinds (fine food, with the eight practices, 0353a22–a26 · fine drink 0353a26–a27 · choice flavors 0353a27–a29 · carriages 0353a29–b01 · clothing 0353b01–b03) · relieving them all and their returning home 0353b03–b04 · humbling himself and pointing to the superior 0353b04–b14 (the eleven colors of the jeweled hand 0353b08–b12) · pointing to the next friend 0353b14–b17 · cherishing his virtue and taking leave, with the five appearances, 0353b17–b22. Lines of verse: none.
• Buddhabhadra T278 (the Jin translation, the principal witness for collation): the corresponding passage of this unit begins 〔T09n0278 0705c27〕 (fascicle 48) and ends 〔0706c11〕. Carrying forward the contemplation of merit 0705c27–0706a03 · going in search as far as the city of Great Flourishing and searching for Nectar Crown 0706a03–a04 · the clause-group on the good friend 0706a04–a13 · seeing the marks of the seat 0706a13–a23 · Sudhana’s question 0706a23–b02 · the elder praising the raising of the mind 0706b02–b06 · the question about seeing the ten thousand attendants and the answer 0706b06–b07 · showing the assembly he has transformed 0706b07–b12 · raising the name of the gate and the goods that support life 0706b12–b17 · the assembly gathering 0706b17–b19 · looking up into space 0706b19–b20 · the giving of Dharma 0706b20–b25 · humbling himself and pointing to the superior 0706b25–0706c04 · pointing to the next friend 0706c05–c07 · taking leave 0706c07–c11.
• Prajñā T293 (the forty-fascicle witness for collation): the corresponding passage of this unit begins 〔T10n0293 0707c26〕 (fascicle 10) and ends 〔0709b08〕. Carrying forward the contemplation of merit 0707c26–0708a02 · going in search as far as the city of Great Abundance and searching for the householder Bright Wisdom 0708a02–a03 · the five repeated clauses on relying upon the good friend 0708a06–a10 · the marks of the seat where the householder is seen 0708a14–a28 · the people and gods of the city making offerings 0708a28–0708b04 · Sudhana’s question 0708b05–b18 · the householder praising the raising of the mind 0708b19–b29 · the question about seeing the ten thousand attendants and the answer 0708c01–c02 · showing the assembly he has transformed 0708c02–c07 · raising the name of the gate and the goods that support life 0708c07–c18 · the assembly gathering 0708c18–c22 · gathering his mindfulness, looking up into space, and handing over with his own hand 0708c22–c26 · the giving of Dharma 0708c26–0709a12 · humbling himself and pointing to the superior 0709a14–a27 · pointing to the next friend 0709a27–a29 · taking leave 0709a29–0709b08.
• Chengguan, Huayan jing shu T35n1735: the direct gloss on this unit begins 0934b12 · the outline in five parts and the going in search according to the teaching 0934b12–b14 · the gloss on the city’s name and the friend’s name 0934b14–b15 · seeing, paying respects, and inquiring 0934b15–b17 · the three parts of praising and conferring the Dharma 0934b17–b20 · raising the name in the direct showing of the Dharma realm 0934b20–b23 · the two layers of revealing the working 0934b23–b26 · the eight practices and five fruits of giving one meal 0934b26–b29 · the gloss on the mark of the choicest flavor 0934b29–0934c01 · humbling himself and pointing to the superior 0934c01–c02 · pointing to the next friend, together with the gloss on the next friend’s city and name 0934c02–c06 · ending before the outline heading for the fifth friend 0934c07.
• Chengguan, Yanyi chao T36n1736: the gloss dedicated to this unit 0676a25–0676b03 (glossing the assignment to the indomitable practice 0676a25–a26 · glossing the sameness with the birth in the fourth abode 0676a26–a28 · glossing the five fruits of food and citing the passage on Cunda in the Nirvāṇa Sūtra 0676a28–0676b02 · closing by referring to what has already been glossed in the chapter on dedications and is here matched in full 0676b02–b03).
• Fazang, Tanxuan ji T35n1733: the gloss dedicated to this unit 0465c07–0465c24 (the gloss on the city’s name 0465c07–c09 · the gloss on the name Nectar Crown 0465c09–c10 · the outline in five parts 0465c07–c24 · marking out his own Dharma gate, goods and Dharma inexhaustible, 0465c17–c18 · contemplating space and raining down goods, the same as the samādhi of breaking the vessel of empty space, 0465c20–c22 · the three parts of looking up and pointing to the superior advance 0465c22–c24 · the closing 「第四無盡行竟」 tr. “the fourth practice, the inexhaustible, is finished” 0465c24). What he glosses is the sixty-fascicle form of the name, Nectar Crown.
• Li Tongxuan, Xin Huayan jing lun T36n1739: two windows bear upon this unit — the window of the general discussion of the ten practices 0844a22–0844b03 (this unit raised as an example within the passage on the bodhisattva Fearless Grove 0844a22–a29 · emptiness as the root of knowledge 0844b01–b03) · and the window of the section-by-section outline of the chapter on entering the Dharma realm 0969a18–0970a18 (the four gates by which the previous friend points this friend out 0969a18–a23 · the gloss on the city’s name 0969a23–a25 · the gloss on the friend’s name and the matching of positions 0969a25–a29 · the ten gates of the direct entry into the present position 0969b01–b13 · the contrast of the positions before and after 0969b14–b18 · the matching of being born into the family of the Tathāgata 0969b18–b20 · the one gate of the emptiness of dharmas 0969b27–b29 · the principal and companions of vigor, and the gates of knowledge and of position 0969c01–c03 · the statement on the classification of the teachings 0969c10–c11 · the setting up of the fifty layers of cause and fruit and the hundred and ten layers of Dharma gates 0970a05–a06 · this friend’s five gates of advancing by way of pointing to virtue 0970a07–a18).
• Zhiyan, Souxuan ji T35n1732: the gloss dedicated to this unit 0094b20–0094c03 (raising the position and the name of the gate 0094b20–b21 · the seven items of entering in accordance with the teaching 0094b23–b25 · the three parts of direct entry 0094b25–b27 · the four parts of his own portion 0094b27–b29 · the four parts of the great working 0094c01–c03 · the three parts of looking up and pointing 0094c03). What he glosses is likewise the sixty-fascicle form of the name, Nectar Crown.
• Variant readings: within the range of T279 covered by this unit, 〔0352b15〕–〔0353c05〕, the Taishō base text carries 0 collation notes (counted note by note from the base text’s <app> entries).
• A further note upon the variant readings: 4 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0352b18〕游【CB】【麗-CB】｜遊【大】 · 〔0352b21〕居士【CB】｜長者【大】／居士【流布本】（明註曰長者流布本作居士） · 〔0352c06〕帳【CB】【麗-CB】【磧-CB】｜張【大】 · 〔0352c25〕居士【CB】｜長者【大】.
• Supplementary note on variant readings: the interlinear notes were stripped and recorded at the level of the original-text layer. This unit runs across fascicles 65 and 66, and the structural lines of the fascicle titles and the translator’s attribution do not enter the body of the text.
• Entries returning nothing found: the Wujiao zhang T45n1866 · the Huayan jing zhigui T45n1871 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Pusa yingluo benye jing T24n1485 — five works in all returning nothing found. The Tanxuan ji T35n1733 · the Souxuan ji T35n1732 · the Huayan jing kongmu zhang T45n1870 all carry a gloss dedicated to this unit, and each has its own entry above; the forty-fascicle Avataṃsaka T10n0293 likewise carries this friend’s passage whole, and a column of collation has been set up for it.