華嚴經 品三十九 入法界品 · 法寶髻長者（寄無癡亂行）Avataṃsaka Sūtra · Entering the Dharma Realm · The Elder Dharma-Jewel Topknot (Assigned to the Practice Free of Delusion and Confusion)

Sudhana’s fifteenth friend, the elder Dharma-Jewel Topknot: the whole unit runs to one thousand two hundred and ninety-nine graphs, and what it shows is a single scene — a house of ten storeys and eight gates. Sudhana asked about the path, and the elder answered not one word of doctrine; he only took him by the hand, led him home, and said 「善男子！且觀我家。」 tr. “Son of good family! Just look at my house.” What follows, from 「善財入已，次第觀察」 tr. “Sudhana went inside and observed in order” onward, is what Sudhana saw as he looked up storey by storey: on the lowest storey the giving of food, on the second the giving of garments, on the third the giving of ornaments, on the fourth the giving of attendant women and jewels, on the fifth bodhisattvas of the fifth ground expounding the Dharma, on the sixth bodhisattvas displaying fifteen gates of wisdom, on the seventh the obtaining of the forbearance of the echo, on the eighth spiritual powers pervading the lands, on the ninth those bound to one more birth, on the tenth all the tathāgatas filling it. Only when he had seen it through did he ask one thing, 「何緣致此清淨眾會」 tr. “by what conditions was so pure an assembly brought about”, and the answer was no more than that in a past life he made music sound and burned incense, and dedicated the merit to three places. Chengguan outlines this unit in six parts, opens four under 「授己法界」 tr. “the conferring of his own Dharma realm”, sets up three senses for the ten storeys (first, figuring the ten grounds; second, figuring the ten practices; third, figuring no position at all), and sets up three senses for the eight gates (the eightfold right path made the gates, the eight consciousnesses made the gates, the four gates of doctrine and principle). The gate obtained by the elder is named 「菩薩無量福德寶藏解脫門」 tr. “the bodhisattva liberation gate of the treasury of measureless merit”. In the sixty-fascicle version this friend’s name is 「法寶周羅」 tr. “Dharma-Jewel Cūḍā”, and his gates of wisdom are eleven, where the eighty-fascicle version has fifteen and the forty-fascicle sixteen. Fazang’s Tanxuan ji and Zhiyan’s Souxuan ji both set up a gloss dedicated to this unit under the sixty-fascicle form of the name 「法寶周羅」 tr. “Dharma-Jewel Cūḍā”, each with an outline of his own. This unit has no verses.

I. Doctrinal Outline and Placement

Chengguan’s outline in six parts — the frame of this unit. The heading of the outline and its first part:

「第五法寶髻，寄無癡亂行。六中，初文可知。」 tr. “The fifth, Dharma-Jewel Topknot, assigned to the practice free of delusion and confusion. Of the six, the first passage may be understood.” 〔T35n1735 0934c07〕

The second part, the seeing, the paying of respects, and the inquiring, with the gloss on why he is seen in the market:

〔T35n1735 0934c08〕「第二「見此長者」〔T35n1735 0934c08〕下見敬諮問。市中見者，表處鬧忘懷，亂中常定故。」 tr. “Second, from ‘he saw this elder’ downward, is the seeing, the paying of respects, and the inquiring. That he is seen in the market shows that he dwells amid clamor and forgets the mind, that amid confusion he is constantly in concentration.”

The third part, the conferring of his own Dharma realm, which is opened again into four and is the main body of this unit:

〔T35n1735 0934c09–0934c14〕「第三「爾時長者」〔T35n1735 0934c09〕下授己法界。於中四：一執手將引，即授法方便，顯加行智歸正證故。二「作如是」〔T35n1735 0934c11〕下示其所住，即正授法界。三「爾時善財見其」〔T35n1735 0934c12〕下正證法界。四「爾時善財見是」〔T35n1735 0934c13〕下問答因緣，即後得智。」 tr. “Third, from ‘at that time the elder’ downward, is the conferring of his own Dharma realm. Within it there are four: first, taking him by the hand and leading him on, which is the skillful means of conferring the Dharma, showing that the knowledge of preparatory practice returns to direct realization. Second, from ‘he said in this way’ downward, is the showing of where he dwells, which is the direct conferring of the Dharma realm. Third, from ‘at that time Sudhana saw his’ downward, is the direct realization of the Dharma realm. Fourth, from ‘at that time Sudhana saw these things’ downward, is the questioning and answering about the conditions, which is subsequently attained knowledge.”

The one part that is the direct realization of the Dharma realm is opened again into the general and the particular:

〔T35n1735 0934c14〕「三中二：先總、後「善財入已」〔T35n1735 0934c14〕下別。」 tr. “Within the third there are two: first the general, and afterward, from ‘Sudhana went inside’ downward, the particular.”

The fourth part, the humbling of himself and the pointing to the superior:

〔T35n1735 0935a25〕「第四「善男子」〔T35n1735 0935a25〕下謙己推勝。」 tr. “Fourth, from ‘son of good family’ downward, is the humbling of himself and the pointing to the superior.”

Within this window Chengguan sets up no separate outline headings for 「指示後友」 tr. “the pointing to the next friend” and 「戀德禮辭」 tr. “the cherishing of his virtue and the taking of leave”; at the end of the passage on humbling himself and pointing to the superior his gloss passes straight to the outline heading of the next unit 〔0935b01〕, and the two matters are not outlined clause by clause. The lack is recorded as it stands.

Li Tongxuan’s ten gates (he does not follow the six parts, but opens a road of his own):

「於此段中義分為十門：一念善知識教增長福德海、二漸次南行向師子城、三周遍推求寶髻長者、四見在市中禮敬正申所求、五長者執善財手將詣所居之宅、六令善財觀其報居之宅眾寶所成十層八門、七善財觀已問其所修之因、八長者為說往昔所修之因、九并陳迴向三處、十推德昇進。」 tr. “Within this passage the sense is divided into ten gates: first, calling to mind the teaching of the good friend and increasing the ocean of merit; second, traveling south by stages toward the city of the Lion; third, searching everywhere for the elder Jewel Topknot; fourth, seeing him in the market, paying respects, and duly setting forth what he seeks; fifth, the elder taking Sudhana by the hand and going to the house where he dwells; sixth, having Sudhana observe the house of his recompense, made of every kind of jewel, with ten storeys and eight gates; seventh, Sudhana, having observed, asking about the cause he cultivated; eighth, the elder telling him of the cause he cultivated in the past; ninth, setting forth as well the dedicating to three places; tenth, the advancing by way of pointing to virtue.” 〔T36n1739 0970a20–0970a27〕

II. Terminology

III. Similes and Rhetoric

(i) The parallel series of merit in ten layers — this unit does not open by narrating the road, but first writes, in ten clauses, Sudhana calling to mind the teaching of the previous friend, every clause fastened to 「彼福德」 tr. “that merit”, while the verbs of what is done differ ten ways: roaming, tilling, gazing up, going toward, opening, contemplating, purifying, savoring, bringing forth, increasing. The images they are fastened to likewise differ ten ways: ocean, field, mountain, ford, treasury, Dharma, wheel, accumulation, strength, force 〔T10n0279 0353c06–0353c09〕. Ten acts matched with ten shapes: this is the most evenly ordered of all the passages in this assembly that call the previous friend to mind.

(ii) The house as a simile for the Dharma realm — the largest single figure in this unit is the writing of a bodhisattva’s whole practice and position as a house. From 「清淨光明，真金所成」 tr. “pure and full of light, made of true gold” 〔T10n0279 0353c17〕 onward the scripture text lists its materials one by one: silver for the walls, crystal for the halls, the deep-blue beryl jewel for the storeyed pavilions, the exquisite jewel giant-clam for the pillars, red-pearl maṇi for the lion seat, maṇi for the curtains, true pearls for the netting, a jeweled pool of agate, measureless jeweled trees. Chengguan gathers this simile into one line: 「總上三義因果行位等法，以為長者之宅。」 tr. “Taking together the dharmas of cause and fruit and practice and position in the three senses above, they are made the elder’s house.” 〔T35n1735 0935a20–a21〕 Li Tongxuan for his part matches the materials one by one with the perfections, saying 「真金為舍宅之大體、白銀為牆者，以禪體成戒，為防護義。頗梨為殿者，以禪體顯智成忍。」 tr. “That true gold is the main substance of the house, and silver its walls, is because the substance of meditation completes the precepts, which is the sense of guarding. That crystal is its halls is because the substance of meditation reveals knowledge and completes forbearance.” 〔T36n1739 0970b09–b12〕

(iii) The rhetoric of ascent, the ten storeys growing more excellent by stages — the ten storeys run from the bottom upward, and both the goods given and the assemblies gathered grow more excellent storey by storey: food and drink, jeweled garments, ornaments, attendant women and jewels (goods); bodhisattvas of the fifth ground expounding the Dharma, bodhisattvas displaying wisdom (Dharma); the forbearance of the echo, spiritual powers pervading the lands (realization); those bound to one more birth, all the tathāgatas (fruit). Chengguan sets up his third sense upon this, saying 「三者總不表位，但此菩薩以行就機，現居勝報漸次增勝。十顯無盡，初四以物施，後後漸難；次二集法施，前淺後深；次二得法，初陜後廣；後二現勝德，先因後果。」 tr. “Third, they figure no position at all; it is only that this bodhisattva, bringing his practice to meet capacities, manifests a dwelling of surpassing recompense that grows more excellent by stages. The ten show inexhaustibility: the first four are the giving of goods, each later one growing harder; the next two are the gathering for the giving of Dharma, the first shallow and the second deep; the next two are the obtaining of the Dharma, the first narrow and the second broad; the last two manifest surpassing virtue, the first the cause and the second the fruit.” 〔T35n1735 0935a16–0935a20〕

(iv) The parallel series of the fifteen gates of wisdom — in the passage on the sixth storey the scripture text leads off with 「所謂」 tr. “that is to say” and lists fifteen prajñā-pāramitā gates by name 〔T10n0279 0354a03–0354a12〕, closing with 「說如是等百萬阿僧祇般若波羅蜜門」 tr. “they expounded a million asaṃkhyeya prajñā-pāramitā gates such as these” 〔0354a12〕. Among the fifteen names, the first two take illumining and stillness, the next four take the unturning and the unsubduable, the next four take the containing of treasury and ocean, and the last five take eloquence and according with beings. Chengguan puts one sense under each gate, one line for each of the fifteen 〔T35n1735 0934c27–0935a04〕.

(v) The parallel series of the nine clauses of 「無分別」 tr. “without discrimination” — in the passage of humbling himself and pointing to the superior, after 「得不思議功德寶藏」 tr. “they have obtained the inconceivable treasury of merit and virtue” the scripture text sets down nine clauses in a row, all turning upon 「無分別」 tr. “without discrimination”: entering the ocean of the Tathāgata’s body without discrimination, receiving the unsurpassed cloud of Dharma without discrimination, cultivating the equipment of merit and virtue without discrimination, raising the net of the practice of Samantabhadra without discrimination, entering the realm of samādhi without discrimination, being equal to the roots of goodness of bodhisattvas without discrimination, abiding where the Tathāgatas abide without discrimination, realizing the sameness of the three times without discrimination, abiding in the realm of universal eyes without discrimination 〔T10n0279 0354b03–0354b08〕. Chengguan judges the text into the general and the particular, saying 〔T35n1735 0935a28–0935b01〕「功德寶藏皆不思議，即是總句。「入無分別」〔T35n1735 0935a29〕下別明。由無分別而具諸法，故不思議。」 tr. “That the treasury of merit and virtue is in every way inconceivable is the general clause. From ‘entering without discrimination’ downward is the particular exposition. It is by being without discrimination that all dharmas are furnished, and therefore it is inconceivable.”

(vi) The contrast of one pellet of incense with kalpas as many as dust-motes — the greatest single contrast in this unit: what is asked about is the reward of ten storeys, and the cause given in answer is only the one matter of 「我奏樂音，并燒一丸香而以供養」 tr. “I made music sound, and I burned one pellet of incense as an offering” 〔T10n0279 0354a28〕, while its time lies far back, 「過佛剎微塵數劫」 tr. “beyond as many kalpas as there are dust-motes in a buddha-land” 〔0354a26〕. Chengguan puts a phrase upon this: 「一九之微因，願力故報勝。」 tr. “A cause as slight as a single pellet, whose reward is surpassing by the power of the vow.” 〔T35n1735 0935a23〕 Li Tongxuan for his part sets up the figure upon the incense, saying 「定香但燒一丸，五分法身周備。」 tr. “The incense of concentration, though only one pellet be burned, has the fivefold dharma-body complete in it.” 〔T36n1739 0970c01–c02〕

IV. Collation with Parallel Translations

The Chinese collation witnesses for the principal lines of this unit’s scripture text: Śikṣānanda T279 (the base text) · 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 11). All three witnesses carry this unit whole, and they are set out clause by clause below. In the sixty-fascicle version this friend’s name is 「法寶周羅」 tr. “Dharma-Jewel Cūḍā”, of which the eighty-fascicle version has no verbatim equivalent, and so the correspondence of the two witnesses is settled by taking the structure of the scene (calling the previous friend to mind → traveling on by stages → searching everywhere → taking him by the hand and showing him the house → the ten storeys one by one → asking about the conditions → answering with the original cause and the dedicating to three places → 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 「師子宮」 tr. “the Lion’s Palace”; the friend’s name in the sentence pointing forward in the preceding unit is 「尊法寶髻」 tr. “Honored Dharma-Jewel Topknot” and within this passage 「寶髻長者」 tr. “the elder Jewel Topknot”, so that it stands near the eighty-fascicle version and far from the sixty. The plainer divergences: the passage of calling merit to mind has twelve repetitions in the 40 and ten in the 80; for the gates of the house the 40 has besides the line 「於其四面各開二門」 tr. “on each of its four sides two gates were opened”, while its pavilion is 「高十層級，層開八門」 tr. “ten storeys in height, with eight gates opened on each storey”, which fills out the 80’s 「十層八門」 tr. “ten storeys and eight gates”; on the sixth storey the 40 has 「住不二法」 tr. “abiding in the non-dual Dharma” where the 80 has 「不住二法」 tr. “not abiding in the two opposed sides of things”; the names of the gates of wisdom are sixteen in the 40, fifteen in the 80, and eleven in the 60, of which the one name 「海藏」 tr. “the ocean-treasury” is wholly the same in the 80 and the 60 while the 40 has 「功德海藏」 tr. “the ocean-treasury of merit and virtue”; on the eighth storey the 40 sets out besides the four similes 「如幻如焰，如影如像，無有實性」 tr. “like an illusion, like a flame, like a shadow, like a reflection, without real nature”, which the 80 lacks; in the passage of the original cause the 40 sets out, after the sounding of music and the burning of incense, a long passage of the cloud of incense raining 「於閻浮提七日七夜」 tr. “over Jambudvīpa for seven days and seven nights” and of the music expounding the Dharma, where the 80 goes no further than the offering; the name of the gate in the 40 is 「無障礙願普遍莊嚴福德藏解脫門」 tr. “the liberation gate of the treasury of merit of the unobstructed vow that universally adorns”, in the 80 「無量福德寶藏解脫門」 tr. “the liberation gate of the treasury of measureless merit”, and in the 60 「滿足大願法門」 tr. “the Dharma gate of the fulfilling of great vows”; and the dwelling of the next friend in the 40 is the elder Universal Eye in the city of the Universally Pervading Gate in the land of Vine Root, in the 80 Universal Eye in the city of Universal Gate in the land of Vine Root, and in the 60 Universal Eye Exquisite Fragrance in the city of Universal Gate in the land of True Sharp Root. Recorded without adjudication.

Sentence 1 · Calling the previous teaching to mind, and the going in search

Where the variants lie: (a) The objects called to mind: the 80 has ten layers of 「福德」 tr. “merit”, the 60 has nine layers of 「功德」 tr. “merit and virtue”, and the 60 besides gives the name of that gate as 「如意功德寶藏法門」 tr. “the Dharma gate of the jeweled treasury of merit at will”, a name the 80 does not give at the close of the preceding unit. (b) The place of the meeting: the 80 has 「在於市中」 tr. “right in the middle of the market”, the 60 has 「於道遇見」 tr. “meeting him upon the road” — Chengguan sets up upon the 「市中」 tr. “the market” of the eighty-fascicle version the figurative reading 「表處鬧忘懷，亂中常定故」 tr. “it shows that he dwells amid clamor and forgets the mind, that amid confusion he is constantly in concentration” 〔T35n1735 0934c09〕, and the sixty-fascicle version has no such text. (c) The friend’s name: the 80 has 「寶髻長者」 tr. “the elder Jewel Topknot”, the 60 has 「長者法寶周羅」 tr. “the elder Dharma-Jewel Cūḍā”. Recorded without adjudication.

Sentence 2 · Seeing him, paying respects, and inquiring

Where the variants lie: (a) The vocative: the 80 has 「聖者」 tr. “holy one”, the 60 has 「大聖」 tr. “great holy one”. (b) After the two questions the 80 has a further close, 「善哉聖者！願為我說諸菩薩道，我乘此道趣一切智」 tr. “it would be good, holy one, if you would expound for me the paths of the bodhisattvas — I would ride upon this path and go toward omniscience”, which the 60 lacks. (c) The paying of respects: the 80 has 「頂禮其足，遶無數匝，合掌而立」 tr. “he bowed to his feet, circumambulated him numberless times, joined his palms, and stood”, the 60 has 「頭面禮足，合掌恭敬，於一面住」 tr. “he bowed his head and face to his feet, joined his palms in reverence, and stood to one side”. Recorded without adjudication.

Sentence 3 · Taking him by the hand and leading him on, and the words showing the house

Where the variants lie: The words shown are wholly the same in both witnesses (「善男子！且觀我家」 tr. “son of good family! just look at my house”), while the text introducing them differs — the 80 has 「示其舍宅，作如是言」 tr. “showing him his house, he said in this way”, whereas the 60 has simply 「將歸其家」 tr. “he brought him back to his house” and goes straight on to the speech. Recorded without adjudication.

Sentence 4 · The house as a whole, and the ten storeys and eight gates

Where the variants lie: (a) The substance of the house: the 80 has 「真金所成」 tr. “made of true gold”, the 60 has 「悉閻浮檀金色」 tr. “all of the color of Jambū-river gold”. (b) The walls: the 80 has 「白銀為牆」 tr. “silver for its walls”, the 60 has 「七寶為牆」 tr. “the seven jewels for its walls”. (c) The 80 has besides the two lines 「玻瓈為殿」 tr. “crystal for its halls” and 「紺瑠璃寶以為樓閣」 tr. “the deep-blue beryl jewel for its storeyed pavilions”, where the 60 has only 「瑠璃莊嚴」 tr. “adorned with beryl”. (d) The water of the pool: the 80 has 「香水盈滿」 tr. “brimming with scented water”, the 60 has 「八功德水盈滿其中」 tr. “brimming within with water of the eight qualities”. (e) The measure-word for the storeys: the 80 has 「十層」 tr. “ten storeys”, the 60 has 「十重」 tr. “ten layers”; the eight gates are the same in both. (f) The 60 has besides 「建師子寶幢，張瑠璃寶帳，如意珠網羅覆其上」 tr. “a jeweled banner of lions was raised, a jeweled curtain of beryl was spread, and a net of wish-fulfilling pearls covered it over”, while the 80 has 「摩尼為帳，真珠為網，彌覆其上」 tr. “maṇi formed the curtains, and true pearls formed the netting that spread and covered it over” and has no jeweled banner of lions. Recorded without adjudication.

Sentence 5 · What is given on the first four storeys

Where the variants lie: (a) On the first storey the 60 has besides the narration 「設眾肴膳，惠施一切」 tr. “fine viands were set out and given to all”, where the 80 has only 「施諸飲食」 tr. “the giving of every kind of food and drink”. (b) On the fourth storey the 80 has 「施諸采女并及一切上妙珍寶」 tr. “the giving of every kind of attendant woman, and of all the finest and most exquisite jewels”, the 60 has 「施內眷屬，悉履善行，巧於語言」 tr. “the inner retinue was given, all of them walking in good conduct and skilled in speech” — the 80 has the item of jewels, which the 60 lacks, narrating instead the virtues of the retinue. Chengguan, upon these four storeys of the eighty-fascicle version, matches them with the first four grounds, saying 「一施食，顯初地行檀。二地持戒，以慚愧為衣服。三地，忍行以為嚴具。四地，道品為內眷屬，精進可珍。」 tr. “First, the giving of food, which shows the practice of giving on the first ground. The second ground, keeping the precepts, with shame and conscience for its garment. The third ground, the practice of forbearance made its ornaments. The fourth ground, the factors of the path made the inner retinue, vigor being what is precious.” 〔T35n1735 0934c23–0934c26〕 Recorded without adjudication.

Sentence 6 · The fifth storey and the gates of wisdom of the sixth

Where the variants lie: (a) The assembly on the fifth storey: the 80 has 「五地菩薩」 tr. “bodhisattvas of the fifth ground”, the 60 has 「五住菩薩」 tr. “bodhisattvas of the fifth abode” — the one fastened to a ground, the other to an abode. (b) The 80 has 「演說諸法利益世間」 tr. “expounding every kind of Dharma for the benefit of the world”, the 60 has 「結集正法，離世間樂」 tr. “compiling the right Dharma, leaving behind the pleasures of the world”, the one benefiting the world and the other leaving it. (c) The gates of wisdom listed on the sixth storey: the 80 names fifteen (the treasury of stillness · the knowledge that well discerns all beings · the unshakable · the light free of desire · the treasury that cannot be subdued · illumining the wheel of beings · the ocean-treasury · universal eyes that give and gain · entering the inexhaustible treasury · the ocean of all skillful means · entering the ocean of all worlds · unobstructed eloquence · according with beings · unobstructed light · ever contemplating former conditions and spreading the cloud of Dharma), the 60 names eleven (the treasury of quiescence · discerning all beings · the unmoving · the universal illumination free of desire · the treasury that cannot be destroyed · the pure eye of all beings · the ocean-treasury · universal eyes · the ocean of all inexhaustible skillful means · according with beings and illumining universally without obstruction · the auspicious cloud descending by degrees) — the two witnesses differ both in number and in name, and of them the one name 「海藏」 tr. “the ocean-treasury” is wholly the same in both. Chengguan, upon the eighty-fascicle version, judges it 「別顯十五門」 tr. “the separate display of the fifteen gates” 〔T35n1735 0934c27〕. Recorded without adjudication.

Sentence 7 · From the seventh storey to the tenth

Where the variants lie: (a) On the seventh storey, the 80 has bodhisattvas who 「得如響忍」 tr. “had obtained the forbearance of the echo”, the 60 has 「響忍菩薩」 tr. “bodhisattvas of the forbearance of the echo”; the 80 has besides 「分別觀察而得出離」 tr. “discerned and contemplated and so found their way out”, which the 60 lacks; what they hear and hold the 80 makes 「諸佛正法」 tr. “the right Dharma of the buddhas” and the 60 makes 「諸佛法雲」 tr. “the cloud of Dharma of the buddhas”. (b) On the eighth storey, the 80 has 「無量菩薩共集其中，皆得神通無有退墮」 tr. “measureless bodhisattvas gathered together, all of whom had obtained spiritual powers without falling back”, the 60 has 「常住菩薩充滿其中，具諸神通」 tr. “bodhisattvas of constant abiding filled it, furnished with every spiritual power” 〔T09n0278 0707a18〕. (c) On the ninth storey, the 80 has 「一生所繫諸菩薩眾」 tr. “the bodhisattvas bound to one more birth”, the 60 has 「補處菩薩」 tr. “bodhisattvas who will fill the place”. (d) The last line of the tenth storey: the 80 has 「淨佛國土道場眾會，轉正法輪，調伏眾生」 tr. “purifying the buddha-lands and the assemblies at the ground of awakening, turning the wheel of the right Dharma, taming beings”, the 60 has 「一切佛剎及其眷屬轉淨法輪，化度眾生顯現住持」 tr. “in all buddha-lands, with their retinues, turning the pure wheel of Dharma, transforming and delivering beings, appearing and upholding” 〔T09n0278 0707a23–a24〕. Recorded without adjudication.

Sentence 8 · Asking about the conditions, and the answer with the original cause

Where the variants lie: (a) The buddha’s name: the 80 has 「無邊光明法界普莊嚴王」 tr. “King of the Boundless Light That Universally Adorns the Dharma Realm”, the 60 has 「無量光明法界普莊嚴王」 tr. “King of the Measureless Light That Universally Adorns the Dharma Realm” — the one 「無邊」 tr. “boundless”, the other 「無量」 tr. “measureless”. (b) The ten titles: the 80 gathers them into the one line 「十號圓滿」 tr. “complete in all ten titles”, while the 60 lists each title separately. (c) The 80 has besides the time in kalpas and the name of the world (「過佛剎微塵數劫」 tr. “beyond as many kalpas as there are dust-motes in a buddha-land”, 「有世界，名：圓滿莊嚴」 tr. “there was a world named Perfect Adornment”), which the 60 lacks. (d) What was offered: the 80 has 「奏樂音，并燒一丸香」 tr. “I made music sound, and I burned one pellet of incense”, the 60 has 「以香華妓樂而供養之」 tr. “I made offering to him with incense, flowers, and music” — the 80 limits the incense to one pellet, while the 60 does not give its quantity but has flowers besides. (e) The dedicating to three places is broadly the same in both: the 80 has 「永離一切貧窮困苦、常見諸佛及善知識、恒聞正法」 tr. “to be forever free of all poverty and hardship, to see the buddhas and the good friends always, and to hear the right Dharma constantly” 〔T10n0279 0354a29–0354b02〕, the 60 has 「滅除貧苦、常見諸佛菩薩及善知識、恒聞正法」 tr. “to extinguish poverty and suffering, to see the buddhas, the bodhisattvas, and the good friends always, and to hear the right Dharma constantly” 〔T09n0278 0707b03–b04〕 — in the second place the 60 has the further item 「菩薩」 tr. “bodhisattvas”. Recorded without adjudication.

Sentence 9 · Humbling himself and pointing to the superior

Where the variants lie: (a) The name of the gate: the 80 has 「菩薩無量福德寶藏解脫門」 tr. “the bodhisattva liberation gate of the treasury of measureless merit”, the 60 has 「滿足大願法門」 tr. “the Dharma gate of the fulfilling of great vows” — the two witnesses wholly differ. (b) The axis of the passage of pointing to the superior: the 80 sets it up throughout with the nine clauses of 「無分別」 tr. “without discrimination”, the 60 sets it up throughout with several clauses of 「不可壞」 tr. “that cannot be destroyed”. (c) The order of the last two clauses is reversed between them — the 80 has first 「住無分別普眼境界」 tr. “abiding in the realm of universal eyes that is without discrimination” and then 「住一切劫無有疲厭」 tr. “dwelling through all the kalpas without weariness”, the 60 has first 「住一切劫而無疲倦」 tr. “dwelling through all the kalpas without wearying” and then 「住不可壞普眼境界地」 tr. “abiding in the ground of the realm of universal eyes that cannot be destroyed”. Recorded without adjudication.

Sentence 10 · Pointing to the next friend, and cherishing his virtue and taking leave

Where the variants lie: (a) The name of the land: the 80 has 「藤根」 tr. “Vine Root”, the 60 has 「實利根」 tr. “True Sharp Root”; the name of the city is 「普門」 tr. “Universal Gate” in both. (b) The name of the next friend: the 80 has 「普眼」 tr. “Universal Eye”, the 60 has 「普眼妙香」 tr. “Universal Eye Exquisite Fragrance”. (c) The text of the taking of leave: the 80 has the four acts (bowing · circumambulating · gazing up · departing) and does not give this friend’s name again, while the 60 has only two acts but gives again the name 「法寶周羅」 tr. “Dharma-Jewel Cūḍā” — and this reappearance of the name is itself collateral evidence for the correspondence of the two witnesses. Recorded without adjudication.

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

(i) Assigned to the practice free of delusion and confusion — concentration aided by wisdom, in stillness nothing left unilluminated. This unit is assigned to the fifth of the ten practices. Why should this friend answer to this practice? The Yanyi chao glosses it, fastening it to the mutual aid of concentration and wisdom:

〔T36n1736 0676b03–0676b05〕「疏「第五法寶髻寄於無癡亂行」〔T36n1736 0676b03〕者，以慧資定，靜無遺照、動不離寂，名無癡亂。」 tr. “As for the gloss, ‘the fifth, Dharma-Jewel Topknot, assigned to the practice free of delusion and confusion’: concentration is aided by wisdom, so that in stillness nothing is left unilluminated and in movement there is no departing from quiet, and this is named freedom from delusion and confusion.”

And as for why the scripture text has Sudhana see this elder in the market, Chengguan sets up a figure upon it:

〔T35n1735 0934c08–0934c09〕「第二「見此長者」〔T35n1735 0934c08〕下見敬諮問。市中見者，表處鬧忘懷，亂中常定故。」 tr. “Second, from ‘he saw this elder’ downward, is the seeing, the paying of respects, and the inquiring. That he is seen in the market shows that he dwells amid clamor and forgets the mind, that amid confusion he is constantly in concentration.”

Li Tongxuan agrees in direction, his text running thus, saying 「市中而見者、明寂亂等也。」 tr. “That he is seen in the market makes clear that stillness and confusion are equal.” 〔T36n1739 0970a29–0970b01〕, and he sets up the principal and its companions for this practice: 「此一段是第五離癡亂行，以禪波羅蜜為主，餘九為伴。」 tr. “This passage is the fifth, the practice free of delusion and confusion, with the perfection of meditation for its principal and the other nine for its companions.” 〔T36n1739 0970c08–0970c10〕

(ii) The three senses of the ten storeys — figuring the ten grounds · figuring the ten practices · figuring no position at all. The bone of this unit is the ten storeys, and as for what the ten storeys figure, Chengguan sets up not one sense but three. The first sense matches them with the ten grounds:

「別中十層三者，一表十地。一施食，顯初地行檀。二地持戒，以慚愧為衣服。三地，忍行以為嚴具。四地，道品為內眷屬，精進可珍。五地，文顯。六地，般若現前故。」 tr. “Within the particular section, the ten storeys have three senses. First, they figure the ten grounds. First, the giving of food, which shows the practice of giving on the first ground. The second ground, keeping the precepts, with shame and conscience for its garment. The third ground, the practice of forbearance made its ornaments. The fourth ground, the factors of the path made the inner retinue, vigor being what is precious. The fifth ground, plain in the text. The sixth ground, since wisdom is made manifest.” 〔T35n1735 0934c23–0934c26〕

The four storeys above these are fastened severally from the seventh ground to the ground of the Tathāgata:

「七地有殊勝行，知種種教法，故云得如響忍。八層之中含於二位：一八地無功用之神通，三種世間自在。二即九地法師，一音能演。九層亦二位，十地、等覺俱可為一生故。十層即如來地。」 tr. “The seventh ground has a surpassing practice and knows every kind of teaching, and so it is said to obtain the forbearance of the echo. Within the eighth storey two positions are held: first, the effortless spiritual powers of the eighth ground, the mastery over the three kinds of world. Second, the Dharma master of the ninth ground, able to expound with a single voice. The ninth storey too has two positions, since the tenth ground and equal awakening may both be taken as one birth. The tenth storey is the ground of the Tathāgata.” 〔T35n1735 0935a05–0935a09〕

The second sense matches them with the ten practices, and makes clear how they can figure both at once:

「二表十行，以十行即十度故。前七文顯，八大願所成神通等故、九一生所繫力最上故、十唯至如來智方滿故。此即當位自攝諸位；向攝十地，即攝後諸位故。」 tr. “Second, they figure the ten practices, since the ten practices are the ten perfections. The first seven are plain in the text; the eighth, since the spiritual powers and the rest are accomplished by great vows; the ninth, bound to one more birth, since strength is the highest; the tenth, since only upon reaching the Tathāgata’s knowledge is it full. This is the present position gathering in all positions of itself; and in gathering in the ten grounds it gathers in all the later positions.” 〔T35n1735 0935a09–0935a13〕

The third sense does not match them with positions at all, but takes only the growing more excellent by stages:

「三者總不表位，但此菩薩以行就機，現居勝報漸次增勝。」 tr. “Third, they figure no position at all; it is only that this bodhisattva, bringing his practice to meet capacities, manifests a dwelling of surpassing recompense that grows more excellent by stages.” 〔T35n1735 0935a16–0935a17〕

(iii) The three senses of the eight gates — the eightfold right path · the eight consciousnesses · the four gates of doctrine and principle. For the number of the eight gates too, Chengguan sets up three senses:

「十層八門者，如八角塔形，層門各有三義，層別中解。門三義者，一通約所修之道，以八正為門，八正通入於諸位故。二約所依之道，即以八識為門，於眼根中入正定故。根若能入，境則可知。三約教顯理，即四句入法。教理各四，故有八門。」 tr. “As for the ten storeys and eight gates, it is like the form of an eight-sided pagoda; the storeys and the gates have three senses each, the storeys being explained in the separate section. As for the three senses of the gates: first, taking it broadly as the path cultivated, the eightfold right path is made the gates, since the eightfold right path leads into all the positions. Second, taking it as the path relied upon, the eight consciousnesses are made the gates, since it is within the eye faculty that one enters right concentration; and if the faculty is able to enter, the object may be known. Third, taking it as the doctrine that reveals the principle, it is the four propositions entering the Dharma. Doctrine and principle have four each, and so there are eight gates.” 〔T35n1735 0934c15–0934c21〕

The gaining and the losing under the third sense Chengguan further sorts by the four defamations:

「謂若失意，有空俱泯，便成四謗；得意通入，並稱為門。尋教得解，即教四門；於理得解，即理四門。」 tr. “That is: if the intent be lost, then existence and emptiness are both obliterated, and it becomes the four defamations; if the intent be gained, they lead one in, and all alike are called gates. To seek in the doctrine and gain understanding is the four gates of doctrine; to gain understanding in the principle is the four gates of principle.” 〔T35n1735 0934c21–0934c23〕

Upon this the Yanyi chao opens a further road, matching the keeping and obliterating of the four gates to make eight:

〔T36n1736 0676b05–0676b09〕「疏「尋教得解即教四門」〔T36n1736 0676b05〕等者，但約詮旨以為二種四門，亦約教為信行、約理為法行。若準新經言「面各二門」〔T36n1736 0676b07〕，故有八門，則亦可即就四門存泯不同以為八耳。」 tr. “As for the gloss, ‘to seek in the doctrine and gain understanding is the four gates of doctrine’ and the rest: it is only by taking the expression and the purport that two kinds of four gates are made, and by taking the doctrine it is the practice of faith, and by taking the principle it is the practice of Dharma. And if we follow the new scripture, which says ‘two gates on each face’ and therefore has eight gates, then it may equally be by the difference of keeping and obliterating in the four gates that eight are made.”

Its closing line is precisely the pivot of the eight gates:

「得意為門，失意此八亦非門矣。」 tr. “Gain the intent and they are gates; lose the intent and these eight are not gates either.” 〔T36n1736 0676b21〕

Li Tongxuan takes straightway the single sense of the eightfold right path, saying 「四方都八也，明八正道行也。」 tr. “The four quarters make eight in all, which makes clear the practice of the eightfold right path.” 〔T36n1739 0970b17–0970b18〕

(iv) One position gathering in the positions — the present position gathering in all ten. Chengguan takes the ten storeys as figuring two senses at once, and returns them to the axis of one position gathering in all positions, pointing back besides to the earlier Ocean Banner:

「以十層雙表二義，還如海幢當位攝盡十位纔竟，說成佛故。前寄第六位攝，此寄第五位攝。前約正報攝，此約依報攝者，皆顯位勝前故。」 tr. “Taking the ten storeys as figuring the two senses at once is as with Ocean Banner, where the present position had barely finished gathering in the ten positions before the attainment of buddhahood was spoken of. The earlier was assigned to the sixth position gathering them in, this to the fifth position gathering them in. The earlier gathered them by way of the direct recompense, this gathers them by way of the circumstantial recompense — both showing the position to be surpassing what went before.” 〔T35n1735 0935a13–0935a16〕

Li Tongxuan agrees in the main, his text running thus:

「如此長者十層樓閣，總攝十住、十行、十迴向、十地、十一地及佛果皆悉通收，以法界無依無性禪為體故」 tr. “The storeyed pavilions of ten storeys belonging to this elder gather in altogether the ten abodes, the ten practices, the ten dedications, the ten grounds, the eleventh ground, and the buddha-fruit, all comprehended together, since their substance is the meditation of the Dharma realm that is without support and without nature” 〔T36n1739 0970c11–0970c13〕

(v) The dedicating to three places matched against the reward of the ten storeys. The cause given in answer is only the dedicating to three places, while the reward manifested is the ten storeys, and Chengguan matches each place with its fruit:

「四問答因緣中，先問、後答。迴向三處者，謂離貧窮招前四層之報。二三兩果即後六重。一九之微因，願力故報勝。又表萬行混融發起向佛，則隨一行無不具矣。何果不階？」 tr. “In the fourth, the questioning and answering about the conditions, there is first the question and then the answer. As for the dedicating and directing to three places, being free of poverty draws the reward of the first four storeys. The two fruits, the second and the third, are the latter six layers. A cause as slight as a single pellet, whose reward is surpassing by the power of the vow. It further signifies that all practices merged together give rise to the turning toward buddhahood, and then in any single practice there is nothing not furnished. What fruit would not be climbed to?” 〔T35n1735 0935a21–0935a25〕

(vi) The gloss on the name treasury — the jewels of the world and the three jewels heaped within the ten layers. The first line of the humbling of himself and the pointing to the superior gives the name of the gate, and Chengguan glosses the sense by the name:

〔T35n1735 0935a25–0935a27〕「第四「善男子」〔T35n1735 0935a25〕下謙己推勝。謙己云菩薩等者，世寶三寶蘊積十重之中，故云寶藏。常用無盡，是為無量福德。」 tr. “Fourth, from ‘son of good family’ downward, is the humbling of himself and the pointing to the superior. As for his humbling himself by saying ‘bodhisattva’ and so forth: the jewels of the world and the three jewels are stored up and heaped within the ten layers, and so it is called a treasury of jewels. Its use is constant and inexhaustible, and this is measureless merit.”

The text of the one part that points to the superior Chengguan judges into the general and the particular, with being without discrimination for its pivot:

〔T35n1735 0935a27–0935b01〕「後推勝中，當法顯勝故。功德寶藏皆不思議，即是總句。「入無分別」〔T35n1735 0935a29〕下別明。由無分別而具諸法，故不思議。後二可知。」 tr. “Afterward, in the pointing to the superior, it is by the dharma itself that the surpassing is shown. That the treasury of merit and virtue is in every way inconceivable is the general clause. From ‘entering without discrimination’ downward is the particular exposition. It is by being without discrimination that all dharmas are furnished, and therefore it is inconceivable. The last two may be understood.”

Li Tongxuan for his part glosses, by the name of the gate, why he is styled Jewel Topknot:

「明隨行寂用無礙定門，能攝福智及以大慈大悲、四攝、四無量法皆在其內，是故號此長者名為寶髻，表此隨行定門總為髻攝法義。」 tr. “It makes clear the gate of concentration accompanying practice, unobstructed in quiescence and in function, able to gather in merit and knowledge together with great kindness and great compassion, the four means of gathering, and the four measureless dharmas, all held within it; and therefore this elder is styled Jewel Topknot, signifying that this gate of concentration accompanying his practice is gathered altogether into a topknot, this being the sense of it.” 〔T36n1739 0970c05–0970c08〕

VI. Divergent Interpretations of the Commentators

Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (glossing the eighty-fascicle version clause by clause · the principal)

Outline: 「第五法寶髻，寄無癡亂行。六中，初文可知。」 tr. “The fifth, Dharma-Jewel Topknot, assigned to the practice free of delusion and confusion. Of the six, the first passage may be understood.” 〔T35n1735 0934c07〕

The four parts of the conferring of his own Dharma realm: 〔T35n1735 0934c10–0934c12〕「於中四：一執手將引，即授法方便，顯加行智歸正證故。二「作如是」〔T35n1735 0934c11〕下示其所住，即正授法界。」 tr. “Within it there are four: first, taking him by the hand and leading him on, which is the skillful means of conferring the Dharma, showing that the knowledge of preparatory practice returns to direct realization. Second, from ‘he said in this way’ downward, is the showing of where he dwells, which is the direct conferring of the Dharma realm.”

The sense given to each of the fifteen gates of wisdom: 〔T35n1735 0934c27–0935a05〕「文中三：初總。次「所謂」〔T35n1735 0934c27〕下別顯十五門，一照體即寂而無不包、二即寂之照無機不鑒、三外緣不轉、四內照無求、五惑境不摧、六遍摧諸惑、七包含勝德而甚深、八普見法界而無礙、九一即無盡、十巧化無邊、十一內證世間、十二外演勝辨、十三曲隨物欲、十四事理交羅、十五觀緣授法。後「說如是」〔T35n1735 0935a04〕下總結。」 tr. “In the text there are three: first the summary. Next, from ‘that is to say’ downward, the separate display of the fifteen gates: first, the illumining substance is itself still, and there is nothing it does not embrace; second, the illumining that is itself stillness leaves no capacity unexamined; third, outer conditions do not turn it; fourth, inward illumination seeks nothing; fifth, the objects of delusion do not break it; sixth, it breaks all delusions everywhere; seventh, it holds surpassing virtue within and is most profound; eighth, it sees the Dharma realm universally and without obstruction; ninth, one is itself inexhaustible; tenth, skillful in transforming without bound; eleventh, inwardly realizing the world; twelfth, outwardly setting forth surpassing eloquence; thirteenth, bending to accord with what creatures desire; fourteenth, fact and principle interlaced; fifteenth, contemplating conditions and conferring the Dharma. Afterward, from ‘they expounded such as these’ downward, the general conclusion.”

The order of the ten storeys under the third sense: 「十顯無盡，初四以物施，後後漸難；次二集法施，前淺後深；次二得法，初陜後廣；後二現勝德，先因後果。總上三義因果行位等法，以為長者之宅。」 tr. “The ten show inexhaustibility: the first four are the giving of goods, each later one growing harder; the next two are the gathering for the giving of Dharma, the first shallow and the second deep; the next two are the obtaining of the Dharma, the first narrow and the second broad; the last two manifest surpassing virtue, the first the cause and the second the fruit. Taking together the dharmas of cause and fruit and practice and position in the three senses above, they are made the elder’s house.” 〔T35n1735 0935a17–0935a21〕

The four propositions of the eight gates in the Chao: 「如一有門，見心妙有而入法界，則是有門；若取於有，即拂有相，名非有門。」 tr. “Take the one gate of existence: seeing the exquisite existence of mind and entering the Dharma realm, this is the gate of existence; but if one grasps at existence, then the mark of existence is swept away, and it is named the gate of non-existence.” 〔T36n1736 0676b09–0676b11〕

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

The gloss on the city’s name: 「三示善知識所居城者，城名師子宮，此約化主立名。師子是無畏義，明此第五離癡亂行中以禪定為宮。」 tr. “Third, showing the city where the good friend dwells: the city is named the Lion’s Palace, which is named by taking the one who transforms as its lord. The lion is the sense of fearlessness, making clear that in this fifth practice free of delusion and confusion meditative concentration is made the palace.” 〔T36n1739 0970a10–0970a13〕

The gloss on the friend’s name: 「四有長者號法寶髻者，表此長者所行禪行是法界體用自在無礙禪，總攝十波羅蜜行，八正道咸在其中。」 tr. “Fourth, that there is an elder styled Dharma-Jewel Topknot signifies that the meditative practice this elder performs is the meditation of the Dharma realm, masterful and unobstructed in substance and function, gathering in altogether the practice of the ten perfections, with the eightfold right path all held within it.” 〔T36n1739 0970a13–0970a16〕

The figure of the taking of the hand: 「執善財手者，引接也。」 tr. “As for his taking Sudhana by the hand, it is drawing him in and receiving him.” 〔T36n1739 0970b06〕

The materials of the house matched one by one with the perfections: 「舍宅清淨光明真金所成者，約位以禪波羅蜜為主，餘九為伴。明定體白淨無垢，報成光明。」 tr. “That the house is pure and full of light and made of true gold is, by position, the perfection of meditation for its principal and the other nine for its companions; it makes clear that the substance of concentration is white, pure, and stainless, and that its recompense comes to be light.” 〔T36n1739 0970b07–0970b10〕 「紺琉璃寶而為樓閣者，以禪體而作精進，觀照更增明淨清潔也。」 tr. “That the deep-blue beryl jewel forms the storeyed pavilions is the making of vigor out of the substance of meditation, so that contemplative illumination grows the brighter, purer, and cleaner.” 〔T36n1739 0970b12–0970b13〕 「以禪為行，住持諸法故。」 tr. “Because meditation is made the practice, all dharmas are upheld and sustained.” 〔T36n1739 0970b14–0970b15〕

The ten storeys matched with the ten perfections: 「十層樓閣，亦准此十波羅蜜，從下向上排之，自有次第。」 tr. “The storeyed pavilions of ten storeys are likewise to be taken by these ten perfections, ranked from the bottom upward, and they have an order of their own.” 〔T36n1739 0970b16–0970b17〕 「第十層中明第十智波羅蜜，圓會三世佛因果一念而滿，教化眾生及入涅槃總皆不移也。」 tr. “The tenth storey makes clear the tenth perfection of knowledge, wherein the causes and fruits of the buddhas of the three times are gathered into a full circle in a single thought, and the transforming of beings and the entering of nirvāṇa are all alike unshifting.” 〔T36n1739 0970b18–0970b20〕

The figure of the original cause: 「明得定體，以十住位中已得定體故。」 tr. “It makes clear the obtaining of the substance of concentration, since in the positions of the ten abodes the substance of concentration has already been obtained.” 〔T36n1739 0970b27–0970b28〕 「定香但燒一丸，五分法身周備。」 tr. “The incense of concentration, though only one pellet be burned, has the fivefold dharma-body complete in it.” 〔T36n1739 0970c01–0970c02〕

Fazang, Tanxuan ji T35n1733 (under the sixty-fascicle form of the name · Dharma-Jewel Cūḍā)

What Fazang glosses is the sixty-fascicle 「法寶周羅」 tr. “Dharma-Jewel Cūḍā”, so that a search under the eighty-fascicle name 「法寶髻」 tr. “Dharma-Jewel Topknot” returns nothing found, while the dedicated gloss in fact stands.

The outline: 「第五離癡亂行中，初舉法勸修內」 tr. “Within the fifth practice, that of leaving delusion and confusion: first, within the raising of the Dharma and the exhortation to cultivate” 〔T35n1733 0465c25〕; and at the close 「第五行竟」 tr. “The fifth practice is finished” 〔T35n1733 0466c06〕

The gloss on the city’s name: 「此宅在彼城，城依宅號，故以為名。」 tr. “This house stands in that city, and the city takes its title from the house; hence it is so named.” 〔T35n1733 0465c27–0465c28〕

The gloss on the friend’s name, with the Indian text cited: 「長者法寶周羅者，周羅此云頂髻，則以法成人。寶為頂髻。天竺本云有法長者名寶周羅。顯其定用可貴尊極之相。」 tr. “As for the elder Dharma-Jewel Cūḍā: cūḍā is rendered here as topknot, and so it is by the Dharma that the person is completed, the jewel being the topknot. The Indian text says there is an elder of the Dharma named Jewel Cūḍā. It shows the mark of his working of concentration as precious and supremely honored.” 〔T35n1733 0465c28–0466a02〕

The four parts of the conferring of his own Dharma realm: 〔T35n1733 0466a06–0466a09〕「第四「時彼長者」〔T35n1733 0466a06〕下授己法界，於中四：一執手等是授方便，則加行也；二遍觀等正見法界，則正證也；三問法因緣，則後得也；四我唯等，結己所知，即立名也。」 tr. “Fourth, from ‘at that time that elder’ downward, is the conferring of his own Dharma realm, within which there are four: first, the taking of the hand and the rest is the skillful means of conferring the Dharma, that is, preparatory practice; second, the observing throughout and the rest is the right seeing of the Dharma realm, which is direct realization; third, the asking about the conditions of the Dharma, which is subsequently attained knowledge; fourth, ‘I know only’ and the rest concludes what he knows for himself, which is the setting up of the name.”

The three glosses on the ten layers: 「此相難定，略作三釋。一依古師云：十重即十地也。」 tr. “This aspect is hard to settle, and three glosses are given in brief. First, following the ancient masters it is said: the ten layers are the ten grounds.” 〔T35n1733 0466a12–0466a14〕; 「第二更釋此上十重，即總是此十行之位，始從施食名歡喜行，乃至第十如來充滿是真實行，以於一位攝一切位故。」 tr. “Second, glossing these ten layers again: they are altogether the positions of these ten practices, beginning from the giving of food, which is named the practice of joy, on to the tenth, all the tathāgatas filling it, which is the practice of the real — because within one position all positions are gathered in.” 〔T35n1733 0466b02–0466b05〕; 「第三又釋：總不約位，但此菩薩以行就機，現居勝躅依，則說十以顯無盡」 tr. “Third, glossing again: it is not taken by position at all; it is only that this bodhisattva, bringing his practice to meet capacities, manifests a dwelling of surpassing track and support, and so ten are spoken of to show inexhaustibility” 〔T35n1733 0466b14–0466b16〕

The eight gates: 「以八聖道通遊入故，以為八門。或四攝、四無量亦為八門。」 tr. “Because the eight noble paths lead throughout into entry, they are made the eight gates. Or else the four means of gathering and the four measureless minds are likewise made the eight gates.” 〔T35n1733 0466a14–0466a15〕

The gates of wisdom (ten named in the heading, eleven in the list): 「二所謂下別顯十門，一照則寂、二寂即照、三外緣不轉、四內照離染故、五體堅、六用廣、七含勝德、八見法界、九多巧便、十稱物機、十一約喻顯，是增數故也。」 tr. “Second, from ‘that is to say’ downward, ten gates are displayed separately: first, illumining is itself stillness; second, stillness is itself illumining; third, outer conditions do not turn it; fourth, inward illumination is free of defilement; fifth, its substance is firm; sixth, its working is broad; seventh, it holds surpassing virtue; eighth, it sees the Dharma realm; ninth, its skillful means are many; tenth, it answers to the capacities of creatures; eleventh, it is shown by simile — this being an increase in the number.” 〔T35n1733 0466a20–0466a24〕

The conclusion, the name of the Dharma gate: 〔T35n1733 0466b25–0466b26〕「四「我唯」〔T35n1733 0466b25〕下結法名字，謂宿願所求之三處稱遂成滿之十重，故名滿足大願法門。」 tr. “Fourth, from ‘I know only’ downward, he concludes with the name of the Dharma: the three places sought by his former vow are answered and fulfilled in the ten layers, and hence it is named the Dharma gate of the fulfilling of great vows.”; and he cites besides the Indian text, 「得菩薩解脫，名無礙願莊嚴道場」 tr. “he obtained a bodhisattva liberation named the unobstructed vow that adorns the ground of awakening” 〔T35n1733 0466b27〕, glossing it himself, 「宿願徹微，名無礙願」 tr. “his former vow penetrates to the subtlest, and this is named the unobstructed vow” 〔T35n1733 0466b28–0466b29〕

Zhiyan, Souxuan ji T35n1732 (under the sixty-fascicle form of the name · Dharma-Jewel Cūḍā)

What Zhiyan glosses is likewise the sixty-fascicle 「法寶周羅」 tr. “Dharma-Jewel Cūḍā”, and the gloss dedicated to this unit stands.

Raising the position and the name of the gate: 「第十五離癡亂行菩薩位，長者名法寶周羅，入滿足大願法門。」 tr. “The bodhisattva of the fifteenth, the practice of leaving delusion and confusion: the elder of this position is named Dharma-Jewel Cūḍā, and he enters the Dharma gate of the fulfilling of great vows.” 〔T35n1732 0094c03–0094c05〕

The outline in three parts: 〔T35n1732 0094c05–0094c06〕「初勸教、二「時善財」〔T35n1732 0094c05〕下進入、三「執善財手」〔T35n1732 0094c06〕下正入。」 tr. “First, the exhortation of the teaching; second, from ‘at that time Sudhana’ downward, the entering; third, from ‘he took Sudhana by the hand’ downward, the direct entry.”

The gathering by the circumstantial and by the direct recompense: 「初文有二：初歎以手引入家，觀方便耳；二正觀。觀中初依報攝益，有二可知；後正報攝益。」 tr. “The first passage has two: first, the praise of his being led into the house by the hand, which is only the skillful means of observing; second, the direct observing. Within the observing, first is the gathering of benefit by the circumstantial recompense, of which two may be understood; afterward is the gathering of benefit by the direct recompense.” 〔T35n1732 0094c13–0094c15〕

The ten layers of the direct recompense and the virtue of the eighth: 「正中有十重，第八重中，初神通等三世間八地德；次詣一切佛受持等明九地德」 tr. “Within the direct there are ten layers. Within the eighth layer, first the spiritual powers and the rest are the virtue of the eighth ground, with mastery over the three kinds of world; next, going to all the buddhas and holding what they teach and the rest makes clear the virtue of the ninth ground” 〔T35n1732 0094c15–0094c17〕

The tenth layer, the fruit contained within the cause: 「第十重如來滿中等，此即因中具果法門也。」 tr. “The tenth layer, the tathāgatas filling it and the rest, is precisely the Dharma gate of the fruit contained within the cause.” 〔T35n1732 0094c17–0094c18〕

Looking up and pointing to the superior: 「仰推中，初別、次結，可知。」 tr. “Within the looking up and pointing to the superior, first the separate and next the conclusion, which may be understood.” 〔T35n1732 0094c18〕

Recorded without adjudication

As for the outline of this unit, Chengguan makes six parts (seeking in accord with the teaching · seeing, paying respects, and inquiring · conferring his own Dharma realm · humbling himself and pointing to the superior, the latter two matters not being set up as separate outline headings in his gloss), while Li Tongxuan does not follow the six parts but opens ten gates of his own under the direct entry into the Dharma gate of the present position (calling the teaching to mind and increasing merit · traveling south by stages · searching everywhere · seeing him in the market · taking him by the hand and going to his dwelling · having him observe his house · asking about the cause he cultivated · telling of the cause of the past · setting forth as well the dedicating to three places · advancing by way of pointing to virtue) — the two commentators differ both in the number of their divisions and in the frame they rest upon. As for what the ten storeys figure, Chengguan sets up three senses (figuring the ten grounds · figuring the ten practices · figuring no position at all), while Li Tongxuan has the single sense of matching the ten perfections ranked from the bottom upward. As for the sense of the eight gates, Chengguan sets up three (the eightfold right path · the eight consciousnesses · the four gates of doctrine and principle), the Yanyi chao further opens the four gates into eight by their being kept or obliterated, and Li Tongxuan takes only the single sense of the eightfold right path. As for the gloss on the friend’s name, Chengguan glosses it by the name of the gate, 「世寶三寶蘊積十重之中，故云寶藏」 tr. “the jewels of the world and the three jewels are stored up and heaped within the ten layers, and so it is called a treasury of jewels”, while Li Tongxuan glosses it by the gate of concentration, 「總為髻攝法義」 tr. “gathered altogether into a topknot, this being the sense of it”. As for the gloss on the city’s name, Chengguan gives no separate gloss, while Li Tongxuan makes it 「師子宮」 tr. “the Lion’s Palace” and takes the sense of fearlessness. As for the figure of the original cause, Chengguan takes 「一九之微因，願力故報勝」 tr. “a cause as slight as a single pellet, whose reward is surpassing by the power of the vow”, while Li Tongxuan takes 「定香但燒一丸，五分法身周備」 tr. “the incense of concentration, though only one pellet be burned, has the fivefold dharma-body complete in it”. Fazang’s Tanxuan ji and Zhiyan’s Souxuan ji both set up a dedicated gloss under the sixty-fascicle form of the name 「法寶周羅」 tr. “Dharma-Jewel Cūḍā”: Fazang sets up three glosses on the ten layers (the ten grounds · the ten practices · not taken by position at all), broadly answering to Chengguan’s three senses though the wording differs, takes the eight noble paths for the eight gates and sets out besides the four means of gathering and the four measureless minds, names ten gates of wisdom in his heading while listing eleven, and under the name of the gate cites the Indian text; Zhiyan sets up three parts (the exhortation of the teaching · the entering · the direct entry), divides the direct entry into the gathering by the circumstantial recompense and the gathering by the direct recompense, and within the ten layers of the direct recompense marks the eighth layer as the virtue of the eighth ground with mastery over the three kinds of world and the tenth layer as the fruit contained within the cause. All these divergent glosses are settled teachings of the ancient worthies, and are recorded here.

VII. Cross-Reading and Lineage

For the text of this unit the chain of lineage returns directly from cross-readings already made by the ancient worthies:

• Zhiyan, Huayan jing kongmu zhang T45n1870: the order-of-succession table of the good friends lists this friend as the sixteenth — 「十六長者名法寶周羅」 tr. “the sixteenth, an elder named Dharma-Jewel Cūḍā” 〔T45n1870 0589a12〕. Above and below him stand the friends before and after (the fifteenth named Nectar Dharma Crown · the seventeenth named Universal Eye Exquisite Fragrance), which joins with the preceding unit, the householder Bright Wisdom, and the following unit, the elder Universal Eye, of the present text. This is a record of succession, not a gloss on the sense. The same work has besides one place where this friend is taken directly as attestation: Zhiyan marks out 「第五約一乘義者」 tr. “fifth, taking it by the sense of the one vehicle” 〔T45n1870 0561a27〕, and below it says 「又在第十地。亦別成佛。如法寶周羅善知識中說。何以故。一乘之義。為引三乘及小乘等。同於下位及下身中。得成佛故。」 tr. “Further, on the tenth ground there is also a separate attainment of buddhahood, as is said in the section on the good friend Dharma-Jewel Cūḍā. Why so? Because the sense of the one vehicle, in order to draw in the three vehicles and the lesser vehicle and the rest, has them attain buddhahood alike in the lower positions and in the lower bodies.” 〔T45n1870 0561a29〕 — this is Zhiyan’s own language of doctrinal classification, recorded without adjudication.
• The treatises of the Huayan house: the four works Huayan jing zhigui T45n1871 · Wujiao zhang T45n1866 · Shixuan men T45n1868 · Fajie xuanjing T45n1883, searched for 「法寶髻」 tr. “Dharma-Jewel Topknot” and 「法寶周羅」 tr. “Dharma-Jewel Cūḍā”, all return nothing found 〔查無〕.
• The consciousness-only axis: the five works Shidi jing lun (the Treatise on the Ten Grounds Sūtra) T26n1522 · Cheng weishi lun T31n1585 · She dacheng lun T31n1594 · Yogācārabhūmi T30n1579 · Saṃdhinirmocana Sūtra T16n0676, searched for 「法寶髻」 tr. “Dharma-Jewel Topknot” and 「法寶周羅」 tr. “Dharma-Jewel Cūḍā”, all return nothing found 〔查無〕. This unit is not the chapter on the ten grounds, and no separate consciousness-only chain is set up for it.
• Within the window of this unit Chengguan’s Shu raises no quotation of his own from other scriptures or treatises — the outline text of this unit glosses purely the sense of the ten storeys and eight gates, and there is no outward citation of the kind 「《淨名》云」 tr. “the Vimalakīrti says” or 「《智論》云」 tr. “the Treatise on Wisdom says”. The lack is recorded as it stands.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the section of the elder Dharma-Jewel Topknot begins 〔T10n0279 0353c06〕 and ends 〔0354b14 前〕, one thousand two hundred and ninety-nine graphs of scripture text, with no lines of verse. The passage calling the previous friend to mind, merit in ten layers, 0353c06–c09 · going in search by stages, and the seeing, the paying of respects, and the inquiring, 0353c10–c15 · taking him by the hand and showing him the house 0353c15–c17 · the house as a whole 0353c17–c22 · the ten storeys one by one 0353c22–0354a23 (Sudhana going inside and observing in order 0353c22 · the lowest storey 0353c23 · the second storey 0353c23 · the third storey 0353c24 · the fourth storey 0353c25 · the fifth storey 0353c25 · the sixth storey 0353c28 · the fifteen gates of wisdom 0354a03–a12 · the seventh storey 0354a13 · the eighth storey 0354a15 · the ninth storey 0354a19 · the tenth storey 0354a20) · asking about the conditions 0354a23–a25 · answering with the original cause and the dedicating to three places 0354a25–0354b02 · humbling himself and pointing to the superior 0354b02–b09 · pointing to the next friend 0354b09–b12 · cherishing his virtue and taking leave 0354b12–b13. The next unit, the elder Universal Eye, begins 〔0354b14〕.
• Buddhabhadra T278 (the Jin translation, the principal witness for collation): the corresponding section of this unit begins 〔T09n0278 0706c12〕 (fascicle 48) and ends 〔0707b15〕 (fascicle 48). The passage calling the previous friend to mind, merit and virtue in nine layers, 0706c12–c16 · going in search, and the seeing, the paying of respects, and the inquiring, 0706c16–c20 · taking him by the hand and bringing him home 0706c20–c21 · the house as a whole 0706c21–c27 · the ten layers one by one 0706c27–0707a24 (the lowest layer 0706c27 · the second layer 0706c28 · the third layer 0706c28 · the fourth layer 0706c29 · the fifth layer 0707a01 · the sixth layer 0707a03 · the eleven gates of wisdom 0707a07–a15 · the seventh layer 0707a16 · the eighth layer 0707a17 · the ninth layer 0707a21 · the tenth layer 0707a21) · asking about the conditions 0707a24–a27 · answering with the original cause and the dedicating to three places 0707a27–0707b04 · humbling himself and pointing to the superior 0707b04–b11 · pointing to the next friend 0707b11–b14 · taking leave and traveling south 0707b14–b15.
• Prajñā T293 (the forty-fascicle witness for collation): the corresponding passage of this unit begins 〔T10n0293 0709b16〕 (fascicle 11) and ends 〔0710b27〕. The passage calling the previous friend to mind, merit in twelve layers, 0709b16–b21 · going in search as far as the city of the Lion’s Palace, and the seeing, the paying of respects, and the inquiring, 0709b21–b26 · taking him by the hand and showing him where he dwells 0709b26–b28 · the house as a whole, with two gates opened on each of its four sides, 0709b29–0709c10 · the great pavilion ten storeys in height with eight gates on each storey 0709c10–c11 · the ten storeys one by one 0709c11–0710a22 (the lowest storey 0709c11 · the second storey 0709c12 · the third storey 0709c12 · the fourth storey 0709c13 · the fifth storey 0709c15 · the sixth storey 0709c18 · the sixteen gates of wisdom 0709c22–0710a05 · the seventh storey 0710a07 · the eighth storey 0710a09 · the ninth storey 0710a16 · the tenth storey 0710a17) · asking about the conditions 0710a23–a25 · answering with the original cause and the cloud of incense of seven days and seven nights 0710a25–0710b12 · the dedicating to three places 0710b12–b14 · humbling himself and pointing to the superior 0710b14–b23 · pointing to the next friend 0710b23–b25 · cherishing his virtue and taking leave 0710b25–b27.
• Chengguan, Shu T35n1735: the direct gloss on this unit begins 0934c07 and ends within the first half of 0935b01, about a thousand graphs. The heading of the outline in six parts 0934c07 · the seeing, the paying of respects, and the inquiring, with the figure of the market, 0934c08–c10 · the four parts of the conferring of his own Dharma realm 0934c09–c14 · the two parts of the general and the particular 0934c14–c15 · the general gloss on the ten storeys and eight gates, with the three senses of the gates, 0934c15–c23 · the first sense of the ten storeys, matched with the ten grounds, 0934c23–0935a09 · the sense given to each of the fifteen gates of wisdom 0934c27–0935a05 · the second sense, matched with the ten practices, and one position gathering in the positions 0935a09–a16 · the third sense, figuring no position at all, 0935a16–a21 · the questioning and answering about the conditions, and the dedicating to three places matched with the fruits, 0935a21–a25 · humbling himself and pointing to the superior, with the general and particular of the pointing to the superior, 0935a25–0935b01 (this friend’s closing line 「故不思議。後二可知。」 tr. “and therefore it is inconceivable; the last two may be understood”, standing in the first half of 0935b01). The heading of the outline for the next unit, the elder Universal Eye, is at 0935b01 (the latter half of the same line).
• Chengguan, Chao T36n1736: the gloss dedicated to this unit is 0676b03–0676b22, first half (the reason for the assignment to the practice free of delusion and confusion 0676b03–b05 · reviewing the four gates of the Shu 0676b05–b07 · the new scripture’s two gates on each face 0676b07–b09 · the four gates opened one by one into eight by keeping and obliterating 0676b09–b22). The next unit, 「第六普眼長者寄善現行」 tr. “the sixth, the elder Universal Eye, assigned to the practice of good manifestation”, begins 0676b22 (the latter half of the same line).
• Li Tongxuan, Lun T36n1739: the matter bearing on this unit is 0970a10–0970c14 (the gloss on the city’s name 0970a10 · the gloss on the friend’s name 0970a13 · the paying of respects and the taking of leave 0970a17 · the ten gates of the direct entry into the Dharma gate of the present position 0970a19–a27 · the beginning of the gloss following the text 0970a27 · the figure of the market 0970a29 · the taking of the hand as drawing him in 0970b06 · the materials of the house matched one by one with the perfections 0970b07–b16 · the ten storeys matched with the ten perfections 0970b16 · the eight gates matched with the eightfold right path 0970b17 · the tenth storey matched with the perfection of knowledge 0970b18 · the figure of the original cause 0970b22–0970c04 · the name of the gate and the gloss on the name Jewel Topknot 0970c04–c08 · the principal and its companions, and the comprehending of all positions, 0970c08–c14). What follows, 「論主以頌釋曰」 tr. “the author of the treatise glosses it in verse, saying”, belongs to the portion of verses and does not enter the collation of this unit.
• Fazang, Tanxuan ji T35n1733: the gloss dedicated to this unit 0465c25–0466c06 (the gloss on the city’s name 0465c25–c28 · the gloss on the friend’s name, with the Indian text cited, 0465c28–0466a02 · entering in accordance with the teaching 0466a02–a04 · the seeing, the paying of respects, and the request 0466a04–a06 · the four parts of the conferring of his own Dharma realm 0466a06–a09 · the general and particular of the realizing sight of the Dharma realm 0466a10–a12 · the three glosses on the ten layers 0466a12–0466b19 · the eight gates 0466a14–a15 · the gates of wisdom, ten named in the heading and eleven listed, 0466a20–a24 · the questioning and answering of subsequent attainment, and the dedicating to three places matched with the ten layers, 0466b20–b25 · the conclusion, the name of the gate, the fulfilling of great vows, 0466b25–b26 · the Indian text’s name of the gate 0466b26–0466c01 · looking up and pointing to the superior 0466c01–c06 · the closing 「第五行竟」 tr. “the fifth practice is finished” 0466c06). What he glosses is the sixty-fascicle form of the name, Dharma-Jewel Cūḍā.
• Zhiyan, Souxuan ji T35n1732: the gloss dedicated to this unit 0094c03–0094c18 (raising the position and the name of the gate 0094c03–c05 · the outline in three parts 0094c05–c06 · the seven items of entering in accordance with the teaching 0094c06–c09 · the two parts of direct entry 0094c09–c10 · the three parts of his own portion 0094c10–c13 · the gathering by the circumstantial and by the direct recompense 0094c13–c15 · the ten layers of the direct recompense and the eighth layer as the virtue of the eighth ground with mastery over the three kinds of world 0094c15–c17 · the tenth layer, the fruit contained within the cause, 0094c17–c18 · looking up and pointing to the superior 0094c18). What he glosses is likewise the sixty-fascicle form of the name, Dharma-Jewel Cūḍā.
• Variant readings: within the range of T279 covered by this unit, 〔0353c06〕–〔0354b13〕, the Taishō base text carries 2 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0353c18〕玻瓈【大】＊｜頗梨【宋】【元】【宮】＊（＊同校並繫〔0356b02〕〔0356b18〕之玻瓈字） · 〔0353c21〕碼【大】＊｜馬【宋】＊. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.)
• A further note upon the variant readings: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0353c07〕游【CB】【麗-CB】｜遊【大】／游【宮】.
• Supplementary note on variant readings: interlinear notes were stripped and recorded at the level of the source text.
• Entries returning nothing found: Huayan jing zhigui T45n1871 · Wujiao zhang T45n1866 · Shixuan men T45n1868 · Fajie xuanjing T45n1883 · Shidi jing lun T26n1522 · Cheng weishi lun T31n1585 · She dacheng lun T31n1594 · Yogācārabhūmi T30n1579 · Saṃdhinirmocana Sūtra T16n0676 — nine works in all, searched for this friend’s names (Dharma-Jewel Topknot · Dharma-Jewel Cūḍā), all returning nothing found. The Tanxuan ji T35n1733 and the Souxuan ji T35n1732 both carry a gloss dedicated to this unit, and each has its own entry above (what they gloss is the sixty-fascicle form of the name 「法寶周羅」 tr. “Dharma-Jewel Cūḍā”, so that a search under the eighty-fascicle name returns nothing found); the forty-fascicle Avataṃsaka T10n0293 likewise carries this friend’s passage whole, and a column of collation has been set up for it; the Huayan jing kongmu zhang T45n1870 has two places, the order-of-succession table and the attestation under the sense of the one vehicle, both entered under cross-reading.