華嚴經 品三十九 入法界品 · 無厭足王（寄無著行）Avataṃsaka Sūtra · Entering the Dharma Realm · King Never Satiated (Assigned to the Practice of Non-Attachment)

Sudhana’s seventeenth friend, King Never Satiated, is the unit of this assembly that is hardest to look at. The whole unit runs to something over sixteen hundred characters (punctuation included), and the first half writes a king inflicting punishment in public — hands and feet cut off, ears and nose severed, eyes gouged out, heads struck off, skin flayed, bodies dismembered, boiling in water, burning with fire, being driven up a high mountain and pushed down — which the scripture itself compares to the 「眾合大地獄」 tr. “great hell of Crushing Together”. Sudhana looks and gives rise to doubt, doubting to the point of not daring to seek the Dharma; it takes a deity in the sky coming forward to persuade him back to the king’s place. In the second half the king takes his hand and brings him into the palace, first asking one question, 「我若實作如是惡業，云何而得如是果報」 tr. “if I truly did evil deeds such as those, how would I obtain a fruit such as this”, and then saying of what he has attained that it is 「菩薩如幻解脫」 tr. “the bodhisattva’s liberation like an illusion”, the ones punished and the suffering undergone being alike conjured and not real. Chengguan outlines this unit in four sections (seeking in accord with the teaching · seeing, paying respects, and inquiring · conferring his own Dharma realm · humbling himself and pointing to the superior), and cites the training in discipline of Paramārtha’s She lun and the section on discipline of the Bodhisattva Ground of the Yujia lun, judging that practice by contrary means is of two kinds, actual practice and transformation by conjuring, this unit belonging to the latter. Li Tongxuan separately sets up an outline of fourteen gates and two groups of four gates, one before this friend and one after, and calls this friend 「第七善現行善知識」 tr. “the good friend of the seventh, the practice of Good Manifestation”, a name differing from Chengguan’s 「寄無著行」 tr. “assigned to the practice of non-attachment”. Fazang’s Tanxuan ji and Zhiyan’s Souxuan ji both gloss this unit proper, but rest upon the sixty-fascicle version, so that the name-forms there are King Fully Satisfied · the city of Full Banner · the Dharma gate of conjuring; the forty-fascicle Avataṃsaka also preserves this chapter, where the name is King Nectar Fire, and a column of correspondences for it is set up separately in this apparatus. This unit has no verses.

I. Doctrinal Outline and Placement

Chengguan’s outline in four sections — the bone of this unit:

〔T35n1735 0935c12–0935c14〕「第七無厭足王，寄無著行。第一依教趣求中，先念教成益、後「漸次」〔T35n1735 0935c14〕下趣求後友。」 tr. “The seventh, King Never Satiated, assigned to the practice of non-attachment. In the first, seeking in accord with the teaching, there is first the recalling of the teaching and the accomplishing of benefit, and afterward, from ‘from one place to the next’ downward, the seeking of the next friend.”

Within the first section he further glosses the name of the city and the name of the king:

「既入其國，必聞其政。言多羅者，此云明淨。」 tr. “Having entered his country, one is bound to hear of his governing. As for the word tāla, it means here bright and pure.” 〔T35n1735 0935c14–0935c15〕

「幢者建立，表無著行依般若淨，明立勝行故。」 tr. “A banner is what is set up; it signifies that the practice of non-attachment rests upon the purity of wisdom, and so brightly sets up the surpassing practice.” 〔0935c15–0935c16〕

「王名無厭足者，如幻方便，化無所著，故無疲厭心。」 tr. “The king is named Never Satiated because, his skillful means being like an illusion, his transforming is without any attachment, and so he has no mind that wearies.” 〔0935c16–0935c17〕

In the second section, seeing, paying respects, and inquiring, the seeing has four:

〔T35n1735 0935c18–0935c21〕「第二「遙見」〔T35n1735 0935c18〕下見敬諮問中，先見有四：一見勝依正、二「其前後有」〔T35n1735 0935c19〕下覩其逆化、三「善財見已」〔T35n1735 0935c19〕下不了生疑、四「作是念時」〔T35n1735 0935c20〕下空天曉諭。」 tr. “Second, from ‘he saw from far off’ downward, in the seeing, the paying of respects, and the inquiring, the seeing first has four: first, the seeing of the surpassing dependent and proper; second, from ‘before him and behind him there were’ downward, the seeing of his transforming by contrary means; third, from ‘when Sudhana had seen this’ downward, not understanding and giving rise to doubt; fourth, from ‘as he was thinking in this way’ downward, the deity in the sky instructing him.”

The one part on the deity in the sky instructing him opens again into two:

「於中二：先令憶前教真實，使不生疑」 tr. “Within it there are two: first he is made to recall that the previous teaching is real, so that doubt does not arise” 〔T35n1735 0935c21〕

〔T35n1735 0935c22–0935c23〕「後「善男子菩薩善巧」〔T35n1735 0935c22〕下辨後行深玄，令其信入。」 tr. “Afterward, from ‘son of good family, a bodhisattva’s skillful’ downward, is the distinguishing of how deep and profound the practice that follows is, so as to make him enter by faith.”

The one branch of inquiring with respect is attached after this section:

〔T35n1735 0936a05〕「二「時善財」〔T35n1735 0936a05〕下敬問，可知。」 tr. “Second, from ‘at that time Sudhana’ downward, the inquiring with respect, as may be known.”

The third section, the conferring of his own Dharma realm, has two within it, the latter opening again into four:

〔T35n1735 0936a05–0936a06〕「第三「時阿那羅」〔T35n1735 0936a06〕下授己法界，中二：初授法方便。」 tr. “Third, from ‘at that time Anala’ downward, is the conferring of his own Dharma realm, within which there are two: first, the skillful means of conferring the Dharma.”

〔T35n1735 0936a08〕「二「告言」〔T35n1735 0936a08〕下正示法界，令證相應。」 tr. “Second, from ‘he said to him’ downward, is the direct displaying of the Dharma realm, bringing him to a corresponding realization.”

「於中四：一舉果令入。」 tr. “Within it there are four: first, raising the fruit to bring him in.” 〔0936a08–0936a09〕

〔T35n1735 0936a09–0936a10〕「二「時阿那羅王告善財」〔T35n1735 0936a09〕下以實顯權。」 tr. “Second, from ‘at that time King Anala said to Sudhana’ downward, is the displaying of the provisional by means of the real.”

〔T35n1735 0936a10〕「三「善男子我得」〔T35n1735 0936a10〕下示其所得。」 tr. “Third, from ‘son of good family, I have attained’ downward, is the displaying of what he has attained.”

〔T35n1735 0936a13–0936a14〕「四「善男子我身語」〔T35n1735 0936a13〕下直顯實德慈念之深。」 tr. “Fourth, from ‘son of good family, my body and speech’ downward, is the direct displaying of his real virtue, the depth of his kindly mindfulness.”

The fourth section:

「第四謙己推勝。推勝云無生忍者，由了如幻方證此忍故。」 tr. “Fourth, humbling himself and pointing to the superior. That in pointing to the superior he says the forbearance of non-arising is because it is by knowing illusion that one at last realizes this forbearance.” 〔T35n1735 0936a15–0936a16〕

Chengguan’s outline within this window stops at the humbling of himself and pointing to the superior; from the text of the base version’s last passage directing him to the next friend, 「善男子！於此南方，有城名：妙光」 tr. “son of good family! To the south of this place there is a city named Wondrous Light” 〔T10n0279 0356a13–0356a14〕, onward, together with the text of cherishing his virtue and taking leave, Chengguan sets up no separate section within the window of this unit, and that is recorded as it stands.

Li Tongxuan’s outline in three groups (both the number of divisions and the bone they rest upon differ from Chengguan’s; there is one group of four gates on pointing to virtue and advancing upward before this friend and another after him):

The four gates of the part on pointing to virtue and advancing upward belonging to the previous friend, the elder Universal Eye — this group is the text in which the previous friend introduces the present friend, and it is within it that the name of this friend’s city and the name of the king are glossed:

〔T36n1739 0971c09–0971c10〕「第二推德昇進分中，從「如諸菩薩」〔T36n1739 0971c09〕已下至「辭退而去」〔T36n1739 0971c09〕有九行半經，約分為四門」 tr. “In the second, the part on pointing to virtue and advancing upward, from ‘as for those bodhisattvas’ down to ‘took his leave and departed’ there are nine and a half lines of scripture, divided roughly into four gates”

「一推德昇進、二示善知識所居方所及所居之城名多羅幢、三舉其王名無厭足、四敬辭而去。」 tr. “First, pointing to virtue and advancing upward; second, displaying the direction where the good friend dwells and the name of the city where he dwells, Tāla Banner; third, raising the king’s name, Never Satiated; fourth, taking leave with respect and departing.” 〔0971c10–0971c12〕

The fourteen gates of this friend’s own gate of truly entering the present position:

〔T36n1739 0971c17–0971c19〕「第一正入當位門中，從「爾時善財童子」〔T36n1739 0971c17〕已下至「我唯得此如幻解脫」〔T36n1739 0971c18〕，此一段經約分十四門」 tr. “In the first, the gate of truly entering the present position, from ‘at that time Sudhana the youth’ down to ‘I have attained only this liberation like an illusion’, this one stretch of scripture is divided roughly into fourteen gates”

「一正念善知識昇進；二往多羅幢城；三問眾人其王所在；四眾人答言今在正殿；五善財往詣遙見彼王處那羅延金剛之座；六見王報嚴身殿皆是眾寶；七見王苦其罰惡痛切難當；八善財心生疑惑；九空中天告，用善知識言，令除疑惑；十善財疑除往詣王所頂禮正申所求；十一其王執善財手將入宮中令觀報境；十二其王舉如幻解脫門，化現其身自作惡業受種種苦，令實眾生心生惶怖起諸善根發菩提心；十三其王自申所行，常於身口意乃至一蚊一蟻不生苦害之心，況復人耶；十四推德昇進。」 tr. “First, rightly recalling the good friend and advancing upward; second, going to the city of Tāla Banner; third, asking the people where the king might be; fourth, the people answering that he is now upon his main hall; fifth, Sudhana going and seeing from far off that king in the place of the Nārāyaṇa adamantine throne; sixth, seeing the king’s recompense, the adornment of his body and his halls all being of many jewels; seventh, seeing the king afflicting them, his punishing of evil being painful and hard to bear; eighth, doubt arising in Sudhana’s mind; ninth, the deity in the sky telling him, using the words of the good friend, to have his doubt removed; tenth, Sudhana’s doubt being removed and his going to the king’s place, bowing at his feet and duly setting out what he seeks; eleventh, the king taking Sudhana by the hand and bringing him into the palace, having him look at the realm of recompense; twelfth, the king raising up the gate of liberation like an illusion, conjuring and manifesting his own body doing evil deeds and undergoing torments of every kind, so that the real beings give rise in their minds to alarm and dread, raise up the roots of goodness, and give rise to the mind of awakening; thirteenth, the king setting out what he himself practices, that constantly, in body, speech, and mind, and even toward one mosquito and one ant, he does not give rise to a mind of suffering and harm — how much less toward a human being; fourteenth, pointing to virtue and advancing upward.” 〔0971c19–0972a01〕

The four gates of this friend’s own gate of pointing to virtue and advancing upward — this group is the text in which the present friend directs Sudhana onward to the next friend, the city shown being Wondrous Light and the king Great Light:

〔T36n1739 0972a12–0972a15〕「第二推德昇進門中，從「諸菩薩」〔T36n1739 0972a12〕已下至「辭退而去」〔T36n1739 0972a12〕有八行半經，約分四門：一推德昇進、二示善知識方處及所居之城名為妙光、三舉善知識王名大光、四頂禮辭去。」 tr. “In the second, the gate of pointing to virtue and advancing upward, from ‘the bodhisattvas’ down to ‘took his leave and departed’ there are eight and a half lines of scripture, divided roughly into four gates: first, pointing to virtue and advancing upward; second, displaying the direction of the good friend and the name of the city where he dwells, Wondrous Light; third, raising the good friend’s name as king, Great Light; fourth, bowing at his feet and taking leave.”

〔T36n1739 0972a15–0972a17〕「經云「城名妙光」〔T36n1739 0972a15〕者，此同第八住、第八地無功智慧妙用，是本位之中差別智滿。王名大光者，名根本智。」 tr. “As for the scripture’s saying ‘the city is named Wondrous Light’: this is the same as the eighth abode and the eighth ground, the wondrous working of effortless knowledge, which is the fullness of differentiating knowledge within the present position. That the king is named Great Light means root knowledge.”

The two groups bear the same name but are fastened to different stretches of text: the former, of nine and a half lines, is fastened to the previous friend’s introducing of this friend; the latter, of eight and a half lines, to this friend’s introducing of the next. The line-counts the ancient worthy records are set down as they stand.

II. Terminology

III. Similes and Rhetoric

(i) The parallel of the seventeen minds — in the passage on recalling the teaching and accomplishing benefit, the scripture runs down seventeen occurrences of the graph 「心」 tr. “mind”: 「生歡喜心、淨信心、廣大心、怡暢心、踊躍心、欣慶心、勝妙心、寂靜心、莊嚴心、無著心、無礙心、平等心、自在心、住法心、遍往佛剎心、見佛莊嚴心、不捨十力心」 tr. “there arose a mind of joy, a mind of pure faith, a vast mind, a mind of ease and gladness, a mind that leaps up, a mind that rejoices and gives thanks, a surpassing and wondrous mind, a still and quiet mind, an adorned mind, an unattached mind, an unobstructed mind, an impartial mind, a sovereign mind, a mind that abides in the Dharma, a mind that goes everywhere to the buddha-lands, a mind that sees the adornments of the buddhas, a mind that does not forsake the ten powers” 〔T10n0279 0355a25–0355a29〕. The Yanyi chao matches each to its name in turn, and judges that 「初歡喜為總、餘十六別」 tr. “the first, joy, is the general one, and the remaining sixteen are the particular ones” 〔T36n1736 0677c08–0677c09〕. This is the first set of parallels in the unit.

(ii) The spreading out of the adornments of the king’s throne place by place — in the passage on seeing the surpassing dependent and proper, upward from the throne to the canopy, a jewel is fastened to each place in turn: for the feet of the throne, 「阿僧祇寶以為其足」 tr. “numberless jewels for its feet” 〔T10n0279 0355b07〕; for the crown upon the head, 「如意摩尼以為寶冠莊嚴其首」 tr. “a wish-fulfilling maṇi for his crown, adorning his head” 〔T10n0279 0355b08〕; for the forehead, 「閻浮檀金以為半月莊嚴其額」 tr. “gold of the Jambū river made into a half-moon, adorning his forehead” 〔T10n0279 0355b09〕; for the ears, 「帝青摩尼以為耳璫相對垂下」 tr. “indranīla maṇi made into ear-pendants hanging down facing each other” 〔T10n0279 0355b10〕; for the neck, 「無價摩尼以為瓔珞莊嚴其頸」 tr. “priceless maṇi made into a necklace, adorning his neck” 〔T10n0279 0355b11〕; for the arms, 「天妙摩尼以為印釧莊嚴其臂」 tr. “the fine maṇi of the heavens made into seal-bracelets, adorning his arms” 〔T10n0279 0355b11〕, and at the last the pole, the ribs and spokes, and the bells of the jeweled canopy gather it all in. Broadly the places set out go upward from the throne, yet after the neck it turns to the arms, and after the arms it returns to the canopy, so it is not a monotonous single ascent; and it joins on to the passage that turns into the might of the king from 「阿那羅王有大力勢」 tr. “King Anala had great strength and might” below.

(iii) The two sets of parallels in the passage on transforming by contrary means with the graph 「或」 tr. “some” — what the offenders had committed, six: 「或盜他物，或害他命，或侵他妻，或生邪見，或起瞋恨，或懷貪嫉」 tr. “some had stolen the goods of others, some had taken the lives of others, some had violated the wives of others, some had given rise to wrong views, some had given rise to anger, some had harbored greed and envy” 〔T10n0279 0355b20–0355b21〕; what was inflicted upon them, nine: 「或斷手足，或截耳鼻，或挑其目，或斬其首，或剝其皮，或解其體，或以湯煮，或以火焚，或驅上高山推令墮落」 tr. “some had hands and feet cut off, some had ears and nose severed, some had their eyes gouged out, some had their heads struck off, some had their skin flayed, some had their bodies dismembered, some were boiled in hot water, some were burned with fire, some were driven up a high mountain and pushed down to fall” 〔0355b23–0355b25〕. Six offenses and nine punishments, the two sets running down against each other, are the weightiest set of rhetoric in the unit.

(iv) The comparison of the hell — at the end of the passage on punishing evil, the scripture sets down a comparison of its own to gather it in: 「有如是等無量楚毒；發聲號叫，譬如眾合大地獄中」 tr. “there were such various measureless torments as these; and the sound of the cries they raised was as it is in the great hell of Crushing Together” 〔T10n0279 0355b25–0355b26〕. This comparison is the cause of Sudhana’s doubt, and it is also what the 「如幻」 tr. “like an illusion” below breaks.

(v) The comparison of the mosquito and the ant — in the passage on directly displaying his real virtue, the scripture takes its stand upon the smallest of lives: 「寧於未來受無間苦，終不發生一念之意與一蚊一蟻而作苦事，況復人耶！」 tr. “would rather undergo the suffering of the Unremitting Hell in time to come than give rise to so much as one thought of an intention to do anything that would make one mosquito or one ant suffer — how much less a human being!” 〔T10n0279 0356a05–0356a06〕. The extreme suffering of the Unremitting Hell is set against the extreme smallness of one mosquito and one ant, and at this one clause the blade and saw and cauldron of the first half are turned over.

(vi) The comparison of the field of merit — following on from the clause above: 「人是福田，能生一切諸善法故。」 tr. “A human being is a field of merit, for from him all the wholesome things can be born.” 〔T10n0279 0356a06–0356a07〕. A person is compared to a field, and what is born from it is the wholesome things.

(vii) The parallel of the four “likes” — in the passage on humbling himself and pointing to the superior, four comparisons depict what other bodhisattvas know: 「知諸有趣悉皆如幻，菩薩諸行悉皆如化，一切世間悉皆如影，一切諸法悉皆如夢」 tr. “they know that all the destinies are entirely like an illusion, that all the practices of a bodhisattva are entirely like a conjuring, that the whole world is entirely like a shadow, that all things are entirely like a dream” 〔T10n0279 0356a08–0356a10〕. The four matters, the destinies · the practices · the world · all things, are matched to the four comparisons, illusion · conjuring · shadow · dream. In the sixty-fascicle version the third comparison here is 「一切世間，悉如電光」 tr. “the whole world is entirely like lightning” 〔T09n0278 0708c25〕.

(viii) The three “give rise in their minds” and the three “in the ultimate sense” — in the passage on the working of the Dharma gate there are two sets of threefold clauses, 「心生」 tr. “give rise in their minds” and 「究竟」 tr. “in the ultimate sense”: 「心生惶怖，心生厭離，心生怯弱」 tr. “give rise in their minds to alarm and dread, give rise in their minds to weariness and turning away, give rise in their minds to a faltering” 〔T10n0279 0355c28–0355c29〕; and in the passage on the surpassing benefit of the Dharma gate, 「究竟快樂，究竟安隱，究竟住於一切智地」 tr. “be happy in the ultimate sense, be at peace in the ultimate sense, abide in the ultimate sense in the ground of omniscient knowledge” 〔0356a02–0356a03〕. The former set is the turning of the capacities of the beings who are transformed; the latter is the fruit at which they arrive.

IV. Collation with Parallel Translations

The Chinese collation versions for the principal clauses 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, the thirty-fourth · fascicle 49). The forty-fascicle Avataṃsaka, T293 (Prajña’s translation), also preserves this chapter, where this good friend’s name is King Nectar Fire; its text diverges widely from the eighty-fascicle version and cannot be matched clause for clause, and so it is not entered in the columns of the seven clauses below but is gathered in a separate section, Clause 8, the correspondence of the whole stretch in the forty-fascicle version. In the sixty-fascicle version the name of this good friend is King Fully Satisfied and the name of the city is the city of Full Banner, differing from the eighty-fascicle version; the previous good friend is in the sixty-fascicle version the elder Universal Eye Wondrous Fragrance, and in the eighty-fascicle version the elder Universal Eye.

Clause 1　Recalling the teaching and accomplishing benefit, and the city he seeks

What the variants are fastened to: (a) The king’s name — the 80 has 「無厭足王」 tr. “King Never Satiated”, the 60 「滿足王」 tr. “King Fully Satisfied”; the city’s name — the 80 「多羅幢城」 tr. “the city of Tāla Banner”, the 60 「滿幢城」 tr. “the city of Full Banner”. (b) The number of the minds — the 80 sets out seventeen minds, the 60 sets out 「得大歡喜心、無量歡喜心、發清淨心、寂滅心、廣大心、莊嚴心、無著心、無礙心、虛空心、見諸佛菩薩心、自在心、順諸法心、於一念中充滿一切佛剎心、見如來心、念十力心，不捨諸佛善知識心」 tr. “attaining a mind of great joy, a mind of measureless joy, giving rise to a pure mind, a mind of stillness and cessation, a vast mind, an adorned mind, an unattached mind, an unobstructed mind, a mind like space, a mind that sees the buddhas and bodhisattvas, a sovereign mind, a mind that accords with all things, a mind that in one thought-moment fills all the buddha-lands, a mind that sees the Tathāgata, a mind that recalls the ten powers, a mind that does not forsake the buddhas and the good friends” 〔T09n0278 0708b01–0708b05〕, differing both in the items and in their order. (c) The 80’s 「憶念思惟善知識教」 tr. “recalling and pondering the teaching the good friend had given” the 60 has as 「次第憶念諸善知識，正念思惟善知識教」 tr. “recalling the good friends one after another, and rightly pondering the teaching the good friends had given”, with an added 「次第」 tr. “one after another” and an added 「諸」 tr. “the several”. Recorded without adjudication.

Clause 2　The people’s answer about the king’s governing

What the variants are fastened to: (a) The 80’s last item, 「撫其孤弱」 tr. “comforting the orphaned and the weak”, the 60 has as 「有恐怖者，施以無畏」 tr. “to those who are afraid he gives fearlessness”. (b) In the list of the ten good deeds, the 80 divides the three of the body · the four of speech · the three of the mind into three sets and fastens a verb to each (cutting off forever · refraining from · leaving behind), whereas the 60 heads them all with the single word 「讚歎」 tr. “praising” and lists the items one by one, the last three being 「無貪、恚、癡」 tr. “without greed, hatred, or delusion”. (c) The fourth item of speech the 80 has as 「綺語」 tr. “frivolous speech”, the 60 as 「無義語」 tr. “speech without meaning”. Recorded without adjudication.

Clause 3　Seeing the dependent and proper, and the might

What the variants are fastened to: (a) The way the number of the great ministers is written: the 80 has 「十千」 tr. “ten thousand”, the 60 「一萬」 tr. “ten thousand”, the same number written differently. (b) The passage on the fierce troops is set out in detail by the 80 alone — five matters, their form · their clothing · their weapons · their bared arms and angry eyes · their making people afraid, whereas the 60 has only the one clause 「勇將一萬持仗侍衛」 tr. “ten thousand brave officers holding weapons in attendance and guard”, with no appearance of terror. (c) In the 60’s passage on the adornments of the king’s throne there are separately the clauses 「種種香雲而普熏之」 tr. “fragrant clouds of every kind perfuming it all about”, 「無量寶衣以敷其上」 tr. “measureless jeweled garments spread over it”, 「建立無量寶幢」 tr. “measureless jeweled banners set up”, and 「髮紺青色」 tr. “his hair was of a deep blue-black color”, which the 80 does not have, while the 80’s clauses 「帝青摩尼以為耳璫」 tr. “indranīla maṇi made into ear-pendants” and 「天妙摩尼以為印釧」 tr. “the fine maṇi of the heavens made into seal-bracelets” are likewise absent from the 60. Recorded without adjudication.

Clause 4　The punishments of the transforming by contrary means

What the variants are fastened to: (a) The number of the punishments, the 80 sets out nine items, the 60 six. (b) The first four items are broadly the same in the two versions with differing graphs — 「挑其目」 tr. “their eyes gouged out” / 「挑雙目」 tr. “both eyes gouged out”, 「斬其首」 tr. “their heads struck off” / 「斬身首」 tr. “head and body struck off”. (c) The 80 has four items the 60 does not, 「剝其皮」 tr. “their skin flayed”, 「解其體」 tr. “their bodies dismembered”, 「湯煮」 tr. “boiling in water”, and 「驅上高山推令墮落」 tr. “being driven up a high mountain and pushed down to fall”; the 60 has two items the 80 does not, 「投沸灰」 tr. “being thrown into boiling ashes” and 「疊纏油灌」 tr. “being wound about with cloth and doused with oil”. (d) After the punishments the 80 separately sets down a comparison, 「譬如眾合大地獄中」 tr. “as it is in the great hell of Crushing Together” 〔T10n0279 0355b26〕, which the 60 does not have, having only 「以如是等無量楚毒而苦治之」 tr. “with such various measureless torments as these they were painfully dealt with” 〔T09n0278 0708b25〕. Recorded without adjudication.

Clause 5　Sudhana gives rise to doubt, and the deity in the sky instructs him

What the variants are fastened to: (a) In Sudhana’s words of doubt, the 80 says only that this king destroys the wholesome and does crimes and does not fear the evil destinies, whereas the 60 sets down the flat judgment 「此乃惡中之惡，第一惡人」 tr. “this is the evil of evils, the foremost evil man”, far weightier in force than the 80. (b) The previous friend’s name, the 80 has as 「普眼長者」 tr. “the elder Universal Eye”, the 60 as 「普眼妙香」 tr. “Universal Eye Wondrous Fragrance”. (c) In the deity’s second speech, the 80 first admonishes, 「汝莫厭離善知識語」 tr. “do not turn away in weariness from the words of a good friend”, and afterward raises the seven things beyond conceiving, whereas the 60 heads it with the counter-question 「若常憶念，何故疑怪」 tr. “if you constantly recall it, why do you doubt and wonder”. (d) The seven things beyond conceiving are the same in number in the two versions but differ in their items: the 80 has the seven matters ‘skillful means / gathering beings in / guarding and holding beings in mind / ripening beings / protecting beings / delivering beings / taming beings’, each with the graph for knowledge appended; the 60 has the seven matters ‘a bodhisattva’s skillful means / a bodhisattva’s wisdom / gathering beings in / taming beings / teaching and transforming beings / mindful pity for beings / delivering beings’, without this appended graph. Recorded without adjudication.

Clause 6　Entering the palace · raising the fruit · the Dharma gate attained

What the variants are fastened to: (a) The number of the attendant women, the 80 has as 「十億」 tr. “ten koṭis”, the 60 as 「五百」 tr. “five hundred”. (b) The clause raising the fruit the 80 has in the form of a counter-question, forcing out by the five matters of fruit · body of form · retinue · abundance · sovereign freedom the impossibility of 「我若實作如是惡業」 tr. “if I truly did evil deeds such as those”; the 60 has only the one question 「見我此報所因業不」 tr. “do you see the deeds that are the cause of this recompense of mine”, to which Sudhana answers 「已見」 tr. “I have seen them” 〔T09n0278 0708c16〕 — the 80 has no such answer. (c) The name of the Dharma gate, the 80 has as 「如幻解脫」 tr. “the liberation like an illusion”, the 60 as 「幻化法門」 tr. “the Dharma gate of conjuring”. (d) At the looking upon the palace the 60 has 「如上所說」 tr. “as said above” 〔T09n0278 0708c15〕 to abbreviate, whereas the 80 sets it out clause by clause. Recorded without adjudication.

Clause 7　Humbling himself and pointing to the superior, and directing him to the next friend

What the variants are fastened to: (a) The third of the four comparisons, the 80 has as 「如影」 tr. “like a shadow”, the 60 as 「如電光」 tr. “like lightning”. (b) The name of the forbearance, the 80 「無生忍」 tr. “the forbearance of non-arising”, the 60 「無生法忍」 tr. “the forbearance of the non-arising of things”. (c) The gate that is entered, the 80 has as 「真實相無礙法門」 tr. “the unobstructed Dharma gate of the mark of true reality”, the 60 as 「無礙法界」 tr. “the unobstructed Dharma realm”; the 80 separately has the two clauses 「修行帝網一切諸行」 tr. “cultivating all the practices like Indra’s net” and 「普入一切平等三昧」 tr. “entering everywhere into all the samādhis of equality”, which the 60 has as 「具菩薩妙行」 tr. “possessing the wondrous practices of a bodhisattva” and 「攝一切行」 tr. “gathering in all practices”, with no word of Indra’s net. (d) To the dhāraṇī the 60 adds the three graphs 「無量旋」 tr. “measureless whirling”. (e) The next friend’s city, the 80 「妙光」 tr. “Wondrous Light”, the 60 「善光」 tr. “Good Light”; the king’s name is in both versions alike 「大光」 tr. “Great Light”. (f) The text of taking leave, the 80 has as 「頂禮王足，遶無數匝，辭退而去」 tr. “bowed to the king’s feet, circled him numberless times, took his leave, and departed” 〔T10n0279 0356a16〕, the 60 as 「頭面禮足，遶無數匝，辭退南行」 tr. “bowed head and face to his feet, circled him numberless times, took his leave, and went south” 〔T09n0278 0709a02–0709a03〕, the last two graphs differing. Recorded without adjudication.

Clause 8　The correspondence of the whole stretch in the forty-fascicle version (T10n0293 0712b07–0719b11)

The forty-fascicle Avataṃsaka (Prajña’s translation) also preserves this chapter; this good friend’s name there is King Nectar Fire, the city is still the city of Tāla Banner, and the Dharma gate attained is the Dharma gate of the liberation like an illusion and transformation by conjuring. Its text is greatly expanded in the first half (the exchange with the brahmin · the seven limbs of royal governance · the inner and outer virtues · two sets of verses), and in the second half it has several clauses the eighty-fascicle version does not. The extent of the stretch and what it contains are as follows:

What the variants are fastened to: (a) The king’s name: the 80 Never Satiated · the 60 Fully Satisfied · the 40 Nectar Fire — the 40’s name takes both of the two matters together, his punishing being like a fierce fire and his gathering in being like nectar, and so establishes the name by a different method from the 80 and the 60, which take the single sense of never satiated or fully satisfied. (b) The 40 greatly expands the side of royal governance (the seven limbs · the nine qualities · the inner and outer virtues · the two sets of verses), whereas the 80 gathers it all into the few clauses of the people’s one answer. (c) On the boundary between the one who conjures and what is conjured, the 40 says plainly that the one who deals with the evil is a conjuring too, while the 80 says only that evil men are conjured to do crimes and undergo suffering. (d) The vow of doing no harm the 40 pushes further, to the layer of no negligence even in a dream. (e) The comparison of the field of merit the 40 widens with the sixteen great countries resting upon the earth, whereas the 80 stops at the one clause. Recorded without adjudication.

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

(i) The liberation like an illusion — transforming illusion by illusion. The eye of this unit lies in the one clause the king says of himself: 「善男子！我得菩薩如幻解脫。」 tr. “Son of good family! What I have attained is the bodhisattva’s liberation like an illusion.” 〔T10n0279 0355c24〕. That the ones punished and the suffering undergone are conjured, the scripture makes plain itself: 「我為調伏彼眾生故，化作惡人造諸罪業受種種苦」 tr. “for the sake of taming those beings I conjure up evil men who do all manner of criminal deeds and undergo torments of every kind” 〔0355c26–0355c27〕. Chengguan establishes the sense of the name upon this:

「於中，初名如幻者，了生如幻，故以幻化幻」 tr. “Within it, as for the first, that it is named like an illusion: he knows the living to be like an illusion, and so transforms illusion by illusion” 〔T35n1735 0936a10–0936a11〕

The king who transforms knows that beings are of themselves like an illusion, and so the punishments he sets up are illusion too — illusion against illusion, and so there is no real crime. This is the one point in which this unit differs most from the sixteen friends before it.

(ii) Practice by contrary means is of two kinds — actual practice and transformation by conjuring. What Sudhana doubts is precisely the question ‘may a bodhisattva do killing?’. Chengguan does not evade it; he cites the training in discipline of Paramārtha’s She lun and the section on discipline of the Bodhisattva Ground of the Yujia lun as his ground, and judges that practice by contrary means is of two kinds:

「梁《攝論》戒學中明菩薩逆行殺等，生無量福，得無上菩提。」 tr. “In the training in discipline of Paramārtha’s She lun it is made clear that a bodhisattva’s practice by contrary means, killing and the rest, gives birth to measureless merit and obtains unsurpassed awakening.” 〔T35n1735 0935c25–0935c27〕

「要大菩薩方堪此事。」 tr. “Only a great bodhisattva is equal to this matter.” 〔0935c27〕

「此有二種：一實行、二變化。」 tr. “Of this there are two kinds: first, actual practice; second, transformation by conjuring.” 〔0935c27–0935c28〕

「實行者，了知前人必定作無間業，無別方便令離此惡，唯可斷命使其不作。」 tr. “As for actual practice: he knows that the person before him will certainly do a deed bringing unremitting retribution, that there is no other skillful means by which he may be made to leave off this evil, and that only cutting off his life will make him not do it.” 〔0935c28–0936a01〕

「又知前人若捨命已必生善道。」 tr. “And he knows that once that person has given up his life he will certainly be born in a good destiny.” 〔0936a01–0936a02〕

〔T35n1735 0936a02–0936a03〕「又菩薩自念：「我行殺已必墮地獄，為彼受苦。彼雖現受輕苦，必得樂果。」〔T35n1735 0936a02〕」 tr. “And the bodhisattva reflects to himself: ‘Having done the killing I shall certainly fall into the hells and undergo the suffering in that one’s place. Though he presently undergoes a light suffering, he will certainly obtain the fruit of ease.’”

And this unit belongs to the latter kind, as Chengguan plainly points out:

「言變化者，即當此文。下王自說。」 tr. “As for what is called transformation by conjuring, it is precisely this text. Below, the king says so himself.” 〔T35n1735 0936a04–0936a05〕

The crux of this judgment lies in the four graphs 「下王自說」 tr. “below, the king says so himself” — it is not the commentator establishing an account on the scripture’s behalf; it is the scripture itself accounting for it in the second half.

(iii) Penetrating what is not the path: this is being deep and profound. That the deity in the sky can untie Sudhana’s doubt, Chengguan fastens to one word:

「言深玄者，通達非道故。」 tr. “As for the words deep and profound, it is because he penetrates what is not the path.” 〔T35n1735 0935c25〕

And he analyzes why Sudhana gives rise to doubt here and did not doubt before:

「然善財雖常憶教，而生疑者，逆行難知故。」 tr. “Yet, though Sudhana constantly recalled the teaching, doubt arose in him, because practice by contrary means is hard to know.” 〔T35n1735 0935c23–0935c24〕

「貪益此世，不疑婆須；瞋癡現損，故勝熱、此王並生疑怪。」 tr. “Greed benefits in this present world, and so he did not doubt Vasumitrā; anger and delusion appear as harm, and so at Victorious Heat and at this king alike doubt and wonder arose.” 〔0935c24–0935c25〕

By this judgment, Sudhana’s doubt does not follow whether a good friend is contrary or compliant, but follows whether harm or benefit appears: what Vasumitrā manifested seemed to run counter, yet the benefit was in the present world, and so he did not doubt; the mass of fire and the mountain of blades of the brahmin Victorious Heat, and the blade and saw of this king, are harm as they appear before one, and so he doubted.

(iv) Displaying the provisional by means of the real — raising the fruit to bring him in. The king does not first expound the Dharma gate; he first has Sudhana look at the palace, and then puts the question back to him:

「善男子！於意云何？我若實作如是惡業，云何而得如是果報、如是色身、如是眷屬、如是富贍、如是自在？」 tr. “Son of good family! What do you think? If I truly did evil deeds such as those, how would I obtain a fruit such as this, a body of form such as this, a retinue such as this, an abundance such as this, a sovereign freedom such as this?” 〔T10n0279 0355c21–0355c24〕

Chengguan judges the order of these two passages to be 「舉果令入」 tr. “raising the fruit to bring him in” and 「以實顯權」 tr. “displaying the provisional by means of the real”:

「於中四：一舉果令入。」 tr. “Within it there are four: first, raising the fruit to bring him in.” 〔T35n1735 0936a08–0936a09〕

〔T35n1735 0936a09–0936a10〕「二「時阿那羅王告善財」〔T35n1735 0936a09〕下以實顯權。」 tr. “Second, from ‘at that time King Anala said to Sudhana’ downward, is the displaying of the provisional by means of the real.”

First a fruit is displayed that could not possibly be there, forcing out that the cause manifested is not real — the cause is inferred from the fruit, and hence the name, displaying the provisional by means of the real.

(v) Directly displaying his real virtue — one mosquito and one ant. The Dharma gate having been expounded, the scripture further sets down a passage in which he states his own mind and conduct:

「善男子！我身、語、意未曾惱害於一眾生。」 tr. “Son of good family! My body, my speech, and my mind have never afflicted or harmed a single being.” 〔T10n0279 0356a03–0356a04〕

「如我心者，寧於未來受無間苦，終不發生一念之意與一蚊一蟻而作苦事，況復人耶！」 tr. “A mind such as mine would rather undergo the suffering of the Unremitting Hell in time to come than give rise to so much as one thought of an intention to do anything that would make one mosquito or one ant suffer — how much less a human being!” 〔0356a04–0356a06〕

Chengguan judges this passage to be the fourth branch, and glosses its reason with respect to position:

〔T35n1735 0936a13–0936a14〕「四「善男子我身語」〔T35n1735 0936a13〕下直顯實德慈念之深。」 tr. “Fourth, from ‘son of good family, my body and speech’ downward, is the direct displaying of his real virtue, the depth of his kindly mindfulness.”

「然諸位至七皆方便故，休捨觀自在，開敷樹華，多約慈悲。」 tr. “Yet at all the positions, upon reaching the seventh, it is because they are all skillful means that Fulfilled Vow, Avalokiteśvara, and Opening the Blossoms of Trees are for the most part with respect to kindness and compassion.” 〔0936a14–0936a15〕

By this judgment, the seventh of the ten abodes, Fulfilled Vow; the seventh of the ten dedications, Avalokiteśvara; the seventh of the ten grounds, Opening the Blossoms of Trees; and this seventh of the ten practices — all four alike take kindness and compassion as the appearance of their position.

(vi) The reason for the practice of non-attachment, and the matching of the seventeen minds. The Yanyi chao glosses the name of this position:

〔T36n1736 0677c06–0677c07〕「「第七無厭足王寄無著行」〔T36n1736 0677c06〕者，方便涉有不迷於空，事理無滯不捨不受，故名無著。」 tr. “As for ‘the seventh, King Never Satiated, assigned to the practice of non-attachment’: skillful means enters into existence without being deluded about emptiness, and in phenomena and principle there is no clogging, neither forsaking nor receiving; hence it is named non-attachment.”

And it matches one by one the seventeen minds of the passage on recalling the teaching and accomplishing benefit:

〔T36n1736 0677c07–0677c09〕「疏「先念教成益」〔T36n1736 0677c08〕，有十七心，初歡喜為總、餘十六別。」 tr. “The commentary’s ‘first the recalling of the teaching and the accomplishing of benefit’: there are seventeen minds; the first, joy, is the general one, and the remaining sixteen are the particular ones.”

「一淨信者，信樂聞法；二下化上求；三法樂怡神；四勇求進趣；五欣慶所得；六悲智雙流；七不取不生；八以德嚴飾；九不著萬境；十不礙起修；十一物我齊均；十二不被心使；十三無住而住；十四稱理普周；十五見佛相嚴；十六不捨佛智。」 tr. “First, pure faith, is faith and delight in hearing the Dharma; second, transforming below and seeking above; third, the delight in the Dharma gladdening the spirit; fourth, seeking bravely and pressing forward; fifth, rejoicing in what has been obtained; sixth, compassion and knowledge flowing together; seventh, neither grasping nor arising; eighth, adorning with virtue; ninth, not attached to the myriad objects; tenth, not obstructed in giving rise to cultivation; eleventh, things and self made level and even; twelfth, not being driven by one’s own mind; thirteenth, abiding without abiding; fourteenth, matching the principle and pervading all; fifteenth, seeing the adornment of the marks of a buddha; sixteenth, not forsaking the knowledge of a buddha.” 〔0677c09–0677c14〕

And it analyzes into five sections the stretch of the commentary that distinguishes the deep and profound:

〔T36n1736 0677c14–0677c17〕「疏「後行深玄」〔T36n1736 0677c14〕中，疏文有五：一總標令信；二「然善財」〔T36n1736 0677c15〕下，徵其疑心；三「逆行」〔T36n1736 0677c16〕下，出其疑意；四「貪益」〔T36n1736 0677c16〕下，通其伏難；五「言深玄」〔T36n1736 0677c17〕下，示其深玄，先標、後證，可知。」 tr. “In the commentary’s ‘the practice that follows is deep and profound’, the commentary’s text has five: first, the general statement, making him have faith; second, from ‘yet Sudhana’ downward, the questioning of his doubting mind; third, from ‘practice by contrary means’ downward, the bringing out of the sense of his doubt; fourth, from ‘what benefits’ downward, the resolving of the hidden difficulty; fifth, from ‘as for the words deep and profound’ downward, the displaying of the deep and profound, first the statement and afterward the proof, as may be known.”

(vii) The forbearance of non-arising is realized by knowing illusion. What is pointed to in the humbling of himself and pointing to the superior is the forbearance of non-arising, and Chengguan fastens this forbearance to the Dharma gate of this unit:

「第四謙己推勝。推勝云無生忍者，由了如幻方證此忍故。」 tr. “Fourth, humbling himself and pointing to the superior. That in pointing to the superior he says the forbearance of non-arising is because it is by knowing illusion that one at last realizes this forbearance.” 〔T35n1735 0936a15–0936a16〕

By this judgment, the liberation like an illusion this friend has attained is not a second thing beside the forbearance of non-arising, but the very means by which that forbearance is realized — and so he points to the superior without losing his own position.

VI. Divergent Interpretations of the Commentators

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

Outline: 「第七無厭足王，寄無著行。」 tr. “The seventh, King Never Satiated, assigned to the practice of non-attachment.” 〔T35n1735 0935c12–0935c13〕

Gloss of the city’s name: 「言多羅者，此云明淨。」 tr. “As for the word tāla, it means here bright and pure.” 〔T35n1735 0935c15〕 「幢者建立，表無著行依般若淨，明立勝行故。」 tr. “A banner is what is set up; it signifies that the practice of non-attachment rests upon the purity of wisdom, and so brightly sets up the surpassing practice.” 〔0935c15–0935c16〕

Gloss of the king’s name: 「王名無厭足者，如幻方便，化無所著，故無疲厭心。」 tr. “The king is named Never Satiated because, his skillful means being like an illusion, his transforming is without any attachment, and so he has no mind that wearies.” 〔T35n1735 0935c16–0935c17〕

What the skillful means of conferring the Dharma signifies: 「執手同坐，示無間之儀，表攝彼加行令趣真故。」 tr. “Taking his hand and sitting together with him displays the manner in which there is no distance, and signifies the gathering in of that one’s preparatory effort so as to make it go toward the real.” 〔T35n1735 0936a07–0936a08〕

The three divisions of the Dharma gate: 〔T35n1735 0936a11–0936a13〕「次「我此國」〔T35n1735 0936a11〕下明法門業用；後「我以如是」〔T35n1735 0936a12〕下明法門勝益。」 tr. “Next, from ‘in this land of mine’ downward, is the clarifying of the working of the Dharma gate; afterward, from ‘because I in this way’ downward, is the clarifying of the surpassing benefit of the Dharma gate.”

A general judgment on the appearance of the positions: 「然諸位至七皆方便故，休捨觀自在，開敷樹華，多約慈悲。」 tr. “Yet at all the positions, upon reaching the seventh, it is because they are all skillful means that Fulfilled Vow, Avalokiteśvara, and Opening the Blossoms of Trees are for the most part with respect to kindness and compassion.” 〔T35n1735 0936a14–0936a15〕

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 possesses many Dharma gates, how should ordinary minds be barred from being able to practice and seek the way of the good friends? — hence not matching has its reason. Yet within the absence of a sequence of positions the sequence of positions is not obstructed, and to display positions is the ordinary rule, so matching is likewise not amiss.” 〔T35n1735 0918b04–0918b07〕

This one clause is Chengguan’s own judgment, and does not belong among the divergent glosses of the various houses that are recorded without adjudication. Hence to call this unit assigned to the practice of non-attachment is said in accordance with the ancient worthies’ matching of positions, and does not mean that apart from this matching there is nothing to be understood.

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

Gloss of the city’s name: 「城名多羅幢者，此名明淨，約化主立名。」 tr. “The city is named Tāla Banner; this name means bright and pure, and the name is established with respect to the lord of the transforming.” 〔T36n1739 0971c12–0971c13〕 「以第七無著行中，以出世間淨智慧善入世間作慈悲主，善知諸根，化身同事不忘接生故。」 tr. “Because within the seventh, the practice of non-attachment, one takes the pure wisdom that is beyond the world and enters the world well, becoming a lord of kindness and compassion, knowing well the faculties of beings, and conjuring a body and sharing their work without forgetting to take up the living.” 〔0971c13–0971c15〕

Gloss of the king’s name: 「王名無厭足者，利生無厭故，因行成名。餘如文自具。」 tr. “The king is named Never Satiated because he is never satiated in benefiting the living; the name is formed from the practice of the causal stage. The rest is set out fully in the text itself.” 〔T36n1739 0971c15–0971c16〕

Translation of his own name: 「阿那羅王者，此云無厭足也。」 tr. “As for King Anala, this means here Never Satiated.” 〔T36n1739 0972a01–0972a02〕

Cross-position reading: 「如十住第七住慈悲位，以休捨優婆夷表之。」 tr. “As at the seventh abode of the ten abodes, the position of kindness and compassion, which the laywoman Fulfilled Vow stands for.” 〔T36n1739 0972a02–0972a03〕 「此十行第七慈悲行以無厭足王表之，以明治惡人之行，自化作惡、自苦治之，令實眾生厭世修德，成菩提道。」 tr. “This seventh practice of the ten practices, the practice of kindness and compassion, is stood for by King Never Satiated, to make clear the practice of dealing with evil men: conjuring evil oneself and painfully dealing with it oneself, so that the real beings weary of the world and cultivate virtue and accomplish the path of awakening.” 〔0972a03–0972a05〕 「第七迴向以觀世音主之，第七遠行地中以夜天名開敷樹花主之，如是皆是隨位成就慈悲之別名。」 tr. “The seventh dedication has Avalokiteśvara as its lord, and in the seventh, the Ground of Far-Reaching, there is the night deity named Opening the Blossoms of Trees as its lord; all such are different names for the accomplishing of kindness and compassion according to position.” 〔0972a05–0972a07〕

The name of the position, and lord and companions: 「此是第七善現行善知識，以方便波羅蜜為主，餘九為伴。」 tr. “This is the good friend of the seventh, the practice of Good Manifestation, with skillful means as the perfection that is lord and the remaining nine as companions.” 〔T36n1739 0972a08–0972a09〕

The healing of the two gates: 「約智門中，諸位通治；約位門中，以治處生死中染淨二行不自在障，令得住生死中大智大悲得自在故。」 tr. “With respect to the gate of knowledge, all the positions heal in common; with respect to the gate of position, it heals the obstruction of not being sovereign in the two practices, defiled and pure, while dwelling in birth-and-death, so that one attains to dwelling in birth-and-death with great knowledge and great compassion and to being sovereign.” 〔T36n1739 0972a09–0972a11〕

Fazang, Tanxuan ji T35n1733 (upon the sixty-fascicle name-forms · King Fully Satisfied)

The gloss of the names:

〔T35n1733 0467a14–0467a16〕「第七無著行知識中，初舉法勸修內，城名滿幢者，方便境備，勝出為名。王名滿足者，善巧智圓，違順自在，故以其王復表斯號。」 tr. “In the good friend of the seventh, the practice of non-attachment: within the first, raising the Dharma and urging cultivation, as for the city named Full Banner, the field of skillful means is complete there, and it is named from its surpassing eminence. As for the king named Fully Satisfied, his skillful knowledge is round and full, and in going against and going along he is sovereign; hence the king in turn stands for this designation.”

The city named Full Banner is taken from the field of skillful means being already complete and surpassing all others; the king named Fully Satisfied is taken from his skillful knowledge being already round and his being sovereign whether the appearance runs counter or runs along — a different track from Chengguan’s bright and pure and his mind that never wearies, yet fastened alike to skillful means.

The reason for the doubt (a question set up and answered):

〔T35n1733 0467a28–0467b01〕「問：善財豈不自憶前教，何故生疑？答：以對瞋害障道相故，理須要疑，方乃顯知菩薩道中反道順道二行差別。」 tr. “Question: does Sudhana not recall the previous teaching himself? Why then does doubt arise? Answer: because what faces him is the appearance of anger and harm obstructing the path, in principle doubt is required, and only then is the difference between the two practices within the bodhisattva path, going against the path and going along with it, made plainly known.”

〔T35n1733 0467b01–0467b02〕「不爾，邪正無以甄別。」 tr. “Were it not so, the wrong and the right could not be told apart.”

The citing of the Liang lun’s training in discipline · the two kinds, actual practice and transformation by conjuring:

〔T35n1733 0467b02–0467b11〕「梁論戒學中釋甚深云「菩薩由如此方便勝智行殺生等十事，無染濁過失，生無量福德，速得無上菩提。要大菩薩堪行此事，此有二種：一實行、二變化。實行者，了知前人必應定作無間等業，無別方便令離此惡，唯可斷命使不作惡。又知此人若捨命已必生善道。又菩薩自念：我行殺業，必墮地獄，為彼受苦。彼雖現受少輕苦惱，來世必受樂果報也。」〔T35n1733 0467b02〕解云：此同《瑜伽．菩薩地》中〈戒品〉內說。」 tr. “In the training in discipline of the Liang lun, glossing what is profound, it says: ‘By such skillful means and surpassing knowledge a bodhisattva performs the ten matters, killing and the rest, without the fault of defilement, gives birth to measureless merit and virtue, and swiftly obtains unsurpassed awakening. Only a great bodhisattva is fit to perform this matter, and of it there are two kinds: first, actual practice; second, transformation by conjuring. As for actual practice: he knows that the person before him will assuredly and certainly do a deed bringing unremitting retribution and the like, that there is no other skillful means by which he may be made to leave off this evil, and that only cutting off his life will make him not do evil. And he knows that once this person has given up his life he will certainly be born in a good destiny. And the bodhisattva reflects to himself: having done the deed of killing I shall certainly fall into the hells and undergo the suffering in that one’s place; though he presently undergoes a slight and light suffering, in the life to come he will certainly receive the recompense that is the fruit of ease.’ Explaining this: it is the same as what is said in the section on discipline within the Bodhisattva Ground of the Yujia lun.”

The proof of transformation by conjuring, and the Sanskrit of his own name:

〔T35n1733 0467b11–0467b14〕「「二變化者，如那羅王及善財童子，或見可愛事、或見可畏事，各令眾生生於善處。」〔T35n1733 0467b11〕解云：彼引此經是變化作。那羅是梵語，此云滿也。」 tr. “‘Second, as for transformation by conjuring: as with King Nara and Sudhana the youth, some see a lovable matter and some see a fearful matter, and each is thereby made to be born in a good place.’ Explaining this: what that treatise cites is this scripture, and it is done by transformation and conjuring. Nara is a Sanskrit word, and it means here full.”

The two divisions of what is deep and hidden:

〔T35n1733 0467b16–0467b18〕「二明菩薩所作玄密之中，初二句巧智難思、後五句業用難思，謂迹違行順，非下位測量故云也。」 tr. “Second, within the clarifying of what the bodhisattva does as deep and hidden, the first two clauses are the skillful knowledge that is hard to conceive, and the latter five clauses the working that is hard to conceive; that is to say, the traces run counter while the practice runs along, and it is not to be measured by the lower positions, which is why it is put so.”

The conferring of his own Dharma realm and the five sections of the direct displaying of the Dharma realm (including the gloss of the Dharma gate’s name and the Indian text):

〔T35n1733 0467b19–0467b21〕「第四「時滿足王」〔T35n1733 0467b19〕下明授己法界二：初授法方便，謂執手將入等，攝彼加行令趣真證。」 tr. “Fourth, from ‘at that time King Fully Satisfied’ downward, is the clarifying of the conferring of his own Dharma realm, in two: first, the skillful means of conferring the Dharma, that is, taking his hand and bringing him in and the rest, gathering in that one’s preparatory effort so as to make it go toward true realization.”

〔T35n1733 0467b21–0467b26〕「二「善男子汝觀」〔T35n1733 0467b21〕下正示法界令證相應，於中五：一舉果令入。二「見我此報」〔T35n1733 0467b22〕下示因令修。言幻化法門者，出所修因，謂逆相不實故以為名。天竺本名住幻三昧。三「我此」〔T35n1733 0467b25〕下舉幻用。四「當知」〔T35n1733 0467b25〕下辨實行。五結己自分。」 tr. “Second, from ‘son of good family, you should look’ downward, is the direct displaying of the Dharma realm, bringing him to a corresponding realization; within it there are five: first, raising the fruit to bring him in. Second, from ‘do you see this recompense of mine’ downward, is the displaying of the cause so that he may cultivate. As for what is called the Dharma gate of conjuring, it brings out the cause that is cultivated; that is, because the contrary appearance is not real, it is named so. In the Indian text it is named the samādhi of abiding in illusion. Third, from ‘in this of mine’ downward, is the raising of the working of the illusion. Fourth, from ‘you should know’ downward, is the distinguishing of actual practice. Fifth, the concluding of what is his own portion.”

The three divisions of looking up and pointing to the superior advance:

〔T35n1733 0467b26–0467b28〕「第五仰推勝進中，初一句總推，謂後第八位當無生忍，故此推之；下九句別顯幻等甚深；後一句結非己分。」 tr. “Fifth, within looking up and pointing to the superior advance: the first clause points generally, that is, the eighth position that follows corresponds to the forbearance of non-arising, and so he points to it; the nine clauses below display separately how profound the illusion and the rest are; the last clause concludes that it is not his own portion.”

What is glossed in this section rests upon the sixty-fascicle version, and so the name-forms are King Fully Satisfied · the city of Full Banner · the Dharma gate of conjuring; the eighty-fascicle version’s King Never Satiated · city of Tāla Banner · liberation like an illusion are the same good friend in a different translation, and the difference of version is recorded.

Zhiyan, Souxuan ji T35n1732 (upon the sixty-fascicle name-forms · King Fully Satisfied)

The name of the position and the Dharma gate entered:

〔T35n1732 0095a03–0095a05〕「第十七無著行菩薩位，王名滿足，入幻化法門。初勸教進入、次「時善財」〔T35n1732 0095a04〕下依教進入、三「時滿足王」〔T35n1732 0095a05〕下正入法界。」 tr. “The seventeenth, the bodhisattva position of the practice of non-attachment: the king is named Fully Satisfied, and he enters the Dharma gate of conjuring. First, the urging of the teaching and the entering; next, from ‘at that time Sudhana’ downward, the entering in accord with the teaching; third, from ‘at that time King Fully Satisfied’ downward, the true entering of the Dharma realm.”

Zhiyan outlines this unit in three sections (the urging of the teaching and the entering · the entering in accord with the teaching · the true entering of the Dharma realm), a track different again from Chengguan’s four sections and Li Tongxuan’s gates.

The eight items of the entering in accord with the teaching:

〔T35n1732 0095a06–0095a12〕「二依教進入中有八：一辭；二念，念中有二：初總、次十六句別也；三至處；四起方便導之，有問答二文；五「見」〔T35n1732 0095a08〕下見相有三：初見依正、二見治國法、三覩生疑，可知；六「作是念」〔T35n1732 0095a10〕下諸菩薩等導誡除疑，有四可知；七「聞天」〔T35n1732 0095a11〕已下敬儀；八「白言」〔T35n1732 0095a11〕下自說請問也。」 tr. “Second, within the entering in accord with the teaching there are eight: first, taking leave; second, recalling, and within the recalling there are two, first the general and next the sixteen clauses as the particular; third, arriving at the place; fourth, raising a skillful means to lead him there, which has the two texts of question and answer; fifth, from ‘he saw’ downward, the seeing of the appearances, which has three, first the seeing of the dependent and proper, second the seeing of the law by which the country is governed, third the beholding that gives rise to doubt, as may be known; sixth, from ‘he thought in this way’ downward, the bodhisattvas and the rest leading and admonishing him so that the doubt is removed, which has four, as may be known; seventh, from ‘he heard the deity’ onward, the manner of paying respect; eighth, from ‘he said’ downward, stating himself and inquiring.”

That the recalling has 「初總、次十六句別」 tr. “first the general and next the sixteen clauses as the particular” agrees in its general-and-particular with what the Yanyi chao judges upon the eighty-fascicle version, 「初歡喜為總、餘十六別」 tr. “the first, joy, is the general one, and the remaining sixteen are the particular ones”, though the version each rests upon differs.

The true entering, and the body and working of the Dharma gate:

〔T35n1732 0095a12–0095a15〕「三正入中，初辨自分、二「諸大」〔T35n1732 0095a12〕下仰推也。初文有四：初方便攝受；二「見我此報」〔T35n1732 0095a13〕示其行相審之；三「我成就」〔T35n1732 0095a14〕下明法門體用，有三：初體、次用、三反以顯成耳；四「我唯」〔T35n1732 0095a15〕下結分齊。」 tr. “Third, within the true entering: first the distinguishing of his own portion; second, from ‘the great ones’ downward, the looking up and pointing. The first text has four: first, gathering him in by skillful means; second, ‘do you see this recompense of mine’ displays the appearance of his practice for him to examine; third, from ‘I have accomplished’ downward, the clarifying of the body and working of the Dharma gate, which has three, first the body, next the working, third the displaying of its accomplishment by the reverse; fourth, from ‘I only’ downward, the concluding of its measure.”

The passage on the Dharma gate Zhiyan divides into body · working · the displaying of its accomplishment by the reverse — the last being that the king’s own statement that his body, speech, and mind have never afflicted or harmed anyone displays, in reverse, that what was transformed before was not real.

The two divisions of the looking up and pointing:

〔T35n1732 0095a16〕「仰推中有二：初廣、次結也。」 tr. “Within the looking up and pointing there are two: first the extended, next the concluding.”

For the passage of the looking up and pointing Zhiyan further makes the two divisions, the extended and the concluding, ending before the eighteenth, the bodhisattva of the practice of reverence.

Recorded Without Adjudication

As for the outline of this unit, Chengguan makes four sections (seeking in accord with the teaching · seeing, paying respects, and inquiring · conferring his own Dharma realm · humbling himself and pointing to the superior), while Li Tongxuan does not follow this bone, and separately sets up two groups of four gates on pointing to virtue and advancing upward, one belonging to the previous friend and one to this friend, and the fourteen gates of the gate of truly entering the present position. On the matter of the name of the position, Chengguan makes it 「寄無著行」 tr. “assigned to the practice of non-attachment” while the Chao glosses the reason for it as 「方便涉有不迷於空」 tr. “skillful means enters into existence without being deluded about emptiness”, whereas Li Tongxuan calls this friend 「第七善現行善知識」 tr. “the good friend of the seventh, the practice of Good Manifestation”, and elsewhere makes it 「此十行第七慈悲行」 tr. “this seventh practice of the ten practices, the practice of kindness and compassion”, so that three names are seen together. As for the gloss of the city’s name, Chengguan makes it 「多羅者，此云明淨」 tr. “as for tāla, it means here bright and pure” and further glosses the two elements of the name separately with 「幢者建立」 tr. “a banner is what is set up”, whereas Li Tongxuan makes it 「此名明淨，約化主立名」 tr. “this name means bright and pure, and the name is established with respect to the lord of the transforming” and does not gloss them separately. As for the gloss of the king’s name, Chengguan fastens it to 「如幻方便，化無所著，故無疲厭心」 tr. “his skillful means being like an illusion, his transforming is without any attachment, and so he has no mind that wearies”, whereas Li Tongxuan fastens it to 「利生無厭故，因行成名」 tr. “he is never satiated in benefiting the living; the name is formed from the practice of the causal stage” — the one establishes the name with respect to the non-attachment of what is transformed, the other with respect to being never satiated in benefiting the living. As for the perfection that is lord, Li Tongxuan says 「以方便波羅蜜為主，餘九為伴」 tr. “skillful means as the perfection that is lord, with the remaining nine as companions”. As for the judgment of practice by contrary means, Chengguan divides it into the two kinds, actual practice and transformation by conjuring, and takes this unit to belong to transformation by conjuring, whereas Li Tongxuan does not divide it into two kinds, and with respect to signification only says 「自化作惡、自苦治之」 tr. “conjuring evil oneself and painfully dealing with it oneself”. All these divergent glosses are the settled teachings of the ancient worthies, and are recorded.

VII. Cross-Reading and Lineage

For the text of this unit, the chains of lineage all return directly from cross-readings already made by the ancient worthies:

• The citing of the training in discipline of Paramārtha’s She lun: what Chengguan cites in proof that practice by contrary means gives birth to merit — 「梁《攝論》戒學中明菩薩逆行殺等，生無量福，得無上菩提。」 tr. “In the training in discipline of Paramārtha’s She lun it is made clear that a bodhisattva’s practice by contrary means, killing and the rest, gives birth to measureless merit and obtains unsurpassed awakening.” 〔T35n1735 0935c25–0935c27〕. Following what is cited, only this clause of Chengguan’s is recorded; the original text of that treatise is not separately dug out.
• The citing of the section on discipline of the Bodhisattva Ground of the Yujia lun: what Chengguan cites in proof of the one kind, actual practice, saying that this section 「之中亦同此說」 tr. “likewise has this account” 〔T35n1735 0936a04〕. As above, only what Chengguan cites is recorded.
• Li Tongxuan’s cross-reading of four positions: the laywoman Fulfilled Vow (the seventh of the ten abodes) · King Never Satiated (the seventh of the ten practices) · Avalokiteśvara (the seventh of the ten dedications) · the night deity Opening the Blossoms of Trees (the seventh of the ten grounds, the Ground of Far-Reaching), four friends alike signifying kindness and compassion, seen at 〔T36n1739 0972a02–0972a07〕. What Chengguan raises at 「然諸位至七皆方便故，休捨觀自在，開敷樹華，多約慈悲」 tr. “yet at all the positions, upon reaching the seventh, it is because they are all skillful means that Fulfilled Vow, Avalokiteśvara, and Opening the Blossoms of Trees are for the most part with respect to kindness and compassion” 〔T35n1735 0936a14–0936a15〕, namely the three friends Fulfilled Vow, Avalokiteśvara, and Opening the Blossoms of Trees, agrees with this; Li Tongxuan sets out four positions plainly and fastens each to its position, the one he has in addition being this very friend, King Never Satiated, since the Avalokiteśvara of his list and the one in Chengguan’s are the same friend of the seventh dedication. The two houses set up one and the same axis; recorded without adjudication.
• The treatises of the Huayan house: in the five texts Huayan jing zhigui T45n1871 · Huayan jing kongmu zhang T45n1870 · Wujiao zhang T45n1866 · Shixuan men T45n1868 · Fajie xuanjing T45n1883, searching for the two terms 「無厭足王」 tr. “King Never Satiated” and 「無厭足」 tr. “Never Satiated” gives 0 hits in each — this is the record of that search for those two terms, and does not mean that the five texts hold no material on this good friend.
• The gloss proper to each good friend in the Kongmu zhang: Zhiyan’s Kongmu zhang sets up its glosses by the sequence of the good friends; the sixth good friend is the manifesting of the method of healing and the skillful means of compounding incense, and the eighth begins separately, and the section between them is this friend — 「第七知識。約一乘別教。善巧自在顯逆行法。成進退德。殊勝方便。以契利益。即性用方便波羅蜜所成。」 tr. “The seventh good friend. With respect to the distinct teaching of the One Vehicle. Skillfully and sovereignly he displays the Dharma of practice by contrary means. He accomplishes the virtue of advancing and withdrawing. His skillful means are surpassing. By them he meets with benefit. That is, it is accomplished by the perfection of skillful means, which is the working of the nature.” 〔T45n1870 0585a09–0585a11〕. The name Dharma of practice by contrary means points to the same thing as Chengguan’s 「逆化」 tr. “transforming by contrary means”, while the virtue of advancing and withdrawing is said with respect to the two appearances of going against and going along; and the whole is fastened at the last to the perfection of skillful means — agreeing with the perfection Li Tongxuan fastens it to, 「以方便波羅蜜為主」 tr. “with skillful means as the perfection that is lord” 〔T36n1739 0972a08–0972a09〕. The same text has in another place a list of the good friends by name, in which the king’s name Fully Satisfied occurs 〔T45n1870 0589a13〕; that list includes Mañjuśrī at its head, and so its ordinal may not be taken directly for the number of the seventeenth friend of the southward journey in this unit.
• The Yogācāra axis: this unit is not the chapter on the Ten Grounds, and no Yogācāra chain is set up separately.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the unit of King Never Satiated begins 〔T10n0279 0355a23〕 and ends 〔0356a17 前〕. Recalling the teaching and accomplishing benefit, the seventeen minds 0355a23–0355a29 · seeking the next friend, coming to the city of Tāla Banner 0355a29–0355b01 · the people’s answer about the king’s governing 0355b01–0355b05 · seeing the surpassing dependent and proper 0355b06–0355b15 · seeing his transforming by contrary means 0355b15–0355b26 · not understanding and giving rise to doubt 0355b26–0355c01 · the deity in the sky making him recall the previous teaching 0355c01–0355c04 · the deity in the sky distinguishing how deep and profound the practice that follows is 0355c04–0355c10 · Sudhana inquiring with respect 0355c10–0355c13 · taking his hand into the palace, the skillful means of conferring the Dharma 0355c13–0355c16 · looking at the palace, raising the fruit to bring him in 0355c16–0355c21 · displaying the provisional by means of the real 0355c21–0355c24 · displaying what he has attained, the liberation like an illusion 0355c24–0356a03 · directly displaying his real virtue 0356a03–0356a07 · humbling himself and pointing to the superior 0356a07–0356a13 · directing him to the next friend 0356a13–0356a15 · cherishing his virtue, bowing and taking leave 0356a15–0356a16. Verse lines, none.
• Buddhabhadra T278 (the Jin translation, principal for collation): this unit begins 〔T09n0278 0708a27〕 (fascicle 49) and ends 〔0709a04 前〕. Recalling the teaching and accomplishing benefit 0708a27–0708b05 · coming to the city of Full Banner and asking after the king 0708b05–0708b07 · someone answering about the king’s governing 0708b07–0708b11 · seeing the king’s dependent and proper 0708b11–0708b19 · the king’s might and the guard of his ministers 0708b19–0708b22 · transgressing the law and receiving punishment 0708b22–0708b25 · Sudhana giving rise to doubt 0708b25–0708b28 · the deity of empty space telling him 0708b28–0708c01 · Sudhana answering the deity 0708c01–0708c02 · the deity speaking again, distinguishing what is beyond conceiving 0708c02–0708c06 · going to the king and inquiring with respect 0708c06–0708c09 · taking his hand into the palace 0708c09–0708c11 · looking at his household 0708c11–0708c15 · asking about the deeds that are the cause of the recompense 0708c15–0708c16 · the Dharma gate of conjuring 0708c16–0708c21 · directly displaying his real virtue 0708c21–0708c23 · humbling himself and pointing to the superior 0708c23–0708c28 · directing him to the next friend 0708c29–0709a02 · taking leave and going south 0709a02–0709a03.
• Chengguan, Shu T35n1735: the direct gloss on this unit begins 0935c12 · the outline heading of the four sections 0935c12–0935c14 · the gloss of the city’s name and the king’s name 0935c14–0935c17 · the four branches of seeing, paying respects, and inquiring 0935c18–0935c21 · the two divisions of the deity in the sky instructing him 0935c21–0935c23 · the reason for the doubt 0935c23–0935c25 · the deep and profound and the two kinds of practice by contrary means 0935c25–0936a05 · inquiring with respect 0936a05 · the two divisions of conferring his own Dharma realm 0936a05–0936a08 · the four branches of the direct displaying of the Dharma realm 0936a08–0936a15 · humbling himself and pointing to the superior 0936a15–0936a16 · ending before the eighth friend, King Great Light 0936a17.
• Chengguan, Chao T36n1736: the gloss proper to this unit 0677c06–0677c18, exclusive of its end (glossing the assignment to the practice of non-attachment 0677c06–0677c07 · matching the names of the seventeen minds 0677c07–0677c14 · analyzing the five sections of the commentary on distinguishing the deep and profound 0677c14–0677c18).
• Li Tongxuan, Lun T36n1739: what touches this unit 0971c09–0972a18 (the four gates of the previous friend’s part on pointing to virtue and advancing upward 0971c09–0971c12 · the gloss of the city’s name 0971c12–0971c15 · the gloss of the king’s name 0971c15–0971c16 · the fourteen gates of this friend’s gate of truly entering the present position 0971c17–0972a01 · the translation of his own name 0972a01–0972a02 · the cross-position reading 0972a02–0972a07 · the name of the position and lord and companions 0972a08–0972a09 · the healing of the two gates 0972a09–0972a11 · the four gates of this friend’s gate of pointing to virtue and advancing upward 0972a12–0972a15 · the gloss of Wondrous Light and Great Light 0972a15–0972a17). One further place seen, 1000c17, belongs to the section of the general discussion after the chapter matching the ten practices, and is not a clause-by-clause gloss of this unit.
• Fazang, Tanxuan ji T35n1733 (upon the sixty-fascicle name-forms): the gloss proper to this unit 0467a14–0467b29 (the gloss of the names 0467a14–0467a16 · the outline of seeking in accord with the teaching 0467a17–0467a22 · the seven sections of seeing, paying respects, and requesting 0467a22–0467b19 · the question and answer on the doubt 0467a28–0467b02 · the citing of the Liang lun’s training in discipline and the two kinds, actual practice and transformation by conjuring 0467b02–0467b11 · the proof of transformation by conjuring and the rendering of Nara 0467b11–0467b14 · the two divisions of what is deep and hidden 0467b16–0467b18 · the conferring of his own Dharma realm and the five sections of the direct displaying 0467b19–0467b26 · the three divisions of looking up and pointing to the superior advance 0467b26–0467b28), ending where the seventh practice is done.
• Zhiyan, Souxuan ji T35n1732 (upon the sixty-fascicle name-forms): the gloss proper to this unit 0095a03–0095a16 (the name of the position and the Dharma gate entered 0095a03–0095a05 · the eight items of the entering in accord with the teaching 0095a06–0095a12 · the true entering and the body and working of the Dharma gate 0095a12–0095a15 · the two divisions of the looking up and pointing 0095a16).
• Variant readings: within the range of T279 covered by this unit, 〔0355a23〕–〔0356a16〕, 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: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0355b20〕敕【CB】【麗-CB】｜勅【大】.
• Items yielding nothing found: in the four texts Huayan jing zhigui T45n1871 · Wujiao zhang T45n1866 · Shixuan men T45n1868 · Fajie xuanjing T45n1883, searching for 「無厭足王」 tr. “King Never Satiated” and 「無厭足」 tr. “Never Satiated” gives 0 hits in each 〔查無〕; in the Huayan jing kongmu zhang T45n1870 those two terms likewise give 0 hits, yet by the sequence of the good friends there is a gloss proper to this friend, which is recorded under Cross-Reading and Lineage. The material of this unit in the Tanxuan ji T35n1733, the Souxuan ji T35n1732, and the forty-fascicle Avataṃsaka T10n0293 all exists, and is recorded under Divergent Interpretations of the Commentators and under Collation with Parallel Translations respectively.