華嚴經 品三十九 入法界品 · 不動優婆夷（寄善法行）Avataṃsaka Sūtra · Entering the Dharma Realm · The Laywoman Immovable (Assigned to the Practice of Good Dharma)

Sudhana’s nineteenth friend, the laywoman Immovable, is one of the few good friends of this assembly who confer the Dharma by an account of a former life of their own — she does not first speak of the marks of a Dharma gate, but first of that night in a past age when, as the daughter of King Lightning Bestowed, she was upon an upper storey in the night looking up at the constellations and saw the buddha Long Arm. The whole unit runs to something over two thousand seven hundred graphs, and the account of a former life takes up rather more than a third of it. Chengguan’s gloss of the name 「不動」 tr. “Immovable” has three layers: that from the time she set her mind there was nothing among all things in which she failed to gain concentration; that the afflictions and the two vehicles cannot move her; and that she also makes the minds of beings immovable. He further glosses the city’s name 「安住」 tr. “Abiding Secure” as knowledge tallying with the real Dharma and not being broken by conditions, and Fazang, with respect to the sixty-fascicle version, likewise gives this gloss. As for the five Dharma gates she attains, the Yanyi chao matches to them one by one the ten minds the buddha Long Arm taught, and this is the finest set of correspondences in this unit. Of what is manifested upon entering samādhi Chengguan judges 「於一求法無厭三昧即入一萬」 tr. “within the one samādhi of never being satiated in seeking the Dharma she enters ten thousand”, making clear that the other liberations too each gather in many gates. The humbling of herself and pointing to the superior sets up nine comparisons; the sixty-fascicle version has six. This unit has two verse lines, the one verse of Sudhana praising her virtue.

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I. Doctrinal Outline and Placement

Chengguan’s outline — this unit opens into five divisions: first, seeking in accord with the teaching; second, seeing, paying respects, and inquiring; third, praising Sudhana and conferring the Dharma (within which the names and substance of the Dharma gates are first displayed and the state of the working is then inquired after, and within the full answer there are again the six of the causes and conditions of obtaining the Dharma and the four of the displaying of her working); fourth, humbling herself and pointing to the superior; fifth, pointing out the next friend:

「第九不動優婆夷，寄善法行。自發心來，於一切法無不得定，煩惱二乘不能動故，亦令眾生心不動故，以智修慈故，示以女居。安住王都者，王子位故。智契實法，不為緣壞，名為安住。」 tr. “The ninth, the laywoman Immovable, assigned to the practice of Good Dharma. From the time she set her mind there has been nothing among all things in which she has not gained concentration; because the afflictions and the two vehicles cannot move her; and because she also makes the minds of beings immovable. Because she cultivates kindness by means of knowledge, she is displayed as dwelling as a woman. That it is the royal capital of Abiding Secure is because it is the position of a prince. Knowledge tallying with the real Dharma, not broken by conditions, is named abiding secure.” 〔T35n1735 0936b18–b22〕

The one division of seeking in accord with the teaching opens into two, and the former division opens again into five:

〔T35n1735 0936b22–b27〕「第一依教趣求，中二：先依教、後趣求。前中有五：一思修前法。二「生歡喜」〔T35n1735 0936b24〕下因修得益。無濁約無他，清淨約自體。三「如是思惟」〔T35n1735 0936b25〕下推功歸友。至此偏悲者，修悲將滿故。四「又作是念」〔T35n1735 0936b26〕下廣歎友能。五「善財童子如是悲哀」〔T35n1735 0936b27〕下」 tr. “First, seeking in accord with the teaching, has two within it: first, in accord with the teaching; afterward, the seeking. Within the former there are five: first, the pondering and cultivating of the previous teaching. Second, from ‘there arose joy’ downward, the benefit gained from cultivation. The unmuddied is with respect to there being nothing other; the pure is with respect to its own substance. Third, from ‘pondering in this way’ downward, returning the merit to the friend. That he is partial to grief at this point is because the cultivation of compassion is about to be fulfilled. Fourth, from ‘and he thought further’ downward, praising at length what the friend is able to do. Fifth, from ‘Sudhana the youth, grieving in this way’ downward”

The two divisions of seeing, paying respects, and inquiring, and of praising Sudhana and conferring the Dharma:

〔T35n1735 0936c04–c06〕「第二「入其宅內」〔T35n1735 0936c04〕下見敬諮問。見中分二：先見依獲益、後「善財童子前詣」〔T35n1735 0936c05〕下見正超倫。二「爾時善財曲躬」〔T35n1735 0936c06〕下敬問，可知。」 tr. “Second, from ‘he entered within her house’ downward, the seeing, the paying of respects, and the inquiring. Within the seeing it divides into two: first, the seeing of the dependent and the gaining of benefit; afterward, from ‘Sudhana the youth came forward’ downward, the seeing of the proper, which surpasses its peers. Second, from ‘at that time Sudhana bent his body’ downward, the inquiring with respect, as may be known.”

〔T35n1735 0936c06–c11〕「第三「時不動」〔T35n1735 0936c06〕下稱讚授法。於中先讚、後「善男子我得」〔T35n1735 0936c07〕下正授法界。於中二：先示法門名體、後「善財童子言」〔T35n1735 0936c08〕下徵業用之境界。今初。不同前例而舉五法者，亦同九地當法師位，須廣知故。」 tr. “Third, from ‘at that time Immovable’ downward, praising him and conferring the Dharma. Within it there is first the praising, and afterward, from ‘son of good family, I have attained’ downward, the actual conferring of the Dharma realm. Within that there are two: first, the displaying of the names and substance of the Dharma gates; afterward, from ‘Sudhana the youth said’ downward, the inquiring after the state of her working. Now the first. That she does not follow the former pattern but raises five things is likewise because, as with the ninth ground, she stands at the position of a master of the Dharma and must know widely.”

The gloss of the five Dharma gates raised, which the commentary matches one by one:

「五中，初二所持內德：一智慧無󰊋，偏名解脫。有智則煩惱不可壞。取著無能勝，故云難摧伏。此智包容，故名為藏。二受持堅固，偏得行名。謂遇惡眾生而能堪忍，遍生諸趣而心不迷，故云堅固。三即能持深入法門，得法性地則無不持矣。四即外化，由正思佛法，明照差別，故得辯才，能轉法輪稱眾生欲。五即上求，一心求法故云三昧，近佛無厭、受法無足故。」 tr. “Of the five, the first two are the inner virtues held: first, wisdom without hindrance, which is named liberation in particular. Where there is wisdom the afflictions cannot break one. Grasping cannot prevail over it, and so it is called hard to crush down. This wisdom holds all within it, and so it is named a store. Second, firmness in holding, which takes the name of practice in particular. That is, meeting with evil beings she is able to endure them, and being born everywhere among the destinies her mind is not confused, and so it is called firm. Third, this is the ability to hold and to enter deeply the gate of the Dharma: gaining the ground of the nature of things, there is then nothing not held. Fourth, this is the transforming of others: because she rightly ponders the buddha-teachings and illumines their differences, she gains eloquence, and is able to turn the wheel of Dharma to suit what beings wish. Fifth, this is the seeking above: because she seeks the Dharma single-mindedly it is called samādhi, and because she is never satiated in drawing near the buddhas and never has enough in receiving the Dharma.” 〔T35n1735 0936c11–c19〕

The inquiring after the state of the working opens into four, the full answer opens again into two, and the causes and conditions of obtaining the Dharma open into six:

〔T35n1735 0936c19–0937a03〕「二徵業用之境界，中四：一徵問、二顯難、三重請、四廣答。答中二：先明得法因緣以彰深遠，釋上難知；二「善男子我得菩薩求一切」〔T35n1735 0936c22〕下顯其業用，以酬初問。今初，分六：一舉往見佛為發心緣。二「便從樓」〔T35n1735 0936c24〕下內興觀念為發心因，先觀、後念。念福智等，即前五法之因。神通自在，是行堅固。三「善男子爾時」〔T35n1735 0936c26〕下佛勸發心。能成前五，有十種心：初二成智慧、次一成總持、次二成神通、次二成三昧、後三成辯才故。上來取斯十句釋五法門。四「善男子我於彼」〔T35n1735 0936c29〕下正明發心堅固。五「我發是心已來」〔T35n1735 0937a01〕下經久無違。六「我從是來」〔T35n1735 0937a02〕下彰發心勝益，即前五因之果。」 tr. “Second, the inquiring after the state of her working, within which there are four: first, the inquiry; second, the showing that it is hard; third, the asking again; fourth, the full answer. Within the answer there are two: first, the making clear of the causes and conditions of obtaining the Dharma, so as to display how deep and far it is, glossing the ‘hard to know’ above; second, from ‘son of good family, I have attained the bodhisattva’s seeking of all things’ downward, the displaying of her working, so as to repay the first question. Now the first, which divides into six: first, the raising of her going in the past to see the buddha as the condition for setting her mind. Second, from ‘she came down from the storey’ downward, the inward rousing of contemplation and thought as the cause of setting her mind, first the contemplating and afterward the thinking. The thinking of merit and knowledge and the rest is precisely the cause of the five things above. That the spiritual powers are sovereign is the firmness of her practice. Third, from ‘son of good family, at that time’ downward, the buddha urging her to set her mind. What can accomplish the five above are ten kinds of mind: the first two accomplish wisdom, the next one the dhāraṇī, the next two the spiritual powers, the next two the samādhi, and the last three the eloquence. Up to here the ten clauses have been taken to gloss the five Dharma gates. Fourth, from ‘son of good family, I, in the presence of that buddha’ downward, the plain showing of the firmness of the mind she set. Fifth, from ‘since I set this mind’ downward, the long passage of time without transgression. Sixth, from ‘from that time onward’ downward, the displaying of the surpassing benefit of setting her mind, which is the fruit of the five causes above.”

The four branches of the working belong to the end of the full answer within the third division, the praising and conferring of the Dharma, and open into four:

「二顯其業用，中四：一許現，即舉五法中二；二申請；三正現，入一萬三昧者，於一求法無厭三昧即入一萬，明知餘解脫等亦攝多門；四出定，即述。並可知。」 tr. “Second, the displaying of her working, within which there are four: first, agreeing to manifest, that is, the raising of two among the five things; second, the request; third, the actual manifesting — as for the entering of ten thousand samādhis, within the one samādhi of never being satiated in seeking the Dharma she enters ten thousand, from which it may be known that the other liberations too gather in many gates; fourth, coming out of samādhi, that is, the relating. All this can be understood.” 〔T35n1735 0937a03–a07〕

The last two divisions:

〔T35n1735 0937a07–a12〕「第四「優婆夷言」〔T35n1735 0937a07〕下謙己推勝。第五指示後友中，都薩羅者，此云喜出生，謂此城中出生無量歡喜之事故。以智度圓滿，則能無所不生。友名遍行，巧智隨機，無不行故，名真實行。示外道者，能行非道故。非道不染，故曰出家。」 tr. “Fourth, from ‘the laywoman said’ downward, humbling herself and pointing to the superior. Fifth, within the pointing out of the next friend: as for Tusāra, it means here the giving birth to gladness, namely because within this city measureless matters of gladness are given birth. When the perfection of knowledge is fulfilled, then there is nothing that cannot be given birth. The friend is named Universal Practice because his skillful knowledge accords with the capacities of beings and there is nothing he does not practice, and so he is named true practice. That he is displayed as a non-Buddhist is because he is able to walk what is not the path. What is not the path does not defile him, and so it is said that he has left the household life.”

Fazang’s outline (with respect to the sixty-fascicle version · both the names and the sequence differ from Chengguan’s):

〔T35n1733 0468a04–a07〕「第二依教趣求中六：一設敬辭退。二念前法門修習增長。三「作是思惟」〔T35n1733 0468a05〕下因思得益。四「復作是念」〔T35n1733 0468a06〕下念知識功能。五「善財如是悲心」〔T35n1733 0468a07〕下因念感讚。」 tr. “Second, within seeking in accord with the teaching there are six: first, offering reverence and taking leave. Second, recalling the previous Dharma gate and cultivating and increasing it. Third, from ‘pondering in this way’ downward, the benefit gained from pondering. Fourth, from ‘and he thought again’ downward, holding in mind what the good friend is capable of. Fifth, from ‘Sudhana, with a grieving mind in this way’ downward, being moved to praise through holding him in mind.”

〔T35n1733 0468a19–a22〕「第四「爾時彼女」〔T35n1733 0468a19〕下授己法界。於中五：初「答言」〔T35n1733 0468a19〕下歎美為授法方便、二「我成就」〔T35n1733 0468a20〕下授法門體、三「白言」〔T35n1733 0468a21〕下辨得法因緣、四「我入此」〔T35n1733 0468a21〕下顯法門業用、五「我唯知」〔T35n1733 0468a22〕下結己自分。」 tr. “Fourth, from ‘at that time that woman’ downward, conferring her own Dharma realm. Within it there are five: first, from ‘she answered, saying’ downward, praising him admiringly as the skillful means for conferring the Dharma; second, from ‘I have accomplished’ downward, conferring the substance of the Dharma gate; third, from ‘he said to her’ downward, distinguishing the causes and conditions of obtaining the Dharma; fourth, from ‘when I enter this’ downward, displaying the working of the Dharma gate; fifth, from ‘I know only’ downward, concluding her own portion.”

Zhiyan’s outline:

〔T35n1732 0095b08–b11〕「第十九善法行菩薩位，優婆夷名曰不動，入菩薩無壞法門。三義同前。初教勸有三，如前。二「時善財」〔T35n1732 0095b10〕下明依教進入中有七」 tr. “The nineteenth, the position of the bodhisattva of the practice of Good Dharma: the laywoman named Immovable, who enters the bodhisattva’s Dharma gate that cannot be broken. The three senses are the same as before. First, exhorting by the teaching, has three, as before. Second, from ‘at that time Sudhana’ downward, the clarifying of proceeding to enter in accord with the teaching, within which there are seven”

Li Tongxuan’s two gates and seventeen Dharma gates:

〔T36n1739 0974a13–0974a16〕「第一正入當位法門。於此段中，從「爾時」〔T36n1739 0974a13〕已下至「我唯得此求一切法無厭足三昧光明，為一切眾生說微妙法皆令歡喜」〔T36n1739 0974a14〕，於此段中約分十七門」 tr. “First, the Dharma gate of truly entering the present position. Within this passage, from ‘at that time’ downward to ‘I have attained only this radiance of the samādhi of never being satiated in seeking all things, and I expound the subtle and wondrous Dharma for all beings, making them all glad’, within this passage it is divided into about seventeen gates”

〔T36n1739 0974c21–c23〕「第二推德昇進中，從「如諸菩薩」〔T36n1739 0974c21〕已下至「辭退而去」〔T36n1739 0974c21〕有十五行半經，於中約分四門」 tr. “Second, within pointing to virtue and advancing upward, from ‘as for the bodhisattvas’ downward to ‘took his leave and departed’ there are fifteen and a half lines of scripture, within which it is divided into about four gates”

(The former place, 「可有十六行經，約分五門」 tr. “there may be sixteen lines of scripture, divided into about five gates” 〔T36n1739 0974a02〕, belongs to the passage of pointing to virtue and advancing upward of the previous friend, King Great Light — the third and the fourth of those five gates raise precisely the name of the city where the present friend dwells, Abiding Secure, and the present friend’s own name, Immovable 〔T36n1739 0974a03–a05〕, and it is thus the text that hands the seeker on to the present friend; the passage of pointing to virtue and advancing upward of the present friend herself is the one that has 「有十五行半經，於中約分四門」 tr. “there are fifteen and a half lines of scripture, within which it is divided into about four gates” 〔0974c22〕, whose city is Tusāra and whose friend is Universal Practice 〔T36n1739 0974c23–c25〕. The two passages do not point to one and the same thing.)

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II. Terminology

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III. Similes and Rhetoric

(i) The comparison with a king of jeweled mountains — the mark of seeing the buddha, heard by Sudhana in the account of a former life: 「於虛空中見彼如來如寶山王」 tr. “within the empty sky I saw that tathāgata, like unto a king of jeweled mountains” 〔T10n0279 0358c25〕. The height and unsurpassability of a king of mountains is a comparison for the measure of the buddha’s body, and it is carried on into the clause beneath it, 「觀彼佛不見頂相，觀身左右莫知邊際」 tr. “I contemplated that buddha and could not see the mark upon the crown of his head; I gazed to the left and to the right of his body, and did not know where its limit lay” 〔0359a01–a02〕 — first it says ‘like a mountain’, next it says ‘without limit’, so that it opens with a comparison and gathers up with immeasurability. At the same place the sixty-fascicle version has 「見彼如來在虛空中，如寶山王」 tr. “I saw that tathāgata within the empty sky, like unto a king of jeweled mountains” 〔T09n0278 0711a28–a29〕.

(ii) The comparison with an embryo of seven days — 「以此三昧門故，身心柔軟，如七日胎」 tr. “because of these gates of samādhi his body and mind became supple, like an embryo of seven days” 〔T10n0279 0358b16〕. The suppleness of an embryo of seven days that has not yet taken form is a comparison for the suppleness of body and mind at the moment of gaining concentration when touched by the light. The sixty-fascicle version is the same 〔T09n0278 0710c22〕.

(iii) The comparison with a million great Brahmā kings — 「譬如百萬大梵天王，決定不生欲界煩惱；其有見此優婆夷者，所有煩惱應知亦然」 tr. “just as a million great Brahmā kings will assuredly not give rise to the afflictions of the desire realm, so it should be known it is also with all the afflictions of whoever sees this laywoman” 〔T10n0279 0358b25–b26〕. The assuredness with which Brahmā gives rise to no afflictions of the desire realm is a comparison for the necessity with which the afflictions of one who sees this laywoman are extinguished. The sixty-fascicle version has 「如梵天王，欲界煩惱不現在前」 tr. “like a Brahmā king, in whom the afflictions of the desire realm do not appear before him” 〔T09n0278 0711a02–a03〕, without prefixing 「百萬」 tr. “a million”.

(iv) The comparison with adamant — 「發是心已，其心堅固猶如金剛，一切煩惱及以二乘悉不能壞」 tr. “having set this mind, her mind was firm as adamant, and all the afflictions, together with the two vehicles, could none of them break it” 〔T10n0279 0359a17–a19〕. The unbreakableness of adamant is a comparison for the firmness of the mind she has set; and this clause is precisely where the scriptural ground of the one name 「不動」 tr. “Immovable” lies.

(v) The nine comparisons of humbling herself and pointing to the superior — the last passage of this unit praises the practice of the bodhisattvas with nine comparisons, and a word-by-word reckoning of the base text gives nine: the golden-winged bird, the merchant traveler, the fisherman, the asura king, the orb of the sun, the full moon, the great earth, the great wind, the wheel-turning king 〔T10n0279 0359c09–c20〕. Their form is ‘like such a thing, doing such a deed, and so able to make such a benefit for beings’:

• The golden-winged bird — 「遊行虛空無所障礙，能入一切眾生大海，見有善根已成熟者，便即執取置菩提岸」 tr. “travels through the empty sky without obstruction, is able to enter the great ocean of all beings, and when it sees one whose roots of goodness have ripened, then takes hold of him and sets him upon the shore of awakening” 〔0359c09–c11〕
• The merchant traveler — 「入大寶洲，採求如來十力智寶」 tr. “enters the great isle of jewels and searches out the jewel of the knowledge of the ten powers of a tathāgata” 〔0359c11–c12〕
• The fisherman — 「持正法網，入生死海，於愛水中漉諸眾生」 tr. “takes the net of the true Dharma, enters the ocean of birth-and-death, and draws beings up out of the waters of craving” 〔0359c12–c13〕
• The asura king — 「能遍撓動三有大城諸煩惱海」 tr. “is able everywhere to stir up the oceans of afflictions in the great city of the three existences” 〔0359c14〕
• The orb of the sun — 「出現虛空，照愛水泥，令其乾竭」 tr. “appears in the empty sky and shines upon the mire of the waters of craving, making it dry up” 〔0359c15〕
• The full moon — 「出現虛空，令可化者心華開敷」 tr. “appears in the empty sky and makes the mind-flowers of those who can be transformed open wide” 〔0359c16〕
• The great earth — 「普皆平等，無量眾生於中止住，增長一切善法根芽」 tr. “is everywhere level and equal, measureless beings come to rest upon it, and it increases the root-sprouts of all wholesome things” 〔0359c16–c18〕
• The great wind — 「所向無礙，能拔一切諸見大樹」 tr. “meets no hindrance wherever it goes, and is able to uproot the great trees of all views” 〔0359c18–c19〕
• The wheel-turning king — 「遊行世間，以四攝事攝諸眾生」 tr. “travels through the world and gathers in beings by the four means of gathering in” 〔0359c19–c20〕

(vi) Four sets of parallels — the prose of this unit has four sets of even parallels: the ten clauses of holding the good friend in mind, every clause opening with 「出生」 tr. “gives birth to”, 「普雨」 tr. “rains down everywhere”, 「顯示」 tr. “displays”, and 「增長」 tr. “increases” 〔T10n0279 0358a16–a21〕; the ten clauses of praising at length what the friend is able to do, every clause opening with 「能普」 tr. “able everywhere” 〔0358a21–a26〕; the thirteen rounds of the practice free of faults in the account of a former life, every clause but the first opening with 「爾所劫中」 tr. “throughout those kalpas” 〔0359a19–b14〕; and the fourteen clauses of constantly seeing and constantly hearing, every clause opening with 「常」 tr. “constantly” 〔0359b14–b22〕. All four sets take the evenness of their numbers for their literary form.

(vii) The rhetoric of the golden radiance of the dependent reward — 「見彼堂宇，金色光明普皆照耀，遇斯光者身意清涼」 tr. “he saw that in that hall a golden radiance was shining everywhere, and whoever met with this light became cool and clear in body and mind” 〔T10n0279 0358b11–b13〕. The light of the hall comes forth before the marks of its mistress, and the touch of the light is at once the gaining of five hundred samādhis — the light of the dependent reward is already the conferring of the Dharma, and this is one of the forms of the narrative of this unit. Li Tongxuan sets up a gloss by signification upon this, saying that the light of this hall is 「第九法師位悲室，教光所燭故」 tr. “the room of compassion of the position of the ninth master of the Dharma, because it is lit by the light of the teaching” 〔T36n1739 0974b27–b28〕.

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IV. Collation with Parallel Translations

The Chinese collation versions for the principal clauses of this unit’s scripture text: Śikṣānanda, T279 (the base text · the end of fascicle 66) · Buddhabhadra, T278 (the Jin translation, the sixty-fascicle Avataṃsaka, the chapter Entering the Dharma Realm, the thirty-fourth · fascicle 49) · Prajñā, T293 (the forty-fascicle Avataṃsaka, the chapter of Entering the Realm of Inconceivable Liberation, the Practices and Vows of Samantabhadra · the end of fascicle 13 to fascicle 14). Clauses 1 to 6 set T279 against T278; the correspondences and chief variants of the forty-fascicle version are set up separately as clause 7.

Clause 1　Recalling the previous teaching, and praising at length what the friend is able to do

What the variants are fastened to: (a) The 80 has in the first clause, separately, 「出妙光城，遊行道路」 tr. “went out of the city of Wondrous Light and traveled along the road”, while the 60 lacks these two matters and joins directly to the pondering. (b) The clause form of praising at length what the friend is able to do differs — the 80 has all ten clauses in the form 「善知識者，能普……」 tr. “a good friend is one who is able everywhere to …”, while the 60 has them in the form 「念善知識，……」 tr. “holding a good friend in mind, …”, so that the place where the praise falls is different: the 80 praises what the friend is able to do, the 60 praises the benefit of holding the friend in mind. (c) This passage has ten clauses in each of the two versions — the ten of the 60 being: one is able to leave the dangerous road · the right road is opened and displayed · one accords with the things that are level and equal · the Mahāyāna is made manifest · the practice of the bodhisattva Samantabhadra is brought to completion · the city of omniscient knowledge appears · one crosses the ocean of the whole Dharma realm · the ocean of all things of the three times is everywhere illumined · all white and pure things are nourished and grown · all the things of the wise and the holy are brought to fulfillment; the items of sense of the two versions broadly correspond, but their sequence is interchanged (the 80 has 「普顯示諸夷險道」 tr. “displays everywhere the various roads that are level and those that are steep and dangerous”, which the 60 divides into the two clauses 「能離險道」 tr. “is able to leave the dangerous road” and 「開示正路」 tr. “the right road is opened and displayed”). Recorded without adjudication.

Clause 2　The deity’s announcement, and the asking around

What the variants are fastened to: (a) The name of the one who announces from the sky the 80 has as 「常隨逐覺悟菩薩、如來使天」 tr. “the deity that ever follows alongside and awakens bodhisattvas, the Tathāgata’s messenger”, the 60 as 「如來使天隨菩薩天」 tr. “the deity that is the Tathāgata’s messenger, the deity that follows the bodhisattva”; Fazang, with respect to the sixty-fascicle version, divides this into two deities and glosses each, saying 「隨菩薩天者，是己業行之神。如來使天者，是佛為攝生神」 tr. “as for the deity that follows the bodhisattva, it is the spirit of one’s own deeds and practices; as for the deity that is the Tathāgata’s messenger, it is the spirit the buddha sends to gather in the living” 〔T35n1733 0468a07–a09〕; Chengguan, with respect to the eighty-fascicle version, likewise takes 「天字兩用」 tr. “the graph for deity is used in two ways” 〔T35n1735 0936b28〕 and judges that two deities constantly follow that person. (b) The place to which he is to go the 80 has as 「安住王都」 tr. “the royal capital of Abiding Secure”, the 60 as 「安住王城」 tr. “the royal city of Abiding Secure”. (c) The 80 has separately the phrase 「身是童女」 tr. “is in person a maiden”, which the 60 lacks — and Li Tongxuan’s gloss of this unit takes the maiden precisely for a signification 〔T36n1739 0974b15–b17〕. Recorded without adjudication.

Clause 3　The names of the Dharma gates attained

What the variants are fastened to: (a) The difference in the first name is the greatest — the 80 has 「難摧伏智慧藏解脫門」 tr. “the gate of liberation of the store of wisdom hard to crush down”, the 60 has 「無壞法門」 tr. “the Dharma gate that cannot be broken”. Fazang and Zhiyan alike, with respect to the sixty-fascicle version, take 「無壞法門」 tr. “the Dharma gate that cannot be broken” for the name of the Dharma gate of this unit (Fazang: 「無壞法門者，所修大行非緣能壞，故以為名。此總標也」 tr. “as for the Dharma gate that cannot be broken, the great practice she cultivates cannot be broken by conditions, and so this is taken for its name. This is the general heading.” 〔T35n1733 0468a23–a24〕; Zhiyan: 「入菩薩無壞法門」 tr. “who enters the bodhisattva’s Dharma gate that cannot be broken” 〔T35n1732 0095b09〕), and so the outline headings of the two houses do not share a name with the scripture text of the eighty-fascicle version. (b) The third and fourth in the 60 are 「一切法平等地陀羅尼」 tr. “the dhāraṇī of the ground of the sameness of all things” and 「一切法平等法門」 tr. “the Dharma gate of the sameness of all things”, both names prefixed with 「平等」 tr. “sameness”, whereas the fourth in the 80 is 「照明一切法辯才門」 tr. “the gate of eloquence illumining all things”. (c) The last name the 80 has as 「求一切法無疲厭三昧門」 tr. “the gate of the samādhi of never wearying in seeking all things”, the 60 as 「離有莊嚴三昧」 tr. “the samādhi of the adornment that leaves existence behind”. (d) Fazang, with respect to the sixty-fascicle version, takes the four clauses from 「修學」 tr. “I study” downward as completing the gloss, and judges 「一以行堅是故無壞；二以持妙，謂總持稱性故；三以證玄，謂證理無二故；四以定深」 tr. “first, because the practice is firm it therefore cannot be broken; second, by the wondrousness of her holding, namely because the dhāraṇī matches the nature; third, by the profundity of her realization, namely because she realizes that in principle there are not two; fourth, by the depth of her concentration” 〔T35n1733 0468a24–a27〕 — so that the sixty-fascicle version takes the first name for the general and the remaining four for the particular, while the eighty-fascicle version sets its five names out side by side and has no wording of general and particular. Recorded without adjudication.

Clause 4　The name of the kalpa, the name of the king, and what she held in mind, in the account of a former life

What the variants are fastened to: (a) The king’s name differs in form — the 80 has 「電授」 tr. “Lightning Bestowed”, the 60 has 「電光」 tr. “Lightning Light”; Li Tongxuan sets up his gloss by signification upon the 「電授」 tr. “Lightning Bestowed” of the eighty-fascicle version 〔T36n1739 0974b11–b13〕. (b) The 80 has separately 「五百童女亦皆昏寐」 tr. “the five hundred maidens too had all fallen into a heavy sleep” 〔T10n0279 0358c24〕, while the 60 has 「五百侍女皆悉昏寐」 tr. “the five hundred attendant women had all fallen into a heavy sleep” 〔T09n0278 0711a27〕. (c) As for the clause of what she held in mind, the Yanyi chao rehearses it as five matters and lists five virtues — merit and wisdom · dhāraṇī · samādhi · spiritual powers · eloquence 〔T36n1736 0677c28–c29〕, and it is by these five virtues that it matches the ten minds and the five Dharma gates below 〔T36n1736 0678a10–a24〕; the 60 has for its wording five clauses upon the one phrase ‘a body such as this’ and then lists the virtues together, so that it does not form an even set of five virtues. Recorded without adjudication.

Clause 5　The ten minds taught by the buddha Long Arm

What the variants are fastened to: (a) Both versions have ten minds, but many of the names of the minds differ: the 80 has 「無能勝」 tr. “what nothing can prevail over” against the 60’s 「勝妙」 tr. “the surpassing and wondrous”; the 80’s 「無退怯」 tr. “not shrinking back” against the 60’s 「不懈怠」 tr. “not being indolent”; the 80’s 「能堪耐」 tr. “being able to endure” against the 60’s 「忍辱」 tr. “forbearance”; the 80’s 「無迷惑」 tr. “being without confusion” against the 60’s 「離癡」 tr. “being free of delusion”; the 80’s 「正思惟」 tr. “right pondering” against the 60’s 「寂靜」 tr. “stillness and quiet”; the 80’s 「大住持」 tr. “great upholding” against the 60’s 「守護」 tr. “guarding”; the 80’s 「廣流通」 tr. “wide circulation” against the 60’s 「分別」 tr. “discerning”. (b) What the fifth mind is for the 80 has as 「普於一切諸趣受生」 tr. “taking birth everywhere among all the destinies” (entering birth-and-death in order to rescue the living), the 60 as 「遠離一切諸生死趣」 tr. “leaving far behind all the destinies of birth-and-death” (leaving birth-and-death) — the two versions run in opposite directions. (c) The ten minds as rehearsed in the Yanyi chao agree word for word with the eighty-fascicle version, save that the fifth is given as 「普入於一切諸趣受生」 tr. “entering everywhere among all the destinies to take birth” 〔T36n1736 0678a05〕, one graph 「入」 tr. “entering” more than the base text. Recorded without adjudication.

Clause 6　What is manifested upon entering samādhi · the nine comparisons of humbling herself · the pointing out of the next friend

What the variants are fastened to: (a) As for the number of the ten thousand samādhis, the 80 has 「入如是等一萬三昧門」 tr. “she entered ten thousand gates of samādhi such as these” 〔T10n0279 0359b28–b29〕, the 60 has 「入萬三昧門」 tr. “entered ten thousand gates of samādhi” 〔T09n0278 0711c22〕; of the four separate names listed, only the third and fourth broadly correspond in the two versions (the 80’s 「十力智輪現前」 tr. “the wheel of the knowledge of the ten powers appearing before one” against the 60’s 「十力」 tr. “the ten powers”; the 80’s 「佛種無盡藏」 tr. “the inexhaustible store of the buddha-seed” against the 60’s 「佛無盡藏」 tr. “the inexhaustible store of the buddhas”), while for the second the 80 has 「不空輪莊嚴」 tr. “the adornment of the wheel that is not in vain” and the 60 has 「離癡莊嚴」 tr. “the adornment free of delusion”. (b) As for the number of comparisons in the humbling of herself and pointing to the superior, a word-by-word reckoning of the 80 gives nine comparisons (the golden-winged bird · the merchant traveler · the fisherman · the asura king · the orb of the sun · the full moon · the great earth · the great wind · the wheel-turning king), and a word-by-word reckoning of the 60 gives six comparisons (the king of golden-winged birds · the merchant · the bright and clear sun · the swift wind · the great earth · the wheel-turning king) 〔T09n0278 0712a04–a12〕, and Zhiyan, with respect to the sixty-fascicle version, judges 「初舉六喻明行深廣」 tr. “first, six comparisons are raised to make clear how deep and broad the practice is” 〔T35n1732 0095c03–c04〕. (c) As for the name of the next friend and where he dwells, the 80 has the city’s name 「無量都薩羅」 tr. “Measureless Tusāra” and the friend’s name 「遍行」 tr. “Universal Practice”; the 60 has the land’s name 「不可稱」 tr. “Beyond Reckoning”, the city’s name 「知足」 tr. “Contentment”, and the friend’s name 「隨順一切眾生」 tr. “According with All Beings” — by the difference between the systems of translation wording of the 60 and the 80, this belongs among the differing forms of the parallel translations. (d) As for the wording of taking leave, the 80 has 「遶無量匝，慇懃瞻仰，辭退而去」 tr. “circled her measureless times, gazed up at her with earnestness, took his leave, and departed” 〔T10n0279 0359c23–c24〕, the 60 has 「遶無數匝，辭退南行」 tr. “circled her numberless times, took his leave, and went south” 〔T09n0278 0712a16–a17〕. Recorded without adjudication.

Clause 7　The Correspondences and Chief Variants of the Forty-Fascicle Avataṃsaka, T293

What the variants are fastened to: (a) Of the 「不思議」 tr. “inconceivable” things in the passage of recalling the previous teaching, the 80 has six matters and the 40 has eight (the pure body · the lion throne of wondrous jewels · the sovereign power of vows and merit · the knowledge that ripens beings · the great majestic virtue of the enjoyment not held in common · the marks of differentiation of spiritual power · the pure great assembly · the deeds performed by the bodhisattva). (b) In what the people tell him, the 40 has separately the phrase 「侍覲父母」 tr. “she waits upon her father and mother”, where the 80 has 「在其家內，父母守護」 tr. “she is within her own household, guarded by her father and mother”. (c) The body of the verse differs — the 80 has four lines of five graphs, the 40 four lines of seven graphs, and the last line of the 40 is 「妙果超世無能比」 tr. “your wondrous fruit surpasses the world and has no compare” rather than 「光明照世間」 tr. “radiance shining upon the world”. (d) Of the names of the five Dharma gates, the 40 has for the second 「堅固受持願行門」 tr. “the gate of the practice of the vow of firmly holding” (the 80 has no 「願」 tr. “vow”), for the fourth 「一切法智光照辯才門」 tr. “the gate of eloquence of the radiance of knowledge of all things”, and for the fifth 「求一切法心無疲厭莊嚴三昧門」 tr. “the gate of the samādhi of the adornment of a mind that never wearies in seeking all things”. (e) In the passage of constant practice, the 80 makes its fourteen out of three clauses of constantly seeing · seven of constantly hearing · three of constantly using · one of constantly according, while the fourteen clauses of the 40 are every one of them fastened to 「未曾捨離」 tr. “and have never let go of them”, and its last four clauses still read 「常聞菩薩」 tr. “constantly hearing of the bodhisattvas”. (f) In the agreeing to manifest and in the concluding of her own portion, the 80 raises two names of Dharma gates and one name respectively, while the 40 lists five names in each place. (g) As for the number upon entering samādhi, the 80 has 「一萬三昧門」 tr. “ten thousand gates of samādhi” and the 40 has 「十億三昧門」 tr. “ten koṭis of gates of samādhi”; and beneath this the 40 further sets out at length the deeds of a buddha from the descent from Tuṣita on to the parinirvāṇa. (h) In the sealing upon coming out of samādhi, the 80 asks only after seeing, while the 40 asks after the three matters of seeing, hearing, and understanding, and Sudhana answers to all three. (i) As for the city where the next friend dwells, the 80 has 「無量都薩羅」 tr. “Measureless Tusāra” and the 40 has 「都薩羅」 tr. “Tusāra”, while the friend’s name is Universal Practice in both. Recorded without adjudication.

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

(i) The three senses of the name, and the reason she is displayed as dwelling as a woman — that is, 「不動」 tr. “Immovable” and 「示以女居」 tr. “displayed as dwelling as a woman”. In the passage where Chengguan glosses the name, three senses are set out together under 「不動」 tr. “Immovable”, and the fourth clause glosses the reason for her manifesting a woman’s body:

「自發心來，於一切法無不得定，煩惱二乘不能動故，亦令眾生心不動故，以智修慈故，示以女居。」 tr. “From the time she set her mind there has been nothing among all things in which she has not gained concentration; because the afflictions and the two vehicles cannot move her; and because she also makes the minds of beings immovable. Because she cultivates kindness by means of knowledge, she is displayed as dwelling as a woman.” 〔T35n1735 0936b19–b21〕

The three senses are: being unmoved herself (gaining concentration in all things), not being moved by others (the afflictions and the two vehicles cannot move her), and making others unmoved (making the minds of beings immovable); and the reason for her manifesting a woman’s body lies in 「以智修慈」 tr. “cultivating kindness by means of knowledge”. The scripture text’s own grounds: for the first two, the passage of the account of a former life, 「其心堅固猶如金剛，一切煩惱及以二乘悉不能壞」 tr. “her mind was firm as adamant, and all the afflictions, together with the two vehicles, could none of them break it” 〔T10n0279 0359a18–a19〕; for the third, 「十方世界一切眾生，無有於此優婆夷所起染著心；若得暫見，所有煩惱悉自消滅」 tr. “among all the beings of the worlds of the ten directions, not one gives rise to a mind of defiled attachment toward this laywoman; and if anyone can see her even for a moment, all his afflictions are of themselves extinguished” 〔0358b23–b25〕. Li Tongxuan, for his part, establishes the sense of Immovable upon the practice free of faults in the account of a former life, saying 「明此女人自發心來，經閻浮提微塵數劫所生之中，於世五欲及以瞋恨更無所動，名為不動」 tr. “this makes clear that from the time this woman set her mind, throughout the births she has taken over kalpas as numerous as the dust motes of Jambudvīpa, she has not been moved in the least by the five desires of the world or by anger, and so she is named Immovable” 〔T36n1739 0974a10–a12〕.

(ii) The city’s name is knowledge tallying with the real Dharma and not broken by conditions — 「安住」 tr. “Abiding Secure”. On the gloss of the city’s name, Chengguan and Fazang are the same in wording:

「智契實法，不為緣壞，名為安住。」 tr. “Knowledge tallying with the real Dharma, not broken by conditions, is named abiding secure.” 〔T35n1735 0936b22〕

「城名安住者，契合實法不為緣壞，故以為名。」 tr. “That the city is named Abiding Secure is because it tallies and joins with the real Dharma and is not broken by conditions, and so this is taken for its name.” 〔T35n1733 0468a01–a02〕

And the sense of the royal capital Chengguan fastens to position — 「安住王都者，王子位故」 tr. “that it is the royal capital of Abiding Secure is because it is the position of a prince” 〔T35n1735 0936b21〕; Li Tongxuan likewise fastens it to position, and in fuller words: 「凡五位中第九位皆是法王子位，得說法自在。」 tr. “In every case the ninth position among the five sets of positions is the position of a prince of the Dharma, who attains sovereign freedom in expounding the Dharma.” 〔T36n1739 0974a07–a08〕

(iii) The matching of the ten minds with the five Dharma gates. This is the finest set of correspondences in this unit, and it comes from the Yanyi chao. The Chao first points out that what the five Dharma gates repay is precisely the five virtues held in mind in the passage of the account of a former life:

〔T36n1736 0677c26–0678a01〕「疏「五中初二所持內德」〔T36n1736 0677c26〕等者，然此五法即下因中所念五事，謂思惟如來福德智慧皆悉清淨、總持三昧、不可思議神通自在、辯才無礙，謂思念何因得斯五德。彼佛便教發十種心」 tr. “As for the commentary’s ‘of the five, the first two are the inner virtues held’ and the rest: these five things are precisely the five matters held in mind below among the causes, namely pondering that the merit and wisdom of a tathāgata are all pure, his dhāraṇī and samādhi, his inconceivable sovereign spiritual powers, and his unobstructed eloquence — that is, pondering by what cause one obtains these five virtues. That buddha thereupon taught her to set her mind in ten ways”

Next it matches them clause by clause:

「釋曰：十中初二成其所念福智故，今得第一難摧伏智慧藏解脫門。」 tr. “The gloss says: of the ten, the first two accomplish the merit and knowledge she held in mind, and so she now gains the first, the gate of liberation of the store of wisdom hard to crush down.” 〔T36n1736 0678a10–a12〕

「次以第三無退怯心，酬其所念總持，故今得第三一切法平等總持門。三以第四救惡眾生及第五諸趣受生示神通因，今得第二菩薩堅固受持行門，遍生五趣救惡眾生，是大神通是菩薩行。四以第六求佛無厭、第七受法無足心酬其三昧，今得第五求一切法心無疲厭三昧門。五以後三示其辯才無礙因，今得第四照明一切法辯才門。」 tr. “Next, by the third, the mind that does not shrink back, she repays the dhāraṇī she held in mind, and so she now gains the third, the gate of the dhāraṇī of the sameness of all things. Third, by the fourth, rescuing evil beings, and the fifth, taking birth among the destinies, the cause of the spiritual powers is displayed, and she now gains the second, the bodhisattva’s gate of the practice of firmly holding — to be born everywhere in the five destinies and rescue evil beings is a great spiritual power and is a bodhisattva’s practice. Fourth, by the sixth, seeking the buddhas without being satiated, and the seventh, the mind that never has enough in receiving the Dharma, she repays the samādhi, and she now gains the fifth, the gate of the samādhi of the mind that never wearies in seeking all things. Fifth, by the last three the cause of her unobstructed eloquence is displayed, and she now gains the fourth, the gate of eloquence illumining all things.” 〔T36n1736 0678a13–a20〕

And the Chao itself states that its matching does not follow the order, and explains why: 「故疏取下十句示因，釋今所得五法之果，而念福德含在智慧之中。其下釋十法中，方云上來已取十句釋五法門，但與下念五法不次，顯無優劣故。」 tr. “Hence the commentary takes the ten clauses below to display the causes and to gloss the fruit of the five things now attained, while the holding of merit in mind is contained within wisdom. Below, within its gloss of the ten things, it then says that the ten clauses have already been taken above to gloss the five Dharma gates, only that this does not follow the order of the five things held in mind below, so as to display that there is nothing better or worse among them.” 〔T36n1736 0678a21–a24〕

(iv) Entering one samādhi is entering ten thousand. In the passage of entering samādhi, Chengguan takes the number not for a measure of spiritual transformation, but as making clear that one gate gathers in many gates:

「三正現，入一萬三昧者，於一求法無厭三昧即入一萬，明知餘解脫等亦攝多門」 tr. “Third, the actual manifesting: as for the entering of ten thousand samādhis, within the one samādhi of never being satiated in seeking the Dharma she enters ten thousand, from which it may be known that the other liberations too gather in many gates” 〔T35n1735 0937a04–a06〕

Li Tongxuan reads this in the same direction, and further sets up an account with respect to the general and the particular among the four samādhis: 「此三三昧是總，一萬三昧是別，明一多相容自在入因陀羅網教門。」 tr. “These three samādhis are the general, and the ten thousand samādhis are the particular; this makes clear the gate of the teaching of the mutual containing of one and many, sovereignly entering the net of Indra.” 〔T36n1739 0974c16–c17〕

(v) The reason for the name of the assigned position — 「善法行」 tr. “the practice of Good Dharma”. The name of the position to which this unit is assigned the Yanyi chao glosses thus:

〔T36n1736 0677c25–c26〕「疏「第九不動優婆夷寄善法行」〔T36n1736 0677c25〕，說法授人、動成物軌，思擇修習一切法故。」 tr. “As for the commentary’s ‘the ninth, the laywoman Immovable, assigned to the practice of Good Dharma’: it is because she expounds the Dharma and confers it upon others, every movement becoming a rule for beings, and because she ponders, chooses, cultivates, and practices all things.”

The corresponding places in the scripture text are this unit’s 「與自親屬無量人眾演說妙法」 tr. “expounding the wondrous Dharma to her own kin, a measureless multitude of people” 〔T10n0279 0358b09–b10〕 and 「為一切眾生說微妙法，皆令歡喜」 tr. “expounding the subtle and wondrous Dharma for all beings, making them all glad” 〔0359c08–c09〕 — the practice to which she is assigned is the practice of expounding the Dharma.

(vi) Tongxuan’s judgment by two gates, and the perfection of power. At the end of this unit Li Tongxuan sets up a general judgment, dividing what it heals by two gates:

「此是第九善法行中善知識，以力波羅蜜為主，餘九為伴。約智門中，諸位通治；約位門中，治說法不自在障令得自在。」 tr. “This is the good friend within the ninth, the practice of Good Dharma, with the perfection of power as lord and the remaining nine as companions. With respect to the gate of knowledge, all the positions heal in common; with respect to the gate of position, it heals the hindrance of not being sovereign in expounding the Dharma, so that sovereign freedom is attained.” 〔T36n1739 0974c18–c20〕

And by the track of matching the ten perfections to the positions he glosses the relation of kindness and knowledge in this position: 「明第六行至第七行以悲修智，自第八行已去以智修慈故，故以王女表之。」 tr. “This makes clear that from the sixth practice to the seventh knowledge is cultivated by means of compassion, and that from the eighth practice onward kindness is cultivated by means of knowledge, and so a king’s daughter is taken to stand for it.” 〔T36n1739 0974b13–b15〕

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VI. Divergent Interpretations of the Commentators

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

Gloss of the name: 「第九不動優婆夷，寄善法行。自發心來，於一切法無不得定，煩惱二乘不能動故，亦令眾生心不動故，以智修慈故，示以女居。」 tr. “The ninth, the laywoman Immovable, assigned to the practice of Good Dharma. From the time she set her mind there has been nothing among all things in which she has not gained concentration; because the afflictions and the two vehicles cannot move her; and because she also makes the minds of beings immovable. Because she cultivates kindness by means of knowledge, she is displayed as dwelling as a woman.” 〔T35n1735 0936b18–b21〕

The five divisions of seeking in accord with the teaching: 〔T35n1735 0936b23–b27〕「前中有五：一思修前法。二「生歡喜」〔T35n1735 0936b24〕下因修得益。無濁約無他，清淨約自體。三「如是思惟」〔T35n1735 0936b25〕下推功歸友。至此偏悲者，修悲將滿故。四「又作是念」〔T35n1735 0936b26〕下廣歎友能。」 tr. “Within the former there are five: first, the pondering and cultivating of the previous teaching. Second, from ‘there arose joy’ downward, the benefit gained from cultivation. The unmuddied is with respect to there being nothing other; the pure is with respect to its own substance. Third, from ‘pondering in this way’ downward, returning the merit to the friend. That he is partial to grief at this point is because the cultivation of compassion is about to be fulfilled. Fourth, from ‘and he thought further’ downward, praising at length what the friend is able to do.”

The judgment of the two deities: 〔T35n1735 0936b28–c02〕「天字兩用，故晉本云「如來使天、隨菩薩天」〔T35n1735 0936b29〕。隨菩薩天是己業行之神，如來使天是佛力攝生神，但修行位已著，皆有二天常隨其人。」 tr. “The graph for deity is used in two ways, and so the Jin version has ‘the deity that is the Tathāgata’s messenger, the deity that follows the bodhisattva’. The deity that follows the bodhisattva is the spirit of one’s own deeds and practices; the deity that is the Tathāgata’s messenger is the spirit that by the buddha’s power gathers in the living. Only, once one’s position in cultivation is already settled, there are in every case two deities constantly following that person.”

The four branches of the working: 「二顯其業用，中四：一許現，即舉五法中二；二申請；三正現，入一萬三昧者，於一求法無厭三昧即入一萬，明知餘解脫等亦攝多門；四出定，即述。」 tr. “Second, the displaying of her working, within which there are four: first, agreeing to manifest, that is, the raising of two among the five things; second, the request; third, the actual manifesting — as for the entering of ten thousand samādhis, within the one samādhi of never being satiated in seeking the Dharma she enters ten thousand, from which it may be known that the other liberations too gather in many gates; fourth, coming out of samādhi, that is, the relating.” 〔T35n1735 0937a03–a06〕

Gloss of the names in the pointing out of the next friend: 「都薩羅者，此云喜出生，謂此城中出生無量歡喜之事故。以智度圓滿，則能無所不生。友名遍行，巧智隨機，無不行故，名真實行。示外道者，能行非道故。非道不染，故曰出家。」 tr. “As for Tusāra, it means here the giving birth to gladness, namely because within this city measureless matters of gladness are given birth. When the perfection of knowledge is fulfilled, then there is nothing that cannot be given birth. The friend is named Universal Practice because his skillful knowledge accords with the capacities of beings and there is nothing he does not practice, and so he is named true practice. That he is displayed as a non-Buddhist is because he is able to walk what is not the path. What is not the path does not defile him, and so it is said that he has left the household life.” 〔T35n1735 0937a08–a12〕

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

Gloss of the names: 「城名安住者，契合實法不為緣壞，故以為名。優婆夷名不動者，初發心時不為二乘煩惱所動，因以為名。」 tr. “That the city is named Abiding Secure is because it tallies and joins with the real Dharma and is not broken by conditions, and so this is taken for its name. That the laywoman is named Immovable is because at the time she first set her mind she was not moved by the two vehicles or by the afflictions, and from this the name is taken.” 〔T35n1733 0468a01–a04〕

The distinction of the two deities: 「隨菩薩天者，是己業行之神。如來使天者，是佛為攝生神。但修菩薩行位著已去，皆有二天常隨其人」 tr. “As for the deity that follows the bodhisattva, it is the spirit of one’s own deeds and practices. As for the deity that is the Tathāgata’s messenger, it is the spirit the buddha sends to gather in the living. Only, from the point where one has settled into the positions of cultivating the bodhisattva practice onward, there are in every case two deities constantly following that person” 〔T35n1733 0468a07–a10〕

The six surpassing things in seeing the proper reward: 〔T35n1733 0468a14–a17〕「三「前詣」〔T35n1733 0468a15〕下見正報益中六：初見身勝；二宮殿勝；三香嚴勝；四眷屬勝；五離染勝有二句，先伏、後斷；六牒見總歎。」 tr. “Third, from ‘he came forward’ downward, within the benefit of seeing the proper reward there are six: first, the surpassing sight of her body; second, the surpassing palace; third, the surpassing adornment of fragrance; fourth, the surpassing retinue; fifth, the surpassing freedom from defilement, which has two clauses, first the subduing and afterward the cutting off; sixth, the rehearsing of what was seen in a general praise.”

Judgment of the verse: 「頌中，上半略歎三行、下半舉喻總顯。」 tr. “In the verse, the upper half briefly praises the three practices, and the lower half raises a comparison to display them all together.” 〔T35n1733 0468a17–a18〕

The general and the particular in the Dharma gate that cannot be broken: 〔T35n1733 0468a22–a27〕「就第二授法體中，無壞法門者，所修大行非緣能壞，故以為名。此總標也。「修學」〔T35n1733 0468a24〕下四句釋成：一以行堅是故無壞；二以持妙，謂總持稱性故；三以證玄，謂證理無二故；四以定深，謂遠離諸有莊嚴三昧故，是故名為無壞法門。」 tr. “With respect to the second, the conferring of the substance of the Dharma: as for the Dharma gate that cannot be broken, the great practice she cultivates cannot be broken by conditions, and so this is taken for its name. This is the general heading. The four clauses from ‘I study’ downward complete the gloss: first, because the practice is firm it therefore cannot be broken; second, by the wondrousness of her holding, namely because the dhāraṇī matches the nature; third, by the profundity of her realization, namely because she realizes that in principle there are not two; fourth, by the depth of her concentration, namely because of the samādhi of the adornment that leaves the several existences far behind — and therefore it is named the Dharma gate that cannot be broken.”

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

「第九十二位以智行悲」 tr. “at the ninth and the tenth, the two positions that follow, compassion is carried out by means of knowledge” 〔T36n1739 0973c25–c27〕

「優婆夷者，是清信女也。年已長大，二十已上不嫁自居，修德離俗無染清潔，號優婆夷。」 tr. “As for a laywoman, she is a woman of pure faith. Grown to full age, past twenty and unmarried, dwelling on her own, cultivating virtue and leaving the common world, undefiled and pure, she is called a laywoman.” 〔T36n1739 0974a08–a10〕

〔T36n1739 0974b08–b11〕「問曰：此位善知識何故為女人？答曰：如下文云「過去有佛號曰脩臂」〔T36n1739 0974b09〕。脩者長也，明引接義。表此從無功之智，以願波羅蜜行慈，接引一切眾生故。」 tr. “Question: why is the good friend of this position a woman? Answer: as the text below says, ‘in the past there was a buddha named Long Arm’. As for ‘Long’, it means lengthy, making clear the sense of drawing beings in and taking them up. This signifies that, out of the knowledge that is without effort, she carries out kindness by the perfection of vows, and so draws in and takes up all beings.”

「唯有一女者，慈悲也。」 tr. “That he had only one daughter is kindness and compassion.” 〔T36n1739 0974b13〕

「在家父母守護者，以方便為父、智度為母，以守護慈心為女，無染障故。」 tr. “As for her being at home and guarded by her father and mother: skillful means is taken for the father and the perfection of knowledge for the mother, and the guarding of the mind of kindness is taken for the daughter, because there is no hindrance of defilement.” 〔T36n1739 0974b17–b19〕

「又以法師位中表素潔清高、慈悲和悅、謙下無慢，以女表之，非即女也。」 tr. “Further, within the position of a master of the Dharma, to signify plainness and purity, loftiness and clarity, kindness and compassion, harmony and gladness, humility and freedom from pride, a woman is taken to stand for it — she is not a woman as such.” 〔T36n1739 0974b24–b26〕

「舉此五數以明五百都含五位五百法門」 tr. “these five in number are raised to make clear that the five hundred wholly contain the five hundred Dharma gates of the five positions” 〔T36n1739 0974c04–c05〕

「此是第九善法行中善知識，以力波羅蜜為主，餘九為伴。」 tr. “This is the good friend within the ninth, the practice of Good Dharma, with the perfection of power as lord and the remaining nine as companions.” 〔T36n1739 0974c18–c19〕

Zhiyan, Souxuan ji T35n1732

「第十九善法行菩薩位，優婆夷名曰不動，入菩薩無壞法門。三義同前。」 tr. “The nineteenth, the position of the bodhisattva of the practice of Good Dharma: the laywoman named Immovable, who enters the bodhisattva’s Dharma gate that cannot be broken. The three senses are the same as before.” 〔T35n1732 0095b08–b10〕

〔T35n1732 0095b17–b20〕「敬觀中有五：初形色勝獲益，有三可知；二宮殿等體勝；三眷屬勝；四「其有見者」〔T35n1732 0095b19〕下除障勝；五「見彼女人」〔T35n1732 0095b19〕下牒前勝德偈讚耳」 tr. “In the reverent contemplation there are five: first, the surpassing form and features and the benefit gained, in which there are three that can be understood; second, the surpassing substance of the palace and the rest; third, the surpassing retinue; fourth, from ‘whoever sees her’ downward, the surpassing removal of hindrances; fifth, from ‘seeing that woman’ downward, the rehearsing of the foregoing surpassing virtues in a verse of praise”

「三引現定用，文有五：初歎德；二審定；三答；四成事；五出定仰推中，初舉六喻明行深廣、二結。」 tr. “Third, the drawing forth and manifesting of the use of concentration, whose text has five: first, praising her virtue; second, her asking to make certain; third, the answer; fourth, the accomplishing of the matter; fifth, within coming out of samādhi and looking up and pointing to the superior, first six comparisons are raised to make clear how deep and broad the practice is, and second there is the conclusion.” 〔T35n1732 0095c02–c04〕

Recorded Without Adjudication

As for the names of the Dharma gates of this unit, the eighty-fascicle version sets out five names side by side, 「難摧伏智慧藏解脫門」 tr. “the gate of liberation of the store of wisdom hard to crush down” and the rest, while the sixty-fascicle version has 「無壞法門」 tr. “the Dharma gate that cannot be broken” for the general and the remaining four to complete the gloss — Fazang and Zhiyan alike, with respect to the sixty-fascicle version, set up 「無壞法門」 tr. “the Dharma gate that cannot be broken” as their outline heading, while Chengguan, with respect to the eighty-fascicle version, raises the five names together and matches the ten minds to them. As for the outline of this unit, Chengguan makes it seeking in accord with the teaching (in two divisions, the former of five) · seeing, paying respects, and inquiring · praising Sudhana and conferring the Dharma (displaying the names and substance of the Dharma gates · inquiring after the state of the working, in four · the full answer dividing into the six of the causes and conditions of obtaining the Dharma and the four of the displaying of her working) · humbling herself and pointing to the superior · pointing out the next friend; Fazang, with respect to the sixty-fascicle version, makes it seeking in accord with the teaching in six · seeing, paying respects, and requesting in four · conferring her own Dharma realm in five · the working of the Dharma gate in four · looking up and pointing to the superior and advancing in three; Zhiyan makes it exhorting by the teaching in three · proceeding to enter in accord with the teaching in seven · truly entering in three; Li Tongxuan does not outline it passage by passage, but sets up the seventeen gates of truly entering the present position and the four gates of pointing to virtue and advancing upward (the five gates of the former place belong to the passage of pointing to virtue and advancing upward of the previous friend, King Great Light, the text that hands the seeker on to the present friend, and are not one and the same passage as the present friend’s four gates) — the numbers of divisions of the four houses, and the bone upon which each rests, are alike different. As for the gloss of the name Immovable, Chengguan sets up three senses and fastens on 「以智修慈故，示以女居」 tr. “because she cultivates kindness by means of knowledge, she is displayed as dwelling as a woman”, Fazang has only the one sense of not being moved by the two vehicles or by the afflictions at the time she first set her mind, and Li Tongxuan takes his stand upon her being unmoved by the five desires and by anger throughout kalpas as numerous as the dust motes of Jambudvīpa. As for the reason for her manifesting a woman’s body, Chengguan fastens it to 「以智修慈」 tr. “cultivating kindness by means of knowledge”, while Li Tongxuan sets up a track of signification (a king’s daughter signifying kindness and compassion · a maiden signifying the absence of any habit of defilement · the father and mother signifying skillful means and the perfection of knowledge), and himself makes plain 「非即女也」 tr. “she is not a woman as such”. As for the number of comparisons, the eighty-fascicle version has nine and the sixty-fascicle version six. All these divergent glosses are the settled teachings of the ancient worthies; they are recorded, and no judgment of higher and lower is made.

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VII. Cross-Reading and Lineage

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

• The Yanyi chao rehearsing the scripture to prove the cause of the five Dharma gates: in glossing the words of the commentary the Chao rehearses this unit’s ten minds and ten seekings as its ground — 〔T36n1736 0678a24–a29〕「疏「正明發心堅固」〔T36n1736 0678a24〕者，即前五果之因：一求佛智慧，即求法三昧；二求佛十力，即求智慧；三求佛辯才、四求佛光明，即是總持。總持以慧為體故云光明，餘皆堅固受持行願。「發是心已」〔T36n1736 0678a28〕下，總結堅固。」 tr. “As for the commentary’s ‘this plainly shows the firmness of the mind she set’: these are the causes of the five fruits above. First, seeking the wisdom of a buddha is the samādhi of seeking the Dharma; second, seeking the ten powers of a buddha is seeking wisdom; third, seeking the eloquence of a buddha, and fourth, seeking the radiance of a buddha, are the dhāraṇī — since the dhāraṇī has wisdom for its substance, it is called radiance; the rest are all the practice and vow of firmly holding. From ‘having set this mind’ downward is the general conclusion on firmness.”. This is to take this unit’s passage 「求一切智，求佛十力，求佛辯才，求佛光明」 tr. “sought omniscient knowledge, sought the ten powers of a buddha, sought the eloquence of a buddha, sought the radiance of a buddha” 〔T10n0279 0359a15–a16〕 and prove back from it the causes of the five Dharma gates.
• Two houses on the gloss of Tusāra: Chengguan has 「都薩羅者，此云喜出生」 tr. “as for Tusāra, it means here the giving birth to gladness” 〔T35n1735 0937a08〕; Li Tongxuan divides the graphs and glosses them — 「都云喜樂，薩羅云出生，謂此城出生無量喜樂等事」 tr. “‘Tu’ means gladness and delight, and ‘sāra’ means giving birth, that is, this city gives birth to measureless matters of gladness and delight” 〔T36n1739 0974c26–c27〕. The sense the two houses arrive at is the same; the graphs they divide are not.
• Two houses on the gloss of Universal Practice: Chengguan has 「友名遍行，巧智隨機，無不行故，名真實行。示外道者，能行非道故。非道不染，故曰出家」 tr. “the friend is named Universal Practice because his skillful knowledge accords with the capacities of beings and there is nothing he does not practice, and so he is named true practice; that he is displayed as a non-Buddhist is because he is able to walk what is not the path; what is not the path does not defile him, and so it is said that he has left the household life” 〔T35n1735 0937a10–a12〕; Li Tongxuan has 「益眾生行及以三乘盡同其事名為遍行。所行無染名為出家」 tr. “that his practice of benefiting beings, together with the three vehicles, wholly shares in their work is named Universal Practice; that what he practices is undefiled is named having left the household life” 〔T36n1739 0975a03–a04〕. Both houses gloss it as ‘walking what is not the path and not being defiled by it’.
• Tongxuan’s comparison with the ten practices: in his general discussion of the chapter on the Ten Practices Li Tongxuan matches the friend of this unit directly to the ninth of the ten practices, the bodhisattva Forest of Awakening — 「第九覺林菩薩者，是善法行，主力波羅蜜。如善財此位善知識號不動優婆夷，是第九法師位。何故為女身？為明處法師位時，貞潔慈悲柔軟，以女表之。此女發心已經閻浮提微塵劫，自發心來，心無一念五欲之想。明貞潔堅固慈悲柔軟，是法師之德也。」 tr. “The ninth, the bodhisattva Forest of Awakening, is the practice of Good Dharma, with the perfection of power as lord. Just as, in Sudhana’s case, the good friend of this position is named the laywoman Immovable, so this is the ninth position of a master of the Dharma. Why a woman’s body? To make clear that at the position of a master of the Dharma there is chastity and purity, kindness and compassion, gentleness and suppleness, a woman is taken to stand for it. This woman, from the time she set her mind, has passed kalpas as numerous as the dust motes of Jambudvīpa, and since she set her mind there has not been in her mind one thought of the five desires. This makes clear that chastity and firmness, kindness and compassion and gentleness, are the virtue of a master of the Dharma.” 〔T36n1739 0844c18–c23〕
• 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 「不動優婆夷」 tr. “the laywoman Immovable” gives 0 hits in each 〔查無〕.
• The clause of the mutual containing of one and many: the face of this unit that carries the lineage of the Huayan house lies in the two clauses, Chengguan’s 「於一求法無厭三昧即入一萬」 tr. “within the one samādhi of never being satiated in seeking the Dharma she enters ten thousand” 〔T35n1735 0937a05〕 and Li Tongxuan’s 「一多相容自在入因陀羅網教門」 tr. “the gate of the teaching of the mutual containing of one and many, sovereignly entering the net of Indra” 〔T36n1739 0974c16–c17〕.
• The Yogācāra axis: in the five texts Cheng weishi lun T31n1585 · She dasheng lun T31n1594 · Yujia shidi lun T30n1579 · Jieshenmi jing T16n0676 · Shidi jing lun T26n1522 (the Treatise on the Ten Grounds Sūtra), searching for 「不動優婆夷」 tr. “the laywoman Immovable” gives 0 hits in each 〔查無〕. This unit is not the chapter on the Ten Grounds, and no Yogācāra chain is set up separately.
• Chengguan’s commentary raises no other treatise of its own within the outline sections of this unit: unlike the type seen in the second dedication, Indestructible, of chapter twenty-five, where the commentary cites the Benye, the text of the commentary here purely glosses the structure of the outline and rehearses no outside treatise; this is recorded as it stands.

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VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the unit of the laywoman Immovable begins 〔T10n0279 0358a07〕 (at the end of fascicle 66) and ends 〔0360a06 前〕. Pondering and cultivating the previous teaching 0358a07–a13 · the eleven minds of the benefit gained from cultivation 0358a13–a16 · the ten clauses of returning the merit to the friend 0358a16–a21 · the ten clauses of praising at length what the friend is able to do 0358a21–a26 · the four clauses of the deity’s announcement 0358a27–b05 · seeking and asking around 0358b05–b10 · seeing the dependent reward, the radiance of the hall 0358b10–b13 · touched by the light, gaining five hundred gates of samādhi 0358b13–b18 · seeing the proper reward, five surpassing things 0358b18–b28 · bending his body and contemplating 0358b28–c03 · the one verse praising her virtue 0358c04–c05 · Sudhana’s request 0358c06–c09 · comforting him and answering with the names of the five Dharma gates 0358c09–c15 · asking after the state 0358c15–c17 · answering that this place is hard to know 0358c17–c18 · asking again 0358c18–c21 · the opening of the account of a former life, seeing the buddha and thinking privately 0358c21–0359a06 · the buddha Long Arm teaching her to set her mind in ten ways 0359a06–a14 · hearing the Dharma, the ten seekings, the mind firm as adamant 0359a14–a19 · the twelve rounds of being free of faults throughout those kalpas 0359a19–b14 · the fourteen clauses of constantly seeing and constantly hearing 0359b14–b22 · concluding her own portion and agreeing to manifest 0359b22–b25 · entering samādhi, ten thousand gates of samādhi 0359b25–b29 · the working of the samādhi 0359b29–c05 · coming out of samādhi and confirming what he relates 0359c05–c07 · the nine comparisons of humbling herself and pointing to the superior 0359c07–c20 · pointing out the next friend 0359c20–c23 · cherishing her virtue, bowing and taking leave 0359c23–c24. Verse lines, two (the one verse of Sudhana praising her virtue · four lines of five graphs).
• Buddhabhadra T278 (the Jin translation, principal for collation): this unit begins 〔T09n0278 0710b17〕 (fascicle 49) and ends 〔0712a17 前〕. Recalling the previous teaching 0710b17–b25 · the ten clauses of holding the good friend in mind 0710b25–0710c06 · the deity’s announcement 0710c06–c12 · seeking and asking around 0710c12–c16 · seeing the dependent reward 0710c16–c19 · touched by the light, gaining five hundred gates of samādhi 0710c19–c22 · seeing the proper reward 0710c22–0711a08 · the verse 0711a09–a11 · the request 0711a12–a15 · answering with the names of the Dharma gates 0711a15–a19 · asking after the state and asking again 0711a19–a24 · the account of a former life 0711a24–0711c19 · agreeing to manifest 0711c19–c21 · entering ten thousand gates of samādhi 0711c22–c29 · coming out of samādhi and confirming what he relates 0712a01–a02 · the six comparisons of humbling herself and pointing to the superior 0712a02–a13 · pointing out the next friend 0712a13–a16 · taking leave and going south 0712a16–a17.
• Prajñā T293 (the forty-fascicle version, for collation): this unit begins 〔T10n0293 0722a14〕 (the end of fascicle 13) and ends 〔0724b28〕 (fascicle 14). Recalling the previous teaching and the eight inconceivable things 0722a14–a21 · the eleven minds 0722a21–a24 · holding the good friend in mind, and the ten clauses 0722a25–b12 · the deity’s announcement 0722b12–b21 · seeking and asking around 0722b22–b26 · coming to the house, waiting upon her father and mother 0722b26–b29 · touched by the light, gaining five hundred gates of samādhi 0722c01–c06 · seeing the proper reward 0722c07–c19 · bending his body and contemplating 0722c19–c24 · the one verse of praise (four lines of seven graphs) 0722c26–c27 · the request 0722c28–0723a02 · comforting him and answering with the names of the five Dharma gates 0723a02–a09 · asking after the state, and the answer that it is hard to know 0723a09–a12 · asking again 0723a12–a15 · the account of a former life 0723a23–0723c23 · the fourteen clauses of never letting go 0723c24–0724a07 · agreeing to manifest, in five gates 0724a07–a12 · entering ten koṭis of gates of samādhi 0724a14–a17 · the deeds of a buddha set out at length 0724a18–b02 · the threefold sealing of seeing, hearing, and understanding 0724b02–b05 · concluding her own portion, in five gates 0724b05–b09 · the nine comparisons of humbling herself and pointing to the superior 0724b10–b23 · pointing out the next friend 0724b24–b26 · bowing and taking leave 0724b27–b28. Verse lines, two (four lines of seven graphs).
• Chengguan, Shu T35n1735: the direct gloss on this unit begins 0936b18 · the gloss of the name 0936b18–b22 · the first, seeking in accord with the teaching (in two divisions, with five within the former) 0936b22–c04 (the gloss of the two deities within the sealing and urging by a surpassing condition 0936b28–c02) · the second, seeing, paying respects, and inquiring 0936c04–c06 · the third, praising Sudhana and conferring the Dharma 0936c06–0937a07 (the praising first 0936c06–c07 · the actual conferring of the Dharma realm, displaying the names and substance of the Dharma gates 0936c07–c19 · the inquiring after the state of the working, in four 0936c19–c21 · the six of the causes and conditions of obtaining the Dharma within the two of the full answer 0936c21–0937a03 · the displaying of her working, in four 0937a03–a07) · the fourth, humbling herself and pointing to the superior 0937a07 · the fifth, pointing out the next friend 0937a07–a12 · ending before the tenth friend, Universal Practice 0937a12.
• Chengguan, Chao T36n1736: the gloss proper to this unit 0677c25–0678a29 (glossing the practice of Good Dharma 0677c25–c26 · the five virtues and the ten minds 0677c26–0678a10 · matching the ten minds to the five Dharma gates 0678a10–a20 · the reason the matching does not follow the order 0678a20–a24 · glossing the firmness of the mind she set 0678a24–a29). One other occurrence 〔0339c19〕 of 「善法行」 tr. “the practice of Good Dharma” belongs to another chapter and another passage and is not a section glossing this unit; it is not admitted to the collation.
• Fazang, Tanxuan ji T35n1733: the ninth, the practice of Good Dharma, begins 0468a01 · the gloss of the city’s name and the friend’s name 0468a01–a04 · seeking in accord with the teaching in six 0468a04–a11 · seeing, paying respects, and requesting in four 0468a11–a18 · conferring her own Dharma realm in five 0468a19–a22 · the general and the particular in the Dharma gate that cannot be broken 0468a22–a27 · the causes and conditions of obtaining the Dharma in four 0468a27–a29 · the full answer in six 0468a29–b05 · the working of the Dharma gate in four 0468b05–b09 · looking up and pointing to the superior and advancing in three 0468b09–b11 · 「第九行竟」 tr. “the ninth practice is finished” 0468b11. Searching the whole text for 「不動優婆夷」 tr. “the laywoman Immovable” gives 0 hits, and the location is instead fixed by 「善法行」 tr. “the practice of Good Dharma” and 「不動」 tr. “Immovable” 〔查無〕.
• Li Tongxuan, Lun T36n1739: what touches this unit 0973c25–0975a06 (kindness and knowledge completing each other 0973c25–c29 · the five gates of pointing to virtue and advancing upward 0974a01–a05 · the gloss of the royal capital, the laywoman, and the name Immovable 0974a05–a12 · the seventeen gates of truly entering the present position 0974a13–0974b06 · glossing the sense following the text 0974b06–0974c20 · the four gates of pointing to virtue and advancing upward 0974c21–c25 · the gloss of Tusāra and of Universal Practice 0974c25–0975a06). One other occurrence 〔0844c18–c23〕 belongs to the passage of comparison with the ninth bodhisattva, Forest of Awakening, of the chapter on the Ten Practices, and is recorded under the heading of cross-reading and lineage.
• Zhiyan, Souxuan ji T35n1732: this unit 0095b08–0095c04 (the outline in three sections 0095b08–b11 · proceeding to enter in accord with the teaching in seven 0095b11–b17 · the reverent contemplation in five 0095b17–b20 · truly entering in three 0095b20–b24 · the causes and conditions of obtaining the Dharma 0095b24–c02 · the drawing forth and manifesting of the use of concentration in five 0095c02–c04). Searching the whole text for 「不動優婆夷」 tr. “the laywoman Immovable” gives 0 hits, and the location is instead fixed by 「善法行」 tr. “the practice of Good Dharma” 〔查無〕.
• Variant readings: within the range of T279 covered by this unit, 〔0358a07〕–〔0360a05〕, the Taishō base text carries 6 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0358a21〕芽【大】｜牙【宮】 · 〔0358b12〕耀【大】｜曜【宮】 · 〔0358b24〕消【大】｜銷【宮】 · 〔0359a27〕辭【大】｜詞【宮】 · 〔0359b03〕技【大】｜伎【宮】 · 〔0359c14〕撓【大】｜托【宋】【元】【明】【宮】.
• A further note on variant readings: the interlinear notes were stripped and recorded at the level of the original-text layer.
• Items yielding nothing found: Huayan jing zhigui T45n1871 · Huayan jing kongmu zhang T45n1870 · Wujiao zhang T45n1866 · Shixuan men T45n1868 · Fajie xuanjing T45n1883 · Cheng weishi lun T31n1585 · She dasheng lun T31n1594 · Yujia shidi lun T30n1579 · Jieshenmi jing T16n0676 · Shidi jing lun T26n1522 — ten texts in all, in each of which searching for 「不動優婆夷」 tr. “the laywoman Immovable” gives 0 hits.