華嚴經 品三十九 入法界品 · 遍行外道（寄真實行）Avataṃsaka Sūtra · Entering the Dharma Realm · Universal Practice, the Non-Buddhist Ascetic (Assigned to the Practice of Truth)

Sudhana’s twentieth friend, the non-Buddhist ascetic Universal Practice, is the last friend of the position of the ten practices; the whole unit runs to something over a thousand graphs, short and hard in the bone. The marks this friend wears are those of a non-Buddhist — walking back and forth upon a mountain, surrounded by ten thousand Brahmā gods, his majestic light beyond that of a Great Brahmā king; the Dharma this friend holds is nonetheless the bodhisattva practice of reaching everywhere. Chengguan outlines this unit as 「第十遍行外道，寄真實行」 tr. “the tenth, the non-Buddhist ascetic Universal Practice, assigned to the practice of truth”, and over the one passage of the conferring proper of the Dharma realm judges 「先彰名體有四者」 tr. “the setting forth of the names and substances first has four items”; the four names and substances are just what the scripture text gives in its own account — the bodhisattva practice that reaches everywhere, the gate of the samādhi of contemplating the world everywhere, the power of spiritual penetration that has no support and does no making, and the prajñā-pāramitā of the universal gate — and beneath them he further judges four workings, matching them one to one. On the gloss of the friend’s name Chengguan says 「友名遍行，巧智隨機，無不行故，名真實行」 tr. “the friend is named Universal Practice because his skillful knowledge accords with capacity and there is nothing he does not walk, and it is named the practice of truth”, and again 「示外道者，能行非道故。非道不染，故曰出家」 tr. “he is displayed as a non-Buddhist because he is able to walk what is not the path; because what is not the path does not stain him, he is therefore said to have left the household life”. Li Tongxuan opens a separate road, setting up his words upon 「化邪不化正名為外道」 tr. “converting the wrong and not the right is called a non-Buddhist”, citing the Jingming — 「彼外道六師所墮，汝亦隨墮，乃可取食」 tr. “where those six non-Buddhist masters fall, there you too must fall along with them, and only then may you take the food” — as his evidence, and saying further of this practice that it is 「如影隨形、如響應聲」 tr. “like a shadow following a form, like an echo answering a sound”. The Tanxuan ji and the Souxuan ji both gloss this friend passage by passage, but what they gloss is the sixty-fascicle version, where the friend’s name is 「隨順一切眾生」 tr. “according with all beings”. This unit has no verse.

I. Doctrinal Outline and Placement

Chengguan’s outline for this unit — the bone of this unit. Within the window of this unit Chengguan brings out three headings, the general heading and the first two divisions:

〔T35n1735 0937a12–0937a14〕「第十遍行外道，寄真實行。第一依教趣求。第二「城東有山」〔T35n1735 0937a13〕下見敬諮問。」 tr. “The tenth, the non-Buddhist ascetic Universal Practice, assigned to the practice of truth. First, seeking in accord with the teaching. Second, from ‘east of the city there was a mountain’ downward, seeing, paying respects, and requesting.”

The third division, praising and conferring the Dharma, opens again into two, and the conferring proper of the Dharma realm opens again into two:

〔T35n1735 0937a17–0937a18〕「第三「遍行答言」〔T35n1735 0937a17〕下稱讚授法，先讚發心、後「善男子」〔T35n1735 0937a18〕下正授法界。」 tr. “Third, from ‘Universal Practice answered, saying’ downward, praising and conferring the Dharma: first, praising the setting of the mind; afterward, from ‘son of good family’ downward, the conferring proper of the Dharma realm.”

「先彰名體有四者，智遍知故。四義雖別，而得相成。」 tr. “The setting forth of the names and substances first has four items, because knowledge knows everywhere. Though the four senses are distinct, they complete one another.” 〔T35n1735 0937a19–0937a20〕

For the one passage displaying the four workings, Chengguan points out the opening clause of each passage in turn:

〔T35n1735 0937a24〕「二「善男子我普於」〔T35n1735 0937a24〕下顯四業用，即分為四」 tr. “Second, from ‘son of good family, everywhere I’ downward, the displaying of the four workings, which then divides into four”

〔T35n1735 0937a25–0937a29〕「一明至一切處用。二「或住諸見」〔T35n1735 0937a25〕下普觀世間用，觀其所宜，隨宜說故。三「又善男子此部薩羅」〔T35n1735 0937a26〕下明無作無依用，故云不知從何而至。四「善男子閻浮提內」〔T35n1735 0937a28〕下普門般若用，九十六種皆能窮故。」 tr. “First, making clear the working of reaching everywhere. Second, from ‘some dwell within views’ downward, the working of contemplating the world everywhere, since he contemplates what is fitting for them and expounds according to what is fitting. Third, from ‘again, son of good family, this Busāra’ downward, making clear the working of doing no making and having no support, and therefore it says that they do not know where he has come from. Fourth, from ‘son of good family, within Jambudvīpa’ downward, the working of the wisdom of the universal gate, since the ninety-six kinds can all be exhausted.”

Upon the matching of the four workings Chengguan sets down a word of general application:

「上來隨勝別配，實則義通。」 tr. “In what has gone above, the matching was made separately according to what predominates, but in reality the senses run through one another.” 〔T35n1735 0937a29〕

Chengguan’s fourth and fifth divisions, humbling oneself and pointing to the superior, and pointing out the next friend, come out of the previous unit (the laywoman Immovable) in its closing passage; that text stands before the general heading of this unit, belongs to the outline of the previous unit, and is not the outline of this unit:

〔T35n1735 0937a07〕「第四「優婆夷言」〔T35n1735 0937a07〕下謙己推勝。第五指示後友中」 tr. “Fourth, from ‘the laywoman said’ downward, humbling herself and pointing to the superior. Fifth, within the pointing out of the next friend”

Li Tongxuan’s outline (he glosses within his general discussion of the ten practices) — the previous friend, the laywoman Immovable, has four gates of pointing to virtue and advancing upward, and the one she points to is this friend, so that the second of those gates raises the city’s name Tusāra and the third raises the friend’s name Universal Practice; this friend’s truly entering the Dharma gate of the present position is outlined separately into five gates, the scripture text so outlined running from 「爾時善財童子」 tr. “at that time Sudhana the youth” to 「我唯知此至一切處菩薩行」 tr. “I know only this bodhisattva practice that reaches everywhere”; and this friend’s pointing to virtue and advancing upward, down to the taking of leave, is outlined again into five gates:

「第二推德昇進中……約分四門：一推德令善財昇進；二示善友方所及舉城名都薩羅；三舉善友之名行，為出家外道，名為遍行；四禮敬辭去」 tr. “Within the second, pointing to virtue and advancing upward … it divides into four gates: first, pointing to virtue so as to make Sudhana advance upward; second, showing the good friend’s place and raising the city’s name, Tusāra; third, raising the good friend’s name and practice, that he is a non-Buddhist ascetic who has left the household life and is named Universal Practice; fourth, paying respects and taking leave” 〔T36n1739 0974c21–0974c25〕

「總分五門：一念善知識思惟昇進；二漸次遊行推求善友；三見在山上平地經行，山頂是智、平地是法身，表不離法身大智同於邪見；四往詣致敬正申所求；五遍行善友與善財所行之法」 tr. “In all it divides into five gates: first, holding the good friend in mind and pondering so as to advance upward; second, traveling on by stages and seeking out the good friend; third, seeing him walking back and forth on level ground upon the mountain, the summit being knowledge and the level ground the dharma-body, displaying being the same as wrong views while not apart from the great knowledge of the dharma-body; fourth, going to him, paying respects, and setting out what is sought; fifth, the Dharma of practice that the good friend Universal Practice gives to Sudhana” 〔T36n1739 0975a08–0975a12〕

The fastening of the position in the sequence. Chengguan fastens this friend to the tenth of the ten practices, that is, the practice of truth; Li Tongxuan fastens him likewise to the tenth practice, but his wording differs:

「從此已去至於第十行中，遍行外道，以大慈悲行，乃為九十六種外道身我皆為之，接諸邪見，是一終行滿故。」 tr. “From this point onward, up to within the tenth practice, the non-Buddhist ascetic Universal Practice, by the practice of great kindness and compassion, becomes for their sake every one of the bodies of the ninety-six kinds of non-Buddhist ascetics and gathers in all the wrong views, and this is because one whole course of practice is fulfilled.” 〔T36n1739 0973b11–0973b14〕

The Yanyi chao glosses the reason for 「寄真實行」 tr. “assigned to the practice of truth”:

「智度已圓，稱於二諦，言行不虛，故名真實。」 tr. “The perfection of knowledge being already complete, it tallies with the two truths, and speech and conduct are not empty, and it is therefore named truth.” 〔T36n1736 0678a29–0678b01〕

Fazang, Tanxuan ji T35n1733 · Zhiyan, Souxuan ji T35n1732: both works gloss this friend passage by passage, but what they gloss is the sixty-fascicle version, and so the friend’s name there is 「隨順一切眾生」 tr. “according with all beings”, the city’s name 「知足」 tr. “Contentment”, and the land’s name 「不可稱」 tr. “Beyond Naming”; the Tanxuan ji further brings out the name as given in the Indian text, 「一切處常行」 tr. “Ever Practicing in Every Place” (see item VI in full).

II. Terminology

III. Similes and Rhetoric

(1) The simile of the sun rising — the appearance of the friend begins from a light, and the scripture text likens the light on the summit to the sun first risen: 「見此山頂草樹巖巘，光明照耀如日初出」 tr. “he saw that on the summit of this mountain the grasses, the trees, and the rocks and crags shone with radiance, just as when the sun has newly risen” 〔T10n0279 0360a11〕. The sixty-fascicle version takes the same simile: 「見彼城北有一大山，光明照耀如日初出」 tr. “he saw that north of that city there was a great mountain, shining with radiance, just as when the sun has newly risen” 〔T09n0278 0712a24〕. Chengguan sets down a symbolic gloss upon this light: 「光明照者，以智慧光破於生死及二邊闇故」 tr. “that a radiance shines is because the light of wisdom breaks the darkness of birth-and-death and of the two extremes” 〔T35n1735 0937a16〕.

(2) The parallel construction of the ten rounds of 「或為」 tr. “sometimes I” — the most evenly ordered set in this unit, running from 「或為演說一切世間種種技藝」 tr. “sometimes I expound for them all the sorts of crafts and skills of the world” to 「或為讚說佛自在身」 tr. “sometimes I speak in praise for them of the sovereign body of a buddha”, each clause beginning with 「或為」 tr. “sometimes I” and closing with a clause of 「令」 tr. “causing them”, ten rounds by an exact count 〔T10n0279 0360a29–0360b12〕. The verbs of the ten rounds fall into three forms: expounding, five; praising, two; speaking in praise, three (an exact count of the base text word by word). The benefit caused likewise climbs from the crafts and skills of the world up to the great and majestic substance of a buddha, in the same ascending order as the Dharma expounded.

(3) The advance of the extension from realm to realm — the field of the benefit runs from a single city to the ten directions, the scripture text advancing by three tiers of extending clauses (「亦復如是」 tr. “so it is” twice · 「悉亦如是」 tr. “in just this way” once · an exact count of the base text word by word): 「如閻浮提，餘四天下亦復如是」 tr. “as it is with Jambudvīpa, so it is with the remaining four continents” 〔T10n0279 0360b20〕, 「如四天下，三千大千世界亦復如是」 tr. “as it is with the four continents, so it is with the three-thousandfold great-thousand world-system” 〔0360b21〕, 「如三千大千世界，如是十方無量世界諸眾生海」 tr. “as it is with the three-thousandfold great-thousand world-system, so it is with the oceans of beings in the measureless worlds of the ten directions” 〔0360b22〕. The first of these tiers extends from the city to Jambudvīpa: 「如於此城利益眾生，於閻浮提城邑聚落，所有人眾住止之處，悉亦如是而為利益」 tr. “just as I work the benefit of beings in this city, so too in the cities and towns and hamlets of Jambudvīpa, in every place where throngs of people dwell and stay, in just this way do I work their benefit” 〔0360b16〕.

(4) The repeated use of one phrase — the phrase 「種種」 tr. “all sorts” occurs twelve times in this unit (an exact count of the base text word by word), falling into three clusters: the cluster of four describing the manifesting of a body (all sorts of locations · all sorts of shapes and appearances · all sorts of practice and understanding · all sorts of dying and being born) 〔T10n0279 0360a23〕; the cluster of two describing the working of benefit (all sorts of skillful means · all sorts of gates of knowledge) 〔0360a28〕; and the cluster of four describing the expounding of the Dharma in the ten directions (all sorts of skillful means · all sorts of Dharma gates · all sorts of bodily forms · all sorts of speech and sounds) 〔0360b23〕; the remaining two occurrences of 「種種」 tr. “all sorts” stand within the ten rounds (all sorts of crafts and skills · all sorts of suffering retribution).

(5) The rhetoric of the hidden name — the essential sentence of this unit lies not in what is manifested but in what is not known: 「諸眾生等，悉不能知我是何人、從何而至，唯令聞者如實修行」 tr. “those beings are none of them able to know what person I am or where I have come from; it is only that those who hear are made to cultivate in accordance with the real” 〔T10n0279 0360b15〕. Chengguan matches this very sentence to the working of doing no making and having no support: 「故云不知從何而至」 tr. “therefore it says that they do not know where he has come from” 〔T35n1735 0937a27〕. Li Tongxuan takes shadow and echo for his comparison: 「如是之行，常遍十方、無時不現，如影隨形、如響應聲，非往來之質，以智通萬有，常對現色身」 tr. “a practice like this is always everywhere in the ten directions and at no time not manifest, like a shadow following a form, like an echo answering a sound, having no substance that comes and goes, penetrating the ten thousand existents by knowledge and constantly manifesting bodily form to whatever it faces” 〔T36n1739 0975a19–0975a21〕.

(6) The list of the destinies — beneath 「所謂」 tr. “that is to say” the items run to thirteen, gathered up at the end with the word 「等」 tr. “and so on”: the destiny of gods · the destiny of dragons · the destiny of yakṣas · gandharvas · asuras · garuḍas · kiṃnaras · mahoragas · the hells · animals · the realm of King Yama · humans · non-humans 〔T10n0279 0360a25–0360a26〕. The order of the list runs from the gods down to the hells, and then from the hells up again, closing with humans and non-humans.

(7) The thirteen clauses of the passage of pointing to the superior — after the humbling of himself, the scripture text leads off with 「如諸菩薩摩訶薩」 tr. “as for the bodhisattva-mahāsattvas”, setting out clause by clause what they practice, and closing with a single question: 「而我云何能知能說彼功德行」 tr. “how then could I be able to know or to tell of practices of merit and virtue such as theirs” 〔T10n0279 0360c04〕. The lines of verse in this unit are zero, and this question is the last turn of the whole unit.

IV. Collation with Parallel Translations

The Chinese witnesses for the essential sentences of this unit’s scripture text: Śikṣānanda T279 (the base text) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka, 〈Entering the Dharma Realm, chapter thirty-four〉). Prajñā’s T293 (the Zhenyuan forty-fascicle Avataṃsaka) also contains this chapter; its whole passage for this friend stands at 〔T10n0293 0724b29〕–〔0725b18〕, and a separate table of the key items in correspondence is set up at the end of this item.

Sentence 1 · Seeking in accord with the teaching

What the variants are fastened to: (a) The name of the city differs — the eighty has 「都薩羅」 tr. “Tusāra”, the sixty has 「知足」 tr. “Contentment”. Chengguan, with respect to the eighty-fascicle version, glosses it as 「都薩羅者，此云喜出生」 tr. “as for Tusāra, it means here the giving birth to gladness” 〔T35n1735 0937a08〕, and Li Tongxuan says 「都云喜樂，薩羅云出生」 tr. “tu means joy and gladness, sāra means giving birth” 〔T36n1739 0974c26〕. (b) In the text of holding the previous friend in mind, the eighty has three clauses (single-mindedly holding in mind · receiving all in faith · pondering and contemplating), while the sixty opens out nine tiers of 「念彼」 tr. “he held in mind her” (right teaching · what she had said · what she had set forth · what she had opened up · what she had displayed · what she had praised · what she had made clear · what she had expounded at length · what she had cultivated) and continues with 「隨順思惟修，遍修寂靜寂滅，照明觀察」 tr. “pondering and cultivating in accordance, cultivating everywhere stillness and quiescence, illumining and contemplating” 〔T09n0278 0712a21–0712a22〕. (c) As to the places of the searching, the eighty sets out in full 「鄽店、隣里、四衢道側」 tr. “the market stalls, the neighborhoods and lanes, and both sides of the great roads that run out in all four directions” 〔T10n0279 0360a09〕, while the sixty has only 「周遍推求」 tr. “he sought throughout it”. Recorded without adjudication.

Sentence 2 · Seeing, paying respects, and requesting

What the variants are fastened to: (a) The quarter in which the mountain lies, and its name: the eighty has 「城東有山，名曰：善得」 tr. “east of the city there was a mountain named Well-Gained”, the sixty has 「城北」 tr. “north of the city” and no name for the mountain. (b) The hour of climbing the mountain: in the eighty, upon seeing the light at midnight he at once 「便從城出而登彼山」 tr. “came out of the city and climbed that mountain” 〔T10n0279 0360a13〕, whereas the sixty has 「爾時，善財天明出城，登彼山上」 tr. “at that time Sudhana at daybreak went out of the city and climbed up that mountain” 〔T09n0278 0712a25–a26〕 — the one climbs at night, the other waits for daybreak. (c) The number of the Brahmā host: the eighty has 「十千梵眾之所圍遶」 tr. “surrounded by ten thousand Brahmā gods” 〔T10n0279 0360a15〕, the sixty has 「一萬梵天眷屬圍遶」 tr. “surrounded by a retinue of ten thousand Brahmā gods”. (d) The rite of paying respects: the eighty has 「頭頂禮足，遶無量匝，於前合掌」 tr. “bowed to his feet with his head, circumambulated him measureless times, and joined his palms before him” 〔T10n0279 0360a16〕, the sixty has 「頭面禮足，却住一面」 tr. “bowed with head and face to his feet and withdrew to stand at one side” 〔T09n0278 0712a28〕. (e) The form of address differs — the eighty has 「聖者」 tr. “holy one”, the sixty has 「大聖」 tr. “great holy one” 〔T09n0278 0712a28〕. Recorded without adjudication.

Sentence 3 · The four names and substances

What the variants are fastened to: (a) The name of the fourth thing: the eighty has 「普門般若波羅蜜」 tr. “the prajñā-pāramitā of the universal gate”, the sixty has 「平等般若波羅蜜光明」 tr. “the radiance of the prajñā-pāramitā of evenness” — the one takes the universal gate, the other takes evenness. (b) The construction of the four things: in the eighty all four clauses are led by 「已成就」 tr. “I have already accomplished” (the first clause excepted, which has 「已安住」 tr. “I already dwell in”), while the sixty gives the fourth thing not with 「成就」 tr. “accomplished” but as 「以……光明，觀察分別一切諸趣」 tr. “by the radiance of … I contemplate and distinguish all the destinies”, so that in construction it already runs on into the passage below on manifesting among the destinies. (c) The words praising the setting of the mind: the eighty has only 「善哉善哉！善男子」 tr. “excellent, excellent! son of good family” 〔T10n0279 0360a20〕, whereas the sixty has beneath this a further clause, 「乃能發阿耨多羅三藐三菩提心」 tr. “that you have been able to set your mind upon anuttarā-samyak-saṃbodhi” 〔T09n0278 0712b02–b03〕. Recorded without adjudication.

Sentence 4 · Manifesting among the destinies, and the ten rounds of benefit

What the variants are fastened to: (a) The items of the destinies: in the eighty the first three items carry the graph 「趣」 tr. “destiny” (the destiny of gods · the destiny of dragons · the destiny of yakṣas), while the sixty has only 「天、龍、夜叉」 tr. “gods, dragons, yakṣas”. (b) The count of the items of the destinies, and one item that differs — the eighty lists thirteen items, the sixty lists fourteen; the eighty has 「閻羅王界」 tr. “the realm of King Yama” with 「地獄、畜生」 tr. “the hells, animals” above it, while the sixty has 「地獄、餓鬼、畜生」 tr. “the hells, hungry ghosts, animals” 〔T09n0278 0712b08〕 and below it still has 「閻羅王處」 tr. “the place of King Yama” 〔T09n0278 0712b09〕 — 「餓鬼」 tr. “hungry ghosts” is one further item added by the sixty, and its 「閻羅王處」 tr. “the place of King Yama” still answers to the eighty’s 「閻羅王界」 tr. “the realm of King Yama”. (c) The closing clauses of the ten rounds: the eighty gives them all as 「令……」 tr. “causing them to …”, the sixty mostly as 「欲令眾生……」 tr. “wishing to cause beings to …”. (d) What is praised in the eighth, ninth, and tenth rounds: the eighty has the merit and virtue of the Tathāgatas · the majestic virtue of the buddhas · the sovereign body of a buddha, the sixty has the Tathāgata, the Worthy of Offerings, the Perfectly Awakened · the merit and virtue of the Tathāgata · the incomparable wondrous Dharma of the Tathāgata 〔T09n0278 0712b19–0712b23〕. (e) The seventh round of the eighty runs 「或為演說供養諸佛種諸善根決定獲得一切智果，令其發起歡喜之心」 tr. “sometimes I expound for them how making offerings to the buddhas and planting every kind of wholesome root will certainly obtain the fruit of omniscient knowledge, causing them to give rise to a mind of gladness” 〔T10n0279 0360b07–b09〕, while the sixty runs 「或說淨法欲，令眾生發歡喜心，於諸佛所植眾德本，得一切智果」 tr. “sometimes I expound the desire for pure things, wishing to cause beings to give rise to a mind of gladness, and at the place of the buddhas to plant the roots of every virtue and obtain the fruit of omniscient knowledge” 〔T09n0278 0712b18–b19〕 — the order of what is caused and what causes it being interchanged. Recorded without adjudication.

Sentence 5 · The hidden name and the ninety-six hosts

What the variants are fastened to: (a) The measure-word for the ninety-six: the eighty has 「九十六眾」 tr. “ninety-six hosts”, the sixty has 「九十六種外道邪見」 tr. “the wrong views of the ninety-six kinds of non-Buddhist ascetics”. (b) The clause about not knowing who he is: the eighty has 「悉不能知我是何人、從何而至，唯令聞者如實修行」 tr. “they are none of them able to know what person I am or where I have come from; it is only that those who hear are made to cultivate in accordance with the real” 〔T10n0279 0360b15〕, while the sixty has only 「彼諸眾生莫知我誰」 tr. “those beings do not know who I am” 〔T09n0278 0712b25〕 and lacks the one clause 「唯令聞者如實修行」 tr. “it is only that those who hear are made to cultivate in accordance with the real”. (c) The extension from realm to realm: the eighty has all five tiers (this city · Jambudvīpa · the four continents · the three-thousandfold great-thousand · the measureless worlds of the ten directions), while the sixty abbreviates it to 「三千大千世界乃至十方一切世界諸眾生海」 tr. “the three-thousandfold great-thousand world-system, and so on to the oceans of beings in all the worlds of the ten directions” 〔T09n0278 0712b27–b28〕. Recorded without adjudication.

Sentence 6 · Humbling himself and pointing to the superior, and pointing out the next friend

What the variants are fastened to: (a) The name of the next friend’s land: the eighty has 「廣大」 tr. “Vast Extent”, the sixty has 「甘露味」 tr. “Flavor of Ambrosia”; and for the friend’s name, the eighty has 「鬻香長者，名：優鉢羅華」 tr. “an elder who sells perfumes, named Utpala”, the sixty has 「長者名青蓮華香」 tr. “an elder named Blue Lotus Fragrance”. (b) The clause about Indra’s net: the eighty has 「得如帝網諸無等行」 tr. “they gain those various matchless practices that are like Indra’s net” 〔T10n0279 0360c01〕, the sixty has 「得因那羅莊嚴光明之行」 tr. “they gain a practice of the radiance of the adornment of Indra” 〔T09n0278 0712c06〕. (c) The clause about no-self: the eighty has 「以無我智周遍照耀，以大悲藏一切觀察」 tr. “they use the knowledge of no-self to shine forth all around, and they use the treasury of great compassion to contemplate all things” 〔T10n0279 0360c03〕, the sixty has 「照無我界，具足無盡大悲之藏」 tr. “they illumine the realm of no-self and are fully possessed of an inexhaustible treasury of great compassion” 〔T09n0278 0712c07〕. (d) The sixty has separately, within the clauses of pointing to the superior, 「不著一切，專求實義」 tr. “attached to nothing at all, single-mindedly seeking the real meaning” 〔T09n0278 0712c06–c07〕, to which the eighty has at the corresponding place 「恒與共居而無所著」 tr. “dwelling together with them constantly without any attachment” 〔T10n0279 0360c02〕. (e) The text of taking leave: the eighty has 「頂禮其足，遶無量匝，慇懃瞻仰，辭退而去」 tr. “bowed to his feet, circumambulated him measureless times, gazed up at him with earnest devotion, and took his leave and departed” 〔T10n0279 0360c07〕, the sixty has 「頭面敬禮彼外道足，遶無數匝，辭退南行」 tr. “bowed with head and face in reverence to that non-Buddhist ascetic’s feet, circumambulated him numberless times, and took his leave and went south” 〔T09n0278 0712c12〕. Recorded without adjudication.

Sentence 7 · The Key Items of the Forty-Fascicle Version in Correspondence

What the variants are fastened to: (a) The quarter in which the mountain lies, and its name: the eighty has 「城東有山，名曰：善得」 tr. “east of the city there was a mountain named Well-Gained”, the forty has 「其城東北有一大山，名妙吉祥」 tr. “northeast of that city there was a great mountain named Wondrous Auspiciousness”. (b) The names of the four things: for the first the eighty has 「至一切處菩薩行」 tr. “the bodhisattva practice that reaches everywhere”, the forty 「至一切處，隨順遍行菩薩行」 tr. “the bodhisattva practice of reaching everywhere and according with all in universal practice”; for the second the eighty has 「普觀世間三昧門」 tr. “the gate of the samādhi of contemplating the world everywhere”, the forty 「普觀一切世間等無障礙三昧門」 tr. “the gate of the samādhi of contemplating the whole world evenly and without obstruction”; for the fourth the eighty has 「普門般若波羅蜜」 tr. “the prajñā-pāramitā of the universal gate”, the forty 「普門法界際般若波羅蜜」 tr. “the prajñā-pāramitā of the limit of the Dharma realm of the universal gate”. (c) The number of the rounds of benefit: in the eighty the clauses led by 「或為」 tr. “sometimes I” are ten rounds, in the forty the clauses of the same form are eleven, the one further round running 「或為演說堅如金剛能破無明陀羅尼智」 tr. “sometimes I expound for them the knowledge of the dhāraṇī that, hard as a diamond, can break ignorance”. (d) The first tier of the extension from realm to realm: the eighty has 「餘四天下亦復如是」 tr. “so it is with the remaining four continents”, the forty 「餘三天下亦復如是」 tr. “so it is with the remaining three continents”. (e) The next friend’s land and name: the eighty has 「廣大」 tr. “Vast Extent” and for the friend’s name 「優鉢羅華」 tr. “Utpala”, the forty has 「廣博」 tr. “Vast and Broad” and brings out besides the clause 「彼有聚落從國為名」 tr. “there is a hamlet there that takes its name from the land”, the friend’s name being 「具足優鉢羅華」 tr. “Fully Endowed Utpala”. Recorded without adjudication.

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

(1) The matching of the four names and substances with the four workings. The bone of this unit lies in one set of correspondences: the scripture text first gives its own account of four things, and afterward expounds their working at length in four passages, and Chengguan judges these two passages to stand one against the other, item by item. Over the passage of the names and substances Chengguan says 「先彰名體有四者，智遍知故。四義雖別，而得相成」 tr. “the setting forth of the names and substances first has four items, because knowledge knows everywhere; though the four senses are distinct, they complete one another” 〔T35n1735 0937a19–0937a20〕, and glosses the reason for each one by one:

「一化境普周，遍行之名亦從此立；二入定觀機；三由無作神通故，能遍至前處；四由普門般若故，能在定普觀。」 tr. “First, the field of converting is everywhere all-round, and the name Universal Practice is set up from this; second, entering concentration and contemplating the capacities of beings; third, because of the spiritual penetration that does no making, he is able to reach everywhere the places just named; fourth, because of the wisdom of the universal gate, he is able, while in concentration, to contemplate everywhere.” 〔T35n1735 0937a20–0937a22〕

If they are matched separately, then each of the four things has its own predominance:

「若約別者，無作無依，用而無住。普門般若，無法不窮。」 tr. “Taken separately: doing no making and having no support means functioning without abiding; the wisdom of the universal gate means there is no thing it does not exhaust.” 〔T35n1735 0937a22–0937a24〕

The four headings of the passage on the working Chengguan fastens to the four opening clauses of the scripture text — 「善男子我普於」 tr. “son of good family, everywhere I” for the working of reaching everywhere, 「或住諸見」 tr. “some dwell within views” for the working of contemplating the world everywhere, 「又善男子此部薩羅」 tr. “again, son of good family, this Busāra” for the working of doing no making and having no support, and 「善男子閻浮提內」 tr. “son of good family, within Jambudvīpa” for the working of the wisdom of the universal gate 〔T35n1735 0937a24–0937a29〕. And having finished the matching, he at once glosses the measure of his own matching: 「上來隨勝別配，實則義通」 tr. “in what has gone above, the matching was made separately according to what predominates, but in reality the senses run through one another” 〔T35n1735 0937a29〕.

(2) The sense of being displayed as a non-Buddhist — able to walk what is not the path, and not stained by what is not the path. This friend manifests the marks of a non-Buddhist and yet expounds the Buddha’s Dharma; Chengguan, in the passage pointing out the next friend, glosses his name and his marks:

「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 capacity and there is nothing he does not walk, and it is named the practice of truth. He is displayed as a non-Buddhist because he is able to walk what is not the path. Because what is not the path does not stain him, he is therefore said to have left the household life.” 〔T35n1735 0937a10–0937a12〕

Li Tongxuan glosses the same name but sets up his words otherwise, taking 「化邪不化正」 tr. “converting the wrong and not the right” as the sense of non-Buddhist:

「言外道名遍行者，菩薩化邪不化正名為外道。」 tr. “As for his being called a non-Buddhist ascetic named Universal Practice: a bodhisattva who converts the wrong and not the right is called a non-Buddhist.” 〔T36n1739 0975a13–0975a14〕

「以菩薩行中化邪不化正名為外道，處行無染名為出家。」 tr. “Because within the practice of a bodhisattva it is converting the wrong and not the right that is called a non-Buddhist, and dwelling in practice unstained that is called having left the household life.” 〔T36n1739 0975a04–0975a05〕

(3) The symbolic gloss of midnight, the summit, and the light. Upon the three matters of the passage of seeing the friend, Chengguan sets down a gloss for each:

「見中，中夜見者，智入生死故，善財將入此位故。上云日沒入城。於山頂者，表位極故。光明照者，以智慧光破於生死及二邊闇故。」 tr. “As for the seeing: that it is seen at midnight is because knowledge enters birth-and-death, and because Sudhana is about to enter this position; above it was said that he entered the city at sundown. That it is upon a summit is to display that the position is at its utmost. That a radiance shines is because the light of wisdom breaks the darkness of birth-and-death and of the two extremes.” 〔T35n1735 0937a14–0937a17〕

Li Tongxuan sets down a separate gloss upon the one matter of the level ground upon the mountain:

「三見在山上平地經行，山頂是智、平地是法身，表不離法身大智同於邪見」 tr. “Third, seeing him walking back and forth on level ground upon the mountain: the summit is knowledge and the level ground is the dharma-body, displaying being the same as wrong views while not apart from the great knowledge of the dharma-body” 〔T36n1739 0975a10–0975a11〕

(4) The reason for being assigned to the practice of truth. The Yanyi chao fastens the name of this position to a tallying with the two truths and to speech and conduct that are not empty:

「智度已圓，稱於二諦，言行不虛，故名真實。」 tr. “The perfection of knowledge being already complete, it tallies with the two truths, and speech and conduct are not empty, and it is therefore named truth.” 〔T36n1736 0678a29–0678b01〕

Li Tongxuan fastens it rather to the fulfilling of kindness and compassion at its end:

「從此已去至於第十行中，遍行外道，以大慈悲行，乃為九十六種外道身我皆為之，接諸邪見，是一終行滿故。」 tr. “From this point onward, up to within the tenth practice, the non-Buddhist ascetic Universal Practice, by the practice of great kindness and compassion, becomes for their sake every one of the bodies of the ninety-six kinds of non-Buddhist ascetics and gathers in all the wrong views, and this is because one whole course of practice is fulfilled.” 〔T36n1739 0973b11–0973b14〕

(5) What universal practice extends over — gathering in both the ordinary and the holy. Li Tongxuan widens the field of this 「外見」 tr. “outward seeing”, so that it is not only the ninety-six kinds, but gathers in all who have not yet reached the ultimate wondrous practice of the principle and knowledge of the one-vehicle Dharma realm:

「凡所修進未至究竟一乘法界理智妙行，一多同異自在、身土交徹十方世界如因陀羅網門，皆是外見。如是通凡及聖，盡以同行方便引之，名為遍行外道。」 tr. “Whatever is cultivated and advanced in that has not yet reached the ultimate wondrous practice of the principle and knowledge of the one-vehicle Dharma realm — the sovereignty of the one and the many, of sameness and difference, the gate of bodies and lands interpenetrating throughout the worlds of the ten directions like Indra’s net — is all of it outward seeing. Gathering in thus both the ordinary and the holy, and drawing them all in by the skillful means of practicing the same as they do, is what is named the non-Buddhist ascetic Universal Practice.” 〔T36n1739 0975a14–0975a18〕

(6) The perfection of knowledge and the answering of the city’s name. On the gloss of the city’s name, both houses take 「出生無量歡喜」 tr. “measureless gladness is given birth” for their reading, and each fastens it to this friend’s virtue:

「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。」 tr. “As for Tusāra, it means here the giving birth to gladness, that is, because within this city measureless matters of gladness are given birth. Because the perfection of knowledge is complete, there is nothing it cannot give birth to.” 〔T35n1735 0937a08–0937a10〕

「城名無量都薩羅，都云喜樂，薩羅云出生」 tr. “The city is named Measureless Tusāra; tu means joy and gladness, sāra means giving birth” 〔T36n1739 0974c25–0974c26〕

「表此善知識智度圓滿，行同十地已終佛果，遍行諸行宜應所見，普現其身同彼行門，接生利俗皆令歡喜故」 tr. “This displays that this good friend’s perfection of knowledge is complete, that his practice is the same as the ten grounds already ended in the fruit of buddhahood, that he walks universally in all practices as befits what is seen, that he manifests his body everywhere the same as their gates of practice, and that in gathering beings in and benefiting the common world he causes them all to be glad” 〔T36n1739 0974c27–0974c29〕

VI. Divergent Interpretations of the Commentators

Chengguan’s Explicit Judgment

Upon the matching of assigned positions (in the outline passage of the chapter, not within this friend’s window): 「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 an ordinary mind be barred from practicing and seeking the Dharma of the good friends? — therefore not to match them has its reason. Yet within the absence of a sequence of positions the sequence of positions is not obstructed, and displaying the positions is the ordinary rule, so that to match them is likewise not amiss.” 〔T35n1735 0918b04–b07〕

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

The outline: 「第十遍行外道，寄真實行。第一依教趣求。」 tr. “The tenth, the non-Buddhist ascetic Universal Practice, assigned to the practice of truth. First, seeking in accord with the teaching.” 〔T35n1735 0937a12–0937a13〕

Glossing the city’s name: 「都薩羅者，此云喜出生，謂此城中出生無量歡喜之事故。」 tr. “As for Tusāra, it means here the giving birth to gladness, that is, because within this city measureless matters of gladness are given birth.” 〔T35n1735 0937a08–0937a09〕

Glossing the friend’s name: 「友名遍行，巧智隨機，無不行故，名真實行。」 tr. “The friend is named Universal Practice because his skillful knowledge accords with capacity and there is nothing he does not walk, and it is named the practice of truth.” 〔T35n1735 0937a10–0937a11〕

Glossing having left the household life: 「示外道者，能行非道故。非道不染，故曰出家。」 tr. “He is displayed as a non-Buddhist because he is able to walk what is not the path. Because what is not the path does not stain him, he is therefore said to have left the household life.” 〔T35n1735 0937a11–0937a12〕

The general and the particular in the four workings: 「上來隨勝別配，實則義通。」 tr. “In what has gone above, the matching was made separately according to what predominates, but in reality the senses run through one another.” 〔T35n1735 0937a29〕

The Chao glossing the name of the position: 「智度已圓，稱於二諦，言行不虛，故名真實。」 tr. “The perfection of knowledge being already complete, it tallies with the two truths, and speech and conduct are not empty, and it is therefore named truth.” 〔T36n1736 0678a29–0678b01〕

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

The previous friend’s four gates of pointing to virtue and advancing upward (the one pointed to being this friend): 「約分四門：一推德令善財昇進；二示善友方所及舉城名都薩羅；三舉善友之名行，為出家外道，名為遍行；四禮敬辭去」 tr. “It divides into four gates: first, pointing to virtue so as to make Sudhana advance upward; second, showing the good friend’s place and raising the city’s name, Tusāra; third, raising the good friend’s name and practice, that he is a non-Buddhist ascetic who has left the household life and is named Universal Practice; fourth, paying respects and taking leave” 〔T36n1739 0974c22–0974c25〕

The five gates of truly entering the present position: 「總分五門：一念善知識思惟昇進；二漸次遊行推求善友；三見在山上平地經行，山頂是智、平地是法身，表不離法身大智同於邪見；四往詣致敬正申所求；五遍行善友與善財所行之法」 tr. “In all it divides into five gates: first, holding the good friend in mind and pondering so as to advance upward; second, traveling on by stages and seeking out the good friend; third, seeing him walking back and forth on level ground upon the mountain, the summit being knowledge and the level ground the dharma-body, displaying being the same as wrong views while not apart from the great knowledge of the dharma-body; fourth, going to him, paying respects, and setting out what is sought; fifth, the Dharma of practice that the good friend Universal Practice gives to Sudhana” 〔T36n1739 0975a08–0975a12〕

The beginning and end of this friend’s five gates of truly entering the Dharma gate of the present position: 〔T36n1739 0975a07–0975a08〕「第一正入當位法門中，從「爾時善財童子」〔T36n1739 0975a07〕已下至「我唯知此至一切處菩薩行」〔T36n1739 0975a08〕，總分五門」 tr. “Within the first, truly entering the Dharma gate of the present position, from ‘at that time Sudhana the youth’ downward as far as ‘I know only this bodhisattva practice that reaches everywhere,’ it divides in all into five gates”

The perfection of knowledge as host, the other nine as companions; and the obstruction it counters: 「此是真實行善知識，以智波羅蜜為主，餘九為伴。此位治於生死中行不自在障令得自在」 tr. “This is the good friend of the practice of truth, who takes the perfection of knowledge as host and the other nine as companions. This position counters the obstruction of not being free in one’s conduct within birth-and-death, and causes freedom to be gained” 〔T36n1739 0975a27–0975a29〕

This friend’s five gates of pointing to virtue and advancing upward: 〔T36n1739 0975c13–0975c18〕「善財童子善知識十迴向位，從推德昇進中自「如諸菩薩摩訶薩」〔T36n1739 0975c14〕已下至「辭退而去」〔T36n1739 0975c14〕皆作五門，已下諸位倣此例然。一推德令善財昇進、二示善知識方處國名廣大、三舉善知識號曰鬻香長者名優鉢羅華、四勸善財往問、五致敬辭去。」 tr. “For Sudhana the youth’s good friends of the position of the ten dedications, within the pointing to virtue and advancing upward, from ‘as for the bodhisattva-mahāsattvas’ downward as far as ‘took his leave and departed,’ all are made into five gates, and the positions below follow this pattern. First, pointing to virtue so as to make Sudhana advance upward; second, showing the good friend’s quarter and place, the land named Vast Extent; third, raising the good friend’s style, an elder who sells perfumes, named Utpala; fourth, urging Sudhana to go and ask; fifth, paying respects and taking leave.” Continuing gloss on the praise of virtue: 「隨文釋義者，歎德中以無礙願住一切劫得如帝網諸無等行者，即是十迴向中願行方便。」 tr. “Glossing along the text: within the praise of virtue, ‘by unobstructed vows abiding through all eons, gaining the unequalled practices that are like Indra’s net’ is precisely the skillful means of vow and practice within the ten dedications.” 〔T36n1739 0975c18–0975c20〕

Glossing the three senses of the non-Buddhist ascetic who has left the household life, named Universal Practice: 「號出家外道名為遍行者，智齊佛果名為出家，為化邪流示同邪見名為外道，益眾生行及以三乘盡同其事名為遍行。」 tr. “As for his being styled a non-Buddhist ascetic who has left the household life and named Universal Practice: because his knowledge is equal to the fruit of buddhahood he is said to have left the household life; because in order to convert the stream of the wrong he displays himself as the same as wrong views he is called a non-Buddhist; and because in benefiting beings his practice is the same in every matter as that of the three vehicles he is named Universal Practice.” 〔T36n1739 0975a01–0975a03〕

Glossing being unstained in what he practices: 「所行無染名為出家。」 tr. “Being unstained in what he practices is called having left the household life.” 〔T36n1739 0975a03–0975a04〕

Gathering the ordinary and the holy into outward seeing: 「如是通凡及聖，盡以同行方便引之，名為遍行外道。」 tr. “Gathering in thus both the ordinary and the holy, and drawing them all in by the skillful means of practicing the same as they do, is what is named the non-Buddhist ascetic Universal Practice.” 〔T36n1739 0975a16–0975a18〕

The comparison with Kong and Zhuang: 「行即如此孔丘、莊老之流，亦是其類。」 tr. “In practice, then, the stream of such as Kong Qiu and Zhuang and Lao is likewise of this class.” 〔T36n1739 0975a17–0975a18〕

The marks of the hidden name: 「如潛名隱相隨類而行，眾生但受其益，總不知誰是誰非。」 tr. “Hiding his name and concealing his marks, he walks according to the kind of being, and beings only receive the benefit of it, not knowing at all who is who.” 〔T36n1739 0975a18–0975a19〕

Citing the scripture text: 「我已成就普觀世間三昧門，已成就無依無作神通力，已成就普門般若波羅蜜。」 tr. “I have already accomplished the gate of the samādhi of contemplating the world everywhere, I have already accomplished the power of spiritual penetration that has no support and does no making, I have already accomplished the prajñā-pāramitā of the universal gate.” 〔T36n1739 0975a22–0975a24〕

Fazang, Tanxuan ji T35n1733

Glossing the land’s name and the city’s name: 「國名不可稱者，所觀玄妙故。城名知足者，般若盡相故。」 tr. “That the land is named Beyond Naming is because what is contemplated is dark and wondrous. That the city is named Contentment is because wisdom exhausts all marks.” 〔T35n1733 0468b12–0468b14〕

Glossing the friend’s name, and the name in the Indian text: 「有出家外道名隨順一切眾生者，巧智順機方便反道。天竺本云，外道名一切處常行。」 tr. “As for there being a non-Buddhist ascetic who has left the household life, named According with All Beings: his skillful knowledge accords with capacity, and by skillful means he goes against the path. The Indian text says that the non-Buddhist ascetic is named Ever Practicing in Every Place.” 〔T35n1733 0468b14–0468b16〕

Seeking in accord with the teaching, three; and the ten clauses of holding in mind: 「第二依教趣求中亦三，謂辭、念及到。」 tr. “The second, seeking in accord with the teaching, likewise has three: taking leave, holding in mind, and arriving.” 〔T35n1733 0468b16–0468b17〕; 「就念中十句：初句念人、次二句念法、次二句念往發心等、次四句念彼堅行及示業用、後念彼修習等念其修定照理。」 tr. “Within the holding in mind there are ten clauses: the first clause holds the person in mind; the next two hold the Dharma in mind; the next two hold in mind the going and the setting of the mind and the rest; the next four hold in mind her firm practice and the displaying of its working; the last holds in mind her cultivation and the rest, holding in mind her cultivating concentration and illumining the principle.” 〔T35n1733 0468b17–0468b19〕

The symbolic sense of the sun going down: 「日沒入城者，表行位終極故也。」 tr. “That he enters the city when the sun goes down is to display that the position of this practice is at its very end.” 〔T35n1733 0468b20〕

Seeing, paying respects, and requesting, four: 「下明見敬申請。於中四：初推求。」 tr. “From here downward it makes clear the seeing, the paying of respects, and the requesting. Within it there are four: first, seeking him out.” 〔T35n1733 0468b21〕; 「見其依報，謂表所依法光，破二邊闇故也。」 tr. “He sees the friend’s supporting recompense, that is, it displays the light of the Dharma upon which he relies, because it breaks the darkness of the two extremes.” 〔T35n1733 0468b22–0468b23〕; 「天明者，障盡位顯故。登山者，得位相應故。見外道者，證人法界故。一萬梵等者，主伴具足故。四設敬申請可知。」 tr. “That it is daybreak is because the obstructions are ended and the position is displayed. That he climbs the mountain is because he has gained a correspondence with the position. That he sees the non-Buddhist is because he realizes that the person is the Dharma realm. That there are ten thousand Brahmā gods and the rest is because host and retinue are complete. The fourth, setting out his respects and making his request, can be understood.” 〔T35n1733 0468b23–0468b26〕

Conferring his own Dharma realm, four: 「下授己法界。於中有四：初歎發心」 tr. “From here downward he confers his own Dharma realm. Within it there are four: first, praising the setting of the mind” 〔T35n1733 0468b26–0468b27〕, the other three being 「下示己法門體德」 tr. “from here downward he shows the substance and virtue of his own Dharma gate” 〔T35n1733 0468b27–0468b28〕, 「下顯法業用」 tr. “from here downward he displays the working of the Dharma” 〔T35n1733 0468b28〕, and 「下結己自分」 tr. “from here downward he concludes his own portion” 〔T35n1733 0468b28–0468b29〕.

The two senses of reaching everywhere: 「初中，至一切處者，明十行滿故也，第十智度遍知故也。」 tr. “Within the first: reaching everywhere makes clear that the ten practices are fulfilled, and that the tenth, the perfection of knowledge, knows everywhere.” 〔T35n1733 0468b29–0468c01〕; 「有二義：一依定發智普照法界、二依定發通遍至一切。下二句釋此二義，如次應知。」 tr. “There are two senses: the first is that relying on concentration he sends forth knowledge that illumines the Dharma realm everywhere; the second is that relying on concentration he sends forth penetration that reaches everywhere. The two clauses below gloss these two senses, and are to be understood in that order.” 〔T35n1733 0468c01–0468c03〕

The working, two (the working of contemplating everywhere by knowledge, three · the working of penetration that does no making, two): 「三業用中亦二：初明普觀智用、二無作通用。」 tr. “Third, within the working there are likewise two: first, making clear the working of contemplating everywhere by knowledge; second, the working of penetration that does no making.” 〔T35n1733 0468c03–0468c04〕; 「前中三，初舉平等惠光」 tr. “Within the former there are three: first, raising up the light of even wisdom” 〔T35n1733 0468c04〕; 「下第二無作通中二：一機莫能測、二類顯十方。」 tr. “From here downward, within the second, the penetration that does no making, there are two: first, that no capacity can fathom him; second, that by likeness it is displayed throughout the ten directions.” 〔T35n1733 0468c06–0468c07〕

The ten clauses of looking up and pointing to what is superior: 「仰推勝進中十句：初身等眾生數者，顯至一切處神足過於己也；次一句所依定過；次二句所發通過；餘句所發智過。」 tr. “Within the looking up and pointing to the superior and the advance there are ten clauses: the first, that their bodies equal the number of beings, displays that their spiritual footing of reaching everywhere surpasses his own; the next one clause, that the concentration they rely upon surpasses his; the next two clauses, that the penetration they send forth surpasses his; the remaining clauses, that the knowledge they send forth surpasses his.” 〔T35n1733 0468c13–0468c15〕; and it closes 「第十行竟。」 tr. “The tenth practice is finished.” 〔T35n1733 0468c16〕

Zhiyan, Souxuan ji T35n1732

Marking the position and the name of the Dharma gate: 「第二十真實行菩薩位，得至一切處行法門，知識外道名隨順一切眾生。三文同前。」 tr. “The twentieth, the position of the bodhisattva of the practice of truth: he gains the Dharma gate of the practice of reaching everywhere, and the good friend is a non-Buddhist ascetic named According with All Beings. The three portions of text are as before.” 〔T35n1732 0095c04–0095c06〕

Exhorting by the teaching, three: 「初教勸中有三，如前。」 tr. “Within the first, the exhorting by the teaching, there are three, as before.” 〔T35n1732 0095c06〕

Entering in accord with the teaching, eight: 「二依教進入中有八：一辭退、二念前法門、三漸到」 tr. “Second, within the entering in accord with the teaching there are eight: first, taking leave; second, holding the former Dharma gate in mind; third, arriving by stages” 〔T35n1732 0095c06–0095c08〕, the five beneath being in order the seeking out, the seeing of the supporting marks, the seeing of the marks of the direct recompense, the rite of respect, and the last, 「八請問法門。」 tr. “eighth, requesting and asking after the Dharma gate.” 〔T35n1732 0095c09–0095c10〕

Truly entering, three: 〔T35n1732 0095c10–0095c12〕「三正入中，「答言」〔T35n1732 0095c10〕下有三：初歎發心、二「知已安住」〔T35n1732 0095c11〕下說自分所得、三「諸大」〔T35n1732 0095c11〕下仰推勝分。」 tr. “Third, within the truly entering, from ‘he answered, saying’ downward there are three: first, praising the setting of the mind; second, from ‘the friend already dwells’ downward, telling what he has gained as his own portion; third, from ‘the great ones’ downward, looking up and pointing to the portion that is superior.”

His own portion, four · the gathering and converting by substance and working, three: 〔T35n1732 0095c12–0095c14〕「自中有四：初辨法門；二「以平等般若」〔T35n1732 0095c12〕下明法門體用攝化；三「復次善男子」〔T35n1732 0095c13〕下以親近利益用證前行，有三可知；四「我唯知此」〔T35n1732 0095c14〕下結。」 tr. “Within his own portion there are four: first, distinguishing the Dharma gate; second, from ‘with the prajñā-pāramitā of equality’ downward, making clear the gathering and converting by the substance and working of the Dharma gate; third, from ‘further, son of good family’ downward, proving the preceding practice by the working of drawing near and benefiting, in three, as may be known; fourth, from ‘I know only this’ downward, concluding.”; 〔T35n1732 0095c15–0095c17〕「第二體用攝化有三：初舉智光；二「觀察」〔T35n1732 0095c15〕下觀其機器，有三可知；三「以妙智」〔T35n1732 0095c16〕下說法被益。」 tr. “Second, the gathering and converting by substance and working has three: first, raising up the light of knowledge; second, from ‘observing’ downward, observing their capacities, in three, as may be known; third, from ‘with wondrous knowledge’ downward, expounding the Dharma so that they receive benefit.”

Looking up and pointing to the superior: 「仰推中，初別明、下結。」 tr. “Within the looking up and pointing to the superior: first the separate making clear, and below it the conclusion.” 〔T35n1732 0095c17〕

Recorded without adjudication

For the passage of a good friend, Chengguan makes six divisions throughout (seeking in accord with the teaching · seeing, paying respects, and requesting · praising and conferring the Dharma · humbling oneself and pointing to the superior · pointing out the next friend · cherishing his virtue, paying respects, and taking leave); within the window of this unit what Chengguan brings out is three headings (seeking in accord with the teaching · seeing, paying respects, and requesting · praising and conferring the Dharma, and within praising and conferring the Dharma he opens again the two passages of praising the setting of the mind and the conferring proper of the Dharma realm, and the conferring proper of the Dharma realm opens again into setting forth the names and substances and displaying the four workings), while Li Tongxuan glosses within his general discussion of the ten practices, outlining the previous friend’s pointing to virtue and advancing upward into four gates (the one pointed to being this friend), this friend’s truly entering the Dharma gate of the present position into five gates, and this friend’s pointing to virtue and advancing upward down to the taking of leave into five gates again; Fazang’s Tanxuan ji outlines the sixty-fascicle text into five divisions, and Zhiyan’s Souxuan ji outlines it into three, opening the entering in accord with the teaching into eight and the truly entering into three — the number of divisions of these houses and the bone upon which each rests differ alike. On the gloss of the one name 「外道」 tr. “non-Buddhist”, Chengguan takes 「能行非道故。非道不染，故曰出家」 tr. “because he is able to walk what is not the path; because what is not the path does not stain him, he is therefore said to have left the household life”, and Li Tongxuan takes 「為化邪流示同邪見名為外道」 tr. “because in order to convert the stream of the wrong he displays himself as the same as wrong views he is called a non-Buddhist” and 「處行無染名為出家」 tr. “dwelling in practice unstained is called having left the household life”, the one setting it up from what is not the path and from being unstained, the other from converting the wrong and from dwelling in practice. As for what 「遍行」 tr. “universal practice” extends over, Chengguan fastens it to 「巧智隨機，無不行故」 tr. “skillful knowledge according with capacity, since there is nothing he does not walk”, while Li Tongxuan extends it widely to 「通凡及聖」 tr. “both the ordinary and the holy”, and takes all that lies below 「一多同異自在、身土交徹十方世界如因陀羅網門」 tr. “the sovereignty of the one and the many, of sameness and difference, the gate of bodies and lands interpenetrating throughout the worlds of the ten directions like Indra’s net” to be outward seeing. As for the reason for the name of the position, Chengguan’s Chao fastens it to 「稱於二諦，言行不虛」 tr. “tallying with the two truths, speech and conduct not empty”, and Li Tongxuan to 「以大慈悲行……是一終行滿故」 tr. “by the practice of great kindness and compassion … because one whole course of practice is fulfilled”. As for the reading of the city’s name, Chengguan gives 「此云喜出生」 tr. “it means here the giving birth to gladness”, Li Tongxuan gives 「都云喜樂，薩羅云出生」 tr. “tu means joy and gladness, sāra means giving birth”. As for the graphs of the city’s name, the scripture text and the text of Chengguan’s commentary differ in one place — the scripture has 「都薩羅」 tr. “Tusāra” 〔T10n0279 0360b12〕, while the commentary, citing the scripture, has 「此部薩羅」 tr. “this Busāra” 〔T35n1735 0937a27〕. Li Tongxuan separately cites Kong Qiu and Zhuang and Lao as a class comparable to universal practice; Chengguan has no such words. All these divergent glosses are the settled teachings of the ancient worthies, and are recorded here.

VII. Cross-Reading and Lineage

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

• The clause of the Jingming: what Li Tongxuan cites as evidence for the practice of universal practice sharing the same work — 〔T36n1739 0973b14–0973b15〕「《淨名經》云「彼外道六師所墮，汝亦隨墮，乃可取食。」〔T36n1739 0973b14〕」 tr. “The Jingming scripture says, ‘where those six non-Buddhist masters fall, there you too must fall along with them, and only then may you take the food.’”. These words are fastened after the clause 「乃為九十六種外道身我皆為之，接諸邪見」 tr. “becomes for their sake every one of the bodies of the ninety-six kinds of non-Buddhist ascetics and gathers in all the wrong views” 〔T36n1739 0973b12–0973b13〕, and are Li Tongxuan’s scriptural evidence for glossing this friend’s display of the marks of a non-Buddhist. Chengguan, within the window of this unit, does not cite this scripture.
• The cross-reading of Indra’s net: the base text has 「得如帝網諸無等行」 tr. “they gain those various matchless practices that are like Indra’s net” 〔T10n0279 0360c01〕, and the sixty-fascicle version 「得因那羅莊嚴光明之行」 tr. “they gain a practice of the radiance of the adornment of Indra” 〔T09n0278 0712c06〕; Li Tongxuan too takes this comparison when glossing the field of universal practice — 「身土交徹十方世界如因陀羅網門」 tr. “the gate of bodies and lands interpenetrating throughout the worlds of the ten directions like Indra’s net” 〔T36n1739 0975a15–0975a16〕. The scripture text and the treatise-masters use one and the same comparison here, but the measure of what each points at differs; recorded without adjudication.
• The fastening to the previous friend: the opening sentence of this unit, 「於不動優婆夷所得聞法已」 tr. “having already heard the Dharma at the place of the laywoman Immovable” 〔T10n0279 0360a06〕, carries directly forward from the previous friend, the laywoman Immovable; and Chengguan’s passage 〔T35n1735 0937a07〕「第四「優婆夷言」〔T35n1735 0937a07〕下謙己推勝。第五指示後友中」 tr. “fourth, from ‘the laywoman said’ downward, humbling herself and pointing to the superior; fifth, within the pointing out of the next friend” is the outline of the previous friend, within which the three names Tusāra, Universal Practice, and leaving the household life have already been glossed, the general heading of this unit rising after it.
• The fastening to the next friend: the last sentence of this unit points out 「有鬻香長者，名：優鉢羅華」 tr. “there is an elder who sells perfumes, named Utpala” 〔T10n0279 0360c05–c06〕; the sixty-fascicle version has 「彼有長者名青蓮華香」 tr. “there is an elder there named Blue Lotus Fragrance” 〔T09n0278 0712c10〕. The two names are recorded together without adjudication.
• The roll of the good friends’ names: the Kongmu zhang T45n1870, in its roll of the names of the good friends, brings out this friend’s name as 「二十一有出家外道名隨順一切眾生」 tr. “twenty-first, there is a non-Buddhist ascetic who has left the household life, named According with All Beings” 〔T45n1870 0589a16〕 — this is a roll of names, not a passage-by-passage gloss; the name follows the sixty-fascicle version’s 「隨順一切眾生」 tr. “according with all beings”. The order in which that work lists them includes Mañjuśrī, so that this friend is numbered twenty-first there, which is not the reckoning of the twentieth friend of the southward journey followed in this unit; the two orders are recorded together without adjudication.
• The treatises of the Huayan school: in the Huayan jing zhigui T45n1871 · the Wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883, these four works, a search for 「遍行外道」 tr. “the non-Buddhist ascetic Universal Practice” and for 「都薩羅」 tr. “Tusāra” finds no gloss proper to this friend 〔not found〕.
• The Consciousness-Only axis: in the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Yuqie shidi lun T30n1579 · the Jieshenmi jing T16n0676 · the Shidi jing lun T26n1522, these five works, a search for 「都薩羅」 tr. “Tusāra” and for 「遍行外道」 tr. “the non-Buddhist ascetic Universal Practice” returns 0 occurrences in each 〔not found〕. This unit does not belong to the chapter 〈The Ten Grounds〉, and no separate chain to the Consciousness-Only axis is set up for it.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the unit of the non-Buddhist ascetic Universal Practice begins 〔T10n0279 0360a06〕 and ends 〔0360c09 前〕. Seeking in accord with the teaching 0360a06–a10 · seeing and paying respects (seeing the light on the mountain 0360a10–a13 · seeing what the friend looks like 0360a13–a16) · requesting 0360a16–a20 · praising the setting of the mind 0360a20 · the four names and substances set forth 0360a20–a23 · the working of reaching everywhere 0360a23–a27 (the thirteen items of manifesting among the destinies fall within it) · the working of contemplating the world everywhere beginning at 0360a27 with 「或住諸見」 tr. “some dwell within views” (the ten rounds of benefit 0360a28–0360b12) · the working of doing no making and having no support 0360b12–b18 · the working of the wisdom of the universal gate 0360b18–b25 · humbling himself and pointing to the superior 0360b25–0360c04 · pointing out the next friend 0360c04–c07 · cherishing his virtue, paying respects, and taking leave 0360c07–c08. Lines of verse: none.
• Buddhabhadra T278 (the Jin translation, the principal witness for collation): this unit begins 〔T09n0278 0712a13〕 (the sentence pointing out the next friend) and ends 〔0712c14 前〕. Pointing out the next friend 0712a13–a17 · holding the previous friend’s teaching in mind, nine tiers 0712a18–a22 · seeking in accord with the teaching 0712a22–a24 · seeing the light on the mountain 0712a24–a25 · climbing the mountain at daybreak and seeing the friend 0712a25–a28 · requesting 0712a28–b01 · praising the setting of the mind 0712b01–b03 · the four names and substances 0712b03–b05 · manifesting among the destinies 0712b05–b10 · the ten rounds of benefit 0712b10–b23 · the hidden name 0712b23–b25 · the ninety-six kinds 0712b25–b27 · the extension from realm to realm 0712b27–b29 · humbling himself and pointing to the superior 0712b29–0712c09 · pointing out the next friend 0712c09–c11 · taking leave and going south 0712c11–c13.
• Chengguan, Huayan jing shu T35n1735: glossing the name of the place and the name of the friend in the closing passage of the previous friend 0937a07–a12 (glossing Tusāra 0937a08–a10 · glossing Universal Practice 0937a10–a11 · glossing having left the household life 0937a11–a12) · the general heading of this unit 0937a12–a13 · seeking in accord with the teaching 0937a13 · seeing, paying respects, and requesting 0937a13–a17 (the three symbolic glosses of midnight, the summit, and the light 0937a14–a17) · praising and conferring the Dharma 0937a17–a19 · the four names and substances set forth 0937a19–a24 · displaying the four workings 0937a24–a29 · the word of general application 0937a29 · ending before the friends of the ten dedications, the fourth great division 0937b01.
• Prajñā T293 (the Zhenyuan forty-fascicle version, for collation): the whole passage for this friend begins 〔T10n0293 0724b29〕 and ends 〔0725b18〕. Seeking in accord with the teaching 0724b29–c06 · seeing the light at midnight upon Mount Wondrous Auspiciousness 0724c06–c11 · seeing what the friend looks like 0724c11–c15 · requesting 0724c15–c19 · praising the setting of the mind 0724c19–c21 · the four names and substances 0724c21–c25 · manifesting among the destinies 0724c25–0725a01 · the three capacities 0725a01–a04 · the eleven rounds of benefit 0725a04–a17 · the hidden name 0725a17–a22 · from the one city to Jambudvīpa 0725a22–a24 · the ninety-six hosts and the extension from realm to realm 0725a24–b04 · humbling himself and pointing to the superior 0725b04–b14 · pointing out the next friend 0725b14–b17 · cherishing his virtue, paying respects, and taking leave 0725b17–b18.
• Chengguan, Yanyi chao T36n1736: the gloss proper to this unit 0678a29–0678b01 (glossing the reason for 「寄真實行」 tr. “assigned to the practice of truth”).
• Fazang, Tanxuan ji T35n1733: glossing the tenth good friend, of the practice of truth, in the sixty-fascicle version 0468b12–0468c16. Raising the Dharma and exhorting to cultivate, with the gloss of the names 0468b12–b16 · seeking in accord with the teaching, three, and the ten clauses of holding in mind 0468b16–b19 · seeing, paying respects, and requesting, four 0468b20–b26 · conferring his own Dharma realm, four 0468b26–b29 · the two senses of reaching everywhere 0468b29–0468c03 · the working, two (contemplating everywhere by knowledge, three · penetration that does no making, two) 0468c03–c12 · the ten clauses of looking up and pointing to the superior 0468c12–c15 · concluding that it is not his own portion, and closing the practice 0468c15–c16.
• Li Tongxuan, Xin Huayan jing lun T36n1739: three passages bear upon this unit — the first, 0973b08–0973c25 (the transitional words at the end of the eighth practice, the Hard-to-Obtain Practice · within which the non-Buddhist ascetic Universal Practice and the bodies of the ninety-six kinds of non-Buddhist ascetics 0973b11–b14 · citing the Jingming 0973b14–b16); the second, 0974c20–0975a29 (the previous friend’s four gates of pointing to virtue and advancing upward 0974c21–c25 · glossing the city’s name 0974c25–c29 · glossing the non-Buddhist ascetic who has left the household life, named Universal Practice 0975a01–a06 · this friend’s five gates of truly entering the present position 0975a07–a12 · glossing the field of the non-Buddhist ascetic Universal Practice 0975a13–a21 · citing the scripture on the four things 0975a22–a27 · the perfection of knowledge as host and the obstruction countered 0975a27–a29); the third, 0975c13–0975c20 (this friend’s five gates of pointing to virtue and advancing upward 0975c13–c18 · glossing the vow-practice of Indra’s net within the praise of virtue 0975c18–c20).
• Zhiyan, Souxuan ji T35n1732: glossing the twentieth position, that of the bodhisattva of the practice of truth, in the sixty-fascicle version 0095c04–0095c17. Marking the position and the name of the Dharma gate 0095c04–c06 · exhorting by the teaching, three 0095c06 · entering in accord with the teaching, eight 0095c06–c10 · truly entering, three 0095c10–c12 · his own portion, four 0095c12–c15 · gathering and converting by substance and working, three 0095c15–c17 · looking up and pointing to the superior, the separate making clear and the conclusion 0095c17.
• Variant readings: within the range of T279 covered by this unit, 〔0360a06〕–〔0360c08〕, the Taishō base text carries 2 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0360a11〕耀【大】＊｜曜【宮】＊（＊同校並繫〔0360a15〕〔0360c03〕之耀字） · 〔0360b01〕技【大】＊｜伎【宮】＊（＊同校並繫〔0362c14〕之技字）. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.)
• A further note upon the variant readings: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0360a10〕得【CB】【麗-CB】｜德【大】／得【宋】【宮】.
• Supplementary note on variant readings: the interlinear notes were stripped and recorded at the level of the original-text layer.
• Works searched in which no gloss proper to this friend is found: the Huayan jing zhigui T45n1871 · the Wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Yuqie shidi lun T30n1579 · the Jieshenmi jing T16n0676 · the Shidi jing lun T26n1522 — nine works, all searched, in none of which a gloss proper to this friend is found. The Kongmu zhang T45n1870 has a roll of the good friends’ names that includes this friend, but no gloss proper to him; see item VII.