華嚴經 品三十九 入法界品 · 船師婆施羅（寄不壞迴向）Avataṃsaka Sūtra · Entering the Dharma Realm · The Shipmaster Sovereign (Assigned to the Indestructible Dedication)

Sudhana’s twenty-second friend, the shipmaster Sovereign: at this position the scripture text gives him one station only — a shipmaster; he is a shipmaster who crosses the ocean, and the Dharma he confers is just the matter of crossing the ocean. The whole unit runs to one thousand three hundred and eighty-three graphs, with no verse. The text divides into two conversions: first the converting of beings upon the land (the giving of goods and the giving of the Dharma, fourteen clauses of 「令」 tr. “causing,” beginning from 「令其歡喜」 tr. “causing them to rejoice”), and afterward the converting of beings within the ocean (the twelve clauses of knowing the jewels; knowing the places of peril such as the dragon palaces; knowing the whirling eddies and the color of the water; knowing the sun and moon, the sun-marker and the water-vessel; and knowing the ship’s being firm or brittle and the wind’s being against or with — five matters). At the very first clause of this unit Chengguan marks 「第二船師婆施羅，寄不壞迴向」 tr. “the second, the shipmaster Sovereign, assigned to the indestructible dedication,” and glosses his name, saying 「此云自在」 tr. “it means here ‘Sovereign,’” while Li Tongxuan glosses it likewise as 「自在」 tr. “Sovereign” and adds the one clause 「明於生死海而得自在」 tr. “making clear that it is upon the ocean of birth and death that he gains sovereignty.” Chengguan matches each of the five matters within the ocean with a sense of the ocean of birth and death (the jewel is knowledge itself · the dragons, yakṣas, and bhūtas are the three poisons · the whirling eddies, the billows, and the color of the water are the marks of mind and consciousness · the sun and moon are the knowing of time · the ship is the myriad practices), while Li Tongxuan matches them with the ripening of the faculties of the three vehicles and the ascent of the sequence of positions; the tracks the two houses take are each different. In this section the sixty-fascicle Avataṃsaka has 「自在海師」 tr. “Sovereign Sea-Master” (a rendering by sense), and the forty-fascicle Avataṃsaka has 「婆施羅」 tr. “Poshiluo” (the same transcription as the base text). The Yanyi chao does have its re-examination upon this passage, glossing in turn the many senses of contemplating the road, the shallowness and depth of the concentrated mind of consciousness, and the dwelling and not dwelling in cultivation; the Tanxuan ji and the Souxuan ji both open their outlines upon the sixty-fascicle text and each have their own gloss, and the forms of this friend’s name that they use are 「海師自在」 tr. “the sea-master Sovereign” and 「海師名自在」 tr. “the sea-master named Sovereign.”

I. Doctrinal Outline and Placement

Chengguan’s outline — the bone of this unit:

「第二船師婆施羅，寄不壞迴向。婆施羅者，此云自在，謂於佛法海已善通達，於生死海能善運度，於一切法深信不壞，故名自在。」 tr. “The second, the shipmaster Sovereign, assigned to the indestructible dedication. As for Poshiluo, it means here ‘Sovereign’: that is, upon the ocean of the Buddha-dharma he has already penetrated well, upon the ocean of birth and death he is able to ferry well, and in all dharmas his deep faith is indestructible, and so he is named Sovereign.” 〔T35n1735 0937c09〕

The outline of the four divisions, each division having its own opening place:

「文中第一依教趣求中，先依教觀道，於迴向道初得不壞故。」 tr. “Within the text, first, within the seeking in accord with the teaching: first, in accord with the teaching he contemplates the road, because at the beginning of the path of dedication one gains the indestructible.” 〔T35n1735 0937c14〕

「趣求後位而興勝念，謂菩薩道因人得故，即於菩薩法師得不壞信。」 tr. “He seeks the later position and raises up a surpassing recollection, that is, because the bodhisattva path is gained through a person, he thereby gains an indestructible faith toward the bodhisattva Dharma-master.” 〔0937c18〕

「見在海岸者，若佛法海，以生死為此岸，不捨生死故；若生死海，以大悲修因而為此岸，住大慈悲令離因故。」 tr. “As for his being seen upon the sea-shore: if it is the ocean of the Buddha-dharma, then birth and death is taken as this shore, because he does not cast off birth and death; if it is the ocean of birth and death, then cultivating the cause by great compassion is taken as this shore, because he abides in great kindness and compassion so as to make beings leave the cause behind.” 〔0937c21〕

「先讚問，讚其發心；後能問法。文有十句，前五能問果因；後五能問因因，故云道因。」 tr. “First the praising of the question, praising his setting of the mind; afterward his being able to ask about the Dharma. The text has ten clauses: the first five are able to ask about the cause of the fruit; the latter five are able to ask about the cause of the cause, and so it says cause of the path.” 〔0937c24〕

For the one passage of the conferring of the Dharma, Chengguan sets up the two tiers of setting forth the name and substance and of discerning the working, and the working further divides into the two conversions on land and on the ocean:

「先標名體，謂大悲超出，為物所歸故」 tr. “First the setting forth of the name and substance, that is, great compassion surpassing and rising above, being that to which things return” 〔T35n1735 0937c29〕

「先明於陸化生令知有海」 tr. “First making clear the converting of beings upon the land so as to let them know there is an ocean” 〔0938a01〕

Li Tongxuan’s five gates (set up separately upon the same passage of text):

「一念善知識教思惟昇進、二漸次遊行往詣彼城、三見其船師在城門外海岸上住、四禮敬合掌申其所求、五船師授與善財自行法門。」 tr. “First, holding in mind the good friend’s teaching, pondering it, and advancing upward; second, traveling on by stages and going to that city; third, seeing that shipmaster dwelling upon the sea-shore outside the city gate; fourth, paying respects, joining the palms, and setting out what is sought; fifth, the shipmaster conferring upon Sudhana the Dharma gate of his own practice.” 〔T36n1739 0977b04〕

The fastening of the assigned position: the judgment 「寄不壞迴向」 tr. “assigned to the indestructible dedication” for this section comes out of Chengguan’s outline; the scripture text itself has no name of a dedication position. Chengguan’s judgment of the five aspects of this assembly is set up in succession from the ancient worthies, and Li Tongxuan likewise matches this section to the ten dedications, saying 「是不壞迴向義，以戒波羅蜜為主，餘九為伴」 tr. “this is the sense of the indestructible dedication, with the perfection of the precepts as chief and the other nine as companions” 〔T36n1739 0978a23〕. The position the two houses match is the same, and the perfection each makes chief is different — Chengguan sets it up upon the indestructibility of the dedication, Li Tongxuan upon the perfection of the precepts as chief. Recorded without adjudication.

II. Terminology

III. Similes and Rhetoric

(1) One great simile for the whole unit — crossing the ocean is crossing birth and death. This section sets up no separate wording of simile, but takes the shipmaster’s whole business as the body of the simile: knowing the islands of jewels, avoiding the dragon palaces, discerning the color of the water, watching for the set of the wind, testing the ship’s timber — clause upon clause of real matters at sea, and what it all comes home to is 「令其永不怖生死海，必得入於一切智海」 tr. “they are made never again to dread the ocean of birth and death, and are certain to be able to enter the ocean of omniscient knowledge” 〔T10n0279 0362a18〕. Chengguan, in reading this passage, points straight to its Dharma, saying 「此寶洲等，生死法海義皆有之，且約生死海釋。文中略舉知五種事：一知寶，寶即是智故。不入生死大海，則不能得一切智寶。」 tr. “These islands of jewels and the rest — the sense of the ocean of birth and death and of the ocean of the Dharma is present in every one of them, and for the present the gloss is made with reference to the ocean of birth and death. Within the text five kinds of matter of knowing are briefly raised: first, knowing the jewels, because the jewel is knowledge itself. If one does not enter the great ocean of birth and death, one cannot obtain the jewel of omniscient knowledge.” 〔T35n1735 0938a04〕

(2) The setting side by side of the conversion on land and the conversion on the ocean — the one passage of conferring the Dharma takes the two conversions as its bone: first 「我觀閻浮提內貧窮眾生，為饒益故，修諸苦行，隨其所願悉令滿足。」 tr. “I contemplate the poor and destitute beings within Jambudvīpa, and for the sake of benefiting them I cultivate all kinds of austere practice, and according to what they wish I cause them all to be satisfied.” 〔T10n0279 0361c23〕, which is the giving upon the land; and afterward 「我知海中一切寶洲、一切寶處、一切寶類、一切寶種。」 tr. “I know within the ocean every island of jewels, every place of jewels, every kind of jewel, every seed of jewels.” 〔0362a03〕, which is the knowing within the ocean. Chengguan judges the sequence of these two tiers, saying 「先明於陸化生令知有海」 tr. “first making clear the converting of beings upon the land so as to let them know there is an ocean” 〔T35n1735 0938a01〕.

(3) The three rounds of the twelve clauses of jewels — the text of the one matter of knowing the jewels is made in three rounds, each round of four clauses: island of jewels · place of jewels · kind of jewel · seed of jewels (what is originally there) / cleansing · boring out · bringing forth · working (what can be done) / vessel of jewels · use of jewels · objective realm of jewels · radiance of jewels (the use), twelve clauses when counted graph by graph, tallying with the number Chengguan judges:

「於中有十二句：一生死海中湛寂不動謂之寶洲、二空不空如來藏為寶處、三恒沙功德皆寶類、四佛性為寶種，此上皆約本有」 tr. “Within it there are twelve clauses: first, that which is stilled and unmoving within the ocean of birth and death is called the island of jewels; second, the Tathāgata-womb that is empty and not empty is the place of jewels; third, merits and virtues as many as the sands of the Gaṅgā are all the kinds of jewels; fourth, buddha-nature is the seed of jewels — all of the above being with reference to what is originally there” 〔T35n1735 0938a07〕

「次四約修成，以淨戒頭陀等為能淨、以緣起智為能鑽、以發一切智心為出因、聽聞為能作，後四為寶用」 tr. “The next four are with reference to what is accomplished by cultivation: taking pure precepts and the austere disciplines and the like as that which can cleanse, taking the knowledge of dependent origination as that which can bore out, taking the giving rise to the mind of omniscient knowledge as the cause of bringing forth, and hearing as that which can work them; the last four are the uses of the jewels” 〔0938a10〕

(4) The chain of clauses closing on the graph 「海」 tr. “ocean” — in the latter half of this section there are three places where the graph 「海」 tr. “ocean” closes the clauses and makes a chain. The last five clauses of the conversion on land: 「令攝一切眾生海，令修一切功德海，令照一切諸法海，令見一切諸佛海，令入一切智智海。」 tr. “causing them to gather in the ocean of all sentient beings, causing them to cultivate the ocean of all merit and virtue, causing them to illumine the ocean of all dharmas, causing them to behold the ocean of all buddhas, causing them to enter the ocean of the knowledge of omniscient knowledge.” 〔T10n0279 0361c28〕; the one passage of the benefit of the converting, eleven clauses from 「令其永不怖生死海」 tr. “they are made never again to dread the ocean of birth and death” 〔0362a18〕 downward; and the one passage of humbling himself, ten clauses from 「如諸菩薩摩訶薩，善能遊涉生死大海，不染一切諸煩惱海」 tr. “as for the bodhisattva-mahāsattvas, they are good at ranging and crossing the great ocean of birth and death, and are unstained by any of the oceans of the afflictions” 〔0362a25〕 downward. Chengguan judges the one passage of the benefit of the converting, saying 「既列十海，則知前海，準此應思。前四自利，後六利他。」 tr. “Since ten oceans have been listed, then as for the oceans before, they are to be pondered accordingly. The first four are self-benefit, the latter six are benefiting others.” 〔T35n1735 0938a26〕 — the commentary makes it ten, while the base text counted graph by graph from 「令其永不怖生死海」 tr. “they are made never again to dread the ocean of birth and death” comes to eleven clauses; the opening and closing up of the two numbers is set down.

(5) The closing clause on the marks of safety and danger — the one matter of knowing the ship is closed with 「如是一切安危之相無不明了，可行則行，可止則止。」 tr. “Every mark of safety and of danger such as these there is none of which I am not clearly aware, and when it is fit to go I go, and when it is fit to stop I stop.” 〔T10n0279 0362a11〕, eight graphs in two clauses, and the matter is done. Chengguan upon this matches it with the myriad practices: 「即知萬行不同，有方便為堅、無方便為脆，曾修為滑、不曾則澁。水之大小者，謂生死有邊與無邊。風之逆順者，八風四順四逆，又謂修行有住與無住故。」 tr. “That is, knowing that the myriad practices are not alike: having skillful means is the firm, lacking skillful means is the brittle; what has been cultivated before is the smooth, what has not been is the stiff. As for the greatness or smallness of the water, it means birth and death having a bound and being without bound. As for the wind’s being against or with, it is the eight winds, four with and four against, and again it means that in cultivation there is dwelling and there is not dwelling.” 〔T35n1735 0938a21〕

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 T293 (the Zhenyuan forty-fascicle Avataṃsaka, in which this chapter is preserved entire).

Sentence 1 · Contemplating the road

What the variants are fastened to: (a) The items of contemplating the road: the eighty has four gates (high and low · level and steep · clean and foul · crooked and straight), the sixty three (level and steep · foul and clean · safe and dangerous), the forty five (high and low · level and steep · clean and foul · safe and dangerous · crooked and straight) — the forty holds together the four of the eighty and the 「安危」 tr. “safe and dangerous” of the sixty. (b) The sixty has besides the one clause 「專求正道」 tr. “single-mindedly seeking the right road,” which the eighty and the forty do not have. (c) Chengguan sets up a figurative gloss upon the four gates of the eighty-fascicle version gate by gate, 「佛道為高，餘皆是卑。生死涅槃為夷險，障無障為淨穢。二乘為曲，菩薩為直等。」 tr. “The path of a buddha is the high, and all the rest are the low. Birth-and-death and nirvāṇa are the level and the steep; having obstruction and being without obstruction are the clean and the foul. The two vehicles are the crooked, the bodhisattva is the straight, and so forth.” 〔T35n1735 0937c16〕, and the sixty-fascicle version has no text for the two gates of 「高卑」 tr. “high and low” and 「曲直」 tr. “crooked and straight.” Recorded without adjudication.

Sentence 2 · The friend’s name and where he dwells

What the variants are fastened to: (a) The difference of the name — the eighty calls him 「船師」 tr. “shipmaster” and does not bring out his transcribed name before the clause pointing to the next friend; the sixty renders it by sense as 「自在海師」 tr. “Sovereign Sea-Master”; the forty calls him 「船師」 tr. “shipmaster” as the eighty does, and in the preceding passage’s clause of pointing out brings out the name 「婆施羅」 tr. “Poshiluo.” (b) As to the place where he dwells, the eighty and the forty have 「城門外海岸上」 tr. “upon the sea-shore outside the city gate,” the sixty 「海岸船舶處」 tr. “at the place of the ships upon the sea-shore.” (c) As to the number of the merchants, the eighty and the forty have 「百千」 tr. “a hundred thousand,” the sixty 「十萬」 tr. “ten myriads.” Recorded without adjudication.

Sentence 3 · The ten clauses of the causes of the path in the praising of the question

What the variants are fastened to: (a) The eighty sets up its text clause by clause with 「……因」 tr. “… cause,” nine clauses closing on the graph 「因」 tr. “cause” when counted graph by graph; the sixty does not use that clause-pattern, but runs on with verb-and-object clauses such as 「度生死海」 tr. “crossing over the ocean of birth and death” and 「到一切智洲」 tr. “arriving at the island of omniscient knowledge”; the forty likewise uses the clause-pattern of the graph 「因」 tr. “cause” and comes to eleven clauses when counted graph by graph (the fifth clause of the eighty is opened in the forty into the two clauses 「遠離二乘怖生死因」 tr. “the cause of leaving far behind the two vehicles’ dread of birth and death” and 「住諸三昧生智慧因」 tr. “the cause of dwelling in the various samādhis and giving birth to wisdom,” and it brings out besides the one clause 「遍行菩薩微細行因」 tr. “the cause of practicing everywhere the subtle practices of a bodhisattva”). (b) Chengguan judges this passage, 「文有十句，前五能問果因；後五能問因因」 tr. “the text has ten clauses: the first five are able to ask about the cause of the fruit; the latter five are able to ask about the cause of the cause” 〔T35n1735 0937c25〕, and upon its fifth clause 「遠離二乘怖畏生死住諸寂靜三昧旋因」 tr. “the cause of leaving far behind the two vehicles’ dread of birth and death and abiding in the eddy of the samādhis of stillness” the commentary further glosses one sense separately, 「三昧旋者」 tr. “as for the whirling eddy of samādhi” 〔0937c26〕 — the difference of opening and closing up between the ten the commentary judges and the nine of the base text closing on the graph 「因」 tr. “cause” is set down. (c) The sixty’s 「遠離生死洄澓流淵」 tr. “leaving far behind the eddying currents and deep pools of birth and death,” the eighty’s 「三昧旋」 tr. “whirling eddy of samādhi,” and the forty’s 「住諸三昧生智慧」 tr. “dwelling in the various samādhis and giving birth to wisdom” each take a different image. Recorded without adjudication.

Sentence 4 · The setting forth of the name of the Dharma gate

What the variants are fastened to: As to the name of the Dharma gate, the eighty and the forty have 「大悲幢行」 tr. “the practice of the banner of great compassion,” the sixty 「大悲幢淨行法門」 tr. “the Dharma gate of the pure practice of the banner of great compassion”; the graph 「淨」 tr. “pure” of the eighty stands in 「淨修」 tr. “purely cultivate,” while the graph 「淨」 tr. “pure” of the sixty stands within the name of the Dharma gate. As to the account of where he dwells, the eighty has 「此城海岸路中」 tr. “here upon the shore road of this city,” the forty 「海岸樓閣大城」 tr. “the great city of Tower-Pavilion upon the sea-shore,” the sixty 「此海邊樓閣城中」 tr. “here within the city of Tower-Pavilion by the sea.” Recorded without adjudication.

Sentence 5 · Knowing the jewels within the ocean

What the variants are fastened to: (a) The items known: the eighty twelve, the forty fourteen, the sixty ten. (b) In the round of what is originally there, the eighty has the four items island · place · kind · seed of jewels, while the forty brings out besides the two items 「一切寶性」 tr. “every nature of a jewel” and 「一切寶根」 tr. “every root of a jewel” and so makes six, and moreover its last item is 「一切寶類」 tr. “every kind of jewel” and its fifth 「一切寶種」 tr. “every seed of jewels,” the reverse of the eighty’s order, where kind comes first and seed closes; in the sixty this round has the four items island of jewels · 「一切寶相」 tr. “every mark of a jewel” · 「一切生寶」 tr. “every jewel that is produced” · 「一切淨寶及不淨寶」 tr. “every pure jewel and impure jewel,” of which the two items 「一切寶相」 tr. “every mark of a jewel” and 「一切生寶」 tr. “every jewel that is produced” are wanting in the eighty and the forty. (c) In the round of what can be done, the eighty and the forty have alike the four items 「淨一切寶、鑽一切寶、出一切寶、作一切寶」 tr. “cleansing every jewel, boring out every jewel, bringing forth every jewel, working every jewel,” while the sixty keeps only the one item 「知作一切寶」 tr. “I know the working of every jewel” and brings out besides the one item 「一切寶價」 tr. “the price of every jewel,” which the eighty and the forty lack. (d) In the round of the uses, the three witnesses are wholly the same (vessel · use · objective realm · radiance), save that the sixty’s item of use reads 「知一切寶隨所應用」 tr. “I know the use to which every jewel is fitted,” which is fuller in wording. Recorded without adjudication.

Sentence 6 · Knowing within the ocean the places of peril

What the variants are fastened to: (a) The items of the places of peril: the eighty three (dragons · yakṣas · bhūtas), the sixty three but differing in item (dragons · rākṣasas · beings of great body), the forty four (dragons · yakṣas · rākṣasas · bhūtas) — the forty gathers in both the 「夜叉」 tr. “yakṣas” and the 「部多」 tr. “bhūtas” of the eighty and the 「羅剎」 tr. “rākṣasas” of the sixty. (b) The eighty and the forty close the whole with the one clause 「皆善迴避，免其諸難」 tr. “and am good at turning aside from them all, so as to be spared those perils,” while the sixty fastens to each item in turn a clause of ‘extinguishing all the perils of such and such.’ (c) Chengguan matches the three items of the eighty-fascicle version with the three poisons, 「即生死中瞋貪癡之三毒」 tr. “that is, the three poisons of hatred, greed, and delusion within birth and death” 〔T35n1735 0938a15〕, while Li Tongxuan matches the three items of dragons, yakṣas, and rākṣasas with the bodhisattvas of the pure lands, the śrāvakas, and the pratyekabuddhas, 「一切龍宮難處者，淨土菩薩如龍，分有慈悲，遊空神足一分自在。夜叉，喻聲聞能害三毒亦得神通。羅剎害難處者，喻緣覺居涅槃海」 tr. “as for every dragon palace being a place of peril, the bodhisattvas of the pure lands are like dragons, having a portion of kindness and compassion, ranging in space with a partial sovereignty of spiritual footing. The yakṣa stands for the śrāvakas, who can slay the three poisons and also gain spiritual penetration. As for the rākṣasas’ places of harm and peril, they stand for the pratyekabuddhas, who dwell in the ocean of nirvāṇa” 〔T36n1739 0977c04〕 — the three items Tongxuan glosses contain 「羅剎」 tr. “rākṣasas” and do not contain 「部多」 tr. “bhūtas.” Recorded without adjudication.

Sentence 7 · Knowing within the ocean the color of the water and the time-divisions

What the variants are fastened to: (a) In the eighty both the passage of the matters of the water and the passage of the matters of time are headed with 「亦善別知」 tr. “I am also good at distinguishing and knowing”; in the forty the passage of the matters of the water is headed with 「亦知大海」 tr. “I also know the great ocean’s” while the passage of the matters of time is headed with 「亦善別知」 tr. “I am also good at distinguishing and knowing”; the sixty strings together short clauses of 「知……」 tr. “I know …” without dividing the passages. (b) The forty has besides, in the one passage of the matters of time, the four graphs 「變異災祥」 tr. “their changes and their portents of calamity and good fortune,” which the eighty and the sixty do not have. (c) The sixty has besides the names of the time-divisions 「知剎那羅婆摩睺姤路」 tr. “knowing the kṣaṇa, the lava, and the muhūrta,” which the eighty and the forty do not have. Recorded without adjudication.

Sentence 8 · The oceans of the benefit of converting

What the variants are fastened to: (a) The items closing on the graph 「海」 tr. “ocean”: the eighty and the forty have eleven each, the sixty ten. (b) As to the heading clause, the eighty and the forty both begin with the one clause 「若有眾生得見我身」 tr. “if there are sentient beings who get to see my body” and list the oceans after it, while the sixty has no such heading clause and begins directly with 「離生死怖」 tr. “they leave the dread of birth and death.” (c) The eighth ocean: the eighty has 「十方大海」 tr. “the great ocean of the ten directions,” the forty 「十方佛海」 tr. “the ocean of the buddhas of the ten directions,” the sixty 「遍遊一切十方界海」 tr. “ranging everywhere through the ocean of all the worlds of the ten directions.” (d) The last ocean: the eighty has 「普順一切眾生心海」 tr. “according everywhere with the ocean of the minds of all sentient beings,” the forty 「普順一切眾生性海」 tr. “according everywhere with the ocean of the natures of all sentient beings,” the sixty 「知一切眾生隨所應海」 tr. “knowing the ocean of what is fitting for each sentient being” — the one mind, the one nature, the one what-is-fitting. (e) The sixty brings out besides the wording of the two items 「逮得三世光明智海」 tr. “attaining the ocean of the radiant knowledge of the three times” and 「知一切眾生諸根願海」 tr. “knowing the ocean of the faculties and vows of all sentient beings” (where the eighty and the forty have 「能以智光照三世海」 tr. “able with the light of knowledge to illumine the ocean of the three times” and 「普知一切眾生根海」 tr. “knowing everywhere the ocean of the faculties of all sentient beings”), and inserts among the oceans the one clause 「無所障礙」 tr. “without obstruction,” which the eighty and the forty lack. Recorded without adjudication.

Sentence 9 · Humbling himself, and pointing out the next friend

What the variants are fastened to: (a) The words of humbling himself: the eighty and the forty have 「我唯得此大悲幢行」 tr. “I have gained only this practice of the banner of great compassion,” the sixty 「我唯知此法門」 tr. “I know only this Dharma gate” — the one 「得」 tr. “gained,” the other 「知」 tr. “known.” (b) The name of the city and the name of the person of the next friend are wholly the same in the eighty and the sixty (Delightful · Unsurpassed Victory), and differ in the forty (Necklace of Delight · Most Victorious). (c) In the cherishing of his virtue and the taking of leave, the sixty is briefest (it lacks the two matters of 「慇懃瞻仰」 tr. “gazing up with earnest devotion” and 「求善知識心無厭足」 tr. “his mind unwearied in seeking good friends,” and has besides 「南行」 tr. “journeyed south”), and the forty is fullest (having besides the three matters of increasing the mind of fond longing, increasing the mind of loving delight, and single-mindedly contemplating). Recorded without adjudication.

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

(1) The indestructible — the position assigned lies in this one sense. Chengguan assigns this section to the indestructible dedication, and what he rests it upon is not a name of position in the scripture text but the marks of the sense of 「不壞」 tr. “indestructible” in three places within the text: first, in the clauses of the praising of the question, 「成就不壞摩訶衍因」 tr. “the cause of accomplishing the mahāyāna that cannot be broken” 〔T10n0279 0361c17〕 and 「以菩薩行莊嚴一切無能壞智清淨道因」 tr. “the cause of the pure path of adorning with the bodhisattva practice that knowledge which nothing whatever is able to break” 〔0361c19〕; second, in the clause of the benefit of converting, 「我將大船如是往來，未始令其一有損壞。」 tr. “I take the great ship back and forth in this way, and have never yet let it suffer so much as one damage.” 〔0362a16〕; third, in the faith Chengguan sets up — glossing the one passage of seeking in accord with the teaching he says 「趣求後位而興勝念，謂菩薩道因人得故，即於菩薩法師得不壞信。」 tr. “He seeks the later position and raises up a surpassing recollection, that is, because the bodhisattva path is gained through a person, he thereby gains an indestructible faith toward the bodhisattva Dharma-master.” 〔T35n1735 0937c18〕. Li Tongxuan, in rounding off this unit, likewise fastens on this sense, saying 「是不壞迴向義，以戒波羅蜜為主，餘九為伴。」 tr. “This is the sense of the indestructible dedication, with the perfection of the precepts as chief and the other nine as companions.” 〔T36n1739 0978a23〕

(2) The two readings of this shore — not casting off birth and death. Upon the one term “sea-shore” Chengguan makes a reading in two tiers, and what both tiers come home to is the same 「不出生死」 tr. “not going out from birth and death”:

「見在海岸者，若佛法海，以生死為此岸，不捨生死故；若生死海，以大悲修因而為此岸，住大慈悲令離因故。」 tr. “As for his being seen upon the sea-shore: if it is the ocean of the Buddha-dharma, then birth and death is taken as this shore, because he does not cast off birth and death; if it is the ocean of birth and death, then cultivating the cause by great compassion is taken as this shore, because he abides in great kindness and compassion so as to make beings leave the cause behind.” 〔T35n1735 0937c21〕

The ground in the scripture text itself lies in the one passage of humbling himself: 「如諸菩薩摩訶薩，善能遊涉生死大海，不染一切諸煩惱海」 tr. “as for the bodhisattva-mahāsattvas, they are good at ranging and crossing the great ocean of birth and death, and are unstained by any of the oceans of the afflictions” 〔T10n0279 0362a25〕 — to range and cross and yet not be stained is precisely not to go out and yet not to cling. Li Tongxuan sets up upon this, 「大意云具足成就無所著戒，如船師渡人，不住此岸、不住彼岸。」 tr. “The general sense says: he fully accomplishes precepts with nothing to which one is attached, like a shipmaster ferrying people across, dwelling neither on this shore nor on the far shore.” 〔T36n1739 0977a28〕

(3) The banner of great compassion — the judging of name and substance. Upon the sense of the Dharma gate’s name, Chengguan glosses it by dividing it into the two matters of name and substance: 「先標名體，謂大悲超出，為物所歸故」 tr. “first the setting forth of the name and substance, that is, great compassion surpassing and rising above, being that to which things return” 〔T35n1735 0937c29〕 — a banner rises high and is that to which beings return, and so great compassion’s being a banner takes its rising above all practices and its becoming that to which beings turn and go. The ground in the scripture text itself lies in the sequence of the one passage of the conversion on land: first 「先以世物，充滿其意；復施法財，令其歡喜」 tr. “first, with the goods of the world, I fill their hearts full; then I give the wealth of the Dharma, causing them to rejoice” 〔T10n0279 0361c25〕, from goods to Dharma, and coming home at the end to 「令入一切智智海」 tr. “causing them to enter the ocean of the knowledge of omniscient knowledge” 〔0362a01〕.

(4) Knowing is itself ferrying across — why the five matters enter the Dharma gate. The five matters within the ocean are in themselves the arts of seafaring, and yet the scripture text takes them for the bodhisattva practice; the pivot of this lies in the one sentence 「我以成就如是智慧，常能利益一切眾生。」 tr. “Because I have accomplished wisdom such as this, I am constantly able to benefit all sentient beings.” 〔T10n0279 0362a13〕: what the five matters accomplish is wisdom, and what the wisdom is directed toward is the benefiting of beings. Chengguan matches each of the five matters with a sense of the ocean of birth and death, and says in sum at the end 「若開第三第五各有三事，則總具十二。」 tr. “If the third and the fifth are each opened into three matters, then there are twelve in all.” 〔T35n1735 0938a25〕; Li Tongxuan, for his part, matches the same five matters with the ripening of the faculties of the three vehicles, saying 「明善知三乘迴心堪入生死、不堪入生死，根品成熟及未成熟。」 tr. “This makes clear the being well able to know, among those of the three vehicles who turn their minds about, who can bear to enter birth and death and who cannot, and the grade of their faculties as ripened and as not yet ripened.” 〔T36n1739 0977c20〕, and states his own method for himself, 「此皆約事說，託事表法，令眾生易解故。」 tr. “All of this is said with reference to the fact; the fact is entrusted with the setting forth of the Dharma, so as to make it easy for beings to understand.” 〔0978a19〕

VI. Divergent Interpretations of the Commentators

Chengguan, Huayan jing shu T35n1735 (glossing the eighty-fascicle text clause by clause · principal)

The outline and the gloss of the name: 「第二船師婆施羅，寄不壞迴向。婆施羅者，此云自在，謂於佛法海已善通達，於生死海能善運度，於一切法深信不壞，故名自在。」 tr. “The second, the shipmaster Sovereign, assigned to the indestructible dedication. As for Poshiluo, it means here ‘Sovereign’: that is, upon the ocean of the Buddha-dharma he has already penetrated well, upon the ocean of birth and death he is able to ferry well, and in all dharmas his deep faith is indestructible, and so he is named Sovereign.” 〔T35n1735 0937c09〕

The gloss of the city’s name: 「在樓閣城者，由此迴向令菩提心轉更增長，悲智相依而勝出故。」 tr. “As for its being in the city of Tower-Pavilion, it is because by this dedication the mind of awakening is turned and made to grow further, and compassion and knowledge, leaning upon each other, rise above.” 〔0937c13〕

The figurative reading of the four gates of contemplating the road: 「佛道為高，餘皆是卑。生死涅槃為夷險，障無障為淨穢。二乘為曲，菩薩為直等。」 tr. “The path of a buddha is the high, and all the rest are the low. Birth-and-death and nirvāṇa are the level and the steep; having obstruction and being without obstruction are the clean and the foul. The two vehicles are the crooked, the bodhisattva is the straight, and so forth.” 〔0937c16〕

The matching of the five matters within the ocean: knowing the jewels matched with knowledge 〔0938a04〕, the dragons, yakṣas, and bhūtas matched with the three poisons 〔0938a15〕, the whirling eddies, the billows, and the color of the water matched with the marks of mind and consciousness 〔0938a17〕, the sun and moon and the sun-marker and water-vessel matched with the knowing of time, 「即能知時，謂機之生熟，如是時中宜修定慧等。」 tr. “that is, being able to know time, that is, whether the capacity of beings is unripe or ripe, and what within such and such a time it is fitting to cultivate, concentration or wisdom, and so forth” 〔0938a20〕, and the ship’s being firm or brittle and the wind’s being against or with matched with the myriad practices 〔0938a21〕.

The judgment upon the benefit of converting: 「既列十海，則知前海，準此應思。前四自利，後六利他。」 tr. “Since ten oceans have been listed, then as for the oceans before, they are to be pondered accordingly. The first four are self-benefit, the latter six are benefiting others.” 〔0938a26〕

Chengguan’s Explicit Judgment

An explicit judgment upon the matching of the assigned positions (in the outline passage for the chapter · not the window of this friend): 「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 and every position possesses many Dharma gates, how could it be that the ordinary mind may not learn and seek the dharma of the good friend, and so there is reason in not matching them; yet within what has no sequence of positions the sequence of positions is not obstructed, and to make the positions manifest is the constant rule, so that to match them is likewise not at fault.” 〔T35n1735 0918b04–b07〕

Li Tongxuan, Xin Huayan jing lun T36n1739 (a different track of setting forth the Dharma)

The gloss of the name: 「船師婆施羅者，此云自在，明於生死海而得自在。」 tr. “As for the shipmaster Poshiluo, it means here ‘Sovereign,’ making clear that it is upon the ocean of birth and death that he gains sovereignty.” 〔T36n1739 0977a18〕

Two glosses of the city’s name: 「城名樓閣者，此近南海，下濕，人多以作樓閣而居。亦約差別智，以十迴向中和融萬法總別同異重重，以立城名。」 tr. “As for the city being named Tower-Pavilion, this place is near the southern sea and low and damp, and men mostly build towers to dwell in. And also with reference to differentiating knowledge: because within the ten dedications the myriad dharmas are blended, the general and the particular, the same and the different, layer upon layer, the city’s name is set up from this.” 〔0977a16〕

The discerning of the substance of the precepts: 「此十迴向以真入俗，處生死海主導眾生成慈悲行，以為戒體。」 tr. “These ten dedications enter the mundane by way of the true, and dwelling within the ocean of birth and death take the leading and guiding of beings and the accomplishing of the practice of kindness and compassion as the substance of the precepts.” 〔0977a24〕; 「船師者，師以大慈悲為戒體，常處生死海往來，渡眾生故」 tr. “As for the shipmaster, this master takes great kindness and compassion as the substance of the precepts, and constantly dwells within the ocean of birth and death, going back and forth, because he ferries beings across” 〔0977a26〕

The two senses of the one passage of seeing the shipmaster: 「一實有此行，以主導入海商人及採寶者，為海險難，非聖智不知。二表法，以自得真門出纏離苦，以其願行成大悲海，常臨生死海岸引接眾生。」 tr. “First, that this practice really exists, in that he leads the merchants who go to sea and those who gather jewels, because the ocean is perilous and difficult and none but holy knowledge knows it. Second, the setting forth of the Dharma, in that having himself gained the true gate he comes out of entanglement and leaves suffering, and by his vow-practice accomplishes the ocean of great compassion, constantly overlooking the shore of the ocean of birth and death and drawing beings in.” 〔0977b08〕; 「商人百千，表戒波羅蜜中萬行圓滿。無量大眾，表行遍周，滿一切諸行。」 tr. “The hundred thousand merchants set forth the fullness of the myriad practices within the perfection of the precepts. The measureless great throng sets forth the practice reaching all around, filling out every practice.” 〔0977b12〕

The setting forth of the Dharma clause by clause upon the knowing of the jewels: 「我知海中一切寶洲者，明達一切智洲。一切寶處者，善別賢能諸根利純。一切寶類者，善知同行類別行類。一切寶種者，善知大小乘差別種。」 tr. “As for ‘I know within the ocean every island of jewels,’ it is penetrating the island of omniscient knowledge. As for ‘every place of jewels,’ it is being good at distinguishing the sharpness or dullness of the faculties of the worthy and the able. As for ‘every kind of jewel,’ it is being well able to know the kinds of those who practice in common and the kinds of those who practice apart. As for ‘every seed of jewels,’ it is being well able to know the differing seeds of the great and the small vehicles.” 〔0977b20〕

The setting forth of the Dharma upon the matters of the water: 「亦善別知漩澓深淺者，愛取有業深淺也。波濤遠近者，情識想念攀緣多少。水色好惡者，愛心善惡。」 tr. “As for ‘I am also good at distinguishing and knowing how deep or shallow the whirling eddies run,’ it is the depth or shallowness of the karma of craving, grasping, and becoming. As for ‘how far or near the billows rise and fall,’ it is the greater or lesser reaching-out of the thoughts and imaginings of feeling and consciousness. As for ‘how good or bad the color of the water is,’ it is the goodness or badness of the mind of craving.” 〔0977c11〕

The gloss of the clause of praising the question (the reading of turning back): 「遠離二乘怖畏生死，住寂靜三昧旋還，此明歎譽善財法，明能以寂靜三昧處生死，旋還利生不出故。」 tr. “‘Leaving far behind the two vehicles’ dread of birth and death, abiding in the turning back of the samādhis of stillness’ — this makes clear the praising of Sudhana’s dharma, making clear that he is able by the samādhis of stillness to dwell within birth and death, turning back to benefit beings and not going out.” 〔0977b15〕

The rounding off of the position: 「約智門中，諸位通治；約位門中，以成大慈悲戒，以海中舡師所表往來常不出生死海故。」 tr. “With reference to the gate of knowledge, all the positions are cured in common; with reference to the gate of position, it is by accomplishing the precepts of great kindness and compassion, because what the shipmaster within the ocean sets forth is a going back and forth that constantly does not go out from the ocean of birth and death.” 〔0978a24〕

The gloss in 〈The Ten Dedications〉 (not the text of this passage): 「善財以舡師號婆施羅，為表行行之人，此云自在。住樓閣城門外海岸上，住修大悲幢行法門。明此迴向位中以大悲為戒體，視一切生死之海，令得一切大智之海，居生死海而得自在，故名自在。」 tr. “Sudhana takes the shipmaster styled Poshiluo as setting forth one who practices the practices; it means here ‘Sovereign.’ He dwells upon the sea-shore outside the gate of the city of Tower-Pavilion, dwelling in the cultivation of the Dharma gate of the practice of the banner of great compassion. This makes clear that within this dedication position great compassion is taken for the substance of the precepts: he looks upon the whole ocean of birth and death and causes beings to gain the whole ocean of great knowledge, and dwelling within the ocean of birth and death he gains sovereignty, and so is named Sovereign.” 〔T36n1739 0859b01〕; 「又表戒體如海性淨不宿死屍，明法身本淨，不宿煩惱染污死屍也。」 tr. “Again it sets forth the substance of the precepts as being like the ocean, whose nature is pure and does not harbor a corpse overnight, making clear that the Dharma body is originally pure and does not harbor overnight the corpse of the defilement and staining of the afflictions.” 〔0859b05〕

Chengguan, Yanyi chao T36n1736 (re-examining the commentary on the eighty-fascicle text)

Taking up the commentary and glossing the indestructible: 〔T36n1736 0678c13〕「疏「第二婆施羅船師至寄不壞迴向」〔0678c13〕者，得不壞信十種善根而迴向故，名為不壞。」 tr. “As for the commentary’s ‘the second, the shipmaster Poshiluo, down to being assigned to the indestructible dedication’: because he gains the ten kinds of good root of indestructible faith and dedicates them, it is named indestructible.”

The pairs and the many senses of contemplating the road: 〔0678c15〕「疏「佛道為高」〔0678c15〕下，新譯此有十事五對，今經但有四對，闕第四安危。」 tr. “As for the commentary from ‘the path of a buddha is the high’ downward: the new translation has here ten matters in five pairs, while the present scripture has four pairs only, lacking the fourth, safety and danger.”; 「疏但略示其相而未言等者，等於餘義。具說觀相乃有多意：一不壞相，則五是可依，五不可依。」 tr. “As for the commentary’s only briefly showing their marks and not saying ‘and so forth’: the ‘and so forth’ is for the remaining senses. To tell the marks of contemplation in full, there are many senses: first, with reference to the mark of the indestructible, then five are such as may be relied upon and five are such as may not.” 〔0678c16〕; 「不壞性，則不見高卑，無夷險等，一無高卑。」 tr. “With reference to the nature of the indestructible, then one does not see high and low, there is no level and steep and the rest, and in the one there is no high and low.” 〔0678c19〕

The raising up of the many oceans of the Buddha-dharma: 〔0679a01〕「疏「若佛法海」〔0679a01〕者，準下推勝乃有多海，略舉其二，餘例可知。」 tr. “As for the commentary’s ‘if it is the ocean of the Buddha-dharma’: measured by the raising up of the superior below, there are indeed many oceans; two of them are briefly raised, and the rest may be known by the example.”

The concentrated mind of consciousness and the whirling eddy: 〔0679a03〕「疏「色無色等依識心定劫數淺深」〔0679a03〕者，沈空滯寂即漩澓義。無色初二萬，後後二二增。非想八萬劫為深，二萬即為淺。」 tr. “As for the commentary’s ‘the form realm and the formless and the rest depend on the concentrated mind of consciousness that fixes the number of kalpas as shallow or deep’: to sink into emptiness and to be stuck in stillness is just the sense of the whirling eddy. In the formless, the first is twenty thousand, and each successive level increases by twenty thousand kalpas. The peak of neither-perception is eighty thousand kalpas and is the deep; twenty thousand is then the shallow.”

The against and the with of dwelling and not dwelling: 〔0679a08〕「疏「又謂修行有住無住」〔0679a08〕者，上約外境世之八風；此約正修，無住為順出離，有住為逆。」 tr. “As for the commentary’s ‘and again it means that in cultivation there is dwelling and there is not dwelling’: the former is with reference to the eight winds of the world of outward objects; this is with reference to right cultivation, where not dwelling is with the current of leaving, and dwelling is against it.”

The opening and closing up of three each in the third and the fifth: 〔0679a11〕「疏「若開第三第五各三」〔0679a11〕者，三中三者，一漩澓淺深、二波濤遠近、三水色好惡。五中三者，一知其船鐵木堅脆機關澁滑、二水之大小、三風之逆順。」 tr. “As for the commentary’s ‘if the third and the fifth are each opened into three’: the three within the third are, first, how shallow or deep the whirling eddies run; second, how far or near the billows rise and fall; third, how good or bad the color of the water is. The three within the fifth are, first, knowing the ship’s iron and wood as firm or brittle and its gear as stiff or smooth; second, the greatness or smallness of the water; third, the wind’s being against or with.”

Fazang, Tanxuan ji T35n1733 (the commentary on the sixty-fascicle text · the name-form 「海師自在」 tr. “the sea-master Sovereign”)

The outline and the gloss of the name: 「第二不壞迴向知識中」 tr. “within the good friend of the second, the indestructible dedication” 〔T35n1733 0469a20〕; 「海師自在者，於佛法海及生死海能善通達及運度，故以為名。」 tr. “As for the sea-master Sovereign, upon the ocean of the Buddha-dharma and upon the ocean of birth and death he is able to penetrate well and to ferry well, and therefore this is taken for his name.” 〔0469a21〕

The name and substance of the Dharma gate: 「大悲幢淨行者，以殊勝大悲，於生死海拔出眾生，名為淨行。」 tr. “As for the pure practice of the banner of great compassion: by a surpassing great compassion he draws beings out of the ocean of birth and death, and this is named the pure practice.” 〔0469b04〕

The two headings of the working: 「二業用中二：初在此城中因苦行度生」 tr. “second, within the working there are two: first, within this city, by austere practice delivering beings” 〔0469b06〕; 「善知海相，因入海度生。」 tr. “being well able to know the marks of the ocean, and by entering the ocean delivering beings.” 〔0469b07〕

Zhiyan, Souxuan ji T35n1732 (the commentary on the sixty-fascicle text · the name-form 「海師名自在」 tr. “the sea-master named Sovereign”)

The outline and the sequence of position: 「第二十二不壞迴向菩薩位，海師名自在，入大悲幢淨行法門。」 tr. “The twenty-second, the bodhisattva position of the indestructible dedication: the sea-master named Sovereign, entering the Dharma gate of the pure practice of the banner of great compassion.” 〔T35n1732 0096a02〕

The three headings of truly entering: 〔0096a08〕「三正入中有三：初歎發心能問；二「我成就」〔0096a09〕下自分法門；三「諸大」〔0096a09〕下仰推勝分。」 tr. “Third, within the truly entering there are three: first, praising his setting of the mind and his being able to ask; second, from ‘I have accomplished’ downward, the Dharma gate of his own portion; third, from ‘the several great ones’ downward, looking up and deferring to the superior portion.”

The four headings of the benefit of the working of converting: 〔0096a10〕「二「在此海邊」〔0096a11〕下辨化用利益，有四：謂一解脫法，有二可知；二知世事法；三迴世成出世；四結成大用可知。」 tr. “Second, from ‘here by the sea’ downward, the discerning of the benefit of the working of converting, of which there are four: first, the dharma of liberation, of which there are two, to be known; second, the dharma of knowing the matters of the world; third, turning the mundane so as to accomplish the supramundane; fourth, the rounding off into the great working, to be known.”

Zhiyan, Huayan jing kongmu zhang T45n1870 (the judgment of the distinct teaching of the one vehicle)

The second good friend of the skillful virtue of the ten dedications: 「第二知識。約一乘別教。於利生分。現度生事。海濟舟船雙時迴轉。成利他義。」 tr. “The second good friend. With reference to the distinct teaching of the one vehicle. In the portion of benefiting beings. He manifests the matter of delivering beings. The boat that succors upon the ocean turns about at both times. This accomplishes the sense of benefiting others.” 〔T45n1870 0585a19〕

The list of the good friends: 「二十三有海師名自在城名勝出」 tr. “the twenty-third: there is a sea-master named Sovereign, and the city is named Rising Above in Excellence” 〔T45n1870 0589a18〕

Recorded without adjudication

As to the outline of this section: Chengguan divides it into the three headings of seeking in accord with the teaching, seeing and paying respects and inquiring, and praising and conferring the Dharma, and with the conferring of his own Dharma realm expounds the sense following upon the text (within which he further divides the setting forth of the name and substance, the conversion on land, and the conversion on the ocean); Li Tongxuan does not follow this outline but sets up five gates of truly entering the Dharma gate of the present position (holding in mind the good friend’s teaching, pondering it, and advancing upward · traveling on by stages and going to that city · seeing that shipmaster dwelling upon the sea-shore outside the city gate · paying respects, joining the palms, and setting out what is sought · the shipmaster conferring upon Sudhana the Dharma gate of his own practice) — the number of divisions and the bone each rests upon are both different. On the one matter of glossing the name, the two houses gloss entirely alike (both saying 「此云自在」 tr. “it means here ‘Sovereign’”), while Tongxuan adds the one clause 「明於生死海而得自在」 tr. “making clear that it is upon the ocean of birth and death that he gains sovereignty” to state where it lies. On the gloss of the city’s name, Chengguan glosses only with reference to the sense of dedication why it is in this city, while Tongxuan sets up separately the two glosses, by the fact and by the setting forth of the Dharma. On the matching of the places of peril within the ocean, Chengguan matches the three items of the eighty-fascicle version with the three poisons of hatred, greed, and delusion, while Tongxuan matches the three items of dragons, yakṣas, and rākṣasas with the bodhisattvas of the pure lands, the śrāvakas, and the pratyekabuddhas. On the one matter of the ship’s being firm or brittle, Chengguan matches it with the myriad practices having or lacking skillful means, and Tongxuan with the ripeness or unripeness of the faculties of the three vehicles and the ascent through the grounds of dwelling. As to what each makes chief in the assigned position, Chengguan sets it up upon the indestructibility of the dedication, Tongxuan upon the perfection of the precepts as chief with the other nine as companions. These various divergent glosses are all the settled sayings of the ancient worthies, and are recorded as such.

VII. Cross-Reading and Lineage

The text of this section — the chains of lineage all return directly from the cross-readings the ancient worthies have already made:

• Cross-reading within this assembly, before and after: the clause-pattern of the one passage of humbling himself and pointing to the superior, 「善男子！我唯得此大悲幢行；若有見我及以聞我、與我同住、憶念我者，皆悉不空。」 tr. “Son of good family! I have gained only this practice of the banner of great compassion; and if there are those who see me or hear me, who dwell together with me or hold me in mind, none of them shall be in vain.” 〔T10n0279 0362a23〕, is of one manner with the clauses of humbling of the several friends of this assembly; Chengguan sets up no separate name for this heading in this section, and at the end of his judgment upon the benefit of converting in the one passage of conferring the Dharma he says further 「前四自利，後六利他。後三文顯。」 tr. “The first four are self-benefit, the latter six are benefiting others. The last three are plain from the text.” 〔T35n1735 0938a27〕.
• Li Tongxuan’s cross-reading of the sequence of positions: in glossing the one passage of knowing the ship, Tongxuan draws in the ten abodes and the ten grounds and reads them off position by position, coming home at the end to 「此皆約事說，託事表法，令眾生易解故。」 tr. “All of this is said with reference to the fact; the fact is entrusted with the setting forth of the Dharma, so as to make it easy for beings to understand.” 〔T36n1739 0978a19〕 — this is Tongxuan’s consistent track of setting forth the Dharma, and is not something brought out separately in this section.
• Li Tongxuan’s cross-reading in 〈The Ten Dedications〉: at the second, the indestructible dedication, in 〈The Ten Dedications〉 Tongxuan has already raised this friend, saying 「善財以舡師號婆施羅，為表行行之人，此云自在。」 tr. “Sudhana takes the shipmaster styled Poshiluo as setting forth one who practices the practices; it means here ‘Sovereign.’” 〔T36n1739 0859b01〕, and he likens the substance of the precepts to the ocean, 「又表戒體如海性淨不宿死屍，明法身本淨，不宿煩惱染污死屍也。」 tr. “Again it sets forth the substance of the precepts as being like the ocean, whose nature is pure and does not harbor a corpse overnight, making clear that the Dharma body is originally pure and does not harbor overnight the corpse of the defilement and staining of the afflictions.” 〔0859b05〕 — the two places, treatise upon scripture and treatise upon this passage, prove each other, and both are fastened to the perfection of the precepts.
• The treatises of the Huayan house: Zhiyan’s Huayan jing kongmu zhang T45n1870 lists this friend, under the skillful virtue of the ten dedications, as the second good friend, saying 「第二知識。約一乘別教。於利生分。現度生事。海濟舟船雙時迴轉。成利他義。」 tr. “The second good friend. With reference to the distinct teaching of the one vehicle. In the portion of benefiting beings. He manifests the matter of delivering beings. The boat that succors upon the ocean turns about at both times. This accomplishes the sense of benefiting others.” 〔T45n1870 0585a19〕 — fastening the sense of benefiting others to the boat’s turning about at both times upon the ocean; and its list of the good friends further has 「二十三有海師名自在城名勝出」 tr. “the twenty-third: there is a sea-master named Sovereign, and the city is named Rising Above in Excellence” 〔0589a18〕.
• What is not found among the treatises of the Huayan house: in the four works Huayan yisheng jiaoyi fenqi zhang T45n1866 · Shixuan men T45n1868 · Huayan jing zhigui T45n1871 · Fajie xuanjing T45n1883, a check for 「婆施羅」 tr. “Poshiluo,” 「船師」 tr. “shipmaster,” and 「自在海師」 tr. “Sovereign Sea-Master” gives zero hits in every case 〔not found〕.
• The Consciousness-only axis: this section is not 〈The Ten Grounds〉, and no chain to consciousness-only is set up.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the unit of the shipmaster Sovereign begins 〔T10n0279 0361b23〕 and ends 〔0362b07 前〕. The four gates of contemplating the road 0361b23–b24 · the recollection of the ten causes of the path in seeking in accord with the teaching 0361b25–c05 · hard to see and hard to meet 0361c05–c07 · seeing, paying respects, and inquiring 0361c07–c11 · Sudhana requesting the Dharma 0361c11–c14 · the nine clauses of causes in the praising and conferring of the Dharma 0361c14–c22 · the setting forth of the name and substance 0361c22–c23 · the fourteen clauses of “causing” in the conversion on land (from 「令其歡喜」 tr. “causing them to rejoice”) 0361c23–0362a02 · the twelve clauses of knowing the jewels within the ocean 0362a03–a06 · knowing the places of peril 0362a06–a08 · knowing the matters of the water 0362a08–a09 · knowing the matters of time 0362a09–a10 · knowing the matters of the ship 0362a10–a13 · the eleven ocean-clauses of the benefit of converting 0362a14–a23 · the ten ocean-clauses of humbling himself and pointing to the superior 0362a23–b02 · pointing out the next friend 0362b02–b04 · cherishing his virtue and taking leave 0362b04–b06. The whole passage runs to one thousand three hundred and eighty-three graphs, with zero lines of verse.
• Buddhabhadra T278 (the Jin translation, the principal collation witness): this section begins 〔T09n0278 0713c07〕 and ends 〔0714b05〕. Contemplating the road 0713c07–c08 · holding the good friend in mind 0713c08–c14 · seeing the Sovereign Sea-Master 0713c14–c18 · requesting the Dharma 0713c18–c20 · praising the question 0713c20–c26 · the setting forth of the name and substance together with the conversion on land 0713c26–0714a06 · knowing the matters within the ocean 0714a06–a17 · the benefit of converting 0714a17–a23 · humbling himself and pointing to the superior 0714a23–b01 · pointing out the next friend 0714b01–b04 · taking leave and journeying south 0714b04–b05.
• Prajñā T293 (the Zhenyuan version, a collation witness): this section begins 〔T10n0293 0726b13〕 and ends 〔0727b06〕. The five gates of contemplating the road 0726b13–b15 · the eleven clauses of the causes of the path in holding the good friend in mind 0726b15–c02 · seeing the shipmaster 0726c03–c06 · requesting the Dharma 0726c06–c09 · the eleven clauses of causes in the praising of the question 0726c09–c17 · the setting forth of the name and substance 0726c17–c18 · the conversion on land 0726c19–c28 · knowing the jewels within the ocean 0726c28–0727a03 · knowing the places of peril 0727a03–a05 · knowing the matters of the water, of time, and of the ship 0727a05–a11 · the benefit of converting 0727a12–a22 · humbling himself and pointing to the superior 0727a22–a29 · pointing out the next friend 0727b01–b03 · cherishing his virtue and taking leave 0727b03–b06. In the preceding passage the elder’s clause of pointing out has already brought out the name 「彼有船師，名婆施羅」 tr. “there is a shipmaster there named Poshiluo” 〔0726b09〕.
• Chengguan, Huayan jing shu T35n1735: the direct gloss on this section begins 0937c09 · the gloss of the name 0937c09–c13 · the city’s name 0937c13–c14 · seeking in accord with the teaching 0937c14–c20 · seeing, paying respects, and inquiring 0937c20–c23 · praising and conferring the Dharma 0937c23–c28 · the setting forth of the name and substance in the conferring of his own Dharma realm 0937c28–0938a01 · the judging of the two conversions on land and on the ocean 0938a01–a03 · the twelve clauses of knowing the jewels 0938a04–a14 · the places of peril matched with the three poisons 0938a14–a17 · the matters of the water matched with mind and consciousness 0938a17–a19 · the matters of time matched with the knowing of time 0938a19–a21 · the matters of the ship matched with the myriad practices 0938a21–a26 · the ten oceans of the benefit accomplished by converting 0938a26–a27 · ending before the next friend 0938a28.
• Chengguan, Yanyi chao T36n1736: the re-examination of this passage runs 0678c13–0679a16 (taking up the commentary and glossing the indestructible 0678c13–c15 · the pairs and the many senses of contemplating the road 0678c15–0679a01 · the raising up of the many oceans of the Buddha-dharma 0679a01–a03 · the concentrated mind of consciousness and the whirling eddy 0679a03–a07 · having skillful means is the firm 0679a07–a08 · the against and the with of dwelling and not dwelling 0679a08–a11 · the opening and closing up of three each in the third and the fifth 0679a11–a16).
• Fazang, Tanxuan ji T35n1733: the gloss upon this passage runs 0469a20–0469b26 (the outline and the gloss of the name 0469a20–a23 · the three headings of entering in accord with the teaching 0469a23–a27 · the three headings of seeing, paying respects, and requesting 0469a27–a29 · showing his own Dharma realm 0469a29–b04 · the name and substance of the Dharma gate 0469b04–b06 · the two headings of the working 0469b06–b09 · the three minds, citing the Dasheng qixin lun 0469b09–b13 · the working of the three minds and the benefiting of beings within the city 0469b13–b15 · the two headings of benefiting beings by knowing the sea 0469b15–b24 · looking up and deferring, and the rounding off 0469b24–b26).
• Li Tongxuan, Xin Huayan jing lun T36n1739: what bears on this section runs 0977a15–0978a27 (the gloss of the name 0977a18 · the two glosses of the city’s name 0977a16 · the discerning of the substance of the precepts 0977a20–a29 · the five gates of truly entering the present position 0977b01–b07 · the two senses of seeing the shipmaster 0977b07–b13 · the gloss of the clauses of praising the question 0977b13–b17 · the setting forth of the Dharma upon the knowing of the jewels 0977b18–0977c04 · the setting forth of the Dharma upon the places of peril 0977c04–c10 · the setting forth of the Dharma upon the matters of the water 0977c11–c13 · the setting forth of the Dharma upon the matters of time 0977c13–c18 · the setting forth of the Dharma upon the matters of the ship 0977c18–0978a10 · the setting forth of the Dharma upon carrying the throng in a good ship 0978a11–a19 · the rounding off of the sense of the indestructible dedication 0978a20–a27).
• Zhiyan, Souxuan ji T35n1732: the gloss upon this passage runs 0096a02–0096a14 (the outline and the sequence of position 0096a02–a05 · the seven headings of entering in accord with the teaching 0096a05–a08 · the three headings of truly entering 0096a08–a10 · the four headings of the benefit of the working of converting 0096a10–a13 · the rounding off of what he himself knows and the looking up to the superior 0096a13–a14).
• Zhiyan, Huayan jing kongmu zhang T45n1870: the second good friend of the skillful virtue of the ten dedications 0585a19–a21 · the list of the good friends 0589a18.
• Li Tongxuan, Xin Huayan jing lun T36n1739, 〈The Ten Dedications〉: this friend is raised beforehand at the second, the indestructible dedication, 0859a29–0859b07.
• Variant readings: within the range of T279 covered by this unit, 〔0361b23〕–〔0362b06〕, the Taishō base text carries 3 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0361c27〕堅【大】｜竪【宮】 · 〔0362a08〕漩【大】｜旋【宮】 · 〔0362a19〕消【大】｜銷【宮】.
• A further note upon the variant readings: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0362a15〕洲【CB】【麗-CB】｜州【大】.
• Supplementary note on divergent readings: the interlinear notes were stripped and set down at the layer of the original text.
• Items not found: a check of the three names of this friend in the four works Huayan yisheng jiaoyi fenqi zhang T45n1866 · Shixuan men T45n1868 · Huayan jing zhigui T45n1871 · Fajie xuanjing T45n1883 — four places in all, in every case zero hits.