華嚴經 品三十九 入法界品 · 鞞瑟胝羅居士（寄入一切平等善根迴向）Avataṃsaka Sūtra · Entering the Dharma Realm · The Householder Encompassing (Assigned to the Dedication of Entering All Equal Roots of Goodness)

Sudhana’s twenty-sixth friend, the householder Encompassing: the whole unit runs to eight hundred and seventy-eight graphs and is one of the very shortest of this assembly, while the Dharma it displays is of the largest — 「不般涅槃際」 tr. “the Limit of Not Entering Parinirvāṇa.” The householder says of himself that he does not give rise to a mind of 「如來已般涅槃／現般涅槃／當般涅槃」 tr. “the tathāgata has already entered parinirvāṇa / is now entering parinirvāṇa / is going to enter parinirvāṇa,” knowing that of the buddhas of the ten directions there is finally none that enters parinirvāṇa, and that they manifest it only for the taming of sentient beings. What this rests upon is the samādhi 「佛種無盡」 tr. “the Lineage of the Buddhas Is Inexhaustible,” gained at the time when he opened the door of the stūpa of the tathāgata of the sandalwood seat; entering this samādhi he sees, following the sequence, all the buddhas of this world, counting back upward from the buddha Kāśyapa, and on to buddhas as many as the dust motes of unspeakably unspeakable worlds. Chengguan outlines this unit in five divisions of which the first lacks the calling to mind of the Dharma, saying 「文中第一依教趣求，闕無念法」 tr. “within the text, in the first, seeking in accord with the teaching, the calling to mind of the Dharma is absent”; and under the name of the samādhi he glosses 「佛種無盡者，佛種從緣起」 tr. “as for the lineage of the buddhas being inexhaustible, the lineage of the buddhas arises from conditions,” while the Yanyi chao further traces these nine graphs, the upper clause to the Fahua jing and the lower to the gloss of Sheng. Fazang, upon the sixty, sets up five parts and four passages of his own, while Li Tongxuan takes prajñā-pāramitā for the substance of this dedication. In the three witnesses the friend’s name and the city’s name both differ throughout: the eighty has Encompassing and the city Well Crossing, the sixty has Abiding Securely and Shoupoboluo, the forty has Bishidiluo and Pure Arrival at the Other Shore; while the mountain’s name is the same in two and different in one — the eighty and the forty alike have Potalaka, the sixty has Light. This unit has four lines of verse.

I. Doctrinal Outline and Placement

Chengguan’s outline in five divisions — the bone of this unit:

「文中第一依教趣求，闕無念法」 tr. “within the text, in the first, seeking in accord with the teaching, the calling to mind of the Dharma is absent” 〔T35n1735 0939c10–0939c11〕

〔T35n1735 0939c11〕「第二「詣居士」〔0939c11〕下見敬諮問」 tr. “second, from ‘he arrived at the householder’s’ onward, is the seeing, the paying of respects, and the inquiring”

〔T35n1735 0939c12〕「第三「居士告」〔0939c12〕下正授法界。於中四：一標名」 tr. “third, from ‘the householder told him’ onward, is the direct conferring of the Dharma realm. Within it there are four: first, the setting forth of the name”

「第四謙己推勝。推勝中，長者雖知三世不滅，未能一念而知及能所平等」 tr. “fourth, humbling himself and pointing to the superior. Within the pointing to the superior, though the elder knows that the three times do not cease, he is not yet able to know in a single thought, nor to make the knower and the known equal” 〔T35n1735 0939c22–0939c24〕

〔T35n1735 0939c24–0939c26〕「第五「於此南」〔0939c24〕下指示後友中，先長行、後偈頌。以大悲菩薩眾尊重故，偏加於頌」 tr. “fifth, from ‘to the south of here’ onward, within the pointing out of the next friend, first prose and afterward verse. Because the bodhisattva of great compassion is honored by the multitude, verse is added besides”

For the four passages of the third division Chengguan marks the opening clause of each in turn as the setting forth of the name · the displaying of the substance · the resolving of the doubt · the displaying of the working; and the one passage of the working is opened further into two, first the discerning of what the working rests upon and afterward the asking and answering about the objective realm.

〔T35n1735 0939c15–0939c16〕「二「善男子我不生心」〔0939c15〕下顯體，謂心契實際，知佛常住」 tr. “second, from ‘son of good family, I do not give rise in mind’ onward is the displaying of the substance, that is, the mind is joined to the true limit and knows that the Buddha constantly abides”

〔T35n1735 0939c18–0939c19〕「四「我開」〔0939c18〕下顯其業用。於中二：先辨用所依，亦是證前不涅槃義，舉現見故」 tr. “fourth, from ‘I opened’ onward displays his working. Within it there are two: first, the discerning of what the working rests upon, which is also the verifying of the foregoing sense of not entering nirvāṇa, since it adduces present seeing”

Fazang’s five parts and four passages (upon the sixty · both the names and the sequence differing from Chengguan’s):

〔T35n1733 0471b08–0471b10〕「第四「答言」〔0471b08〕下示己法界中四：一標名、二辨體、三業用、四結德」 tr. “fourth, from ‘he answered, saying’ onward, within the showing of his own Dharma realm there are four: first, the setting forth of the name; second, the discerning of the substance; third, the working; fourth, the concluding of the virtue”

「第二依教趣入中，略無念法。第三見敬請中，略無見敬，故云乃至也」 tr. “second, within the entering in accord with the teaching, the calling to mind of the Dharma is abridged away. Third, within the seeing, paying of respects, and requesting, the seeing and paying of respects are abridged away, and therefore it says ‘and so on’” 〔T35n1733 0471b07–0471b08〕

〔T35n1733 0471b20–0471b23〕「第五「諸大」〔0471b20〕下仰推勝進中，長者雖知三世佛不滅，然未能以能知之一念與所知之三際平等無二也」 tr. “fifth, from ‘as for the great’ onward, within the looking up and pointing to the superior advance: though the elder knows that the buddhas of the three times do not cease, he is not yet able to make the single thought that knows and the three limits that are known equal and without two”

Fazang opens the one part of looking up and pointing into eight passages, concluding at the end from 「我當」 tr. “I shall” onward; and his closing words read 「堅固善根迴向位竟」 tr. “the position of the dedication of firm roots of goodness is finished” 〔T35n1733 0471c01〕.

Li Tongxuan’s gloss in three places: the first, in 〈The Ten Dedications〉, follows the sequence of the scripture text in glossing the substance of this dedication and the name of the good friend 〔T36n1739 0862a20–0862b01〕; the second falls within the former friend’s (Vasumitrā’s) one passage of pointing to virtue and advancing upward, which upon the stretch from 「如諸菩薩摩訶薩」 tr. “as for those bodhisattva-mahāsattvas” down to 「辭退而去」 tr. “took his leave and departed” divides five gates that point toward this friend, the city’s name and the friend’s name it glosses being what the former friend points out:

〔T36n1739 0980c23–0980c27〕「第二推德昇進中，從「如諸菩薩摩訶薩」〔0980c23〕已下至「辭退而去」〔0980c24〕有六行經，分為五門：一推德昇進、二示其方所及以城名善度、三舉善知識居士名鞞瑟胝羅、四舉善知識所行事業供養旃檀塔座、五禮敬辭退而去。」 tr. “second, within the pointing to virtue and advancing upward: from ‘as for those bodhisattva-mahāsattvas’ down to ‘took his leave and departed’ there are six lines of scripture, divided into five gates — first, the pointing to virtue and advancing upward; second, the showing of the quarter where he is and of the city’s name Well Crossing; third, the raising of the good friend’s name, the householder Encompassing; fourth, the raising of the work the good friend practices, the making of offerings at the sandalwood-seat stūpa; fifth, paying respects and taking leave and departing.”

The third is this friend’s own two passages — the five gates of directly entering his own position, and this friend’s own pointing to virtue and advancing upward in five gates:

〔T36n1739 0981a05–0981a11〕「第一正入當位法門中，從「爾時善財童子」〔0981a05〕已下至「我唯知此菩薩所有佛不涅槃際解脫門」〔0981a06〕。於此段中約立五門：一漸次遊行至善度城；二詣居士宅頂禮其足；三合掌而立正申所求；四居士為善財正說所行之法所行解脫門名不涅槃際；五舉所現行，供養旃檀塔座。」 tr. “within the first, the direct entering of the Dharma gate of his own position: from ‘at that time Sudhana the youth’ down to ‘I know this one alone, the gate of liberation, which a bodhisattva has, of the limit wherein the buddhas do not enter nirvāṇa.’ Within this stretch five gates are set up: first, traveling on little by little to the city Well Crossing; second, arriving at the householder’s dwelling and bowing to his feet; third, joining his palms and standing, and stating outright what he seeks; fourth, the householder’s directly expounding for Sudhana the dharma he practices, the gate of liberation he practices, named the limit of not entering nirvāṇa; fifth, the raising of the practice he now displays, the making of offerings at the sandalwood-seat stūpa.”

〔T36n1739 0981b09–0981b13〕「第二推德昇進中，從「如諸菩薩摩訶薩」〔0981b09〕至「辭退而去」〔0981b09〕，并頌有十四行經，分為五門：一推德昇進、二示善知識方所、三舉山名補怛洛迦、四舉善知識名觀自在號觀世音、五禮敬辭退。」 tr. “second, within the pointing to virtue and advancing upward: from ‘as for those bodhisattva-mahāsattvas’ to ‘took his leave and departed,’ together with the verse, there are fourteen lines of scripture, divided into five gates — first, the pointing to virtue and advancing upward; second, the showing of the quarter where the good friend is; third, the raising of the mountain’s name, Potalaka; fourth, the raising of the good friend’s name, Avalokiteśvara, styled the Regarder of the World’s Sounds; fifth, paying respects and taking leave.”

II. Terminology

III. Similes and Rhetoric

(1) The parallel of the three clauses of the three times — in the passage displaying the substance, the scripture text sets out three clauses by the three times 「已·現·當」 tr. “already · now · going to,” and sends them all away together: 「我不生心言：『如是如來已般涅槃，如是如來現般涅槃，如是如來當般涅槃。』」 tr. “in my mind there does not arise any such saying as this: ‘this tathāgata has already entered parinirvāṇa, this tathāgata is now entering parinirvāṇa, this tathāgata is going to enter parinirvāṇa’” 〔T10n0279 0366b01–b03〕. The three clauses are of one structure and one ending, changing only the one word of time, and are the most orderly set of parallels in this unit; what is sent away is not a view of nirvāṇa in one time, but the three times sent away together.

(2) The sequence of the listing of the buddhas’ names — of what is seen in the samādhi, the scripture text says of itself 「隨其次第」 tr. “following their sequence” 〔T10n0279 0366b09〕, and the order of the nine buddhas it lists is Kāśyapa · Kanakamuni · Krakucchanda · Śikhin · Vipaśyin · Tiṣya · Puṣya · Unsurpassed Victory · Unsurpassed Lotus 〔0366b10–b12〕, the first five counting back from the near to the far and not from the far to the near. The forty at this place brings out 「毘舍浮佛」 tr. “the buddha Viśvabhū” separately after Krakucchanda, making the number of names ten 〔T10n0293 0732b18–b20〕; the sixty has no Krakucchanda, making the number of names eight 〔T09n0278 0717c08–c10〕. The three witnesses are recorded side by side graph for graph; see 〈IV. Collation with Parallel Translations〉.

(3) The rhetoric of increasing number — 「於一念頃，得見百佛，得見千佛，得見百千佛，得見億佛、千億佛、百千億佛、阿庾多億佛、那由他億佛，乃至不可說不可說世界微塵數佛」 tr. “within the space of a single thought I come to see a hundred buddhas, I come to see a thousand buddhas, I come to see a hundred thousand buddhas, I come to see a koṭi of buddhas, a thousand koṭis of buddhas, a hundred thousand koṭis of buddhas, an ayuta of koṭis of buddhas, a nayuta of koṭis of buddhas, and on to buddhas as many as the dust motes of unspeakably unspeakable worlds” 〔T10n0279 0366b12–b16〕: eight steps of increase, gathered at the end by the number of dust motes. What increases is what is seen within 「一念頃」 tr. “the space of a single thought,” and so the number grows while the time does not — this is the way this unit displays inexhaustibility by number.

(4) The simile of the moon and the water (Fazang) — Fazang, glossing the sixty’s clause 「除化眾生」 tr. “except for converting sentient beings,” divides the active and the passive by the moon and the reflection in water: 「又佛月常住，但眾生心水影有現滅」 tr. “moreover the buddha-moon constantly abides; it is only that in the water of sentient beings’ minds the reflection has its appearing and its vanishing” 〔T35n1733 0471b13–0471b14〕. The moon neither rises nor sets while the reflection appears and vanishes, and so what ceases is the reflection and not the moon.

(5) The displaying of the Dharma by the opening of the stūpa (Fazang) — Fazang, upon the passage of opening the stūpa, divides the phenomenal aspect from the nature that is principle: 「以開塔者，開其事相也。得定者，見理性也。得妙法者，得理中恒沙功德法也」 tr. “as for opening the stūpa, it is the opening of its phenomenal aspect. As for gaining the concentration, it is the seeing of the nature that is principle. As for gaining the wondrous dharmas, it is the gaining of the dharmas of merit and virtue, as many as the sands of the Gaṅgā, within the principle” 〔T35n1733 0471b15–0471b17〕. What is opened is the phenomenal, and what is seen is the principle.

(6) The displaying of the Dharma by the seat without an image (Li Tongxuan) — Li Tongxuan sets up a displaying upon the sandalwood seat: 「其座不安形像者，明無相理會是佛義故，見座入法故」 tr. “as for no image being set upon that seat, it makes clear that the markless principle is joined to and is the sense of buddhahood, and that seeing the seat one enters the Dharma” 〔T36n1739 0862a27–0862a28〕. By the seat’s having no image is displayed the marklessness of the principle.

(7) The setting of sea and mountain side by side (Chengguan) — upon the opening clause of the verse pointing out the next friend, 「海上有山多聖賢」 tr. “upon the sea there is a mountain, with many holy and worthy ones” 〔T10n0279 0366c06〕, Chengguan sets up a displaying upon these two words: 「言海上有山者，大悲隨順入生死海，而住涅槃山故」 tr. “as for the words ‘upon the sea there is a mountain,’ it is because great compassion accords with and enters the sea of birth-and-death while dwelling upon the mountain of nirvāṇa” 〔T35n1735 0939c26–0939c27〕. The sea displays birth-and-death and the mountain nirvāṇa, and the mountain is upon the sea, so that the two are not sundered.

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 forty-fascicle Avataṃsaka, 〈Entering the Inconceivable Realm of Liberation, the Chapter of the Practices and Vows of Samantabhadra〉).

Sentence 1 · Seeking · seeing, paying respects, and inquiring

What the variants are fastened to: (a) The city’s name differs in the three — the eighty has 「善度城」 tr. “the city Well Crossing,” the sixty 「首婆波羅」 tr. “Shoupoboluo” 〔T09n0278 0717b24〕, and the forty has in the earlier passage 「淨達彼岸」 tr. “Pure Arrival at the Other Shore” while in the passage of the text proper it reads simply 「彼岸城」 tr. “the city of the Other Shore” 〔T10n0293 0732a13·0732b04〕. (b) The good friend’s designation differs in the three — the eighty has 「居士」 tr. “householder,” the sixty 「長者」 tr. “elder,” the forty 「居士」 tr. “householder.” (c) The form of address differs in two ways — the eighty and the forty have 「聖者」 tr. “holy one,” the sixty 「大聖」 tr. “great holy one.” (d) The sixty abridges the one passage of seeing and paying respects with 「乃至」 tr. “and so on,” upon which Fazang says outright 「第三見敬請中，略無見敬，故云乃至也」 tr. “third, within the seeing, paying of respects, and requesting, the seeing and paying of respects are abridged away, and therefore it says ‘and so on’” 〔T35n1733 0471b07–0471b08〕; the eighty and the forty both have the text 「頂禮其足，合掌而立」 tr. “he bowed to his feet, joined his palms, and stood.” (e) The opening of this friend’s narrative differs in the three — before the clause of coming to the city the forty has besides a passage carried over from before, recounting that Sudhana, having heard the former friend’s Dharma gate, accorded with it single-mindedly, called it to mind and cultivated it, and passed through ten samādhis before 「念一切智」 tr. “calling to mind all-knowing wisdom” 〔T10n0293 0732b04〕, only then saying 「漸次前行，至彼岸城」 tr. “little by little he went forward and came to the city of the Other Shore” 〔0732b04〕; the eighty begins straight off with 「爾時，善財童子漸次遊行，至善度城」 tr. “at that time Sudhana the youth traveled on little by little and came to the city Well Crossing,” and the sixty straight off with 「爾時，善財童子漸漸遊行至於彼城」 tr. “at that time Sudhana the youth traveled on little by little to that city,” neither of them having this passage. Chengguan, upon the eighty, says of just this 「文中第一依教趣求，闕無念法」 tr. “within the text, in the first, seeking in accord with the teaching, the calling to mind of the Dharma is absent,” and Fazang, upon the sixty, likewise says 「第二依教趣入中，略無念法」 tr. “second, within the entering in accord with the teaching, the calling to mind of the Dharma is abridged away” — what the forty has is precisely the calling to mind of the Dharma that the other two lack. Recorded without adjudication.

Sentence 2 · The setting forth of the name · the displaying of the substance · the resolving of the doubt

What the variants are fastened to: (a) The name of the Dharma gate — the eighty and the forty have 「不般涅槃際」 tr. “the Limit of Not Entering Parinirvāṇa” (the forty saying 「解脫」 tr. “liberation,” the eighty likewise 「解脫」 tr. “liberation”), while the sixty has 「不滅度際菩薩法門」 tr. “the bodhisattva Dharma gate of the limit of not passing into extinction.” (b) The presence or absence of the passage displaying the substance — the eighty and the forty both have the passage 「我不生心言」 tr. “in my mind there does not arise any saying” with its three clauses of the three times, while the sixty has no such passage but gathers up the three times in the single clause 「住此法門，普見十方一切世界去、來、今佛無涅槃者」 tr. “abiding in this Dharma gate I see everywhere that of the buddhas past, future, and present in all the worlds of the ten directions there is none that enters nirvāṇa.” Hence what Chengguan outlines as 「顯體」 tr. “the displaying of the substance” has no separate text of its own in the sixty, and Fazang, upon the sixty, judges it instead as 〔T35n1733 0471b11〕「二「住此」〔0471b11〕下顯體狀中二」 tr. “second, from ‘abiding in this’ onward, within the displaying of the mark of the substance there are two.” (c) The clause resolving the doubt — the eighty has 「唯除為欲調伏眾生而示現耳」 tr. “except only that, wishing to tame sentient beings, they manifest it,” the sixty 「除化眾生，方便滅度」 tr. “except that, converting sentient beings, they pass into extinction by way of skillful means,” and the forty is the same as the eighty. Recorded without adjudication.

Sentence 3 · The opening of the stūpa and the gaining of the concentration

What the variants are fastened to: (a) The designation of the stūpa — the eighty and the forty have 「栴檀座如來塔」 tr. “the stūpa of the tathāgata of the sandalwood seat,” the sixty 「栴檀佛塔」 tr. “the sandalwood buddha-stūpa,” without the word 「座」 tr. “seat”; Li Tongxuan and the forty both have the seat (Li Tongxuan writing 「旃檀座佛塔」 tr. “the buddha-stūpa of the sandalwood seat” 〔T36n1739 0862a25〕). (b) The name of the samādhi — the eighty and the forty have 「佛種無盡」 tr. “the Lineage of the Buddhas Is Inexhaustible,” the sixty 「無盡佛性」 tr. “the inexhaustible buddha-nature.” (c) What is gained — the eighty has 「一切無量殊勝之事」 tr. “all the measureless surpassing matters,” the forty 「一切諸佛殊勝之事」 tr. “the surpassing matters of all the buddhas,” the sixty 「無量無邊勝妙諸法」 tr. “measureless and boundless surpassing and wondrous dharmas.” (d) For the graph of the opening of the stūpa, the eighty and the forty have 「門」 tr. “door,” the sixty 「戶」 tr. “doorway.” Recorded without adjudication.

Sentence 4 · The objective realm of the samādhi · the buddhas seen

What the variants are fastened to: (a) The number of the buddhas’ names differs in the three — the eighty lists nine buddhas (counted graph for graph in the base text), the sixty lists eight (having no Krakucchanda), and the forty lists ten (bringing out Viśvabhū separately after Krakucchanda). The last two names likewise differ: the eighty has 「無上勝佛、無上蓮華佛」 tr. “the buddha Unsurpassed Victory, the buddha Unsurpassed Lotus,” the sixty agrees with the eighty, and the forty has 「名稱佛、最勝蓮華佛」 tr. “the buddha Renown, the buddha Most Surpassing Lotus.” (b) The steps of increase — the eighty lists eight steps, a hundred · a thousand · a hundred thousand · a koṭi · a thousand koṭis · a hundred thousand koṭis · an ayuta of koṭis · a nayuta of koṭis, while the forty brings out 「百億佛」 tr. “a hundred koṭis of buddhas” separately after the koṭi and so makes nine steps 〔T10n0293 0732b21–b23〕. (c) As for the matters seen in those buddhas, the eighty has fifteen matters graph for graph (the first rousing of the mind · planting the several roots of goodness · obtaining surpassing spiritual penetrations · accomplishing great vows · cultivating wondrous practices · being complete in the perfections · entering the grounds of a bodhisattva · gaining the pure forbearance · crushing the armies of the demons · accomplishing perfect awakening · their lands pure · the assembly gathered and surrounding them · sending forth a great light · turning the wondrous wheel of the Dharma · manifesting spiritual transformations 〔0366b16–b20〕); the sixty differs in wording and in sequence as well, and has no matter of 「種諸善根」 tr. “planting the several roots of goodness” but has instead 「長養成就自在菩提」 tr. “nourishing and accomplishing sovereign awakening” 〔T09n0278 0717c15〕; the forty adds beyond the eighty such text as 「作師子吼」 tr. “uttering the lion’s roar” 〔T10n0293 0732b29〕 and 「無量方便成熟眾生，善巧宣揚諸分別法」 tr. “by measureless skillful means ripening sentient beings, and adroitly proclaiming the several dharmas of distinction” 〔0732c01〕. (d) The forty widens its text separately at the passage of the buddhas of the future, reading from 「如是未來彌勒佛等百佛、千佛、百千億佛」 tr. “thus of the buddhas of the future, Maitreya and the rest, a hundred buddhas, a thousand buddhas, a hundred thousand koṭis of buddhas” onward 〔0732c03〕, and brings out separately one passage, 「彼一切佛，我皆現見；彼一切法，我悉得聞，憶念、受持，心無忘失」 tr. “all those buddhas I see present before me; all those dharmas I come to hear, keep in mind, and hold, and my mind does not forget them” 〔0732c09–c11〕, which neither the eighty nor the sixty has. Recorded without adjudication.

Sentence 5 · Humbling himself and pointing to the superior

What the variants are fastened to: (a) The verb of the clause of humbling — the eighty has 「唯得」 tr. “have gained this alone,” the sixty and the forty 「唯知」 tr. “know this alone.” (b) In what is raised as superior, the sixty has besides one passage, 「住佛所住，於一切劫而無劫想」 tr. “abiding where the buddhas abide, and within all kalpas having no notion of a kalpa” 〔T09n0278 0717c23–c24〕, which neither the eighty nor the forty has; while the eighty’s passage 「如來智日恒照其心」 tr. “the sun of the Tathāgata’s knowledge shines constantly upon their minds” has no text of its own in the sixty. Fazang, upon the sixty, opens this into eight passages, of which the second is 「未能即能知智住所知佛位」 tr. “he is not yet able to make the knowing knowledge abide in the buddha-position that is known” 〔T35n1733 0471b23〕 and the fourth 「雖見佛不滅，不能知此佛則彼佛平等義」 tr. “though he sees that the buddhas do not cease, he cannot know the sense in which this buddha is just that buddha, equally” 〔0471b24〕. (c) The forty adds under 「自性清淨」 tr. “the self-nature is pure” the words 「光明普照，無所不遍」 tr. “its light shines everywhere and there is nowhere it does not reach,” where the eighty has 「無有思慮，無有動轉」 tr. “without pondering and without stirring.” Recorded without adjudication.

Sentence 6 · Pointing out the next friend · the verse · taking leave

What the variants are fastened to: (a) The mountain’s name — the eighty and the forty have 「補怛洛迦」 tr. “Potalaka,” the sixty 「光明」 tr. “Light,” which is the difference between a rendering of the sense and a transcription of the sound. (b) The bodhisattva’s name — the eighty and the forty have 「觀自在」 tr. “Avalokiteśvara,” the sixty 「觀世音」 tr. “the Regarder of the World’s Sounds.” (c) The presence or absence of verse — the eighty and the forty both have four lines of verse in eight clauses (counted four clauses to a verse, two verses), while the sixty has no verse and closes directly with the prose 「時，善財童子頭面敬禮彼長者足」 tr. “then Sudhana the youth touched his head to that elder’s feet in reverence”; Chengguan, upon the eighty, glosses why the verse is there, saying 「以大悲菩薩眾尊重故，偏加於頌」 tr. “because the bodhisattva of great compassion is honored by the multitude, verse is added besides” 〔T35n1735 0939c25–0939c26〕. (d) The four lines of the forty are of the same structure as the eighty’s four while their clauses and graphs differ from one another: the eighty’s opening clause is 「海上有山多聖賢」 tr. “upon the sea there is a mountain, with many holy and worthy ones,” the forty’s 「海上有山眾寶成」 tr. “upon the sea there is a mountain made of the many jewels”; in the second line the eighty has the flowers and fruit first and the springs afterward, while the forty has the springs first and the flowering groves afterward, the sequence being inverted; and the eighty’s last clause 「彼當示汝大方便」 tr. “he will show you the vast skillful means” the forty makes 「彼當為汝廣宣說」 tr. “he will expound them for you at large.” (e) In the text of paying respects and taking leave, the eighty has 「遶無量匝已」 tr. “having circled him measureless times,” the sixty and the forty 「遶無數匝」 tr. “circled him numberless times”; the eighty and the forty have 「辭退而去」 tr. “took his leave and departed,” the sixty 「辭退南行」 tr. “took his leave and journeyed south.” Recorded without adjudication.

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

(1) The buddhas finally do not enter parinirvāṇa, and the manifesting is only for the taming. This is the fundamental sense of this unit, and the scripture text says it of itself: 「我知十方一切世界諸佛如來，畢竟無有般涅槃者，唯除為欲調伏眾生而示現耳」 tr. “I know that of the buddhas, the tathāgatas of all the worlds in the ten directions, there is finally none that enters parinirvāṇa, except only that, wishing to tame sentient beings, they manifest it” 〔T10n0279 0366b03–b05〕. Chengguan glosses it in two passages, and first glosses the displaying of the substance:

〔T35n1735 0939c15–0939c16〕「二「善男子我不生心」〔0939c15〕下顯體，謂心契實際，知佛常住」 tr. “second, from ‘son of good family, I do not give rise in mind’ onward is the displaying of the substance, that is, the mind is joined to the true limit and knows that the Buddha constantly abides”

Next he glosses the resolving of the doubt, citing two works as his ground:

〔T35n1735 0939c16–0939c18〕「三「唯除」〔0939c16〕下釋疑，並如〈出現品〉辨。《楞伽》亦云「無有佛涅槃，無有涅槃佛。」〔0939c17〕」 tr. “third, from ‘except only’ onward is the resolving of the doubt, which is discerned as in the Chapter on the Appearance. The Lengqie also says, ‘there is no nirvāṇa of a buddha, and no buddha of nirvāṇa’”

In the one passage setting forth the name he had already set up this sense beforehand, citing the Chapter on the Appearance of this very scripture:

〔T35n1735 0939c13–0939c15〕「不般涅槃際者，般者入也，窮諸如來不入涅槃之實際故。故〈出現品〉云「如實際涅槃，如來涅槃亦如是。」〔0939c14〕」 tr. “as for the Limit of Not Entering Parinirvāṇa, ‘entering’ means to enter, because it exhausts the true limit wherein the tathāgatas do not enter nirvāṇa. Therefore the Chapter on the Appearance says, ‘as the true limit is nirvāṇa, so likewise is the nirvāṇa of the Tathāgata’”

(2) The lineage of the buddhas arises from conditions — seeing the principle limpid, one therefore sees that the buddhas do not cease. The samādhi is named 「佛種無盡」 tr. “the Lineage of the Buddhas Is Inexhaustible,” and Chengguan, glossing the sense from the name, carries it through to the emanation body and the dharma-body:

「佛種無盡者，佛種從緣起。佛緣理生，見理湛然，故見佛無滅，以佛化身即是常身法身故」 tr. “as for the lineage of the buddhas being inexhaustible, the lineage of the buddhas arises from conditions. The buddhas are born conditioned upon the principle, and seeing the principle to be limpid one therefore sees that the buddhas have no ceasing, because the buddha’s emanation body is just the constant body, the dharma-body” 〔T35n1735 0939c19–0939c22〕

The Yanyi chao further traces where these two clauses come from, and cites the Niepan in evidence:

〔T36n1736 0679c17–0679c18〕「疏「佛種從緣起佛緣理生」〔0679c17〕者，上句是《法華經》，下句是生公釋」 tr. “as for the commentary’s ‘the lineage of the buddhas arises from conditions; the buddhas are born conditioned upon the principle,’ the upper clause is from the Fahua jing, and the lower clause is Sheng’s gloss”

「古有二釋，並如前引。今引生公，正順經中佛種無盡之言」 tr. “of old there were two glosses, both as cited before. The citing of Sheng here accords rightly with the words of the scripture about the lineage of the buddhas being inexhaustible” 〔T36n1736 0679c19–0679c20〕

「其即是常身法身，亦《涅槃》文」 tr. “that it is just the constant body, the dharma-body, is likewise text of the Niepan” 〔T36n1736 0679c20〕

「諸佛如來煩惱不起，是名涅槃」 tr. “that in the buddhas, the tathāgatas, the afflictions do not arise — this is named nirvāṇa” 〔T36n1736 0679c22–0679c23〕

(3) What the working rests upon is itself the verifying of the foregoing sense of not entering nirvāṇa. Chengguan does not take the opening of the stūpa and the gaining of the concentration for a separate marvel, but judges it to be the present verifying of the foregoing sense:

〔T35n1735 0939c18–0939c19〕「四「我開」〔0939c18〕下顯其業用。於中二：先辨用所依，亦是證前不涅槃義，舉現見故」 tr. “fourth, from ‘I opened’ onward displays his working. Within it there are two: first, the discerning of what the working rests upon, which is also the verifying of the foregoing sense of not entering nirvāṇa, since it adduces present seeing”

By this judgment, the buddhas of the three times seen within the samādhi are precisely what makes the one clause 「畢竟無有般涅槃者」 tr. “there is finally none that enters parinirvāṇa” able to stand — the seeing is in direct measure, not in inference.

(4) He who opens the stūpa opens the phenomenal aspect; he who gains the concentration sees the nature that is principle (Fazang). Fazang, upon the sixty, divides the two layers of the phenomenal and the principle:

〔T35n1733 0471b14–0471b17〕「二「開塔戶」〔0471b14〕下見佛法身常，以見佛體性無限盡故。以開塔者，開其事相也。得定者，見理性也。得妙法者，得理中恒沙功德法也」 tr. “second, from ‘opening the doorway of the stūpa’ onward is the seeing that the buddha’s dharma-body is constant, because he sees that the buddha’s substance and nature have no limit or exhaustion. As for opening the stūpa, it is the opening of its phenomenal aspect. As for gaining the concentration, it is the seeing of the nature that is principle. As for gaining the wondrous dharmas, it is the gaining of the dharmas of merit and virtue, as many as the sands of the Gaṅgā, within the principle”

His gloss upon the one clause 「除化眾生」 tr. “except for converting sentient beings” likewise divides the active from the passive:

〔T35n1733 0471b11–0471b13〕「二「住此」〔0471b11〕下顯體狀中二：初見佛功德身常，除化眾生者，但變異他心令見出歿，其實常身無出無滅」 tr. “second, from ‘abiding in this’ onward, within the displaying of the mark of the substance there are two: first, the seeing that the buddha’s body of merit and virtue is constant; as for except for converting sentient beings, it is only that he alters the minds of others so that they see an appearing and a vanishing; in truth the constant body has no appearing and no vanishing”

(5) Where the pointing to the superior lies — the equality of the single thought and the three limits. In this unit’s humbling of himself and pointing to the superior, what is pointed to is no other dharma but a deeper layer of the very dharma of this unit. Chengguan points straight at the limit of his portion:

「第四謙己推勝。推勝中，長者雖知三世不滅，未能一念而知及能所平等」 tr. “fourth, humbling himself and pointing to the superior. Within the pointing to the superior, though the elder knows that the three times do not cease, he is not yet able to know in a single thought, nor to make the knower and the known equal” 〔T35n1735 0939c22–0939c24〕

Fazang, upon the sixty, makes the same division of judgment and opens its passages further:

〔T35n1733 0471b20–0471b23〕「第五「諸大」〔0471b20〕下仰推勝進中，長者雖知三世佛不滅，然未能以能知之一念與所知之三際平等無二也」 tr. “fifth, from ‘as for the great’ onward, within the looking up and pointing to the superior advance: though the elder knows that the buddhas of the three times do not cease, he is not yet able to make the single thought that knows and the three limits that are known equal and without two”

What the scripture text raises as superior has for its very first clause 「以一念智普知三世，一念遍入一切三昧」 tr. “with the knowledge of a single thought they know the three times everywhere, and in a single thought they enter all samādhis everywhere” 〔T10n0279 0366b26〕, answering exactly to what the two houses judge.

(6) The substance of this dedication and the matching of the assigned position. Li Tongxuan takes wisdom for the substance of this dedication:

「第六隨順堅固一切善根迴向者，此明般若波羅蜜為體」 tr. “as for the sixth, the dedication that accords with and makes firm all roots of goodness, this makes clear that prajñā-pāramitā is its substance” 〔T36n1739 0862a20–0862a21〕

And upon the name of the Dharma gate he sets up a sense besides:

「得佛不涅槃際者，明戒定慧體無滅沒也」 tr. “as for gaining the limit wherein the buddhas do not enter nirvāṇa, it makes clear that the substance of the precepts, concentration, and wisdom has no ceasing or sinking away” 〔T36n1739 0862a26–0862a27〕

「城名善度，身與空合名為佛國。亦名包攝也，以明無相智慧是佛不滅度法門，以智無生滅故」 tr. “the city is named Well Crossing; the body joined with emptiness is named the buddha-land. It is also named Gathering In and Holding, in order to make clear that markless wisdom is the buddhas’ Dharma gate of not passing into extinction, since knowledge has no arising and ceasing” 〔T36n1739 0862a28–0862b01〕

The matching of the assigned position belongs to the outline of the ancient worthies and Chengguan takes it up in succession; the scripture text does not mark its own position. Upon the matter of assigned positions in this assembly Chengguan holds a stance in which two sayings stand side by side, and the text of it graph for graph does not fall within the window of this unit, and so is not cited, as the case is.

VI. Divergent Interpretations of the Commentators (the ancient worthies · with their houses marked)

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

The name of the outline heading: 「第六入一切平等善根迴向」 tr. “the sixth, the dedication of entering all equal roots of goodness” 〔T35n1735 0939c04〕 — differing in form from the name of the sixth dedication in the scripture text of chapter twenty-five, 「隨順堅固一切善根迴向」 tr. “the dedication that accords with and makes firm all roots of goodness.”

Two glosses of the good friend’s name: 「善友名鞞瑟胝羅者，此云纏裹，義當包攝，塔中包攝一切佛故」 tr. “as for the good friend being named Encompassing, in this tongue it is Wrapping Around, and in sense it answers to gathering in and holding, because within the stūpa all the buddhas are gathered in and held” 〔0939c04–0939c06〕; 「或云攝入，攝諸善根入平等故」 tr. “or it is said to be Gathering In, because it gathers the several roots of goodness into equality” 〔0939c06–0939c07〕

The gloss of the city’s name: 「城名善度者，無一善根不度到究竟故」 tr. “as for the city being named Well Crossing, it is because there is no single root of goodness that it does not carry across to the ultimate” 〔0939c07–0939c08〕

The gloss of constantly making offerings at this stūpa: 「常供佛塔者，善根中最故。未詳何緣偏供此塔。有云：以塔中空，有栴檀之座，為欲普供無盡佛故。亦是一理」 tr. “as for constantly making offerings at the stūpa of the Buddha, it is because it is the foremost among roots of goodness. It is not clear on what occasion he makes offerings at this stūpa in particular. There is a saying: because the stūpa is empty within and has a seat of sandalwood, it is in order to make offerings everywhere to inexhaustible buddhas. This too is one reason” 〔0939c08–0939c10〕

The outline in five divisions, the first lacking the calling to mind of the Dharma: 「文中第一依教趣求，闕無念法」 tr. “within the text, in the first, seeking in accord with the teaching, the calling to mind of the Dharma is absent” 〔0939c10–0939c11〕

The outline heading of the asking and answering about the objective realm: 〔0939c22〕「後「善財白」〔0939c22〕下問答境界」 tr. “afterward, from ‘Sudhana said’ onward, is the asking and answering about the objective realm”

Where the Yanyi chao traces the Lengqie clause the commentary cites (the verse in which Mahāmati praises the Buddha): 〔T36n1736 0679b18–0679b21〕「疏「楞伽云：無有涅槃佛」〔0679b18〕等者，即是經初大慧讚於如來具知三性以成三身。初有四偈，明了遍計、依他，謂世間離生滅等，〈十忍品〉已引。今此即歎具於圓成。」 tr. “as for the commentary’s ‘the Lengqie says, there is no buddha of nirvāṇa’ and the rest, this is from the opening of that scripture, where Mahāmati praises the Tathāgata for fully knowing the three natures and so accomplishing the three bodies. The first four verses make clear the imagined and the dependent, that is, ‘the world is apart from arising and ceasing’ and the rest, which 〈The Ten Forbearances〉 has already cited. What is here is the praise of his being complete in the perfected.”

The verse thus taken up, graph for graph: 〔T36n1736 0679b22–0679b25〕「一切無涅槃，無有涅槃佛，無有佛涅槃，遠離覺所覺。若有若無有，是二悉俱離，牟尼寂靜觀，是則遠離生。是名為不取，今世後世淨。」 tr. “in all there is no nirvāṇa, there is no buddha of nirvāṇa, there is no nirvāṇa of a buddha, far removed are the awakening and the awakened. Whether there be or there be not, these two are both alike left behind; the Sage’s contemplation is still, and this is to be far removed from arising. This is named not grasping, and this world and the world to come are pure.”

The gloss of Dayun: beneath the verse the chao cites Dayun — 〔T36n1736 0679b25〕「大雲解云」 tr. “Dayun explains, saying,” and the head of his gloss reads 〔T36n1736 0679b25–0679b28〕「初一偈令了一如，謂此約無願觀以顯圓成，無涅槃佛故無願矣。初句謂色心等一切法中無得涅槃，以一切法本性如故。」 tr. “the first single verse brings one to comprehend the one suchness; that is, it takes the contemplation of wishlessness so as to display the perfected, and since there is no buddha of nirvāṇa there is no wishing. The first clause says that within all dharmas, form and mind and the rest, there is no gaining of nirvāṇa, because all dharmas are in their original nature suchness.”

The latter half of the Niepan citation: 〔T36n1736 0679c25–0679c27〕「如來身心智慧遍滿無量無邊阿僧祇土，無所障礙，是名虛空。如如常住無有變易，名曰實相。以是義故，如來實不畢竟涅槃。」 tr. “the body, mind, and wisdom of the Tathāgata fill measureless, boundless asaṃkhyeyas of lands everywhere and are nowhere obstructed, and this is named space. Suchness constantly abides without alteration, and this is named the real mark. For this reason the Tathāgata does not in truth finally enter nirvāṇa.” — the citation ends here, and the chao glosses on from it, making clear that all that is cited displays 「無永滅之涅槃」 tr. “a nirvāṇa that has no everlasting extinction” 〔0679c28〕 and the nirvāṇa that is constantly abiding and real.

Chengguan’s Explicit Judgment

First, beneath the gloss of Dayun the chao lays down a judgment of its own — Mahāmati’s verse is what is glossed, Dayun’s gloss is the saying of one house, and what follows 「釋曰」 tr. “the gloss says” is Chengguan’s own reading brought out; the three layers may not be run together as one saying:

〔T36n1736 0679c04–0679c08〕「釋曰：然上所解，理則盡矣，而消文未妙。今謂初句遣所證涅槃，次句遣能證之佛，第三句無能所契合，第四句總結所由。由離能所故皆無矣，無即空義，同一如矣。」 tr. “the gloss says: as for what is explained above, in principle it is exhaustive, yet in resolving the text it is not yet fine. I now say that the first clause sends away the nirvāṇa that is realized, the second clause sends away the buddha that realizes, the third clause has no joining of realizer and realized, and the fourth clause gathers up the reason for it all. Because realizer and realized are left behind, all of them are not; and ‘are not’ is the sense of emptiness, and it is the one suchness.”

Second, upon the matching of the assigned positions (in the chapter-level outline passage · not within this friend’s window) there are first two sayings: Master Yi and the Taishan lun 「但隨文散釋，更無別配」 tr. “gloss only as the text runs, scattered, and make no separate matching” 〔T35n1735 0918b03〕, while masters such as Guangtong 「皆配地位」 tr. “all match the positions” 〔T35n1735 0918b04〕. The two sayings are recorded without adjudication. Chengguan thereupon passes his explicit judgment:

〔T35n1735 0918b04–0918b07〕「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”

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

The name of the outline heading: 「第六隨順平等善根迴向知識中」 tr. “within the good friend of the sixth dedication that accords with equal roots of goodness” 〔T35n1733 0471b02〕; the closing words 「堅固善根迴向位竟」 tr. “the position of the dedication of firm roots of goodness is finished” 〔0471c01〕

The glosses of the city’s name and the friend’s name: 「初舉法勸修內，首婆波羅者，此云善妙到彼岸」 tr. “within the first, the raising of the Dharma and the urging to cultivate: as for Shoupoboluo, in this tongue it is Good and Wondrous, Arriving at the Other Shore” 〔0471b02–0471b03〕; 「安住者，謂得佛法身，常住供養故」 tr. “as for Abiding Securely, it means that he gains the buddha’s dharma-body and makes offerings to it as constantly abiding” 〔0471b03–0471b04〕

A name transmitted separately from the Indic text: 「又准天竺本應名攝持，或名執持攝入，攝取諸善法故」 tr. “moreover, according with the Indic text it should be named Upholding and Gathering, or named Holding Fast and Gathering In, because it gathers up the several good dharmas” 〔0471b04–0471b06〕

The gloss of constantly making offerings at the stūpa: 「常供塔者，以於塔處常見法身故」 tr. “as for constantly making offerings at the stūpa, it is because at the place of the stūpa he constantly sees the dharma-body” 〔0471b06〕

The outline in five parts and four passages: 〔0471b08–0471b10〕「第四「答言」〔0471b08〕下示己法界中四：一標名、二辨體、三業用、四結德」 tr. “fourth, from ‘he answered, saying’ onward, within the showing of his own Dharma realm there are four: first, the setting forth of the name; second, the discerning of the substance; third, the working; fourth, the concluding of the virtue”; 「初諸佛常身，名不滅度。因位照達，名菩薩法門」 tr. “the first is that the constant body of the buddhas is named not passing into extinction; that at the position of the cause it is illumined and penetrated is named the bodhisattva Dharma gate” 〔0471b10–0471b11〕; 〔0471b17–0471b18〕「三「白言」〔0471b17〕下明業用中，先問、後答」 tr. “third, from ‘he said’ onward, within the making clear of the working, first the asking and afterward the answering”; 〔0471b20〕「四「我唯」〔0471b20〕下結自分位」 tr. “fourth, from ‘I alone’ onward concludes the position of his own portion”

Li Tongxuan, Xin Huayan jing lun T36n1739 (a differing track of displaying the Dharma)

The gloss of the substance of this dedication: 「第六隨順堅固一切善根迴向者，此明般若波羅蜜為體」 tr. “as for the sixth, the dedication that accords with and makes firm all roots of goodness, this makes clear that prajñā-pāramitā is its substance” 〔T36n1739 0862a20–0862a21〕

The gloss of the friend’s name: 「名鞞瑟胝羅，此云包攝，以身含佛剎為名爾」 tr. “he is named Encompassing, which in this tongue is Gathering In and Holding, being named from his body containing the buddha-lands” 〔0862a22–0862a23〕; in another passage he has 「居士名鞞瑟者，此云法；胝羅者，此云包攝」 tr. “as for the householder’s name, ‘Bise’ means in this tongue Dharma, and ‘Zhiluo’ means in this tongue Gathering In and Holding” 〔0980c29–0981a01〕, and says 「為此居士智慧廣大，包攝十方一切法門」 tr. “it is because this householder’s wisdom is vast and great, gathering in and holding all the Dharma gates of the ten directions” 〔0981a01–0981a02〕, and transmits besides the full form of the name in Sanskrit, 「具云悉怛履曳，此翻為慈氏，為明以第六出世智慧處俗行慈方便利生，以行成名故」 tr. “in full it is said Xidalüye, which is translated here as He of the Kindly Clan, in order to make clear that with the sixth, world-transcending wisdom he dwells amid the common world and practices kindness, benefiting beings by skillful means, the name being formed from the practice” 〔0981a02–0981a04〕

The gloss of the city’s name: 「住善度國者，約化行為名故，以此住智慧，善度眾生故」 tr. “as for his dwelling in the land Well Crossing, the name is taken with reference to converting practice, because dwelling herein in wisdom he well carries sentient beings across” 〔0862a23–0862a25〕

The gloss of the seat of the stūpa: 「供養旃檀座佛塔者，明戒定慧解脫法身為座體」 tr. “as for making offerings at the buddha-stūpa of the sandalwood seat, it makes clear that the precepts, concentration, wisdom, liberation, and the dharma-body are the substance of the seat” 〔0862a25–0862a26〕; 「其座不安形像者，明無相理會是佛義故，見座入法故」 tr. “as for no image being set upon that seat, it makes clear that the markless principle is joined to and is the sense of buddhahood, and that seeing the seat one enters the Dharma” 〔0862a27–0862a28〕

The five gates of the former friend’s pointing to virtue and advancing upward, which point toward this friend: 「一推德昇進、二示其方所及以城名善度、三舉善知識居士名鞞瑟胝羅、四舉善知識所行事業供養旃檀塔座、五禮敬辭退而去」 tr. “first, the pointing to virtue and advancing upward; second, the showing of the quarter where he is and of the city’s name Well Crossing; third, the raising of the good friend’s name, the householder Encompassing; fourth, the raising of the work the good friend practices, the making of offerings at the sandalwood-seat stūpa; fifth, paying respects and taking leave and departing” 〔0980c24–0980c27〕

This friend’s five gates of directly entering his own position: 〔T36n1739 0981a07–0981a11〕「於此段中約立五門：一漸次遊行至善度城；二詣居士宅頂禮其足；三合掌而立正申所求；四居士為善財正說所行之法所行解脫門名不涅槃際；五舉所現行，供養旃檀塔座。」 tr. “within this stretch five gates are set up: first, traveling on little by little to the city Well Crossing; second, arriving at the householder’s dwelling and bowing to his feet; third, joining his palms and standing, and stating outright what he seeks; fourth, the householder’s directly expounding for Sudhana the dharma he practices, the gate of liberation he practices, named the limit of not entering nirvāṇa; fifth, the raising of the practice he now displays, the making of offerings at the sandalwood-seat stūpa.”

The essential clauses of his gloss upon this friend: 〔T36n1739 0981a12–0981a14〕「明一切眾生分別心皆是如來智慧種，同於諸佛智慧種，無有生滅等相。」 tr. “it makes clear that the discriminating minds of all sentient beings are every one of them the seed of the Tathāgata’s wisdom, the same as the seed of the wisdom of all the buddhas, without any mark of arising or ceasing.”; 〔T36n1739 0981a16–0981a19〕「迴向入纏處俗中，智慧利生之行故，為居士身處世化俗。置一塔室，於中安置一旃檀座，不置形像，表第六智慧門達無相法也。」 tr. “because in dedication he enters the bonds and dwells amid the common world, and because his is the practice of benefiting beings by wisdom, he takes the body of a householder, dwelling in the world and converting the common. He sets up a stūpa-chamber and within it places a single sandalwood seat, setting no image upon it, displaying that the sixth gate of wisdom penetrates the markless dharma.”; 〔T36n1739 0981a20–0981a22〕「為以自佛智慧與一切諸佛智慧無相體同皆為一際，一切眾生亦與一切諸佛智慧本來一際」 tr. “it is because his own buddha-wisdom and the wisdom of all the buddhas are, in their markless substance, the same and all of one limit; and all sentient beings too are, with the wisdom of all the buddhas, of one limit from the first”

The substance of this dedication and the obstruction it cures: 〔T36n1739 0981b06–0981b08〕「此是隨順堅固一切善根迴向，以般若波羅蜜為體，餘九為伴。此治出世智慧處生死中於大慈悲不自在障，令得自在故。」 tr. “this is the dedication that accords with and makes firm all roots of goodness, taking prajñā-pāramitā for its substance and the other nine as its companions. It cures the obstruction whereby world-transcending wisdom, dwelling within birth-and-death, is not sovereign in great kindness and compassion, and causes sovereignty to be gained.”

The displaying of the Dharma by the next friend’s mountain-name: 〔T36n1739 0981b13–0981b15〕「山名補怛洛迦者，此云小白花樹，山多生白花樹，其花甚香，香氣遠及。為明此聖者修慈悲行門，以謙下極小為行也。」 tr. “as for the mountain named Potalaka, in this tongue it is the Small White Flowering Tree; the mountain grows many white-flowering trees, whose flowers are very fragrant and whose fragrance reaches far. It is to make clear that this holy one cultivates the practice-gate of kindness and compassion, taking the humble and the very small for his practice.”; and upon the opening clause of the verse he says 〔T36n1739 0981c20–0981c22〕「如海上有山多賢聖者，此約南海之上，亦主生死海上。」 tr. “as for ‘upon the sea there is a mountain, with many worthy and holy ones,’ this is taken with reference to the southern sea, and it also has its bearing upon the sea of birth-and-death.”

Li Tongxuan’s Explicit Judgment

Beneath the name form of the next friend Li Tongxuan lays down a judgment of his own; it belongs to Li Tongxuan and is not among what is merely recorded: 〔T36n1739 0981b18–0981b20〕「舉善知識名觀自在者，以舊經云觀世音為正，梵云光世音，以慈悲光照世間，聞苦便救。」 tr. “As to naming the good friend Sovereign in Contemplation: the old scripture’s reading, Perceiver of the World’s Sounds, is to be taken as correct; in Sanskrit it is Light of the World’s Sounds, since with the light of kindness and compassion he shines upon the world and, hearing suffering, at once saves.” — taking the old scripture’s (the sixty’s) “Perceiver of the World’s Sounds” as correct, and passing on his own Sanskrit sense “Light of the World’s Sounds,” is his judgment upon the name form; the base text of this edition follows the eighty in reading “Sovereign in Contemplation,” which is kept as it stands.

Zhiyan, Souxuan ji T35n1732 (the commentary on the sixty-fascicle Avataṃsaka)

The outline position and the form of the name (upon the sixty): 〔T35n1732 0096c10–0096c12〕「第二十六隨順堅固善根迴向菩薩位，長者名安住，入不滅度際菩薩法門。三義同前。教勸中有三，同前。」 tr. “the twenty-sixth, the bodhisattva position of the dedication that accords with and makes firm the roots of goodness: the elder named Abiding Securely, who enters the bodhisattva Dharma gate of the limit of not passing into extinction. The three senses are as before. Within the urging by the teaching there are three, as before.”

The four headings of the entering: 〔T35n1732 0096c12–0096c14〕「二進入中但有四：初辭、二往、三至、四自說發心及請問耳。」 tr. “second, within the entering there are but four: first the taking of leave, second the going, third the arriving, fourth his telling of his own rousing of the mind together with his request.”

The two divisions of the direct entering · the three headings of his own portion: 〔T35n1732 0096c14–0096c17〕「三正入有二：初自說所得、二仰推勝分。自分中有三：初辨法門體；二「自言」〔0096c15〕下明法門德用，有三，謂問、釋、結通等也，可知；三「我唯」〔0096c17〕下結自所知。」 tr. “third, the direct entering has two: first his telling of what he has gained, second the looking up and pointing to the superior portion. Within his own portion there are three: first, the discerning of the substance of the Dharma gate; second, from ‘he says of himself’ onward, the making clear of the virtue and working of the Dharma gate, which has three, namely the asking, the glossing, and the concluding penetration, and may be known; third, from ‘I alone’ onward, the concluding of what he himself knows.”

The setting out of the name · the marks of the seeing of the buddhas · the looking up and pointing: 〔T35n1732 0096c17–0096c19〕「初文有二：初列名；二「住此」〔0096c18〕下明見佛行相，有二：初佛、次法也，各有二句。仰推中，初釋、後結。」 tr. “within the first text there are two: first, the setting out of the name; second, from ‘abiding in this’ onward, the making clear of the marks of the seeing of the buddhas, which has two, first the buddhas and next the dharmas, each with two clauses. Within the looking up and pointing, first the gloss and afterward the conclusion.”

The eighty’s transcribed forms of the names (Encompassing · Well Crossing) give zero hits anywhere in the whole file of the Souxuan ji; what Zhiyan glosses stands upon the sixty’s form of the name, 「安住」 tr. “Abiding Securely.”

Recorded without adjudication

As for the name of this unit: Chengguan outlines it as 「入一切平等善根迴向」 tr. “the dedication of entering all equal roots of goodness,” Fazang outlines it as 「隨順平等善根迴向」 tr. “the dedication that accords with equal roots of goodness” while his closing words read 「堅固善根迴向位」 tr. “the position of the dedication of firm roots of goodness,” Li Tongxuan follows the scripture text with 「隨順堅固一切善根迴向」 tr. “the dedication that accords with and makes firm all roots of goodness,” and the scripture text of chapter twenty-five names this dedication 「隨順堅固一切善根迴向」 tr. “the dedication that accords with and makes firm all roots of goodness” — four houses differing in form. As for the gloss of the good friend’s name, Chengguan transmits the two glosses 「此云纏裹，義當包攝」 tr. “in this tongue it is Wrapping Around, and in sense it answers to gathering in and holding” and 「或云攝入」 tr. “or it is said to be Gathering In”; Fazang, upon the sixty’s 「安住」 tr. “Abiding Securely,” glosses it as gaining the buddha’s dharma-body and making offerings to it as constantly abiding, and transmits besides that in the Indic text it should be named 「攝持」 tr. “Upholding and Gathering” or 「執持攝入」 tr. “Holding Fast and Gathering In”; while Li Tongxuan divides 「鞞瑟」 tr. “Bise” as Dharma and 「胝羅」 tr. “Zhiluo” as gathering in and holding, and transmits the full form of the name in Sanskrit as 「悉怛履曳」 tr. “Xidalüye.” As for the gloss of the city’s name, Chengguan upon 「善度」 tr. “Well Crossing” glosses it as there being no root of goodness that is not carried across to the ultimate, Fazang upon 「首婆波羅」 tr. “Shoupoboluo” glosses it as Good and Wondrous, Arriving at the Other Shore, and Li Tongxuan glosses it with reference to converting practice. As for the occasion of constantly making offerings at this stūpa, Chengguan says of himself that it is not clear, and records the one saying 「塔中空，有栴檀之座」 tr. “the stūpa is empty within and has a seat of sandalwood” without forcing a judgment. As for the number of the divisions of the outline, Chengguan makes five divisions (seeking in accord with the teaching, which lacks the calling to mind of the Dharma · seeing, paying respects, and inquiring · the direct conferring of the Dharma realm · humbling himself and pointing to the superior · pointing out the next friend); Fazang, upon the sixty, makes five parts and under the showing of his own Dharma realm opens four passages further; Zhiyan, upon the sixty, judges this friend to be the twenty-sixth, the bodhisattva position of the dedication that accords with and makes firm the roots of goodness, and opens four headings of the entering, two divisions of the direct entering, and three headings of his own portion; while Li Tongxuan glosses the names following upon the text in 〈The Ten Dedications〉, and for this friend sets up separately five gates of directly entering his own position and five gates of pointing to virtue and advancing upward, the former friend’s one passage of pointing to virtue and advancing upward being spoken as pointing toward this friend. These several divergent glosses are all the settled sayings of the ancient worthies, and are here recorded.

VII. Cross-Reading and Lineage

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

• The Chapter on the Appearance of the Tathāgata of this scripture: Chengguan fastens both places, the gloss of 「不般涅槃際」 tr. “the Limit of Not Entering Parinirvāṇa” and the resolving of the doubt, to this chapter — 〔T35n1735 0939c14–0939c15〕「故〈出現品〉云「如實際涅槃，如來涅槃亦如是。」〔0939c14〕」 tr. “therefore the Chapter on the Appearance says, ‘as the true limit is nirvāṇa, so likewise is the nirvāṇa of the Tathāgata’”; 〔0939c16–0939c17〕「三「唯除」〔0939c16〕下釋疑，並如〈出現品〉辨」 tr. “third, from ‘except only’ onward is the resolving of the doubt, which is discerned as in the Chapter on the Appearance.” Thus this unit and the Chapter on the Appearance run upon one track in the sense that the buddhas do not enter nirvāṇa.
• The clause of the Lengqie: cited by Chengguan in evidence of the resolving of the doubt — 〔T35n1735 0939c17–0939c18〕「《楞伽》亦云「無有佛涅槃，無有涅槃佛。」〔0939c17〕」 tr. “the Lengqie also says, ‘there is no nirvāṇa of a buddha, and no buddha of nirvāṇa.’”
• The clause of the Fahua jing and the gloss of Sheng: the Yanyi chao traces the source of the nine graphs the commentary uses — 〔T36n1736 0679c17–0679c18〕「疏「佛種從緣起佛緣理生」〔0679c17〕者，上句是《法華經》，下句是生公釋」 tr. “as for the commentary’s ‘the lineage of the buddhas arises from conditions; the buddhas are born conditioned upon the principle,’ the upper clause is from the Fahua jing, and the lower clause is Sheng’s gloss,” and says 「今引生公，正順經中佛種無盡之言」 tr. “the citing of Sheng here accords rightly with the words of the scripture about the lineage of the buddhas being inexhaustible” 〔0679c19–0679c20〕.
• The clause of the Niepan jing: cited by the Yanyi chao in evidence that the emanation body is just the constant body, the dharma-body — 「其即是常身法身，亦《涅槃》文」 tr. “that it is just the constant body, the dharma-body, is likewise text of the Niepan” 〔T36n1736 0679c20〕, the text cited being 「諸佛如來煩惱不起，是名涅槃」 tr. “that in the buddhas, the tathāgatas, the afflictions do not arise — this is named nirvāṇa” 〔0679c22–0679c23〕.
• Zhiyan, Huayan jing kongmu zhang T45n1870: the table of the sequence of good friends lists this unit as the twenty-seventh position, reading 「城名首婆羅〔此云到淨〕有長者名安住」 tr. “the city named Shoupoluo 〔in this tongue, Arriving at Purity〕, where there is an elder named Abiding Securely” 〔T45n1870 0589a23〕, answering to the sixty’s renderings of the names; therein 「此云到淨」 tr. “in this tongue, Arriving at Purity” is an interlinear note of the original. This is a record of the sequence and not a gloss of the sense. Our own edition here counts from Cloud of Virtue as the first friend, and so makes this unit the twenty-sixth friend; the Kongmu zhang takes Mañjuśrī as the first, and so its table makes it the twenty-seventh position — a difference of the manner of counting, not a discrepancy of number.
• The treatises of the Huayan house: in the four works Huayan jing zhigui T45n1871 · Huayan wujiao zhang T45n1866 · Shixuan men T45n1868 · Fajie xuanjing T45n1883, the names of this unit (Encompassing · Well Crossing) give zero hits in every case 〔not found〕.
• The consciousness-only axis: in the four works Cheng weishi lun T31n1585 · She dacheng lun T31n1594 · Yuqie shidi lun T30n1579 · Jieshenmi jing T16n0676, the names of this unit give zero hits 〔not found〕. This unit is not 〈The Ten Grounds〉, and no separate chain to consciousness-only is set up.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the unit of the householder Encompassing begins 〔T10n0279 0366a25〕 and ends 〔0366c12 前〕. Seeking, seeing, and paying respects 0366a25–a26 · Sudhana’s question 0366a26–a29 · the setting forth of the name 0366a29–b01 · the displaying of the substance 0366b01–b03 · the resolving of the doubt 0366b03–b05 · what the working rests upon (the opening of the stūpa and the gaining of the concentration) 0366b05–b07 · Sudhana asks after the objective realm 0366b07–b08 · the answer, the seeing of nine buddhas 0366b08–b12 · the eight steps of increased seeing 0366b12–b16 · the fifteen matters seen in those buddhas 0366b16–b20 · holding all and keeping all in mind 0366b20–b21 · the buddhas of the future and the present 0366b21–b22 · the summary conclusion for the ten directions and the three times 0366b22–b24 · humbling himself 0366b24–b25 · pointing to the superior 0366b25–0366c02 · pointing out the next friend 0366c03–c05 · thereupon speaking the verse 0366c05 · four lines of verse 0366c06–c09 · paying respects and taking leave 0366c10–c11. Lines of verse: four. The whole unit contains eight hundred and seventy-eight graphs including punctuation (seven hundred and twenty-seven Chinese graphs).
• Buddhabhadra T278 (the Jin translation, the principal collation witness): this unit begins 〔T09n0278 0717b28〕 and ends 〔0718a02〕 (the earlier passage pointing him onward, 0717b24–b27, is cited separately for comparison). Seeking, seeing, paying respects, and inquiring 0717b28–0717c02 · the setting forth of the name, the displaying of the substance, and the resolving of the doubt 0717c02–c04 · the opening of the stūpa and the gaining of the concentration 0717c04–c07 · asking after the objective realm 0717c07 · the answer, the seeing of eight buddhas 0717c08–c10 · the seeing of unspeakably many buddhas 0717c10–c12 · the several matters seen in those buddhas 0717c12–c19 · the summary conclusion 0717c20–c21 · humbling himself 0717c21–c22 · pointing to the superior 0717c22–c27 · pointing out the next friend 0717c27–c29 · taking leave 0718a01–a02. No verse.
• Prajñā T293 (the forty-fascicle collation witness): this friend’s narrative begins 〔T10n0293 0732a25〕 (the passage carried over from before · passing through ten samādhis and then calling to mind all-knowing wisdom), the clause of coming to the city begins 〔0732b04〕, and it ends 〔0732c29〕 (the earlier passage pointing him onward, 0732a13–a17, is cited separately for comparison). The passage carried over from before 0732a25–b04 · seeking, seeing, and paying respects 0732b04–b05 · Sudhana’s question 0732b05–b08 · the setting forth of the name, the displaying of the substance, and the resolving of the doubt 0732b08–b13 · the opening of the stūpa and the gaining of the concentration 0732b13–b15 · asking after the objective realm 0732b15–b16 · the answer, the seeing of ten buddhas 0732b16–b20 · the nine steps of increased seeing 0732b21–b24 · the several matters seen in those buddhas 0732b25–0732c02 · the buddhas of the future and the present 0732c03–c09 · the one passage of holding all 0732c09–c11 · humbling himself and pointing to the superior 0732c12–c19 · pointing out the next friend 0732c20–c22 · the manner of speaking the verse 0732c22–c23 · four lines of verse 0732c24–c27 · paying respects and taking leave 0732c28–c29. Lines of verse: four.
• Chengguan, Huayan jing shu T35n1735: the direct gloss on this unit begins 0939c04 and ends before 0939c27. The gloss of the friend’s name 0939c04–c07 · the gloss of the city’s name 0939c07–c08 · the gloss of constantly making offerings at the stūpa 0939c08–c10 · the beginning of the outline in five divisions 0939c10–c12 · the gloss of the setting forth of the name 0939c13–c15 · the displaying of the substance 0939c15–c16 · the resolving of the doubt 0939c16–c18 · what the working rests upon 0939c18–c22 · the asking and answering about the objective realm 0939c22 · humbling himself and pointing to the superior 0939c22–c24 · pointing out the next friend 0939c24–c27.
• Chengguan, Yanyi chao T36n1736: the gloss proper to this unit is 0679b16–0679c29. Taking up the commentary on the good friend’s name 0679b16–b18 · taking up the verse of the Lengqie and recounting Mahāmati’s praise of the Buddha 0679b18–b25 · the gloss of Dayun 0679b25–0679c04 · Chengguan’s assessment under 「釋曰」 tr. “the gloss says” and 「今謂」 tr. “I now say” 0679c04–c16 · tracing the source of the commentary’s nine graphs 0679c17–c20 · citing the Niepan in evidence 0679c20–c27 · Chengguan’s closing gloss 0679c27–c29. The other occurrence, at 0663b10, is the general table listing the names of the fifty-three good friends (「六鞞瑟胝羅」 tr. “the sixth, Encompassing”), and is not a passage of gloss, and does not enter the collation.
• Fazang, Tanxuan ji T35n1733: this unit is 0471b02–0471c01. The glosses of the city’s name and the friend’s name 0471b02–b06 · the gloss of constantly making offerings at the stūpa 0471b06 · entering in accord with the teaching, and the seeing, paying of respects, and requesting 0471b07–b08 · the four passages of showing his own Dharma realm 0471b08–b20 · the eight passages of looking up and pointing to the superior advance 0471b20–0471c01.
• Li Tongxuan, Lun T36n1739: four passages bear on this unit — the gloss following upon the text in 〈The Ten Dedications〉 0862a20–0862b01 · the former friend’s pointing to virtue and advancing upward, which points toward this friend 0980c23–0981a04 · this friend’s five gates of directly entering his own position, with the gloss proper 0981a05–0981b08 · this friend’s five gates of pointing to virtue and advancing upward, with the displaying of the Dharma for the next friend 0981b09–0981c22. The other occurrences are scattered among clauses of comparison at other positions, and do not enter the collation.
• Zhiyan, Souxuan ji T35n1732: this unit is 0096c10–0096c19. The outline position and the form of the name 0096c10–c12 · the four headings of the entering 0096c12–c14 · the two divisions of the direct entering and the three headings of his own portion 0096c14–c17 · the setting out of the name, the marks of the seeing of the buddhas, and the looking up and pointing 0096c17–c19.
• Variant readings: within the range of T279 covered by this unit, 〔0366a25〕–〔0366c11〕, the Taishō base text carries 0 collation notes (counted note by note from the base text’s <app> entries).
• A further note upon the variant readings: 2 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0366b22〕毘【CB】｜昆【大】／毗【麗-CB】【磧-CB】 · 〔0366c05〕言【CB】【麗-CB】｜曰【大】.
• Items not found: the Huayan jing zhigui T45n1871 · the Huayan wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Cheng weishi lun T31n1585 · the She dacheng lun T31n1594 · the Yuqie shidi lun T30n1579 · the Jieshenmi jing T16n0676 — eight works in all, in which the names of this unit give zero hits in every case.