Practice · NianVolume OnePart VII · The Flower Ornament VisionPaper 25 of 31

Samantabhadra's Ten Great Vows

中文主題：普賢十大願·導論

Author: Shi Huijing 釋慧鏡

Date: Spring 2026

Version: 1.0

ID: NIAN-P25

Abstract

Samantabhadra's ten great vows — reverencing buddhas, praising tathāgatas, offering, repenting, rejoicing, requesting the turning of the wheel, requesting the buddhas to abide, following in the buddhas' learning, according with sentient beings, universally dedicating — are most often read in the contemporary Anglophone setting as ten distinct items of meritorious conduct. This paper argues that this reading misses the structural wholeness the text itself supplies. The vows are bound into one integral practice by two mechanisms internal to the Avataṃsaka (T0293, fascicle forty): the vow-king (praṇidhāna-rāja 願王) operator that gathers the ten as one, and the moment-by-moment continuous fourfold-exhaustion-fourfold-inexhaustion closure-formula that lifts each vow into an exhaustionless temporal current. The same fascicle forty, together with the twenty-one gates of buddha-recollection in fascicle four and the eleven moment-by-moment prajñā-pāramitās in fascicle thirty-nine, supplies the locus classicus of dharma-realm buddha-recollection within the sūtra's own corpus — that framework is not a later Huayan-school imposition; it is what the Avataṃsaka already is. The late-imperial confluence traced in the previous paper (P24) from Yongming Yanshou through Yunqi Zhuhong to Ouyi Zhixu reaches its textual ground precisely here — in fascicle forty's closing prose on the vow-king alone unsundered at the moment of death and its verse may I, when about to die, behold Amitābha face-to-face. Part VI has already authenticated Part VII. The paper engages Francis Cook (1977), Peter Gregory (1991), and Robert Gimello (1983) in a mixed concede-and-push-back / concede-and-extend mode, recovers three philological cautions, and reserves the vow-by-vow exegesis for P26–P29.

I. Introduction: Part VI Has Already Authenticated Part VII

The previous five papers of Part VI — on Tanluan's vow-strength, Daochuo's three-stage reading of the dharma, Shandao's settlement of the name, Zhiyi's four kinds of samādhi, and the six-hundred-year confluence from Yongming through Yunqi to Ouyi — together set out the long history of the Chinese buddha-recollection axis. The closing paper of Part VI rested on a moment of self-awareness in the late-Ming master Yunqi Zhuhong (雲棲祩宏, 1535–1615), in his Āmítuó-jīng shūchāo (阿彌陀經疏鈔, 1584+), fascicle four:

"Furthermore, in the Practice-and-Vow Chapter, the bodhisattva Samantabhadra leads sentient beings to the Land of Bliss with the ten great vow-kings, declaring: the assembly of that buddha is wholly pure; I shall be born there upon the lotus of triumph. Is Samantabhadra's birth not into the highest of the upper grade?"¹

This sentence calls for slow reading. Yunqi is not pulling Samantabhadra into the Pure Land system — he is not saying my Pure Land doctrine is capacious enough to include even Samantabhadra. He is saying instead: you may have thought Samantabhadra in the Avataṃsaka had nothing to do with the Pure Land, but Samantabhadra's own Practice-and-Vow Chapter has already inscribed birth at the moment of death in the Land of Bliss as the consummation of the ten great vows. Pure Land birth is not Yunqi's external annexation of Samantabhadra; it is what the sūtra itself, translated by Prajña (般若) in 798 CE, was already carrying.

This distinction sets the direction of Part VII. The opening paper of Part VII is not Huayan thought now annexes the buddha-recollection axis of Part VI — that reading would treat the Avataṃsaka vision as a larger container into which Pure Land doctrine is to be slotted. The argument here is rather that the textual seam along which the figures of Part VI performed their confluence runs internal to T0293 fascicle forty itself. Yunqi's sentence is therefore not a thesis-claim but a discovery — he has noticed a thread already laid down in the eighth-century recension and repeatedly drawn upon in mid- and late-imperial Pure Land literature.

From this opening, the present paper articulates a four-layered argument. First, the ten great vows are not ten items of a list. They are a structural whole. The wholeness is supplied by two internal mechanisms: the vow-king (praṇidhāna-rāja 願王) operator that gathers the ten into one, and the fourfold-exhaustion-fourfold-inexhaustion closure-formula coupled with the rubric moment-by-moment continuous, which together lift each vow into a bottomless temporal current. Second, the Avataṃsaka's Entering the Dharmadhātu chapter (入法界品, Gaṇḍavyūha) provides the architecture within which this whole stands: the youth Sudhana's sequence of fifty-three teacher-visits, terminating in Samantabhadra; Samantabhadra as the embodiment of practice and Mañjuśrī as the embodiment of wisdom in Chengguan's reading. Third, the locus classicus of dharma-realm buddha-recollection (dharmadhātu-buddhānusmṛti 法界念佛) is not a later Huayan-school construction; it is within the Avataṃsaka itself — testified by the twenty-one gates of buddha-recollection at the lay-elder Vimuktika's mouth in fascicle four and by the eleven moment-by-moment prajñā-pāramitās that Sudhana attains in fascicle thirty-nine. Fourth, the textual seam between Part VI and Part VII is the closing of fascicle forty itself: the prose passage on the vow-king alone unsundered at the hour of death, and the verse may I, when about to die, behold the buddha Amitābha face-to-face. Yongming, Zhongfeng, Yunqi, Hanshan, and Ouyi did not borrow from the Avataṃsaka; they were authorized by its own internal closing.

The thesis, in a single line: Part VI has already authenticated Part VII.

A note on framing for the Anglophone reader. Samantabhadra (Pǔ-xián 普賢) is one of the four great bodhisattvas of the East Asian Mahāyāna tradition, paired with Mañjuśrī (Wén-shū 文殊) as the embodiment of the active and practical dimension of bodhisattva-cultivation against Mañjuśrī's wisdom. The Avataṃsaka (the Flower Ornament Sūtra, Huá-yán jīng 華嚴經) is among the largest and most architectonic of Mahāyāna canonical sūtras, transmitted in Chinese in three principal recensions whose dates and contents differ in significant ways. Sections II and V below set out those distinctions in detail, since the argument of this paper depends on the precise textual location of every claim it makes.

II. The Textual Originals and the Recension Configuration

Every layer of the argument that follows depends on the historical relations among the Avataṃsaka's three Chinese recensions. To prevent the common confusion that arises from collapsing them, this section sets the recensional configuration before any further argument is built.

The first is the sixty-fascicle Avataṃsaka (T0278), translated by Buddhabhadra (佛馱跋陀羅, 359–429) between 418 and 420 CE under the Eastern Jin. The closing of its Entering the Dharmadhātu chapter ends in a verse of buddha-praise, with no formal numbered list of ten vows and not even the gestalt phrase the ocean of Samantabhadra's myriad practice-vows that the later eighty-fascicle recension would supply.

The second is the eighty-fascicle Avataṃsaka (T0279), translated by Śikṣānanda (實叉難陀, 652–710) between 695 and 699 CE under the Tang. Its Entering the Dharmadhātu chapter does close with the gestalt phrase — Sudhana receives "the ocean of Samantabhadra's practice-vows" (諸行願海, caryāpraṇidhāna-sāgara) as a totalising phrase — but still without an enumerated list. The eighty-fascicle recension is the standard text for the architecture of the bodhisattva path: Sudhana's fifty-three teacher-visits, terminating in Samantabhadra, are clearly laid down here.

The third is the forty-fascicle Avataṃsaka (T0293), translated by Prajña (般若, c. 734 – c. 810) in 798 CE under the Tang. Its full title is Mahāvaipulya-buddhāvataṃsaka-sūtra: The Practice-and-Vow Chapter of Samantabhadra Entering the Inconceivable Liberation Realm. The first thirty-nine fascicles correspond closely (with some textual variation) to the Entering the Dharmadhātu chapter of the eighty-fascicle recension; but fascicle forty is wholly new. It is in this fascicle that the formal numbered list of ten great practice-vows appears for the first time, accompanied by sixty-two stanzas of verse. When the present paper speaks of "Samantabhadra's ten great vows" as a textual original, it refers strictly to this fascicle.²

The chronological gap among the three recensions is consequential: T0293 stands roughly one hundred years after T0279 and roughly three hundred eighty years after T0278. The formal enumeration of ten vows is, accordingly, an eighth-century late-Indic appendix — its Sanskrit title is Bhadracarī-praṇidhāna, "the noble-practice-vow" — and cannot be read backward into the earlier translations. The independent circulation of the Practice-and-Vow Chapter as a stand-alone scripture in later imperial and modern Pure Land transmissions further refines the citation: most such circulations include only the latter portion of fascicle forty's long-form prose plus the entire verse-section, and do not include the Sudhana-meets-Samantabhadra material in fascicles thirty-eight and thirty-nine. In what follows, Practice-and-Vow Chapter without further qualification refers to this stand-alone-circulation form; references to the full T0293 are explicitly marked.

On the commentary side: Chengguan's Great Commentary on the Avataṃsaka (T1735) was completed between 784 and 787 CE — a decade before T0293 was translated. T1735 commentates on T0279, the eighty-fascicle recension, and never on T0293. Chengguan's later vow-by-vow commentary on Prajña's recension is the Practice-and-Vow Chapter Commentary (T1736), and Zongmi's sub-commentary is the Practice-and-Vow Chapter Detailed Sub-Commentary (X05n0229). The present paper draws on T1735 only for its structural passages — the architecture of the four dharma-realms, the pairing of Samantabhadra as practice and Mañjuśrī as wisdom, and the fifty-three-assembly structure — and reserves all vow-specific commentarial material for P26 through P29.

III. Structural Analysis: A Four-Layered Argument

This section develops the argument in four layers: the structural wholeness of the ten great vows (3.1), the architecture of Entering the Dharmadhātu (3.2), the locus classicus of dharma-realm buddha-recollection within the forty-fascicle Avataṃsaka itself (3.3), and the textual seam from Part VI to Part VII (3.4).

3.1 The Structural Wholeness of the Ten Great Vows

T0293 fascicle forty opens with Samantabhadra, having extolled the merits of the tathāgatas, addressing the assembled bodhisattvas and Sudhana:

"Good son! The merit of the tathāgata, even were all the buddhas of the ten directions, throughout incalculable kalpas as numerous as the dust-motes of buddha-fields, to teach it continuously, could not be exhausted. Should you wish to accomplish the gateway to these merits, you should cultivate ten kinds of great practice-vows. What are the ten? Reverencing all buddhas; praising the tathāgatas; making extensive offerings; repenting karmic obstructions; rejoicing in others' merit; requesting the turning of the dharma wheel; requesting the buddhas to abide in the world; constantly following in the buddhas' learning; according with all sentient beings; and universally dedicating all merit."³

Sudhana answers immediately: Great Sage, how does one reverence, all the way through to dedicate?⁴ The phrasing is decisive: the question is not how one performs ten distinct practices but how the entire arc from reverence through dedication is to be undertaken — the ten are addressed as a single unit.

Two mechanisms inside the sūtra's own language perform this gathering.

The first is the operator the text names vow-king (praṇidhāna-rāja 願王). At the conclusion of the long prose section, the sūtra declares:

"Therefore, when you have heard this vow-king, do not give rise to doubt — receive it carefully. Having received it, read it; having read, recite it; having recited, hold it…"⁵

The phrase vow-king gathers the ten — grammatically plural — into a single grammatical unit. To enumerate them is to give ten; to receive them is to receive one. This singularization is itself the closing operation; the ten do not collapse into a meta-vow added on top, but into a unity authorized by the sūtra's own naming. The later independent circulation of the Practice-and-Vow Chapter (Pǔ-xián xíng-yuàn pǐn) as a stand-alone scripture takes its internal warrant from this very phrase.

The second mechanism is the closure-formula, repeated ten times — once at the conclusion of each vow. Taking the first occurrence (the vow of reverence) as instance:

"When the realm of empty space is exhausted, my reverencing shall be exhausted; but because the realm of empty space cannot be exhausted, my reverencing has no end. Likewise, when the realm of beings is exhausted, when the karma of beings is exhausted, when the afflictions of beings are exhausted, my reverencing shall be exhausted. But because the realm of beings, the karma of beings, and the afflictions of beings have no end, my reverencing has no end — moment by moment continuous, without interruption, my actions of body, speech, and mind without weariness."⁶

The structure is severe and deliberate. It first posits four boundaries that might exhaust the practice — empty space, beings, beings' karma, beings' afflictions — then negates each as inexhaustible, and from this double conclusion infers that my practice has no end and is moment-by-moment continuous, without interruption.

The function of this formula is to lift each vow from a countable, episodic act into an unbroken temporal current. Reverencing the buddhas, taken as an enumeration of bodily prostrations, has a finite end. But once moment-by-moment continuity becomes its temporal frame, every moment encompasses the ten directions and three times: prostration is no longer a count of acts but a present inwardness without interval. Each of the ten vows, by this same closure-formula, is placed on the same temporal axis — exhaustionless future-without-end. The ten, as ten, are bound together not by the order of their enumeration but by the formula they share.

The composite, then, is what the present paper calls structural wholeness. The vow-king gathers the ten into one; the moment-by-moment continuous formula extends each into the inexhaustibility of all future kalpas. The result is not a taxonomy of ten items, but a single integral practice with a singular closing operator and a uniform temporal scaffold.

A methodological aside is owed at this point. The order of enumeration — reverencing → praising → offering → repenting → rejoicing → requesting → asking-to-abide → following → according → dedicating — is itself not arbitrary. From bodily reverence, vocal praise, and mental offering (the three doors of action paying respect) to repenting and rejoicing (the self–other relational pair), to requesting-and-asking (the petitionary pair), to following-and-according (the sustained-practice pair), to universal dedication (the totalizing closure), the sequence has its own internal logic. But the point of this section is the structural mechanism that binds the ten as a whole, not the inner content of each. The exposition of each vow's particular content — what reverence does, what praise involves, the typology of offering, and so on — is the proper subject of P26 through P29 and is not undertaken here.

3.2 The Architecture of Entering the Dharmadhātu

The second layer requires stepping back into the Entering the Dharmadhātu chapter (Gaṇḍavyūha) of the Avataṃsaka as a whole. The eighty-fascicle recension (T0279) places this chapter in its final nine fascicles, narrating the journey of the youth Sudhana, who after generating the awakening-mind under Mañjuśrī travels southward to visit fifty-three teachers — the monk Meghaśrī, the monk Sāgaramegha, the monk Supratiṣṭhita, the elder Megha, the lay-elder Vimuktika, and so on — culminating in encounters with Maitreya, with Mañjuśrī once again, and finally with Samantabhadra. This fifty-three-visit sequence is not arbitrarily ordered. Chengguan, in his Great Commentary, writes:

"The three pairs are all displayed: agent and patient, understanding and practice, principle and wisdom. Mañjuśrī presides over wisdom; Samantabhadra presides over practice. Two saints, three pairs — exhaustive of all."⁷

Mañjuśrī presides over wisdom; Samantabhadra over practice. Sudhana begins with Mañjuśrī (wisdom) and culminates with Samantabhadra (practice). The fifty-three-visit trajectory is, in this reading, the architectural arc from wisdom-as-beginning to practice-as-completion — and the fifty-three encounters between are stages in the unfolding of wisdom into practice.

The eighty-fascicle recension's closing of the chapter, after Samantabhadra's display of countless wonders, opens onto the gestalt phrase the ocean of Samantabhadra's practice-vows. The sūtra further declares:

"At every buddha's seat there is a Samantabhadra seated upon a lion's throne of jeweled lotus-treasure, with hosts of bodhisattvas each upon their own seat."⁸

At every buddha's seat there is a Samantabhadra — already, at the textual surface of T0279, the suggestion of an interpenetrative imagery that the later Huayan school would name the mutual non-obstruction of phenomenon and phenomenon. (A sustained caution on this point follows in §V; the technical apparatus of fourfold dharma-realm and ten profound gates is the schematic crystallization of Fazang and Chengguan, not the sūtra's own surface theology.)

Fascicle forty of T0293 enters precisely at the close of this gestalt-phrase. The function of fascicle forty can be read as follows. The eighty-fascicle T0279 had supplied the architecture — the fifty-three-visit narrative concluding with Samantabhadra; T0293's fascicle forty supplies the content of that architecture. The gestalt-phrase the ocean of Samantabhadra's practice-vows in T0279 becomes, in T0293, the formal numbered enumeration of ten vows.

This relation — architecture before content — is one of the central judgments of the present paper. The ten great vows are not a free-standing dharma-gate detached from the Entering the Dharmadhātu chapter; they are the terminal content of the chapter's fifty-three-visit architecture. What Sudhana hears at Samantabhadra's mouth is the concentration into one teaching of the entire trajectory of his fifty-three visits. Mañjuśrī initiates; Samantabhadra completes. Fifty-three encounters; ten vows that gather them all.

This judgment in turn opens the third layer. If the ten great vows are the terminal content of the Entering the Dharmadhātu architecture, then the twenty-one gates of buddha-recollection at the mouth of the lay-elder Vimuktika in T0293 fascicle four — Vimuktika being the fifth teacher Sudhana visits in his southward journey — are the buddha-recollection architecture taught in the chapter's middle stretch. The early-encountered buddha-recollection architecture and the terminal vow-architecture of fascicle forty are the head and tail of the same body of text.

3.3 The Locus Classicus of Dharma-Realm Buddha-Recollection within the Forty-Fascicle Avataṃsaka Itself

The third layer makes the central claim of this paper. Dharma-realm buddha-recollection (dharmadhātu-buddhānusmṛti 法界念佛) is not a category invented by the later Huayan school as a hermeneutic frame imposed upon the sūtra; its textual locus classicus is within the Avataṃsaka itself.

T0293 fascicle four. Sudhana, at his fifth visit, comes to the lay-elder Vimuktika. The elder answers:

"The buddha-recollection gateway of the wisdom-light universally illuminating the differentiated states — by which the various buddha-fields and palatial adornments of all buddhas appear without exception. The buddha-recollection gateway of abiding in the various excelling intentions — by which, according to the inclinations of all beings' minds, all are caused to behold the buddhas and attain purity… The buddha-recollection gateway of abiding in all states with vastness — by which all buddhas are seen seated cross-legged, each buddha's body filling the dharma-realm. The buddha-recollection gateway of abiding in all dharmas with subtlety — by which, in a single hair-pore, innumerable buddhas appear and are served."⁹

Vimuktika continues for twenty-one such gates. The final phrase of each gate completes with one of the predicates dharma-realm, all buddha-fields, or the subtlest. Each buddha's body filling the dharma-realm; in a single hair-pore, innumerable buddhas served — these are not metaphors for buddha-recollection; they are dharma-realm buddha-recollection in its textual original. Buddha-recollection (niànfó 念佛, buddhānusmṛti), in this passage, is not the visualization of one buddha's marks; it is the seeing, within a single moment of mind, of the all-pervading buddhas of the dharma-realm.

The location of this passage is decisive. It stands in fascicle four, in the early stretch of Sudhana's southward journey, well before the closing fascicle forty. The Avataṃsaka itself joins the twin terms dharma-realm and buddha-recollection in its own narrative voice, as the foundational teaching the southward seeker hears early in his way. The Huayan school's later schematic — the four dharma-realms, the unobstructed mutual of phenomena, the six aspects and the ten profound gates — is a commentarial elaboration of what is already, here, the sūtra's own structural teaching. Dharma-realm buddha-recollection, as a concrete buddha-recollection practice, has its textual original in T0293 fascicle four.

Fascicle thirty-nine supplies further evidence. Having beheld Samantabhadra's marvelous powers, Sudhana attains:

"First, the prajñā-pāramitā by which, moment by moment, the body fills all buddha-fields. Second, the prajñā-pāramitā by which, moment by moment, one journeys to all buddhas. Third, the prajñā-pāramitā by which, moment by moment, one offers to all tathāgatas… Eleventh, the prajñā-pāramitā by which, moment by moment, the wisdom-conduct of Samantabhadra is fully manifest before one."¹⁰

Eleven prajñā-pāramitās, each opening with the same temporal locator moment by moment. This is a structural temporal phrase. The moment-by-moment buddha-recollection axis around which the Part VI Chinese masters organized their practice — Yongming's recollection following the mind without lapsing, Zhongfeng's moment in which the recollecting mind and the buddha alike dissolve into one-mind, Yunqi's no second thought after the held name — is, here, lifted into a spatial dimension: moment by moment now contains all buddha-fields. A single moment of the practice contains all the buddha-fields of all the directions and times.

Fascicle thirty-nine continues with a passage of mirror-like reflection:

"Thus, in every dust-mote of every buddha-field of every direction, there are dharma-realm assemblies of buddhas, and at every buddha's seat there is Samantabhadra seated upon a jeweled-lotus throne, displaying every kind of marvelous power. And in each such Samantabhadra's body, all the realms of the three times are seen — like images in a clear mirror."¹¹

In every dust-mote, dharma-realm assemblies of buddhas; in each Samantabhadra's body, all three times. Spatial gathering and temporal gathering interweave into a single contemplative event.

Fascicle forty's verses bring this twin gathering to operational definition:

"In every dust-mote there are buddhas as numerous as dust-motes, each among the bodhisattva assemblies; the same of every dust-mote in the inexhaustible dharma-realm — I deeply trust that buddhas fill them all."¹²

"I shall enter deeply into the future, all kalpas in their entirety as a single moment; all the kalpas of the three times, within a single moment's edge I shall enter all. In a single hair-tip's tiniest mote, the adorned realms of the three times appear; the dust-fields of the ten directions and every hair-tip, I deeply enter and purify."¹³

The first passage gathers space into a single dust-mote that contains buddhas as numerous as the inexhaustible dust-motes; the second gathers time into a single moment that contains all the kalpas of the three times. Spatial and temporal gathering, taken together, are the operational definition of dharma-realm buddha-recollection.

A conclusion follows. Dharma-realm buddha-recollection in Part VII is not a synthetic framework imposed upon the buddha-recollection axis of Part VI. It is the structural buddha-recollection that the Avataṃsaka itself displays in its own textual body. The Part VI buddha-recollection axis — Tanluan's vow-strength, Daochuo's three-stage reading, Shandao's name-settlement, Zhiyi's four samādhis, Yongming through Yunqi's confluence — is not foreign to the Avataṃsaka; it is the various Chinese-master entries into the same buddha-recollection structure that T0293 carries within itself.

A precaution is owed. This argument is not the claim that dharma-realm buddha-recollection is the only legitimate form of buddha-recollection. The name-recitation, the four samādhis, and the late-imperial Pure Land–Chan integration each have their own textual originals and practice-lineages, set out in P20 through P24. The argument here is more limited and more precise: that T0293 fascicle four's twenty-one gates of buddha-recollection, fascicle thirty-nine's moment-by-moment eleven prajñā-pāramitās, and fascicle forty's ten great vows together with the moment-by-moment continuous formula constitute a textual-internal architecture that can encompass the Part VI buddha-recollection axis in its various entries. That architecture is dharma-realm buddha-recollection in its own textual original.

3.4 The Textual Seam from Part VI to Part VII

The fourth layer is the joining: the textual seam through which the Part VI confluence reaches Part VII runs along the closing of T0293 fascicle forty itself.

Just past the middle of fascicle forty, after Samantabhadra has set out the ten vows and the moment-by-moment continuous formula, the sūtra continues with merit and benefit. One passage, in the prose, is structurally decisive:

"Furthermore: when this person is at the moment of death, in the very last instant all the faculties scatter and dissolve, all relatives are left behind, all power and authority slip away — the chief minister, the great minister, the inner and outer city palaces, elephants, horses, carriages, jeweled treasures: all of these no longer accompany the dying one. Only this vow-king will not depart, but at all times leads the way before him. And in a single instant, he attains birth in the Land of Bliss; arrived there, he sees the buddha Amitābha, the bodhisattvas Mañjuśrī, Samantabhadra, Avalokiteśvara, Maitreya, and the others."¹⁴

Following this prose, the verses say in another register:

"May I, when about to die, have all obstructions cleared away, behold face-to-face the buddha Amitābha, and attain birth in the Land of Bliss. Once born in that buddha-field, all the great vows are fully realized; all completed without remainder, bringing benefit and peace to all sentient beings. The assembly of that buddha is wholly pure; I shall be born there upon the lotus of triumph, beholding the Tathāgata of Limitless Light face-to-face, and from him receiving prediction of awakening."¹⁵

The two passages are co-constituted. The prose lays out at the moment of death, only the vow-king does not depart, in a single instant born in the Land of Bliss; the verse expresses the same in the voice of aspiration: may I, when about to die, behold the buddha Amitābha. The terminus of the ten great vows is the sūtra's own pointing to Amitābha's Land of Bliss. The pointer is internal to the text, not added afterward.

The decisive activity of the Part VI confluence — the joining of Samantabhadra's vow-with-its-Pure-Land-direction to the Pure-Land-recollection axis — was therefore not an invention of the late-imperial masters. It was the natural extension of the textual direction already supplied by fascicle forty.

The evidence lies in the Part VI masters' self-citation. Yongming Yanshou (永明延壽, 904–975), in his Mirror of the Source (Zōngjìng lù 宗鏡錄), fascicle ten, writes:

"The pure body of all the buddhas is wholly manifest before one — through the strength of accomplishing Samantabhadra's practice-vows."¹⁶

When Yongming, in tenth-century buddha-recollection language, accounts for the pure body of all the buddhas being wholly manifest before one — the central experiential locus of Pure Land contemplation — the warrant he supplies is the strength of Samantabhadra's practice-vows. The argumentative direction is neither Pure Land borrowing from Avataṃsaka nor Avataṃsaka borrowing from Pure Land; it is that the two share a textual root.

By the late-Ming Yunqi Zhuhong, in the Āmítuó-jīng shūchāo fascicle four, the joint becomes explicit:

"Mañjuśrī's faith is the head: full possession of one-mind. Samantabhadra's vow is the king: never apart from the present moment."¹⁷

Mañjuśrī's wisdom and Samantabhadra's practice are full in a single present moment; faith is the beginning, vow the consummation. Vow-king here names T0293's vow-king; the present moment names the buddha-recollection axis the Chinese masters had constructed. The single line joins Samantabhadra's vow-of-practice and the buddha-recollection of the present moment, with the textual anchor being T0293 itself.

In another passage of the same fascicle four — the passage cited as the opening of this paper — Yunqi declares:

"Furthermore, in the Practice-and-Vow Chapter, the bodhisattva Samantabhadra leads sentient beings to the Land of Bliss with the ten great vow-kings, declaring: the assembly of that buddha is wholly pure; I shall be born there upon the lotus of triumph. Is Samantabhadra's birth not into the highest of the upper grade?"¹⁸

Is Samantabhadra's birth not into the highest of the upper grade? is a rhetorical question, but the rhetoric reveals an internal textual fact. Samantabhadra has, in the verse of fascicle forty, vowed to behold Amitābha face-to-face, to attain birth in the Land of Bliss, and to be born upon the lotus of triumph. Yunqi is not reasoning that Samantabhadra ought to be classed in the Pure Land; he is reading a passage in which Samantabhadra has already self-located the closing of his vow within the field of Amitābha's land.

The Part VI to Part VII transition, then, is not a historical succession imposed by the present paper or by P24; it is a textual seam internal to T0293. Yongming, Yunqi, and Ouyi — whose role within the confluence is treated in detail in P24 and not repeated here — all work along this seam.

A clarification with respect to P24 is owed. P24 treated the mechanism of the confluence — how the late-imperial masters wove Avataṃsaka and Pure Land into a single doctrinal-liturgical fabric. The present section treats the textual ground on which that confluence stood — why those masters were able to weave the two together in the way they did. P24 asked what they did; this section asks why they could do so. The two are different and complementary inquiries.

IV. Engaging the Anglophone Scholarship

This section engages three Anglophone scholars: Francis Cook (1977), Peter Gregory (1991/2002), and Robert Gimello (1983). With Cook and Gregory, the present paper offers a concede-and-push-back; with Gimello, a concede-and-extend. Part VII opens with a contribution-defining engagement: it concedes that two well-established Anglophone framings of the Avataṃsaka — Cook's metaphysics-of-totality and Gregory's psychologisation thesis on Zongmi — have established the standard frames of contemporary scholarship, but pushes back against their incompleteness, and extends Gimello's practical-dimension reading from its restricted scope to a more capacious application.

Cook's Metaphysics of Totality is Incomplete

Francis H. Cook's Hua-yen Buddhism: The Jewel Net of Indra (1977) established the standard frame for Anglophone Huayan studies. Cook reads the Avataṃsaka tradition as a metaphysics of totality, organized around the figures of interpenetration, the mutual non-obstruction of phenomena, the six aspects, and the ten profound gates. The book has shaped two generations of English-language readers, and the present paper has been instructed by Cook's framing.

But Cook's framing has a consequential gap. The ritual-and-devotional axis — reverencing buddhas, performing offerings, recollecting the buddhas, dedicating merit — exactly the axis along which the entirety of Part VI of the present project unfolds — is, within Cook's purely metaphysical determination, invisible. Cook's Huayan is philosophical, metaphysical, epistemological; but T0293 fascicle forty's ten great vows are not philosophy. They are bodily reverence (reverencing the buddhas), vocal praise (praising the tathāgatas), making offerings, repenting, and dedicating. These are not metaphysical schemata; they are ritual-devotional practices.

More crucially: T0293 itself does not separate metaphysics from ritual-devotional practice along two distinct tracks. Fascicle four's twenty-one gates of buddha-recollection interweave dharma-realm pervasiveness (a metaphysical structure) with the practice of buddha-recollection (a ritual-devotional act). Fascicle forty's ten great vows are at once rituals of reverencing and a metaphysically-extended temporal structure (moment-by-moment continuous, exhaustionless future-without-end). Yunqi's late-Ming joining in fascicle four of the Shūchāo did not impose metaphysics upon devotion; it followed the dual axis the sūtra itself had laid down.

The push-back, accordingly, is not that Cook is wrong. His metaphysics-of-totality reading is well-founded within the texts he chose to foreground. The push-back is that the framing is incomplete. A more adequate reading of the Avataṃsaka has to draw the ritual-devotional axis back into view — exactly the work that §3.3 and §3.4 of this paper have undertaken. The evidence is concrete: fascicle four's twenty-one gates of buddha-recollection (the metaphysics-and-recollection interweaving), fascicle forty's closing on the moment-of-death birth in the Land of Bliss (the metaphysics-of-totality drawn down into the most particular of practices), and Yunqi's Shūchāo fascicle four on the ten vow-kings leading to the Land of Bliss (the late-imperial masters' continuation of this textual direction) — none of these are visible within Cook's frame, but all are central to T0293's own structure.

Gregory's Sinification Narrative Misses a Dimension

Peter N. Gregory's Tsung-mi and the Sinification of Buddhism (1991, reprinted 2002) reads the Huayan-Chan integration as a tathāgatagarbha-driven psychologisation: Zongmi (宗密, 780–841) interiorizes the dharma-realm into the numinously bright pure one-mind, and the Huayan metaphysics becomes a doctrine of the mind's nature. Gregory's reading has been broadly influential in Anglophone Chan studies as well.

Gregory's observation has its grounds. Zongmi indeed makes mind the basis of his integration of Chan and the doctrinal traditions in the Preface to the Collection of Sources of Chan (T2015) — a significant turn in Chinese intellectual history. The present paper has been instructed by Gregory's analysis.

But the sinification narrative misses a crucial fact: Zongmi himself wrote the Practice-and-Vow Chapter Detailed Sub-Commentary (X05n0229). This is a meticulous vow-by-vow exegesis of T0293 fascicle forty. The ritual-devotional dimension of the bodhisattva-vows — reverencing, praising, repenting, rejoicing — is, in Zongmi's own work, an integral practice within his system, not an external scaffold that psychologisation has dispensed with.

To say it more directly: Zongmi did indeed integrate Chan and the doctrinal teachings within one mind, but in his own writings this one mind is itself sub-commented as the practice of the ten vows. Mind does not swallow vow; mind and vow are mutually constitutive. Gregory's frame retains only the mind-side of Zongmi and loses the sub-commentarial-practice side; the formula sinification equals psychologisation closes off too soon.

Dharma-realm buddha-recollection in Zongmi's hands is not a metaphor for the mind; it is a practice of the vow. This correction is to be developed in detail in P26 through P29, where Zongmi's vow-by-vow sub-commentary is the principal anchor; the present section restricts itself to noting where Gregory's narrative omits.

Gimello's Practical-Dimension Reading Should Be Generalized

Robert M. Gimello's "Li T'ung-hsüan and the Practical Dimensions of Hua-yen" (1983), drawing on the New Treatise on the Avataṃsaka by the lay-Tang scholar Li Tongxuan (李通玄, 635–730), advanced an important argument: that the Avataṃsaka tradition is not a purely metaphysical edifice, but contains practical-cultivation dimensions. Gimello's was among the earliest English-language responses to the Cook frame. But his thesis was restricted to Li Tongxuan: the practical dimension was read as Li's individual position, the perspective of an outlying observer-figure outside Huayan orthodoxy.

The extension this paper offers is that Gimello's practical-dimension reading is not properly restricted to a single peripheral figure. It belongs to the Avataṃsaka's own native architecture. Fascicle four's twenty-one gates of buddha-recollection, fascicle forty's ten great vows and the eleven moment-by-moment prajñā-pāramitās — these are not Li Tongxuan's individual contribution. They are textual constructions of the sūtra itself. Li Tongxuan is able to read the practical dimension because the practical dimension is already there in the text; he is not an exception, but a faithful reader.

Gimello's frame can therefore be advanced one step further. The practical dimension is not merely one possible interpretive vector among others; it is the native axis of the Avataṃsaka's own design — alongside, and not subordinate to, the metaphysical axis. To read it as the position of a single Tang lay scholar (Li Tongxuan's individual reading) is to underestimate the structural weight the sūtra itself gives it; to read it as the unfolding of the Avataṃsaka's own architecture (including Yunqi's late-imperial confluence) is to recover the sūtra's original shape.

V. Middle-Way Cautions: Three Philological Warnings

This section sets out three philological cautions to forestall common errors of recensional collapse and architectural misreading. The cautions are also presupposed by the four subsequent papers (P26–P29); the introduction is the proper place to name them.

Caution One: The Three Recensions Cannot Be Conflated

The three Chinese recensions of the Avataṃsaka — T0278 (translated 418–420), T0279 (translated 695–699), T0293 (translated 798) — stand at considerable historical distance. The formal numbered list of ten vows is found only in T0293. T0279's Entering the Dharmadhātu chapter ends with the gestalt-phrase the ocean of practice-vows without enumeration; T0278's chapter ends in a buddha-praise verse without even the gestalt-phrase.

A common error in popular Chinese Buddhist exposition is to read the familiarity of T0293's enumeration backward into T0278 and T0279. This is incorrect. The formal ten-vow list is a late-Indic eighth-century text (the Sanskrit title is Bhadracarī-praṇidhāna, "the noble-practice-vow"); it may have circulated orally in earlier periods, but as a formal numbered text it is unique to T0293. The present paper and P26 through P29 take T0293 as the textual original of the ten great vows; T0279 and T0278 are drawn upon only for the architectural framework of Entering the Dharmadhātu.

Caution Two: Indra's Net as Fazang–Chengguan Schematic Crystallization

The familiar Anglophone-and-Chinese vocabulary of Huayan — Indra's net, the mutual non-obstruction of phenomena, the four dharma-realms, the six aspects and ten profound gates — is not the surface theology of the eighty-fascicle T0279. It is the schematic crystallization developed by Fazang (法藏, 643–712) in his Fathoming the Profundities (T1733) and Chengguan (澄觀, 738–839) in his Great Commentary (T1735).

Within T0279, the figure of Indra's net appears in fascicle seventy-eight as a simile (upamā) for the awakening-mind: the awakening-mind is like Indra's net. It is a metaphor, not a fully-deployed cosmology. To read Indra's net as a totalising figure of the universe-as-net-of-mutual-reflection is the schematic construction of Fazang and Chengguan, not the sūtra's own theological surface.

The present paper allows the use of Indra's net and the mutual non-obstruction of phenomena as metaphorical idioms in expository prose, but in any analytical claim explicitly identifies them as schematic constructions of Huayan-school doctrinal teachers rather than as the sūtra's own claims. P26 through P29 will continue to observe this distinction.

Caution Three: The Stand-Alone-Circulation Boundary of the Practice-and-Vow Chapter

The independently-circulated Practice-and-Vow Chapter of later imperial and modern Pure Land transmission contains only the latter portion of fascicle forty's long-form prose plus the entire verse-section of T0293. The Sudhana-meets-Samantabhadra material in fascicles thirty-eight and thirty-nine is not part of the stand-alone circulation.

The late-Ming Yunqi, the late-Ming Ouyi, and the late-imperial-and-modern Pure Land circulation literature, when they speak of the Practice-and-Vow Chapter (xíng-yuàn pǐn 行願品), almost always mean this stand-alone-circulation portion of the chapter. The present paper and P26 through P29, when this terminological ambiguity matters, distinguish the full T0293 (forty fascicles) from the Practice-and-Vow Chapter stand-alone circulation (the portion of fascicle forty that circulates apart). Conflating the two senses leads to citation-range confusion.

VI. Closing

"To universally purify Samantabhadra's practice and Mañjuśrī's great vows, their works I shall fulfil without remainder, through endless future kalpas, never wearying.

Through this excellent practice of Samantabhadra, I dedicate the boundless triumph and merit; may all sentient beings drowning in suffering swiftly attain the Buddha-Field of Boundless Light."¹⁹

Essence restated

The thesis: Samantabhadra's ten great vows are not ten distinct items of meritorious practice. They are a structural whole, gathered into one by the vow-king (praṇidhāna-rāja) operator and bound across exhaustionless future time by the moment-by-moment continuous fourfold-exhaustion-fourfold-inexhaustion closure-formula. Both mechanisms are internal to T0293 fascicle forty itself.

This whole is, within the Avataṃsaka sūtra's own corpus, the locus classicus of dharma-realm buddha-recollection — testified by the twenty-one gates of buddha-recollection at the lay-elder Vimuktika's mouth in fascicle four, the eleven moment-by-moment prajñā-pāramitās in fascicle thirty-nine, and the ten great vows with their moment-by-moment closure-formula in fascicle forty. Dharma-realm buddha-recollection is not a synthetic Huayan-school category imposed upon the sūtra; it is the sūtra's own buddha-recollection structure.

Part VI's confluence — Yongming through Yunqi to Ouyi — flowed naturally into this dharma-realm framework along the textual seam of fascicle forty's closing: at the moment of death, only the vow-king does not depart; in a single instant, born in the Land of Bliss; in the verse, may I, when about to die, behold the buddha Amitābha face-to-face. The Part VI masters did not borrow from the Avataṃsaka; they were authorized by the sūtra's own internal direction.

By this argument: Part VI has already authenticated Part VII. The present paper, as the opening of Part VII, is not the establishment of a new framework but the surfacing of the textual seam along which the masters of Part VI worked.

Cultivation guidance

For the practitioner of buddha-recollection, two operational implications follow.

First: the ten great vows, taken individually or as a complete set, should not be read as ten separate items of moral conduct that one performs sequentially or selectively. They are the structural shape of one integral practice. To recite the Practice-and-Vow Chapter — whether the full fascicle forty or its stand-alone-circulation form — is to enter into the unitary contemplative flow that the vow-king operator and the moment-by-moment continuous formula together name. The temporal frame moment-by-moment continuous is the operational instruction: not how many times one has performed reverence, but how the present moment of body, speech, and mind is held in unbroken continuity.

Second: the combination of ritual-devotional practice (reverence, praise, offering, repentance, dedication) with metaphysical vision (each buddha's body filling the dharma-realm; in a single hair-pore, innumerable buddhas) is not the joining of two separate things. It is the dual axis the sūtra itself supplies. The practitioner who recites Samantabhadra's Practice-and-Vow Chapter and who, at the same time, gathers the contemplative attention into the moment-by-moment dimension — that practitioner is following the architecture T0293 itself sets out, not adding metaphysics to devotion or devotion to metaphysics.

Open question

The present paper has established the introduction; the four papers to follow will undertake the vow-by-vow exegesis the present paper has held in reserve. P26 will treat the first two vows — reverencing the buddhas and praising the tathāgatas — as the bodily-and-vocal opening of the structural whole. P27 will treat the next pair — extensive offerings and repenting karmic obstructions — as the relational pivot. P28 will treat rejoicing in others' merit, requesting the turning of the dharma wheel, and requesting the buddhas to abide. P29 will close the series with constantly following in the buddhas' learning, according with all sentient beings, and universally dedicating all merit.

Each pair of vows in those four papers will rest on the same four-layered architecture established here — the vow-king's structural gathering, the Entering the Dharmadhātu chapter's bodhisattva-architecture, the dharma-realm buddha-recollection that the sūtra itself supplies, and the textual seam that authorizes Part VI's confluence — but each pair will also have its own distinctive textual location and practice-context. The introduction is, in this sense, the architectural template; the four following papers fill in the architecture's spaces.

The closing verses of fascicle forty supply the introduction's final word. Mañjuśrī initiates and Samantabhadra completes; fifty-three teacher-visits and ten vows that gather them all; and Samantabhadra's practice dedicated to all sentient beings, who are in turn addressed toward the Buddha-Field of Boundless Light. This is the Avataṃsaka's own closing dedication. The introduction to Part VII closes here.

References

I. Primary Buddhist Sources

T0278. Mahāvaipulya-buddhāvataṃsaka-sūtra (the sixty-fascicle Avataṃsaka). Translated by Buddhabhadra. Taishō Tripiṭaka vol. 9.

T0279. Mahāvaipulya-buddhāvataṃsaka-sūtra (the eighty-fascicle Avataṃsaka). Translated by Śikṣānanda. Taishō Tripiṭaka vol. 10.

T0293. Mahāvaipulya-buddhāvataṃsaka-sūtra: The Practice-and-Vow Chapter of Samantabhadra Entering the Inconceivable Liberation Realm (the forty-fascicle Avataṃsaka). Translated by Prajña. Taishō Tripiṭaka vol. 10.

T1735. Mahāvaipulya-buddhāvataṃsaka-sūtra-vyākhyāna (the Great Commentary on the Avataṃsaka). Composed by Chengguan. Taishō Tripiṭaka vols. 35–36.

T2016. Zōngjìng lù (the Mirror of the Source). Compiled by Yongming Yanshou. Taishō Tripiṭaka vol. 48.

X22n0424. Āmítuó-jīng shūchāo (the Detailed Commentary on the Smaller Sukhāvatī Sūtra). Composed by Yunqi Zhuhong. Wàn xùzàng vol. 22.

II. Modern Scholarship

Cook, Francis H. Hua-yen Buddhism: The Jewel Net of Indra. University Park: Pennsylvania State University Press, 1977.

Gimello, Robert M. "Li T'ung-hsüan and the Practical Dimensions of Hua-yen." In Studies in Ch'an and Hua-yen, edited by Robert M. Gimello and Peter N. Gregory, 321–387. Honolulu: University of Hawaiʻi Press, 1983.

Gregory, Peter N. Tsung-mi and the Sinification of Buddhism. Princeton: Princeton University Press, 1991. Reprinted Honolulu: University of Hawaiʻi Press, 2002.

III. Patriarchal Commentaries

Chengguan. Huayan-jing Xingyuan-pin Shu (Commentary on the Practice-and-Vow Chapter). X05n0227, Wàn xùzàng vol. 5. 體相用三方向、大悲下化大智上求.
Zongmi. Huayan-jing Xingyuan-pin Bie-xing Shuchao (Detailed Sub-Commentary on the Practice-and-Vow Chapter). X05n0229, Wàn xùzàng vol. 5. 三處迴向圖式.
Zhiyi. Fahua Sanmei Chan Yi (Lotus Samādhi Repentance Liturgy). T1941, Taishō vol. 46. 十科儀軌之迴向發願定型.
Shandao. Wangsheng Lizan Ge (Verses for the Six Times of Reverence-Praise). T1980, Taishō vol. 47. 五念門中第五迴向門.
Ouyi Zhixu. Amituo Jing Yaojie (Essentials of the Amitābha Sūtra). T1762, Taishō vol. 37. 萬行司南.
Yongming Yanshou. Wanshan Tonggui Ji (Universal Convergence of the Ten Thousand Goods). T2017, Taishō vol. 48. 普賢以行嚴理.

IV. Cross-Reference to Series Papers

P26 Reverencing Buddhas, Praising Tathāgatas, Cultivating Offerings: vows 1-3 as the three-业合構 structure (body-speech-mind triad).
P27 Repenting Karmic Obstructions, Rejoicing in Merit: vows 4-5 as karma's twin wings (減損/增益).
P28 Requesting the Turning of the Dharma-wheel, Requesting the Buddhas to Abide: vows 6-7 as法之久住雙模.
P29 Constantly Following the Buddha, Accommodating Sentient Beings, Universal Dedication: vows 8-10 as the upward-downward + dedication triad.
P24 The Synthesis from Yongming through Yunqi to Ouyi: the textual seam of Pure Land-Huayan confluence (§三.4 of P25).

V. Sūtra & Śāstra Index

簡稱	全名	造／譯者	T／X 編號	冊數
六十華嚴	《大方廣佛華嚴經》（六十華嚴）	佛馱跋陀羅譯	T0278	9
八十華嚴	《大方廣佛華嚴經》（八十華嚴）	實叉難陀譯	T0279	10
行願品	《大方廣佛華嚴經·普賢行願品》	般若譯	T0293	10
華嚴經疏	《大方廣佛華嚴經疏》	澄觀撰	T1735	35–36
宗鏡錄	《宗鏡錄》	永明延壽集	T2016	48
阿弥陀經疏鈔	《阿彌陀經疏鈔》	雲棲祩宏撰	X0424	卍續 22
行願品疏	《華嚴經行願品疏》	澄觀撰	X0227	卍續 5
行願品疏鈔	《華嚴經行願品疏鈔》（別行疏鈔）	宗密述	X0229	卍續 5
法華懺儀	《法華三昧懺儀》	智顗撰	T1941	46
往生禮讚偈	《往生禮讚偈》	善導集記	T1980	47
阿弥陀經要解	《阿彌陀經要解》	蕅益智旭撰	T1762	37
萬善同歸集	《萬善同歸集》	永明延壽撰	T2017	48

Pointing at the Moon Research · Six Practice Gates, Volume One: Mindful of the Buddha · Part VII The Flower Ornament Vision · 7.1 Shi Huijing (釋慧鏡) First draft, May 2026 This work is licensed under CC BY-NC-SA 4.0

Footnotes

Yúnqī Zhūhóng (雲棲祩宏), Āmítuó-jīng shūchāo (阿彌陀經疏鈔), fascicle 4, X22n0424, Wàn xùzàng vol. 22 (CBETA approx. X22.0681c). The phrase rendered the assembly of that buddha is wholly pure; I shall be born there upon the lotus of triumph is itself drawn by Yunqi from T0293 fascicle 40 (T10.0848a13). ↩
T0293 Mahāvaipulya-buddhāvataṃsaka-sūtra: The Practice-and-Vow Chapter of Samantabhadra Entering the Inconceivable Liberation Realm, translated by Prajña, beginning at T10.0844b. All references to "fascicle forty" in this paper denote the fortieth fascicle of T0293. ↩
T10.0844b20–28 (T0293 fascicle 40). ↩
T10.0844b29 (T0293 fascicle 40). ↩
T10.0846c24–25 (T0293 fascicle 40). ↩
T10.0844c07–11 (T0293 fascicle 40, the vow of reverence). The closure-formula recurs at the end of each of the ten vows, ten times in all. ↩
Chéngguān (澄觀), Mahāvaipulya-buddhāvataṃsaka-sūtra-vyākhyāna, T35.0918a09–22 (T1735 fascicle 60). ↩
T0279 Entering the Dharmadhātu chapter, the Samantabhadra's pure buddha-field passage (CBETA T10.0440 region; precise page-and-line). ↩
T10.0697c–0698a (T0293 fascicle 4, the lay-elder Vimuktika's twenty-one gates of buddha-recollection in answer to Sudhana). ↩
T10.0840b07–c01 (T0293 fascicle 39, the eleven prajñā-pāramitās attained by Sudhana). ↩
T10.0840a24–28 (T0293 fascicle 39). ↩
T10.0847a06–07 (T0293 fascicle 40 verses). ↩
T10.0847c06–07 + T10.0847c10–11 (T0293 fascicle 40 verses). ↩
T10.0846c08–18 (T0293 fascicle 40, the moment-of-death — only the vow-king does not depart prose passage). ↩
T10.0848a09–14 (T0293 fascicle 40, the may I, when about to die verses). ↩
Yǒngmíng Yánshòu (永明延壽), Zōngjìng lù (宗鏡錄), fascicle 10, T2016, Taishō Tripiṭaka vol. 48 (CBETA approx. T48.0468; precise page-and-line). ↩
Yúnqī Zhūhóng, Āmítuó-jīng shūchāo, fascicle 4, X22n0424, Wàn xùzàng vol. 22 (CBETA approx. X22.0688b). ↩
Yúnqī Zhūhóng, Āmítuó-jīng shūchāo, fascicle 4, X22n0424 (CBETA approx. X22.0681c). The verse cited within the passage — the assembly of that buddha is wholly pure; I shall be born there upon the lotus of triumph — is at T10.0848a13 (T0293 fascicle 40 verses). ↩
T10.0848a01–02 (To universally purify Samantabhadra's practice) and T10.0848b08–09 (Through this excellent practice of Samantabhadra); both passages are from the verses of T0293 fascicle 40. ↩

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