華嚴經 品十六 梵行品Avataṃsaka Sūtra · The Practice of Brahmacarya

The Brahmacarya chapter = the fourth chapter of the third assembly, in the palace of the Trāyastriṃśa Heaven. The deva-son Right Mindfulness asks 「云何而得梵行清淨」 tr. “how is purity of brahmacarya to be attained?” 〔T10n0279 0088b07〕, and the bodhisattva Dharma Wisdom answers by taking ten dharmas as objects and rousing the attention to examine them — body, bodily action, speech, verbal action, thought, mental action, the Buddha, the Dharma, the Saṅgha, the precepts. The ten gates press each in turn, brahmacarya is in none of them to be obtained, and this is what is named pure brahmacarya. Next he is made further to cultivate the ten knowledges that are the Tathāgata’s ten powers, to rouse great kindness and compassion, and to know objects as illusory, coming home at last to 「初發心時即得阿耨多羅三藐三菩提，知一切法即心自性，成就慧身，不由他悟」 tr. “at the time of the first arousing of the mind one attains unsurpassed perfect awakening, knows that all dharmas are the very nature of the mind, perfects the body of wisdom, and it is not from another that one awakens” 〔T10n0279 0089a01〕. The whole chapter is one question and one answer, without repetition in verse, and runs to little more than nine hundred graphs; yet the Huayan sense of 「初心成佛」 tr. “becoming a Buddha with the first mind” is established just here. Chengguan judges the ten dharmas of this chapter to be 「即為十段。前六通染」 tr. “ten sections; the first six run through defilement” 〔T35n1735 0641a17〕, while the latter four are purely pure, and the form of refutation differs accordingly; that the word 「發」 tr. “arousing” is taken as opening out and not as starting up is likewise Chengguan’s determination.

I. Doctrinal Outline and Placement

The reason for its coming (Chengguan’s six senses) —

「初來意有六：一前是正位，今辨位中之行，故次來也；二前明諸位別行，今辨諸位通行；三前通道俗，今別顯出家所行；四前明隨相差別，今顯會緣入實；五為顯入住之因，謂自他二種梵行淨故，則入初住也」 tr. “First, the reason for its coming has six senses. First, what preceded was the positions proper, and now what is distinguished is the practice within the positions, and therefore it comes next. Second, what preceded made clear the particular practices of the several positions, and now what is distinguished is the practice common to all the positions. Third, what preceded ran through both the way and the world, and now what is displayed separately is what those who have gone forth practise. Fourth, what preceded made clear the differences that follow characteristics, and now what is displayed is the gathering in of conditions and entering into the real. Fifth, it is to display the cause of entering the abodes: that is, because the two kinds of brahmacarya, one’s own and others’, are pure, one enters the first abode.” 〔T35n1735 0640b15〕

「六別顯初住成佛，則類前諸位，位位成佛不由他悟之相也。」 tr. “Sixth, it displays separately the becoming a Buddha in the first abode, which is then to be extended to all the preceding positions — the characteristic of becoming a Buddha at each and every position, and not from another awakening.” 〔0640b20〕

The Yanyi chao supplements the senses one by one: on the first it says 「初一行位相對，前雖有行，意在位故。」 tr. “The first sets practice and position over against one another: although there was practice before, the intent lay in the position.” 〔T36n1736 0296b24〕; on the second, 「今此梵行，十住通修故。」 tr. “The brahmacarya here is cultivated in common throughout the ten abodes.” 〔0296b29〕; on the sixth, 「六標釋相對，即總釋前義」 tr. “The sixth sets the heading and the explanation over against one another, that is, it explains the preceding senses in general” 〔0296c11〕 — and what is thus explained in general is the heading clause at the end of each position in the preceding Ten Abodes chapter, so that the present gloss says 「與此觀行相應即得初心成佛，知一切法即心自性，成就慧身不由他悟。」 tr. “to accord with this contemplative practice is to attain the becoming a Buddha with the first mind, to know that all dharmas are the very nature of the mind, to perfect the body of wisdom, and not from another to awaken.” 〔0296c13〕

Fazang, on the sixty-fascicle text, establishes five senses for its coming, the first of which reads 「一前位次行，謂前明正位，今辨成位之行」 tr. “First, position followed by practice: that is, what preceded made clear the positions proper, and now what is distinguished is the practice that accomplishes the positions” 〔T35n1733 0201b06〕. Li Tongxuan says 「前品明住佛無所住之門故，還行無行之行，是故此品須來。」 tr. “Because the preceding chapter made clear the gate of abiding in the Buddha’s non-abiding, one turns back and practises the practice of no practice; therefore this chapter must come.” 〔T36n1739 0835c03〕

The tenet and aim — Chengguan: 「三宗趣者，即以悲智無二、事理雙修觀行為宗，疾滿一切佛法為趣。」 tr. “Third, the tenet and the aim: the tenet is the contemplative practice in which compassion and wisdom are not two and phenomena and principle are cultivated together, and the aim is the swift fulfilment of all the Buddha’s dharmas.” 〔T35n1735 0640c17〕; the Tanxuan ji has 「三宗趣者，以無念正行為宗」 tr. “Third, the tenet and the aim: the tenet is the right practice of no-thought” 〔T35n1733 0201b12〕.

The explanation of the text (Chengguan) —

「第四釋文。文分為二：先問、後答。」 tr. “Fourth, the explanation of the text. The text divides into two: first the question, then the answer.” 〔T35n1735 0640c18〕

The division of the answer —

「今初，分二：先明自行清淨，即離相之戒成；後『復應修習』下明利他之行淨，即無緣之四等。」 tr. “Now the first divides into two: first it makes clear the purity of one’s own practice, that is, the accomplishing of the precepts that leave characteristics behind; then from ‘he should further cultivate’ onward it makes clear the purity of the practice of benefiting others, that is, the four immeasurables that are objectless.” 〔T35n1735 0640c29〕

The section on the purity of one’s own practice divides further into four —

「前中分四：一總示所應、二『所謂』下列名略釋、三『若身是』下廣陳修相、四『如是觀已』下顯觀成相。」 tr. “Within the former there are four: first, showing in general what is to be done; second, from ‘they are’ onward, listing the names and explaining them briefly; third, from ‘if the body is’ onward, setting forth at length the characteristics of cultivation; fourth, from ‘having examined in this way’ onward, displaying the characteristics of contemplation accomplished.” 〔T35n1735 0641a03〕

Li Tongxuan, for his part, divides it into seven gates by the count of lines: 「三隨文釋義者，科此一品經，約作七門分別。」 tr. “Third, explaining the meaning as the text proceeds: this one chapter of the sūtra is outlined and analysed under seven gates.” 〔T36n1739 0835c07〕, attaching to each gate the number of lines of scripture (the request occupying three lines · the raising of the ten dharmas two and a half lines · the proper practice of contemplation twenty-six and a half lines · the general contemplation of the three times ten lines · the further cultivation of ten dharmas and what follows, and so forth).

The section boundaries of the base text interlock one by one with Chengguan’s fourfold division: the question 〔0088b06〕 · showing in general what is to be done 〔0088b09〕 · listing the names and explaining them briefly 〔0088b10〕 · setting forth at length the characteristics of cultivation 〔0088b12〕 · displaying the characteristics of contemplation accomplished 〔0088c10〕 · the purity of the practice of benefiting others 〔0088c21〕 · the answer as to the fruit 〔0088c29〕.

II. Terminology

III. Similes and Rhetoric

(1) The simile of the corpse and the swarm of worms (the last two of the ten faults at the gate of the body · the scripture’s own) — 「則為死屍、則為蟲聚。」 tr. “would be a corpse, would be a swarm of worms.” 〔T10n0279 0088b15〕:

• The vehicle of the simile: a corpse and a swarm of worms.
• What it figures: the body.
• The meaning shown: Chengguan matches these to the ninth and tenth faults, the ninth being 「是身無知，又要當死，究竟不淨故」 tr. “this body is without knowing, and moreover must die, and in the end is impure” 〔T35n1735 0641a27〕, the tenth 「八萬戶蟲，戶有九億，全以蟲聚成其身故。」 tr. “there are eighty thousand households of worms, each household having nine koṭis, and it is wholly as a swarm of worms that they make up the body.” 〔0641a27〕 — since the body is a corpse and a swarm of worms, the body is not a substance of brahmacarya that could serve as a standard.

(2) The five similes: like an illusion, a dream, a shadow, an echo, a conjured thing (the section on the practice of benefiting others · the scripture’s own) — 「了知境界如幻如夢，如影如響，亦如變化。」 tr. “knowing objects to be like an illusion, like a dream, like a shadow, like an echo, and also like something conjured up.” 〔T10n0279 0088c28〕:

• Chengguan glosses both in general and in particular, the particular gloss matching each simile to its sense — 「如幻似有，不實故。」 tr. “Like an illusion: it seems to exist, because it is not real.” 〔T35n1735 0643a03〕; 「如夢者，虛妄見故。如影者，從業緣現故。如響者，屬諸因緣故。如變化者，須臾變滅故。」 tr. “Like a dream: because it is seen falsely. Like a shadow: because it appears from the conditions of deeds. Like an echo: because it belongs to the several causes and conditions. Like something conjured up: because it changes and perishes in an instant.” 〔0643a05〕
• The meaning shown: 「若如是了境，即終日化而無化」 tr. “if one understands objects in this way, then all day long one transforms and yet there is no transforming” 〔0643a07〕, and the four immeasurables become objectless thereby.
• The attaching of the source: Chengguan says 「此中五喻廣如十忍」 tr. “the five similes here are set forth at length as in the Ten Acceptances” 〔T35n1735 0643a02〕, and the Yanyi chao adds 「疏文顯指〈十忍〉、闇用《淨名》」 tr. “the commentary’s text points openly to “The Ten Acceptances” and draws covertly on the Vimalakīrti” 〔T36n1736 0303b07〕.

(3) The simile of the mother cow following her calf (a commentator’s simile · not the scripture’s) — Chengguan, glossing the first of the four clauses on the four immeasurables: 「一雙起慈悲，如犢母隨子」 tr. “first, kindness and compassion are roused together, like a mother cow following her calf” 〔T35n1735 0642c29〕. The meaning shown: that kindness and compassion do not abandon living beings is as a mother cow follows her calf, thought after thought not leaving it.

(4) The simile of the clean mirror and the arising of brightness (a commentator’s simile · not the scripture’s) — Chengguan, glossing 「成就慧身」 tr. “perfecting the body of wisdom”: 「覺心則理現，理現則智圓。若鏡淨明生，非前非後、非新非故，寂照湛然。」 tr. “When the mind awakens, principle appears; when principle appears, wisdom is complete. It is like a mirror being clean and brightness arising: not before and not after, not new and not old, still and illumining and utterly clear.” 〔T35n1735 0643a28〕. The meaning shown: the completing of the body of wisdom is not the newly obtaining of some thing; it is as a mirror’s grime is exhausted and its brightness appears of itself, the brightness not coming from outside.

(5) The similes in the text of this chapter are extremely sparse 〔recorded as absent, as the facts stand〕 — in the whole chapter of little more than nine hundred graphs, the similes the scripture sets up for itself occur in two places only, the last two clauses of the gate of the body and the five similes of the final section; the pressing of the ten gates runs throughout in the form of interrogation and sets up no similes. The other similes met with (the mother cow, the clean mirror and the like) all issue from the commentators and are not the scripture’s; each has been marked as such above.

IV. Collation with Parallel Translations

The Chinese recensions of this chapter: Śikṣānanda T279 (the base text · “The Practice of Brahmacarya, Sixteen”) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka · “The Practice of Brahmacarya, Twelve”, beginning at 〔T09n0278 0449a12〕 and ending before 〔0449c22〕). The chapter titles of the two recensions are wholly the same; they are not a case of differing chapter names. This chapter has no separately circulating scripture and no treatise that lemmatizes and glosses it 〔not found〕. What follows records every clause without adjudicating.

Clause one　The question of the deva-son Right Mindfulness

What the variants attach to: (a) As to the mark of going forth, 80 has 「依如來教，染衣出家」 tr. “in accord with the Tathāgata’s teaching, dyed the robe and gone forth from the household” 〔T10n0279 0088b07〕 as a single terse clause, while 60 has 「信家、非家、出家學道，捨離俗飾，被服法衣」 tr. “of faith in the household, not in the household, gone forth to study the way, having cast off worldly adornments and clothed themselves in the Dharma robe” 〔T09n0278 0449a14〕. (b) As to the fruit sought, 80 has 「從菩薩位逮於無上菩提之道」 tr. “from the stations of a bodhisattva to reach the path of unsurpassed awakening” 〔T10n0279 0088b08〕, while 60 expressly marks 「具足菩薩十住道地，速成無上平等菩提」 tr. “to be fully endowed with the ground of the way of the bodhisattva’s ten abodes, and swiftly to accomplish the unsurpassed, equal awakening” 〔T09n0278 0449a16〕 — 60 attaches the position of the ten abodes already within the question. (c) The one who asks and the one asked are wholly the same in both recensions: in both it is the deva-son Right Mindfulness addressing the bodhisattva Dharma Wisdom.

Clause two　The general statement of the ten dharmas as objects

What the variants attach to: (a) 80 has 「以十法而為所緣，作意觀察」 tr. “taking ten dharmas as objects, rousing the attention and examining” 〔T10n0279 0088b09〕, 60 has 「分別十種之法」 tr. “distinguishing ten kinds of dharma”. (b) Of the two items of verbal action, 80 has 「語、語業」 tr. “speech, verbal action”, 60 has 「口、口業」 tr. “mouth, oral action”. (c) The names and the order of the ten items are wholly the same in both recensions.

Clause three　The ten faults at the gate of the body

What the variants attach to: 80 lists ten faults, 60 lists eight — 60 lacks the five items 「非善」 tr. “not good”, 「可厭」 tr. “loathsome”, 「違逆」 tr. “repugnant”, 「雜染」 tr. “defiled”, and 「死屍」 tr. “a corpse”; its 「不淨」 tr. “impure” reads 「不清淨」 tr. “not pure”; and it has instead the three items 「穢污」 tr. “filthy”, 「塵垢」 tr. “dust and grime”, and 「諂曲」 tr. “fawning and crooked”. As to the last item, 80 has 「蟲聚」 tr. “a swarm of worms”, 60 has 「八萬戶蟲」 tr. “eighty thousand households of worms”; and Chengguan, glossing the 「蟲聚」 tr. “swarm of worms” of 80, uses precisely the figure of the eighty thousand households: 「八萬戶蟲，戶有九億，全以蟲聚成其身故。」 tr. “there are eighty thousand households of worms, each household having nine koṭis, and it is wholly as a swarm of worms that they make up the body.” 〔T35n1735 0641a27〕

Clause four　The ten pressings at the gate of the Buddha

What the variants attach to: 80 opens ten items and presses each one by one, 60 combines them into four questions — feeling, perception, formations, and consciousness in one; the marks and the signs in one; the supernormal powers and the recompense of deeds in one. The two items 「相」 tr. “marks” and 「好」 tr. “signs” of 80 appear in 60 as 「三十二相」 tr. “the thirty-two marks” and 「八十種好」 tr. “the eighty minor signs”.

Clause five　The gate of the Saṅgha

What the variants attach to: (a) For the names of the fruits, 80 uses the new renderings of the Xuanzang line, 『stream-enterer, once-returner, non-returner, arhat』, while 60 uses the old transliterations, 『srota-āpanna, sakṛdāgāmin, anāgāmin, arhat』. (b) 60 combines the heading toward and the obtaining of the three fruits of the sakṛdāgāmin, the anāgāmin, and the arhat into one question each. (c) After the three clear knowledges and six superknowledges 60 has the two further items 「時解脫」 tr. “liberation that awaits the occasion” and 「非時解脫」 tr. “liberation that does not await the occasion”, which 80 lacks.

Clause six　The gate of the precepts

What the variants attach to: (a) 80’s 「壇場」 tr. “ordination platform” ↔ 60’s 「戒場」 tr. “precept ground”. (b) 60 has the item 「十眾」 tr. “the ten of the assembly”, which 80 lacks; 80 has the three items 「教威儀」 tr. “the instruction in deportment”, 「阿闍梨」 tr. “the ācārya”, and 「正命」 tr. “right livelihood”, which 60 lacks. (c) 80 opens ten items, 60 opens six questions.

Clause seven　The concluding contemplation · no transit through the three times

What the variants attach to: (a) At the head 80 has the three clauses of the pure three spheres, 「於身無所取，於修無所著，於法無所住」 tr. “nothing to be taken in the body, nothing to be clung to in what is cultivated, nothing to be dwelt in among the dharmas” 〔T10n0279 0088c10〕, which 60 lacks. (b) For the clauses on the three times, 80 has 「過去已滅，未來未至，現在空寂」 tr. “the past has already ceased, the future has not yet come, the present is empty and still” 〔T10n0279 0088c11〕, 60 has 「過去無所至，未來無所有」 tr. “the past has nowhere it arrives at, the future has nothing it possesses” 〔T09n0278 0449b21〕. (c) For the clause on no transit, 80 has 「此世不移動，彼世不改變」 tr. “this world does not move over, that world does not alter” 〔T10n0279 0088c12〕, 60 has 「此世不至彼世，彼世不至此世」 tr. “this world does not arrive at that world, that world does not arrive at this world” 〔T09n0278 0449b23〕.

Clause eight　Further cultivating the ten knowledges

What the variants attach to: (a) The order of the eighth and ninth knowledges is the reverse in the two recensions — 80 has 「天眼無礙智、宿命無礙智」 tr. “the knowledge of the unobstructed divine eye, the knowledge of the unobstructed recollection of former lives” 〔T10n0279 0088c24〕, 60 has 「無障礙宿命智，無障礙天眼智」 tr. “the knowledge of unobstructed recollection of former lives, the knowledge of the unobstructed divine eye” 〔T09n0278 0449c07〕. (b) 80’s 「種種解智」 tr. “the knowledge of the various understandings” ↔ 60’s 「隨諸欲樂智」 tr. “the knowledge that follows their desires and delights”; 80’s 「種種界智」 tr. “the knowledge of the various realms” ↔ 60’s 「種種性智」 tr. “the knowledge of the various natures”. (c) 80’s 「永斷習氣智」 tr. “the knowledge that severs the habit-energies forever” ↔ 60’s 「斷習氣智」 tr. “the knowledge that severs the habit-energies”; and at the end 60 has the closing clause 「是為十」 tr. “these are the ten”, which 80 lacks.

Clause nine　The five similes

What the variants attach to: both recensions have five similes, and yet the items differ — 80 has 「如影」 tr. “like a shadow”, 60 has 「如電」 tr. “like lightning”; the remaining four, illusion, dream, echo, and conjured thing, are the same.

Clause ten　The answer as to the fruit · the time of the first arousing of the mind

What the variants attach to: (a) For the name of the fruit, 80 has 「即得阿耨多羅三藐三菩提」 tr. “thereupon attains unsurpassed perfect awakening” 〔T10n0279 0089a02〕, 60 has 「便成正覺」 tr. “thereupon accomplishes right awakening”. (b) For what is known, 80 has 「一切法即心自性」 tr. “all dharmas are the very nature of the mind”, 60 has 「一切法真實之性」 tr. “the true and real nature of all dharmas”. (c) For the body of wisdom, 80 has 「成就」 tr. “perfects”, 60 has 「具足」 tr. “is fully endowed with”. (d) The four graphs 「不由他悟」 tr. “not from another that one awakens” are wholly the same in the two recensions. What Fazang glosses is the text of 60: 「標者，初發心時是因、便成正覺是果。」 tr. “As for the heading: the time of the first arousing of the mind is the cause, and thereupon accomplishing right awakening is the fruit.” 〔T35n1733 0202c11〕

All recorded without adjudication: the divergences of the ten clauses above are divergences either of opening out and combining (the ten pressings at the gate of the Buddha against four questions · the ten items at the gate of the precepts against six questions), or of the number of items (the ten faults at the gate of the body against eight · the two items of liberation awaiting the occasion at the gate of the Saṅgha · shadow against lightning among the five similes), or of rendering (speech and mouth · stream-enterer and srota-āpanna · the very nature of the mind and the true and real nature), or of order (the two knowledges of the divine eye and of former lives); both recensions are recorded together, and no judgment is passed as to which is superior.

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

(1) At the time of the first arousing of the mind one attains unsurpassed perfect awakening — the eye-sentence of this chapter, present in the scripture itself: 「若諸菩薩能與如是觀行相應，於諸法中不生二解，一切佛法疾得現前，初發心時即得阿耨多羅三藐三菩提」 tr. “if bodhisattvas are able to accord with contemplative practice such as this and give rise to no two views among the dharmas, all the Buddha’s dharmas will swiftly come present, and at the time of the first arousing of the mind they attain unsurpassed perfect awakening” 〔T10n0279 0088c29〕. Chengguan first glosses the time of the word 「疾」 tr. “swiftly”:

「上言疾得，疾在何時？故云初發心時。何法現前？謂無上菩提也。」 tr. “Above it said swiftly attain; when is the swiftness? Therefore it says, at the time of the first arousing of the mind. What dharma comes present? Unsurpassed awakening.” 〔T35n1735 0643a16〕

Next he glosses the reason for it:

「夫初心為始、正覺為終，何以初心便成正覺？故今釋云：知一切法即心自性故，覺法自性即名為佛。」 tr. “Now, the first mind is the beginning and right awakening the end; how is it that with the first mind one thereupon accomplishes right awakening? Therefore the present gloss says: because one knows that all dharmas are the very nature of the mind, and to awaken to the self-nature of dharmas is precisely what is named a Buddha.” 〔T35n1735 0643a18〕

And he cites another place in this same sūtra as attestation: 「故下經云「佛心豈有他，正覺覺世間。」斯良證也。」 tr. “Therefore a later passage of the sūtra says, ‘How should the Buddha-mind be anything other? Right awakening awakens the world.’ This is a good attestation.” 〔T35n1735 0643a20〕; and further he fixes the gloss of the word 「發」 tr. “arousing”: 「斯則發者，是開發之發，非發起之發也。」 tr. “This being so, the arousing is the arousing of what opens out, not the arousing of what starts up.” 〔0643a22〕

Fazang, glossing the same sentence on the sixty-fascicle text, attaches it to the perfect interfusion of cause and effect in the practice-position of Samantabhadra:

「此明行滿入位時，即得普賢位故，一位即一切位，乃至佛果無不圓備，故云正覺。」 tr. “This makes clear that at the time when practice is fulfilled and one enters the position, one attains the position of Samantabhadra, so that one position is all positions, and up to the fruit of buddhahood there is nothing not perfectly complete; therefore it says right awakening.” 〔T35n1733 0202c15〕

「此一乘普賢行位，因果圓融相即無礙故致然也」 tr. “This practice-position of Samantabhadra in the One Vehicle is brought about because cause and effect are perfectly interfused, identical with one another and unobstructed” 〔T35n1733 0202c19〕

And he cites a scriptural attestation: 「初發心菩薩即是佛故，悉與三世諸如來等。」 tr. “Because a bodhisattva of the first arousing of the mind is precisely a Buddha, he is in all respects equal to the Tathāgatas of the three times.” 〔0202c14〕. Li Tongxuan, for his part, brings it home to the perishing of views and the appearing of wisdom: 「是知見亡智應，名初發心時便成正覺，成就慧身不由他悟。」 tr. “Know then that when views perish and wisdom responds, this is named accomplishing right awakening at the time of the first arousing of the mind, perfecting the body of wisdom and not from another awakening.” 〔T36n1739 0836a05〕

(2) Knowing that all dharmas are the very nature of the mind — Chengguan glosses this clause as the characteristic of what comes present, and it is also the source of the reason for the foregoing:

「既言知一切法即心自性，則知此心即一切法性。今理現自心，即心之性已備無邊之德矣。」 tr. “Since it says that one knows all dharmas to be the very nature of the mind, then one knows that this mind is the nature of all dharmas. Now that principle appears in one’s own mind, the nature of that mind is already furnished with measureless qualities.” 〔T35n1735 0643a24〕

(3) Why the dharmas are just ten — Chengguan answers the question 「何要觀耶」 tr. “why is there any need to contemplate?” and establishes two senses: the first is to make up a round number, the second that 「梵行緣體不離此十」 tr. “the conditions and the substance of brahmacarya are not apart from these ten” 〔T35n1735 0641a08〕 — the three actions being the places on which practice depends, the three actions the causes of practice, the three jewels the conditions of practice, and the precepts the substance of practice. The form of the contemplation is this:

「意云：十中隨一，若是餘九，即非明假眾緣以顯無性。況十中各十，一一推徵相盡理現，名真梵行。」 tr. “The sense is: take any one of the ten — if it were so, the other nine would not be; this makes clear that by borrowing many conditions their want of self-nature is displayed. How much more when within each of the ten there are ten again: pressing each one by one until characteristics are exhausted and principle appears is what is named true brahmacarya.” 〔T35n1735 0641a14〕

(4) The two forms of refutation, the first six running through defilement and the latter four purely pure —

「十法即為十段。前六通染，是故但約染淨相違，名非梵行，亦不析破彼法自體。後四唯淨，順於梵行故，分析體空何有梵行。」 tr. “The ten dharmas make ten sections. The first six run through defilement, and therefore the argument is made only with respect to the mutual contrariety of the defiled and the pure, so as to name them not brahmacarya; their own substance is not analysed and broken down. The latter four are purely pure, and since they accord with brahmacarya, one analyses their substance as empty — where then would brahmacarya be?” 〔T35n1735 0641a17〕

This determines how the ten gates of the whole chapter are read: the six gates from body to mental action are settled by the contrariety of the defiled and the pure, while the four gates of the Buddha, the Dharma, the Saṅgha, and the precepts require the analysing of their substance as empty.

(5) The three senses of the substance of brahmacarya, each in two — Chengguan brings out the substance:

「梵行以何為體？體略有三：一者即戒，戒能防非故得稱梵；二者四等；三者是慧。」 tr. “What is taken as the substance of brahmacarya? In brief the substance has three senses: first, it is the precepts, since the precepts can guard against wrong and so may be called brahma; second, the four immeasurables; third, wisdom.” 〔T35n1735 0640b26〕

「上三中二義，各初義通凡小、後義唯大乘，此二不二為實教梵行。若一行具一切佛法，方是華嚴之梵行也。」 tr. “Of the two senses within each of the three above, the first sense in each runs through the ordinary person and the lesser vehicle, while the latter sense is solely of the great vehicle; and these two being not two is the brahmacarya of the real teaching. Only when one practice is fully endowed with all the Buddha’s dharmas is it the brahmacarya of the Huayan.” 〔T35n1735 0640c09〕

Of the two senses of the precepts, following characteristics is 「依如來教，染衣出家乞食正命」 tr. “in accord with the Tathāgata’s teaching, dyeing the robe and going forth, begging for food and right livelihood” 〔0640c02〕, and leaving characteristics is 「於修無所著則戒相如虛空」 tr. “nothing being clung to in what is cultivated, the characteristics of the precepts are like empty space” 〔0640c03〕; the two of the four immeasurables are having an object and being objectless, the objectless being 「了知境界如幻如夢」 tr. “knowing objects to be like an illusion, like a dream” 〔T10n0279 0088c28〕; the two of wisdom are having discrimination, which is 「於十法一一推徵」 tr. “pressing each of the ten dharmas one by one”, and being without discrimination, which is 「觀無相法，了知平等離念契玄」 tr. “contemplating the markless dharma, knowing equality, leaving thought behind and according with the profound” 〔0640c08〕.

(6) The wisdom that contemplates is solely that of the great vehicle of the real teaching — although the objects contemplated run through both the great and the lesser, the wisdom that contemplates does not:

「此上十境，正約菩薩，傍兼聲聞，設依小受修觀則為菩薩」 tr. “The ten objects above are stated properly with respect to the bodhisattva and take in the śrāvaka besides; and if one who has received according to the lesser cultivates this contemplation, he becomes a bodhisattva” 〔T35n1735 0642a28〕

「故所觀境通於大小，其能觀智唯實教大乘。」 tr. “Therefore the objects contemplated run through both great and lesser, but the wisdom that contemplates is solely that of the great vehicle of the real teaching.” 〔T35n1735 0642b01〕

(7) The boundary between purifying practice and brahma practice — Chengguan: 「然前信中之淨，隨事造修悲智兼導，至此純熟，了心自性悲智無二，故小有不同。」 tr. “Yet the purity within the earlier faiths was a cultivation in accordance with particular matters, compassion and wisdom leading together; here it has ripened, and one understands the self-nature of the mind and that compassion and wisdom are not two — hence there is a slight difference.” 〔T35n1735 0640c15〕; Fazang establishes six distinctions, of which the fifth carries this same sense: 「五約二行，隨事造修施戒等為淨行，離念契玄為梵行」 tr. “fifth, with respect to the two practices: to cultivate giving and the precepts and the rest in accordance with particular matters is pure practice; to leave thought behind and accord with the profound is brahma practice” 〔T35n1733 0201b03〕.

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

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

Three accounts of the name stand together — besides the appositional compound, Chengguan records two dependent compounds: 「亦有云：真境為梵，智契為行。或涅槃為梵，修因為行。此二依主釋。」 tr. “There are also those who say: the true object is brahma, and wisdom’s according with it is the practice. Or: nirvāṇa is brahma, and cultivating the cause is the practice. These two are dependent compounds.” 〔T35n1735 0640b25〕

Two explanations of the eight clauses only at the gate of the Dharma — among the ten gates only the gate of the Dharma lists eight items, and Chengguan sets out two explanations without settling on one:

「第八觀法。但有八句者，應梵本脫漏，豈餘九皆十，此獨八耶？若約有所表者，表除九十八使故，加十總觀破百八煩惱故。」 tr. “Eighth, contemplating the Dharma. That there are only eight clauses must be a dropping out in the Sanskrit text — how should the other nine all be ten and this one alone be eight? But if it is taken as having something it symbolizes, it symbolizes the removing of the ninety-eight proclivities, and adding the tenth as a general contemplation it breaks the one hundred and eight afflictions.” 〔T35n1735 0641c13〕

The former explanation suspects a dropping out in the Sanskrit text, the latter takes the eight as symbolizing the removing of the ninety-eight in number; the two explanations stand side by side.

Two judgments of the three bodies at the gate of the Buddha — Chengguan glosses the ten items of the gate of the Buddha as contemplating the three bodies, and the matchings of the lesser vehicle and of the great differ:

「若依小乘，初五法身，以無漏戒等及眷屬無漏五蘊為法身故。次二報身，以三祇百劫所修感相好故。次一化身，神通化現故。」 tr. “If one follows the lesser vehicle, the first five are the dharma-body, since the undefiled precepts and the rest, together with the undefiled five aggregates that attend them, are the dharma-body. The next two are the reward body, since what is cultivated through three incalculable ages and a hundred kalpas brings about the marks and signs. The next one is the emanation body, since it is a manifestation of the supernormal powers.” 〔T35n1735 0641b29〕

「若依大乘，前八皆是化身，後一報身。」 tr. “If one follows the great vehicle, the first eight are all the emanation body, and the last one is the reward body.” 〔T35n1735 0641c04〕

For the refutation he cites the Zhong lun: 「非陰不離陰，此彼不相在。如來不有陰，何處有如來。」 tr. “Not the aggregates, not apart from the aggregates; this and that are not in one another. The Tathāgata does not possess the aggregates; where then is there a Tathāgata?” 〔T35n1735 0641c08〕, and concludes 「是知真佛既超心境，依斯成行，行豈相耶？」 tr. “Know then that since the true Buddha transcends mind and object, how could a practice accomplished on this basis be a matter of characteristics?” 〔0641c12〕.

A self-imposed limit as to detail at the gate of the Saṅgha — having listed the measure of afflictions cut off at the four approaches and four fruits, Chengguan stops his own expansion: 「今此欲明梵行，粗陳名目，若廣引《婆沙》、《俱舍》、《雜集》、《瑜伽》則清淨梵行有累名數，力有餘者付在說時。」 tr. “What is wanted here is to make brahmacarya clear, so the names are set out roughly; were one to cite the Vibhāṣā, the Kośa, the Zaji lun, and the Yogācārabhūmi at length, then pure brahmacarya would be encumbered with names and numbers — those whose strength suffices may attend to it at the time of exposition.” 〔T35n1735 0642a10〕

Two accounts of the substance of the non-manifest precepts at the gate of the precepts — 「有說：無作戒體，體即是色。有說：非色非心。」 tr. “Some say: as to the substance of the non-manifest precepts, that substance is form. Some say: it is neither form nor mind.” 〔T35n1735 0642b27〕; and Chengguan, on the strength of the scripture’s double negation 「為是色，為非色」 tr. “is it form, is it not form”, displays the middle, taking neither of the two accounts as a fixed hold.

What the Yanyi chao supplies — at the contemplation of emptiness the subcommentary marks off: 「以前觀空非斷滅故。」 tr. “Because the contemplation of emptiness above is not annihilation.” 〔T36n1736 0303b04〕; on the four graphs 「不由他悟」 tr. “not from another awakening” it judges three senses to be contained, 「謂見夫心性，性外皆他，自亦不存，兼顯以心為自、心外為他。」 tr. “that is, consider the nature of mind: whatever is outside that nature is other, and the self too does not remain; and it displays besides that mind is taken as self and what is outside mind as other.” 〔0303b10〕; and it attaches this sense to the preceding chapter: 「前〈十住品〉從麁至細，今此以細況麁耳。」 tr. “The preceding “Ten Abodes” went from the coarse to the fine; here the fine is used to compare with the coarse, that is all.” 〔0303b13〕

Fazang, Tanxuan ji T35n1733 (commentary on the sixty-fascicle Avataṃsaka, “The Practice of Brahmacarya, Twelve”)

Three accounts of the name — 「初釋名者，離妄念之染故云梵，會無我理故云行，此行即梵。」 tr. “First, explaining the name: because it leaves the defilement of false thought it is called brahma; because it comprehends the principle of no-self it is called practice; and this practice is brahma.” 〔T35n1733 0201a24〕; next, 「二離染中極名梵，即真境也；智能證此，故云行。」 tr. “Second, the utmost in leaving defilement is named brahma, that is, the true object; and wisdom is able to realize this, and therefore it is called practice.” 〔0201a25〕; third, 「三涅槃果為梵，以寂靜故；修因為行。」 tr. “Third, the fruit of nirvāṇa is brahma, because it is still and quiet; and cultivating the cause is the practice.” 〔0201a26〕

Six distinctions between the pure and the brahma — 「有六別：一約報，欲天為淨，色天為梵。二約人，在家戒是淨，出家戒為梵。三行位，信中修為淨行，入位已去修為梵行。」 tr. “There are six distinctions. First, with respect to recompense: the desire heavens are the pure, the form heavens the brahma. Second, with respect to persons: the precepts of one in the household are the pure, the precepts of one gone forth the brahma. Third, the position in practice: what is cultivated within the faiths is pure practice, and what is cultivated from entering the positions onward is brahma practice.” 〔T35n1733 0201a28〕; fourth, with respect to the two benefits, 「三學自利為淨行，四等利他為梵行」 tr. “the three trainings that benefit oneself are pure practice, the four immeasurables that benefit others are brahma practice” 〔0201b02〕; fifth, with respect to the two practices; sixth, with respect to cause and effect, 「涅槃為淨，道諦行為梵」 tr. “nirvāṇa is the pure, and the practice that is the truth of the path is the brahma” 〔0201b05〕.

Two rounds in the section on the fruit displaying that a small cause obtains a great fruit — 「起後中兩重，顯少因得大果。」 tr. “In what raises what follows there are two rounds, displaying that a small cause obtains a great fruit.” 〔T35n1733 0202c07〕; the first round takes the small expedient as cause and the swift attaining as fruit, and the second round has 「標者，初發心時是因、便成正覺是果。」 tr. “As for the heading: the time of the first arousing of the mind is the cause, and thereupon accomplishing right awakening is the fruit.” 〔0202c11〕, with the gloss 「今釋：發心時即得故。」 tr. “The present gloss: because at the time of arousing the mind it is thereupon attained.” 〔0202c13〕

Li Tongxuan, Xin Huayan jing lun T36n1739 (a different track, by symbolic import)

Explaining the chapter’s title by establishing the sense on the unobtainability of the substance of practice — 「梵者，此云淨也。以其淨行利眾生故，常居世間行一切行化利眾生，無行可得則無行不淨，是故名為梵行也。」 tr. “Brahma means here the pure. Because by pure practice he benefits living beings, he constantly dwells in the world, performs all practices, and transforms and benefits living beings; and since no practice can be obtained, there is no practice that is not pure — therefore it is named brahmacarya.” 〔T36n1739 0835b21〕

The symbolic import of the two masters of the question and the answer — 「無念之念名為正念，隨行無念名為正念。」 tr. “The mindfulness that is the mindfulness of no-thought is named Right Mindfulness; the no-thought that accompanies practice is named Right Mindfulness.” 〔T36n1739 0835b24〕; 「隨行無念名之為法，以法簡情名之為慧。起情乖理名無法慧，達理情亡名為法慧。」 tr. “The no-thought that accompanies practice is named Dharma; the selecting of sentiment by means of the Dharma is named wisdom. To rouse sentiment and go against principle is named being without Dharma Wisdom; to penetrate principle and let sentiment perish is named Dharma Wisdom.” 〔0835b27〕

A different name for the chapter — Li Tongxuan repeatedly calls this chapter “Pure Conduct” in his treatise: 「今約能問之主、所說法人及所說法，總名〈淨行品〉者，均分理教義。」 tr. “Now, taking together the master who is able to ask, the person who expounds the Dharma, and the Dharma expounded, the whole is named “Pure Conduct”, apportioning evenly the senses of principle and of teaching.” 〔T36n1739 0835b29〕; and again, 「此〈淨行品〉成十住中初發心之佛果」 tr. “This “Pure Conduct” accomplishes the fruit of buddhahood of the first arousing of the mind within the ten abodes” 〔0836a12〕. And he divides purifying practice by position into two: 「如一百四十願名淨行者，十信位願中以成世間，知見萬法以為淨行。此十住位中以行體無為，名為淨行。」 tr. “As for the one hundred and forty vows being named purifying practice: within the vows of the position of the ten faiths, it is by accomplishing the world and knowing and seeing the myriad dharmas that purifying practice is constituted. Here within the position of the ten abodes it is because the substance of practice is unconditioned that it is named purifying practice.” 〔0836a09〕

The successive turning of the purities — 「諸行淨即智慧淨，智慧淨故其心淨，心淨即諸法淨，諸法淨故名法界淨，法界淨即其眾生淨，眾生淨即佛國土淨。」 tr. “The several practices being pure, wisdom is pure; because wisdom is pure, the mind is pure; the mind being pure, all dharmas are pure; because all dharmas are pure, it is named the Dharma realm being pure; the Dharma realm being pure, living beings are pure; living beings being pure, the buddha-lands are pure.” 〔T36n1739 0836a15〕

Recorded without adjudication

Chengguan explicates the text clause by clause under four gates, brings out the three senses of the substance of brahmacarya — the precepts, the four immeasurables, and wisdom — each divided into two layers, judges that the first six run through defilement and the latter four are purely pure, and fixes 「發」 tr. “arousing” as the arousing of what opens out; Fazang, on the sixty-fascicle text, explains the name in three accounts, establishes six distinctions between the pure and the brahma, judges the section on the fruit as two rounds displaying that a small cause obtains a great fruit, and brings it home to the perfect interfusion of cause and effect in the practice-position of Samantabhadra; Li Tongxuan reads it by symbolic import, establishing the sense of no-thought with respect to the master able to ask and the person able to expound, calls this chapter by the name “Pure Conduct” in his treatise, and further divides the purifying practice of the position of the ten faiths and that of the position of the ten abodes into two. The three houses proceed side by side, and all are established accounts of the ancient worthies. On the eight clauses only at the gate of the Dharma, Chengguan brings out the two explanations of a dropping out in the Sanskrit text and of symbolizing the breaking of the one hundred and eight afflictions; on the substance of the non-manifest precepts, there are of old the two accounts of its being form and of its being neither form nor mind; in both these places Chengguan himself records two accounts without settling on one, and their own wording is recorded here without any further appraisal being added. 60 has 「便成正覺」 tr. “thereupon accomplishes right awakening” and 80 has 「即得阿耨多羅三藐三菩提」 tr. “thereupon attains unsurpassed perfect awakening” 〔T10n0279 0089a02〕; both recensions are recorded together. All of this is recorded, and no judgment is passed as to high or low.

VII. Cross-Reading and Lineage

• The attachment to the chapters before and after: this chapter carries on from “The Ten Abodes, Fifteen” and is followed by “The Merit of the First Arousing of the Mind, Seventeen”. Chengguan attaches it thus: 「五為顯入住之因，謂自他二種梵行淨故，則入初住也」 tr. “fifth, it is to display the cause of entering the abodes: that is, because the two kinds of brahmacarya, one’s own and others’, are pure, one enters the first abode” 〔T35n1735 0640b18〕; Li Tongxuan attaches it thus: 「前品明住佛無所住之門故，還行無行之行，是故此品須來。」 tr. “Because the preceding chapter made clear the gate of abiding in the Buddha’s non-abiding, one turns back and practises the practice of no practice; therefore this chapter must come.” 〔T36n1739 0835c03〕. The following chapter is devoted to the merit of the first arousing of the mind, and joins directly with the closing sentence of this chapter, 「初發心時即得阿耨多羅三藐三菩提」 tr. “at the time of the first arousing of the mind one attains unsurpassed perfect awakening” 〔T10n0279 0089a01〕.
• The attachment to “Pure Conduct”: the name of this chapter is established over against “Pure Conduct” of the second assembly, and Chengguan’s 「揀上淨行立梵行名」 tr. “marking it off from the purifying practice above, the name brahmacarya is established” 〔T35n1735 0640b23〕 refers to just this; Fazang’s six distinctions and Li Tongxuan’s division of purifying practice into two positions (the purifying practice of the one hundred and forty vows in the position of the ten faiths as against the unconditioned substance of practice in the position of the ten abodes 〔T36n1739 0836a09〕) are alike the unfolding of this one attachment.
• The attachment to “The Ten Abodes”: the Yanyi chao judges the sixth reason for this chapter’s coming to be a general explanation of the heading clause at the end of each position of the preceding Ten Abodes chapter 〔T36n1736 0296c11〕, and again at 「不由他悟」 tr. “not from another awakening” 〔T36n1736 0303b10〕 it says 「前〈十住品〉從麁至細，今此以細況麁耳。」 tr. “The preceding “Ten Abodes” went from the coarse to the fine; here the fine is used to compare with the coarse, that is all.” 〔0303b13〕.
• The attachment to “The Ten Acceptances”: for the setting forth at length of the five similes, Chengguan points to 「此中五喻廣如十忍」 tr. “the five similes here are set forth at length as in the Ten Acceptances” 〔T35n1735 0643a02〕.
• What the treatises of the Huayan school carry on: Zhiyan, in the Huayan jing neizhangmen deng za kongmu zhang T45n1870, sets up as a chapter heading 「梵行品初明通觀章」 tr. “the chapter on the general contemplation first set forth in the Brahmacarya chapter” 〔T45n1870 0548a20〕, and the same chapter title recurs at 〔0550a24〕; and again, in the place where the chapters are listed by their order, he writes 「十菩薩說住品第十九　梵行品第二十」 tr. “The Chapter in which Ten Bodhisattvas Expound the Abodes, Nineteen; The Brahmacarya Chapter, Twenty” 〔0588b11〕 — this is the numbering of chapters internal to the Kongmu zhang itself and not the chapter number of the present chapter; recorded as such. Gyeondeung of Silla, in the Huayan yisheng chengfo miaoyi T45n1890, cites the text of the five similes of this chapter to prove that one practice is all practices: 「如響如化等故。一行即一切行等。故梵行品」 tr. “because it is like an echo, like something conjured, and so forth; one practice is all practices, and so forth; therefore the Brahmacarya chapter” 〔T45n1890 0777b24〕.
• 〔not found〕: in the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Huanyuan guan T45n1876, these four books, 「梵行品」 tr. “the Brahmacarya chapter” yields zero hits; the absence is recorded. This chapter has no separately circulating treatise that lemmatizes and glosses it (unlike “The Ten Grounds”, which has the Shidi jing lun); the absence is recorded.
• 〔not recorded〕: the separate matching of the phrase 「初發心」 tr. “the first arousing of the mind” between “The Ten Grounds” and the treatises of the consciousness-only lineage that carry it on falls outside the range covered here; this is not a case of zero hits, and the absence is recorded as the facts stand.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): “The Practice of Brahmacarya, Sixteen”, beginning at 〔T10n0279 0088b05〕 (the line of the chapter title) and ending before the chapter title of the following chapter, “The Merit of the First Arousing of the Mind, Seventeen〕, at 〔0089a04〕. The question 0088b06 · the general statement of the ten dharmas 0088b09 · the gate of the body 0088b12 · the gate of bodily action 0088b15 · the gate of speech 0088b17 · the gate of verbal action 0088b18 · the gate of thought 0088b20 · the gate of mental action 0088b23 · the gate of the Buddha 0088b24 · the gate of the Dharma 0088b28 · the gate of the Saṅgha 0088c02 · the gate of the precepts 0088c06 · the concluding contemplation of the three spheres 0088c10 · the eleven clauses pressing the substance 0088c13 · the conclusion as to pure brahmacarya 0088c17 · further cultivating the ten knowledges 0088c21 · the ten powers and inquiring 0088c25 · rousing compassion and the five similes 0088c26 · the answer as to the fruit, the first arousing of the mind 0089a01 · not from another awakening 0089a02. In the whole chapter there are nine hundred and seventeen graphs, and one thousand one hundred and fourteen non-blank characters including punctuation (method of counting: setting aside the chapter-title line and the page-number lines, an actual count over the four lines of body text in this unit’s source-text layer).
• Buddhabhadra T278 (the Jin translation, the principal parallel collated): ⟨The Practice of Brahmacarya, Twelve”, beginning at 〔T09n0278 0449a12〕 and ending before the chapter title of the following chapter, “The Merit of the Bodhisattva of the First Arousing of the Mind, Thirteen”, at 〔0449c22〕. The question 0449a13 · the general statement of the ten dharmas 0449a19 · the gate of the body 0449a21 · the gate of bodily action 0449a26 · the gate of the mouth 0449a28 · the gate of oral action 0449b02 · the gate of thought 0449b03 · the gate of mental action 0449b05 · the gate of the Buddha 0449b07 · the gate of the Dharma 0449b09 · the gate of the Saṅgha 0449b12 · the gate of the precepts 0449b17 · the concluding contemplation 0449b21 · the pressing of the substance 0449b23 · the conclusion as to pure brahmacarya 0449c02 · further cultivating the ten knowledges 0449c03 · the ten powers, examining and rousing compassion 0449c08 · the five similes 0449c11 · the answer as to the fruit 0449c14. Fascicle boundaries: fascicle eight ends 0449c16 · fascicle nine begins 0449c19.
• Chengguan, the Shu T35n1735: the commentary on the Brahmacarya chapter begins 0640b14 (the six senses of its coming 0640b15 · the explanation of the name 0640b22 · bringing out the three senses of the substance 0640b26 · each of the three senses in two 0640c01 · the tenet and aim 0640c17 · the explanation of the text divided in two 0640c18 · the two persons of the question and the answer 0640c19 · the question having two aspects 0640c24 · the answer divided in two 0640c27 · one’s own practice divided in four 0641a03 · why the dharmas are ten 0641a08 · setting forth at length the characteristics of cultivation 0641a16 · the ten sections and the two forms, defiled and pure 0641a17 · the ten faults at the gate of the body 0641a21 · the gate of bodily action 0641b03 · the gate of speech 0641b05 · the gate of verbal action 0641b08 · the gate of thought 0641b10 · the gate of mental action 0641b21 · the three bodies at the gate of the Buddha 0641b28 · the citation of the Zhong lun 0641c08 · the two explanations of the eight clauses at the gate of the Dharma 0641c13 · the gate of the Saṅgha 0641c25 · the four approaches and four fruits 0642a03 · the gate of the precepts 0642a18 · the characteristics of contemplation accomplished 0642b03 · purity in the three spheres 0642b08 · the gloss on no transit 0642b16 · the eleven clauses pressing the substance 0642b19 · the two purposes of the five aggregates 0642b26 · the conclusion as to purity 0642c10 · the citation of the great perfection of wisdom 0642c17 · the purity of the practice of benefiting others 0642c21 · the four clauses of the objectless four immeasurables 0642c29 · the particular gloss on the five similes 0643a03 · the answer as to the fruit 0643a09 · when is the swiftness 0643a16 · why the first mind accomplishes right awakening 0643a18 · the citation of a later passage of the sūtra 0643a21 · the arousing of what opens out 0643a22 · the characteristic of what comes present 0643a23 · perfecting the body of wisdom 0643a26 · the three senses of not from another awakening 0643a29 · 「梵行品竟」 tr. “the Brahmacarya chapter is finished” 0643b06) – ending before 0643b08.
• Chengguan, the Chao T36n1736: the subcommentary on the Brahmacarya chapter begins 0296b24 (the six senses of its coming glossed one by one 0296b24 · cultivated in common throughout the ten abodes 0296b29 · following characteristics set against the real characteristic 0296c03 · cause set against effect 0296c07 · the heading set against the explanation 0296c11 · the explanation of the name in four divisions 0296c15) – ending before 0303b15 (the contemplation of emptiness is not annihilation 0303b04 · the five similes pointing to the Ten Acceptances and drawing on the Vimalakīrti 0303b06 · the three senses of not from another awakening 0303b10 · comparison with the preceding Ten Abodes chapter 0303b13).
• Fazang, the Tanxuan ji T35n1733: “The Practice of Brahmacarya, Twelve” begins 0201a23 (the three accounts of the name 0201a24 · the six distinctions between the pure and the brahma 0201a27 · the five senses of its coming 0201b06 · the tenet and aim 0201b12) · the two rounds in the section on the fruit 0202c07 · the time of the first arousing of the mind is the cause 0202c11 · the citation of a scriptural attestation 0202c14 · one position is all positions 0202c15 · the perfect interfusion of cause and effect 0202c19 – ending before 0202c22.
• Li Tongxuan, the Lun T36n1739: the Brahmacarya chapter begins 0835b18 (analysis under three gates 0835b19 · explaining the chapter’s title 0835b21 · the symbolic import of Right Mindfulness 0835b24 · the symbolic import of Dharma Wisdom 0835b27 · calling it the Pure Conduct chapter 0835b29 · explaining the reason for the chapter’s coming 0835c03 · outlining the text in seven gates 0835c07 · the line counts of the several gates 0835c08–0835c15 · wisdom appearing, the one substance not far off 0835c23 · views perishing and wisdom responding, at the first arousing of the mind one thereupon accomplishes right awakening 0836a05 · the purifying practice of two positions 0836a09 · the successive turning of the purities 0836a15) – ending before 0836a19.
• The treatises of the Huayan school: Zhiyan, the Kongmu zhang T45n1870 (0548a20 · 0550a24, the chapter title · 0588b11, the chapters listed by their order) · Gyeondeung, the Huayan yisheng chengfo miaoyi T45n1890 (0777b24, citing the text of the five similes) — all of these are listings by name or citations as attestation; recorded without adjudication.
• Variant readings: within the range of T279 covered by this unit, 〔0088b05〕–〔0089a03〕, the Taishō base text carries 4 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0088b19〕諭【大】｜喻【宮】 · 〔0088b28〕耶【大】｜耶不隨順是法……得是法耶（凡13字）【明】 · 〔0088c08〕和尚【大】｜和上【聖】 · 〔0088c08〕鬀【大】｜剃【宮】. The interlinear notes (phonetic and collation glosses) were stripped and recorded at the level of the original-text layer; the original-text layer carries no □ lacuna marks.
• A further note upon the variant readings: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0088b17〕唇【CB】｜胸【大】／唇【明】【宮】.