華嚴經 品十九 昇夜摩天宮品Avataṃsaka Sūtra · Ascent to the Palace of the Yāma Heaven

The chapter “Ascent to the Palace of the Yāma Heaven” is the first chapter of the fourth assembly, in the palace of the Yāma Heaven. Because of the majestic spiritual power of the Tathāgata, in each and every southern Jambudvīpa of the four continents of the ten directions and upon the summit of Sumeru the Tathāgata is everywhere seen dwelling within the assembly; the World-Honored One, not leaving from beneath all the trees of awakening and the summit of Mount Sumeru, goes toward the Palace of Jeweled Adornment in the palace of the Yāma Heaven. The king of the Yāma Heaven, seeing the Buddha coming from afar, conjures up by his spiritual power a lion seat of the Treasury of the Jeweled Lotus Flower and adorns it with phrases of 「百萬」 tr. “a million” that occur twenty-seven times; the seat being set out, he bends his body and joins his palms and thrice says “Welcome,” inviting the Buddha to dwell in the palace; the Buddha accepts the invitation and thereupon ascends the jeweled palace, and the heavenly king, calling to mind the roots of goodness planted in the presence of the buddhas of the past, upheld by the Buddha's spiritual power praises in ten verses the ten buddhas, from Renown to Austere Practice, who once entered this palace; then comes the concluding extension to the ten directions, and the World-Honored One enters the Palace of Maṇi Adornment and sits with his legs fully crossed upon the lion seat of the Treasury of the Jeweled Lotus Flower, whereupon this palace suddenly becomes vast and capacious. The whole chapter is pure narrative, and only the heavenly king's words of invitation and the ten verses are direct speech. Chengguan determines that the four chapters of this assembly divide into three, 「初二品當會由致、次一品當會正宗、後一品勝進趣後」 tr. “the first two chapters are the occasioning of this assembly, the next one chapter is the proper exposition of this assembly, and the last one chapter is the advance beyond, tending toward what follows” 〔T35n1735 0654b14〕, and that this chapter is 「長分為十」 tr. “divided at length into ten” 〔0654c02〕; Li Tongxuan, displaying the Dharma by means of the place, determines Yāma to be 「名時分天」 tr. “named the heaven of time-divisions” and to 「表十行法門知時而應」 tr. “display that the Dharma-gate of the ten practices knows the time and responds accordingly” 〔T36n1739 0842b02〕. The two senses ‘going toward without leaving’ and ‘ascending as spiritual transformation’ are where the ancient worthies' explanations of this chapter are gathered.

I. Doctrinal Outline and Placement

The reason for its coming — Chengguan divides it in two, the coming of the assembly and the coming of the chapter

「自下第三中賢十行會。初來意者，酬前十行問故。匪知之艱，行之為艱。前解此行，若膏明相賴、目足更資，故次來也。」 tr. “From here below is the assembly of the ten practices, the middle of the worthy stages. As for the first, the reason for its coming: it is because it repays the earlier question about the ten practices. It is not knowing that is hard, but doing that is hard. Earlier, understanding; here, practice — like fat and flame depending upon one another, like eye and foot supplying one another; and therefore it comes next.” 〔T35n1735 0654b11〕

「次品來者，此會四品分三：初二品當會由致、次一品當會正宗、後一品勝進趣後。於由致中，後品明讚德顯體、此品先明感應道交。前會已終，將陳後說，故次來也。」 tr. “Next, the coming of the chapter: the four chapters of this assembly divide into three: the first two chapters are the occasioning of this assembly, the next one chapter is the proper exposition of this assembly, and the last one chapter is the advance beyond, tending toward what follows. Within the occasioning, the later chapter makes clear the praising of the virtues that manifests the substance, and this chapter first makes clear the meeting on the way of stimulus and response. The previous assembly having come to its end, and what is to be expounded afterward being about to be set forth, therefore it comes next.” 〔0654b13〕

Li Tongxuan does not separately establish the reason for its coming at this point; within his gate of “explaining the name of the chapter” he sets it up by the succession of the stages — 「此十行之位處夜摩之中，明依空而住，不與人連。十行亦然，依法空而行，行知時而益俗也，故處此天而表之也。」 tr. “This stage of the ten practices is situated within Yāma, making clear that it abides in dependence upon space and is not joined to human beings. So too are the ten practices: they proceed in dependence upon the emptiness of dharmas, and the practice knows the time and benefits the common world; and therefore he abides in this heaven and displays it thereby.” 〔T36n1739 0842b12〕

The explanation of the name — three levels for the name of the assembly, two layers for the name of the chapter

「二釋名者，會名有三：一約處名夜摩天宮會。夜摩，此云時分，即空居之首，表十行涉有化物宜適其時，時而後言聞者悅伏，時而後動見者敬從。涉有依空、即事入玄，託此而說。約人名功德林，約法名十行會，並如後釋。三皆依主。」 tr. “Second, the explanation of the name: the name of the assembly has three. First, with respect to the place, it is named the assembly of the palace of the Yāma Heaven. Yāma means here time-divisions, and it is the first of those dwelling in space; it displays that the ten practices, entering into existence and transforming beings, ought to suit their time — one speaks after the time is right, and the hearers are gladdened and subdued; one acts after the time is right, and the beholders revere and follow. Entering into existence while depending upon space, entering the profound in the very midst of phenomena — it is upon this that the exposition rests. With respect to the person it is named for Merit Grove; with respect to the dharma it is named the assembly of the ten practices, both as explained further on. All three are dependent compounds.” 〔T35n1735 0654b17〕

「次品名者，大同於會。然梵本中，上無升字、下有神變，譯者以升為神變。升為神變，略有四義：一不離前三而升此故、二升一處即升一切處故、三升已廣其處故、四前後同時無障礙故。謂佛以圓遍之身，不起而升時分天宮。升屬如來，夜摩約處，相違釋也。前升須彌，後升兜率，準此可知。」 tr. “Next, the name of the chapter: it is largely the same as that of the assembly. Yet in the Sanskrit text there is no graph ‘ascend’ above, and below there is ‘spiritual transformation’; the translator made ‘spiritual transformation’ into ‘ascend.’ That ascending is spiritual transformation has, in brief, four senses: first, because he ascends here without leaving the three preceding; second, because ascending to one place is ascending to all places; third, because having ascended he makes that place wider; fourth, because before and after are simultaneous and without obstruction. That is, the Buddha with a body perfectly pervading, without rising, ascends to the palace of the heaven of time-divisions. Ascending belongs to the Tathāgata and Yāma is with respect to the place: it is explained as a compound of opposed terms. The ascent to Sumeru before and the ascent to Tuṣita after may be known on this pattern.” 〔0654b23〕

Fazang divides the explanation of the name in two, the name of the assembly and the name of the chapter, and the name of the assembly too is with respect to the place and with respect to the dharma —

「初釋名者，有二：先會名約處，名夜摩天會；約法，名十行會，準釋可知。」 tr. “First, the explanation of the name has two. First the name of the assembly with respect to the place: it is named the assembly of the Yāma Heaven; with respect to the dharma, it is named the assembly of the ten practices, as may be known by explaining on this pattern.” 〔T35n1733 0212b29〕

「二品名者，佛是化主，依體起用，赴機云昇。應感何處？所謂夜摩。夜摩者，若具云蘇夜摩，蘇者此云善也，夜摩此云時也，謂此天無日月可知時節。」 tr. “Second, the name of the chapter: the Buddha is the lord of transformation; in dependence upon substance he gives rise to function, and his going to meet capacities is called ascending. To what place does he respond? To Yāma, so called. As for Yāma, if fully stated it is Suyāma; su means here good, and yāma means here time — that is, this heaven has no sun or moon by which the seasons might be known.” 〔0212c01〕

The tenet and the aim —

「三宗趣者，會品之宗，並如名說，意趣可知。」 tr. “Third, the tenet and the aim: the tenet of the assembly and of the chapter are both as stated in the name, and the intent and aim may be known.” 〔T35n1735 0654b29〕

The explanation of the text — Chengguan determines the one chapter as ten segments

「四釋文者，一品長分為十：第一本會圓遍，謂前會不散而說後會故。」 tr. “Fourth, explaining the text: the one chapter is divided at length into ten. First, the whole assembly perfectly pervading — that is, because the previous assembly does not disperse and yet the later assembly is expounded.” 〔T35n1735 0654c01〕

「初句遍因，「十方」下遍相，亦有主伴等，並如上說。但處加須彌，則而演說法，通上三會。」 tr. “The first clause is the cause of the pervading; from ‘the ten directions’ onward is the mark of the pervading; and there are also principal and companion and the rest, all as stated above. Only that the place has Sumeru added, and then ‘and expounded the Dharma’ reaches through the three assemblies above.” 〔0654c03〕

「第二「爾時世尊」下不離而升。第三「時夜摩」下天王見佛，並如前會。」 tr. “Second, from ‘at that time the World-Honored One’ onward, ascending without leaving. Third, from ‘at that time the Yāma’ onward, the heavenly king seeing the Buddha — both as in the previous assembly.” 〔0654c06〕

「第四「即以」下各嚴殿座。初一句總依空起行，故云化作。無著導行，故曰蓮華。一行含多，所以稱藏。餘如上說。」 tr. “Fourth, from ‘thereupon with’ onward, each adorning palace and seat. The first clause is the general one: because practice is given rise to in dependence upon emptiness, it says ‘conjured up’; because non-attachment leads the practice, it says ‘lotus flower’; because one practice contains many, it is called ‘treasury.’ The rest is as stated above.” 〔0654c07〕

「「百萬」已下別顯嚴相，於中四：初明座體備德嚴，皆云百萬，位漸增故。次「百萬夜摩」下明座旁圍繞嚴。三從「百萬」下法門行德嚴。文有八句，攝為四對：一因緣；二福智，深心契理故；三願行；四體用，無生法體之所起故。四末後一句，法教流通嚴。」 tr. “From ‘a million’ onward the marks of adornment are displayed in particular, and within this there are four. First, making clear the adornment of the substance of the seat complete in virtue; that all of them say ‘a million’ is because the stage gradually increases. Next, from ‘a million Yāma’ onward, making clear the adornment encircling the seat. Third, from ‘a million’ onward, the adornment of the virtue of the practice of the Dharma-gate. The text has eight clauses, gathered into four pairs: first, cause and condition; second, merit and wisdom, because profound mind accords with principle; third, vow and practice; fourth, substance and function, because they are given rise to by the substance of the unborn dharma. Fourth, the last single clause, the adornment of the circulation of the Dharma-teaching.” 〔0654c09〕

「第五「時彼」下請佛居殿。第六「時佛」下如來受請。」 tr. “Fifth, from ‘at that time that’ onward, inviting the Buddha to dwell in the palace. Sixth, from ‘at that time the Buddha’ onward, the Tathāgata accepting the invitation.” 〔0654c15〕

「第九「爾時世尊入」下佛同升殿。第十「此殿」下處忽寬容，並如前會。」 tr. “Ninth, from ‘at that time the World-Honored One entered’ onward, the Buddha likewise ascending the palace. Tenth, from ‘this palace’ onward, the place suddenly becoming capacious — both as in the previous assembly.” 〔0655a09〕

The segment boundaries of the base text interlock one by one with Chengguan's ten segments — the whole assembly perfectly pervading 〔T10n0279 0099a20〕 · ascending without leaving 〔0099a23〕 · the heavenly king seeing the Buddha 〔0099a25〕 · each adorning palace and seat 〔0099a25〕 · inviting the Buddha to dwell in the palace 〔0099b10〕 · the Tathāgata accepting the invitation 〔0099b13〕 · each calling to mind the causes of old 〔0099b14〕 · the verses praising the ten buddhas 〔0099b16–0099c06〕 (Chengguan says 「文亦有二：先明此界、後辨結通」 tr. “the text too has two: first making clear this world, afterward discerning the concluding extension” 〔T35n1735 0654c22〕, and the concluding extension 〔T10n0279 0099c07〕 falls within this segment) · the Buddha likewise ascending the palace 〔0099c09〕 · the place suddenly becoming capacious 〔0099c10〕.

II. Terminology

III. Similes and Rhetoric

(1) The scriptural text of this chapter sets up no simile 〔recorded as absent, as the facts stand〕 — the prose and the ten verses of this chapter are, clause by clause, words of narrative and of praise, and there are no simile-clauses such as 「譬如」 tr. “suppose there is” or 「猶如」 tr. “just like”; only the single clause of the closing division, 「如其天眾諸所住處」 tr. “just like those dwelling places in which the hosts of gods severally dwell” 〔T10n0279 0099c11〕, is a comparison of the amount that is contained, and does not set up a simile. It is recorded as the fact stands, and is not filled out with similes from other chapters.

(2) The simile of the opening and closing of the lotus (explaining that Yāma has no sun or moon and yet knows the time · from the Tanxuan ji, which cites a scripture, and from Li Tongxuan) —

「故《大集經》云「觀赤蓮華開是晝，青蓮華開是夜。」」 tr. “Therefore the Mahāsaṃnipāta-sūtra says, ‘Observe: the opening of the red lotus is day, and the opening of the blue lotus is night.’” 〔T35n1733 0212c05〕

Li Tongxuan likewise takes the opening and closing of the flower for the marking of time — 「為此天無日月晦明，以蓮華開為晝、合為夜故，名時分天故。」 tr. “Because this heaven has no sun or moon, no dark and bright; because the opening of the lotus flower is taken for day and its closing for night, it is named the heaven of time-divisions.” 〔T36n1739 0842b01〕

• The ground of the simile: in this heaven there is no sun or moon, and day and night are divided only by the opening and closing of the lotus flower.
• The sense displayed: time is not something existing outside; it appears according to conditions. Therefore this heaven is named for time-divisions, and displays that the ten practices 「知時而應」 tr. “know the time and respond accordingly” 〔T36n1739 0842b03〕.

(3) The simile of fat and flame depending upon one another and of eye and foot supplying one another (explaining that understanding and practice require one another · from Chengguan's commentary) —

「匪知之艱，行之為艱。前解此行，若膏明相賴、目足更資，故次來也。」 tr. “It is not knowing that is hard, but doing that is hard. Earlier, understanding; here, practice — like fat and flame depending upon one another, like eye and foot supplying one another; and therefore it comes next.” 〔T35n1735 0654b12〕

• The ground of the simile: fat and flame depend upon one another and the lamp burns; eye and foot supply one another and the road is traversed.
• The sense displayed: the understanding of the previous assembly and the practice of this one are required each by the other, and therefore the ten practices follow upon the ten abodes.

(4) The simile of the pearl that shines by night (explaining the name 「寶王」 tr. “Jewel King” · from Chengguan's commentary) —

「珠有夜光可代燈者，為寶中王。佛有智光照無明夜，故曰寶王。」 tr. “Among pearls, the one that shines by night and can take the place of a lamp is the king among jewels. The Buddha has the light of wisdom, which shines upon the night of ignorance, and therefore he is called Jewel King.” 〔T35n1735 0654c28〕

• The ground of the simile: among the many jewels, the one able to give forth light in the night and take the place of a lamp is the king among jewels.
• The sense displayed: the Buddha's wisdom shines upon the long night of ignorance, and therefore the second verse takes 「世間燈」 tr. “the lamp of the world” to explain the name 「寶王」 tr. “Jewel King”.

(5) The simile of what cannot be climbed does not come from this chapter 〔recorded as absent, as the facts stand〕 — Li Tongxuan's simile explaining that Sumeru cannot be climbed belongs, within the gate of “explaining the name of the chapter” in this chapter, to words that look back to the previous assembly — 「又表須彌處大海中，高八萬四千由旬，非手足所攀緣而昇上故」 tr. “again, it displays that Sumeru stands within the great ocean, eighty-four thousand yojanas high, and is not to be ascended by the clambering of hand and foot” 〔T36n1739 0842b09〕 — and what it displays is the ten abodes, not the ten practices of this chapter. It is recorded, and not taken up as a simile of this chapter.

IV. Collation with Parallel Translations

The Chinese collation witnesses for this chapter: Śikṣānanda, T279 (the base text · “Ascent to the Palace of the Yāma Heaven,” chapter 19) · Buddhabhadra, T278 (the Jin translation, the sixty-fascicle Avataṃsaka · “The Buddha's Ascent to the Palace of the Yāma Heaven in Self-Mastery,” chapter 15, beginning at 〔T09n0278 0462c25〕 – ending before 〔0463b19〕). This chapter has no separately circulating scripture and no treatise that quotes and explains it 〔not found〕. What follows is recorded in full, sentence by sentence, without adjudication.

Sentence one: the whole assembly perfectly pervading

What the variants attach to: (a) the eighty-fascicle raises two places, 「南閻浮提及須彌頂上」 tr. “the southern Jambudvīpa and the summit of Sumeru” 〔T10n0279 0099a21〕, while the sixty-fascicle raises only 「一一閻浮提」 tr. “each and every Jambudvīpa” — Chengguan, explaining upon the text of the eighty-fascicle, says 「但處加須彌，則而演說法，通上三會」 tr. “only that the place has Sumeru added, and then ‘and expounded the Dharma’ reaches through the three assemblies above” 〔T35n1735 0654c04〕. (b) the eighty-fascicle's 「皆見如來處於眾會」 tr. “the Tathāgata was everywhere seen dwelling within the assembly” 〔T10n0279 0099a21〕 speaks from the side of what is able to see, while the sixty-fascicle's 「皆有如來坐菩提樹下，無不顯現」 tr. “there was in every case a Tathāgata seated beneath the tree of awakening, and there was none that did not appear manifestly” speaks from the side of what is made to appear.

Sentence two: expounding the Dharma · facing the Buddha constantly

What the variants attach to: the eighty-fascicle's 「莫不自謂恒對於佛」 tr. “there was not one that did not take himself to be facing the Buddha constantly” 〔T10n0279 0099a22〕 has the graph 「恒」 tr. “constantly”, and the sixty-fascicle's 「皆悉自謂在於佛所」 tr. “all of them took themselves to be in the presence of the Buddha” has not.

Sentence three: ascending without leaving

What the variants attach to: (a) the eighty-fascicle's 「不離一切菩提樹下及須彌山頂」 tr. “not leaving from beneath all the trees of awakening and the summit of Mount Sumeru” 〔T10n0279 0099a23〕 against the sixty-fascicle's 「不離道樹及帝釋宮」 tr. “not leaving the tree of the path and the palace of Śakra” 〔T09n0278 0463a02〕 — of the two places not left, the eighty-fascicle raises the tree and the summit of the mountain, and the sixty-fascicle the tree and the palace of Śakra. (b) the sixty-fascicle attaches the four graphs 「威神力故」 tr. “because of his majestic spiritual power” separately to this sentence, whereas the 「威神力故」 tr. “because of the majestic spiritual power” of the eighty-fascicle stands in the first sentence.

Sentence four: each adorning palace and seat

What the variants attach to: (a) the eighty-fascicle has 「化作」 tr. “conjured up” and the sixty-fascicle has 「敷」 tr. “spread out”; the eighty-fascicle has 「即以神力」 tr. “thereupon by his spiritual power” and 「於其殿內」 tr. “within his own palace”, while the sixty-fascicle has 「於殿上」 tr. “upon his palace”. (b) as to the numeral, the eighty-fascicle has 「百萬」 tr. “a million” throughout (twenty-seven occurrences in the whole chapter), and the sixty-fascicle has 「十萬」 tr. “ten myriads” throughout (twenty-three occurrences). (c) as to the name of the seat, the eighty-fascicle has 「寶蓮華藏師子之座」 tr. “the lion seat of the Treasury of the Jeweled Lotus Flower” 〔T10n0279 0099a26〕 and the sixty-fascicle has 「蓮華藏寶師子座」 tr. “the jeweled lion seat of the Treasury of the Lotus Flower”, the order of the graphs differing.

Sentence five: the gathering and dividing of the clauses of the marks of adornment

What the variants attach to: (a) in the section of the encircling of the seat, the eighty-fascicle raises three hosts, 「夜摩天王」 tr. “kings of the Yāma Heaven”, 「梵王」 tr. “Brahmā kings”, and 「菩薩」 tr. “bodhisattvas”, while the sixty-fascicle raises three hosts, 「天子」 tr. “sons of the gods”, 「梵天」 tr. “Brahmā gods”, and 「菩薩」 tr. “bodhisattvas”. (b) beneath the clause on heavenly music the eighty-fascicle has 「各奏百萬種法音，相續不斷」 tr. “each played a million kinds of Dharma sounds, continuing on without breaking off” 〔T10n0279 0099b03〕, while the sixty-fascicle sets out separately the clause 「十萬正法娛樂音聲」 tr. “ten myriads of sounds of the delight of the right Dharma” 〔T09n0278 0463a10〕. (c) the five cloud-clauses of the eighty-fascicle — flower clouds, garland clouds, clouds of adornments, garment clouds, and maṇi clouds 〔T10n0279 0099b03〕 — have no counterpart in the sixty-fascicle, which has no cloud-clauses but has instead such clauses as 「十萬奇特未曾有法勝相顯出」 tr. “ten myriads of marvelous and unprecedented dharmas displayed forth their excellent marks” 〔T09n0278 0463a13〕 and 「十萬自在處處普現」 tr. “ten myriads of self-masteries appeared everywhere in every place” 〔T09n0278 0463a14〕.

Sentence six: the eight clauses of the adornment of the virtue of the practice of the Dharma-gate

What the variants attach to: (a) this section in the eighty-fascicle has eight clauses, which Chengguan 「攝為四對：一因緣；二福智，深心契理故；三願行；四體用」 tr. “gathers into four pairs: first, cause and condition; second, merit and wisdom, because profound mind accords with principle; third, vow and practice; fourth, substance and function” 〔T35n1735 0654c12〕; the corresponding text of the sixty-fascicle is ten clauses, gathering and dividing differently. (b) the one item 「百萬種深心」 tr. “a million kinds of profound mind” of the eighty-fascicle stands as 「十萬三昧」 tr. “ten myriads of samādhis” in the sixty-fascicle; and the eighty-fascicle's 「百萬種神通之所變現」 tr. “manifested by transformation through a million kinds of spiritual penetration” 〔T10n0279 0099b09〕 stands as 「十萬自在處處普現」 tr. “ten myriads of self-masteries appeared everywhere in every place” in the sixty-fascicle 〔T09n0278 0463a14〕.

Sentence seven: inviting the Buddha to dwell in the palace

What the variants attach to: the eighty-fascicle says 「善來」 tr. “welcome” three times and raises three titles (World-Honored One · Well-Gone One · Tathāgata Worthy One Perfectly Awakened One), while the sixty-fascicle says only once 「善來世尊」 tr. “Welcome, World-Honored One”. Again, before the words of invitation the eighty-fascicle has 「敷置座已，向佛世尊曲躬合掌，恭敬尊重而白佛言」 tr. “having finished spreading and setting out the seat, he bent his body and joined his palms toward the Buddha, the World-Honored One, and reverently and with esteem spoke to the Buddha, saying” 〔0099b10〕, while the sixty-fascicle has 「莊嚴寶蓮華藏師子座已，合掌恭敬白佛言」 tr. “having finished adorning the lion seat of the Treasury of the Jeweled Lotus Flower, he joined his palms and reverently spoke to the Buddha, saying” 〔0463a16〕.

Sentence eight: each calling to mind the causes of old (the presence or absence of the ceasing of the music)

What the variants attach to: the sixty-fascicle has the one clause 「無量音樂寂然無聲」 tr. “the measureless music became still and without sound” 〔T09n0278 0463a19〕, and the eighty-fascicle has not. Chengguan of his own accord raises this variant and explains it —

「第七「爾時」下各念昔因。然晉經亦有樂音止息，今略無者，譯人之意。謂不如十解會事歸理，不云樂音止息；不及迴向事理無礙，不云熾然。退可同前、進可齊後，故並略之。」 tr. “Seventh, from ‘at that time’ onward, each calling to mind the causes of old. Now the Jin scripture also has the ceasing of the sounds of music, and that it is here omitted is the intention of the translator. That is to say, it is not like the assembly of the ten understandings, which gathers phenomena back into principle, and therefore the ceasing of the sounds of music is not spoken of; nor does it reach to dedication, in which phenomena and principle are unobstructed, and therefore the blazing forth is not spoken of. Going back, it may be one with what precedes; going forward, it may be level with what follows; and therefore both are omitted.” 〔T35n1735 0654c15〕

Again, the eighty-fascicle has 「承佛神力而說頌言」 tr. “upheld by the Buddha's spiritual power he spoke verses, saying” 〔T10n0279 0099b15〕 and the sixty-fascicle has 「以偈頌曰」 tr. “he spoke in verse, saying”: the power by which the verses are spoken is in the one attached and in the other not.

Sentence nine: the divergent renderings of the names of the ten buddhas and of the palaces

What the variants attach to: (a) of the buddha-names, five of the ten are the same (Renown · Jewel King · Abundant Benefit · Without Going · Austere Practice) and five differ (the eighty-fascicle's Joyful Eyes against the sixty-fascicle's Joy King · the eighty-fascicle's Burning Lamp against the sixty-fascicle's Wisdom Eye · the eighty-fascicle's Well Awakened against the sixty-fascicle's Without Teacher · the eighty-fascicle's Surpassing the Gods against the sixty-fascicle's Honored One among Gods and Humans · the eighty-fascicle's Unsurpassed against the sixty-fascicle's Discernment). (b) of the lines praising their virtues, two of the ten are the same (Renown's 「聞十方」 tr. “heard in the ten directions” · Austere Practice's 「利世間」 tr. “benefiting the world”), and the other eight all differ. (c) in the third line the eighty-fascicle has throughout ‘he once entered this palace of such and such a name,’ and the sixty-fascicle has throughout ‘came and entered the palace of such and such a name’; the names of the palaces differ in all ten places, and the names in the sixty-fascicle have one or two graphs more (as the eighty-fascicle's 「摩尼殿」 tr. “the Palace of Maṇi” against the sixty-fascicle's 「摩尼莊嚴殿」 tr. “the Palace of Maṇi Adornment” · the eighty-fascicle's 「清淨殿」 tr. “the Palace of Purity” against the sixty-fascicle's 「甘露上味殿」 tr. “the Palace of the Supreme Savor of Ambrosia”). (d) in the fourth line the eighty-fascicle has throughout 「是故此處最吉祥」 tr. “and therefore this place is the most auspicious of all”, and the sixty-fascicle is the same. Recorded in full, without adjudication.

Sentence ten: the concluding extension to the ten directions · the place suddenly becoming capacious

What the variants attach to: (a) within the clause of the concluding extension the sixty-fascicle raises once more 「各自憶念過去佛所所種善根」 tr. “each of himself called to mind the roots of goodness planted in the presence of the buddhas of the past”, and the eighty-fascicle has no such repetition. (b) the eighty-fascicle has 「入摩尼莊嚴殿」 tr. “entered the Palace of Maṇi Adornment”, setting out the name of the palace separately, while the sixty-fascicle has 「昇其寶殿」 tr. “ascended his jeweled palace”. (c) the eighty-fascicle's 「如其天眾諸所住處」 tr. “just like those dwelling places in which the hosts of gods severally dwell” 〔T10n0279 0099c11〕 against the sixty-fascicle's 「猶如夜摩天處」 tr. “like the place of the Yāma Heaven”.

Recorded in full without adjudication: the differences in the ten sentences above are either differences of translated name (Joyful Eyes / Joy King · Burning Lamp / Wisdom Eye · Well Awakened / Without Teacher · Surpassing the Gods / the Honored One among Gods and Humans · Unsurpassed / Discernment), or differences of numeral (a million / ten myriads), or differences of gathering and dividing (three sayings of “Welcome” against one · eight clauses against ten · the presence or absence of the ceasing of the music). The two texts are recorded together, with no adjudication of better and worse.

The difference in the title of the chapter: the title of the scripture in the base text reads 「昇夜摩天宮品第十九」 tr. “Ascent to the Palace of the Yāma Heaven, chapter nineteen” 〔T10n0279 0099a19〕; the title in Chengguan's commentary reads 「升夜摩天宮品第十九」 tr. “Ascent to the Palace of the Yāma Heaven, chapter nineteen” 〔T35n1735 0654b10〕; the sixty-fascicle text reads 「佛昇夜摩天宮自在品第十五」 tr. “The Buddha's Ascent to the Palace of the Yāma Heaven in Self-Mastery, chapter fifteen” 〔T09n0278 0462c25〕, and the Tanxuan ji follows it 〔T35n1733 0212b28〕; Li Tongxuan follows the eighty-fascicle text, reading 「昇夜摩天宮品第十九」 tr. “Ascent to the Palace of the Yāma Heaven, chapter nineteen” 〔T36n1739 0842a26〕. The two graph-forms for ascending stand side by side, and the sixty-fascicle text has the two further graphs 「自在」 tr. “self-mastery”; recorded without adjudication.

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

(1) The previous assembly does not disperse · the whole assembly perfectly pervading — Chengguan explains why the first segment stands where it does

「四釋文者，一品長分為十：第一本會圓遍，謂前會不散而說後會故。」 tr. “Fourth, explaining the text: the one chapter is divided at length into ten. First, the whole assembly perfectly pervading — that is, because the previous assembly does not disperse and yet the later assembly is expounded.” 〔T35n1735 0654c01〕

The text of that mark of pervading is precisely the first sentence of the base text — 「十方一切世界，一一四天下南閻浮提及須彌頂上，皆見如來處於眾會」 tr. “in all the worlds of the ten directions, in each and every southern Jambudvīpa of the four continents and upon the summit of Sumeru, the Tathāgata was everywhere seen dwelling within the assembly” 〔T10n0279 0099a20〕; and Chengguan determines that 「初句遍因，「十方」下遍相」 tr. “the first clause is the cause of the pervading, and from ‘the ten directions’ onward is the mark of the pervading”, and further that 「但處加須彌，則而演說法，通上三會」 tr. “only that the place has Sumeru added, and then ‘and expounded the Dharma’ reaches through the three assemblies above” 〔T35n1735 0654c04〕.

(2) The four senses of ascending as spiritual transformation — the pivot of this chapter. Chengguan establishes these four senses upon the Sanskrit text

「然梵本中，上無升字、下有神變，譯者以升為神變。升為神變，略有四義：一不離前三而升此故、二升一處即升一切處故、三升已廣其處故、四前後同時無障礙故。」 tr. “Yet in the Sanskrit text there is no graph ‘ascend’ above, and below there is ‘spiritual transformation’; the translator made ‘spiritual transformation’ into ‘ascend.’ That ascending is spiritual transformation has, in brief, four senses: first, because he ascends here without leaving the three preceding; second, because ascending to one place is ascending to all places; third, because having ascended he makes that place wider; fourth, because before and after are simultaneous and without obstruction.” 〔T35n1735 0654b23〕

「謂佛以圓遍之身，不起而升時分天宮。升屬如來，夜摩約處，相違釋也。前升須彌，後升兜率，準此可知。」 tr. “That is, the Buddha with a body perfectly pervading, without rising, ascends to the palace of the heaven of time-divisions. Ascending belongs to the Tathāgata and Yāma is with respect to the place: it is explained as a compound of opposed terms. The ascent to Sumeru before and the ascent to Tuṣita after may be known on this pattern.” 〔0654b27〕

The scriptural attestation of the four senses lies, one by one, in the text of this chapter: the first sense is attested by 「不離一切菩提樹下及須彌山頂，而向於彼夜摩天宮寶莊嚴殿」 tr. “not leaving from beneath all the trees of awakening and the summit of Mount Sumeru, and yet going toward the Palace of Jeweled Adornment in that palace of the Yāma Heaven” 〔T10n0279 0099a23〕; the second by 「一切十方，悉亦如是」 tr. “and in all the ten directions it was likewise so” 〔0099b13〕; the third by 「此殿忽然廣博寬容，如其天眾諸所住處」 tr. “this palace suddenly became vast and broad and able to contain them, just like those dwelling places in which the hosts of gods severally dwell” 〔0099c10〕; the fourth by 「十方世界，悉亦如是」 tr. “and in the worlds of the ten directions it was likewise so” 〔0099c11〕.

Fazang, upon the sixty-fascicle text, explains it by 「不動昇遊」 tr. “ascending and roaming without moving”, and answers why this assembly alone bears the mark of self-mastery —

「問：前後俱是不離而昇，應齊名自在，何故此會獨標自在？答：不動昇遊，此空居天過前地居，故稱自在。創越地居，不同兜率，故獨標名。」 tr. “Question: before and after, all alike are cases of ascending without leaving, and they ought to be named self-mastery equally; why does this assembly alone bear the mark of self-mastery? Answer: he ascends and roams without moving, and this heaven dwelling in space passes beyond the earth-dwelling that came before, and therefore it is called self-mastery. It is the first crossing beyond the earth-dwelling and is unlike Tuṣita, and therefore it alone bears the name.” 〔T35n1733 0212c10〕

(3) Yāma displays time-divisions · the ten practices know the time — the displaying of the Dharma by the place

「夜摩，此云時分，即空居之首，表十行涉有化物宜適其時，時而後言聞者悅伏，時而後動見者敬從。涉有依空、即事入玄，託此而說。」 tr. “Yāma means here time-divisions, and it is the first of those dwelling in space; it displays that the ten practices, entering into existence and transforming beings, ought to suit their time — one speaks after the time is right, and the hearers are gladdened and subdued; one acts after the time is right, and the beholders revere and follow. Entering into existence while depending upon space, entering the profound in the very midst of phenomena — it is upon this that the exposition rests.” 〔T35n1735 0654b18〕

Li Tongxuan sets up 「以處表法」 tr. “displaying the Dharma by means of the place” as a gate of its own, and what he determines runs in the same track but in more detail —

「為表十行法門知時而應，總化不可不知時故，故以時分天以表知根而對行，不可一向為也。知是人天種、二乘三乘一乘種，可以何善根而接引之故。」 tr. “It is in order to display that the Dharma-gate of the ten practices knows the time and responds accordingly; for in transforming beings at large one cannot but know the time, and therefore the heaven of time-divisions is used to display the knowing of capacities and the matching of practice to them, which cannot be done in one fixed way. It is to know whether they are of the seed of gods and humans, or of the two vehicles, the three vehicles, or the One Vehicle, and by what root of goodness they may be drawn in.” 〔T36n1739 0842b02〕

「此十行之位處夜摩之中，明依空而住，不與人連。十行亦然，依法空而行，行知時而益俗也，故處此天而表之也。」 tr. “This stage of the ten practices is situated within Yāma, making clear that it abides in dependence upon space and is not joined to human beings. So too are the ten practices: they proceed in dependence upon the emptiness of dharmas, and the practice knows the time and benefits the common world; and therefore he abides in this heaven and displays it thereby.” 〔T36n1739 0842b12〕

(4) The displaying of the Dharma by the seat: the three senses of conjuring up, lotus flower, and treasury —

「初一句總依空起行，故云化作。無著導行，故曰蓮華。一行含多，所以稱藏。」 tr. “The first clause is the general one: because practice is given rise to in dependence upon emptiness, it says ‘conjured up’; because non-attachment leads the practice, it says ‘lotus flower’; because one practice contains many, it is called ‘treasury.’” 〔T35n1735 0654c07〕

(5) A million displays that the stage gradually increases · the four parts of the marks of adornment —

「「百萬」已下別顯嚴相，於中四：初明座體備德嚴，皆云百萬，位漸增故。」 tr. “From ‘a million’ onward the marks of adornment are displayed in particular, and within this there are four. First, making clear the adornment of the substance of the seat complete in virtue; that all of them say ‘a million’ is because the stage gradually increases.” 〔T35n1735 0654c09〕

The eight clauses of the adornment of the virtue of the practice of the Dharma-gate Chengguan gathers into four pairs — 「文有八句，攝為四對：一因緣；二福智，深心契理故；三願行；四體用，無生法體之所起故。四末後一句，法教流通嚴。」 tr. “The text has eight clauses, gathered into four pairs: first, cause and condition; second, merit and wisdom, because profound mind accords with principle; third, vow and practice; fourth, substance and function, because they are given rise to by the substance of the unborn dharma. Fourth, the last single clause, the adornment of the circulation of the Dharma-teaching.” 〔0654c12〕

(6) The ten buddhas are of a gradually higher stage · the past called to mind is more distant —

「第八偈讚十佛。此十佛是前會十佛之前，如次十佛明位漸高、念昔亦遠，理實三世諸佛皆同此說。餘如前會。」 tr. “Eighth, the verses praising the ten buddhas. These ten buddhas are earlier than the ten buddhas of the previous assembly; the ten buddhas in their order make clear that the stage is gradually higher and that the past called to mind is likewise more distant. As a matter of principle all the buddhas of the three times expound in this same way. The rest is as in the previous assembly.” 〔T35n1735 0654c20〕

The fourfold form of the verses —

「前中十偈亦各有四：初句標名讚別德、次句通顯具吉祥、三憶曾入此殿、四結處成勝極。亦初一句諸頌不同、初二字別名、次二字通號、下三字別德。」 tr. “Within the first part, each of the ten verses also has four: the first line names him and praises his particular virtue; the second displays in common that he is possessed of auspiciousness; the third calls to mind that he once entered this palace; the fourth concludes that the place has become supremely excellent. Again, it is the first line that differs in the several verses: the first two graphs are the particular name, the next two the common title, and the last three the particular virtue.” 〔T35n1735 0654c23〕

(7) The particular virtue explains the particular name — verse by verse Chengguan explains the name in the two graphs above by the virtue in the three graphs below

「亦皆以下別德釋上別名：一以聞十方釋成名稱。二以世間燈釋寶王義。珠有夜光可代燈者，為寶中王。佛有智光照無明夜，故曰寶王。三四五六義並可知。七以世燈釋勝天者，身智光照勝於天故。八以論雄釋無去者，具勇智辯不可動故。九十可知。」 tr. “In every case, too, the particular virtue below explains the particular name above. First, ‘heard in the ten directions’ explains and completes ‘Renown.’ Second, ‘the lamp of the world’ explains the sense of ‘Jewel King’: among pearls, the one that shines by night and can take the place of a lamp is the king among jewels; the Buddha has the light of wisdom, which shines upon the night of ignorance, and therefore he is called Jewel King. The sense of the third, fourth, fifth, and sixth may all be known. Seventh, that ‘the lamp of the world’ explains ‘Surpassing the Gods’ is because the light of his body and of his wisdom shines more excellently than that of the gods. Eighth, that ‘the hero among expounders’ explains ‘Without Going’ is because he is possessed of courage, wisdom, and eloquence and cannot be moved. The ninth and tenth may be known.” 〔T35n1735 0654c27〕

(8) The particular virtues in the names of the palaces —

「又此中殿各舉別名，初一嚴體，下皆寶之別德，謂此寶清淨，以用莊嚴，殊勝無垢。此寶發香，是香必妙。能嚴之寶無所不見，可謂普眼。如是嚴者是善莊嚴，無處不嚴，名普嚴也。又善嚴者，善因生故。」 tr. “Again, the palaces here each raise a separate name: the first raises the substance that adorns, and those below all raise particular virtues of the jewel — that is, this jewel is pure, is put to use in adorning, is excellent and stainless. This jewel gives forth fragrance, and such fragrance must be wondrous. The jewel that is able to adorn leaves nothing unseen, and may be called the universal eye. Such adorning is good adorning, and there is no place it does not adorn, and so it is named universal adornment. Again, that it is good adornment is because it is produced by good causes.” 〔T35n1735 0655a04〕

(9) The sequence of stages in which understanding and practice require one another — 「匪知之艱，行之為艱。前解此行，若膏明相賴、目足更資，故次來也。」 tr. “It is not knowing that is hard, but doing that is hard. Earlier, understanding; here, practice — like fat and flame depending upon one another, like eye and foot supplying one another; and therefore it comes next.” 〔T35n1735 0654b12〕; Fazang likewise attaches it to the joining of understanding and practice — 「又以解行相接故，次忉利而至夜摩，俱是內凡不同前信，以感果在此表行離相，故屆此空天。」 tr. “Again, because understanding and practice join one to the other, after Trāyastriṃśa he comes to Yāma; both are the inner ordinary stage, unlike the faith that came before; and because the fruit that is drawn forth lies here and displays that practice leaves marks behind, he therefore arrives at this heaven of space.” 〔T35n1733 0212c14〕

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

Chengguan, Huayan jing shu, T35n1735 (following the text of the eighty-fascicle Avataṃsaka · the principal commentary)

Establishing 「升為神變」 tr. “ascending as spiritual transformation” from the Sanskrit text — in the gate on the name of the chapter Chengguan singles out the difference between Sanskrit and Chinese and establishes the four senses upon it (the full text is at V(2)): 「然梵本中，上無升字、下有神變，譯者以升為神變。」 tr. “Yet in the Sanskrit text there is no graph ‘ascend’ above, and below there is ‘spiritual transformation’; the translator made ‘spiritual transformation’ into ‘ascend.’” 〔T35n1735 0654b23〕; and he further determines the structure of the chapter's name as 「升屬如來，夜摩約處，相違釋也」 tr. “ascending belongs to the Tathāgata and Yāma is with respect to the place: it is explained as a compound of opposed terms” 〔0654b28〕.

Determining the omission of the ceasing of the music to be the translator's intention — 「然晉經亦有樂音止息，今略無者，譯人之意。謂不如十解會事歸理，不云樂音止息；不及迴向事理無礙，不云熾然。退可同前、進可齊後，故並略之。」 tr. “Now the Jin scripture also has the ceasing of the sounds of music, and that it is here omitted is the intention of the translator. That is to say, it is not like the assembly of the ten understandings, which gathers phenomena back into principle, and therefore the ceasing of the sounds of music is not spoken of; nor does it reach to dedication, in which phenomena and principle are unobstructed, and therefore the blazing forth is not spoken of. Going back, it may be one with what precedes; going forward, it may be level with what follows; and therefore both are omitted.” 〔T35n1735 0654c16〕

Determining several segments of this chapter as 「並如前會」 tr. “both as in the previous assembly” — at the third, the ninth, and the tenth segments Chengguan attaches them all to the explanation of the previous assembly and does not set them out again: 「第三「時夜摩」下天王見佛，並如前會。」 tr. “Third, from ‘at that time the Yāma’ onward, the heavenly king seeing the Buddha — both as in the previous assembly.” 〔T35n1735 0654c06〕 · 「第十「此殿」下處忽寬容，並如前會。」 tr. “Tenth, from ‘this palace’ onward, the place suddenly becoming capacious — both as in the previous assembly.” 〔0655a09〕; and at the section on the ten buddhas he likewise says 「餘如前會」 tr. “the rest as in the previous assembly” 〔0654c22〕.

Fazang, Tanxuan ji, T35n1733 (the commentary on the sixty-fascicle Avataṃsaka, chapter “The Buddha's Ascent to the Palace of the Yāma Heaven in Self-Mastery”)

Establishing the name by the lord of transformation, function, and place — 「二品名者，佛是化主，依體起用，赴機云昇。應感何處？所謂夜摩。」 tr. “Second, the name of the chapter: the Buddha is the lord of transformation; in dependence upon substance he gives rise to function, and his going to meet capacities is called ascending. To what place does he respond? To Yāma, so called.” 〔T35n1733 0212c01〕

Explaining the nature of the Yāma Heaven — 「《俱舍論》釋名唱樂天，亦名多戲樂天。天者，是淨義、光明義。此天著樂，全不念善，賴有孔雀王菩薩，及彼天主名牟修樓陀天王，每以開導。或實天失伴，悲泣告王；或化天墮水，怖令生厭故也。」 tr. “The Abhidharmakośa explains the name as the heaven that sings for pleasure, also named the heaven of much sport and pleasure. ‘God’ carries the sense of purity and the sense of radiance. This heaven is attached to pleasure and is not at all mindful of the good; they rely upon the bodhisattva Peacock King, and upon the lord of that heaven, the heavenly king named Musulundha, who constantly guide and open them up — now a real god loses his companion and weeps and tells it to the king, now a conjured god falls into the water and, being frightened, is made to give rise to weariness.” 〔T35n1733 0212c06〕

The question and answer on bearing the mark of self-mastery alone — he answers it with three senses: 「不動昇遊，此空居天過前地居，故稱自在。創越地居，不同兜率，故獨標名。又約行入玄，過前解故，以自在表之。又以解行相接故，次忉利而至夜摩，俱是內凡不同前信，以感果在此表行離相，故屆此空天。」 tr. “He ascends and roams without moving, and this heaven dwelling in space passes beyond the earth-dwelling that came before, and therefore it is called self-mastery. It is the first crossing beyond the earth-dwelling and is unlike Tuṣita, and therefore it alone bears the name. Again, with respect to practice he enters the profound, passing beyond the understanding that came before, and therefore self-mastery displays it. Again, because understanding and practice join one to the other, after Trāyastriṃśa he comes to Yāma; both are the inner ordinary stage, unlike the faith that came before; and because the fruit that is drawn forth lies here and displays that practice leaves marks behind, he therefore arrives at this heaven of space.” 〔T35n1733 0212c12〕

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

The distinction of three gates — 「將釋此品，約作三門分別：一釋品名目、二釋品來意、三隨文釋義。」 tr. “About to explain this chapter, I make the distinction of three gates: first, explaining the name of the chapter; second, explaining the reason for the chapter's coming; third, explaining the meaning following the text.” 〔T36n1739 0842a27〕

Displaying the Dharma by the place, running through all the assemblies of the whole scripture — Li Tongxuan does not explain this chapter alone, but runs a single system through the five places of Sumeru · Yāma · Tuṣita · the Heaven of Free Enjoyment of Others' Emanations · the third dhyāna: 「須彌山以表十住之法門，明從信昇進，離凡夫地故。」 tr. “Mount Sumeru displays the Dharma-gate of the ten abodes, making clear the ascent and advance from faith and the leaving behind of the stage of the ordinary person.” 〔T36n1739 0842b07〕 · 「於兜率天說〈十迴向〉，為明其處居欲界天之中，又明此天樂知足也」 tr. “That ‘The Ten Dedications’ is expounded in the Tuṣita Heaven is to make clear that its place lies in the midst of the heavens of the desire realm, and further to make clear that this heaven delights in knowing what suffices” 〔0842b15〕 · 「昇他化天說十地法門者，超過化樂明至欲界際，表十地自在超昇化樂，至欲界之頂」 tr. “That he ascends to the Heaven of Free Enjoyment of Others' Emanations and expounds the Dharma-gate of the ten grounds is to pass beyond the Heaven of Delight in Transformation and make clear the reaching of the limit of the desire realm, displaying that the ten grounds in self-mastery ascend beyond the Heaven of Delight in Transformation and reach the summit of the desire realm” 〔0842b18〕 · 「昇第三禪說佛華法門，明普賢行滿，表以行法悅無盡眾生故。又彰第四禪是佛位故。」 tr. “That he ascends to the third dhyāna and expounds the Dharma-gate of the Flower of the Buddha is to make clear the fulfilling of the practice of Universal Worthiness, displaying that by the dharma of practice he gladdens inexhaustible sentient beings; and further it makes manifest that the fourth dhyāna is the position of buddhahood.” 〔0842b21〕

Establishing, beyond the displaying of the Dharma, the pervading of principle and wisdom — 「此約進修昇降表法，且如是安立，然其理智一一遍周，無去來也」 tr. “This displays the Dharma with respect to advance in cultivation, ascending and descending, and is set out in this way for the time being; yet principle and wisdom each and every one of them pervade everywhere, and there is no going and coming” 〔T36n1739 0842b23〕; and he adduces as his authority the passages that run through the several assemblies — 「以此皆云「不離菩提道場普光明殿而昇忉利夜摩兜率」等。」 tr. “Because all of these say ‘without leaving the site of awakening and the Hall of Universal Light he ascends to Trāyastriṃśa, Yāma, and Tuṣita,’ and so forth.” 〔T36n1739 0842b25〕

Recording for himself that there is no text to rely upon — for the assembly of the third dhyāna Li Tongxuan marks that there is no scriptural text for it and adduces another scripture instead: 「此一會未有來文。是《瓔珞本業經》，如來領聲聞菩薩眾，向菩提樹下，說往昔於菩提樹下初成正覺時說《法界經》，一一排次至第三禪故」 tr. “For this one assembly there is as yet no text that has come down. It is in the Sūtra of the Original Acts that Serve as Necklaces, where the Tathāgata leads the hosts of śrāvakas and bodhisattvas toward the tree of awakening and expounds how in the past, when he first accomplished perfect awakening beneath the tree of awakening, he expounded the Sūtra of the Dharma Realm, setting them out one by one in order up to the third dhyāna” 〔T36n1739 0842b27〕.

Zhiyan, Souxuan ji, T35n1732 〔not found〕

No corresponding outline text of the Souxuan ji has been obtained within the range of this chapter; the lack is recorded, and it is not filled out with text from elsewhere.

Recorded without adjudication: as for the explanations of this chapter, Chengguan, upon the Sanskrit text, establishes the four senses of 「升為神變」 tr. “ascending as spiritual transformation”, determines the omission of the ceasing of the music to be the translator's intention, and at several segments attaches them with 「並如前會」 tr. “both as in the previous assembly” and does not set them out again; Fazang, upon the sixty-fascicle text, establishes the name by the three senses of the lord of transformation, function, and place, sets out separately the matter of the Yāma Heaven's attachment to pleasure and its relying upon the bodhisattva Peacock King to guide it, and answers with three senses the question why this assembly alone bears the mark of 「自在」 tr. “self-mastery”; Li Tongxuan makes 「以處表法」 tr. “displaying the Dharma by means of the place” a gate of its own, running through the five places of Sumeru · Yāma · Tuṣita · the Heaven of Free Enjoyment of Others' Emanations · the third dhyāna and fitting them to the ten abodes · the ten practices · the ten dedications · the ten grounds · the Flower of the Buddha, and further marks for himself the pervading of principle and wisdom without going or coming, and records of himself that for the assembly of the third dhyāna 「未有來文」 tr. “there is as yet no text that has come down”. The three run side by side, and all are established sayings of the ancient worthies; they are recorded, and no adjudication of higher and lower is made. The divergent renderings of the names of the ten buddhas in the eighty-fascicle and the sixty-fascicle texts (Joyful Eyes / Joy King · Burning Lamp / Wisdom Eye · Well Awakened / Without Teacher · Surpassing the Gods / the Honored One among Gods and Humans · Unsurpassed / Discernment) and the wholesale difference of the ten names of the palaces are recorded together, with nothing chosen and nothing set aside.

VII. Cross-Reading and Lineage

• The bond of the four chapters of this assembly: this chapter follows upon “The Clarification of the Dharma,” chapter 18, and is followed by “Verses of Praise in the Palace of the Yāma Heaven,” chapter 20. Chengguan determines that the four chapters of this assembly divide into three — 「此會四品分三：初二品當會由致、次一品當會正宗、後一品勝進趣後。於由致中，後品明讚德顯體、此品先明感應道交。」 tr. “The four chapters of this assembly divide into three: the first two chapters are the occasioning of this assembly, the next one chapter is the proper exposition of this assembly, and the last one chapter is the advance beyond, tending toward what follows. Within the occasioning, the later chapter makes clear the praising of the virtues that manifests the substance, and this chapter first makes clear the meeting on the way of stimulus and response.” 〔T35n1735 0654b14〕
• The bond with the third assembly: at several segments of this chapter Chengguan attaches them with 「並如前會」 tr. “both as in the previous assembly” 〔T35n1735 0654c06·0655a09〕, and what he means is “Ascent to the Summit of Mount Sumeru,” chapter 13; the explanation of the chapter's name likewise says 「前升須彌，後升兜率，準此可知」 tr. “the ascent to Sumeru before and the ascent to Tuṣita after may be known on this pattern” 〔0654b29〕. The two chapters are of one type at different positions, and in reading they should be viewed together.
• The bond with the next chapter: the name of the assembly in this chapter is 「約人名功德林」 tr. “with respect to the person it is named Merit Grove” 〔T35n1735 0654b21〕, and the name Merit Grove appears in the next chapter; this chapter only sets up the place, sets up the seat, and sets up the invitation, while the person who expounds the Dharma and the Dharma expounded are both in the later chapter, and therefore Chengguan determines this chapter as the 「由致」 tr. “occasioning” and not the 「正宗」 tr. “proper exposition” 〔0654b14〕.
• The bond with the ten practices: the place of this chapter displays the ten practices, and the proper exposition of their Dharma is in “The Ten Practices,” chapter 21. Li Tongxuan's phrase 「故處此天而表之也」 tr. “and therefore he abides in this heaven and displays it thereby” 〔T36n1739 0842b14〕 displays that very chapter.
• The bond with the Huayan jing zhigui: the Zhigui discusses the mutual gathering in of the expositions of the several assemblies, and raises Trāyastriṃśa and Yāma as an instance — 「忉利說十住法。夜摩等處說十行等」 tr. “In Trāyastriṃśa the Dharma of the ten abodes is expounded; in Yāma and the other places the ten practices and the rest are expounded” 〔T45n1871 0590a17〕 — which bears upon the sense of 「不離而升」 tr. “ascending without leaving” in this chapter, yet it does not quote and explain this chapter sentence by sentence; it is recorded so as to mark the line of connection.
• The bond with the Huayan wujiao shixuan men: the Shixuan men cites a verse of the Yāma assembly to attest the sense of mutual entering, and what it cites belongs to the next chapter — 「夜摩天會菩薩雲集品說云」 tr. “in the chapter of the Bodhisattvas Gathering like Clouds at the assembly of the Yāma Heaven it says” 〔T45n1868 0514b14〕 — and is not the text of this chapter; it is recorded, and not taken up as an attestation for this chapter.
• 〔not found〕: in the Wangjin huanyuan guan, T45n1876, a search for 「夜摩」 tr. “Yāma” yields no occurrence; the lack is recorded. In the Huayan yisheng jiaoyi fenqi zhang, T45n1866, a search for 「夜摩」 tr. “Yāma” yields no occurrence; the lack is recorded. The two places in the Fajie xuanjing, T45n1883, where 「夜摩偈云」 tr. “the verse of Yāma says” occurs 〔0678c10·0679b08〕 both cite the verses of the bodhisattva Awakening Grove in the next chapter, not this chapter, and are not taken up. This chapter likewise has no separately circulating treatise that quotes and explains the scripture (unlike “The Ten Grounds,” which has the Shidi jing lun); the lack is recorded.

VIII. Edition Location Register

• Śikṣānanda, T279 (the base text): “Ascent to the Palace of the Yāma Heaven,” chapter 19, begins at 〔T10n0279 0099a19〕 (fascicle 19) – ending before the title of the next chapter, “Verses of Praise in the Palace of the Yāma Heaven,” chapter 20, at 〔0099c13〕. The whole assembly perfectly pervading 0099a20 · the clause on expounding the Dharma 0099a22 · ascending without leaving 0099a23 · the heavenly king seeing the Buddha and conjuring up the seat 0099a25 · the clauses of the adornment of the seat with “a million” beginning 0099a26 (the nets of gold 0099a27 · the four hangings 0099a27 · the four canopies 0099a28 · the lights 0099a29 · the heavenly kings bowing their heads 0099b01 · the Brahmā kings 0099b02 · the bodhisattvas 0099b02 · the heavenly music 0099b02 · the five clouds 0099b03 · the maṇi clouds 0099b05 · produced from roots of goodness 0099b06 · upheld by the buddhas 0099b06 · increased by merit 0099b06 · profound mind and vows 0099b07 · given rise to by practice 0099b08 · established by dharmas 0099b08 · manifested by transformation through spiritual penetration 0099b09 · speech-sounds displaying the Dharma 0099b09) · inviting the Buddha to dwell in the palace 0099b10 · the Tathāgata accepting the invitation 0099b13 · each calling to mind the causes of old 0099b14 · the ten verses beginning 0099b16 (verse two 0099b18 · verse three 0099b20 · verse four 0099b22 · verse five 0099b24 · verse six 0099b26 · verse seven 0099b28 · verse eight 0099c01 · verse nine 0099c03 · verse ten 0099c05) · the concluding extension to the ten directions 0099c07 · the Buddha likewise ascending the palace 0099c09 · the place suddenly becoming capacious 0099c10. In the whole chapter 「百萬」 tr. “a million” occurs twenty-seven times · the verses are twenty lines · seven graphs to the line.
• Buddhabhadra, T278 (the Jin translation, the principal witness for collation): “The Buddha's Ascent to the Palace of the Yāma Heaven in Self-Mastery,” chapter 15, begins at 〔T09n0278 0462c25〕 (fascicle 10) – ending before 〔0463b19〕. Manifesting at once 0462c27 · speaking dharmas of every kind 0462c29 · not leaving the tree of the path 0463a01 · seeing from afar and spreading out the seat 0463a03 · the clauses of the marks of adornment 0463a04–0463a16 · inviting the Buddha 0463a16 · accepting the invitation and ascending the palace 0463a18 · the music becoming still and calling to mind the causes of old 0463a19 · the ten verses beginning 0463a22 (verse two 0463a24 · verse three 0463a26 · verse four 0463a28 · verse five 0463b01 · verse six 0463b03 · verse seven 0463b05 · verse eight 0463b07 · verse nine 0463b09 · verse ten 0463b11) · the concluding extension 0463b13 · ascending the palace and sitting with legs crossed 0463b16 · the palace becoming vast 0463b17. In the whole chapter 「十萬」 tr. “ten myriads” occurs twenty-three times.
• Chengguan, Huayan jing shu, T35n1735: the commentary on the chapter “Ascent to the Palace of the Yāma Heaven” begins at 0654b10 (the reason for the assembly's coming 0654b11 · the reason for the chapter's coming 0654b13 · the explanation of the name, three names of the assembly 0654b17 · the name of the chapter, the spiritual transformation of the Sanskrit text 0654b23 · the four senses of spiritual transformation 0654b24 · the tenet and aim 0654b29 · explaining the text, ten segments 0654c01 · the first segment, the cause of the pervading and the mark of the pervading 0654c03 · the second and third segments 0654c05 · the fourth segment, the three senses of the seat 0654c07 · the four parts of the marks of adornment 0654c09 · the eight clauses in four pairs 0654c12 · the fifth and sixth segments 0654c15 · the seventh segment and the omission of the ceasing of the music 0654c16 · the eighth, the verses praising the ten buddhas 0654c20 · the fourfold division of the ten verses 0654c23 · the particular virtue explaining the particular name 0654c27 · the particular virtues in the names of the palaces 0655a04 · the ninth and tenth segments 0655a08) – ending before 0655a11.
• Fazang, Tanxuan ji, T35n1733: “The Buddha's Ascent to the Palace of the Yāma Heaven in Self-Mastery,” chapter 15, begins at 0212b28 (the twofold explanation of the name 0212b29 · the name of the chapter, the lord of transformation giving rise to function 0212c01 · the gloss of Suyāma 0212c03 · the citation of the Mahāsaṃnipāta-sūtra 0212c05 · the citation of the Abhidharmakośa on the heaven that sings for pleasure 0212c06 · the bodhisattva Peacock King and the heavenly king Musulundha 0212c07 · the question and answer on bearing the mark of self-mastery alone 0212c10 · the joining of understanding and practice 0212c14 · the section on the reason for its coming beginning 0212c17) – ending before 0213b04 (from 0212c17 onward, the sections on the reason for its coming, the tenet and aim, and the explanation of the text are not recorded).
• Li Tongxuan, Xin Huayan jing lun, T36n1739: “Ascent to the Palace of the Yāma Heaven,” chapter 19, begins at 0842a26 (the distinction of three gates 0842a27 · explaining the name of the chapter 0842a29 · the gloss of the heaven of time-divisions 0842b01 · displaying that the ten practices know the time 0842b02 · Sumeru displaying the ten abodes 0842b07 · Sumeru not to be climbed 0842b08 · Yāma displaying abiding in dependence upon space 0842b12 · Tuṣita displaying the ten dedications 0842b15 · the Heaven of Free Enjoyment of Others' Emanations displaying the ten grounds 0842b18 · the third dhyāna displaying the Flower of the Buddha 0842b21 · principle and wisdom pervading everywhere without going or coming 0842b23 · the citation of the passages running through the several assemblies 0842b24 · his own record that there is as yet no text 0842b27 · the concluding display of the ten practices 0842c01) – ending before 0843b11 (from 0842c01 onward, the several sections explaining the reason for the chapter's coming and explaining the meaning following the text are not recorded).
• Chengguan, Yanyi chao, T36n1736: no corresponding subcommentary text has been taken within the range of this chapter; the lack is recorded.
• Zhiyan, Souxuan ji, T35n1732: 〔not found〕; the lack is recorded.
• Variant readings: within the range of T279 covered by this unit, 〔0099a19〕–〔0099c12〕, the Taishō base text carries 3 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0099a27〕交【大】｜絞【宮】 · 〔0099b01〕耀【大】＊｜曜【宋】【元】【明】【宮】＊ · 〔0099b15〕神力【大】｜威神【宋】【宮】／威力【元】【明】. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.) 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.