華嚴經 品三十九 入法界品 · 德雲比丘（寄初發心住）Avataṃsaka Sūtra · Entering the Dharma Realm · The Monk Cloud of Virtue (Assigned to the Abode of First Resolve)

The sūtra text of this section is the first stretch of what Chengguan judges to be 'the ten good friends assigned to the ten abodes,' that is, the first of the ten good friends of the ten abodes; Chengguan calls him 「最初善友」 tr. “the very first good friend” 〔T35n1735 0923c10〕. Here Chengguan sets up the skeleton shared by all the stretches on the good friends—「今依意公及五臺論，約會科之，分為六分」 tr. “Now, following the Master Yi and the Wutai lun, I outline it by assembly and divide it into six parts”—the six parts being seeking in accord with the teaching · seeing, paying respect, and inquiring · praising and conferring the Dharma · humbling oneself and deferring to the superior · pointing to the next friend · cherishing his virtue, bowing, and taking leave; and he states plainly 「今初發心住，文具斯六」 tr. “now in the abode of first resolve, the text has these six complete.” The name of the dharma conferred reads word for word 「憶念一切諸佛境界智慧光明普見法門」 tr. “the dharma gate of universal seeing by the light of the wisdom of the realm of all the Buddhas held in mindfulness,” and below it twenty-one gates of mindfulness of the Buddha are opened out. As for the marking of the names of the twenty-one gates, the eighty-fascicle text reads throughout 「念佛門」 tr. “gate of mindfulness of the Buddha,” while the Jin sixty-fascicle translation reads throughout 「念佛三昧門」 tr. “gate of the samādhi of mindfulness of the Buddha,” a difference Chengguan has already pointed out himself in his commentary—「準晉經，一一皆云念佛三昧門」 tr. “According to the Jin sūtra, every one of them says gate of the samādhi of mindfulness of the Buddha.” As for the name of the good friend, the eighty-fascicle text reads 「德雲」 tr. “Cloud of Virtue,” while the sixty-fascicle text and Zhiyan's Souxuan ji and Huayan jing kongmu zhang all read 「功德雲」 tr. “Merit Cloud,” and Fazang's Tanxuan ji further collates the Sanskrit name of the text from India and says 「順彼應名雲德比丘」 tr. “following that, he ought to be named the monk Cloud Virtue.” The sūtra text of this section has no repeating verses.

I. Doctrinal Outline and Placement

Chengguan's six-part outline—the skeleton shared by all the stretches on the good friends. Chengguan first sets up the general outline:

〔T35n1735 0922c12〕「大文第二「向勝樂國」〔T35n1735 0922c13〕下有十善友，寄於十住即為十段。然下諸善友，古德科判從一至十，雖皆有理，今略存一二。」 tr. “The second great division, from ‘going toward the land of Surpassing Joy’ onward, has ten good friends, and as they are assigned to the ten abodes it makes ten stretches. Now, as to the good friends below, the outlines the ancient worthies have judged, from one to ten, all have their reason, and here I keep one or two in brief.”

Next he brings out the outline he adopts, stating himself the ground of his taking and leaving:

「今依意公及五臺論，約會科之，分為六分，而名小異：一依教趣求、二見敬諮問、三稱讚授法、四謙己推勝、五指示後友、六戀德禮辭。而諸文多具，其有增減，至文科判。今初發心住，文具斯六。」 tr. “Now, following the Master Yi and the Wutai lun, I outline it by assembly and divide it into six parts, though the names differ slightly: one, seeking in accord with the teaching; two, seeing, paying respect, and inquiring; three, praising and conferring the Dharma; four, humbling oneself and deferring to the superior; five, pointing to the next friend; six, cherishing his virtue, bowing, and taking leave. Most of the passages have them complete, and where there is addition or subtraction, the outline will be judged at the passage. Now in the abode of first resolve, the text has these six complete.” 〔T35n1735 0922c22〕

For the opening sentence of each of the six parts, Chengguan rehearses it by the first words of the sūtra text: the first, 「依教趣求」 tr. “seeking in accord with the teaching,” he does not rehearse separately (that is, the stretch of 「辭退南行」 tr. “he took his leave and journeyed south”); the second, 〔0923a03〕「「見已往詣」〔0923a03〕下即見敬諮問」 tr. “from ‘having seen him, he went forward to call upon him’ onward is seeing, paying respect, and inquiring”, within which he further opens four sub-outlines, 「於中四：一設敬儀」 tr. “within it are four: one, the setting up of the manner of reverence” 〔0923a04〕; the third, 〔0923a13〕「「時德雲」〔0923a13〕下稱讚授法，即正入法界」 tr. “from ‘at that time Cloud of Virtue’ onward is praising and conferring the Dharma, which is the direct entering of the Dharma realm”, within which are two divisions, 「先讚器希有、後正示法界」 tr. “first the praising of the rarity of the vessel, and after that the direct showing of the Dharma realm” 〔0923a14〕; the fourth, 〔0923c02〕「「善男子我唯」〔0923c02〕下謙己推勝」 tr. “from ‘son of good family, I have obtained only’ onward is humbling oneself and deferring to the superior”; the fifth, 〔0924b28〕「「善男子南方」〔0924b28〕下指示後友」 tr. “from ‘son of good family, in the south’ onward is pointing to the next friend”; the sixth, 〔0924c11〕「「爾時善財」〔0924c11〕下戀德禮辭，生難遭想故戀，喜見後友故辭」 tr. “from ‘at that time Sudhana’ onward is cherishing his virtue, bowing, and taking leave; because there arises the thought of a thing hard to meet with, he cherishes; because he is glad to see the friend to come, he takes leave”.

The words by which he rehearses the sūtra differ from the base text: Chengguan rehearses the sixth stretch as 「爾時善財」 tr. “at that time Sudhana,” whereas the base text here reads word for word 「時，善財童子禮德雲比丘足」 tr. “at that time, the youth Sudhana bowed to the feet of the monk Cloud of Virtue” 〔T10n0279 0335a03〕, without the word 「爾」 tr. “at.” The Jin sixty-fascicle translation likewise reads at the same place 「時，善財童子從功德雲比丘，聞法歡喜」 tr. “at that time, the youth Sudhana, from the monk Merit Cloud, heard the Dharma and rejoiced” 〔T09n0278 0690b23〕. Recorded.

Fazang's five-part outline (upon the sixty-fascicle text):

「今且依位五分科釋：一舉法勸修、二依教趣入、三推求簡擇、四正得法界、五仰推勝進。」 tr. “Now, following the stage, I outline and gloss it in five parts: one, raising the Dharma and exhorting to cultivation; two, entering in accord with the teaching; three, seeking out and selecting; four, rightly obtaining the Dharma realm; five, looking up and deferring to the advance.” 〔T35n1733 0456a17〕

Within his 「舉法勸修」 tr. “raising the Dharma and exhorting to cultivation” he further opens four: 「就此初位發心住知識內五分中，初舉勸內有四：一處名、二人名、三教問、四歎德。」 tr. “Within the five parts of the good friend of this first stage, the abode of first resolve, the first, the raising and exhorting, has four: one, the name of the place; two, the name of the person; three, the charge to ask; four, the praising of his virtue.” 〔T35n1733 0456a20〕 The rehearsing sentences of the four sub-parts are 〔0456b08〕「三「汝詣彼」〔0456b08〕下勸往教問」 tr. “third, from ‘go to him’ onward is exhorting him to go and charging him to ask” and 〔0456b10〕「四「善男子」〔0456b10〕下歎彼比丘德，令其喜去」 tr. “fourth, from ‘son of good family’ onward is praising the virtue of that monk, so as to make him go gladly”.

Zhiyan's three-wisdom outline:

〔T35n1732 0091b17〕「今此初功德雲比丘，當發心住位，入普賢光明觀察正念諸佛三昧。有三：初勸教勝進，即聞慧也；二「時善財」〔T35n1732 0091b19〕下依教趣入，即思慧也；三「時彼比丘」〔T35n1732 0091b20〕下得其法故名證法界，即修慧也。此中處及人名等，並從當位義相得名，至文宜隨義消息之。」 tr. “Now this first monk Merit Cloud belongs to the stage of the abode of first resolve, and enters the samādhi of rightly holding the Buddhas in mindfulness by the observing of the light of Samantabhadra. There are three: first, the exhorting and teaching toward the advance, which is the wisdom of hearing; second, from ‘at that time Sudhana’ onward, entering in accord with the teaching, which is the wisdom of pondering; third, from ‘at that time that monk’ onward, obtaining his Dharma and therefore called realizing the Dharma realm, which is the wisdom of cultivating. The place and the name of the person here and the rest all take their names from the sense and mark of the stage in question, and at the passage one should follow the sense in weighing them.”

His first sub-outline further opens four: 〔T35n1732 0091b22〕「初文有四：初南方等處；二「有一比丘」〔T35n1732 0091b23〕下人名；三「汝詣彼問」〔T35n1732 0091b23〕下教得；四「彼比丘」〔T35n1732 0091b24〕下歎德。此出離始，故現比丘形。二依教趣入，文有六：初辭往、二正趣勝境。」 tr. “The first passage has four: first, the place, ‘in the south’ and the rest; second, from ‘there is a monk’ onward, the name of the person; third, from ‘go to him and ask’ onward, the charge to obtain; fourth, from ‘that monk’ onward, the praising of his virtue. This is the beginning of coming forth and away, and so he appears in the form of a monk. Second, entering in accord with the teaching: the text has six—first, taking leave and going; second, rightly going toward the surpassing realm.”

Li Tongxuan's general setting out—where he sets them out in general, the ten good friends of the ten abodes are taken together as one outline:

「明趣入十住以定會理契真門，即妙峯山上德雲比丘所得憶念諸佛智慧光明門。」 tr. “It makes clear the gate of entering the ten abodes, by concentration meeting with principle and according with the true, that is, the gate of the light of the wisdom of holding the Buddhas in mindfulness obtained by the monk Cloud of Virtue upon Wondrous Peak Mountain.” 〔T36n1739 0953b13〕

「是以次向下至王女慈行童女有十箇善知識，總是十住位中善知識也。」 tr. “Thus in order downward, as far as the king's daughter, the maiden Compassionate Practice, there are ten good friends, and all of them are the good friends within the stages of the ten abodes.” 〔T36n1739 0953b15〕

At the stretch on Cloud of Virtue proper, Li Tongxuan does not use the gathered outline of his general setting out, but sets up eleven gates and glosses them gate by gate:

「義有十一門：一得聞善知識名歡喜、二頂禮文殊足下遶無數匝辭退南行、三至處求覓德雲比丘、四求經七日、五見比丘在別山上徐步經行、六右遶三匝、七申請所求、八德雲歎善財二種難法皆能發行、九先舉善財所求十種菩薩之行、十自申己德授與善財、十一我唯得此憶念一切諸佛境界智慧光明普見法門。」 tr. “In sense there are eleven gates: first, hearing the name of the good friend and rejoicing; second, bowing at Mañjuśrī's feet, circling him countless times, taking leave and journeying south; third, arriving at the place and seeking out the monk Cloud of Virtue; fourth, seeking for seven days; fifth, seeing the monk upon another mountain walking slowly back and forth; sixth, circling him three times to the right; seventh, setting out his request; eighth, Cloud of Virtue praising Sudhana for the two hard things he has been able to set in motion; ninth, first raising the ten bodhisattva practices Sudhana seeks; tenth, stating his own virtue and conferring it upon Sudhana; eleventh, ‘I have obtained only this dharma gate of universal seeing, the light of the wisdom of holding in mindfulness the objective realms of all the Buddhas.’” 〔T36n1739 0955a27〕

Below this he sets out the gloss of each gate in turn 〔T36n1739 0955b08〕–〔0956c20〕, ending at 「自此已下，推功前位」 tr. “from here onward, he ascribes the merit to the stage before” 〔0956c20〕; and he further divides the part on deferring to the virtue and advancing into four stretches 〔0956c25〕, ending at 「一如經具明。」 tr. “one is as set out in full in the sūtra.” 〔0957a06〕.

II. Terminology

III. Similes and Rhetoric

(1) The lion's roar—「隨諸眾生種種心樂，示現種種成正覺門，於大眾中而師子吼」 tr. “in accord with the various delights in the minds of the various beings, they display every sort of gate of accomplishing right awakening, and give the lion's roar in the midst of the great assembly” 〔T10n0279 0334b20〕: the roar of the king of beasts is the likeness for the fearlessness and unyieldingness of the Buddha's telling of the Dharma. The sixty-fascicle text at the same place reads 「見諸如來，於大眾中而師子吼」 tr. “he sees the Tathāgatas giving the lion's roar in the midst of the great assembly” 〔T09n0278 0690a14〕.

(2) Body-clouds—「住虛空念佛門，觀察如來所有身雲莊嚴法界、虛空界故」 tr. “the gate of mindfulness of the Buddha that abides in empty space: because he observes that all the body-clouds the Tathāgata has adorn the Dharma realm and the realm of empty space” 〔T10n0279 0334c21〕: the cloud is the likeness for the Buddha's body covering everywhere while having no fixed mark. This likeness answers to the friend's name 「德雲」 tr. “Cloud of Virtue”—Fazang too, in glossing the friend's name, matches the four senses of cloud to four senses of virtue.

(3) The lotus flower pervading everywhere—「住神變念佛門，見佛所坐廣大蓮華周遍法界而開敷故」 tr. “the gate of mindfulness of the Buddha that abides in spiritual transformation: because he sees that the vast lotus flower upon which the Buddha sits pervades the Dharma realm and opens wide” 〔T10n0279 0334c20〕: the opening wide of one flower pervading the Dharma realm is the likeness for a spiritual transformation not bounded by measure.

(4) The reflected image—「住自業念佛門，知隨眾生所積集業，現其影像令覺悟故」 tr. “the gate of mindfulness of the Buddha that abides in one's own karma: because he knows that, in accord with the karma beings have accumulated, there is manifested a reflected image answering to it, so as to make them awaken” 〔T10n0279 0334c19〕: the reflected image is the likeness for the Buddha's responsive manifesting, which follows karma and yet does not lose its reality. The sixty-fascicle text at the place of the same sense reads directly 「見一切眾生諸業如鏡中像」 tr. “he sees that the karmas of all beings are like images in a mirror” 〔T09n0278 0690b13〕, setting up plainly the likeness of the mirror image.

(5) The rhetoric of laying out numbers—the stretch on seeing the Buddhas runs on from 「見於東方一佛、二佛、十佛、百佛」 tr. “seeing in the east one Buddha, two Buddhas, ten Buddhas, a hundred Buddhas” 〔T10n0279 0334b08〕, passing through the nayuta and the unspeakably unspeakable, then turning into the number of dust motes, and ending at 「乃至不可說不可說佛剎微塵數佛」 tr. “and so on up to Buddhas as many as the dust motes of unspeakably unspeakable Buddha-fields” 〔0334b15〕; then with one sentence, 「如東方，南、西、北方，四維、上、下，亦復如是」 tr. “as it is in the east, so it is in the south, the west, and the north, in the four intermediate directions, above, and below—all of them likewise” 〔0334b16〕, it gathers up the ten directions. The layer upon layer of increase is not for exaggeration; it displays the endlessness of what is seen by the exhausting of number.

(6) The rhetoric of the sentence pattern of the twenty-one gates—every gate has the three joints of 'marking the name, explaining the mark, and because,' as in 「令安住力念佛門，令入如來十力中故」 tr. “the gate of mindfulness of the Buddha that causes secure abiding in the powers: because he causes one to enter into the ten powers of the Tathāgata” 〔T10n0279 0334b27〕. Chengguan points out that this pattern is 「各先標名、後釋相，並從業用以受其名」 tr. “each first marking the name and afterward explaining the mark, and all of them take their names from their working” 〔T35n1735 0923c18〕—the name of the gate is taken from its working, and so to read the name of the gate is to know its working.

(7) The ancient worthies' reading of what things signify (not what the sūtra text says of itself; attributed to Chengguan and to Fazang): Chengguan takes the climbing of the mountain to signify the ascending of the stage, the observing in the ten directions to signify wisdom examining the practice of the stage, the passing of seven days to signify the seven factors of awakening aiding the path, the seeing of him upon another mountain to signify the forgetting of the stage one abides in, and the slow steps of walking back and forth to signify concentration and wisdom ranging together—「見心陟位，故曰登山」 tr. “the view of the mind ascends the stage, and so it says climbing a mountain” 〔T35n1735 0922c27〕, 「七覺助道，為經七日」 tr. “the seven factors of awakening aiding the path make the passing of seven days” 〔0922c28〕, 「忘所住位，方為得旨，故見在別山」 tr. “only when one forgets the stage one abides in does one get the point, and so he is seen upon a different mountain” 〔0922c29〕. Fazang, upon the name of the mountain, sets up two readings: 「山者，隨相閑靜，賢聖所居，亦是修三昧之所」 tr. “as for the mountain, following the mark it is quiet and still, the dwelling of the worthy and the holy, and it is also the place for cultivating samādhi” 〔T35n1733 0456a23〕, and 「若約法，即表住位高出信門之上」 tr. “if stated in terms of the Dharma, it signifies that the stage of the abodes stands high above the gate of faith” 〔0456a24〕.

IV. Collation with Parallel Translations

The Chinese collation editions for the principal sentences of the sūtra text of this section: Śikṣānanda, T279 (the base text · fascicle sixty-two) · Buddhabhadra, T278 (the Jin translation, the sixty-fascicle Avataṃsaka, chapter thirty-four, Entering the Dharma Realm · fascicle forty-six) · Prajñā, T293 (the forty-fascicle Avataṃsaka, which preserves only this chapter). By the rule of this set, the forty-fascicle text serves chapter thirty-nine as a mirror supplied throughout, and so the three editions stand together in this section: sentences one through six collate the base text with the Jin translation word for word, and sentence seven sets out separately what answers to them in the forty-fascicle text. In the forty-fascicle text the name of this friend reads 「吉祥雲比丘」 tr. “the monk Auspicious Cloud” 〔T10n0293 0679c04〕, differing in form from 「德雲」 tr. “Cloud of Virtue” of the eighty-fascicle text and 「功德雲」 tr. “Merit Cloud” of the sixty-fascicle text; its text forms a line of its own, and what is word for word in it is recorded without its wording being used to supply the base text.

Sentence One　Seeking in Accord with the Teaching

What the differences attach to: (a) The name of the land, 「勝樂」 tr. “Surpassing Joy” / 「可樂」 tr. “the Enjoyable”; the name of the mountain, 「妙峯」 tr. “Wondrous Peak” / 「和合」 tr. “Harmony”; the name of the friend, 「德雲」 tr. “Cloud of Virtue” / 「功德雲」 tr. “Merit Cloud”—all three names differ in form. (b) As to the place where the friend is seen, the eighty reads 「別山」 tr. “another mountain” and the sixty reads 「山頂」 tr. “the summit of the mountain”—Chengguan sets up upon the eighty's 「別山」 tr. “another mountain” a reading of what it signifies, 「忘所住位，方為得旨，故見在別山」 tr. “only when one forgets the stage one abides in does one get the point, and so he is seen upon a different mountain” 〔T35n1735 0922c29〕, and this gloss has nothing to attach to in the text of the sixty. (c) As to the mark of walking back and forth, the eighty reads 「徐步經行」 tr. “walking slowly back and forth” and the sixty reads 「靜思經行」 tr. “walking back and forth in quiet pondering.” Wholly recorded without judgment.

Sentence Two　Seeing, Paying Respect, and Inquiring

What the differences attach to: (a) The form of address, 「聖者」 tr. “holy one” / 「大聖」 tr. “great holy one.” (b) The eighty's question has three layers (「云何學菩薩行？云何修菩薩行？」 tr. “How is he to study the practice of a bodhisattva? How is he to cultivate the practice of a bodhisattva?” on up to 「應云何於普賢行疾得圓滿？」 tr. “how should he bring the practice of Samantabhadra swiftly to fullness?” 〔T10n0279 0334a21〕), while the sixty has only two layers (「云何學菩薩行、修菩薩道」 tr. “how is he to study the practice of a bodhisattva and cultivate the path of a bodhisattva” 〔T09n0278 0689c22〕), without the one question about the practice of Samantabhadra. (c) The eighty further concludes with one sentence at the end, 「云何菩薩而得成就阿耨多羅三藐三菩提？」 tr. “how is a bodhisattva to accomplish anuttarā-samyak-saṃbodhi?” 〔0334a23〕, and the sixty has not this conclusion. Chengguan judges upon the eighty's question, 「問中，於前十一句舉初略後，是經家略；若善財略，友云何領」 tr. “in the question, of the eleven sentences above the first is raised and the rest abridged; this is the compilers' abridgement. If Sudhana had abridged, how would the friend have grasped it?” 〔T35n1735 0923a07〕, and judges further, 「前問但問因圓，此中結期果滿，即發心所為」 tr. “the question before asks only after the fullness of the cause; here the conclusion looks to the completion of the fruit, which is that for the sake of which the mind was given rise to” 〔0923a11〕. Wholly recorded without judgment.

Sentence Three　The Sentence of Praise and the Hardest of Hard Things

What the differences attach to: The eighty, below 「難中之難」 tr. “the hardest of hard things,” sets out eleven sentences of 「求菩薩……」 tr. “seeking the bodhisattva's …” 〔T10n0279 0334a27〕, which Chengguan judges to be 「別牒前問，有十一句：初句牒總、餘十牒別」 tr. “a separate rehearsing of the question above, in eleven sentences: the first sentence rehearses the general, and the remaining ten rehearse the particulars” 〔T35n1735 0923a16〕; at the same place in the sixty, Zhiyan's Souxuan ji judges it saying 〔T35n1732 0091c03〕「初文有二：初總、次「如是事」〔T35n1732 0091c04〕下別歎能問。別中有九句」 tr. “the first passage has two: first the general, and next, from ‘a thing such as this’ onward, the particular praising of his being able to ask. Within the particular there are nine sentences”, and those nine sentences read word for word 「能問菩薩所行／修菩薩道／入菩薩境界／出生清淨菩薩之道／求於菩薩清淨廣心／具足諸願／隨順世間所應化者／於生死中求解脫門／有為無為心不染著」 tr. “being able to ask about what a bodhisattva practices / cultivating the path of a bodhisattva / entering the realm of a bodhisattva / bringing forth the pure path of a bodhisattva / seeking the pure and vast mind of a bodhisattva / being complete in all vows / according with those in the world who are to be transformed / seeking the gate of liberation within birth-and-death / not being defiled or attached in mind toward the conditioned and the unconditioned” 〔T09n0278 0689c27〕–〔0690a01〕. Zhiyan further matches them sentence by sentence to the order of the sentences of the charge to ask above: 「此初句即上教問第三句，此第二即上第二句，此第三即上第五句，此第四句即上第六句，此中第五句即上第十句，此中第六句即上第四句，此中第七句即上第八句，此中第八句即上第九，此中第九句即上第七句。此九通歎上總耳」 tr. “this first sentence is the third sentence of the charge to ask above; this second is the second sentence above; this third is the fifth sentence above; this fourth sentence is the sixth sentence above; the fifth sentence here is the tenth sentence above; the sixth sentence here is the fourth sentence above; the seventh sentence here is the eighth sentence above; the eighth sentence here is the ninth above; the ninth sentence here is the seventh sentence above. These nine praise throughout the general above, no more” 〔T35n1732 0091c05〕–〔0091c10〕. The eighty has eleven sentences and the sixty nine; the number of the sentences and the order of the sentences both differ. Wholly recorded without judgment.

Sentence Four　The Substance and the Marks of the Dharma Obtained

What the differences attach to: The eighty's 「自在決定解力」 tr. “the power of sovereign and decisive understanding” the sixty reads as 「解脫力」 tr. “the power of liberation”; the eighty's 「信眼清淨」 tr. “the eye of faith is pure” the sixty reads as 「清淨方便慧眼」 tr. “the pure eye of wisdom in skillful means.” Chengguan opens and glosses the eighty's four terms (six graphs) one by one—「自在有二義：一觀境自在、二作用自在」 tr. “sovereign has two senses: one, sovereignty over the objective realm observed; two, sovereignty in functioning” 〔T35n1735 0923a29〕 and what follows—and the letter of the text upon which his gloss depends is not present in the sixty. Wholly recorded without judgment.

Sentence Five　The Name of the Dharma Gate and the Marking of the Names of the Twenty-One Gates

What the differences attach to: (a) The general name of the dharma gate: the eighty reads 「憶念一切諸佛境界智慧光明普見法門」 tr. “the dharma gate of universal seeing by the light of the wisdom of the realm of all the Buddhas held in mindfulness,” and the sixty reads 「普門光明，觀察正念諸佛三昧」 tr. “the samādhi of observing and rightly holding the Buddhas in mindfulness, by the light of the universal gate.” (b) The common name of the twenty-one gates: the eighty reads throughout 「念佛門」 tr. “gate of mindfulness of the Buddha,” the sixty reads throughout 「念佛三昧門」 tr. “gate of the samādhi of mindfulness of the Buddha,” every gate having the two further words 「三昧」 tr. “samādhi.” This difference Chengguan has already pointed out himself: 〔T35n1735 0923c19〕「準晉經，一一皆云念佛三昧門，今略無「三昧」〔T35n1735 0923c20〕字」 tr. “According to the Jin sūtra, every one of them says gate of the samādhi of mindfulness of the Buddha; here the words for samādhi are abridged away”. (c) The particular names of the gates likewise differ one from another, as the eighty's 「入不可見處念佛門」 tr. “the gate of mindfulness of the Buddha that enters the places that cannot be seen” 〔T10n0279 0334c01〕 and the sixty's 「不可見不可入念佛三昧門」 tr. “the gate of the samādhi of mindfulness of the Buddha that cannot be seen and cannot be entered” 〔T09n0278 0690a24〕. (d) The name of the second gate: the eighty reads 「令一切眾生念佛門」 tr. “the gate of mindfulness of the Buddha that causes all beings” 〔T10n0279 0334b25〕, while this gate in the sixty reads word for word 「得一切眾生遠離顛倒念佛三昧門」 tr. “he obtains the gate of the samādhi of mindfulness of the Buddha that causes all beings to leave inversion far behind” 〔T09n0278 0690a18〕. Wholly recorded without judgment.

Sentence Six　Pointing to the Next Friend, and Cherishing His Virtue, Bowing, and Taking Leave

What the differences attach to: (a) In the sentence pointing to the next friend the two texts are almost wholly the same, differing only in one word, 「名為」 tr. “named” / 「名曰」 tr. “named”—this is one of the stretches in the sūtra text of this section where the two texts stand closest. (b) In the sentence praising the surpassing virtues of the friend, the eighty is eight sentences with 「當令汝……」 tr. “will cause you …” plus one sentence 「當為汝說」 tr. “will explain for you,” nine sentences laid in parallel 〔T10n0279 0334c27〕, while the sixty reads as continuous prose, 「能讚歎菩提因緣，廣摩訶衍」 tr. “he is able to praise the causes and conditions of awakening, and to make broad the Mahāyāna” 〔T09n0278 0690b20〕 and the rest, without using the sentence pattern 「當令汝」 tr. “will cause you.” (c) In the stretch on bowing and taking leave, the eighty has three matters (bowing to his feet · circling to the right and beholding · taking leave and departing), and the sixty has five (hearing the Dharma and rejoicing · bowing head and face to his feet · circling him numberless times · gazing back with longing · taking leave and journeying south). Wholly recorded without judgment.

Sentence Seven　What Answers to Them in the Forty-Fascicle Text (T293)

What the differences attach to: (a) The name of the friend: the forty-fascicle text reads 「吉祥雲」 tr. “Auspicious Cloud,” and the three names—with 「德雲」 tr. “Cloud of Virtue” of the eighty and 「功德雲」 tr. “Merit Cloud” of the sixty—all differ. (b) The name of the land and of the mountain: the forty-fascicle text reads 「勝樂國」 tr. “the land of Surpassing Joy” and 「妙峯山」 tr. “Wondrous Peak Mountain,” the same in form as the eighty, and differing from 「可樂」 tr. “the Enjoyable” and 「和合」 tr. “Harmony” of the sixty. (c) In the passage of seeking, the forty-fascicle text is fullest, having the two stretches 「周遍求覓，經于七日竟不能見」 tr. “he sought everywhere throughout, and though seven days passed he was in the end unable to see him” and 「過七日已」 tr. “when seven days had passed”; the eighty reads only 「經于七日」 tr. “seven days passed,” without setting out separately the sentence before the seeing, and the sixty reads 「如是尋求，乃至七日」 tr. “thus he sought, on up to seven days.” (d) In the sentences of what is sought, the ten sentences of the forty-fascicle text are each crowned with 「勤求」 tr. “diligently seeking”; the eleven sentences of the eighty all read 「求菩薩」 tr. “seeking the bodhisattva's,” the first sentence rehearsing the general; and the sixty has nine sentences reading 「能問菩薩所行」 tr. “able to ask about what a bodhisattva practices” and the rest. (e) In the substance and marks of the Dharma obtained, the forty-fascicle text reads 「智光照耀」 tr. “the light of wisdom shines forth” and the eighty 「智光照曜」 tr. “the light of wisdom shines”; the forty-fascicle text has further the sentence 「慧眼遍觀一切境界」 tr. “the eye of wisdom contemplates all objective realms throughout,” and it places 「普眼明徹，具清淨行」 tr. “the universal eye is clear through, furnished with pure practice” before 「善巧方便，離一切障」 tr. “skillful means, apart from every obstruction,” so that the order of the sentences differs from the eighty. (f) In the whole name of the dharma gate, the forty-fascicle text reads 「憶念一切諸佛平等境界無礙智慧普見法門」 tr. “the dharma gate of universal seeing, the unobstructed wisdom of holding in mindfulness the equal objective realms of all the Buddhas,” having 「平等」 tr. “equal” and 「無礙」 tr. “unobstructed” beyond the eighty and lacking 「光明」 tr. “light.” (g) In the common name of the gates of mindfulness of the Buddha, the forty-fascicle text reads 「念佛門」 tr. “gate of mindfulness of the Buddha,” as the eighty does, differing from 「念佛三昧門」 tr. “gate of the samādhi of mindfulness of the Buddha” of the sixty; and the wording of the gate names is also enlarged, as where the eighty reads 「智光普照念佛門」 tr. “the gate of mindfulness of the Buddha wherein the light of wisdom shines universally” and the forty-fascicle text reads 「智光普照差別境界念佛門」 tr. “the gate of mindfulness of the Buddha wherein the light of wisdom shines universally upon differentiated objective realms.” (h) In the nine sentences praising the friend, the forty-fascicle text has the very sentence pattern of the eighty, while four verbs differ: for the power of roots of goodness 「成」 tr. “complete” against 「生」 tr. “give rise to”; for the pāramitās 「得」 tr. “obtain” against 「修」 tr. “cultivate”; for the wheel of vows 「轉」 tr. “turn” against 「滿」 tr. “fulfill”; for the power of kindness and compassion 「起」 tr. “raise up” against 「生」 tr. “give rise to.” (i) In the passage of taking leave, the eighty has three acts (bowing at the feet · circling to the right contemplating · taking leave), and the forty-fascicle text four (bowing at the feet · circling countless times · gazing up earnestly · departing while cherishing him). Wholly recorded without judgment.

Chengguan's Plain Judgment

As for the second of the twenty-one gates, Chengguan plainly judges the name in the eighty to be insufficient in the text and to be supplied from the Jin text: 「故準晉經，應云令一切眾生遠離顛倒，念佛門義方圓備」 tr. “therefore, according to the Jin sūtra, it ought to say causing all beings to leave inversion far behind, and then the sense of the gate of mindfulness of the Buddha is round and complete” 〔T35n1735 0924a17〕. This sentence is Chengguan's plain judgment, and is recorded under that name.

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

(1) Why mindfulness of the Buddha is conferred first upon the first of the ten good friends of the ten abodes. Chengguan, in the stretch on humbling oneself and deferring to the superior, after concluding the name of the dharma gate, raises this question directly and answers it:

〔T35n1735 0923c10〕「最初善友先明念佛法門者，以是眾行之先故。故《智論》云「菩薩以般若波羅蜜為母、般舟三昧為父」〔T35n1735 0923c11〕故，依佛方成餘勝行故，又初住中緣佛發心樂供養故。」 tr. “That the very first good friend makes clear the dharma gate of mindfulness of the Buddha first is because it is the first of all practices. Therefore the Zhidu lun says, ‘a bodhisattva takes prajñā-pāramitā as mother and the pratyutpanna samādhi as father’; because it is by relying on the Buddha that the remaining surpassing practices are accomplished; and further because in the first abode one gives rise to the mind with the Buddha as its object and delights in making offerings.”

Three layers of reason: first, that mindfulness of the Buddha is the first of all practices; second, that it is by relying on the Buddha that the remaining practices are accomplished; third, that the abode of first resolve gives rise to the mind with the Buddha as its object to begin with.

(2) The substance of the dharma gate is the substance of the abode of first resolve. Chengguan, having glossed 「決定解」 tr. “decisive understanding,” ties it directly to the stage to which it is assigned:

「然約寄位，正是發心住體，以本解性聞熏之力今開發故，是決定解。」 tr. “Now, as it is assigned to a stage, this is precisely the substance of the abode of first resolve, because the original nature of understanding is opened out now by the power of hearing perfumed into it; and this is decisive understanding.” 〔T35n1735 0923b11〕

(3) The two divisions of substance-and-mark and surpassing function. Chengguan judges the stretch on directly showing the Dharma realm:

〔T35n1735 0923a26〕「第二「善男子我得」〔T35n1735 0923a26〕下正示法界，即念佛三昧。於中二：先示體相、後「普觀」〔T35n1735 0923a28〕下明其勝用。今初，先標名、後「信眼」〔T35n1735 0923a28〕下釋相。今初，自在有二義：一觀境自在、二作用自在。」 tr. “Second, from ‘son of good family, I have obtained’ onward is the direct showing of the Dharma realm, that is, the samādhi of mindfulness of the Buddha. Within it are two: first the showing of the substance and marks, and after that, from ‘universally observing’ onward, the making clear of its surpassing function. Now the first: first the marking of the name, and after that, from ‘the eye of faith’ onward, the explaining of the marks. Now the first: sovereign has two senses—one, sovereignty over the objective realm observed; two, sovereignty in functioning.”

The surpassing function is further opened into inward and outward: 〔T35n1735 0923b13〕「二明勝用中，亦是展轉釋成。於中二：先約內用、後「往詣」〔T35n1735 0923b14〕下明其外用。」 tr. “Second, in the making clear of the surpassing function, it is likewise explained and completed in turn. Within it are two: first stated in terms of the inward function, and after that, from ‘going to’ onward, the making clear of its outward function.” That the outward function can be such Chengguan ties to the non-duality of substance and function:

「以前即用之體，則以無心之覺契唯如之境，不動法界窮乎寂照之原，故能即體之用用無不窮。」 tr. “Because of the substance that is one with function spoken of before, with an awakening that has no mind he accords with an objective realm that is nothing but suchness; without stirring the Dharma realm he exhausts the source of quiescent illumining, and therefore the function that is one with the substance is a function that nothing exhausts.” 〔T35n1735 0923b23〕

The rehearsing sentences of the three joints of the outward function are 〔T35n1735 0923b26〕「初明不動而往、二「常念」〔T35n1735 0923b26〕下不念而持、三「常見」〔T35n1735 0923b27〕下明不往而見」 tr. “first, the making clear of going without moving; second, from ‘constantly mindful’ onward, holding without being mindful; third, from ‘constantly sees’ onward, the making clear of seeing without going”—going without moving, holding without being mindful, seeing without going: these three sentences are the doctrinal eye of the seeing of the Buddhas in this stretch.

(4) The attaching of the single-practice samādhi. Chengguan glosses the sense of decisive understanding in this dharma gate by the single-practice samādhi of mindfulness of the Buddha in the Wenshu boruo—「《文殊般若》明一行念佛三昧，先明不動法界，知真法界不應動搖，即是此中決定解義」 tr. “the Wenshu boruo makes clear the single-practice samādhi of mindfulness of the Buddha, and first makes clear the unstirred Dharma realm, knowing that the true Dharma realm ought not to be shaken, which is the sense of decisive understanding here” 〔T35n1735 0923b09〕; and at the end of the explaining of the marks he concludes, saying 「如是離障見如，是謂具足清淨一行三昧。一行者，一法界行故」 tr. “thus, leaving obstruction behind and seeing suchness, this is called the complete and pure single-practice samādhi. Single practice is so called because it is the practice of the one Dharma realm” 〔0923b21〕.

(5) The general and the particular of the twenty-one gates, and the five kinds of mind that are mindful. Chengguan first makes clear that the twenty-one gates are not a fixed number:

「今此二十一門，通是後一，而隨相異故有多門，與前十門互有開合。」 tr. “Now these twenty-one gates are all of them the last one, and because the marks differ there are many gates; with the ten gates before, they are opened and gathered one against another.” 〔T35n1735 0924a08〕

He further gathers them, in terms of the mind that is mindful, into five:

「然約能念心，不出五種：一緣境念佛門，念真念應、若正若依，設但稱名亦是境故，故上諸門多是此門。二攝境唯心念佛門，即十八十九二門……三心境俱泯門，即前遠離念佛門，及不可見門之一分，及如虛空門。四心境無礙門，即如初門，雙照事理、存泯無礙，故云普照。五重重無盡門，即稱前第十門而觀察故，如微細等門，亦是此門中總意。」 tr. “Now, in terms of the mind that is mindful, they do not go beyond five kinds. One, the gate of mindfulness of the Buddha that takes the objective realm as its object: being mindful of the true and mindful of the responsive, whether the proper or the dependent; even if one only recites the name, that too is an objective realm, and so most of the gates above are this gate. Two, the gate of mindfulness of the Buddha that gathers the objective realm into mind-only, that is, the two gates eighteen and nineteen … Three, the gate in which mind and objective realm both vanish, that is, the earlier gate of mindfulness of the Buddha of leaving far behind, and one portion of the gate of what cannot be seen, and the gate of being like empty space. Four, the gate in which mind and objective realm are unobstructed, as in the first gate, illumining both phenomena and principle, unobstructed in keeping and in vanishing, and so it says universally illumining. Five, the gate of layer upon layer without end, that is, observing in accord with the tenth gate above; the gates such as the minutely fine are likewise the general sense within this gate.” 〔T35n1735 0924b14〕

Instances of his weighing gate by gate: 「一智光普照門，即通法身報化依正，以此門為總故」 tr. “one, the gate in which the light of wisdom shines everywhere, runs through the dharma-body, the reward body, and the transformation body, and through both the dependent and the proper recompense, this gate being the general one” 〔0924a10〕, 「二即觀色相身，令見得淨故」 tr. “two is contemplating the body of color and mark, because it causes them to see and obtain purity” 〔0924a15〕, 「六即第九事理無礙觀，以理融事故」 tr. “six is the ninth contemplation, of the unobstructedness of phenomena and principle, because principle fuses phenomena” 〔0924a23〕, 「十四念報身相好眼耳等，皆遍法界故」 tr. “fourteen is being mindful of the marks and signs of the reward body, the eyes and ears and the rest, because they all pervade the Dharma realm” 〔0924b06〕, 「十六念劫圓融故」 tr. “sixteen is because of being mindful of the round fusion of kalpas” 〔0924b09〕, 「十七念內德。十八、十九皆念色相」 tr. “seventeen is being mindful of inward virtue. Eighteen and nineteen are both being mindful of color and mark” 〔0924b10〕, 「二十念依。二十一通內外真應等一切身雲」 tr. “twenty is being mindful of the dependent. Twenty-one runs through inward and outward, true and responsive, and all body-clouds” 〔0924b11〕.

(6) Two notes by Chengguan upon the editions. The first concerns the doubling of 「佛剎微塵數」 tr. “the dust motes of Buddha-fields” in the stretch on the number of Buddhas seen: 〔T35n1735 0923b29〕「而重言佛剎微塵數者，準梵本中脫「十」〔T35n1735 0923c01〕字故，應言十佛剎也」 tr. “as for the doubled saying of ‘the dust motes of Buddha-fields,’ measured against the Sanskrit text, the word ‘ten’ has dropped out of the Chinese translation; it ought to say ten Buddha-fields”. The second concerns the common name of the twenty-one gates: 〔T35n1735 0923c19〕「準晉經，一一皆云念佛三昧門，今略無「三昧」〔T35n1735 0923c20〕字，理實應有」 tr. “According to the Jin sūtra, every one of them says gate of the samādhi of mindfulness of the Buddha; here the words for samādhi are abridged away, though in principle they ought truly to be there”. Both are Chengguan's discussing of the letter of the base text on the ground of another text; they are recorded.

(7) Why the one gate of mindfulness of the Buddha alone receives a full gloss. Chengguan, at the end of his weighing, states the ground himself:

「以念佛之門諸教攸讚，理致深遠世多共行，故略解釋，無厭繁說。」 tr. “Because the gate of mindfulness of the Buddha is praised in every teaching, its principle reaching far and the world commonly practicing it, I explain it in summary and do not weary of a full telling.” 〔T35n1735 0924b26〕

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

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

The adopting and the setting aside of the six-part outline. Chengguan first sets out two outlines of the ancient worthies:

「然下諸善友，古德科判從一至十，雖皆有理，今略存一二，謂一依辯法師科為三分：一聞名求覓是加行位、二受其所說是正證法界、三仰推勝進是後得位。或分為五分：一舉法勸修、二依教趣入、三見已請敬、四正示法界、五仰推勝進。」 tr. “Now, as to the good friends below, the outlines the ancient worthies have judged, from one to ten, all have their reason, and here I keep one or two in brief. That is: one, following Dharma Master Bian, it is outlined into three parts—one, hearing the name and seeking him out, which is the stage of preparatory practice; two, receiving what he tells, which is the direct realizing of the Dharma realm; three, looking up and deferring to the advance, which is the stage of the subsequently attained. Or it is divided into five parts: one, raising the Dharma and exhorting to cultivation; two, entering in accord with the teaching; three, having seen him, requesting and revering; four, directly showing the Dharma realm; five, looking up and deferring to the advance.” 〔T35n1735 0922c14〕

Next he states the ground on which he does not use them: 「上二並約位科，故取前段指示後友以屬後段方便，以後友名屬後位故。約義甚善，而文小不便。」 tr. “The two above both outline in terms of the stages, and so they take the pointing to the next friend in the earlier stretch and attach it to the expedient of the later stretch, because the name of the next friend belongs to the next stage. In sense it is very good, but as to the text it is a little inconvenient.” 〔T35n1735 0922c19〕

The four sub-outlines of seeing, paying respect, and inquiring: 〔T35n1735 0923a03〕「二「見已往詣」〔T35n1735 0923a03〕下即見敬諮問。於中四：一設敬儀，重人法故。二「作如是」〔T35n1735 0923a05〕下申己發心，明有法器故。三「而未知」〔T35n1735 0923a06〕下正陳所問，彰己未知，請隨機說故。問中，於前十一句舉初略後，是經家略；若善財略，友云何領？四「我聞聖者」〔T35n1735 0923a08〕下歎德請說，有智善能、有悲無吝，故應為說。」 tr. “Second, from ‘having seen him, he went forward to call upon him’ onward is seeing, paying respect, and inquiring. Within it are four: one, the setting up of the manner of reverence, because the person and the Dharma are held weighty. Two, from ‘he spoke in this way’ onward, the stating of his own giving rise to the mind, because it makes clear that there is a vessel for the Dharma. Three, from ‘yet I do not know’ onward, the direct setting out of what is asked, making clear that he does not yet know and requesting that the telling be suited to his capacity. Within the question, of the eleven clauses before, the first is cited and the rest left out: this is the abridgement of the compilers of the sūtra; if it were Sudhana who abridged, how could the friend have taken it up? Four, from ‘I have heard that the holy one’ onward, praising his virtue and requesting the telling: having wisdom he is well able, and having compassion he is not grudging, and so he ought to tell it for him.” He glosses the two words 『誘誨』 saying: 「誘謂誘喻，即是教授，以成前解。誨謂誨示，即是教誡，以成前行。」 tr. “Drawing on means drawing on by illustration, which is instruction in the teaching, so as to complete the understanding spoken of before. Instructing means instructing by showing, which is instruction by admonition, so as to complete the practice spoken of before.” 〔0923a10〕

The ancient worthies upon the opening and gathering of the twenty-one gates: 「古德判此，前十念佛勝德圓備、後十一念佛妙用自在。亦是一理。」 tr. “The ancient worthies judge this thus: the first ten are mindfulness of the Buddha in the fullness of surpassing virtue, and the latter eleven are mindfulness of the Buddha in the sovereignty of wondrous function. This too is one reasoning.” 〔T35n1735 0923c20〕 What Chengguan sets up for himself is 「剋實細論，一一皆念體用無礙之佛」 tr. “to argue it strictly and in detail, every one of them is mindfulness of the Buddha whose substance and function are unobstructed” 〔0923c22〕, and he opens it out, in terms of the three bodies and the ten bodies, into eight gates and on to the realm of Indra's net—「然其念佛三昧，總相則一，別即三身十身，修觀各別」 tr. “now the samādhi of mindfulness of the Buddha, in its general mark, is one; in the particular it is the three bodies and the ten bodies, and the cultivating of the contemplation differs in each” 〔0923c24〕.

The ten sentences praising the surpassing virtues of the friend: 〔T35n1735 0924c05〕「於中十句，先一總歎、後「善男子」〔T35n1735 0924c06〕下九句別就益當機歎。句各一義，即預指後說。」 tr. “Among them are ten sentences: first one of general praise, and after it, from ‘son of good family’ onward, nine sentences of particular praise in terms of the benefit to the one who is to receive it. The sentences have one sense apiece, and point in advance to what will be told after.”

Chengguan, Yanyi chao T36n1736 (glossing the commentary · upon the eighty-fascicle text)

The sub-commentary glosses this stretch of the commentary phrase by phrase; six things in it may be attested.

(a) It sets out the ten houses of 「古德科判從一至十」 tr. “the outlines of the ancient worthies, from one part to ten.” The commentary says only 「古德科判從一至十，雖皆有理，今略存一二」 tr. “the ancient worthies' outlines run from one part to ten, and though each has its reasoning, here I keep summarily to one or two” 〔T35n1735 0922c14〕; the sub-commentary sets them out house by house: first, taken wholly as one—「初總為一，謂各一位故」 tr. “first, it is taken wholly as one, for each is a single stage” 〔T36n1736 0666b08〕; second, following Duke Yuan, divided in two (first, drawing near the good friend; after, hearing the right Dharma), and the drawing near opens further into four—「就初近善友，於中有四：一聞善友、二求善友、三見善友、四請問法要。」 tr. “As to the first, drawing near the good friend, there are four within it: first, hearing of the good friend; second, seeking the good friend; third, seeing the good friend; fourth, requesting and asking the essentials of the Dharma.” 〔T36n1736 0666b11〕; third, Dharma Master Bian's three parts; fourth, Dharma Master Yan's four measures—「四衍法師等，分為四量：一聞名等是教量、二依教尋求是信量、三見彼依正是比量、四聞彼所說是現量。此四即是聞思修證也。」 tr. “Fourth, Dharma Master Yan and the rest divide it into four measures: first, hearing the name and the rest is the measure of teaching; second, seeking in accord with the teaching is the measure of faith; third, seeing his circumstantial and principal recompense is the measure of inference; fourth, hearing what he tells is the measure of direct perception. These four are hearing, pondering, cultivating, and realizing.” 〔T36n1736 0666c02〕; and the fifth through the tenth each open further within the outline before them. The house of six parts is the very one the commentary takes—「六依意法師等，分作六分：一明求詣心行、二明見敬諮問、三讚說己知以授善財、四說己未知、五更示知者勸令往詣、六辭退奉行。若依五臺論，亦作此釋。」 tr. “Sixth, Dharma Master Yi and the rest make six parts: first, making clear the mind and conduct of seeking and going to him; second, making clear seeing, revering, and inquiring; third, praising and telling what he himself knows, thereby conferring it upon Sudhana; fourth, telling what he himself does not know; fifth, further pointing out one who does know and urging him to go; sixth, taking leave and carrying it out. If one follows the Wutai lun, the gloss is made in this way too.” 〔T36n1736 0666c07〕. At the end the sub-commentary gathers where the ten houses attach: 「上十種科中，前五約位科、後五約會科，文並通在。今疏從其要當，存其三釋，取六釋文而名小異者，隨穩便故」 tr. “Of the ten outlines above, the first five outline by stage and the latter five outline by assembly, and the text runs through both. The present commentary follows what is fitting and essential, keeps three of the glosses, and takes the six-part reading of the text under slightly different names, this being the easier course” 〔T36n1736 0666c16〕.

(b) The continued gloss upon 「經家略」 tr. “the compilers' abridgement”—an abridgement by the translator. Upon the 「乃至」 tr. “and so on, up to” of Sudhana's question the commentary judges 「問中，於前十一句舉初略後，是經家略；若善財略，友云何領」 tr. “in the question, of the eleven sentences above the first is raised and the rest abridged; this is the compilers' abridgement. If Sudhana had abridged, how would the friend have grasped it?” 〔T35n1735 0923a07〕; the sub-commentary continues below it: 「初謂經家之略，及觀新譯〈普賢行願品〉梵本亦具，乃是譯人略耳。」 tr. “At first it is taken as the compilers' abridgement; but on examining the Sanskrit of the newly translated chapter on Samantabhadra's Practices and Vows, which has it in full as well, it is in fact the translator's abridgement.” 〔T36n1736 0666c26〕 The commentary points to those who gathered the sūtra, the sub-commentary to the one who translated it; both statements are recorded.

(c) The scriptural ground of 「勝解」 tr. “settled understanding”—the Weishi gloss of faith. The commentary says 「今由勝解於境忍可」 tr. “now, by settled understanding, the objective realm is accepted,” 〔T35n1735 0923b06〕 and the sub-commentary sets out what it rests upon: 〔T36n1736 0667a03〕「謂《唯識》解信云「謂於實德能深忍樂欲心淨為性」〔0667a04〕，前已頻引，今離用此言耳。」 tr. “That is, the Weishi glosses faith as ‘having for its nature a deep acceptance of, and a wish and delight in, what is real, virtuous, and able, with the mind made pure’; this has been cited often already, and here the wording alone is put to use.”

(d) What 「文殊般若」 tr. “the Mañjuśrī Prajñā” points to, and the text on the samādhi of one practice. The sub-commentary makes clear that the Mañjuśrī Prajñā the commentary cites is not the two sūtras of Mañjuśrī's asking and Mañjuśrī's telling, but the Mañjuśrī section of the Mahāprajñāpāramitā—「然文殊有《文殊問》及《文殊說經》，今之所用即《大般若》中〈曼殊室利分〉，總收彼二經皆入大部故。」 tr. “Now, of Mañjuśrī there are the Sūtra of Mañjuśrī's Asking and the Sūtra of Mañjuśrī's Telling; what is used here is the Mañjuśrī section within the Mahāprajñāpāramitā, for it gathers both of those sūtras into the great collection.” 〔T36n1736 0667a06〕 It sets out two stretches of that text: 「欲入一行三昧，先親近解般若者，聽聞諮受然後能入。言一行者，一法界行，亦無一故。」 tr. “If one wishes to enter the samādhi of one practice, one first draws near those who understand prajñā, and having heard and received instruction one is then able to enter. As to ‘one practice,’ it is the practice of the one Dharma realm, and there is no one either.” 〔T36n1736 0667a08〕 and 「法界一相，繫緣法界，不動法界。」 tr. “The Dharma realm is of one mark; one binds one's attention to the Dharma realm, and does not stir the Dharma realm.” 〔T36n1736 0667a10〕

(e) The ten senses in which mindfulness of the Buddha is told first. The commentary sets out two senses; the sub-commentary goes further and lists ten: 「若更進論，有其十義：一如疏引《智論》；二依佛方能成勝行故；三功高易進以獎物故；四觀通淺深能遍攝故；五消滅重障為勝緣故；六雙兼人法易加護故；七十地菩薩皆念佛故；八三寶吉祥經初說故，初此念佛、海雲聽法、善住依僧，為次第故；九即心即佛為一境故；十為表初住緣佛發心樂供養故。」 tr. “If one argues it further, there are ten senses: first, as the commentary cites the Dazhidu lun; second, because only in reliance upon the Buddha can surpassing practices be accomplished; third, because its merit is high and its advance easy, and so it encourages beings; fourth, because the contemplation runs through shallow and deep and can gather all; fifth, because it wipes away heavy obstructions and is a surpassing condition; sixth, because it takes in both person and Dharma and is easily aided and guarded; seventh, because the bodhisattvas of the ten grounds are all mindful of the Buddha; eighth, because the Three Jewels are told first as auspicious at a sūtra's opening—here first this mindfulness of the Buddha, then Ocean Cloud's hearing the Dharma, then Well Abiding's relying on the Saṅgha, this being the order; ninth, because mind itself is Buddha and they are one objective realm; tenth, in order to show that in the first abode one gives rise to the mind in reliance upon the Buddha and delights in making offerings.” 〔T36n1736 0667b04〕 The sub-commentary itself notes that its tenth is the commentary's second sense. It records as well the four-word instruction transmitted by the Reverend Daxing of Northern Qi: 「四字教詔，謂信憶二字不離於心，稱敬兩字不離於身口。」 tr. “The four-word instruction: the two words ‘faith’ and ‘recollection’ do not leave the mind; the two words ‘uttering’ and ‘revering’ do not leave the body and mouth.” 〔T36n1736 0667a16〕

(f) What was changed in the five kinds of mindful mind. The commentary sets up five kinds of mind that is mindful; the sub-commentary sets out the ancient worthies' five gates upon which they rest and why Chengguan changed them: 「然古人已有五門、云：一稱名往生念佛門、二觀像滅罪念佛門、三攝境唯心念佛門、四心境無礙念佛門、五緣起圓通念佛門。此之五門，初二名扃，又但稱名亦闕念義。第五一門名則盡善，及其釋義但事理無礙，故今改之。故初一門兼攝前二。此中第五方是性起圓通，事事無礙義故。」 tr. “Now the ancients already had five gates, saying: first, the gate of mindfulness of the Buddha by uttering the name and being reborn; second, the gate of mindfulness of the Buddha by contemplating the image and wiping away offenses; third, the gate of mindfulness of the Buddha that gathers the objective realm into mind-only; fourth, the gate of mindfulness of the Buddha wherein mind and objective realm are unobstructed; fifth, the gate of mindfulness of the Buddha of dependent arising and perfect penetration. Of these five gates, the names of the first two are narrow, and merely uttering the name also lacks the sense of mindfulness. The fifth gate is wholly good in name, but when it comes to the sense given it is only the unobstructedness of principle and phenomena, and so it is now changed. Therefore the first gate takes in both of the first two. Here the fifth alone is the perfect penetration of nature-arising, being the sense of the unobstructedness of phenomenon with phenomenon.” 〔T36n1736 0667b27〕 The sub-commentary further matches the ten bodies, two gates apiece, to the twenty-one gates—「初二即願身，初門願生兜率天宮、後門願周法界。三四二門即智身，前門十力智、後門了法智。五六二門即法身，前門法普周一切等無差別、後門體不可見不妨大用。」 tr. “The first two are the body of vows: the first gate, the vow to be born in the Tuṣita palace; the latter gate, the vow to pervade the Dharma realm. The third and fourth gates are the body of wisdom: the former gate, the wisdom of the ten powers; the latter gate, the wisdom that understands dharmas. The fifth and sixth gates are the Dharma body: the former gate, the Dharma pervading all equally without difference; the latter gate, that the substance cannot be seen and yet this does not hinder its great functioning.” 〔T36n1736 0667c06〕—and so on through the body that upholds by power, the mind-made body, the body of transformation, the body of majestic power, the body of awakening, the body of merit, and the body adorned with marks and signs, gathering all with the twenty-first gate—「第二十一門該於十身，故等空法界，亦與〈離世間〉十佛相當，並如前會。」 tr. “The twenty-first gate takes in the ten bodies, and therefore is equal to the realm of empty space, and answers as well to the ten Buddhas of the chapter Leaving the World, all as gathered before.” 〔T36n1736 0667c19〕

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

The five-part outline has been seen under section one. The gloss on the name of the place and the name of the mountain: 「但此十住之初，是信地所欣，故名可樂」 tr. “but this beginning of the ten abodes is what the ground of faith delights in, and so it is named Enjoyable” 〔T35n1733 0456a22〕, 「山者，隨相閑靜，賢聖所居，亦是修三昧之所」 tr. “as for the mountain, following the mark it is quiet and still, the dwelling of the worthy and the holy, and it is also the place for cultivating samādhi” 〔0456a23〕, 「名和合者，比丘在中得三昧相應，故云和合」 tr. “as for its being named Harmony, the monk within it obtains accord with samādhi, and so it says harmony” 〔0456a25〕. And he cites the statement of Dharma Master Bian: 「又辨法師云：聞熏與解性和合，轉成聖人依，故入發心住也。」 tr. “Further, Dharma Master Bian says: the perfuming of hearing and the nature of understanding come into harmony, and turn into the reliance of a holy person, and so one enters the abode of first resolve.” 〔0456a27〕

The gloss on the name of the person: 「為創出外凡故，以比丘表之」 tr. “because he has just come forth from the outer ordinary, he is signified by a monk” 〔T35n1733 0456a29〕; and he further collates the text from India: 「勘天竺本，梵名迷伽室利」 tr. “collating the text from India, the Sanskrit name is Miqieshili” 〔0456a29〕, 「順彼應名雲德比丘」 tr. “following that, he ought to be named the monk Cloud Virtue” 〔0456b02〕, 「此經是于奠本，翻名功德雲」 tr. “this sūtra is of the Yudian text, and renders the name as Merit Cloud” 〔0456b07〕. And he matches the four senses of cloud to four senses of virtue: 「但雲有四義：一普遍義、二澤潤義、三蔭覆義、四注雨義。」 tr. “Now the cloud has four senses: one, the sense of pervading everywhere; two, the sense of moistening; three, the sense of sheltering; four, the sense of pouring down rain.” 〔0456b02〕

Zhiyan, Souxuan ji T35n1732

The three-wisdom outline has been seen under section one. Where he glosses the gates of mindfulness of the Buddha he reads word for word: 「別中二十句，念佛三時也。」 tr. “Among the particulars, twenty sentences: mindfulness of the Buddha in the three times.” 〔T35n1732 0091c16〕 He also sets up one question and answer to make clear the sense of deferring upward: 「問：仰推有何義？答：有二義，一明他位德高、二約他顯自德分齊深廣耳。」 tr. “Question: what sense has deferring upward? Answer: it has two senses—one, to make clear that the virtue of another's stage is high; two, by another to display the depth and breadth of the bounds of one's own virtue, no more.” 〔T35n1732 0091c17〕

Li Tongxuan, Xin Huayan jing lun T36n1739

Where he sets them out in general, the ten good friends of the ten abodes are gathered into one outline; the name of Cloud of Virtue and the dharma gate he obtained are first met with in the stretch on 「五明文殊師利指授修行所歸者」 tr. “fifth, making clear Mañjuśrī's pointing out and conferring where cultivation is to return to” 〔T36n1739 0953b06〕, where he rehearses the sūtra as 「於彼山中有一比丘名曰德雲」 tr. “upon that mountain there is a monk named Cloud of Virtue” 〔0953b08〕 and gives the name of the dharma gate as 「憶念諸佛智慧光明門」 tr. “the gate of the light of the wisdom of holding the Buddhas in mindfulness” 〔0953b15〕. At the stretch on Cloud of Virtue proper he opens eleven gates separately and glosses them gate by gate 〔T36n1739 0955a27〕–〔0957a07〕, and his glosses mostly take what the letter signifies: Wondrous Peak Mountain signifies 「無染寂靜為勝樂，身心不動如山，是習定也」 tr. “undefiled stillness is Surpassing Joy, and body and mind unmoving as a mountain—this is the practice of concentration” 〔0955b14〕, while 「十方求覓是觀也」 tr. “seeking throughout the ten directions is contemplation” 〔0955b15〕, the two gates of concentration and contemplation told together; the seven days signify 「七覺分推求勝進，除沈掉心也」 tr. “the seven limbs of awakening seeking out and advancing, removing the mind of sinking and agitation” 〔0955b17〕, and he glosses sinking and agitation as 「處定曰沈，出定曰掉」 tr. “to dwell in concentration is called sinking; to come out of concentration is called agitation” 〔0955b18〕; walking slowly back and forth he glosses as 「不居亂體也」 tr. “not dwelling in the substance of distraction” 〔0955b22〕 and 「表不住淨心也」 tr. “signifying not abiding in the purified mind” 〔0955b23〕; circling three times to the right he takes by the positions of yin and yang—「一三五七九是陽之位，二四六八十是陰之位。陽生陰殺，以三生義也」 tr. “one, three, five, seven, nine are the positions of yang; two, four, six, eight, ten are the positions of yin. Yang gives life and yin takes it away, and so three is taken in the sense of giving life” 〔0955c04〕; and he closes with the principal and attendant pāramitās of the abode of first resolve—「以檀波羅蜜為主，餘九為伴」 tr. “with the pāramitā of giving as principal and the other nine as attendants” 〔0956c18〕. The eleven gates he sets up and Chengguan's six-part outline differ in the number of parts, in the names of the parts, and in the senses they are matched to; both are recorded without judgment.

Recorded Without Judgment

As to the outline of the six stretches, Chengguan, following the Master Yi and the Wutai lun, makes six parts (seeking in accord with the teaching · seeing, paying respect, and inquiring · praising and conferring the Dharma · humbling oneself and deferring to the superior · pointing to the next friend · cherishing his virtue, bowing, and taking leave); Fazang, upon the sixty-fascicle text, makes five parts (raising the Dharma and exhorting to cultivation · entering in accord with the teaching · seeking out and selecting · rightly obtaining the Dharma realm · looking up and deferring to the advance); Zhiyan makes three parts and matches them to the three wisdoms of hearing, pondering, and cultivating; Dharma Master Bian makes three parts and matches them to the three stages of preparatory practice, direct realization, and the subsequently attained; and there is a further five-part outline (raising the Dharma and exhorting to cultivation · entering in accord with the teaching · having seen him, requesting and revering · directly showing the Dharma realm · looking up and deferring to the advance)—the number of parts and the names of the parts set up by the five houses all differ, and the stages to which they attach them differ as well. Li Tongxuan, where he sets them out in general, gathers the ten good friends of the ten abodes into one outline, and at the stretch on Cloud of Virtue proper opens eleven gates separately and glosses them gate by gate 〔T36n1739 0955a27〕. As to the number of the gates of mindfulness of the Buddha, Chengguan makes twenty-one gates, reporting 「古德判此，前十念佛勝德圓備、後十一念佛妙用自在」 tr. “the ancient worthies judge these thus: the first ten are the fullness of the excellent virtue of mindfulness of the Buddha, the latter eleven the sovereignty of the wondrous function of mindfulness of the Buddha” 〔T35n1735 0923c20〕 (his own statement is attached in the section below); Fazang likewise makes twenty-one gates, dividing them 「初十明念佛勝德圓備、後十一念佛妙用自在」 tr. “the first ten make clear the fullness of the excellent virtue of mindfulness of the Buddha, the latter eleven the sovereignty of the wondrous function of mindfulness of the Buddha” 〔T35n1733 0457a20–a21〕; Zhiyan, within the particular discernment of the excellent marks under the deferring to the superior portion, has 「別中二十句」 tr. “within the particular there are twenty sentences” 〔T35n1732 0091c16〕, one's own portion and the superior portion being the outline one level above it 〔0091c02–c03〕. As to the name of the good friend, the eighty-fascicle text reads Cloud of Virtue, the sixty-fascicle text and Zhiyan's Souxuan ji and Huayan jing kongmu zhang read Merit Cloud, and Fazang, following the text from India, reads Cloud Virtue. As to the name of the land and the name of the mountain, the eighty-fascicle text reads Surpassing Joy · Wondrous Peak, and the sixty-fascicle text Enjoyable · Harmony, and upon the letter of each the ancient worthies have set up their several readings of what they signify. These settled statements of the ancient worthies are recorded, without judging which is higher.

Chengguan's Plain Judgment

After reporting the judgment of the ancient worthies, Chengguan sets out his own sense with 「剋實細論，一一皆念體用無礙之佛」 tr. “speaking strictly and in detail, each and every one is mindfulness of the Buddha in whom substance and function are unobstructed” 〔T35n1735 0923c22〕 (the sub-commentary at 0667b20 marks this as 「辯順違」 tr. “discerning what accords and what diverges”).

VII. Cross-Reading and Lineage

• Zhiyan, Huayan jing kongmu zhang T45n1870: in the stretch listing the names of the good friends of the chapter on entering the Dharma realm, the second reads directly 「二名功德雲比丘」 tr. “the second is named the monk Merit Cloud” 〔T45n1870 0589a01〕—the name is the same as in the sixty-fascicle text and the Souxuan ji, and differs in form from the eighty-fascicle text's 「德雲」 tr. “Cloud of Virtue”; and the order in which it lists the stages (Mañjuśrī · Merit Cloud · Ocean Cloud) agrees exactly with what precedes and follows in this section. As to the way of counting the order of the stages, the Kongmu zhang takes Mañjuśrī as the first and Merit Cloud as the second 〔T45n1870 0589a01〕, whereas Chengguan, speaking in terms of the ten good friends assigned to the ten abodes, calls Cloud of Virtue 「最初善友」 tr. “the very first good friend” 〔T35n1735 0923c10〕—the one counting Mañjuśrī into the number, the other reckoning from the ten abodes; the two statements are both recorded, without judging which is higher.
• Fazang's Sanskrit-to-Chinese sound correspondence 〔T35n1733 0456a29〕–〔0456b07〕: as for Miqieshili, miqie is cloud and shili is virtue, and following the order of the Sanskrit he ought to be named 「雲德」 tr. “Cloud Virtue”; Fazang also points out the text he relies upon, saying 「此經是于奠本，翻名功德雲」 tr. “this sūtra is of the Yudian text, and renders the name as Merit Cloud.” The difference among the three names (Cloud Virtue · Merit Cloud · Cloud of Virtue) lies only in the fullness or brevity and the order of the words used in the Chinese rendering.
• The other texts Chengguan cites: the Zhidu lun, 「菩薩以般若波羅蜜為母、般舟三昧為父」 tr. “a bodhisattva takes prajñā-pāramitā as mother and the pratyutpanna samādhi as father” 〔T35n1735 0923c11〕; the single-practice samādhi of mindfulness of the Buddha in the Wenshu boruo 〔0923b09〕, together with 「今佛住世，則一切諸佛皆住，以同一不思議故」 tr. “when the present Buddha abides in the world, then all the Buddhas abide, because they are alike in one inconceivability” 〔0924a29〕; and the contemplation of the ground and the contemplation of the trees in the Wuliangshou guan jing 〔0924a12〕—all three texts are cited by Chengguan himself in this stretch, and by these three lines the sense of mindfulness of the Buddha in this section joins with the line of the contemplation gates.
• The treatises of the Huayan house: the Huayan jing zhigui T45n1871 · the Huayan yisheng shixuan men T45n1868 · the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Fajie xuanjing T45n1883—four texts, searched for 「德雲」 tr. “Cloud of Virtue,” 「功德雲」 tr. “Merit Cloud,” 「妙峯山」 tr. “Wondrous Peak Mountain,” and 「憶念諸佛智慧光明門」 tr. “the gate of the light of the wisdom of holding the Buddhas in mindfulness”—give zero hits throughout 〔查無〕 tr. “not found.”
• The consciousness-only axis: the Cheng weishi lun T31n1585 · the She dacheng lun T31n1594 · the Yogācārabhūmi T30n1579 · the Jieshenmi jing T16n0676—four texts, searched for 「德雲」 tr. “Cloud of Virtue” and 「功德雲」 tr. “Merit Cloud,” give zero hits 〔查無〕 tr. “not found.” For the sūtra text of this section no separate chain of attachment to consciousness-only is set up.
• The Yanyi chao T36n1736: the sub-commentary glosses this stretch of the commentary phrase by phrase 〔T36n1736 0666b07〕–〔0667c21〕 (set out in full in section VI). It has three points of onward connection: first, the attestation of the Sanskrit of the chapter on Samantabhadra's Practices and Vows 〔0666c27〕, the direct documentary point of contact between this section and the forty-fascicle text (this stretch stands in fascicle four); second, the citation of the Weishi gloss of faith 〔0667a04〕, the one point of contact with the Yogācāra axis in this section, attaching to the sense of the term 「勝解」 tr. “settled understanding” and not to the sūtra text of this section itself; third, the text on the samādhi of one practice from the Mañjuśrī section of the Mahāprajñāpāramitā 〔0667a08〕, of one source with the Mañjuśrī Prajñā cited in the commentary, supplying the collection in which it stands.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the stretch on the monk Cloud of Virtue begins at 〔T10n0279 0334a15〕 and ends 〔before 0335a05〕. Seeking in accord with the teaching 0334a15–a18 · seeing, paying respect, and inquiring (the setting up of the manner of reverence 0334a18–a19 · stating his own giving rise to the mind 0334a19–a21 · setting out directly what is asked 0334a21–a22 · praising his virtue and requesting the telling 0334a22–a24) · praising and conferring the Dharma (praising the rarity of the vessel 0334a24–a27 · the eleven sentences of the hardest of hard things 0334a27–b03) · directly showing the Dharma realm (the marking of the name of the substance and marks 0334b03 · the explaining of the marks 0334b03–b05 · the inward function 0334b04–b05 · the outward function 0334b05–b07 · the manyness of what is seen 0334b07–b16 · the differences among what is seen 0334b17–b21) · humbling oneself and deferring to the superior (humbling oneself 0334b22–b23 · the general of deferring to the superior 0334b23–b24 · the twenty-one gates 0334b24–c23 · the conclusion 0334c23) · pointing to the next friend (directly showing the good friend 0334c23–c25 · praising the surpassing virtues of the friend 0334c25–0335a02) · cherishing his virtue, bowing, and taking leave 0335a03–a04. No repeating verses.
• Buddhabhadra T278 (the Jin translation, principal collation): the answering stretch begins at 〔T09n0278 0689c17〕 and ends 〔0690b25〕. Seeking 0689c17–c20 · seeing, paying respect, and inquiring 0689c20–c24 · praising 0689c24–0690a01 · the substance and marks of the Dharma obtained 0690a01–a03 · the manyness of what is seen 0690a04–a11 · the differences among what is seen 0690a11–a15 · humbling oneself 0690a15–a17 · the twenty-one gates of the samādhi of mindfulness of the Buddha 0690a17–b16 · pointing to the next friend 0690b16–b23 · bowing and taking leave 0690b23–b25.
• Chengguan, Huayan jing shu T35n1735: the general outline of the ten good friends assigned to the ten abodes 0922c12–c26 (the divergent outlines of the ancient worthies kept 0922c14–c22 · the six-part outline 0922c22–c26) · seeking in accord with the teaching 0922c26–0923a03 · seeing, paying respect, and inquiring 0923a03–a12 · praising and conferring the Dharma 0923a12–a26 · directly showing the Dharma realm 0923a26–c02 · humbling oneself and deferring to the superior 0923c02–c17 · the weighing of the twenty-one gates 0923c17–0924b28 (the five kinds of mind that are mindful 0924b14–b26) · pointing to the next friend 0924b28–c11 · cherishing his virtue, bowing, and taking leave 0924c11–c12 · ending before 「第二海雲比丘」 tr. “second, the monk Ocean Cloud” 0924c12.
• Fazang, Tanxuan ji T35n1733: the five-part outline 0456a16–a20 · the four divisions of raising the Dharma and exhorting to cultivation 0456a20–b11 (the name of the place 0456a22–a28 · the name of the person 0456a28–b08 · the charge to ask 0456b08–b10 · the praising of his virtue 0456b10–b11) · the window of the passage following 0456b11–0457b12, exclusive of the end.
• Li Tongxuan, Xin Huayan jing lun T36n1739: the stretch on Mañjuśrī pointing out and conferring where cultivation is to return to 0953b06–b17 (the rehearsing of the sūtra on Cloud of Virtue 0953b08 · the name of the dharma gate 0953b15 · the general setting out of the ten good friends of the ten abodes 0953b15–b17) · the separate gloss of the stretch on Cloud of Virtue proper 0955a24–0957a07 (the listing of the eleven gates 0955a27–b05 · the gloss gate by gate 0955b08–0956c20 · the four stretches of deferring to the virtue and advancing 0956c20–0957a07).
• Zhiyan, Souxuan ji T35n1732: the three-wisdom outline on Merit Cloud 0091b16–0091c18 (the four divisions of the first sub-outline 0091b22–b24 · the six divisions of entering in accord with the teaching 0091b24–b28 · the direct entering of the Dharma realm 0091b28–c16 · the question and answer on deferring upward 0091c16–c18).
• Zhiyan, Huayan jing kongmu zhang T45n1870: the listing of the names of the good friends of the chapter on entering the Dharma realm 0589a01.
• Variant readings: within the range of T279 covered by this unit, 〔0334a15〕–〔0335a04〕, the Taishō base text carries 2 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0334a17〕于【大】｜於【明】 · 〔0334c11〕日【大】｜念【明】【宮】. In addition there is one set of asterisked marks whose principal note lies outside this unit (not counted among the 2 notes above): the principal note 〔0332b17〕耀【大】｜曜【宮】 stands in another unit, and ＊the same collation attaches to the graph 耀 at 〔0334b20〕 and 〔0334b29〕 within this unit.
• Supplementary note on variant readings: the interlinear notes have been stripped away at the layer of the original text.
• Entries not found: the Huayan jing zhigui T45n1871 · the Huayan yisheng shixuan men T45n1868 · the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Fajie xuanjing T45n1883 · the Cheng weishi lun T31n1585 · the She dacheng lun T31n1594 · the Yogācārabhūmi T30n1579 · the Jieshenmi jing T16n0676—eight places in all, all of them zero hits. The stretch of the Yanyi chao T36n1736 for this section does have a gloss phrase by phrase, set out in section VI, and does not enter this column.