華嚴經 品三十九 入法界品 · 普眼長者（寄善現行）Avataṃsaka Sūtra · Entering the Dharma Realm · The Elder Universal Eye (Assigned to the Practice of Good Manifestation)

This unit is the passage of the chapter Entering the Dharma Realm that looks most like the ordinary human world — an elder who can cure the sick and can blend incense. The scripture writes two matters only: curing the illnesses of beings, and making offering to the buddhas with incense. Yet the bone Chengguan reads out of it is wisdom: the country’s name, Vine Root, signifies that ‘the realization of wisdom is deep and so can give birth to what is subsequently attained’; the city’s name, Universal Gate, signifies that the wisdom of true reality ‘is nowhere it does not pass through’; the man’s name, Universal Eye, signifies that contemplating and illumining wisdom ‘is nowhere it does not see’. The passage on curing illness opens into removing bodily illness and curing the illnesses of the mind; and in the curing of the illnesses of the mind there is first the clarifying of the removing of delusion (the contemplations of the four divisions of illness · in sense running through both the great and the small), and afterward the bringing of them to accomplish benefit in sixteen clauses (this being the Great Vehicle alone) — of which sixteen clauses the first five display in common the great mind, practice, and vow, the next ten separately clarify the causes of the ten perfections bringing about the fruit of the ten bodies, and the last one is the general conclusion. The passage on blending incense opens into knowing the substance of the incenses, raising the offering and giving rise to vows, and accomplishing the great offering. The name of the Dharma gate with which the elder concludes is 「令一切眾生普見諸佛歡喜法門」 tr. “the Dharma gate of causing all beings everywhere to see the buddhas and rejoice”; the sixty-fascicle version has 「令一切眾生歡喜普門法門」 tr. “the Dharma gate of the universal gate that causes all beings to rejoice”; and Fazang further transmits 「天竺本云：得令一切眾生喜足普門見佛供養香身法門」 tr. “the Indian text has: obtaining the Dharma gate of the fragrant body of offering, of seeing the buddhas by the universal gate, that causes all beings to be glad and satisfied”. In the sixty-fascicle version the elder’s name is 「普眼妙香」 tr. “Universal Eye Wondrous Fragrance”, in the eighty-fascicle version 「普眼」 tr. “Universal Eye” — and this one difference of name is fastened precisely to the two occupations of this unit, curing illness and blending incense.

I. Doctrinal Outline and Placement

Chengguan’s outline in six sections — the bone of this unit lies in six sections, and within this window the commentary sets out the first four by name:

「第六普眼長者，寄善現行。」 tr. “The sixth, the elder Universal Eye, assigned to the practice of Good Manifestation.” 〔T35n1735 0935b01–b02〕

「第一依教趣求中，言深入諸佛無量知見者」 tr. “In the first, seeking in accord with the teaching, as for the words ‘entering deeply into the measureless knowing and seeing of the buddhas’” 〔T35n1735 0935b06–b07〕

〔T35n1735 0935b14–b15〕「第二「然後乃得」〔T35n1735 0935b14〕下見敬諮問中，先見依正。」 tr. “Second, from ‘then he was at last able’ downward, in the seeing, the paying of respects, and the inquiring, there is first the seeing of the dependent and the proper.”

〔T35n1735 0935b19–b20〕「第三「長者告」〔T35n1735 0935b19〕下稱讚授法，先讚、後「善男子」〔T35n1735 0935b20〕下授己法界。」 tr. “Third, from ‘the elder said’ downward, is the praising and the conferring of the Dharma: first the praising, and afterward, from ‘son of good family’ downward, the conferring of his own Dharma realm.”

「第四謙己推勝中，謙己知一中，謂身心病除，成二世樂故皆歡喜」 tr. “Fourth, in the humbling of himself and the pointing to the superior, within the humbling of himself as knowing one gate: that is, the illnesses of body and mind being removed, the ease of the two worlds is accomplished, and so all rejoice” 〔T35n1735 0935c10–c11〕

The two divisions of the conferring of the Dharma and their particulars:

〔T35n1735 0935b20–b24〕「於中二：先能療病，即下化眾生；後「善男子我又」〔T35n1735 0935b21〕下明能合香上供諸佛。今初，有二：先除身病、後治心病。前中亦二：先治無不能、後「善男子十方」〔T35n1735 0935b23〕下來者皆治兼與身樂。」 tr. “Within it there are two: first, the ability to cure illness, which is the transforming of beings below; afterward, from ‘son of good family, I also’ downward, is the clarifying of the ability to blend incense as an offering to the buddhas above. Now in the first there are two: first the removing of bodily illness, afterward the curing of the illnesses of the mind. Within the former there are likewise two: first, there is no illness he cannot cure; afterward, from ‘son of good family, in the ten directions’ downward, all who come are cured, together with the giving of bodily ease.”

〔T35n1735 0935b24–b28〕「二「然後合為」〔T35n1735 0935b24〕下治心病，亦二：先明除惑，義通大小；後「為欲令其」〔T35n1735 0935b25〕下令其成益，此唯大乘。有十六句：初五通顯大心行願。次十別明十度之因，感十身之果」 tr. “Second, from ‘then, for each of them’ downward, is the curing of the illnesses of the mind, which is likewise twofold: first, the clarifying of the removing of delusion, which in sense runs through both the great and the small; afterward, from ‘so that they may’ downward, the bringing of them to accomplish benefit, which is the Great Vehicle alone. There are sixteen clauses: the first five display in common the great mind, practice, and vow. The next ten separately clarify the causes of the ten perfections, bringing about the fruit of the ten bodies”

「二上供佛行，中二：初知香體。」 tr. “Second, the practice of making offering to the buddhas above, within which there are two: first, knowing the substance of the incenses.” 〔T35n1735 0935c05〕「次興供起願、後能成大供，文處並顯。」 tr. “Next, raising the offering and giving rise to vows; afterward, the accomplishing of the great offering. Where they stand in the text is evident in each case.” 〔T35n1735 0935c09–c10〕

Fazang’s outline (with respect to the sixty-fascicle version · in five parts):

「第二依教趣入中，一辭、二念、三到。」 tr. “In the second, entering in accord with the teaching, there are: first the taking of leave, second the recalling, third the arriving.” 〔T35n1733 0466c15〕

〔T35n1733 0466c19–c23〕「第三見敬申請中，初求趣作念、二見勝依正、三設敬、四申請。第四授己法界中三：初歎發心為授法方便、二「我知一切」〔T35n1733 0466c21〕下授法門業用、三「我唯」〔T35n1733 0466c22〕下結法名體。」 tr. “In the third, seeing, paying respects, and making the request: first, the thought of going in search; second, seeing the surpassing dependent and proper; third, paying respects; fourth, making the request. In the fourth, the conferring of his own Dharma realm, there are three: first, praising the raising of the mind, as a skillful means for conferring the Dharma; second, from ‘I know all’ downward, the conferring of the working of the Dharma gate; third, from ‘I only’ downward, the concluding with the name and substance of the Dharma.”

〔T35n1733 0467a11–a13〕「第五仰推勝進分中，初一句舉其人、次一句總推大益、三「其有見」〔T35n1733 0467a12〕下別推見益。「我當」〔T35n1733 0467a13〕下結非己分。第六行竟。」 tr. “In the fifth, the part of looking up and pointing to the superior in advancing: the first clause raises the person; the next clause points in general to the great benefit; third, from ‘if any see him’ downward, points separately to the benefit of seeing. From ‘how should I’ downward is the conclusion that it is not within his own share. The sixth practice is finished.”

II. Terminology

III. Similes and Rhetoric

(1) The simile of the vine root (a symbolic gloss of the commentators) — the country is named Vine Root, and Chengguan sets up the symbol upon the manner of the vine’s growth:

「國名藤根者，夫藤根深入於地，上發華苗。表善現行般若證深能生後得，後得隨物而轉，故取類於藤。」 tr. “As for the country named Vine Root: now the root of a vine enters deep into the ground, and above it puts forth flowers and shoots. This signifies that in the practice of Good Manifestation the realization of wisdom is deep and so can give birth to what is subsequently attained, and what is subsequently attained turns with things — hence the likeness is taken from the vine.” 〔T35n1735 0935b02–b04〕

• What the simile rests on: the vine’s root enters deep into the ground while its shoots come up above, and its tendrils turn with whatever they cling to.
• What the simile stands for: the depth of the realization of wisdom (the root) and the turning of subsequently attained knowledge along with things (the tendrils).
• The sense revealed: the 「現」 tr. “manifestation” of the practice of Good Manifestation is not a manifesting of itself, but a manifesting toward things that follows upon depth of realization. This is a symbolic gloss of the commentators, not something the scripture text labels for itself.

(2) The simile of the great king of medicines (present in the scripture text) — 「如諸菩薩摩訶薩如大藥王，若見、若聞、若憶念、若同住、若隨行往、若稱名號，皆獲利益，無空過者」 tr. “as for the bodhisattva-mahāsattvas, they are like a great king of medicines: whether one sees him, or hears of him, or holds him in mind, or dwells together with him, or goes along following his practice, or utters his name, all of these gain benefit, and not one of them passes by in vain” 〔T10n0279 0355a12–a14〕:

• What the simile rests on: the tree that is a great king of medicines, which none who touches it fails to benefit from.
• What the simile stands for: the bodhisattva-mahāsattvas.
• The sense revealed: the use of a medicine does not wait upon a man’s understanding its properties — seeing, hearing, holding in mind, dwelling together, following, uttering the name: six conditions, and every condition benefits. This simile is fastened to the mouth of an elder who confers the Dharma by the art of medicine, and what the simile rests on answers to his own trade.

(3) The simile of the great mountain of old age and death (present in the scripture text) — 「摧壞一切老死大山，安住平等寂滅之樂」 tr. “to shatter the great mountain of all old age and death, and to abide in the bliss of equal quiescence” 〔T10n0279 0355a17–a18〕: the hardness and weight of a mountain figures the unavoidability of old age and death, while 「摧壞」 tr. “shattering” is fastened to the working of the king of medicines.

(4) The amplifying rhetoric of the incense clouds as adornment — 「或為香宮，或為香殿，如是香欄檻、香垣牆、香却敵、香戶牖、香重閣、香半月、香蓋、香幢、香幡、香帳、香羅網、香形像、香莊嚴具、香光明、香雲雨，處處充滿以為莊嚴」 tr. “some become palaces of incense, some become halls of incense, and so likewise railings of incense, walls of incense, parapets of incense, doors and windows of incense, storeyed pavilions of incense, half-moon ornaments of incense, canopies of incense, banners of incense, pennants of incense, curtains of incense, nets of incense, images of incense, ornaments of incense, light of incense, clouds and rain of incense, filling every place and serving as adornment” 〔T10n0279 0355a07–a11〕: the single graph 「香」 tr. “incense” crowns seventeen items in a row (palace · hall · railings · walls · parapets · doors and windows · storeyed pavilions · half-moon ornaments · canopies · banners · pennants · curtains · nets · images · ornaments · light · clouds and rain), running from the substance of buildings on to light and to clouds and rain, so that by one thing manifesting everywhere the adornment of the whole Dharma realm is completed.

(5) The parallel series of the sixteen clauses — the clauses led by 「為欲令其」 tr. “so that they may” 〔T10n0279 0354c08〕 run down sixteen times, but the verbs they lead are not uniform: the first five take five different forms — extolling · revealing · praising · commending · expounding — while the next ten take the form ‘he extols and praises such a perfection’, and the last one reads 「稱揚讚歎永離一切諸不善法」 tr. “he extols and praises the leaving behind forever of all unwholesome things” 〔T10n0279 0354c27〕 — the same verb of extolling and praising, but what is praised there is not a perfection (「稱揚讚歎」 tr. “extols and praises” 〔T10n0279 0354c14〕 occurring eleven times in the passage). What the first five are for lies in raising the mind · giving rise to compassion · increasing merit · raising the vow · cultivating the practice of Samantabhadra; what the next ten are for lies in the ten bodies while what is praised in them is the ten perfections; and the last one gathers all in with 「永離一切諸不善法」 tr. “the leaving behind forever of all unwholesome things” 〔T10n0279 0354c27〕. Chengguan matches the ten perfections and the ten bodies clause by clause:

「忍兼忍理故不思議，進策萬行故無能勝，禪唯一心故無與等，般若照理故顯法身，方便顯用色身可覩，願窮來際住劫無窮，力不可搖悉過一切，智窮事法故隨物成身。後一句總離諸惡故，究竟淨妙。」 tr. “Forbearance takes in the forbearance of principle as well, hence the inconceivable; vigor spurs on the myriad practices, hence none can surpass; meditation is single-minded, hence nothing is equal to it; wisdom illumines principle, hence it makes manifest the Dharma body; skillful means makes the function manifest, hence the form-body can be beheld; the vow reaches to the limit of the future, hence abiding in kalpas without end; power cannot be shaken, hence it passes through all; knowledge exhausts things and dharmas, hence the body is formed according to what beings are. The last clause is the general leaving behind of all evils, hence ultimate, pure, and exquisite.” 〔T35n1735 0935b29–0935c05〕

IV. Collation with Parallel Translations

The Chinese collation witnesses for the principal lines of this unit’s scripture text: Śikṣānanda T279 (the base text) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka, the chapter Entering the Dharma Realm, chapter 34 · fascicle 49) · Prajñā T293 (the forty-fascicle Avataṃsaka · fascicle 11). The forty-fascicle Avataṃsaka T10n0293 contains the complete corresponding text of this unit, and a separate collation column, Sentence 8, is set up for it (the range 〔T10n0293 0710b28〕–〔0712b07 前〕).

Sentence 1 · Recalling the previous friend’s teaching, and the going in search

Where the variants lie: (a) The 80 marks out plainly the friend he comes from, 「於寶髻長者所」 tr. “at the place of the elder Jewel Topknot”, while the 60 says simply 「思惟諸佛無量法門」 tr. “he contemplated the measureless Dharma gates of the buddhas” and does not bring out the previous friend’s name. (b) The 80 marks out plainly the country’s name, 「藤根」 tr. “Vine Root”, while the 60 has 「至於彼國」 tr. “he came to that country” and does not bring out the country’s name — Fazang, with respect to the sixty-fascicle version, glosses the country’s name as 「實利根」 tr. “True Sharp Root” 〔T35n1733 0466c08〕, a form differing from the 80’s 「藤根」 tr. “Vine Root”. (c) The 80’s eleven layers of recalling are led by eleven verbs, 「深入」 tr. “entering deeply”, 「安住」 tr. “abiding securely”, 「了達」 tr. “penetrating”, 「希求」 tr. “seeking after”, 「清淨」 tr. “purifying”, 「明利」 tr. “making bright and keen”, 「成就」 tr. “accomplishing”, 「通達」 tr. “penetrating”, 「增長」 tr. “making grow”, 「建立」 tr. “setting up”, 「起」 tr. “giving rise”; the 60 makes ten clauses, led by 「逮得」 tr. “attaining”, 「樂求」 tr. “delighting to seek”, 「成就」 tr. “accomplishing”, 「心隨」 tr. “the mind following”, 「出生」 tr. “bringing forth” — the number of clauses and the words that lead them differing in the two versions. Recorded without adjudication.

Sentence 2 · Seeing the dependent and the proper, and the inquiring

Where the variants lie: (a) For what surrounds the city, the 80 has 「百千聚落」 tr. “a hundred thousand villages”, the 60 has 「百千小城」 tr. “a hundred thousand small cities”. (b) For the marks of the city, the 80 raises the two matters 「雉堞崇峻，衢路寬平」 tr. “the low parapets stood high and steep, the great roads were broad and level”, while the 60 raises three, 「高峻堅固，妙巧無比，種種莊嚴」 tr. “high and steep and firm, wondrously made beyond compare, adorned with every kind of adornment” — Chengguan sets up a symbol for each of the 80’s two matters (the low parapets signifying that wisdom guards against wrong · the great roads signifying that it is what the buddhas constantly walk and is no expedient bypath) 〔T35n1735 0935b16–b19〕, and the 60 has not these two items. (c) The elder’s name differs: the 60 has 「普眼妙香」 tr. “Universal Eye Wondrous Fragrance”, and has besides the clause 「坐眾香座」 tr. “seated upon a seat of many incenses” for the seeing of the dependent and the proper, while the 80 has only 「見彼長者」 tr. “he saw that elder” and does not bring out the mark of the seat. The table of the order of the good friends in Zhiyan’s Kongmu zhang likewise has 「普眼妙香」 tr. “Universal Eye Wondrous Fragrance” 〔T45n1870 0589a13〕. (d) The vocative differs — the 80 has 「聖者」 tr. “holy one”, the 60 has 「大聖」 tr. “great sage”. Recorded without adjudication.

Sentence 3 · Knowing the illnesses, and removing bodily illness

Where the variants lie: (a) The items of illness differ between the two versions — the 80 raises four classes, wind, bile, phlegm, and fever · ghosts and sprites · venomous magic · harm by water and fire; the 60 raises six, illnesses of wind, cold, and fever · mixed illnesses · illnesses of madness and violence · illnesses of possession by ghosts · illnesses of poison · illnesses from spells. (b) The 80’s single clause 「我悉能以方便救療」 tr. “I am able to rescue and cure them all by skillful means” joins the knowing and the curing, while the 60 divides them into the two clauses 「我悉了知」 tr. “I know them all in full” and 「隨其所應，皆能𤻲治」 tr. “according to what each requires, I am able to cure them all”. (c) In the passage on giving bodily ease, the 80 concludes in general with 「悉令充足無所乏短」 tr. “so that all of them are supplied in full and lack nothing at all”, while the 60 divides it with three concluding clauses, 「而莊嚴之」 tr. “and adorn them therewith”, 「而供養之」 tr. “and make offering to them therewith”, 「而惠施之」 tr. “and bestow it upon them”. Recorded without adjudication.

Sentence 4 · The contemplations of the four divisions of illness in curing the illnesses of the mind

Where the variants lie: the order of the four divisions is wholly the same in both versions (greed · anger · delusion · equal parts), while the names of what is taught differ slightly — the 80’s 「慈悲觀」 tr. “the contemplation of kindness and compassion” against the 60’s 「慈心觀」 tr. “the contemplation of the mind of kindness”; the 80’s 「教其分別種種法相」 tr. “he teaches them to distinguish the many kinds of marks of things” against the 60’s 「教法相觀」 tr. “he teaches the contemplation of the marks of things”; the 80’s 「為其顯示殊勝法門」 tr. “he reveals for them the surpassing Dharma gate” against the 60’s 「教勝法門」 tr. “he teaches the surpassing Dharma gate”. Recorded without adjudication.

Sentence 5 · The sixteen clauses of the direct conferral of the great practice

Where the variants lie: (a) The sentence-forms differ — the 80’s sixteen clauses mostly read ‘so that they may do such a thing, he extols and praises such a perfection’ (the purpose first · the praise after), while the verbs of its first five differ one from another (extolling · revealing · praising · commending · expounding); of the 60’s fourteen clauses, the eleven from 「說諸大願」 tr. “he expounds the great vows” 〔T09n0278 0707c21–c22〕 downward mostly read ‘he expounds such a Dharma, that they may make manifest such a perfection’ (what is expounded first · what is made manifest after), while its first three clauses and its last clause do not follow this form. (b) The number of clauses differs: the 80 has sixteen clauses (counted verbatim in the base text; Chengguan judges 「有十六句：初五通顯大心行願。次十別明十度之因」 tr. “there are sixteen clauses: the first five display in common the great mind, practice, and vow. The next ten separately clarify the causes of the ten perfections” 〔T35n1735 0935b26–b27〕), the 60 has fourteen (Fazang judges 〔T35n1733 0466c28–0467a04〕「就第四中有十四句：初三是授菩提心法……「說諸大願」〔T35n1733 0467a02〕下十一句正授所修十度行法」 tr. “in the fourth there are fourteen clauses: the first three confer the Dharma of the mind of awakening … from ‘he expounds the great vows’ downward, eleven clauses directly confer the Dharma of the practice of the ten perfections to be cultivated”). (c) What the ten perfections are matched with also differs — in the 80, giving is matched with the marks and signs · discipline with the pure body reaching everywhere · forbearance with the inconceivable body · vigor with the body none can surpass · meditation with the body to which nothing is equal · wisdom with the Dharma body · skillful means with the form-body · the vow with abiding in all kalpas · power with passing through all lands · knowledge with gladdening according to the mind; in the 60, discipline is matched with the practice of Samantabhadra · forbearance with the merit and virtue of the Tathāgata · vigor with the indestructible pure Dharma body · meditation with that to which nothing is equal · wisdom with the pure Dharma body: the matchings of the two versions do not answer one to one. (d) The 80 has besides, before dāna-pāramitā, the clause 「為欲令其修普賢行，說諸菩薩於一切剎、一切劫住，修諸行網」 tr. “so that they may cultivate the practice of Samantabhadra, he expounds how the bodhisattvas abide in all lands and in all kalpas, cultivating the net of practices” 〔T10n0279 0354c12–c14〕, which belongs to the first five, while the 60’s 「說普賢菩薩行」 tr. “he expounds the practice of the bodhisattva Samantabhadra” enters among the clauses of the ten perfections and is matched with śīla-pāramitā. (e) The concluding clauses differ — the 80 has 「如是施已，各令還去」 tr. “when the giving has been done in this way, he lets each of them return”, the 60 has 「我以如是等種種法施，悉令滿足，歡喜而還」 tr. “with such and such kinds of giving of Dharma I bring them all to fullness, and they return rejoicing”. Recorded without adjudication.

Sentence 6 · Knowing the incenses · the three vows · the incense clouds

Where the variants lie: (a) The items of the names of incense differ: the 80 has nine items (without equal · sindhu-pāra · unsurpassed · awakening · aruṇavatī · hard black sandal · uraga sandal · aloeswood · stirring no faculty), the 60 has ten (the king beyond reckoning · sindhu · surpassing · awakening · the bright appearance · aloeswood · firm · sandal · cloud · stirring no faculty). The first and last of the two versions may be made to answer to each other (the 80’s 「無等」 tr. “without equal” to the 60’s 「不可稱王」 tr. “the king beyond reckoning” · the 80’s 「不動諸根」 tr. “stirring no faculty” to the 60’s 「不動諸根」 tr. “stirring no faculty”), while the items between them do not answer one to one. (b) In the wording of the three vows, the 80 closes all three clauses with the graph 「願」 tr. “vow” (the vow to rescue and guard all beings · the vow to adorn and purify all buddha-lands · the vow to make offerings to all the tathāgatas), while the 60 does not close its three clauses with the graph 「願」 tr. “vow” and has besides the two graphs 「恭敬」 tr. “reverently”. (c) The 60 marks out plainly 「燒此香時」 tr. “when this incense is burned” and 「燒一丸香時」 tr. “when a single pellet of incense is burned”, while the 80 has 「然此香時」 tr. “when this incense is kindled”. (d) In the items of the adornment of incense, the 80 has seventeen items and sets out 「香宮」 tr. “palaces of incense” and 「香殿」 tr. “halls of incense” separately; in the 60 the clause 「香帳莊嚴一切法界」 tr. “curtains of incense adorn all the Dharma realms” 〔T09n0278 0708a12〕 stands first, and beneath it fifteen items are listed in a row, which make 「香宮殿」 tr. “palaces and halls of incense” a single item and bring out separately 「香樓閣」 tr. “storeyed towers of incense”, 「香欄楯」 tr. “railings of incense”, and 「香窓牖」 tr. “windows of incense” — counted together with the curtains of incense that stand before them, sixteen items in the whole passage. Recorded without adjudication.

Sentence 7 · Concluding with the name and substance of the Dharma · humbling himself · pointing to the next friend

Where the variants lie: (a) The name of the Dharma gate differs: the 80 has 「令一切眾生普見諸佛歡喜法門」 tr. “the Dharma gate of causing all beings everywhere to see the buddhas and rejoice”, the 60 has 「令一切眾生歡喜普門法門」 tr. “the Dharma gate of the universal gate that causes all beings to rejoice” — the 80’s 「普見諸佛」 tr. “everywhere seeing the buddhas” is moved in the 60 into the following clause, 「見一切佛身諸大藥王菩薩」 tr. “seeing the bodies of all the buddhas — the bodhisattvas who are great kings of medicines”. Fazang transmits separately on this point another version, saying 「天竺本云：得令一切眾生喜足普門見佛供養香身法門」 tr. “the Indian text has: obtaining the Dharma gate of the fragrant body of offering, of seeing the buddhas by the universal gate, that causes all beings to be glad and satisfied” 〔T35n1733 0467a10–a11〕; three names stand together. (b) To what the great king of medicines is fastened differs — the 80 has 「如諸菩薩摩訶薩如大藥王」 tr. “as for the bodhisattva-mahāsattvas, they are like a great king of medicines”, the king of medicines figuring the bodhisattvas; the 60 has 「見一切佛身諸大藥王菩薩」 tr. “seeing the bodies of all the buddhas — the bodhisattvas who are great kings of medicines”, read continuously beneath the name of the Dharma gate. (c) The items of the conditions: the 80 has six (seeing · hearing · holding in mind · dwelling together · following his practice · uttering his name), the 60 has five (hearing · seeing · drawing near · holding in mind · upholding his name). (d) The names of the city and the king differ — the 80’s 「多羅幢」 tr. “Tāla Banner” and 「無厭足」 tr. “Never Satiated”, the 60’s 「滿幢」 tr. “Full Banner” and 「滿足」 tr. “Fully Satisfied”. (e) In the passage of the leave-taking, the 80 has besides 「慇懃瞻仰」 tr. “gazing up at him earnestly and with longing”, while the 60 has besides the two graphs 「南行」 tr. “went south”, and the 60 gives the elder’s full name, 「普眼妙香長者」 tr. “the elder Universal Eye Wondrous Fragrance”. Recorded without adjudication.

Sentence 8 · The corresponding text of the forty-fascicle version T293 (the range 〔0710b28–0712b07 前〕)

Fascicle 11 of the forty-fascicle Avataṃsaka T10n0293 contains the complete corresponding text of this unit. What it clarifies in addition and where it differs from the base text are listed item by item:

Where the variants lie: (a) The city’s name: the 80 has 「普門」 tr. “Universal Gate”, the 40 「普遍門」 tr. “Universally Pervading Gate”. (b) The 40 marks out plainly that the elder dwells in the market rows selling incense and medicines, while the 80 has only 「見彼長者」 tr. “he saw that elder” and does not bring out his dwelling. (c) The 40 brings out separately whence the elder learned medicine (at the place of the youth Mañjuśrī); the 80 has no such text. (d) The 40 adds one question of Sudhana’s and the elder’s answer — what is sought is a bodhisattva’s wondrous practice, so why speak of worldly medical arts? The answer: illness is the great obstruction to cultivating awakening, and if the body is ill the mind is not at ease, and so the body is cured first and the Dharma expounded and the mind disciplined afterward; the 80 has no such exchange. (e) In the passage on knowing illness the 40 is far wider, opening out separately seven items — the four illnesses · the body as a mass of subtle particles · the five great natures · the simile of the body as a vessel · the five periods of inner body and outer vessel · the absence of self-nature in time · the knowing of measure in food and drink — while the 80 raises only the items of illness and does not open out their causes. (f) What is revealed to those who act in equal parts: the 80 has 「為其顯示殊勝法門」 tr. “he reveals for them the surpassing Dharma gate”, the 40 has 「為其顯示不淨、慈悲或略中廣殊勝法門」 tr. “he reveals for them impurity, kindness and compassion, or the surpassing Dharma gate in brief, middling, or extended form”. (g) The names of incense: the 80 has nine items, the 40 ten, and all of the latter end in 「香王香」 tr. “the incense of the king of incense”. (h) The items of the adornment of incense: the 80 seventeen, the 40 eighteen. (i) The name of the Dharma gate: the 80 has 「令一切眾生普見諸佛歡喜法門」 tr. “the Dharma gate of causing all beings everywhere to see the buddhas and rejoice”, the 40 has 「令一切眾生普見諸佛承事供養歡喜法門」 tr. “the Dharma gate of causing all beings everywhere to see the buddhas, to serve and make offerings to them, and to rejoice”. (j) The next friend’s name: the 80 「無厭足」 tr. “Never Satiated” · the 40 「甘露火」 tr. “Nectar Fire” · the 60 「滿足」 tr. “Fully Satisfied”, the three names differing one from another. Recorded without adjudication.

What the forty-fascicle version clarifies in addition: (1) Each of the four illnesses has what governs it — 「言身病者，風黃痰熱而為其主」 tr. “as for illness of the body, wind, bile, phlegm and heat are what govern it” 〔T10n0293 0711a12–a13〕, 「言心病者，顛狂心亂而為其主」 tr. “as for illness of the mind, madness and distraction of mind are what govern it” 〔T10n0293 0711a13–a14〕, 「言客病者，刀杖所傷、動作過勞以為其主」 tr. “as for illness from without, wounds from blade and staff and overexertion in action are what govern it” 〔T10n0293 0711a14–a15〕, 「俱有病者，飢渴、寒熱、苦樂、憂喜而為其主」 tr. “as for illness belonging to both together, hunger and thirst, cold and heat, pain and pleasure, sorrow and joy are what govern it” 〔T10n0293 0711a15–a16〕; the 80 sets out only the forms of illness — 「我知一切眾生諸病：風黃痰熱、鬼魅、蠱毒，乃至水火之所傷害」 tr. “I know all the illnesses of beings: wind, bile, phlegm and heat, demonic possession, poisoning, and on to the harm done by water and fire” 〔T10n0279 0354b29–0354c01〕, neither dividing them into four nor bringing out what governs them. (2) Whence the vessel of the body comes — 「如是身器由業所持，非自在天之所能作；亦非自性及時方等」 tr. “this vessel of a body is sustained by karma; it is not what Īśvara is able to make, nor is it made by self-nature, or time, or place, or the like” 〔T10n0293 0711b02–b03〕: the 40 sets the cause of the vessel of the body in karma and shuts out the four accounts of Īśvara · self-nature · time · place; the 80 has no text here. (3) The five periods of the inner body — beyond the five periods of the outer vessel the 40 sets out separately the five of the inner body, 「云何內身五時流變？謂：嬰孩位，心無分別」 tr. “what are the five periods through which the inner body flows and changes? Namely, the state of the infant, whose mind makes no discriminations” 〔T10n0293 0711b15〕, then the states of childhood · the prime of life · decrepitude, and 「次至死位，身壞命終」 tr. “next comes the state of death, where the body breaks up and life ends” 〔T10n0293 0711b19〕, each matched against the five periods of the outer vessel from the forming of the aeon to the destruction of the world; the 80 has no text on the five periods. (4) Time has no self-nature — Sudhana asks 「如是五時因何而起」 tr. “from what do these five periods arise?” 〔T10n0293 0711b21〕 and the elder answers 「時無自體，分別所成，隨妄業輪，循環無際」 tr. “time has no self-nature; it is made by discrimination, and turns with the wheel of deluded karma, circling without end” 〔T10n0293 0711b22–b23〕: time is not of itself but appears along with deluded karma, and hence what follows matches spring snow · hot rains · autumn cold to the waxing and waning of phlegm · wind · bile and heat; the 80 has no such exchange. (5) Variants in the matching of the perfections to the bodies — in the same clauses of the ten perfections and the ten bodies the names of the bodies in the 40 carry several graphs more: for the clause of giving the 80 has 「為欲令其具佛相好，稱揚讚歎檀波羅蜜」 tr. “so that they may become fully endowed with the marks and signs of a buddha, he extols and praises dāna-pāramitā” 〔T10n0279 0354c14–c15〕, the 40 「為欲令其具佛相好莊嚴色身，稱揚讚歎檀波羅蜜」 tr. “so that they may become fully endowed with a form-body adorned with the marks and signs of a buddha, he extols and praises dāna-pāramitā” 〔T10n0293 0711c20–c21〕; for the clause of discipline the 80 has 「為欲令其得佛淨身，悉能遍至一切處故，稱揚讚歎尸波羅蜜」 tr. “so that they may obtain the pure body of a buddha, since it is able to reach everywhere, he extols and praises śīla-pāramitā” 〔T10n0279 0354c15–c16〕, the 40 「為欲令其得佛清淨無垢法身，稱揚讚歎尸波羅蜜」 tr. “so that they may obtain the pure and stainless Dharma body of a buddha, he extols and praises śīla-pāramitā” 〔T10n0293 0711c21–c22〕; for the clause of wisdom the 80 has 「為欲令其顯現如來清淨法身，稱揚讚歎般若波羅蜜」 tr. “so that they may make manifest the pure Dharma body of the Tathāgata, he extols and praises prajñā-pāramitā” 〔T10n0279 0354c20–c21〕, the 40 「為欲令其得佛究竟平等法身，稱揚讚歎般若波羅蜜」 tr. “so that they may obtain the ultimate and equal Dharma body of a buddha, he extols and praises prajñā-pāramitā” 〔T10n0293 0711c25–c27〕. (6) The conditions of the great king of medicines: the six of the 80 read 「若見、若聞、若憶念、若同住、若隨行往、若稱名號，皆獲利益，無空過者」 tr. “whether seeing, or hearing, or calling to mind, or dwelling together, or following along, or invoking the name — all gain benefit, and none passes by in vain” 〔T10n0279 0355a13–a14〕, the eight of the 40 read 「若見、若聞、若憶、若念、若同住、若共行、若稱名、若隨喜，皆獲利益，無空過者」 tr. “whether seeing, or hearing, or remembering, or calling to mind, or dwelling together, or practicing together, or invoking the name, or rejoicing along — all gain benefit, and none passes by in vain” 〔T10n0293 0712a25–a27〕 — what the 80 has as one, remembering and calling to mind, the 40 opens into two conditions; where the 80 has following along the 40 has practicing together; and the 40 adds the one condition of rejoicing along. Recorded without adjudication.

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

(1) The symbolism of the three names — country, city, and man each signifying one sense. The three proper names of this unit Chengguan glosses one by one by way of wisdom:

「國名藤根者，夫藤根深入於地，上發華苗。表善現行般若證深能生後得，後得隨物而轉，故取類於藤。城名普門者，實相般若無所不通故。長者名普眼者，觀照般若無不見故。」 tr. “As for the country named Vine Root: now the root of a vine enters deep into the ground, and above it puts forth flowers and shoots. This signifies that in the practice of Good Manifestation the realization of wisdom is deep and so can give birth to what is subsequently attained, and what is subsequently attained turns with things — hence the likeness is taken from the vine. As for the city named Universal Gate: the wisdom of true reality is nowhere it does not pass through. As for the elder named Universal Eye: contemplating and illumining wisdom is nowhere it does not see.” 〔T35n1735 0935b02–b06〕

The items of the dependent and the proper enter this same track — 「百千聚落周匝圍繞者，眷屬般若也」 tr. “as for the hundred thousand villages surrounding it on every side, they are the wisdom of the retinue” 〔T35n1735 0935b15–b16〕, 「雉堞崇峻者，般若防非，高而無上也」 tr. “as for the low parapets standing high and steep, wisdom guards against wrong, being high and unsurpassed” 〔0935b16–b17〕, 「衢路寬平者，般若諸佛常行非權逕，故蕩然無涯」 tr. “as for the great roads being broad and level, wisdom is what the buddhas constantly walk and is no expedient bypath, hence it is open and boundless” 〔0935b18–b19〕. From this it is known that the bone the commentators read in this unit lies in wisdom, while the matters the scripture shows are medicine and incense. As for the classification of wisdom, the Yanyi chao sets it out separately, saying 「般若有五：一實相般若，即所證理。二觀照般若，即能證智。三文字般若，即能詮教。古唯有三，新說有五」 tr. “wisdom is of five kinds: first, the wisdom of true reality, which is the principle realized; second, contemplating and illumining wisdom, which is the knowledge that realizes; third, the wisdom of letters, which is the teaching that expresses. The ancients had three only; the new account has five” 〔T36n1736 0677b22–b24〕, and it judges of this unit 「今此具五。城為實相。長者為觀照。釋無量中已有境界。今有眷屬，文字通四」 tr. “here all five are present. The city is true reality. The elder is contemplating and illumining. In the gloss on the measureless the object-realm was already there. Here there is the retinue, and letters run through all four” 〔T36n1736 0677b26–b28〕 — the symbolism of the three names and the classification of the five wisdoms are two separate matters, and the country’s name is not among these five.

(2) The four senses of the measureless knowing and seeing — because the object is measureless knowledge is measureless · the common and distinct senses of the two words knowing and seeing. The four senses of 「無量知見」 tr. “the measureless knowing and seeing”: of the phrase 「深入諸佛無量知見」 tr. “entering deeply into the measureless knowing and seeing of the buddhas” with which the scripture opens, Chengguan first opens the two senses of the measureless and afterward the two senses of knowing and seeing:

「言深入諸佛無量知見者，無量有二義：一多故，即權智境；二無分量故，即實慧境。境無量故，智亦無量。知見亦二義：一別，謂知即是智，見即是慧，即照二境之智慧。二通者，謂知見二字俱是如來能證，如實知彼義故，即無障礙智。」 tr. “As for the words ‘entering deeply into the measureless knowing and seeing of the buddhas’: the measureless has two senses: first, because it is many, which is the object of provisional knowledge; second, because it has no measure at all, which is the object of real wisdom. Because the object is measureless, knowledge too is measureless. Knowing and seeing likewise have two senses: first, distinctly — that is, knowing is knowledge, seeing is wisdom, the knowledge and wisdom that illumine the two objects. Second, in common — that is, the two words knowing and seeing are both the realizing power of the Tathāgata, since he knows that meaning as it truly is, which is unobstructed knowledge.” 〔T35n1735 0935b06–b12〕

Why say both knowing and seeing? Chengguan answers with two settings-apart:

「若爾，何假重言？為揀比知，所以言見。為揀肉眼見，所以云知，此如世親《般若論》釋悉知悉見。」 tr. “If so, why the need to say it twice? To set apart knowing by inference, therefore he says seeing. To set apart seeing with the eye of flesh, therefore he says knowing — this is as Vasubandhu’s Bore lun glosses ‘knows in full and sees in full.’” 〔T35n1735 0935b12–b14〕

(3) The division of bodily illness and mental illness, and the boundary between the Great and the Small Vehicles. In outlining the passage on curing illness, Chengguan divides it into two layers, the body first and the mind after; and the curing of the illnesses of the mind is again first the removing of delusion and afterward the accomplishing of benefit, with the boundary of vehicle marked out plainly:

〔T35n1735 0935b22–b24〕「先除身病、後治心病。前中亦二：先治無不能、後「善男子十方」〔T35n1735 0935b23〕下來者皆治兼與身樂。」 tr. “First the removing of bodily illness, afterward the curing of the illnesses of the mind. Within the former there are likewise two: first, there is no illness he cannot cure; afterward, from ‘son of good family, in the ten directions’ downward, all who come are cured, together with the giving of bodily ease.”

〔T35n1735 0935b25–b26〕「先明除惑，義通大小；後「為欲令其」〔T35n1735 0935b25〕下令其成益，此唯大乘。」 tr. “First, the clarifying of the removing of delusion, which in sense runs through both the great and the small; afterward, from ‘so that they may’ downward, the bringing of them to accomplish benefit, which is the Great Vehicle alone.”

The contemplations of the four divisions of illness (impurity · kindness and compassion · the marks of things · the surpassing Dharma) run through both the great and the small, and so Chengguan judges 「義通大小」 tr. “in sense it runs through both the great and the small”; while the benefit the sixteen clauses bring to accomplishment lies in raising the mind · great compassion · the ten perfections · the ten bodies, and so he judges 「此唯大乘」 tr. “this is the Great Vehicle alone”. This boundary is the pivot for reading this unit — one and the same elder, with one and the same body of comers, gives first the shared Dharma and afterward the unshared.

(4) The causes of the ten perfections bringing about the fruit of the ten bodies. Of the next ten of the sixteen clauses Chengguan matches each one, and the reason of the matching lies in cause and fruit answering to each other:

「次十別明十度之因，感十身之果，施滿他心故相好悅物。戒遍止惡故淨身遍至，忍兼忍理故不思議，進策萬行故無能勝，禪唯一心故無與等，般若照理故顯法身，方便顯用色身可覩，願窮來際住劫無窮，力不可搖悉過一切，智窮事法故隨物成身。後一句總離諸惡故，究竟淨妙。」 tr. “The next ten separately clarify the causes of the ten perfections, bringing about the fruit of the ten bodies. Giving fulfills the minds of others, hence the marks and signs that delight what they meet. Discipline stops evil everywhere, hence the pure body reaching everywhere; forbearance takes in the forbearance of principle as well, hence the inconceivable; vigor spurs on the myriad practices, hence none can surpass; meditation is single-minded, hence nothing is equal to it; wisdom illumines principle, hence it makes manifest the Dharma body; skillful means makes the function manifest, hence the form-body can be beheld; the vow reaches to the limit of the future, hence abiding in kalpas without end; power cannot be shaken, hence it passes through all; knowledge exhausts things and dharmas, hence the body is formed according to what beings are. The last clause is the general leaving behind of all evils, hence ultimate, pure, and exquisite.” 〔T35n1735 0935b27–0935c05〕

The scripture text indeed has the names of the ten perfections after and the marks of the ten bodies before (「為欲令其具佛相好，稱揚讚歎檀波羅蜜」 tr. “so that they may become fully endowed with the marks and signs of a buddha, he extols and praises dāna-pāramitā” 〔T10n0279 0354c14–c15〕), and Chengguan’s matching follows this alignment. The Yanyi chao further matches the ten bodies of the Tathāgata to them one by one, saying 〔T36n1736 0677b29–0677c05〕「此十亦即菩提願等如來十身：一施度，即相好莊嚴身；二戒，獲意生身，以遍至故；三忍，獲威勢身；四進，策萬行故成菩提；五禪，獲福德無等；六顯法身；七成化身；八亦成願身；九還成力持；十亦成智身。後一總淨十身。」 tr. “These ten are also the ten bodies of the Tathāgata, awakening, vow, and the rest: first, the perfection of giving, which is the body adorned with marks and signs; second, discipline, which gains the body born of mind, since it reaches everywhere; third, forbearance, which gains the body of majestic power; fourth, vigor, which urges on the myriad practices and so accomplishes awakening; fifth, meditation, which gains merit that nothing equals; sixth, the manifesting of the Dharma body; seventh, the accomplishing of the transformation body; eighth, the accomplishing also of the body of vow; ninth, the becoming again of the sustaining of power; tenth, the accomplishing also of the body of knowledge. The last one purifies all ten bodies together.”

(5) The blending of incense signifying the perfect and unobstructed fusion of discipline, concentration, and wisdom. In the passage on knowing the incenses Chengguan first glosses the sense of the sounds of three names of incense (sindhu-pāra · aruṇavatī · uraga), and at the last turns with a single sentence into sectarian doctrine:

「和合者，戒定慧等融無礙故。」 tr. “Blending is the perfect and unobstructed fusion of discipline, concentration, and wisdom.” 〔T35n1735 0935c08–c09〕

Incense as a thing lies not in a single note but in the preparing; the three trainings as a practice lie not in cultivating them apart but in their fusion and gathering. This is a symbolic gloss of the commentators; the scripture says only 「悉知調理和合之法」 tr. “he knows in full the method of preparing and blending them” 〔T10n0279 0355a02–a03〕.

(6) The reason for the humbling of himself — the illnesses of body and mind removed, the ease of the two worlds accomplished. At the fourth section, the humbling of himself and the pointing to the superior, Chengguan fastens directly the sense of the one Dharma he knows:

「第四謙己推勝中，謙己知一中，謂身心病除，成二世樂故皆歡喜，以香普供」 tr. “Fourth, in the humbling of himself and the pointing to the superior, within the humbling of himself as knowing one gate: that is, the illnesses of body and mind being removed, the ease of the two worlds is accomplished, and so all rejoice; and by incense the offering is made everywhere” 〔T35n1735 0935c10–c11〕

The cause of the two graphs 「歡喜」 tr. “rejoice” in the name of the Dharma gate lies in the removal of both bodily and mental illness; the cause of the four graphs 「普見諸佛」 tr. “everywhere see the buddhas” in that name lies in the offering made everywhere by incense. The name with which the elder concludes is the general statement of his two working occupations.

(7) The two kinds of looking up and pointing, and the outline of the present passage. Fazang, beneath the fifth abode, judges in general that the looking up and pointing is of two kinds, and says at the last 「上下諸文皆此應知」 tr. “in all the texts above and below this is to be understood so” 〔T35n1733 0460b04〕; the Tanxuan ji’s outline of the present passage only raises the person · points in general to the great benefit · points separately to the benefit of seeing · concludes that it is not within his own share, and does not judge separately to which kind it belongs:

〔T35n1733 0467a11–a13〕「第五仰推勝進分中，初一句舉其人、次一句總推大益、三「其有見」〔T35n1733 0467a12〕下別推見益。「我當」〔T35n1733 0467a13〕下結非己分。」 tr. “In the fifth, the part of looking up and pointing to the superior in advancing: the first clause raises the person; the next clause points in general to the great benefit; third, from ‘if any see him’ downward, points separately to the benefit of seeing. From ‘how should I’ downward is the conclusion that it is not within his own share.”

Zhiyan likewise judges this passage to be 「仰推勝分」 tr. “the part of looking up and pointing to the superior”, and the boundary of his division falls at the phrase 「諸大藥王」 tr. “the great kings of medicines”:

〔T35n1732 0094c25–0094c27〕「三正入中有三：初歎發心、二「我知一切」〔T35n1732 0094c26〕下說自分法門、三「諸大藥王」〔T35n1732 0094c26〕下仰推勝分。」 tr. “Third, in the direct entering there are three: first, praising the raising of the mind; second, from ‘I know all’ downward, expounding the Dharma gate of his own share; third, from ‘the great kings of medicines’ downward, the part of looking up and pointing to the superior.”

VI. Divergent Interpretations of the Commentators

Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (a phrase-by-phrase commentary on the eighty-fascicle version · the principal witness)

The outline: 「第六普眼長者，寄善現行。」 tr. “The sixth, the elder Universal Eye, assigned to the practice of Good Manifestation.” 〔T35n1735 0935b01–b02〕

The reason for the assigned position (the Chao): 〔T36n1736 0676b22–b23〕「疏「第六普眼長者寄善現行」〔T36n1736 0676b22〕者，慧能顯發三諦之理，般若現前故。」 tr. “As for the commentary’s ‘the sixth, the elder Universal Eye, assigned to the practice of Good Manifestation’: wisdom is able to make manifest the principle of the three truths, and wisdom is present before one.”

What the two senses of knowing and seeing rest upon (the Chao clarifying the two treatises of the commentary): 〔T36n1736 0676b24–b25〕「疏中先釋無量、後「知見」〔T36n1736 0676b24〕下釋知見。於中亦二：先別依《法華論》、後通即《般若論》。」 tr. “In the commentary he first glosses the measureless, and afterward, from ‘knowing and seeing’ downward, glosses knowing and seeing. Within this there are likewise two: first the distinct sense, resting on the Fahua lun; afterward the common sense, which is the Bore lun.”

The division of the sixteen clauses: 「有十六句：初五通顯大心行願。次十別明十度之因，感十身之果」 tr. “There are sixteen clauses: the first five display in common the great mind, practice, and vow. The next ten separately clarify the causes of the ten perfections, bringing about the fruit of the ten bodies” 〔T35n1735 0935b26–b28〕

The three divisions of the practice of making offering to the buddhas above: 「二上供佛行，中二：初知香體。」 tr. “Second, the practice of making offering to the buddhas above, within which there are two: first, knowing the substance of the incenses.” 〔T35n1735 0935c05〕「次興供起願、後能成大供，文處並顯。」 tr. “Next, raising the offering and giving rise to vows; afterward, the accomplishing of the great offering. Where they stand in the text is evident in each case.” 〔0935c09–c10〕

Chengguan’s Express Adjudication (in the outline of the chapter, not in the window on this friend)

On the matching of assigned positions there are first two accounts: Master Yi and the Taishan lun 「但隨文散釋，更無別配」 tr. “gloss only as the text runs, with no separate matching” 〔T35n1735 0918b03〕, while masters such as Guangtong match them to the positions. The two accounts are recorded without adjudication. Chengguan then adjudicates expressly:

「光統等師皆配地位。二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失。」 tr. “Masters such as Guangtong all match them to the positions of the grounds. Both have their reason. That is, since each single position is furnished with many Dharma gates, how should an ordinary mind be barred from practicing and seeking the way of good friends? Hence there is reason in not matching them. And yet, where there are no graded positions, graded positions are not thereby obstructed; to show the positions is the ordinary rule, and in matching them there is likewise nothing amiss.” 〔T35n1735 0918b03–b07〕

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

The gloss on the names of the country and the city: 「國名實利根者，國者境位分齊也。般若離倒稱理名實，明照生後故名利根，此是託處顯第六行。」 tr. “As for the country named True Sharp Root: a country is the bounded standing of a domain. Wisdom leaves error behind and accords with principle, hence named True; it illumines clearly and gives birth to what comes after, hence named Sharp Root. This is a revealing of the sixth practice by entrusting it to a place.” 〔T35n1733 0466c07–c10〕

The two glosses on the city: 「城者，防外守內，是妙智用。簡狹取廣故云普，通入遊涉故復稱門。普則是門，普門即城，皆持業釋。此約法辨。又釋：城攝眷屬，為多所趣，故名普門。此約事釋也。」 tr. “A city guards against what is outside and keeps what is within, which is the working of wondrous knowledge. It sets aside the narrow and takes the broad, hence it is called universal; it is passed into and traveled through, hence it is further called a gate. Universal is precisely the gate, and the universal gate is precisely the city — both being appositional compounds. This is discussed with respect to the Dharma. And there is another gloss: a city gathers in a retinue and is where many resort, hence it is named universal gate. This is a gloss with respect to the matter.” 〔T35n1733 0466c10–c13〕

The gloss on the elder’s name: 「長者普眼妙香者，智照根藥普熏眾生，故以為名。」 tr. “As for the elder Universal Eye Wondrous Fragrance: his knowledge illumines the faculties and the medicine, and everywhere perfumes beings, and from this the name is taken.” 〔T35n1733 0466c13–c15〕

The division of the ten clauses of the recalling: 「念中十句：初一句總念前法、次二句明因念所得、次一句樂求無厭、次三句成就菩薩解脫根力、次二句行願隨心、後一句得智體用。」 tr. “In the recalling there are ten clauses: the first clause is the general recalling of the previous Dharma; the next two clarify what is gained by reason of the recalling; the next one is delighting to seek without ever being satisfied; the next three are the accomplishing of the faculties and powers of a bodhisattva’s liberation; the next two are practice and vow following the mind; the last one is the gaining of the substance and function of knowledge.” 〔T35n1733 0466c15–c19〕

The four divisions of the working: 〔T35n1733 0466c24–c28〕「前中有四：初除其身苦、二與其身樂、三「然後為說」〔T35n1733 0466c25〕下療其心病、四「稱揚」〔T35n1733 0466c26〕下正授大行。此四中，初二共安樂眾生，亦是攝化方便；後二是利益眾生，亦是正授法行。」 tr. “Within the former there are four: first, removing their bodily suffering; second, giving them bodily ease; third, from ‘then he expounds for them’ downward, curing the illnesses of their minds; fourth, from ‘he extols’ downward, the direct conferral of the great practice. Of these four, the first two together bring beings to ease, and are likewise a skillful means of gathering and transforming; the latter two benefit beings, and are likewise the direct conferral of the practice of the Dharma.”

The division of the fourteen clauses: 〔T35n1733 0466c28–0467a04〕「就第四中有十四句：初三是授菩提心法，以是行本故，一讚佛功德令發求一切智心、二大悲救眾生心、三諸度淨智是厭離有為心亦是廣修勝行心；「說諸大願」〔T35n1733 0467a02〕下十一句正授所修十度行法」 tr. “In the fourth there are fourteen clauses: the first three confer the Dharma of the mind of awakening, since this is the root of practice — the first, praising the merit and virtue of the buddhas so as to make them raise the mind that seeks omniscience; the second, the mind of great compassion that rescues beings; the third, the pure knowledge of the perfections, which is the mind that wearies of and leaves behind the conditioned and is likewise the mind that broadly cultivates surpassing practice; from ‘he expounds the great vows’ downward, eleven clauses directly confer the Dharma of the practice of the ten perfections to be cultivated”

The Sanskrit text making him a seller of incense: 「二因香起行中，初知諸香體、二燒香起願、三如願普熏成大供養，文處可見，以梵本中是賣香人故。」 tr. “Second, in the arising of practice by reason of incense: first, knowing the substance of the incenses; second, burning incense and giving rise to vows; third, perfuming everywhere according to the vow so as to complete the great offering. Where they stand in the text can be seen, since in the Sanskrit text he is a seller of incense.” 〔T35n1733 0467a04–a07〕

The three glosses on the name of the Dharma gate, and the Indian version: 「三結名體中，令眾生歡喜者，如前所說，利樂眾生故。普門者，如前所說，燒香普熏嚴法界故。見一切佛者，是所供諸佛故。天竺本云：得令一切眾生喜足普門見佛供養香身法門。」 tr. “Third, in the concluding with the name and substance: as for causing beings to rejoice, it is as said before, because he benefits and gladdens beings. As for the universal gate, it is as said before, because burning incense perfumes everywhere and adorns the Dharma realm. As for seeing all the buddhas, they are the buddhas to whom the offering is made. The Indian text has: obtaining the Dharma gate of the fragrant body of offering, of seeing the buddhas by the universal gate, that causes all beings to be glad and satisfied.” 〔T35n1733 0467a07–a11〕

Li Tongxuan, Xin Huayan jing lun T36n1739 (a different track of symbolic exposition)

「第六精進林菩薩者，此是善現行，主般若波羅蜜門。為以般若善現眾行以益含生故，號精進林。」 tr. “The sixth, the bodhisattva Grove of Vigor: this is the practice of Good Manifestation, presiding over the gate of prajñā-pāramitā. Because by wisdom he well manifests the many practices so as to benefit living beings, he is styled Grove of Vigor.” 〔T36n1739 0844b20–b22〕

「如善財此位中善知識號普眼長者，明初救身命、次施飲食、後與說法，一一隨根，明智慧成就故。」 tr. “As Sudhana’s good friend at this position is styled the elder Universal Eye, it makes clear that he first rescues body and life, next gives food and drink, and afterward expounds the Dharma for them, in each case according to the faculties — clarifying that wisdom is accomplished.” 〔T36n1739 0844b22–b24〕

「精進林，是修行之人。金剛慧世界，是修行之法，明智慧能破煩惱名金剛故。解脫眼佛，是此位之佛果。」 tr. “Grove of Vigor is the person who cultivates. The world Adamantine Wisdom is the Dharma cultivated, since it clarifies that wisdom is able to break the afflictions and is therefore named adamantine. The buddha Eye of Liberation is the buddha-fruit of this position.” 〔T36n1739 0844b24–b26〕

(the gloss on the next position) 「如善財此位善知識號無厭足王，為行大悲，自化現身作諸不善，還自化其身追捉治罰」 tr. “As Sudhana’s good friend at that position is styled King Never Satiated: because he practices great compassion, he himself transforms and manifests bodies that do every kind of unwholesome thing, and again himself transforms his body to pursue, seize, and punish them” 〔T36n1739 0844c01–c03〕

〔T36n1739 0971a12–a14〕「第一正入當位法門中，「爾時」〔T36n1739 0971a12〕已下至「我唯知此令一切眾生普見諸佛歡喜門」〔T36n1739 0971a12〕，於此段中約分為八門」 tr. “In the first, the direct entering of the Dharma gate of the present position, from ‘at that time’ downward as far as ‘I know only this gate of causing all beings everywhere to see the buddhas and rejoice’, within this passage it is divided into eight gates”

〔T36n1739 0971c05–c08〕「此名第六善現行中善知識，以般若波羅蜜為主，餘九為伴。若約智門中，諸位同治；若約位門中，治隨行寂用不自在障，令隨行成就寂靜身語意行純清淨故。」 tr. “This is styled the good friend within the sixth, the practice of Good Manifestation: prajñā-pāramitā is the host and the remaining nine are companions. Under the gate of knowledge, all the positions cure alike; under the gate of position, what is cured is the obstruction of not being free in the quiescence and functioning that follow upon practice, bringing the practice that follows to accomplish a purely pure conduct of body, speech, and mind in quiescence.”

〔T36n1739 0971c09–c11〕「第二推德昇進分中，從「如諸菩薩」〔T36n1739 0971c09〕已下至「辭退而去」〔T36n1739 0971c09〕有九行半經，約分為四門：一推德昇進」 tr. “In the second, the part of pointing to virtue and advancing, from ‘as for the bodhisattvas’ downward as far as ‘he took his leave and departed’, there are nine and a half lines of scripture, divided into four gates: first, pointing to virtue and advancing”

〔T36n1739 0971a26–a27〕「皆約事表法、有事有法，皆含世間出世間二義」 tr. “all of these are taken with respect to the matter as symbolizing the Dharma; there is the matter and there is the Dharma, and both hold the two senses, worldly and world-transcending”

〔T36n1739 0971a27–a29〕「如十住中第六正心住，以海幢比丘入寂滅定身出化雲遍周饒益，表第六住中般若寂用無礙門」 tr. “as in the sixth of the ten abodes, the abode of the upright mind, where the monk Ocean Banner enters the concentration of quiescent cessation and from his body sends forth clouds of transformation that pervade and benefit everywhere, symbolizing the gate of the unobstructed quiescence and functioning of wisdom in the sixth abode”

〔T36n1739 0971b01–b02〕「今此十行位中，第六般若善現行中舉純用是寂，得成就寂靜身語意行」 tr. “now here in the position of the ten practices, in the sixth, the practice of Good Manifestation of wisdom, what is raised is that the functioning is purely quiescence, gaining the accomplishment of a conduct of body, speech, and mind that is quiescent”

〔T36n1739 0971b02–b04〕「如上能療治眾病者，實有是行。表法者，風病明想念多者，以數息對治」 tr. “as for the curing of the many illnesses above, there truly is such a practice. As for what it symbolizes: the illness of wind clarifies those in whom thought and recollection are many, who are countered by the counting of the breath”

〔T36n1739 0971b10–b11〕「如和合諸香者，亦實有如是行。表法者，即明智慧善說教香」 tr. “as for the blending of the incenses, there truly is such a practice as well. As for what it symbolizes: it clarifies the incense of wisdom that expounds the teaching well”

〔T36n1739 0971b15–b18〕「表此第六善現行，三空智慧、四辯無礙，如彼大池涌出四河，潤澤大地復成大海，一切戒定慧解脫解脫知見五分法身香皆生其中」 tr. “it symbolizes that in this sixth, the practice of Good Manifestation, the wisdom of the three emptinesses and the four unobstructed eloquences are like that great lake gushing forth four rivers, moistening the great earth and becoming again a great sea, wherein the incense of the five-part Dharma body — discipline, concentration, wisdom, liberation, and the knowing and seeing of liberation — is all born”

〔T36n1739 0971b22–b24〕「像此位三空四辯無相智慧光明，麗於一切眾生心境，皆得智慧解脫香故」 tr. “it is an image of how the light of the signless wisdom of the three emptinesses and the four eloquences at this position shines upon the mind-realms of all beings, so that all gain the incense of the liberation of wisdom”

〔T36n1739 0971b26–b29〕「表若有眾生聞說心境俱空，本無體相、無有處所一法可得之香，信而悟入，一切煩惱毒熱自然清淨」 tr. “it symbolizes that if beings hear the incense of the teaching that mind and object-realm are alike empty, that from the first there is no substance or mark and no place where a single dharma may be got, and believe and awaken into it, all the venom and heat of the afflictions is of itself made pure”

〔T36n1739 0971b29–0971c02〕「如是八種智慧香，熏諸眾生邪見識種，令依八正道行，入如來智慧香故」 tr. “these eight incenses of wisdom perfume the seeds in the consciousness of beings’ wrong views, causing them to practice in accordance with the eightfold noble path and to enter the incense of the Tathāgata’s wisdom”

Zhiyan, Souxuan ji T35n1732

〔T35n1732 0094c19–0094c22〕「十六善現行菩薩，長者名普眼妙香，入令一切眾生歡喜普門法門。初勸教進入、二「時善財」〔T35n1732 0094c20〕下依教趣入、三「答言」〔T35n1732 0094c21〕下正得法界。」 tr. “Sixteen, the bodhisattva of the practice of Good Manifestation: the elder is named Universal Eye Wondrous Fragrance, and he enters the Dharma gate of the universal gate that causes all beings to rejoice. First, the exhorting and teaching to proceed and enter; second, from ‘at that time Sudhana’ downward, the entering in accord with the teaching; third, from ‘he answered’ downward, the truly gaining of the Dharma realm.”

〔T35n1732 0094c22–0094c25〕「二進入中有七：初禮辭；二思前法門；三漸至處；四起勝進行；五「見普門」〔T35n1732 0094c24〕下見相，依正分有二，可知；六辨敬儀；七「白言」〔T35n1732 0094c25〕下請問。」 tr. “Second, in the entering there are seven: first, bowing and taking leave; second, pondering the previous Dharma gate; third, arriving by stages at the place; fourth, giving rise to the practice of surpassing advance; fifth, from ‘he saw the Universal Gate’ downward, seeing the marks, the dependent and the proper being divided into two, which may be understood; sixth, setting out the manner of paying respects; seventh, from ‘he said’ downward, making the request and asking.”

〔T35n1732 0094c27–0095a02〕「自分中有二：初辨攝益、二「我唯」〔T35n1732 0094c28〕下結名。初文有四：初治事中，報障有二，可知；二「然後」〔T35n1732 0094c29〕下除其定障；三「稱揚」〔T35n1732 0094c29〕下教發心除其細障令諸行成，此有二可知；四「善男子我又」〔T35n1732 0095a01〕下明有異巧便也，有二可知。」 tr. “In the portion of his own share there are two: first, setting out the gathering in and the benefiting; second, from ‘I only’ downward, the concluding with the name. In the first text there are four: first, in the curing of matters, the obstruction of retribution has two, which may be understood; second, from ‘then’ downward, the removing of their obstruction of concentration; third, from ‘he extols’ downward, teaching them to raise the mind so as to remove their subtle obstruction and bring the practices to accomplishment, which has two that may be understood; fourth, from ‘son of good family, I also’ downward, the clarifying that he has a further skillful means, which has two that may be understood.”

Recorded without adjudication

As for the outline of this unit, Chengguan makes six sections (seeking in accord with the teaching · seeing, paying respects, and inquiring · praising and conferring the Dharma · humbling himself and pointing to the superior · pointing to the next friend · cherishing his virtue and taking leave), Fazang five parts (exhorting to cultivate · entering in accord with the teaching · seeing, paying respects, and making the request · conferring his own Dharma realm · the part of looking up and pointing to the superior in advancing), Zhiyan three sections (exhorting and teaching to proceed and enter · entering in accord with the teaching · truly gaining the Dharma realm), opening the entering again into seven and the portion of his own share again into four, while Li Tongxuan has besides a gloss dedicated to this passage, dividing it into the eight gates of directly entering the Dharma gate of the present position and the four gates of pointing to virtue and advancing (his own figures recorded as they stand), and in his general discussion of the ten practices glosses this position by way of three matters, the bodhisattva Grove of Vigor, the world Adamantine Wisdom, and the buddha Eye of Liberation — the number of divisions of the four masters and the bone each rests upon being alike different. As for the gloss on the country’s name, Chengguan sets up the symbol of the vine upon the eighty-fascicle version’s 「藤根」 tr. “Vine Root”, while Fazang sets up the two senses of True and of Sharp Root upon the sixty-fascicle version’s 「實利根」 tr. “True Sharp Root”. As for the gloss on the elder’s name, Chengguan has 「觀照般若無不見故」 tr. “because contemplating and illumining wisdom is nowhere it does not see”, while Fazang, upon the sixty-fascicle version’s full name 「普眼妙香」 tr. “Universal Eye Wondrous Fragrance”, has 「智照根藥普熏眾生」 tr. “his knowledge illumines the faculties and the medicine, and everywhere perfumes beings”. As for the number of clauses conferred in curing the illnesses of the mind, Chengguan judges sixteen clauses and divides them as first five · next ten · last one, while Fazang judges fourteen clauses and divides them as first three · last eleven. As for the divisions of the obstructions, Zhiyan makes three layers, the obstruction of retribution · the obstruction of concentration · the subtle obstruction, while Chengguan makes two layers, removing delusion · accomplishing benefit. As for the gloss on the name of the Dharma gate, Fazang opens it into the three matters of rejoicing · the universal gate · seeing all the buddhas, and further transmits the one name of the Indian version, while Zhiyan follows the sixty-fascicle version directly with 「令一切眾生歡喜普門法門」 tr. “the Dharma gate of the universal gate that causes all beings to rejoice”. All these divergent glosses are settled teachings of the ancient worthies; as regards the various masters’ divisions of the outline and their glosses on the names they are recorded here, and no ranking is judged between them.

VII. Cross-Reading and Lineage

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

• Zhiyan’s Huayan jing kongmu zhang T45n1870: the table of the order of the good friends lists this unit — 「十七長者名普眼妙香　十八有王名滿足」 tr. “seventeenth, an elder named Universal Eye Wondrous Fragrance; eighteenth, a king named Fully Satisfied” 〔T45n1870 0589a13〕. This is a record of the order, not a gloss of the sense; its name agrees with the sixty-fascicle version in having 「普眼妙香」 tr. “Universal Eye Wondrous Fragrance”, a form differing from the eighty-fascicle version’s 「普眼」 tr. “Universal Eye”.
• Vasubandhu’s Bore lun: what Chengguan cites as evidence for why the two words 「知見」 tr. “knowing and seeing” are said twice — 「此如世親《般若論》釋悉知悉見。」 tr. “This is as Vasubandhu’s Bore lun glosses ‘knows in full and sees in full.’” 〔T35n1735 0935b13–b14〕; the Yanyi chao checks over the difference between the two treatises he rests upon, saying 「先別依《法華論》、後通即《般若論》」 tr. “first the distinct sense, resting on the Fahua lun; afterward the common sense, which is the Bore lun” 〔T36n1736 0676b25〕, and quotes the text of the treatise, 「如來悉知是諸眾生便足，何故復說如來悉見是諸眾生？若不說如來悉見是諸眾生，或謂如來以比智知。」 tr. “‘The Tathāgata knows these beings in full’ would suffice; why then does it further say ‘the Tathāgata sees these beings in full’? If it did not say that the Tathāgata sees these beings in full, one might suppose that the Tathāgata knows by inferential knowledge.” 〔T36n1736 0676b25–0676b28〕
• The Gongde shi lun: raised by the author of the Chao himself to gloss the sense of saying knowing and seeing together — 〔T36n1736 0676c03–c04〕「《功德施論》上卷云「何故知見俱說耶？為開顯一切智故。」〔T36n1736 0676c03〕」 tr. “The first fascicle of the Gongde shi lun says, ‘Why are knowing and seeing said together? In order to open out and reveal omniscience.’”
• The Zhi lun: raised by the author of the Chao himself, the question and answer on the undiminished liberation among the eighteen unshared dharmas — 〔T36n1736 0676c07–0676c09〕「故《智論》二十九，明十八不共法解脫無減中，問曰：「解脫知見者，但應言知，何以復言見？」〔T36n1736 0676c09〕」 tr. “Hence the twenty-ninth fascicle of the Zhi lun, clarifying the undiminished liberation among the eighteen unshared dharmas, asks: ‘As for the knowing and seeing of liberation, one should say knowing only; why does it further say seeing?’”. The answer has three parts: first, that saying knowing and seeing together makes the statement firm; second, that wisdom is of three kinds; third, that reciting from another and realizing in oneself are different. On the three kinds of wisdom the treatise says 〔T36n1736 0676c11–c13〕「如阿毘曇所說，慧有三種：有知非見、有見非知、有亦知亦見。」 tr. “as the Abhidharma says, wisdom is of three kinds: that which knows but does not see, that which sees but does not know, and that which both knows and sees.” And it sets out what each subsumes — 〔T36n1736 0676c13–c15〕「有知非見者，盡智、無生智、五識相應知。有見非知者，八忍世間正見、五邪見。有亦知亦見者，餘師諸慧」 tr. “that which knows but does not see is the knowledge of exhaustion, the knowledge of no further arising, and the knowing associated with the five consciousnesses. That which sees but does not know is the eight forbearances, right view of the world, and the five wrong views. That which both knows and sees is the wisdoms of the remaining masters”; and on the difference between reciting and realizing in oneself it says 〔T36n1736 0676c17–c19〕「如從人讀誦分別籌量是名知，自身得證是名見。譬如耳聞事尚有疑，是名知；親自目覩了了無疑，是名見。」 tr. “to recite from another and to distinguish and weigh is called knowing; to gain realization in one’s own person is called seeing. Just as when a matter is heard by ear there is still doubt, and this is called knowing, while to behold it oneself with the eye, clear and without doubt, is called seeing.” These three treatises are all cited by the author of the Chao as corroboration in glossing the two words 「知見」 tr. “knowing and seeing”, and are not glosses on the clauses of this unit one by one.
• The Yuqie, the Chengshi lun, the Jushe, and the Da poshalun (all cited by the Chao): in setting out the two words knowing and seeing the Chao further cites four treatises. The eighty-sixth fascicle of the Yuqie says 〔T36n1736 0676c20–c22〕「問：知見有何差別？答：照過去及以未來非現見境，此慧名知；照現在境，此慧名見。」 tr. “Question: what difference is there between knowing and seeing? Answer: when it illumines the past and the future, objects not presently seen, this wisdom is named knowing; when it illumines a present object, this wisdom is named seeing.” Below this it brings out seven further pairs — 〔T36n1736 0676c22–c24〕「又所取為緣，此慧名知；能取為緣，此慧名見。又聞思所成，此慧名知；修所成者，此慧名見。」 tr. “again, when what is grasped is its condition, this wisdom is named knowing; when the grasper is its condition, this wisdom is named seeing. Again, what is formed of hearing and reflecting, this wisdom is named knowing; what is formed of cultivation, this wisdom is named seeing.” It says further 〔T36n1736 0676c24–c26〕「又能斷煩惱，此慧名知，斷煩惱已能證解脫，此慧名見。」 tr. “again, when it is able to cut off the afflictions, this wisdom is named knowing; when, the afflictions cut off, it is able to realize liberation, this wisdom is named seeing.” It says further 〔T36n1736 0676c26–c27〕「又緣自相境，此慧名知；緣共相境，此慧名見。」 tr. “again, when it takes an object of its own mark as condition, this wisdom is named knowing; when it takes an object of shared mark as condition, this wisdom is named seeing.” It says further 〔T36n1736 0676c27–c28〕「又尋求諸法，此慧名知；既尋求已伺察諸法，此慧名見。」 tr. “again, when it seeks out dharmas, this wisdom is named knowing; when, having sought them out, it examines dharmas closely, this wisdom is named seeing.” It says further 〔T36n1736 0676c28–c29〕「又緣無分別影像，此慧名知；緣有分別影像為境，此慧名見。」 tr. “again, when it takes an image without discrimination as condition, this wisdom is named knowing; when it takes an image with discrimination as its object-condition, this wisdom is named seeing.” It says further 〔T36n1736 0676c29–0677a02〕「又有色爾焰影像為緣，此慧名見；無色爾焰影像為緣，此慧名知。」 tr. “again, when an image of the knowable that has form is its condition, this wisdom is named seeing; when an image of the knowable without form is its condition, this wisdom is named knowing.” The Chao glosses the knowable, saying 〔T36n1736 0677a02〕「爾焰，為所緣也。」 tr. “the knowable is what is taken as object.” There are eight pairs in all: past and future / present · what is grasped / the grasper · hearing and reflecting / cultivation · cutting off delusion / realizing liberation · own mark / shared mark · seeking out / examining closely · image without discrimination / image with discrimination · the knowable with form / without form. The chapter on seeing and knowing in the nineteenth fascicle of the Chengshi lun says 〔T36n1736 0677a03–a04〕「問曰：正見正知有何差別？答曰：即是一體無有差別。」 tr. “Question: what difference is there between right seeing and right knowing? Answer: they are one and the same substance, with no difference at all.” The twenty-sixth fascicle of the Jushe clarifies throughout the distinction of forbearance, knowledge, and seeing, and its verse says 〔T36n1736 0677a12–a13〕「聖慧忍非智，盡無生非見。餘二有漏慧，皆智六見性。」 tr. “The holy wisdom of forbearance is not knowledge; the knowledge of exhaustion and of no further arising is not seeing. The remaining [wisdoms partake of] both; wisdoms with outflows are all knowledge, and six are of the nature of seeing.” The Chao itself glosses the latter two lines of this verse, first for what is free of outflows — 〔T36n1736 0677a19–a21〕「餘二者，餘無漏慧，皆通知見二性，已斷疑故，推度性故。」 tr. “as for ‘the remaining’: the remaining wisdoms free of outflows all partake of both natures, knowing and seeing, since doubt has been cut off in them and since they are of the nature of judging.” And next for what has outflows — 〔T36n1736 0677a21–a23〕「有漏慧皆智，六見性者，諸有漏慧皆智性攝，於中唯六亦是見性，謂身見等五及世間正見。」 tr. “as for ‘wisdoms with outflows are all knowledge, and six are of the nature of seeing’: all wisdoms with outflows are subsumed under the nature of knowledge, and among them six alone are also of the nature of seeing, namely the five beginning with the view of self, together with right view of the world.” Thus what the verse calls the remaining is the partaking of both natures, knowing and seeing, and not two remaining items; and wisdoms with outflows all belong to the nature of knowledge, six among them (the five beginning with the view of self, together with right view of the world) belonging to the nature of seeing as well. The ninety-fifth fascicle of the Da poshalun says 〔T36n1736 0677a24–a25〕「應具分別見、智、慧三自性差別。」 tr. “One should fully distinguish the differences in the own-nature of the three, seeing, knowledge, and wisdom.” These four treatises are all cited at second hand by the author of the Chao.
• The treatises of the Huayan school: in the two works the Wujiao zhang T45n1866 and the Huayan jing zhigui T45n1871, a search for 「普眼」 tr. “Universal Eye” yields only clauses of general reference 〔T45n1866 0507a28〕〔0507b07〕〔T45n1871 0592c26〕〔0593b04〕, which have nothing to do with the name of this unit’s good friend; they are not glosses dedicated to this unit and are not taken into the lineage. In the two works the Shixuan men T45n1868 and the Fajie xuanjing T45n1883, a search for 「普眼」 tr. “Universal Eye” returns nothing found in each case, and the lack is recorded as it stands.
• The consciousness-only axis: in the five works the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Yuqie shidi lun T30n1579 · the Jieshenmi jing T16n0676 · the Shidi jing lun T26n1522, a search for 「普眼」 tr. “Universal Eye” returns nothing found in each case, and the lack is recorded as it stands. This unit is not part of the chapter on the ten grounds, and no separate chain of lineage to consciousness-only is set up for it.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the unit of the elder Universal Eye begins 〔T10n0279 0354b14〕 and ends 〔0355a23 前〕. The eleven layers of recalling the previous friend’s teaching 0354b14–b20 · going in search as far as the country of Vine Root 0354b20–b23 · seeing the dependent and the proper of the city of Universal Gate 0354b23–b24 · seeing, paying respects, and inquiring 0354b24–b27 · the praising 0354b27–b28 · knowing the illnesses 0354b28–0354c02 · removing bodily illness and giving bodily ease 0354c02–c06 · the contemplations of the four divisions of illness in curing the illnesses of the mind 0354c06–c08 · the sixteen clauses of the direct conferral of the great practice 0354c08–c28 (the first five 0354c08–c14 · the ten clauses of the ten perfections 0354c14–c26 · the last clause 0354c26–c27 · the conclusion 「如是施已」 tr. “when the giving has been done in this way” 0354c27–c28) · knowing the substance of the incenses 0354c28–0355a03 · raising the offering and giving rise to the three vows 0355a03–a05 · the incense clouds as adornment in the accomplishing of the great offering 0355a05–a11 · concluding with the name and substance of the Dharma 0355a11–a18 · humbling himself and pointing to the superior 0355a18 · pointing to the next friend 0355a19–a21 · cherishing his virtue and taking leave 0355a21–a22. Lines of verse: none.
• Buddhabhadra T278 (the Jin translation, the principal witness for collation): the corresponding passage of this unit begins 〔T09n0278 0707b23〕 (fascicle 49) and ends 〔0708a27 前〕. The ten clauses of recalling the previous teaching 0707b23–b28 · going in search 0707b29–0707c03 · seeing the city and seeing the elder seated upon a seat of many incenses 0707c03–c06 · paying respects and making the request 0707c06–c08 · the praising 0707c08–c10 · knowing the illnesses 0707c10–c13 · removing bodily illness and giving bodily ease 0707c13–c16 · the contemplations of the four divisions of illness 0707c17–c19 · the fourteen clauses of the direct conferral 0707c19–0708a04 · concluding with the giving of Dharma 0708a04–a05 · knowing the substance of the incenses, ten items 0708a05–a08 · burning incense and giving rise to vows 0708a08–a11 · the incense clouds as adornment 0708a11–a16 · concluding with the name and substance of the Dharma 0708a16–a19 · the benefit of seeing 0708a19–a22 · looking up and pointing 0708a22 · pointing to the next friend 0708a23–a25 · taking leave and going south 0708a25–a26. (0707b16–0707b22 are the closing lines at the end of fascicle 48, together with the fascicle title, the translator’s attribution, and a broken line of the chapter title, and are not the body of this unit’s text.)
• Prajñā T293 (the forty-fascicle translation, collated): this unit begins 〔T10n0293 0710b28〕 (fascicle 11) and ends 〔0712b07 前〕. Recalling the previous teaching 0710b28–0710c07 · going in search as far as the country of Vine Root 0710c07–c11 · seeing the city of Universally Pervading Gate 0710c11–c14 · searching out where the elder dwells 0710c14–c16 · paying respects and making the request 0710c16–c19 · the praising and whence he learned medicine 0710c19–c27 · the challenge about worldly medical arts and the elder’s answer 0710c27–0711a08 · the four illnesses 0711a08–a18 · the body as a mass of subtle particles 0711a18–a23 · the five great natures 0711a23–a29 · the simile of the body as a vessel 0711b01–b07 · the five periods of inner body and outer vessel 0711b07–b20 · the absence of self-nature in time 0711b20–b29 · knowing measure in food and drink 0711c01–c04 · curing illness and giving bodily ease 0711c04–c10 · the contemplations of the four divisions of illness 0711c10–c14 · the sixteen clauses of the direct conferral of the great practice 0711c14–0712a07 · knowing the substance of the incenses, ten items 0712a07–a14 · the three vows 0712a14–a17 · the incense clouds as adornment, eighteen items 0712a17–a23 · concluding with the name and substance of the Dharma 0712a23–a25 · the eight conditions of the great king of medicines 0712a25–0712b02 · pointing to the next friend (the city Tāla Banner · the king Nectar Fire) 0712b02–b04 · cherishing his virtue and taking leave 0712b05–b06.
• Chengguan, Huayan jing shu T35n1735: the direct gloss on this unit begins 0935b01 · the symbol of the three names of country, city, and man 0935b02–b06 · the gloss on 「無量知見」 tr. “the measureless knowing and seeing” in the seeking in accord with the teaching 0935b06–b14 · seeing the dependent and the proper in the seeing, paying respects, and inquiring 0935b14–b19 · the outline of the praising and conferring of the Dharma 0935b19–b20 · the two divisions of the conferring of his own Dharma realm 0935b20–b22 · removing bodily illness 0935b22–b24 · the two divisions of curing the illnesses of the mind 0935b24–b26 · the division of the sixteen clauses 0935b26–b28 · the matching, one by one, of the ten perfections bringing about the ten bodies 0935b28–0935c05 · knowing the substance of the incenses in the practice of making offering to the buddhas above 0935c05–c09 · raising the offering and giving rise to vows, and the accomplishing of the great offering 0935c09–c10 · humbling himself and pointing to the superior 0935c10–c11 · ending before the seventh friend, King Never Satiated 0935c12.
• Chengguan, Yanyi chao T36n1736: the gloss dedicated to this unit 0676b22–0677c05 (the reason for the assignment to the practice of Good Manifestation 0676b22–b23 · checking over the commentary’s gloss on the measureless knowing and seeing 0676b23–b25 · the quoted text, distinctly resting on the Fahua lun and commonly the Bore lun 0676b25–0676c03 · citing the Gongde shi lun 0676c03–c07 · citing the twenty-ninth fascicle of the Zhi lun 0676c07–c20 · citing the eighty-sixth fascicle of the Yuqie 0676c20–0677a02 · citing the chapter on seeing and knowing in the nineteenth fascicle of the Chengshi lun 0677a02–a09 · citing the twenty-sixth fascicle of the Jushe 0677a09–a24 · citing the ninety-fifth fascicle of the Da poshalun 0677a24–0677b21 · the setting out of the five wisdoms 0677b21–b28 · the ten perfections bringing about the ten bodies of the Tathāgata 0677b28–0677c05). The other occurrence, 0675c28, belongs to the index line of names in the outline text, not to a section of gloss, and does not enter the collation.
• Fazang, Tanxuan ji T35n1733: the good friend of the sixth practice of Good Manifestation begins 0466c07 · the gloss on the country’s name 0466c07–c10 · the two glosses on the city 0466c10–c13 · the gloss on the elder’s name 0466c13–c15 · the three of entering in accord with the teaching 0466c15 · the ten clauses of the recalling 0466c15–c19 · the four of seeing, paying respects, and making the request 0466c19–c20 · the three of conferring his own Dharma realm 0466c20–c23 · the two divisions of the working 0466c22–c24 · the four divisions within the former 0466c24–c28 · the division of the fourteen clauses 0466c28–0467a04 · the three of the arising of practice by reason of incense 0467a04–a07 · the three glosses on the name and substance and the Indian version 0467a07–a11 · the part of looking up and pointing to the superior in advancing 0467a11–a13 · 「第六行竟」 tr. “the sixth practice is finished” 0467a13. This commentary sets up its names upon the sixty-fascicle version, and so a search of the whole work for 「普眼長者」 tr. “the elder Universal Eye” returns nothing found, and a search of the whole work for 「藤根」 tr. “Vine Root” returns nothing found, the lack being recorded as it stands — this is not a want of gloss but a difference in the forms of the names (which are 「普眼妙香」 tr. “Universal Eye Wondrous Fragrance” and 「實利根」 tr. “True Sharp Root”).
• Li Tongxuan, Xin Huayan jing lun T36n1739: the section on the bodhisattva Grove of Vigor · the practice of Good Manifestation 0844b20–0844b26 (the gloss on the name 0844b20–b22 · raising Sudhana’s good friend at this position 0844b22–b24 · the world and the buddha-fruit 0844b24–b26). From 0844b27 downward he enters the section on the bodhisattva Grove of Power · the practice of non-attachment, which belongs to the following unit. This passage has besides a gloss dedicated to it in fascicle 36: the six gates of pointing to virtue and advancing 0970c27–0971a03 · the gloss on the names (Vine Root · Universal Gate · Universal Eye) 0971a04–a11 · the eight gates of directly entering the Dharma gate of the present position 0971a12–a19 · the gloss as the text runs (the parapets · the great roads · the curing of illness · the blending of incense · the sense of the sounds of three incense-names and their symbolism) 0971a19–0971c04 · host and companions, and the gates of knowledge and of position 0971c05–c08 · the four gates of the part of pointing to virtue and advancing 0971c09–c16.
• Zhiyan, Souxuan ji T35n1732: the sole occurrence for this unit is 0094c19–0095a02 (the outline in three sections 0094c19–c22 · the seven of the entering 0094c22–c25 · the three of the direct entering 0094c25–c27 · the two and the four of the portion of his own share 0094c27–0095a02).
• Variant readings: within the range of T279 covered by this unit, 〔0354b14〕–〔0355a22〕, 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 ／): 〔0354b29〕痰【大】｜淡【宋】 · 〔0355a15〕銷【大】｜消【宋】【元】【明】 · 〔0355a20〕詣【大】｜諸【宮】.
• Notes of the original printing, recorded for the record: 1 item (notes of the original Taishō printing / CBETA editorial remarks, carrying no <app> collation and not counted among the Taishō collation notes listed above): 〔0354b29＋〕此處大正／CBETA 別有今人校議一則，存目不錄（不依其疑作改正文）.
• A further note upon the variant readings: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0354b24〕峻【CB】【麗-CB】｜𡺿【大】／峻【宮】.
• Supplementary note on variant readings: the interlinear notes were stripped and recorded at the level of the original-text layer.
• Entries returning nothing found: the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Yuqie shidi lun T30n1579 · the Jieshenmi jing T16n0676 · the Shidi jing lun T26n1522 — seven works in all, in each of which a search for 「普眼」 tr. “Universal Eye” returns nothing found.