華嚴經 品三十九 入法界品 · 鬻香長者優鉢羅華（寄救護眾生離眾生相迴向）Avataṃsaka Sūtra · Entering the Dharma Realm · The Elder Utpala, Seller of Perfumes (Assigned to the Dedication of Rescuing and Guarding All Sentient Beings While Free of the Mark of Sentient Beings)

This unit is the first of the ten friends of the ten dedications. Chengguan sets up a general heading here: 「大文第四有十善友，寄十迴向」 tr. “in the fourth great division there are ten good friends, assigned to the ten dedications” 〔T35n1735 0937b01〕, and thereafter matches them to positions one by one, this friend being matched to the first, 「救護眾生離眾生相迴向」 tr. “the dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings”. The whole unit runs to something over twelve hundred graphs, simple in body yet complete in bone — seeking in accord with the teaching (the eleven clauses of “I only wish”) · seeing and paying reverence and inquiring (the ten “I wish” clauses and the one question) · praising and conferring the Dharma (the general statement of the perfume method known · the separate displaying of the working of the ten perfumes) · humbling himself and pointing to the superior · pointing out the next friend · cherishing his virtue and taking leave: six passages all present, the standard form of a good-friend unit of this assembly. The passage of conferring the Dharma takes 「香」 tr. “perfume” for its gate: first the general statement of the various perfumes distinguished and known, next the displaying of the working of ten perfumes one by one, and at the last a returning to the single name 「調和香法」 tr. “the method of blending perfumes”. Beneath the general statement Chengguan judges four rounds (knowing that perfumes differ in substance · distinguishing differences by kind · knowing that they differ in power and function · fathoming root and branch to the end); beneath the separate displaying he judges ten perfumes; and to the first perfume, Elephant Store, he matches one by one the ten matters of 『form and marks · arising · coming forth · completion · purity · ease and security · skillful means · objective realms · majestic virtue · root』, and then matches them over again with respect to the mind of awakening. The perfume names of the three parallel translations differ in many places (Elephant Store ／ Great Elephant Store ／ Dragon Store · Aruṇa ／ Dawn Mark ／ Complete Dawn Mark · Snatching Away the Mind ／ Turning the Mind ／ The Nature of Snatching Away the Mind); recorded without adjudication. This unit has no verses.

I. Doctrinal Outline and Placement

Chengguan’s general heading of the ten dedications — why this unit is the first of the ten dedications:

「大文第四有十善友，寄十迴向。」 tr. “In the fourth great division there are ten good friends, assigned to the ten dedications.” 〔T35n1735 0937b01〕

「青蓮華長者，寄救護眾生離眾生相迴向。在廣大國者，創入迴向故。迴向眾生故廣，迴向菩提故大，迴向實際義通廣大。」 tr. “The Elder Blue Lotus, assigned to the dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings. That it is in the country Vast and Great is because he is only now entering dedication. Because one dedicates to beings it is vast; because one dedicates to awakening it is great; and dedicating to the real carries a sense running through both vast and great.” 〔T35n1735 0937b02–0937b04〕

Chengguan’s outline in six divisions — the bone of this unit:

「文亦分六。第一依教趣求中，先依教興願，以是迴向大願之首故；後「漸次」下趣求後位。第二「詣長者」下見敬諮問。第三「長者告言」下稱讚授法，先讚、後授。授中二：先總標所得、後「所謂」下別顯業用。」 tr. “The text likewise divides into six. Within the first, seeking in accord with the teaching, first there is the raising of vows in accord with the teaching, since this is the head of the great vows of dedication; afterward, from ‘by stages’ downward, the seeking out of the next position. Second, from ‘he went to where the elder was’ downward, seeing and paying reverence and inquiring. Third, from ‘the elder said to him’ downward, praising and conferring the Dharma: first the praising, afterward the conferring. Within the conferring there are two: first the general statement of what he has attained, afterward, from ‘that is to say’ downward, the separate displaying of the working.” 〔T35n1735 0937b09–0937b14〕

In Chengguan’s outline text within this window, the headings of only the first three divisions appear word for word; the names of the fourth, humbling himself and pointing to the superior, the fifth, pointing out the next friend, and the sixth, cherishing his virtue and taking leave, are not within this window word for word (this window ends at 〔0937c09〕, and below it is the outline of the second friend, the shipmaster Sovereign) — marked as absent according to the facts; the names of the last three passages of this unit are set up according to the general outline of this assembly.

The reopening of the two rounds of conferring the Dharma:

「今初。知世諸香以表法香，謂以戒定慧慈悲等香，熏修生善、滅惡習氣故。」 tr. “Now, the first. Knowing the various worldly perfumes serves to signify the perfume of the Dharma; that is, by the perfumes of precepts, concentration, wisdom, kindness and compassion, and the rest, one perfumes and cultivates so as to give birth to the wholesome and to extinguish the habit-energies of evil.” 〔T35n1735 0937b14–0937b15〕

「二別顯業用，中二：先總相顯知、後指事別顯。前中四：一知香體異；二「又善了」下約類辨異；三「又善別」下知力用異，前二約世，此兼出世；四「如是等」下明委窮本末。上四各有事理，思之。」 tr. “Second, the separate displaying of the working, within which there are two: first the displaying of what is known under its general mark, afterward the separate displaying that points to particular things. Within the former there are four: first, knowing that perfumes differ in substance; second, from ‘he is further skilled at clearly knowing’ downward, distinguishing differences by kind; third, from ‘he is further skilled at distinguishing’ downward, knowing that they differ in power and function — the former two are with respect to the worldly, this one takes in the world-transcending as well; fourth, from ‘perfumes such as these’ downward, clarifying the fathoming of root and branch to the end. Each of these four has its phenomenal and its principial side; ponder it.” 〔T35n1735 0937b18–0937b23〕

「二「人間有」下指事別顯中，有十種香。」 tr. “Second, within the separate displaying that points to particular things, from ‘in the human world there is’ downward, there are ten kinds of perfume.” 〔T35n1735 0937b23〕

Li Tongxuan’s incoming outline in five gates (the previous friend’s passage of pointing to virtue; he does not mark a name for each division but marks where the scripture begins and ends):

「善財童子善知識十迴向位，從推德昇進中自「如諸菩薩摩訶薩」已下至「辭退而去」皆作五門，已下諸位倣此例然。一推德令善財昇進、二示善知識方處國名廣大、三舉善知識號曰鬻香長者名優鉢羅華、四勸善財往問、五致敬辭去。」 tr. “For the positions of the ten dedications among Sudhana the youth’s good friends, within the pointing to virtue and advancing upward, from ‘as for the bodhisattva-mahāsattvas’ downward to ‘took his leave and departed’, all are made into five gates, and the positions below follow this pattern likewise. First, pointing to virtue so as to make Sudhana advance upward; second, displaying the place of the good friend, the country named Vast and Great; third, raising the good friend’s designation, called the elder who sells perfumes, named Utpala; fourth, urging Sudhana to go and ask; fifth, offering reverence and taking leave.” 〔T36n1739 0975c13–0975c18〕

Zhiyan’s matching of the position:

「此下十知識當十迴向位。初即第一救護眾生離眾生相迴向菩薩位，長者名青蓮華香，入香法門。」 tr. “The ten good friends from here on correspond to the positions of the ten dedications. The first is the position of the bodhisattva of the first, the dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings; the elder is named Blue Lotus Perfume, and he enters the Dharma gate of perfume.” 〔T35n1732 0095c17–0095c19〕

II. Terminology

III. Similes and Rhetoric

(i) The rhetoric of the whole piece taking perfume for its gate — the passage of conferring the Dharma in this unit never departs, from first to last, from the single word 「香」 tr. “perfume”, which by actual count occurs forty-four times. Its sequence is: the general statement of the perfumes distinguished and known (substance · kind · power and function · root and branch) → the separate displaying that points to particular things, the ten perfumes → a returning to the single name 「調和香法」 tr. “the method of blending perfumes” → the passage of humbling himself, which turns out into 「以智慧香而自莊嚴」 tr. “they adorn themselves with the perfume of wisdom” 〔T10n0279 0361b13〕. Perfume as a likeness lies in its being ‘small in substance yet far in fragrance’ — Chengguan takes just this sense: 「香質雖小，發氣彌布；善根雖微，迴向普周。」 tr. “though the substance of a perfume is small, the fragrance it gives off spreads far; though a root of goodness is slight, dedication makes it reach everywhere.” 〔T35n1735 0937b05–b06〕

(ii) The two-directional likeness of selling (Chengguan) — the word 「鬻」 tr. “to sell” properly means to vend, and Chengguan takes up both ends, selling and buying: 「又若賣若買，二俱得香；自他善根，俱可迴向。」 tr. “moreover, whether one sells or buys, both alike obtain the perfume; the roots of goodness of self and of others may alike be dedicated.” 〔T35n1735 0937b06–b07〕 By the two sides of a single transaction he likens how one’s own roots of goodness and those of others may alike be dedicated.

(iii) The likeness of the blue lotus dwelling in mire undefiled — Chengguan sets up a likeness from the elder’s name: 「青蓮華者，蓮華處淤泥而不染，猶護眾生而離相。青蓮華為水中之最，救護為入生死之尊。」 tr. “as for the blue lotus: the lotus dwells in the mire and yet is undefiled, just as one guards beings and yet is free of the mark. The blue lotus is the highest among things in the water, and rescuing and guarding is the most honored among those who enter birth-and-death.” 〔T35n1735 0937b07–b09〕 By the flower’s dwelling in mire undefiled he likens the rescuing and guarding of beings while free of the mark of sentient beings; by the flower’s being highest among things in the water he likens rescuing and guarding as being honored among those who enter birth-and-death. Li Tongxuan takes the same likeness, and his wording is longer: 「如青蓮花要以淤泥濁水之中而生，不染泥水之性，色香第一。」 tr. “just as the blue lotus flower must be born within mire and turbid water, and yet is not defiled by the nature of mire and water, and its color and fragrance are foremost.” 〔T36n1739 0976a12–0976a13〕

(iv) The likeness of the single pellet of blended perfume (Li Tongxuan) — Li Tongxuan likens the merging of dedication to the method of blending perfumes: 「如此合香，以其眾香合為一丸，互相資益，皆無自性，不失自德，同異自在。」 tr. “blending perfume in this way — with the many perfumes blended into a single pellet, they aid and benefit one another, all are without intrinsic nature, none loses its own virtue, and sameness and difference are sovereign.” 〔T36n1739 0975c23–0975c24〕 The many perfumes each have their own virtue and yet are blended into a single pellet, likening how the myriad practices are each distinct and yet altogether form one dedication.

(v) The sequence of places of the ten perfumes — the places from which the ten perfumes come forth run from the human world (Elephant Store) to a mountain (Malaya), the ocean (Unconquerable), a lake (Lotus Store), the Snow Mountains (Aruṇa), and the realm of the rākṣasas (Ocean Store), and thereafter the last four perfumes are all in the heavens: the Heaven of Good Dharma (Pure Adornment) · the Suyāma Heaven (Pure Store) · the Tuṣita Heaven (Saindhava) · the Heaven of Good Transformation (Snatching Away the Mind). By actual count: one in the human world · five in mountain, ocean, lake, Snow Mountains and the realm of the rākṣasas · four in the heavens. The benefits manifested likewise rise from bodily color, sound and the portion of the precepts up to 「心念於佛」 tr. “the mind mindful of the Buddha” and 「供養一切諸佛菩薩」 tr. “making offerings to all buddhas and bodhisattvas”; the two sequences, of place and of benefit, correspond to each other.

(vi) The parallel array of the ten matters of the Elephant Store perfume — the passage of the first perfume is uniquely long, and clause by clause sets up a distinct mark: the perfume’s name is Elephant Store (form and marks) · born because dragons fight (arising) · a great perfume cloud rises and spreads over the royal capital (coming forth) · for seven days a fine rain of perfume falls (completion) · touching the body it turns it the color of gold (purity) · for seven days and seven nights they are filled with joy (ease and security) · they are without the various illnesses (skillful means) · they turn toward one another with minds of kindness (objective realms) · their aims and thoughts are pure (majestic virtue) · knowing that this had come about, I expounded the Dharma for them (root). After 「威德」 tr. “majestic virtue” the scripture text sets out the word 「業用」 tr. “working” separately, but Chengguan judges 「其業用一種義通前七」 tr. “as for the one item of working, its sense runs through the previous seven”, and does not set it up as a separate matter, and so the number of ten matters is reached. Chengguan matches them one by one; see item V.

(vii) The chain, in the passage of humbling himself, of 「無著」 tr. “nothing to which one is attached” — the passage of humbling himself and pointing to the superior lets fall six graphs of 「著」 tr. “attachment” in a row: 「於諸世間皆無染著」 tr. “they have no defiled attachment whatever to the various worlds”, 「具足成就無所著戒」 tr. “they fully accomplish the precepts that have nothing to which they are attached”, 「淨無著智」 tr. “they purify the knowledge that has nothing to which it is attached”, 「行無著境」 tr. “they walk in the objective realm that has nothing to which it is attached”, 「於一切處悉無有著」 tr. “in every place whatsoever they have nothing to which they cling”, 「其心平等，無著無依」 tr. “their minds are equal, without attachment and without dependence” 〔T10n0279 0361b13–b16〕, with 「不染世欲」 tr. “not defiled by the desires of the world” standing before them as their beginning. By making writing out of the repetition of a single graph, it displays precisely the mark of 「離眾生相」 tr. “being free of the mark of sentient beings”.

(viii) The pattern of pointing to the superior by five questions — at the end of the humbling of himself five questions are set off in a row: 「而我何能知其妙行？說其功德？顯其所有清淨戒門？示其所作無過失業？辨其離染身、語、意行？」 tr. “and how could I know their wondrous practice? Or tell of their merit and virtue? Or display all the gates of pure precepts they possess? Or reveal the faultless deeds they perform? Or distinguish their practice of body, of speech, and of mind, which is free of defilement?” 〔T10n0279 0361b16–b18〕 The five questions go unanswered, and that is itself the pointing to the superior. This unit has no verses taking it up; the count of verse lines is zero.

IV. Collation with Parallel Translations

There are three Chinese collation versions for the principal clauses of this unit’s scripture text: Śikṣānanda T279 (the base text · fascicle 67) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka, ⟨Entering the Dharma Realm, chapter thirty-four⟩ · fascicles 49 to 50) · Prajñā T293 (the Zhenyuan forty-fascicle Avataṃsaka · fascicle 14).

Clause 1　The opening clause of seeking in accord with the teaching

What the divergences are tied to: (a) The eighty clearly ties this to 「因善知識教」 tr. “because of the teaching given him by his good friends”, while the sixty lacks these five graphs and speaks directly of 「不惜身命」 tr. “not begrudging body or life”. (b) As for the items left behind, the eighty has six clauses (body and life · wealth and treasure · crowds · the five desires · kin · kingship), while the sixty differs from it both in items and in order (body and life · wealth and treasure · what blazes up · the destinies · the pleasures of the five desires · kin, power and sovereignty). (c) This passage of the forty-fascicle version is in fact within this unit’s window: the previous friend’s taking leave ends at 「遍行足，遶無數匝，慇懃瞻仰，辭退而去。」 tr. “at the feet of Universal Practice, circled him numberless times, gazed up at him earnestly, and took his leave and departed.” 〔T10n0293 0725b18〕, and this friend’s raising of vows in accord with the teaching begins immediately below it — 「爾時，善財童子因善知識教，不顧身命，不著財寶，不耽五欲，不戀眷屬，不重王位，自在安樂」 tr. “At that time Sudhana, because of the teaching given him by his good friend, did not regard body or life, was not attached to wealth or treasure, did not indulge the five desires, did not cling to kin, did not value kingship, and was sovereign and at ease” 〔T10n0293 0725b19–0725b21〕; in that raising of vows 「唯願」 tr. “I only wish” occurs twelve times by actual count 〔0725b21–0725c01〕 (in the eighty it occurs eleven times), and only afterward does it say 「遊行，至廣博國及其聚落，普遍尋求鬻香長者」 tr. “traveling on, he came to the country Vast and Broad and its settlements, and sought everywhere for the elder who sells perfumes” 〔T10n0293 0725c03–0725c04〕. The five items the forty leaves behind (body and life · wealth and treasure · the five desires · kin · kingship) lack the eighty’s clause on crowds and add four graphs on being sovereign and at ease. Recorded without adjudication.

Clause 2　The place sought and the name of the good friend

What the divergences are tied to: (a) The country’s name differs in all three versions — the eighty, 「廣大國」 tr. “the country Vast and Great” · the sixty, 「甘露味國」 tr. “the country of the Taste of Sweet Dew” · the forty, 「廣博國及其聚落」 tr. “the country Vast and Broad and its settlements”. (b) As for the good friend’s name, the eighty does not give his name within this window and calls him only 「長者」 tr. “the elder”; the sixty gives 「青蓮華香長者」 tr. “the Elder Blue Lotus Perfume”; the forty, within the text in which the previous friend points the way, gives 「其中有一鬻香長者，名曰具足優鉢羅華」 tr. “within it there is an elder who sells perfumes, named Utpala Fully Endowed” 〔T10n0293 0725b15–b16〕. Chengguan follows the eighty and gives 「青蓮華長者」 tr. “the Elder Blue Lotus” 〔T35n1735 0937b02〕, Zhiyan gives 「長者名青蓮華香」 tr. “the elder named Blue Lotus Perfume” 〔T35n1732 0095c19〕, and Li Tongxuan raises both together in 「鬻香長者名優鉢羅華」 tr. “the elder who sells perfumes, named Utpala” 〔T36n1739 0975c17〕. Recorded without adjudication.

Clause 3　The ten “I wish” clauses of the inquiry

What the divergences are tied to: (a) The form of address — the eighty and the forty give 「聖者」 tr. “holy one”, the sixty gives 「大聖」 tr. “great holy one”. (b) The eighty and the forty are all but identical word for word in this passage, save that the forty gives as the ninth wish 「欲堅牢一切菩薩功德」 tr. “wishing to make firm all the merit and virtue of the bodhisattvas” 〔T10n0293 0725c10〕, which the eighty lacks; and the eighty gives as the eighth 「欲安住一切菩薩總持」 tr. “wishing to abide in all the dhāraṇīs of the bodhisattvas” 〔T10n0279 0360c25〕, while the sixty gives 「欲成就一切菩薩諸陀羅尼」 tr. “wishing to accomplish all the dhāraṇīs of the bodhisattvas” 〔T09n0278 0713a01〕. (c) The closing question: the eighty, 「而能出生一切智智」 tr. “so as to give birth to the knowledge of omniscient knowledge” 〔0360c28〕· the sixty, 「生一切智」 tr. “giving birth to omniscient knowledge” 〔0713a04〕· the forty, 「而能出生一切種智」 tr. “so as to give birth to the knowledge of all modes” 〔0725c13〕. Recorded without adjudication.

Clause 4　The general statement of the perfume method known

What the divergences are tied to: (a) The eighty and the forty both set up ‘distinguishing and knowing the perfumes’ and ‘blending the perfume methods’ as two matters, save that their order is reversed (the eighty puts the blending first and ‘that is to say’ after; the forty puts ‘that is to say’ first and the blending after); the sixty does not set up 「調合」 tr. “blending” as a matter at all, and directly lists 「和香」 tr. “blended perfumes” as one of the items known. (b) The items of perfume — the eighty has four items (perfumes · perfumes for burning · perfumes for anointing · perfumes ground to powder), the sixty has five items (blended perfumes · perfumes for fuming · perfumes for anointing · perfumes ground to powder, together with the ‘all perfumes’ preceding them). Recorded without adjudication.

Clause 5　The perfumes of knowing that they differ in power and function

What the divergences are tied to: (a) The third item — the eighty, 「生歡喜香」 tr. “the perfume that gives rise to joy” · the sixty, 「生一切眾生諸喜樂香」 tr. “the perfume that gives rise to all the joys and pleasures of beings” · the forty sets up two items separately, 「除憂惱香」 tr. “the perfume that wipes away sorrow and distress” and 「生染愛香」 tr. “the perfume that gives rise to defiled craving”. (b) The sixty sets out beneath 「放逸香」 tr. “the perfume of heedlessness” a further item, 「不放逸香」 tr. “the perfume of heedfulness”, while the eighty and the forty have only the one item 「捨諸憍逸香」 tr. “the perfume that makes one cast off all arrogance and heedlessness” (the forty writing the graph for arrogance as 「驕」 tr. “arrogant”). (c) Before 「聖所受用香」 tr. “the perfume that the holy ones make use of” the forty has one further item, 「聞法歡喜香」 tr. “the perfume of joy at hearing the Dharma” 〔T10n0293 0725c23〕, which the eighty lacks. Recorded without adjudication.

Clause 6　The working of the Elephant Store perfume

What the divergences are tied to: (a) The perfume’s name differs in all three versions — the eighty, 「象藏」 tr. “Elephant Store” · the sixty, 「大象藏」 tr. “Great Elephant Store” · the forty, 「龍藏」 tr. “Dragon Store”. (b) The place covered: the eighty and the forty, 「王都」 tr. “the royal capital” · the sixty, 「甘露味國」 tr. “the country of the Taste of Sweet Dew” (corresponding to its name for the country). (c) The forty alone has the two likenesses 「大如油麻」 tr. “as large as a sesame seed” and 「猶如帝網」 tr. “like the net of Indra”, and in the section on touching clothing gives 「皆悉變成拘蘇摩華色」 tr. “all of them change into the color of kusuma flowers” 〔T10n0293 0726a02–a03〕, while the eighty and the sixty both give the color of gold. (d) At the end of the benefit of smelling the perfume the sixty gives 「令無量眾生，於阿耨多羅三藐三菩提得不退轉」 tr. “causing measureless beings to attain non-retrogression with respect to anuttarā-samyak-saṃbodhi” 〔T09n0278 0713a23–a24〕, while the eighty gives 「令其決定發阿耨多羅三藐三菩提心」 tr. “causing them to give rise decisively to the mind of anuttarā-samyak-saṃbodhi” 〔T10n0279 0361a19–a20〕 — the one making it non-retrogression, the other the setting of the mind. Recorded without adjudication.

Clause 7　The names of the remaining nine perfumes and where they come forth

What the divergences are tied to: (a) The divergences of the perfume names in full — Elephant Store ／ Great Elephant Store ／ Dragon Store; Ox Head ／ Ox Head sandalwood ／ Ox Head; Unconquerable ／ Indestructible ／ Unconquerable; Lotus Store ／ Lotus Black Aloeswood ／ Lotus Store; Aruṇa ／ Dawn Mark ／ Complete Dawn Mark; Ocean Store ／ Ocean Store ／ Ocean Store; Pure Adornment ／ Pure Adornment ／ Adornment of the Nature of Perfume; Pure Store ／ Pure Store ／ the Nature of the Pure Store; Saindhava ／ Saindhava ／ Sindhuvara; Snatching Away the Mind ／ Turning the Mind ／ the Nature of Snatching Away the Mind. (b) The divergences of the places from which they come forth — Ox Head, the eighty 「摩羅耶山」 tr. “Mount Malaya” ／ the sixty 「離垢山王」 tr. “the king of mountains Free of Defilement”; Unconquerable, the eighty 「海中」 tr. “in the ocean” ／ the sixty 「大海」 tr. “the great ocean”; Lotus Store, the eighty 「阿那婆達多池邊」 tr. “on the shore of Lake Anavatapta” ／ the sixty 「阿耨達池四岸邊」 tr. “on the four shores of Lake Anavatapta”; Pure Adornment, the eighty 「善法天中」 tr. “in the Heaven of Good Dharma” ／ the sixty 「善法堂」 tr. “the Hall of Good Dharma” ／ the forty 「善法堂中」 tr. “in the Hall of Good Dharma”; Snatching Away the Mind, the eighty 「善變化天」 tr. “the Heaven of Good Transformation” ／ the sixty 「化自在天」 tr. “the Heaven of Mastery over Transformation” ／ the forty 「妙變化天」 tr. “the Heaven of Wondrous Transformation”. (c) The sentence pattern — the eighty and the forty begin each perfume with 「善男子！」 tr. “Son of good family!”, while the sixty calls out 「善男子」 tr. “Son of good family” only at the first perfume 〔T09n0278 0713a16〕 and at the second (the head of fascicle fifty 〔0713b06〕), carrying the other eight on with 「復有香名」 tr. “there is a further perfume named”. Recorded without adjudication.

Clause 8　Humbling himself and pointing to the superior, and pointing out the next friend

What the divergences are tied to: (a) The name of the Dharma gate: the eighty and the forty give 「調和香法」 tr. “the method of blending perfumes”, the sixty gives only 「此香」 tr. “this perfume”. (b) Beneath 「遠離一切諸惡習氣」 tr. “leaving behind all the various evil habit-energies” the forty has four further graphs, 「為無垢香」 tr. “this is the perfume without stain”, and puts 「得如幻智」 tr. “attaining the knowledge that is like an illusion” in place of the eighty’s 「以智慧香而自莊嚴」 tr. “adorning themselves with the perfume of wisdom”; the sixty for its part gives 「智慧妙香而自莊嚴」 tr. “adorning themselves with the subtle perfume of wisdom”. (c) The name of the next friend: the eighty and the forty give 「船師，名婆施羅」 tr. “a shipmaster named Sovereign (transcribed)”, the sixty gives 「海師名曰自在」 tr. “a sea-master named Sovereign (rendered by sense)”; the city’s name is given as 「樓閣」 tr. “Storeyed Pavilions” in all three versions. (d) The closing passage of taking leave: the eighty gives 「頂禮其足，遶無量匝，慇懃瞻仰，辭退而去」 tr. “he bowed to his feet, circled him measureless times, gazed up at him with earnest longing, and took his leave and departed” 〔T10n0279 0361b21–b22〕, the sixty gives 「頭面敬禮彼長者足，遶無數匝，辭退南行」 tr. “with head and face he reverently bowed to that elder’s feet, circled him numberless times, and took his leave and journeyed south” 〔T09n0278 0713c05–c06〕. Recorded without adjudication.

Clause 9　Divergences in Function and in What Is Obtained (three perfumes and one question)

What the divergences are tied to: (a) For the third perfume, Unconquerable, in the eighty its use is smearing it on drums and conches and its effect is the scattering of hostile armies, while in the sixty its use is smearing it on the body and its effect is 「出妙音聲，降伏怨敵」 tr. “giving forth wondrous sounds and subduing hostile foes” — both the use and the effect that issues from it differ. (b) For what is obtained from the fifth perfume, the eighty gives 「離垢三昧」 tr. “the samādhi free of defilement”, the sixty 「菩薩離垢圓滿三昧」 tr. “the bodhisattva samādhi of complete freedom from defilement”, and the forty 「離垢圓滿清淨三昧」 tr. “the samādhi of complete purity free of defilement” 〔T10n0293 0726a17〕. (c) For what is obtained from the seventh perfume, the eighty gives 「心念於佛」 tr. “the mind is mindful of the Buddha”, the sixty 「得念佛三昧」 tr. “obtain the samādhi of mindfulness of the Buddha”, and the forty 「普令發起念佛之心」 tr. “causing them everywhere to rouse the mind mindful of the Buddha” 〔T10n0293 0726a21–0726a22〕. (d) For the questions in humbling himself, the eighty has five (knowing · telling · displaying · showing · distinguishing), the sixty gathers them under the two words 「能知、能說」 tr. “able to know, able to tell” without listing them severally, while the forty adds below the clause on displaying the faultless deeds they perform one further question, 「闡其所有無過失智」 tr. “expounding the faultless knowledge that they possess”, making six in all. Recorded without adjudication.

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

(i) The three senses of the country Vast and Great are the three places of dedication. The country in which the elder dwells is named 「廣大」 tr. “Vast and Great”, and Chengguan reads it not as a place name but judges it to signify the three places of dedication:

「在廣大國者，創入迴向故。迴向眾生故廣，迴向菩提故大，迴向實際義通廣大。」 tr. “That it is in the country Vast and Great is because he is only now entering dedication. Because one dedicates to beings it is vast; because one dedicates to awakening it is great; and dedicating to the real carries a sense running through both vast and great.” 〔T35n1735 0937b03–0937b04〕

The four graphs 「創入迴向」 tr. “only now entering dedication” make clear this unit’s position — the first of the ten dedications. Vast is matched to dedicating to beings and great to dedicating to awakening, while dedicating to the real runs through both graphs, vast and great.

(ii) Knowing worldly perfumes so as to signify the perfume of the Dharma. All that this unit speaks of is worldly perfume, and Chengguan judges directly what it signifies:

「今初。知世諸香以表法香，謂以戒定慧慈悲等香，熏修生善、滅惡習氣故。」 tr. “Now, the first. Knowing the various worldly perfumes serves to signify the perfume of the Dharma; that is, by the perfumes of precepts, concentration, wisdom, kindness and compassion, and the rest, one perfumes and cultivates so as to give birth to the wholesome and to extinguish the habit-energies of evil.” 〔T35n1735 0937b14–0937b15〕

This one clause is the master key to reading the whole unit — the working of the ten perfumes below is all to be read by it.

(iii) Distinguishing and knowing, and blending, are the practice of differentiation and the practice of merging. The scripture text states two matters generally, and Chengguan matches a practice to each:

「善知一切香者，差別行也。亦知調合者，融通行也。以金剛杵碎之，實相般若波羅蜜調和，令純雜無礙，悲智圓融，成迴向故。」 tr. “As for knowing all perfumes well, that is the practice of differentiation. As for also knowing how to blend them, that is the practice of merging and penetrating. One grinds them with an adamantine pestle, and the prajñā-pāramitā of the mark of the real blends them, so that pure and mixed are unobstructed and compassion and knowledge are perfectly merged, and thereby dedication is accomplished.” 〔T35n1735 0937b15–0937b18〕

Distinguishing and knowing is the practice of differentiation, and blending is the practice of merging; and what makes the blending possible is that 「實相般若波羅蜜」 tr. “the prajñā-pāramitā of the mark of the real” does the blending, so that pure and mixed are unobstructed and compassion and knowledge perfectly merged — the reason dedication is accomplished lies precisely in this one graph, 「和」 tr. “blending”.

(iv) The opening and closing of the four rounds of the general statement. The passage of the general statement Chengguan judges as four rounds, and points out the division between worldly and world-transcending within it:

「前中四：一知香體異；二「又善了」下約類辨異；三「又善別」下知力用異，前二約世，此兼出世；四「如是等」下明委窮本末。上四各有事理，思之。」 tr. “Within the former there are four: first, knowing that perfumes differ in substance; second, from ‘he is further skilled at clearly knowing’ downward, distinguishing differences by kind; third, from ‘he is further skilled at distinguishing’ downward, knowing that they differ in power and function — the former two are with respect to the worldly, this one takes in the world-transcending as well; fourth, from ‘perfumes such as these’ downward, clarifying the fathoming of root and branch to the end. Each of these four has its phenomenal and its principial side; ponder it.” 〔T35n1735 0937b19–0937b23〕

The first round knows substance, the second knows kind, the third knows power and function, the fourth knows root and branch; the former two are only with respect to the worldly, while the third takes in the world-transcending as well (the scripture text’s items 「聖所受用香、一切菩薩差別香、一切菩薩地位香」 tr. “the perfume that the holy ones make use of, the perfume of all the distinctions among bodhisattvas, the perfume of all the positions of the bodhisattvas” 〔T10n0279 0361a09–a10〕 are its world-transcending items).

(v) The Elephant Store perfume possesses the ten matters of root and branch, and is matched over again with respect to the mind of awakening. To the passage of the first perfume Chengguan matches, clause by clause, the ten headings set up above:

「初象藏香，具前本末十事：一但語香名必有形相；二龍鬪為生起；三興雲為出現；四雨雨為成就；五金色為清淨；六喜樂為安隱；七無病等為方便；八慈心等為境界；九意淨為威德，其業用一種義通前七；十我知下是根本，本為菩提心故。」 tr. “The first, the Elephant Store perfume, possesses the ten matters of root and branch given above: first, merely to speak the name of a perfume is necessarily to have its form and marks; second, the fighting of dragons is its arising; third, the rising of the cloud is its coming forth; fourth, the raining of rain is its being brought to completion; fifth, the color of gold is its purity; sixth, joy and happiness are its ease and security; seventh, being without illness and the rest are its skillful means; eighth, minds of kindness and the rest are its objective realms; ninth, purity of thought is its majestic virtue — as for the one item of working, its sense runs through the previous seven; tenth, from ‘knowing that this had come about’ downward is its root, since its root is for the sake of the mind of awakening.” 〔T35n1735 0937b24–0937b29〕

「若就菩提心顯十義者，以菩提心香似如來藏，因善惡相攻而生。若一發心興慈雲注法雨，心所及者令歸真淨，得法喜樂離惑業苦，展轉興慈志願純淨。」 tr. “If the ten senses are displayed with respect to the mind of awakening: the perfume of the mind of awakening resembles the Tathāgata-womb, and is born because good and evil attack one another. Once the mind is set, a cloud of kindness rises and pours down a rain of Dharma; those whom the mind reaches are made to return to what is true and pure, gaining the joy and happiness of the Dharma and leaving behind the suffering of delusion and karma, and so kindness rises on and on and aims and vows are made wholly pure.” 〔T35n1735 0937b29–0937c04〕

The former judgment is a matching with respect to phenomena, the latter a turning over with respect to the Dharma — one and the same passage of text, read once as the ten marks of the matter of perfume and once as the ten senses of the mind of awakening.

(vi) What the remaining nine perfumes signify, and the rule of abbreviation. For the matching of the nine perfumes Chengguan sets up a general rule and thereafter points out the essentials:

「餘之九香皆應具法喻之十，略故或二或三。」 tr. “The remaining nine perfumes should all possess the ten of Dharma and likeness, but because it is abbreviated there are only two or three.” 〔T35n1735 0937c04–0937c05〕

「摩羅耶者國名，國多此香故。此即忍香，瞋火不燒。三即進香，魔軍退散。次五如次是五分法身香。九即稱法界香。」 tr. “As for Malaya, it is the name of a country, since that country has much of this perfume. This then is the perfume of patience: the fire of anger does not burn. The third then is the perfume of vigor: the armies of demons scatter. The next five, in order, are the perfumes of the five parts of the dharma-body. The ninth then is the perfume of tallying with the Dharma realm.” 〔T35n1735 0937c05–0937c08〕

「十忘能所香，故名奪意。餘三可知。」 tr. “The tenth is the perfume of forgetting grasper and grasped, and so it is named snatching away the mind. The remaining three can be understood.” 〔T35n1735 0937c09〕

The second perfume is matched to patience, the third to vigor, the fourth through the eighth in order to the five parts of the dharma-body (precepts · concentration · wisdom · liberation · the knowing and seeing of liberation), the ninth to tallying with the Dharma realm, and the tenth to forgetting grasper and grasped.

(vii) Why this friend is assigned as the first of the ten dedications. Zhiyan and Chengguan alike judge this unit to be the position of the first dedication:

「此下十知識當十迴向位。初即第一救護眾生離眾生相迴向菩薩位，長者名青蓮華香，入香法門。」 tr. “The ten good friends from here on correspond to the positions of the ten dedications. The first is the position of the bodhisattva of the first, the dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings; the elder is named Blue Lotus Perfume, and he enters the Dharma gate of perfume.” 〔T35n1732 0095c17–0095c19〕

And as for why the blue lotus is taken for his name, Chengguan glosses it by the flower’s dwelling in mire undefiled — 「猶護眾生而離相」 tr. “just as one guards beings and yet is free of the mark” 〔T35n1735 0937b08〕, which answers exactly to the name of the first dedication, 「救護眾生離眾生相」 tr. “rescuing and guarding all sentient beings while free of the mark of sentient beings”. The judgment of assigned position is an outline Chengguan made in succession to the ancient worthies, not something the scripture text marks out for itself.

VI. Divergent Interpretations of the Commentators

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

The general heading: 「大文第四有十善友，寄十迴向。」 tr. “In the fourth great division there are ten good friends, assigned to the ten dedications.” 〔T35n1735 0937b01〕

Three passages glossing the name: 「言鬻香者，鬻者賣也。香質雖小，發氣彌布；善根雖微，迴向普周。又若賣若買，二俱得香；自他善根，俱可迴向。青蓮華者，蓮華處淤泥而不染，猶護眾生而離相。青蓮華為水中之最，救護為入生死之尊。」 tr. “As for the selling of perfumes: to sell is to vend. Though the substance of a perfume is small, the fragrance it gives off spreads far; though a root of goodness is slight, dedication makes it reach everywhere. Moreover, whether one sells or buys, both alike obtain the perfume; the roots of goodness of self and of others may alike be dedicated. As for the blue lotus: the lotus dwells in the mire and yet is undefiled, just as one guards beings and yet is free of the mark. The blue lotus is the highest among things in the water, and rescuing and guarding is the most honored among those who enter birth-and-death.” 〔T35n1735 0937b05–0937b09〕

The outline: 「文亦分六。」 tr. “The text likewise divides into six.” 〔T35n1735 0937b09〕

The division of the separate displaying of the working: 「二別顯業用，中二：先總相顯知、後指事別顯。」 tr. “Second, the separate displaying of the working, within which there are two: first the displaying of what is known under its general mark, afterward the separate displaying that points to particular things.” 〔T35n1735 0937b18–0937b19〕; 「二「人間有」下指事別顯中，有十種香。」 tr. “Second, within the separate displaying that points to particular things, from ‘in the human world there is’ downward, there are ten kinds of perfume.” 〔0937b23〕

The matching of the nine perfumes: 「次五如次是五分法身香。九即稱法界香。」 tr. “The next five, in order, are the perfumes of the five parts of the dharma-body. The ninth then is the perfume of tallying with the Dharma realm.” 〔T35n1735 0937c07–0937c08〕

The gloss of Saindhava: 「先陀婆，一名四實，此宜用鹽，香似此故。」 tr. “Saindhava is one name for four real things; here it is fitting to use it for salt, since the perfume resembles this.” 〔T35n1735 0937c08–0937c09〕

His evenhanded words on matching the assigned positions (in the passage outlining the chapter · not within this friend’s window): 「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. “Both have their reason. That is, since each single position possesses many Dharma gates, how could an ordinary mind be barred from studying and seeking the method of the good friends? And so not matching them has its reason. Yet within what has no sequence of positions, the sequence of positions is not obstructed; displaying the positions is the usual rule, and matching them too is without fault.” 〔T35n1735 0918b04–b07〕

Chengguan, Yanyi chao T36n1736

The Yanyi chao has a continuous passage glossing this unit, from 〔T36n1736 0678b02〕 to 〔0678c13〕, whose form is to raise the words of the Shu clause by clause and gloss them.

The three matters that establish the name: The Chao raises the Shu’s 「今初青蓮華長者寄救護」 tr. “now the first, the Elder Blue Lotus, is assigned to rescuing and guarding” 〔T36n1736 0678b02〕 and glosses it: 「大悲增上救護眾生，大智無著離眾生相，悲智無住以立此名。」 tr. “Great compassion, being predominant, rescues and guards sentient beings; great knowledge, being unattached, is free of the mark of sentient beings; and compassion and knowledge, abiding nowhere — by these this name is established.” 〔T36n1736 0678b02–0678b04〕 Because great compassion is predominant he can rescue and guard; because great knowledge is unattached he can be free of the mark; and compassion and knowledge alike abide nowhere — the three together establish this one name.

The utmost reach of vast and great: The Chao raises the Shu’s 「迴向實際義通廣大」 tr. “that dedication is to the real limit is a sense that runs through both vast and great” 〔T36n1736 0678b04〕 and glosses it: 「佛境方窮，橫周法界眾生界故。」 tr. “Only the realm of a buddha exhausts it, since it extends crosswise throughout the Dharma realm and the realm of sentient beings.” 〔T36n1736 0678b04–0678b05〕

Each of the four has its phenomenal and its principial sense: The Chao raises the Shu’s 「上四各有事理思之」 tr. “the four above each have their phenomenal and their principial sense; ponder them” 〔T36n1736 0678b05–0678b06〕 and divides the two readings. In terms of phenomena: 「如一知香體異，約事可知。」 tr. “As with the first, knowing that perfumes differ in substance, this can be known in terms of phenomena.” 〔T36n1736 0678b06〕 In terms of principle: 「如燒香，謂以智火發揮萬行，普周遍故。塗香者，以性淨水和之，飾法身故。末香者，以金剛智碎，令無實故。即以智及性淨等為生處也。」 tr. “As for perfume that is burned, it means that by the fire of knowledge the myriad practices are set blazing forth, since they reach everywhere. As for perfume that is smeared on, it is blended with the water of the purity of the nature, since it adorns the Dharma body. As for powdered perfume, it is ground by adamantine knowledge, so that it is made to have nothing real. That is, knowledge and the purity of the nature and the rest are taken as the place from which they arise.” 〔T36n1736 0678b07–0678b10〕 For the second of the four, distinguishing differences by kind, the principial reading runs: 「香即習氣行，天之因是天習氣熏灼成果故」 tr. “perfume is just the practice of habitual tendencies; the cause of a god is that the habitual tendencies of a god perfume and kindle it into fruition” 〔T36n1736 0678b11–0678b12〕.

The power and function of perfume: The Chao judges that the third, 「知力用」 tr. “knowing their power and function” 〔T36n1736 0678b13〕, is a division whose text itself possesses both senses — 「上二約文但約世香，而含約理。此則文自具二，如厭有為等約事。」 tr. “The two above, in terms of the text, speak only of worldly perfumes, yet they contain the sense in terms of principle. Here the text itself possesses both, as with wearying of the conditioned and the rest, which is in terms of phenomena.” 〔T36n1736 0678b13–0678b14〕 Its glosses perfume by perfume: 「治諸病者，白檀治熱、熏陸治冷，約理即諸對治行，所謂慈悲、不淨觀等。」 tr. “As for the perfume that cures the illnesses: white sandalwood cures heat and frankincense cures cold; in terms of principle it is the practices that counteract, namely loving-kindness and compassion, the contemplation of impurity, and the rest.” 〔T36n1736 0678b14–0678b16〕 · 「斷諸惡者，如安息香能辟惡邪，正見智慧無惡不斷。」 tr. “As for the perfume that cuts off the evils: just as benzoin can ward off evil and the perverse, so the wisdom of right view leaves no evil uncut.” 〔T36n1736 0678b16–0678b17〕 · 「滅煩惱香，如牛頭旃檀、先陀婆等，即諸智忍等」 tr. “The perfume that extinguishes the afflictions, such as Ox Head sandalwood and saindhava and the rest, is just the several knowledges and forbearances” 〔T36n1736 0678b20–0678b21〕 · 「一切菩薩地位香者，所證如智有淺深等。」 tr. “As for the perfume of the stages and positions of all bodhisattvas: the suchness realized and the knowledge that realizes it have their shallow and their deep.” 〔T36n1736 0678b26–0678b27〕

Matching the Elephant Store to the ten senses of the mind set on awakening: The Chao matches the single perfume Elephant Store clause by clause — 「似如來藏本覺真心性德圓備，稱理發心，故似也。」 tr. “It resembles the tathāgatagarbha: the true mind of original awakening is complete in the virtues of its nature, and one sets the mind on awakening in accord with principle, and so it is said to resemble.” 〔T36n1736 0678c01–0678c02〕 answers to ‘form and mark’; 「二因善惡相攻而生，即同因龍鬪生故。」 tr. “Second, it arises because good and evil attack one another, which is the same as its arising because dragons fight.” 〔T36n1736 0678c02–0678c03〕 answers to ‘arising’, and he raises two witnesses for it: the Sūtra of the Six Perfections, 「善惡互相熏，猶如二象鬪，弱者去無迴，妄盡無來去」 tr. “good and evil perfume one another, just as two elephants fight; the weaker departs without returning, and when the false is exhausted there is no coming or going” 〔T36n1736 0678c04–0678c05〕, and the Awakening of Faith, 「真如熏無明故，能發心厭求」 tr. “because suchness perfumes ignorance, one is able to set the mind on awakening, to weary and to seek” 〔T36n1736 0678c05–0678c06〕. Thereafter he matches clause by clause: 「出現四霔法雨，是成就。」 tr. “Appearing; the fourth, the pouring down of the rain of Dharma, is accomplishment.” 〔T36n1736 0678c06–0678c07〕 · 「心所及」 tr. “what the mind reaches” 〔T36n1736 0678c07〕 answers to ‘purity’ · 「得法喜樂」 tr. “obtaining the joy and bliss of Dharma” 〔T36n1736 0678c07〕 answers to ‘ease’ · 「離惑業苦」 tr. “leaving behind delusion, karma and suffering” 〔T36n1736 0678c08〕 answers to ‘skillful means’ · 「展轉興慈」 tr. “raising up loving-kindness turn after turn” 〔T36n1736 0678c08〕 answers to ‘object’ · 「志願純淨」 tr. “aim and vow wholly pure” 〔T36n1736 0678c08–0678c09〕 answers to ‘majestic virtue’, upon which the Chao notes: 「即，威德，亦業用，通前七。」 tr. “That is, majestic virtue; it is also the working, and runs through the seven preceding.” 〔T36n1736 0678c09〕 — which is why the Shu does not set up ‘working’ as a separate matter, so that the count of ten matters is completed.

The remaining nine perfumes and the five parts of the dharma-body: The Chao raises the Shu’s 「餘之九」 tr. “the remaining nine” 〔T36n1736 0678c09〕 and 「次五如次五分法身」 tr. “the next five, in order, are the five parts of the dharma-body” 〔T36n1736 0678c10〕 and glosses: 「戒定可知。三王及四兵皆騰空者，慧證空故。四心念於佛，脫五欲故。五集聽法，是知見故。」 tr. “Precepts and concentration can be known. The third: that the king and the four armies all rise into the sky is because knowledge realizes emptiness. The fourth: the mind being mindful of the Buddha is because one is freed from the five desires. The fifth: gathering to listen to the Dharma is knowing and seeing.” 〔T36n1736 0678c10–0678c13〕 The parts of precepts and of concentration can be known from the text itself; the third part, wisdom, is tied to the clause 「三王及四兵皆騰空」 tr. “the king and the four armies all rise into the sky” 〔T36n1736 0678c11〕; the fourth part, liberation, to the clause 「心念於佛」 tr. “the mind is mindful of the Buddha” 〔T36n1736 0678c12〕; the fifth part, the knowing and seeing of liberation, to the clause 「集聽法」 tr. “gathering to listen to the Dharma” 〔T36n1736 0678c12〕.

Fazang, Tanxuan ji T35n1733

The Tanxuan ji glosses the sixty-fascicle version, and so the country’s name and the friend’s name that it marks both follow the wording of the sixty and differ in form from the base text. Its gloss on this unit runs from 〔T35n1733 0468c18〕 to 〔0469a19〕, and its outline is made in five passages.

The matching of the position: 「初甘露味國等，明第一救護眾生離眾生相迴向。於中五義同前。」 tr. “The first, the country of the Taste of Sweet Dew and the rest, clarifies the first dedication, that of rescuing and guarding all sentient beings while free of the mark of sentient beings. Within it the five senses are the same as before.” 〔T35n1733 0468c18–0468c19〕

The gloss of the name: 「德相淨勝名曰青蓮，巧知諸香故復名香，從相及智名青蓮花香。」 tr. “That the mark of his virtue is pure and superior is why he is named Blue Lotus; that he skillfully knows the perfumes is why he is further named Perfume; and from the mark together with the knowledge he is named Blue Lotus Flower Perfume.” 〔T35n1733 0468c20–0468c22〕 The purity and superiority of the mark of virtue yields the one name ‘blue lotus’, and skillfully knowing the perfumes yields the one name ‘perfume’; the two senses together make the full name 「青蓮花香」 tr. “Blue Lotus Flower Perfume” 〔T35n1733 0468c22〕.

The outline in five passages: first, ‘raising the Dharma and exhorting to cultivate’ — 「初舉法勸修中，甘露味者，救生善巧之勝味也。長者同前。」 tr. “In the first, raising the Dharma and exhorting to cultivate: as for the Taste of Sweet Dew, it is the superior taste of skill in rescuing beings. The elder is the same as before.” 〔T35n1733 0468c19–0468c20〕; second, ‘seeking in accord with the teaching’ 〔T35n1733 0468c22〕, within which there are four, 「初設敬辭退。」 tr. “first, he offers reverence and takes his leave.” 〔T35n1733 0468c23〕; third, ‘seeing him, paying reverence and setting forth his request’ — 「第三見敬申請中三：初設敬」 tr. “third, within seeing him, paying reverence and setting forth his request, there are three: first, offering reverence” 〔T35n1733 0468c26〕, and within it 「申意十句，初五上求果德、後五悕成因行」 tr. “setting forth his intent in ten clauses, the first five seeking above the virtues of the fruit, the latter five longing to complete the practices that are the cause” 〔T35n1733 0468c27–0468c28〕; fourth, ‘displaying his own Dharma realm’ — 「示己法界。於中二：初歎發心；二正授法界」 tr. “displaying his own Dharma realm. Within it there are two: first, praising his setting of the mind; second, truly conferring the Dharma realm” 〔T35n1733 0468c28–0468c29〕; fifth, ‘looking up and pointing to the superior’ — 「第五仰推中，先舉所推」 tr. “fifth, within looking up and pointing to the superior, first he raises what he points to” 〔T35n1733 0469a17〕. It closes: 「初迴向竟。」 tr. “The first dedication is concluded.” 〔T35n1733 0469a19〕

The count of the perfume substances known: 「初列所知香體，有三十種」 tr. “first, listing the substances of the perfumes known, of which there are thirty kinds” 〔T35n1733 0469a01–0469a02〕.

The ten senses of the method of perfumes: 「明知香法義有十種：一知所因起、二知香氣至處、三知至已成益、四所作圓滿、五能令喜悅清淨、六令離惱安隱、七巧便入法、八所知分齊、九所作行業、十究竟根本。」 tr. “clarifying that knowing the sense of the method of perfumes has ten kinds: first, knowing that from which it arises; second, knowing where its fragrance reaches; third, knowing the benefit accomplished once it has reached; fourth, the completeness of what it does; fifth, its being able to bring joy and purity; sixth, its causing one to leave vexation and be at ease; seventh, skillful means of entering the Dharma; eighth, the bounds of what is known; ninth, the practice and action performed; tenth, the ultimate root.” 〔T35n1733 0469a04–0469a08〕

Matching the working of the ten perfumes: 「知香業用，略舉十種：初內以十義知之。」 tr. “knowing the working of the perfumes, raising ten kinds in brief; within the first, he knows it by the ten senses.” 〔T35n1733 0469a09〕 For the first perfume he matches clause by clause: 「龍鬪生者，知生起也。光雲覆甘味國者，知所行也。降香水者，知成就也。著身金色者，知具足也。聞香歡樂者，知清淨也。滅一切病等者，知安穩也。專向等者，是方便也。我知彼等者，是境界也。為說法者，是行業也。令發心不退者，是根本也。」 tr. “That it is born because dragons fight is knowing its arising. That a cloud of light covers the country of the Sweet Taste is knowing what it does. That it sends down a rain of perfumed water is knowing its accomplishment. That it turns the body golden is knowing its completeness. That those who smell the perfume rejoice is knowing its purity. That it extinguishes all illnesses and the rest is knowing its ease. That they turn wholly toward it and so forth is its skillful means. That I know them and so forth is its object. That he preaches the Dharma for them is its action. That it makes them set the mind and not turn back is its root.” 〔T35n1733 0469a10–0469a15〕 Of the remaining nine he says: 「牛頭香等九種，皆各有十義，文中存略故，或二或三等，准之。」 tr. “The Ox Head perfume and the rest, nine kinds, each likewise has the ten senses; because the text keeps them brief, there are two or three or so; take them as modeled on this.” 〔T35n1733 0469a15–0469a16〕

The gloss of saindhava: 「先陀婆，此云石鹽名也。」 tr. “Saindhava: here it is the name of rock salt.” 〔T35n1733 0469a16–0469a17〕

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

The incoming outline in five gates (the previous friend’s passage of pointing to virtue): 「一推德令善財昇進、二示善知識方處國名廣大、三舉善知識號曰鬻香長者名優鉢羅華、四勸善財往問、五致敬辭去。」 tr. “First, pointing to virtue so as to make Sudhana advance upward; second, displaying the place of the good friend, the country named Vast and Great; third, raising the good friend’s designation, called the elder who sells perfumes, named Utpala; fourth, urging Sudhana to go and ask; fifth, offering reverence and taking leave.” 〔T36n1739 0975c15–0975c18〕

What the selling of perfumes signifies: 「又以善知眾香法門和合香藥以充賣鬻，以表迴向和合智悲、生死涅槃、染淨想念分別，總成一丸定慧解脫知見香，生死涅槃總自在。」 tr. “Further, by well knowing the Dharma gate of the many perfumes he blends aromatic drugs to serve for selling and vending, thereby signifying that dedication blends knowledge and compassion, birth-and-death and nirvāṇa, and the discriminating notions of defiled and pure, altogether forming a single pellet of the perfume of concentration, wisdom, liberation, and the knowing and seeing of liberation, so that in birth-and-death and nirvāṇa alike there is sovereignty.” 〔T36n1739 0975c20–0975c23〕

The likeness of the single pellet of blended perfume: 「如此合香，以其眾香合為一丸，互相資益，皆無自性，不失自德，同異自在。」 tr. “Blending perfume in this way — with the many perfumes blended into a single pellet, they aid and benefit one another, all are without intrinsic nature, none loses its own virtue, and sameness and difference are sovereign.” 〔T36n1739 0975c23–0975c24〕

His judgment of the whole holding: 「此將鬻香長者青蓮華，表十迴向和融理智大悲大願萬行總別自在總為一丸義無著故。」 tr. “Here he takes the elder who sells perfumes, Blue Lotus, to signify that in the ten dedications principle and knowledge, great compassion and great vows, and the myriad practices, general and particular, are sovereign and altogether form a single pellet, since the sense is that of having nothing to which one is attached.” 〔T36n1739 0975c25–0975c27〕

The gloss of the country’s name: 「國名廣大者，廣興大願，起行無邊，普接一切群品故。」 tr. “That the country is named Vast and Great is because he vastly raises up great vows and sets practice going without bound, gathering in all kinds of beings everywhere.” 〔T36n1739 0975c27–0975c28〕

Setting the first of three positions side by side: 「如十住之首以妙峯山而表無相智慧，十行之首以三眼國比丘而表明行出纏。十迴向之首以合香長者而表迴向和融智悲萬行涅槃生死。」 tr. “Just as the first of the ten abidings, by the Wondrous Peak, signifies markless wisdom, and the first of the ten practices, by the monk of the country of Three Eyes, signifies clarifying practice and coming out of entanglement, so the first of the ten dedications, by the elder who blends perfumes, signifies dedication blending and merging knowledge and compassion, the myriad practices, nirvāṇa and birth-and-death.” 〔T36n1739 0976a03–0976a06〕

What the blue lotus signifies: 「表行不染生死、不染涅槃，於二不二而中不污」 tr. “it signifies practice that is defiled neither by birth-and-death nor by nirvāṇa, and that within the two, being not two, is not soiled” 〔T36n1739 0976a11–0976a12〕; 「如青蓮花要以淤泥濁水之中而生，不染泥水之性，色香第一。」 tr. “just as the blue lotus flower must be born within mire and turbid water, and yet is not defiled by the nature of mire and water, and its color and fragrance are foremost.” 〔0976a12–0976a13〕

The five gates of this friend’s own true entry (a passage distinct from the outline in five gates above — the latter is the outline of the previous friend’s pointing to virtue, whereas this is the outline of this friend’s own true entry): 「第一正入當位法門中」 tr. “First, within truly entering the Dharma gate of the present position” 〔T36n1739 0976a21〕 marks its beginning and end as from 「爾時善財」 tr. “at that time Sudhana” to 「我唯知此調和香法」 tr. “I know only this method of blending perfumes” 〔T36n1739 0976a21–0976a22〕, and then says: 「於此段中以立五門，餘下諸位亦倣此樣例然。一正念善知識教思惟昇進、二漸次遊行至長者所、三致敬禮足、四正申所求、五長者說其自行授與善財。」 tr. “Within this passage he establishes five gates, and the positions below likewise follow this pattern: first, rightly bearing in mind the good friend’s teaching and contemplating so as to advance upward; second, traveling on by stages to where the elder is; third, offering reverence and bowing at his feet; fourth, truly setting forth what he seeks; fifth, the elder speaking of his own practice and conferring it upon Sudhana.” 〔T36n1739 0976a22–0976a25〕

The ten gates of great vows: 「有十大願門，明入迴向，以願和融一切真俗染淨智悲無礙之門。」 tr. “There are ten gates of great vows, clarifying the entry into dedication, the gate in which by vows all the ultimate and the conventional, the defiled and the pure, knowledge and compassion are blended and merged without obstruction.” 〔T36n1739 0976a26–0976a28〕 And: 「漸次遊行者，昇進也。至廣大國者，以願起智，興無盡行接引眾生也。」 tr. “As for traveling on by stages, it is advancing upward. As for coming to the country Vast and Great, it is that by vows knowledge is roused and inexhaustible practice is raised up to draw in sentient beings.” 〔T36n1739 0976a28–0976a29〕 〔To whom the numbers belong: Li Tongxuan writes of ‘ten gates of great vows’, while in this passage of the base text T279 「唯願」 tr. “I only wish” occurs eleven times by actual count — each number belongs to its own text; recorded without adjudication.〕

The two senses of worldly perfume and of signifying the Dharma: 「長者答言我善別知一切諸香，有二義：一實知世間諸香、二以香表法。」 tr. “The elder answering that he well distinguishes and knows all perfumes has two senses: first, really knowing the perfumes of the world; second, signifying the Dharma by perfume.” 〔T36n1739 0976b04–0976b06〕 Dividing the places of the ten perfumes he says: 「人間有五種香、羅剎中一種香、天中有四種香，總共有十種香，其功能如經自具。」 tr. “In the human world there are five kinds of perfume, among the rākṣasas one kind of perfume, and in the heavens four kinds of perfume, ten kinds of perfume in all; their capacities the scripture itself supplies.” 〔T36n1739 0976b08–0976b10〕 And: 「以將如上諸香表十迴向香，為明香性無依，能發眾善、滅一切惡。」 tr. “By taking the perfumes above to signify the perfume of the ten dedications, he clarifies that the nature of perfume has nothing to depend on, and can rouse the many goods and extinguish all evil.” 〔T36n1739 0976b10–0976b11〕

What each perfume signifies (Li Tongxuan matches them to the sequence of the ten abidings, a track different from Chengguan’s matching to the five parts of the dharma-body; both are recorded without adjudication):

• Elephant Store matched to the seven factors of awakening — 「表如十住位中初發心時，以七覺之香起大願雲，廣興悲行普覆一切眾生」 tr. “it signifies that, as at the time of first setting the mind within the positions of the ten abidings, by the perfume of the seven factors of awakening one raises the cloud of great vows and vastly sets going the practice of compassion, covering all sentient beings everywhere” 〔T36n1739 0976b18–0976b20〕
• Ox Head matched to the substance of the precepts — 「明治地住以起大願力及迴向力，以上上十善法身無性之理以成戒體」 tr. “it clarifies that in the abiding of governing the ground, by rousing the power of great vows and the power of dedication, one takes the principle that the dharma body of the highest of the highest ten good deeds is without nature as the substance of the precepts” 〔T36n1739 0976c06–0976c07〕
• Unconquerable matched to forbearance toward dharmas — 「明修行住以法忍成就，迴入生死海中教化眾生。以忍辱心，聞一切善惡聲音鼓，惡邪怨敵自然退散。」 tr. “it clarifies that in the abiding of cultivating practice, by the accomplishment of forbearance toward dharmas, one turns back and enters the ocean of birth-and-death to teach and transform sentient beings. With a mind of patient endurance one hears the drum of all sounds good and evil, and evil, perversity and hostile foes of themselves retreat and scatter.” 〔T36n1739 0976c10–0976c13〕 〔Chengguan on this same perfume writes 「三即進香，魔軍退散」 tr. “the third then is the perfume of vigor: the armies of demons scatter” 〔T35n1735 0937c06〕; both glosses are recorded without adjudication.〕
• Lotus Store matched to the four vast vows — 「以本四弘誓願之心迴入生死四流大池中，教化一切沈溺生死眾生，皆無染著，名蓮花藏。」 tr. “by the mind of the original four vast vows one turns back and enters the great lake of the four floods of birth-and-death, teaching and transforming all beings drowning in birth-and-death, and none are defiled or attached — this is named Lotus Store.” 〔T36n1739 0976c17–0976c19〕
• Aruṇa matched to the perfection of meditation — 「此是具足方便住禪波羅蜜門，以大願迴向生死，令諸眾生離諸染，習禪波羅蜜得入離垢三昧。」 tr. “this is the gate of the perfection of meditation in the abiding of complete skillful means: by great vows one dedicates toward birth-and-death, causing all sentient beings to leave the defilements, and by practicing the perfection of meditation one gains entry into the samādhi free of defilement.” 〔T36n1739 0976c22–0976c24〕
• Ocean Store matched to the wisdom of the three emptinesses — 「明表以第六正心住，以三空智慧為羅剎迴入生死海，以般若輪王燒智慧海藏香，熏生死海王。」 tr. “it clarifies that by the sixth, the abiding of the upright mind, one takes the wisdom of the three emptinesses as the rākṣasa and turns back into the ocean of birth-and-death; with the wheel-turning king of prajñā one burns the Ocean Store perfume of wisdom and perfumes the king of the ocean of birth-and-death.” 〔T36n1739 0976c27–0976c29〕

His charge concerning the six marks: 「明觀教意總別同異成壞六相。」 tr. “it clarifies contemplating the intent of the teaching in the six marks of the general and the particular, sameness and difference, formation and disintegration.” 〔T36n1739 0977a07–0977a08〕

Gathering it back into the name of the Dharma gate: 「從我唯知此調和香法者，明調和真俗二諦、智悲願行、生死涅槃、染淨自在之香，及以青蓮花名號表之。已下推德昇進。餘義如文自明。」 tr. “From where he says that he knows only this method of blending perfumes, it clarifies the perfume in which the two truths of the ultimate and the conventional, knowledge and compassion, vow and practice, birth-and-death and nirvāṇa, the defiled and the pure are blended and sovereign, and he signifies it by the designation Blue Lotus Flower. From here downward is pointing to virtue and advancing upward. The remaining senses are self-evident in the text.” 〔T36n1739 0977a08–0977a11〕 — the clause on pointing to virtue and advancing upward is his own marking of where this friend’s passage of true entry ends.

The outgoing passage (pointing to virtue and advancing upward · already belonging to the pointing out of the next friend): 「第二推德昇進中」 tr. “Second, within pointing to virtue and advancing upward” 〔T36n1739 0977a12〕, whose outline runs: 「有十行經，分為五門：一推德昇進、二示善知識方所、三舉善知識所居城名樓閣、四舉船師名婆施羅、五頂禮辭去。」 tr. “there are ten lines of scripture, divided into five gates: first, pointing to virtue and advancing upward; second, displaying the place of the good friend; third, raising the name of the city where the good friend dwells, Storied Pavilion; fourth, raising the shipmaster’s name, Sovereign; fifth, bowing at his feet and taking leave.” 〔T36n1739 0977a13–0977a15〕

• The outline of the precept-substance of the three positions — in the outgoing passage Li Tongxuan speaks together of the precept-substance of the three positions: 「十住中以觀生死海十二緣生以為性自清淨本，唯佛智故以為戒體。十行之中明工巧法、相法、算法、世間技藝饒益眾生，以為戒體。此十迴向以真入俗，處生死海主導眾生成慈悲行，以為戒體。如是三位修戒，各有同異昇進法則。」 tr. “In the ten abidings, contemplating the twelve links of dependent arising in the ocean of birth-and-death as the root of the nature's own purity, and only the Buddha's knowledge, is taken as the precept-substance. In the ten practices, clarifying the arts and crafts, the dharmas of marks, the arts of reckoning, and the skills of the world so as to benefit beings is taken as the precept-substance. In these ten dedications, entering the conventional from the real, dwelling in the ocean of birth-and-death and leading beings so as to accomplish the practice of kindness and compassion, is taken as the precept-substance. Thus the cultivation of the precepts in the three positions has in each its sameness and difference and its rule of advancing upward.” 〔T36n1739 0977a21〕

Zhiyan, Souxuan ji T35n1732

「此下十知識當十迴向位。初即第一救護眾生離眾生相迴向菩薩位，長者名青蓮華香，入香法門。」 tr. “The ten good friends from here on correspond to the positions of the ten dedications. The first is the position of the bodhisattva of the first, the dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings; the elder is named Blue Lotus Perfume, and he enters the Dharma gate of perfume.” 〔T35n1732 0095c17–0095c19〕; and his outline is made in three: first, ‘exhorting by the teaching’; second, from 「時善財」 tr. “at that time Sudhana” 〔T35n1732 0095c20〕 downward, ‘proceeding to enter in accord with the teaching’; third, from 「答言」 tr. “he answered, saying” 〔T35n1732 0095c20〕 downward, ‘truly entering’ 〔T35n1732 0095c19–0095c20〕.

The two of his own portion: 「初辨所知、二結。」 tr. “first, distinguishing what is known; second, concluding.” 〔T35n1732 0095c26–0095c27〕

The ten causes from which perfume arises: 「知香起因有十種因：初一立、二所為、三法成、四諸分具、五無過、六德成不動、七善巧相發、八分齊、九成前事、十來處也」 tr. “knowing the causes from which perfume arises, there are ten causes: the first is establishing; second, that for whose sake; third, the completion of the Dharma; fourth, the completeness of all the parts; fifth, being without fault; sixth, virtue accomplished and unmoving; seventh, skillful means and marks set forth; eighth, the bounds; ninth, completing the preceding matter; tenth, the place from which it comes” 〔T35n1732 0095c28–0096a01〕 — these ten causes of Zhiyan, the ten senses of the method of perfumes of Fazang’s Tanxuan ji 〔T35n1733 0469a04–0469a08〕, and the ten matters of root and branch of Chengguan’s Shu 〔T35n1735 0937b24〕 differ from one another in their headings in all three masters; recorded without adjudication.

Distinguishing its superior power, and looking up and pointing to the superior: third, from 「人中有香」 tr. “in the human realm there is a perfume” 〔T35n1732 0096a01〕 downward is 「辨勝力」 tr. “distinguishing its superior power” 〔T35n1732 0096a02〕; 「仰推中，初辨、次結。」 tr. “Within looking up and pointing to the superior: first he distinguishes, then he concludes.” 〔T35n1732 0096a02〕

Recorded Without Adjudication

As for the outline of this unit, the four masters differ. Chengguan makes it six divisions (seeking in accord with the teaching · seeing and paying reverence and inquiring · praising and conferring the Dharma · together with the three passages below); Fazang’s Tanxuan ji makes it five passages (raising the Dharma and exhorting to cultivate · seeking in accord with the teaching · seeing him, paying reverence and setting forth his request · displaying his own Dharma realm · looking up and pointing to the superior); Zhiyan makes it three passages (exhorting by the teaching · proceeding to enter in accord with the teaching · truly entering) and within truly entering opens three further (praising the setting of the mind · clarifying the Dharma gate of his own portion · looking up and pointing to the superior portion); and Li Tongxuan divides it into three — the incoming five gates of pointing to virtue, this friend’s own five gates of true entry 〔T36n1739 0976a21〕, and the outgoing pointing to virtue and advancing upward 〔T36n1739 0977a12〕 — marking only where the scripture begins and ends. The number of divisions of the four masters and the bone each depends on are alike different.

In glossing the one sense of 「鬻香」 tr. “selling perfumes”, Chengguan takes the mutual gathering-in of 「若賣若買，二俱得香」 tr. “whether one sells or buys, both alike obtain the perfume”, and Li Tongxuan takes the blending and merging of 「和合香藥以充賣鬻」 tr. “blending aromatic drugs to serve for selling and vending”; in glossing the one sense of 「青蓮華」 tr. “blue lotus”, Chengguan and Li Tongxuan alike take the dwelling in mire undefiled, but Chengguan ties it to ‘rescuing and guarding all sentient beings while free of the mark of sentient beings’ and Li Tongxuan ties it to 「不染生死、不染涅槃」 tr. “defiled neither by birth-and-death nor by nirvāṇa”, while Fazang parses it into two senses, saying 「德相淨勝名曰青蓮，巧知諸香故復名香」 tr. “that the mark of his virtue is pure and superior is why he is named Blue Lotus; that he skillfully knows the perfumes is why he is further named Perfume” 〔T35n1733 0468c20–0468c21〕.

The matching of the ten perfumes likewise runs on two tracks: Chengguan’s Shu matches the next five to the five parts of the dharma-body 〔T35n1735 0937c07–0937c08〕, and the Chao further ties them clause by clause 〔T36n1736 0678c10–0678c13〕; Li Tongxuan matches them to the sequence of the ten abidings — Elephant Store to the seven factors of awakening · Ox Head to the substance of the precepts · Unconquerable to forbearance toward dharmas · Lotus Store to the four vast vows · Aruṇa to the perfection of meditation · Ocean Store to the wisdom of the three emptinesses 〔T36n1739 0976b18–0976c29〕. On the one perfume Unconquerable, Chengguan writes 「三即進香，魔軍退散」 tr. “the third then is the perfume of vigor: the armies of demons scatter” 〔T35n1735 0937c06〕, and Li Tongxuan writes 「以忍辱心，聞一切善惡聲音鼓，惡邪怨敵自然退散」 tr. “with a mind of patient endurance one hears the drum of all sounds good and evil, and evil, perversity and hostile foes of themselves retreat and scatter” 〔T36n1739 0976c12–0976c13〕.

The headings under which perfume is set out likewise bear three different names in three masters: Chengguan’s ten matters of root and branch · Fazang’s ten senses of the method of perfumes 〔T35n1733 0469a04–0469a08〕 · Zhiyan’s ten causes from which it arises 〔T35n1732 0095c28–0096a01〕.

As for the elder’s name, Chengguan gives 「青蓮華長者」 tr. “the Elder Blue Lotus”, Zhiyan gives 「青蓮華香」 tr. “Blue Lotus Perfume”, Fazang gives 「青蓮花香」 tr. “Blue Lotus Flower Perfume” 〔T35n1733 0468c22〕, Li Tongxuan gives 「鬻香長者名優鉢羅華」 tr. “the elder who sells perfumes, named Utpala”, the forty-fascicle version gives 「具足優鉢羅華」 tr. “Utpala Fully Endowed”, and the sixty-fascicle version gives 「青蓮華香長者」 tr. “the Elder Blue Lotus Perfume”. All these divergent glosses are settled sayings of the ancient worthies; recorded without adjudication.

VII. Cross-Reading and Lineage

For the text of this unit, the lineage chains all return directly from cross-readings the ancient worthies have already made; there is no new textual research:

• Zhiyan, Huayan jing kongmu zhang T45n1870: The table of the sequence of the good friends lists this unit — 「二十二有優婆塞名勝青蓮華香」 tr. “the twenty-second is a layman named Excellent Blue Lotus Perfume” 〔T45n1870 0589a17〕. This is a record of sequence, not a gloss of meaning; and its name too is in succession to the Souxuan ji’s 「青蓮華香」 tr. “Blue Lotus Perfume”. That it is listed as the twenty-second is because the Kongmu zhang begins its count with Mañjuśrī; in the present series Deyun is counted the first friend and Mañjuśrī, being assigned to faith, is not counted, so that this unit is the first of the ten friends of the ten dedications with twenty good friends going before — the two ways of counting differ; recorded without adjudication.
• The likeness Li Tongxuan set up earlier in ⟨The Chapter on the Ten Dedications⟩: In glossing the eighty-fascicle Avataṃsaka’s ⟨Chapter on the Ten Dedications, the twenty-fifth⟩ he had already borrowed this friend as a likeness — 「是故此位表法善知識，即以鬻香長者名號青蓮華」 tr. “therefore the good friend who signifies the Dharma of this position is just the elder who sells perfumes, whose designation is Blue Lotus” 〔T36n1739 0856c22〕. This is of a piece with his outline and gloss in the chapter on entering the Dharma realm, and may be read across with it.
• The treatises of the Huayan school: Searching the four works Huayan jing zhigui T45n1871 · Wujiao zhang T45n1866 · Shixuan men T45n1868 · Fajie xuanjing T45n1883 for 「鬻香」 tr. “selling perfumes”, 「青蓮華」 tr. “blue lotus” and 「優鉢羅華」 tr. “utpala flower” yields 0 hits in every case — this unit is not found cited among them as an instance; marked as absent according to the facts.
• The consciousness-only axis: This unit is not ⟨The Chapter on the Ten Grounds⟩, and no separate consciousness-only chain is set up for it.
• The treatise citing the scripture: The Shidi jing lun (the Treatise on the Ten Grounds Sūtra) T26n1522 concerns only ⟨The Chapter on the Ten Grounds⟩, and there is no treatise citing the scripture that corresponds to this unit; marked as absent according to the facts.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the unit of the elder who sells perfumes begins 〔T10n0279 0360c09〕 (fascicle 67) and ends 〔0361b23 前〕. Seeking in accord with the teaching (the eleven clauses of “I only wish”) 0360c09–c19 · seeing and paying reverence and inquiring (the ten “I wish” clauses and the one question) 0360c19–c28 · the praising 0360c29–0361a01 · the general statement of the perfume method known 0361a01–a12 (knowing that perfumes differ in substance 0361a01–a03 · distinguishing differences by kind 0361a03–a06 · knowing that they differ in power and function 0361a06–a10 · fathoming root and branch to the end 0361a10–a12) · the separate displaying that points to particular things, the ten perfumes 0361a12–0361b11 (Elephant Store 0361a12 · Ox Head 0361a20 · Unconquerable 0361a22 · Lotus Store 0361a24 · Aruṇa 0361a27 · Ocean Store 0361a29 · Pure Adornment 0361b02 · Pure Store 0361b04 · Saindhava 0361b06 · Snatching Away the Mind 0361b09) · humbling himself and pointing to the superior 0361b11–b18 · pointing out the next friend 0361b18–b21 · cherishing his virtue and taking leave 0361b21–b22. The count of verse lines is zero.
• Buddhabhadra T278 (the Jin translation, principal for collation): this unit begins 〔T09n0278 0712c14〕 (fascicle 49) and ends 〔0713c07 前〕 (fascicle 50). The seeking 0712c14–c24 · seeing and paying reverence and inquiring 0712c24–0713a04 · the praising 0713a05–a06 · the general statement of the perfumes known 0713a06–a16 · the Elephant Store perfume 0713a16–a24 (fascicle 49 ends) · the remaining nine perfumes 0713b06–b25 (fascicle 50 begins · ⟨part seven of Entering the Dharma Realm, chapter thirty-four⟩) · humbling himself and pointing to the superior 0713b25–0713c02 · pointing out the next friend 0713c02–c05 · taking leave 0713c05–c06.
• Prajñā T293 (the Zhenyuan forty-fascicle Avataṃsaka · fascicle 14): the clause in which the previous friend points the way 〔T10n0293 0725b15–b16〕 (giving 「鬻香長者，名曰具足優鉢羅華」 tr. “the elder who sells perfumes, named Utpala Fully Endowed”) · the previous friend’s taking leave ends 0725b18 · this friend begins 0725b19. Raising vows in accord with the teaching (the twelve clauses of “I only wish”) 0725b19–0725c02 · seeking on 0725c02–c04 · seeing and paying reverence and inquiring (the eleven “I wish” clauses and the one question) 0725c04–c13 · the praising 0725c13–c15 · the general statement of the perfume method known 0725c15–c27 · the separate displaying that points to particular things, the ten perfumes 0725c27–0726a29 · humbling himself and pointing to the superior (six questions) 0726a29–0726b08 · pointing out the next friend 0726b08–b10 · cherishing his virtue and taking leave 0726b10–b12, ending 0726b12.
• Chengguan, Huayan jing shu T35n1735: the general heading of the ten friends of the ten dedications 0937b01 · this unit’s gloss of the name 0937b02–b09 · the outline in six divisions 0937b09–b14 · the gloss of the general statement 0937b14–b18 · the two divisions of the separate displaying and the four rounds of the general statement 0937b18–b23 · the marking of the separate displaying that points to particular things, the ten perfumes 0937b23 · the ten matters of Elephant Store 0937b24–b29 · the ten senses of the mind of awakening 0937b29–0937c04 · the matching of the remaining nine perfumes 0937c04–0937c09 · ending before the second friend, the shipmaster Sovereign, 0937c09.
• Chengguan, Yanyi chao T36n1736: the passage glossing this unit is 0678b02–0678c13 (the three matters that establish the name 0678b02–b04 · the gloss of vast and great 0678b04–b05 · the phenomenal and principial senses of the four divisions 0678b05–b13 · the gloss perfume by perfume of knowing their power and function 0678b13–b27 · matching the Elephant Store to the ten senses of the mind set on awakening 0678b27–0678c09 · matching the remaining nine perfumes to the five parts of the dharma-body 0678c09–c13) · ending before the raising of the Shu’s outline of the second friend, the shipmaster 〔0678c13〕.
• Fazang, Tanxuan ji T35n1733: what concerns this unit is 0468c18–0469a19 (the matching of the position 0468c18–c19 · raising the Dharma and exhorting to cultivate 0468c19–c20 · the gloss of the name 0468c20–c22 · seeking in accord with the teaching 0468c22–c26 · seeing him, paying reverence and setting forth his request 0468c26–c28 · displaying his own Dharma realm 0468c28–0469a17 (within: the perfume substances known 0469a01–a04 · the ten senses of the method of perfumes 0469a04–a08 · the working of the ten perfumes 0469a08–a17) · looking up and pointing to the superior 0469a17–a19 · the closing 「初迴向竟」 tr. “the first dedication is concluded” 0469a19). His name-form is 「青蓮花香」 tr. “Blue Lotus Flower Perfume” (with the flower graph in its other form), and the country’s name follows the sixty-fascicle version in 「甘露味國」 tr. “the country of the Taste of Sweet Dew”.
• Li Tongxuan, Xin Huayan jing lun T36n1739: three passages concern this unit — (i) the incoming passage (the outline in five gates of the previous friend’s pointing to virtue and advancing upward · not this friend’s own true entry) 0975c13–0976a20 (the outline in five gates 0975c15–c18 · the gloss following the text 0975c18–c27 · the gloss of the country’s name 0975c27–0976a03 · the setting of the first of three positions side by side 0976a03–a08 · the selling of perfumes signifying the ten dedications 0976a09–a11 · what the blue lotus signifies 0976a11–a20); (ii) this friend’s own five gates of true entry 0976a21–0977a11 (the marking of the five gates 0976a21–a25 · the ten gates of great vows 0976a26–a29 · the two senses of worldly perfume and of signifying the Dharma 0976b04–b11 · what each perfume signifies 0976b15–0977a01 · the general conclusion and the charge concerning the six marks 0977a01–a08 · gathering it back into the name of the Dharma gate 0977a08–a11); (iii) the outgoing passage, pointing to virtue and advancing upward (already belonging to the pointing out of the next friend, the shipmaster) 0977a12–0977a29. Further, the likeness set up earlier within ⟨The Chapter on the Ten Dedications⟩ 0856c22 belongs to a borrowed likeness in another chapter, and is recorded as a side witness, not entered into the collation of this unit.
• Zhiyan, Souxuan ji T35n1732: what concerns this unit is 0095c17–0096a02 (the matching of the position 0095c17–c19 · the outline in three passages 0095c19–c21 · proceeding to enter, six 0095c21–c25 · truly entering, three 0095c25–c26 · his own portion, two 0095c26–c27 · knowing the method of perfumes 0095c27 · the ten causes from which perfume arises 0095c27–0096a01 · distinguishing its superior power 0096a01–a02 · looking up and pointing to the superior, first distinguishing then concluding 0096a02), ending before the marking of the next friend 〔0096a02〕.
• Variant readings: within the range of T279 covered by this unit, 〔0360c09〕–〔0361b22〕, 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 ／): 〔0361b02〕王【大】｜三【南藏】／三【北藏-CB】（明註曰王南北藏俱作三） · 〔0361b16〕何【大】｜云何【宮】.
• Supplementary note on variant readings: interlinear notes were already stripped and recorded at the level of the source-text layer.
• Items marked as absent: the Huayan jing zhigui T45n1871 · the Wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Shidi jing lun T26n1522 — five works in all, in which the terms of this unit all yield 0 hits. (The Yanyi chao T36n1736 and the Tanxuan ji T35n1733 do contain passages on this section; they are recorded under item six.)