華嚴經 品三十九 入法界品 · 師子嚬申比丘尼（寄至一切處迴向）Avataṃsaka Sūtra · Entering the Dharma Realm · The Nun Lion's Stretching (Assigned to the Dedication That Reaches Every Place)

Sudhana’s twenty-fourth friend, the nun Lion’s Stretching, is a subsection rare in this assembly, one of ‘a single person dividing her body and sitting throughout, expounding one Dharma at each of thirty places at one and the same time.’ The whole subsection runs to three thousand five hundred and twelve graphs, with zero lines of verse. The former half writes the dependent recompense — the eight trees within the Sunlight Grove, the springs and pools, the six kinds of lion throne, and the manifold jeweled adornments; next it writes the direct recompense — the nun sitting throughout upon the great lion thrones beneath all the jewel trees, eleven similes setting forth her virtue; and then it writes the assemblies at thirty places, from the gods of the Pure Abodes on to the vajra-holding spirits, each seat with its own assembly and each with its own Dharma gate. Chengguan judges these thirty places as 「初十六為八部人非人等、次二為二乘、後十二為菩薩」 tr. “the first sixteen are the eight kinds of beings, humans, non-humans, and the rest; the next two are the two vehicles; the last twelve are bodhisattvas,” and upon the one seat of the fifth ground among them, 「妙華藏」 tr. “the Treasury of Wondrous Flowers,” he draws in the Jin scripture, which has 「淨心華藏」 tr. “the Treasury of the Flower of the Pure Mind,” as his witness; and as for the vajra-holding spirits of the last seat, he judges 「義當等覺，說金剛喻定」 tr. “in its sense it answers to equal awakening, expounding the vajra-like concentration.” The liberation gained is named 「成就一切智」 tr. “the accomplishing of omniscient knowledge,” the samādhi is named 「出生一切法」 tr. “the bringing forth of all dharmas,” and Chengguan draws in the Zhi lun to gloss the reason for 「王三昧」 tr. “the king of samādhis.” Zhiyan’s Souxuan ji, upon the sixty-fascicle version, has 「總有二十九門」 tr. “there are twenty-nine gates in all,” while the eighty-fascicle version comes to thirty seats and the sixty-fascicle version to twenty-nine; the number of seats differs in the two versions from the outset, and both are recorded without adjudication. The judgment of the assigned position (assigned to the dedication that reaches every place) comes out of Chengguan’s outline received in succession from the ancient worthies, and is not set forth by the scripture text itself.

I. Doctrinal Outline and Placement

Chengguan’s bone — the outline of this unit begins with the glossing of the name:

「第四至一切處迴向。善友名師子嚬申者，舒展自在，無不至故。比丘尼者，純淨之慈，合善遍故。」 tr. “The fourth, the dedication that reaches every place. As for the good friend named Lion’s Stretching: spreading out and sovereign, because there is nowhere she does not reach. As for a nun: a kindness that is purely pure, because it accords with the good and is everywhere.” 〔T35n1735 0938b15–0938b17〕

For the one division of seeking in accord with the teaching, Chengguan sets forth its name only and does not open it out separately:

「文中第一依教趣求。」 tr. “Within the text, the first is seeking in accord with the teaching.” 〔T35n1735 0938b23〕

The one division of seeing, paying respects, and inquiring opens into three, and seeing the dependent recompense opens further into six:

〔T35n1735 0938b27–0938b29〕「第二「時善財童子即詣」〔T35n1735 0938b27〕下見敬諮問，中三：先見、次敬、後問。前中二：初見依、後見正。」 tr. “Second, from the words ‘at that time, Sudhana the youth went straight to’ onward, seeing, paying respects, and inquiring; within it are three: first the seeing, next the paying of respects, last the inquiring. Within the former are two: first the seeing of the dependent, afterward the seeing of the direct.”

「今初，有六：一無漏林樹，無漏法行而建立故。文中有八，各有所表，思之。」 tr. “Now the first, which has six: first, the grove of trees that is without outflows, because it is established by the practice of the dharma that is without outflows. Within the text there are eight, each having something it sets forth — ponder it.” 〔T35n1735 0938b29–0938c01〕

〔T35n1735 0938c05–0938c06〕「四「此大園」〔T35n1735 0938c05〕下雜明諸嚴，萬行非一故。五「爾時善財」〔T35n1735 0938c05〕下出其所因。六「三千」〔T35n1735 0938c06〕下明果用自在。」 tr. “Fourth, from the words ‘this great grove’ onward, a mingled setting forth of the manifold adornments, because the myriad practices are not one. Fifth, from the words ‘at that time Sudhana’ onward, the bringing out of the cause of it. Sixth, from the words ‘the three-thousandfold’ onward, the making clear of the sovereignty of the working of the fruit.”

The one division of seeing the direct recompense opens into four, and the second of these is the assemblies at thirty places:

〔T35n1735 0938c07–0938c10〕「二「爾時善財見師子」〔T35n1735 0938c07〕下明見正報，中四：初總明遍坐，勝德顯彰；二別明所遍，演法各異；三總結多類聞法發心；四通顯所因，釋成自在。」 tr. “Second, from the words ‘at that time Sudhana saw the lion’ onward, the making clear of the seeing of the direct recompense; within it are four: first, the setting forth as a whole of her sitting throughout, her surpassing virtue made manifest; second, the setting forth in particular of what she reaches throughout, the Dharmas expounded differing in each; third, the gathering up as a whole of the many kinds hearing the Dharma and giving rise to the mind; fourth, the setting forth in common of the cause of it, glossing how the sovereignty comes about.”

〔T35n1735 0938c11–0938c13〕「二「或見處座」〔T35n1735 0938c11〕下別明所遍中，有三十處，分三：初十六為八部人非人等、次二為二乘、後十二為菩薩。」 tr. “Second, within the setting forth in particular of what she reaches throughout, from the words ‘at times he saw her upon a seat’ onward, there are thirty places, divided into three: the first sixteen are the eight kinds of beings, humans, non-humans, and the rest; the next two are the two vehicles; the last twelve are bodhisattvas.”

Paying respects and asking about the Dharma:

〔T35n1735 0939a17–0939a19〕「二「時善財童子」〔T35n1735 0939a17〕下設敬。於中三：初覩勝發心、次放光攝受、後正申敬儀。三「白言」〔T35n1735 0939a19〕下問法。」 tr. “Second, from the words ‘at that time, Sudhana the youth’ onward, the paying of respects. Within it are three: first, beholding what is surpassing and giving rise to the mind; next, sending out radiance and gathering him in; last, setting out the observance of respect directly. Third, from the words ‘he said’ onward, the asking about the Dharma.”

The one division of conferring the Dharma opens into three:

〔T35n1735 0939a19–0939a22〕「第三「比丘尼言」〔T35n1735 0939a19〕下授己法界，中三：初標名。一切智者，同佛智故。二「善財言」〔T35n1735 0939a21〕下徵釋其體，一念普照故。三「善財白言」〔T35n1735 0939a21〕下辨其業用，先問、後答。」 tr. “Third, from the words ‘the nun said’ onward, the conferring of her own Dharma realm; within it are three: first, the setting forth of the name — as for omniscient knowledge, it is because it is the same as the knowledge of a buddha. Second, from the words ‘Sudhana said’ onward, the inquiring into and glossing of its substance, because within a single thought it illumines everywhere. Third, from the words ‘Sudhana said to her’ onward, the discerning of its working, first the question and afterward the answer.”

Chengguan’s outline within this window stops at the one sentence 「又前即差別智用，今即無分別智用，故觸境無取」 tr. “and further, the former is the working of differentiating knowledge, and the present is the working of non-differentiating knowledge, and therefore in meeting objects there is no grasping” 〔T35n1735 0939b03–0939b04〕; for the three passages of the base text — humbling herself and pointing to the superior 〔T10n0279 0365a08〕, pointing out the next friend 〔0365a16〕, and cherishing her virtue and taking leave 〔0365a19〕 — Chengguan sets up no separate heading within the window of this unit, and the lack is recorded as it stands.

Fazang’s outline (upon the sixty-fascicle version):

「第四至一切處迴向善知識中，初舉法勸修中亦三：先指處、二示人、三教問。」 tr. “Within the good friend of the fourth, the dedication that reaches every place: first, within the raising of the Dharma and the exhortation to cultivate, there are likewise three — first the pointing to the place, second the showing of the person, third the teaching him to ask.” 〔T35n1733 0469c24–0469c25〕

〔T35n1733 0470a16–0470a20〕「二「見處一座」〔T35n1733 0470a16〕下明見處遍坐廣說法要，於中有五：初為八部眾說法、二「樂聲聞」〔T35n1733 0470a18〕下為二乘說法、三「為樂大乘者」〔T35n1733 0470a18〕下為菩薩說法、四「見處如是」〔T35n1733 0470a19〕下總結化益、五「何以故」〔T35n1733 0470a20〕下釋其所由。」 tr. “Second, from the words ‘he saw her upon one seat’ onward, the making clear of her being seen sitting throughout the places and expounding at length the essentials of the Dharma; within it there are five: first, expounding the Dharma for the hosts of the eight kinds of beings; second, from the words ‘those who delight in the śrāvakas’ onward, expounding the Dharma for the two vehicles; third, from the words ‘for those who delight in the Great Vehicle’ onward, expounding the Dharma for the bodhisattvas; fourth, from the words ‘seeing the places in this way’ onward, the gathering up as a whole of the benefit of the converting; fifth, from the words ‘why is this’ onward, the glossing of the reason for it.”

Zhiyan’s outline (upon the sixty-fascicle version):

〔T35n1732 0096b01–0096b04〕「第二十四至一切處迴向菩薩也。尼名師子奮迅，入菩薩一切智底法門。初勸教、二「時善財」〔T35n1732 0096b03〕下依教進入、三「善男子」〔T35n1732 0096b04〕下正入法界。」 tr. “The twenty-fourth, the bodhisattva of the dedication that reaches every place. The nun is named Lion’s Rousing, and she has entered the Dharma gate of the bottom of a bodhisattva’s omniscient knowledge. First, the exhortation and teaching; second, from the words ‘at that time Sudhana’ onward, proceeding to enter in accord with the teaching; third, from the words ‘son of good family’ onward, truly entering the Dharma realm.”

〔T35n1732 0096b11–0096b15〕「為說法中有六：初為八部等天王說法、二「聲聞」〔T35n1732 0096b12〕下為眾說法、三「初發心」〔T35n1732 0096b13〕下為十地人也、四金剛力士等說、五「見處如是」〔T35n1732 0096b14〕下廣類結益、六「何以故」〔T35n1732 0096b14〕下釋所由也。」 tr. “Within the expounding of the Dharma there are six: first, expounding the Dharma for the god-kings of the eight kinds of beings and the rest; second, from the words ‘the śrāvakas’ onward, expounding the Dharma for the hosts; third, from the words ‘those who have first given rise to the mind’ onward, for the people of the ten grounds; fourth, the expounding for the vajra-bearing strong men and the rest; fifth, from the words ‘seeing the places in this way’ onward, the closing on the benefit for the many classes; sixth, from the words ‘why is this’ onward, the glossing of the reason for it.”

Li Tongxuan’s outline — the glossing of this good friend’s name and of the land and city is fastened within the gate of 「推德昇進」 tr. “deferring to his virtue and advancing upward” at the end of the passage on the preceding friend:

〔T36n1739 0978c28–0979a02〕「第二推德昇進中，從「如諸菩薩」〔T36n1739 0978c28〕已下至「辭退而去」〔T36n1739 0978c28〕有十行半經，分為五門：一推德昇進、二示善友所住之國、三示善知識所居之城、四舉善知識名號、五禮敬辭去。」 tr. “Second, within deferring to his virtue and advancing upward: from the words ‘as for the bodhisattvas’ down to ‘took his leave and departed’ there are ten and a half lines of scripture, divided into five gates — first, deferring to his virtue and advancing upward; second, showing the land where the good friend dwells; third, showing the city where the good friend resides; fourth, raising the good friend’s name and title; fifth, paying respects and taking leave.”

「約分五段：一漸次遊行至彼國城；二周遍推求此比丘尼；三眾人告語比丘尼之所在；四善財詣勝光王日光園中觀察，見比丘尼所有依報；五善財合掌申請所求，比丘尼授與善財自行之法。」 tr. “With reference to the division into five passages: first, traveling on by stages and reaching that country’s city; second, searching everywhere after this nun; third, the people telling him where the nun is; fourth, Sudhana going to the Sunlight Grove given by King Surpassing Light and observing there, seeing all the dependent recompense that the nun has; fifth, Sudhana with joined palms requesting what he seeks, and the nun conferring upon Sudhana the dharma of her own practice.” 〔T36n1739 0979a22–0979a26〕

II. Terminology

III. Similes and Rhetoric

(1) The listing of the eight trees — at the head of the dependent recompense the scripture text lists eight trees, each with a name of its own, and the sweet-dew fruit tree alone without a name: Full Moon (a great tree), Universal Covering (a leaf tree), Flower Treasury (a flower tree), the sweet-dew fruit tree, Vairocana Treasury (a maṇi-jewel tree), Pure (a garment tree), Joy (a music tree), Universal Adornment (a fragrance tree) 〔T10n0279 0363a20–0363b02〕. Chengguan judges this passage, saying 「一無漏林樹，無漏法行而建立故。文中有八，各有所表，思之」 tr. “first, the grove of trees that is without outflows, because it is established by the practice of the dharma that is without outflows; within the text there are eight, each having something it sets forth — ponder it” 〔T35n1735 0938b29–0938c01〕 — judging their number to be eight, yet not glossing tree by tree what each sets forth, and handing it straight to the reader with 「思之」 tr. “ponder it.” Fazang, upon the sixty-fascicle version, likewise has 「一見大樹莊嚴，略舉八種」 tr. “first, the seeing of the adornment of the great trees, briefly raising eight kinds” 〔T35n1733 0470a07–a08〕.

(2) The listing of the six kinds of lion throne — of the seats spread beneath the jewel trees, the scripture text sets them side by side in six clauses of 「或有樹下敷」 tr. “beneath some trees was spread”: the lotus treasury, the treasury of the maṇi king of fragrance, the treasury of the maṇi king of dragon adornment, the treasury of the maṇi king of the gathering of jeweled lions, the treasury of the Vairocana maṇi king, the treasury of the Vairocana maṇi king of the ten directions 〔T10n0279 0363b09–0363b15〕; and it closes with 「其一一座各有十萬寶師子座周匝圍遶」 tr. “each and every one of those thrones had a hundred thousand jeweled lion thrones surrounding it on every side” 〔T10n0279 0363b15〕. Chengguan judges this passage 「敷法空座，而隨法嚴異。於中，有標、列及結」 tr. “the spreading of the seats of the emptiness of dharmas, with the adornments differing according to the dharma; within it there are the setting forth, the listing, and the closing” 〔T35n1735 0938c03–c04〕.

(3) The eight similes for the grove — the one passage of the whole adornment takes its comparisons in eight clauses of 「猶如／如」 tr. “like / as”: the manifold jewels everywhere as upon an island of jewels in the great ocean, the wondrous flowers raining down constantly as in Śakra’s grove of mingled flowers, the king of fragrance beyond compare as in Śakra’s hall of good dharma, the lovely sound of the nets of bells as the singing voice given out by the goddess Fair Mouth of the Heaven of Sovereignty, the wondrous garments hanging down and spread out like the great ocean, the storeyed pavilions like the great city Well-Seeing of the palaces of the Heaven of the Thirty-Three; and it closes with the two clauses 「寶蓋遐張，如須彌峯。光明普照，如梵王宮」 tr. “jeweled canopies stretched far, like the peaks of Sumeru; the radiance shone everywhere, like the palace of the Brahmā king” 〔T10n0279 0363b16–0363b26〕. The places from which the comparisons are taken are in five cases excellent places of the heavens, in two the great ocean — 「猶如大海寶洲之上」 tr. “as upon an island of jewels in the great ocean” 〔T10n0279 0363b17〕 and 「種種妙衣垂布莊嚴，猶如大海」 tr. “the manifold wondrous garments hanging down and spread out in adornment, like the great ocean” 〔T10n0279 0363b23〕 — and in one the peaks of Sumeru; and yet the scripture text uniformly says of an aspect within the grove that it is 「猶如」 tr. “like” them — it is not the grove that is set beside the heavens, but the heavens that are used to figure the grove.

(4) The eleven similes of the direct recompense — the nun’s virtue the scripture text sets forth with eleven similes, each simile in the pattern ‘such a virtue, like such a thing’ 〔T10n0279 0363c04–0363c12〕: her faculties tamed and compliant like the great elephant king, her mind without stain or turbidity like a pool of pure water, relieving universally all that is sought after like a wish-granting jewel, unstained by the dharmas of the world like a lotus flower, her mind without dread like a lion king, keeping the pure precepts unshakably like Mount Sumeru, making those who see her cool like the king of wondrous fragrances, able to take away the burning of the afflictions like the wondrous candana fragrance in the snow mountains, those who see her having their sufferings extinguished like the king of medicines Well-Seeing, those who see her not doing so in vain like the god Poluona, able to grow the sprouts of good roots like a good and fertile field. These similes number eleven in the base text; Fazang, upon the sixty-fascicle version, judges it as 「後約十喻顯德」 tr. “afterward, with reference to ten similes, the setting forth of her virtue” 〔T35n1733 0470a15〕, and the sixty-fascicle version comes to just ten similes 〔T09n0278 0715b16–0715b22〕; the number of similes differs in the two versions from the outset, recorded without adjudication.

(5) The parallel setting side by side of the thirty places — the longest single set of parallels in this unit, running from 「或見處座，淨居天眾所共圍遶」 tr. “at times he saw her upon a seat, with the host of the gods of the Pure Abodes surrounding her together” 〔T10n0279 0363c14〕 to 「或見處座，執金剛神所共圍遶」 tr. “at times he saw her upon a seat, with the vajra-holding spirits surrounding her together” 〔0364b14〕, with 「或見處座」 tr. “at times he saw her upon a seat” appearing thirty times and 「此比丘尼為說法門」 tr. “this nun expounded for them a Dharma gate” appearing thirty times, clause after clause in the same pattern while the assembly and the Dharma gate differ at each seat. Its pattern is ‘at times he saw her upon a seat, with such a host surrounding her together, and such a one as their head; this nun expounded for them a Dharma gate named such and such’ — and among the thirty seats, the one seat of men and women, the one seat of the śrāvakas, the one seat of the pratyekabuddhas, the one seat of the Great Vehicle, and the eleven seats from those who have first given rise to the mind onward have no clause of 「而為上首」 tr. “as their head,” while the remaining seats are all complete in it.

(6) The listing of the ten prajñā-pāramitā gates — as the cause of her unobstructedness in expounding the Dharma, the scripture text lists ten gates: the universal eye that relinquishes and obtains, expounding all the Buddha-dharma, the differentiation of the Dharma realm, scattering and destroying the wheel of all obstructions, giving birth to the good minds of all sentient beings, surpassing adornment, the unobstructed treasury of reality, the fullness of the Dharma realm, the treasury of the mind, the treasury that brings forth universally; and it closes with 「此十般若波羅蜜門為首，入如是等無數百萬般若波羅蜜門」 tr. “with these ten prajñā-pāramitā gates at their head, she has entered numberless millions of prajñā-pāramitā gates such as these” 〔T10n0279 0364b26〕 — ten being the head while what is entered is numberless, a finite list standing for gates without limit.

(7) The parallels of the five clauses of not differentiating the mark — the clause-pattern is 「不分別……相」 tr. “not differentiating … the mark”; in the one passage of the answer as to the working of knowledge, five clauses in the same pattern: seeing sentient beings and not differentiating the mark of a sentient being, hearing speech and not differentiating the mark of speech, seeing tathāgatas and not differentiating the mark of a tathāgata, upholding and maintaining the wheels of the Dharma and not differentiating the mark of a wheel of the Dharma, within a single thought knowing throughout all dharmas and not differentiating the marks of dharmas 〔T10n0279 0365a02–0365a07〕; and clause by clause each fastens a 「故」 tr. “because” so as to bring out its reason: because the eye of knowledge sees clearly, because there is no clinging within the mind, because the dharma-body has been fathomed, because the own-nature of dharmas has been awakened to, because dharmas are known to be like an illusion.

(8) The lines of verse in this unit are zero — from the beginning to the end of the prose there is no repeating verse and no verse standing alone.

IV. Collation with Parallel Translations

The Chinese witnesses for the essential sentences of this unit’s scripture text: Śikṣānanda T279 (the base text · the end of fascicle sixty-seven through fascicle sixty-eight) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka, 〈Entering the Dharma Realm, chapter thirty-four〉). · Prajñā T293 (the forty-fascicle Avataṃsaka, 〈The Chapter on the Practices and Vows of Samantabhadra, Entering the Inconceivable Realm of Liberation〉, fascicle fifteen; this unit 〔T10n0293 0728b02〕–〔0730c21〕).

Sentence 1 · Going to the grove and the eight trees

What the variants are fastened to: (a) The measure of the shining: the eighty has 「一由旬」 tr. “one yojana,” the sixty 「百由旬」 tr. “a hundred yojanas.” (b) The difference of the trees’ names — the fourth tree of the eighty is 「甘露果樹」 tr. “a sweet-dew fruit tree” with no name of its own, while the sixty has 「柔軟」 tr. “Soft”; the fifth tree of the eighty is 「摩尼寶樹，名：毘盧遮那藏」 tr. “a maṇi-jewel tree named: Vairocana Treasury,” while the sixty has 「明淨」 tr. “Bright and Pure”; the garment tree of the eighty has the name 「清淨」 tr. “Pure,” while the sixty’s 「復見衣樹」 tr. “he saw further a garment tree” 〔T09n0278 0715a16〕 has no name. (c) The number of trees is eight in both versions. Recorded without adjudication.

Sentence 2 · The six kinds of lion throne

What the variants are fastened to: The number of seats is six in both versions. The difference of names — the eighty has 「香王摩尼藏」 tr. “the treasury of the maṇi king of fragrance,” 「寶師子聚摩尼王藏」 tr. “the treasury of the maṇi king of the gathering of jeweled lions,” 「毘盧遮那摩尼王藏」 tr. “the treasury of the Vairocana maṇi king,” 「十方毘盧遮那摩尼王藏」 tr. “the treasury of the Vairocana maṇi king of the ten directions,” while the sixty has at the matching places 「香藏」 tr. “the treasury of fragrance,” 「寶聚師子」 tr. “the lion of the gathering of jewels,” 「明淨普照藏」 tr. “the treasury of bright purity illumining everywhere,” 「師子樂藏」 tr. “the treasury of the lion’s delight”; the last two seats of the eighty both carry the name 「毘盧遮那」 tr. “Vairocana,” which the sixty does not have. Recorded without adjudication.

Sentence 3 · The similes of the direct recompense

What the variants are fastened to: (a) The number of similes — the eighty has eleven similes, the sixty ten; what the eighty has and the sixty does not is the setting up separately of the two similes 「心無垢濁，如清淨池」 tr. “her mind without stain or turbidity, like a pool of pure water” and 「普濟所求，如如意寶」 tr. “relieving universally all that is sought after, like a wish-granting jewel” (the sixty closes them up into the one clause 「如澄淨淵如意寶珠」 tr. “like a clear and pure deep pool and a wish-granting jewel-pearl”), and, besides 「眾生見者，諸苦消滅，如善見藥王」 tr. “sentient beings who see her have their sufferings extinguished, like the king of medicines Well-Seeing,” the separately brought out 「能除眾生諸煩惱熱，如雪山中妙栴檀香」 tr. “able to take away the burning of the manifold afflictions of sentient beings, like the wondrous candana fragrance in the snow mountains.” (b) The difference of the things compared to — the eighty 「大象王」 tr. “the great elephant king” / the sixty 「龍象」 tr. “a dragon-elephant”; the eighty 「妙香王」 tr. “the king of wondrous fragrances” / the sixty 「涼香王」 tr. “the king of cool fragrances”; the eighty 「善見藥王」 tr. “the king of medicines Well-Seeing” / the sixty 「良藥王」 tr. “the king of good medicines”; the eighty 「良沃田」 tr. “a good and fertile field” / the sixty 「良田」 tr. “a good field.” (c) In this passage the sixty has 「五欲不染，猶如蓮華」 tr. “unstained by the five desires, like a lotus flower,” where the eighty has 「不染世法，猶如蓮華」 tr. “unstained by the dharmas of the world, like a lotus flower.” Recorded without adjudication.

Sentence 4 · The number of seats and the names of the Dharma gates in the assemblies at thirty places

What the variants are fastened to: (a) The number of seats differs in the two versions from the outset — the eighty comes to thirty seats, the sixty to twenty-nine. Zhiyan’s Souxuan ji, upon the sixty-fascicle version, says 「初淨居天等，總有二十九門見正報」 tr. “first the gods of the Pure Abodes and the rest: there are twenty-nine gates in all in the seeing of the direct recompense” 〔T35n1732 0096b15–0096b16〕, which agrees with the count of the sixty; Chengguan, upon the eighty-fascicle version, says 「有三十處」 tr. “there are thirty places” 〔T35n1735 0938c12〕, which agrees with the count of the eighty. The number of seats differs in the two versions from the outset, and the two commentaries each set up their number upon the version each glosses; both are recorded without adjudication. (b) The seats each version lacks — the eighty has the one seat 「諸夜叉眾所共圍遶，毘沙門天王而為上首」 tr. “with the host of yakṣas surrounding her together, and the heavenly king Vaiśravaṇa as their head” 〔T10n0279 0364a04〕, while the sixty passes straight from the dragon kings to the gandharvas and has no separate seat for the yakṣas; the sixty, for its part, has the mahoragas appearing twice (one sharing a seat with the asuras 〔T09n0278 0715c08–0715c09〕, one brought out separately as 「雲山摩睺羅伽王」 tr. “the mahoraga king Cloud Mountain” 〔0715c13〕), while the eighty has them once only. (c) The presence or absence of a head — the eighty has at fifteen of the thirty seats the additional clause ‘such a one as their head,’ and lacks it at the other fifteen, while the sixty uniformly has ‘such a one and their retinue surrounding her’ and does not set forth a head separately. (d) The difference of the names of the Dharma gates (four raised): the eighty 「無盡解脫」 tr. “Inexhaustible Liberation” / the sixty 「無盡」 tr. “the inexhaustible”; the eighty 「普門差別清淨言音輪」 tr. “The Wheel of Pure Speech-Sounds Differentiated in Every Gate” / the sixty 「普妙音聲」 tr. “Universal Wondrous Sound”; the eighty 「妙華藏」 tr. “The Treasury of Wondrous Flowers” / the sixty 「淨心華藏」 tr. “The Treasury of the Flower of the Pure Mind”; the eighty 「金剛智那羅延莊嚴」 tr. “The Nārāyaṇa Adornment of Vajra Knowledge” / the sixty 「智慧金剛」 tr. “The Vajra of Wisdom.” (e) The name at the last seat: the eighty has 「執金剛神」 tr. “the vajra-holding spirits,” the sixty 「金剛力士」 tr. “the vajra-bearing strong men.” Recorded without adjudication.

Sentence 5 · The closing on the cause and the ten prajñā-pāramitā gates

What the variants are fastened to: (a) The number of gates is a listing of ten names in both versions, while the wording that holds them together differs — the eighty has 「此十般若波羅蜜門為首，入如是等無數百萬般若波羅蜜門」 tr. “with these ten prajñā-pāramitā gates at their head, she has entered numberless millions of prajñā-pāramitā gates such as these” 〔T10n0279 0364b26–b28〕, the sixty 「得如是等百萬阿僧祇般若波羅蜜門」 tr. “she has gained a million asaṃkhyeya prajñā-pāramitā gates such as these” 〔T09n0278 0716a17–a18〕. (b) The difference of names — the eighty 「普眼捨得」 tr. “the universal eye that relinquishes and obtains” / the sixty 「普眼」 tr. “the universal eye”; the eighty 「法界差別」 tr. “the differentiation of the Dharma realm” / the sixty 「分別法界」 tr. “discriminating the Dharma realm”; the eighty 「生一切眾生善心」 tr. “giving birth to the good minds of all sentient beings” / the sixty 「出生長養一切眾生善法」 tr. “bringing forth and nourishing the good dharmas of all sentient beings”; the eighty 「無礙真實藏」 tr. “the unobstructed treasury of reality” / the sixty 「無礙藏」 tr. “the unobstructed treasury”; the eighty 「心藏」 tr. “the treasury of the mind” / the sixty 「清淨心藏」 tr. “the treasury of the pure mind”; the eighty 「普出生藏」 tr. “the treasury that brings forth universally” / the sixty 「一切眾生樂藏」 tr. “the treasury of the delight of all sentient beings.” (c) Before this passage the sixty has separately the one subsection 「種善根者為說善根；長善根者為說增長一切善根，隨其所應而為說法」 tr. “for those who plant roots of goodness she expounds roots of goodness; for those who grow roots of goodness she expounds the increasing of all roots of goodness, expounding the Dharma according to what each is fit for” 〔T09n0278 0716a07–a09〕, where the eighty has at the matching place the one clause 「隨其欲解勝劣差別而為說法」 tr. “following upon the differences of their wishes, their understanding, and their superiority or inferiority, she expounded the Dharma for them” 〔T10n0279 0364b18〕 and does not open it into two clauses. Recorded without adjudication.

Sentence 6 · The setting forth of the name in the questions and answers, and the reason for it

What the variants are fastened to: (a) The difference of the vocative — the eighty has 「聖者」 tr. “holy one” throughout, the sixty 「大聖」 tr. “great holy one.” (b) The name of what is gained: the eighty has 「解脫，名：成就一切智」 tr. “a liberation named: the accomplishing of omniscient knowledge,” the sixty 「菩薩一切智底法門」 tr. “the Dharma gate of the bottom of a bodhisattva’s omniscient knowledge” — the eighty setting forth 「解脫」 tr. “liberation,” the sixty setting forth 「法門」 tr. “a Dharma gate,” and the sixty having besides the one graph 「底」 tr. “bottom.” (c) The sequence of the questions is the same in the two versions: besides the first setting out of what he seeks, each has two questions. The two of the eighty are 「何故名為：成就一切智」 tr. “why is it named: the accomplishing of omniscient knowledge” 〔T10n0279 0364c13〕 and 「此智光明境界云何」 tr. “what is the objective realm of this radiance of knowledge like” 〔T10n0279 0364c16〕; the two of the sixty are 「如此法門體性云何」 tr. “what is the substance and nature of this Dharma gate like” 〔T09n0278 0716b02〕 and 「此智光莊嚴法門境界云何」 tr. “what is the objective realm of this Dharma gate of the adornment of the radiance of knowledge like” 〔T09n0278 0716b04〕. What differs is what the first question asks — the eighty asks the reason for the name, the sixty asks the substance and nature of the Dharma gate, the two standing at matching places in the sentence while asking different things; in the second question both versions ask about the objective realm. (d) The answer as to the substance of the knowledge: the eighty has 「此智光明，於一念中普照三世一切諸法」 tr. “this radiance of knowledge, within a single thought, illumines everywhere all the dharmas of the three times” 〔T10n0279 0364c14〕, the sixty 「此法門者智光莊嚴，於一念中普照三世」 tr. “as for this Dharma gate, it is the adornment of the radiance of knowledge, and within a single thought it illumines the three times everywhere” 〔T09n0278 0716b03–b04〕. (e) In the passage answering about the objective realm, the sixty has 「善男子！入此法門，現前正受一切法林三昧時」 tr. “son of good family! when, entering this Dharma gate, one directly enters upon the samādhi of the forest of all dharmas” 〔T09n0278 0716b05〕, and the eighty at the matching place has 「我入此智光明門，得出生一切法三昧王」 tr. “I entered this gate of the radiance of knowledge and gained the king of samādhis that brings forth all dharmas” 〔T10n0279 0364c17〕 — the sixty names the samādhi 「一切法林三昧」 tr. “the samādhi of the forest of all dharmas” and fastens it to the moment of 「入此法門」 tr. “entering this Dharma gate,” while the eighty names it 「出生一切法三昧王」 tr. “the king of samādhis that brings forth all dharmas” and fastens it to 「入此智光明門」 tr. “entering this gate of the radiance of knowledge”; the sixty has no 「王」 tr. “king,” the eighty no 「林」 tr. “forest.” (f) The passages below it are all present in the sixty as well: the offerings of the mind-made body through the eight aspects 0716b06–0716b16 · the two benefits, for those who know of the offerings and those who come to her 0716b16–0716b18 · the five clauses of taking nothing up 0716b18–0716b24 · humbling herself and pointing to the superior 0716b24–0716c03 · pointing out the next friend, 「有一女人名婆須蜜多」 tr. “there is a woman named Vasumitrā” 〔T09n0278 0716c05〕 · cherishing her virtue and taking leave, 「遶無數匝，眷仰觀察，辭退南行」 tr. “circumambulating numberless times, gazing up with longing, he took his leave and went south” 〔T09n0278 0716c07–0716c08〕. Within the five clauses of taking nothing up, the third clause of the sixty is 「見一切佛，不取佛相，深解法身故」 tr. “seeing all buddhas, she does not take up the characteristic of a buddha, because she deeply understands the dharma body” 〔T09n0278 0716b20〕, while the eighty at the matching place has 「見一切如來，不分別如來相，了達法身故」 tr. “seeing all tathāgatas, she does not differentiate the characteristic of a tathāgata, because she fully penetrates the dharma body” 〔T10n0279 0365a04〕 — the sixty has 「不取」 tr. “does not take up,” the eighty 「不分別」 tr. “does not differentiate.” Recorded without adjudication.

Sentence 7 · The correspondences of the forty-fascicle version (the name of the Dharma gate, the dependent recompense, the similes of virtue, the next friend)

What the variants are fastened to: (a) The difference in the name of the Dharma gate — the eighty sets forth one name, 「成就一切智」 tr. “the accomplishing of omniscient knowledge” 〔T10n0279 0364c13〕, while the forty sets forth one name, 「滅除一切微細分別門」 tr. “the gate of extinguishing all subtle differentiation” 〔T10n0293 0730b07〕, and at the closing joins the two into a single name, 「滅除一切微細分別，成就一切智菩薩解脫門」 tr. “the bodhisattva’s gate of liberation that extinguishes all subtle differentiation and accomplishes omniscient knowledge” 〔T10n0293 0730c07–0730c08〕: the forty sets forth both what is departed from (the extinguishing of subtle differentiation) and what is accomplished (the accomplishing of omniscient knowledge), while the eighty sets forth only what is accomplished. (b) The question inquiring into the name differs accordingly — the eighty has 「何故名為：成就一切智」 tr. “why is it named: the accomplishing of omniscient knowledge” 〔T10n0279 0364c13〕, the forty 「聖者！何故名為滅除一切微細分別？」 tr. “holy one! why is it named the extinguishing of all subtle differentiation?” 〔T10n0293 0730b09〕. (c) The numbers of the dependent recompense — of trees, the eighty lists eight 〔T10n0279 0363a20–0363b02〕 and the forty nine, setting out beyond the eight one further tree, 「復有鬘樹，名為天寶」 tr. “there was also a garland tree named Heavenly Jewel” 〔T10n0293 0728b18〕; of the thrones introduced by 「或有樹下敷」 tr. “at times beneath a tree there was spread,” the eighty has six 〔T10n0279 0363b09–0363b15〕 and the forty ten, setting out beyond the six four further thrones — the treasury of the Indra maṇi vajra king, the treasury of the Vairocana maṇi king in the forms of sentient beings, the treasury of the wish-fulfilling maṇi king, and the treasury of the white-radiance maṇi king 〔T10n0293 0728c11–0728c15〕; of the number surrounding them, the eighty has 「其一一座各有十萬寶師子座周匝圍遶」 tr. “each and every throne had ten myriad jeweled lion thrones surrounding it all around” 〔T10n0279 0363b15〕, the forty 「其一一座各有百千寶師子座周匝圍遶」 tr. “each and every throne had a hundred thousand jeweled lion thrones surrounding it all around” 〔T10n0293 0728c15〕. (d) The similes of virtue in the direct recompense — the eighty has eleven, the forty fourteen, the forty setting out beyond the eighty three further clauses: 「永離欲染，如大梵王」 tr. “forever apart from the defilement of desire, like the great Brahmā king” 〔T10n0293 0729a22〕, 「淨眾生心，如水清寶」 tr. “purifying the minds of sentient beings, like the water-clearing jewel” 〔T10n0293 0729a22〕, and 「三業自在，猶如如來」 tr. “sovereign in the three activities, like a tathāgata” 〔T10n0293 0729a23〕; and of the things compared, the eighty has 「妙香王」 tr. “the king of wondrous fragrance” where the forty has 「妙香山」 tr. “the mountain of wondrous fragrance,” and the eighty 「善見藥王」 tr. “the king of healing herbs Well-Seen” where the forty has 「妙見藥王」 tr. “the king of healing herbs Wondrously Seen.” (e) The number of assemblies is thirty places in both versions; the names of the heads also differ — at the first seat the eighty has 「大自在天子而為上首」 tr. “with the god Maheśvara as their head” 〔T10n0279 0363c14〕, the forty 「摩醯首羅天王而為上首」 tr. “with the heavenly king Maheśvara as their head” 〔T10n0293 0729a26〕; and at the last seat the eighty has 「執金剛神」 tr. “the vajra-holding spirits” 〔T10n0279 0364b14〕, while the forty has 「或見處座執金剛菩薩所共圍遶」 tr. “at times he saw her upon a seat with the vajra-holding bodhisattvas surrounding her together” 〔T10n0293 0730a01〕, setting bodhisattvas in that place. (f) The wording that holds together the ten prajñā gates: the eighty has 「此十般若波羅蜜門為首」 tr. “these ten prajñā-pāramitā gates as the head” 〔T10n0279 0364b26〕, the forty 「此十般若波羅蜜門而為上首」 tr. “these ten prajñā-pāramitā gates as the head” 〔T10n0293 0730a17–0730a18〕. (g) The form of the next friend’s name: the eighty has 「婆須蜜多」 tr. “Vasumitrā,” the forty 「伐蘇蜜多」 tr. “Vasumitrā” 〔T10n0293 0730c18〕. Recorded without adjudication.

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

(1) One body sitting throughout, the assemblies differing and the Dharmas differing. The scripture text of this unit itself sets up a form: the nun, one person, 「遍坐一切諸寶樹下大師子座」 tr. “sits throughout upon the great lion thrones beneath all the jewel trees” 〔T10n0279 0363c05〕, at thirty places at one and the same time, the assemblies each different and the Dharma gates each other than the rest — 「在一一座，眾會不同，所說法門亦各差別」 tr. “upon each and every seat the assembly gathered was not the same, and the Dharma gate expounded also differed in each case” 〔0363c13〕. Chengguan judges the one division of seeing the direct recompense into four, taking the first division as 「總明遍坐，勝德顯彰」 tr. “the setting forth as a whole of her sitting throughout, her surpassing virtue made manifest” and the second as 「別明所遍，演法各異」 tr. “the setting forth in particular of what she reaches throughout, the Dharmas expounded differing in each” 〔T35n1735 0938c08–c09〕. What is whole is one body, what is particular is thirty — the one and the many not obstructing each other is the scriptural ground of this passage.

(2) The three divisions of the thirty places: the eight kinds of beings and humans and non-humans · the two vehicles · the bodhisattvas. Chengguan sets up a judgment in three divisions upon the thirty seats, and brings out the reason for each seat in turn. The seven heavenly seats:

「今初中，先有七處為天：一為淨居天。說無盡者，治彼那含求盡身智故。」 tr. “Now within the first, there are first seven places for the gods: the first is for the gods of the Pure Abodes. That the inexhaustible is expounded is because it counteracts the seeking of those non-returners for the exhausting of body and knowledge.” 〔T35n1735 0938c13–0938c15〕

「二梵王，普應但於己眾，廣及三千為說普門則無不應。梵音清妙但是世間，為說法界勝流方為淨妙。」 tr. “Second, the Brahmā kings: their responding everywhere is only to their own host, but reaching broadly to the three-thousandfold world-system, expounding for them every gate is then to leave nothing unanswered. The Brahmā sounds are clear and subtle, but they are only of this world, and expounding for them the excellent outflow of the Dharma realm is only then pure and subtle.” 〔T35n1735 0938c15–0938c17〕

「三他化天，令得出世淨心，超世自在故。四化樂，樂具莊嚴不及善故。五旋歸如來藏心，則真喜足故。六遍嚴法界，方盡時分之樂。七釋天，耽欲甚故。」 tr. “Third, the Heaven of Free Enjoyment of Others’ Emanations, so that they may gain the pure mind that goes beyond the world, being sovereign beyond the world. Fourth, the Heaven of Enjoying Emanations, since their adornments of pleasure-things do not reach as far as the good. Fifth, the whirling back to the Tathāgata-womb mind, which is then true contentment. Sixth, adorning the Dharma realm throughout, which alone exhausts the pleasure of the divisions of time. Seventh, the gods of Śakra, since their craving of desires is very great.” 〔T35n1735 0938c17–0938c21〕

The remaining seats of the eight kinds of beings, and the two seats of humans and rākṣasas:

「次一為龍，龍能通變，耀電雨莊嚴故。三夜叉，性好飛空害物故。四乾闥婆眾，能奏樂，喜樂故。上三亦四王眾，意存八部，故闕南西。」 tr. “Next, one for the dragons, since dragons are able to pass through changes, with lightning flashing and rain adorning. Third, the yakṣas, since by nature they delight in flying through the air and harming things. Fourth, the host of gandharvas, since they are able to make music and delight in joy. The above three are also hosts of the four kings, but since the intent rests upon the eight kinds of beings, the south and the west are wanting.” 〔T35n1735 0938c21–0938c24〕

「五修羅，善幻，為莊嚴故。六迦樓羅，動海怖龍故。七緊那羅，是歌神，以佛行光明破其著故。又頭有一角，亦云疑神，令同佛覺，離疑光明故。八摩睺羅伽，多瞋毒故。」 tr. “Fifth, the asuras, since they are good at illusion, for the sake of adornment. Sixth, the garuḍas, since they stir the ocean and terrify the dragons. Seventh, the kiṃnaras, who are gods of song, breaking their clinging by the radiance of the practice of a buddha; and further, they have a single horn upon the head and are also called the gods of doubt, and they are made the same as the awakening of a buddha, by the radiance that leaves doubt behind. Eighth, the mahoragas, since they have much of the poison of anger.” 〔T35n1735 0938c24–0938c28〕

「第十五一座為人，人多行不善行，設行仁義亦非勝故，故令起出世勝行。十六一座為羅剎，則是非人，亦治多殘害故。」 tr. “The fifteenth, one seat for humans: humans mostly carry out unwholesome practices, and even if they carry out benevolence and righteousness it is still not surpassing, and so they are made to give rise to a surpassing practice that goes beyond the world. The sixteenth, one seat for rākṣasas: these then are non-humans, and it also counteracts their much harming.” 〔T35n1735 0939a02–0939a04〕

Chengguan further sets up one general judgment upon these sixteen seats — the Dharma expounded is either with reference to counteracting, or with reference to suiting the convenient occasion:

「上來八部，除第一第七及夜叉眾、摩睺羅伽約對治說，餘皆約隨便宜，隨其世能轉入出世故。緊那羅眾，通其二義。」 tr. “Of the eight kinds of beings above, apart from the first and the seventh, and the host of yakṣas and the mahoragas, which are spoken of with reference to counteracting, the rest are all with reference to suiting the convenient occasion, since their worldly abilities are turned so as to enter what goes beyond the world. As for the host of kiṃnaras, the two senses run through it.” 〔T35n1735 0938c28–0939a02〕

The two seats of the two vehicles and the twelve seats of the bodhisattvas:

「次二為二乘者，聲聞智劣故，緣覺修福止百劫故，緣起智光未能亡緣故。」 tr. “Next, the two for the two vehicles: because the knowledge of the śrāvakas is inferior; because the pratyekabuddhas cultivate merit only up to a hundred kalpas; and because the radiance of their knowledge of dependent origination is not yet able to let go of conditions.” 〔T35n1735 0939a04–0939a06〕

「後十二為菩薩，分三：初一為地前，說定慧之光。次十為地上。初發心者，證發心也，發十大願故。」 tr. “The last twelve are bodhisattvas, divided into three: the first one is for those before the grounds, expounding the radiance of concentration and wisdom; the next ten are for those upon the grounds. As for those who first give rise to the mind, this is the giving rise to the mind that is realization, because they give rise to the ten great vows.” 〔T35n1735 0939a06–0939a08〕

(3) The Treasury of Wondrous Flowers of the fifth ground — the Jin scripture as witness. Among the ten seats of the grounds, the name at the seat of the fifth ground is 「妙華藏」 tr. “the Treasury of Wondrous Flowers.” Chengguan sets down a separate gloss upon two of these seats: upon the first ground he says 「初發心者，證發心也，發十大願故」 tr. “as for those who first give rise to the mind, this is the giving rise to the mind that is realization, because they give rise to the ten great vows” 〔T35n1735 0939a08〕, and upon the fifth he draws in the sixty-fascicle version as his witness, while of the remaining eight he says only 「餘八可知」 tr. “the remaining eight may be known” 〔T35n1735 0939a11〕:

「五地妙華藏者，華謂十種平等淨心，故晉經云淨心華藏。華藏者，以真俗雙修，於難得勝為因含藏故。餘八可知。」 tr. “As for the Treasury of Wondrous Flowers of the fifth ground: the flower means the ten kinds of equal and pure mind, and therefore the Jin scripture says the treasury of the flower of the pure mind. As for the treasury of the flower, it is because the true and the conventional are cultivated together, and being the cause upon the hard-to-conquer ground it holds them within. The remaining eight may be known.” 〔T35n1735 0939a08–0939a11〕

At this seat the sixty-fascicle version has just 「為說淨心華藏法門」 tr. “she expounded for them the Dharma gate of the treasury of the flower of the pure mind” 〔T09n0278 0715c27〕, which agrees with what Chengguan draws in.

(4) The sense of equal awakening at the last seat, and the judgment of the assigned position. At the end of the thirty seats are the vajra-holding spirits, for whom is expounded 「金剛智那羅延莊嚴」 tr. “The Nārāyaṇa Adornment of Vajra Knowledge”; Chengguan judges their position and, upon this, sets down the general rule of the assigned positions:

「後一義當等覺，說金剛喻定，壞散塵習故。既為等覺而說，明此位非小。言迴向者，約寄位耳。他皆倣此。」 tr. “The last one in its sense answers to equal awakening, expounding the vajra-like concentration, because it destroys and scatters the perfumings of the dust. Since it is expounded for equal awakening, it makes clear that this position is not a small one. As for the words about the dedication, they are with reference to an assigned position only. The rest are all to be taken after this manner.” 〔T35n1735 0939a11–0939a13〕

By this saying, that this unit is fastened to the one position 「至一切處迴向」 tr. “the dedication that reaches every place” is Chengguan’s outline of assigned positions received in succession from the ancient worthies, and is not set forth by the scripture text itself; Chengguan here states plainly of himself that it is 「約寄位耳」 tr. “with reference to an assigned position only,” and with 「他皆倣此」 tr. “the rest are all to be taken after this manner” runs it through all the friends of this assembly. The scripture text of this unit itself has no name of a position.

(5) The two causes of unobstructedness in expounding the Dharma. After the expounding of the Dharma at the thirty seats, the scripture text sets up 「何以故」 tr. “why is this” as a question to itself, and Chengguan judges its answer as two causes:

〔T35n1735 0939a15–0939a17〕「第四「何以故」〔T35n1735 0939a15〕下總顯所因，釋成自在。有二：一由能化具般若故、二「此日光」〔T35n1735 0939a16〕下由彼所化根已熟故。」 tr. “Fourth, from the words ‘why is this’ onward, the setting forth as a whole of the cause of it, glossing how the sovereignty comes about. There are two: first, because the one who converts is complete in prajñā; second, from the words ‘this Sunlight’ onward, because the faculties of those she converts are already ripe.”

The one lies in the one who converts — with the ten prajñā-pāramitā gates at their head, entering numberless gates 〔T10n0279 0364b20–b28〕; the other lies in those converted — 「此日光園中所有菩薩及諸眾生，皆是師子頻申比丘尼初勸發心」 tr. “all the bodhisattvas and all the sentient beings within this Sunlight Grove were those whom the nun Lion’s Stretching first exhorted to give rise to the mind” 〔0364b28〕. Both the converting and the converted being complete, the thirty places are at one and the same time and do not obstruct one another.

(6) The sense of the king of samādhis — the Zhi lun drawn in as witness. The liberation gained is named 「成就一切智」 tr. “the accomplishing of omniscient knowledge,” and what its working rests upon is 「出生一切法三昧王」 tr. “the king of samādhis that brings forth all dharmas”; Chengguan first glosses the sense of 「王」 tr. “king,” and next glosses the two senses of 「一切智」 tr. “omniscient knowledge”:

〔T35n1735 0939a22–0939a26〕「答中二：先明通用、後明智用。前中亦二：先辨用所依，謂由一切智能入王三昧故。王三昧者，《智論》第八云「一切三昧皆入中故。」〔T35n1735 0939a25〕體即如如，如體本寂，真智契此，故名三昧。」 tr. “Within the answer there are two: first the setting forth of the common working, afterward the setting forth of the working of knowledge. Within the former there are likewise two: first the discerning of what the working rests upon, that is, because by omniscient knowledge one is able to enter the king of samādhis. As for the king of samādhis, the Zhi lun, in its eighth fascicle, says ‘because all samādhis enter into it.’ Its substance is just suchness; the substance of suchness is fundamentally still, and true knowledge accords with this, and so it is named samādhi.”

「以一切智言，有其二義：一遍知三世一切事故。二對於種智名根本智，知一切事皆一實故。以即權之實智，契即事之實理故，一切三昧皆入其中。」 tr. “Speaking of omniscient knowledge, it has two senses: first, because it knows throughout all the things of the three times; second, because as against specific knowledge it is called fundamental knowledge, since it knows that all things are alike one reality. Because with the real knowledge that is one with the provisional it accords with the real principle that is one with the thing, therefore all samādhis enter within it.” 〔T35n1735 0939a26–0939b01〕

(7) The reason for the mind-made body. The scripture text says 「以此三昧故，得意生身」 tr. “because of this samādhi I have gained a mind-made body” 〔T10n0279 0364c17〕, and Chengguan fastens it directly to the pervasiveness of the substance of the king of samādhis:

「又由王三昧體無不遍，故意生身隨類能成。」 tr. “And further, because the substance of the king of samādhis is nowhere not pervading, therefore the mind-made body is able to be accomplished according to kind.” 〔T35n1735 0939b01–0939b02〕

(8) The working of differentiating knowledge and the working of non-differentiating knowledge. In the one division of the answer as to the working, Chengguan judges the difference between the former and the latter passages:

〔T35n1735 0939b02〕「二「往十方」〔T35n1735 0939b02〕下辨能依業用，可知。」 tr. “Second, from the words ‘going to the ten directions’ onward, the discerning of the working that is able to rest upon it, which may be known.”

〔T35n1735 0939b03〕「二「善男子我見」〔T35n1735 0939b03〕下明其智用。」 tr. “Second, from the words ‘son of good family, I see’ onward, the setting forth of the working of her knowledge.”

「又前即差別智用，今即無分別智用，故觸境無取。」 tr. “And further, the former is the working of differentiating knowledge, and the present is the working of non-differentiating knowledge, and therefore in meeting objects there is no grasping.” 〔T35n1735 0939b03–0939b04〕

By this judgment, the one passage of the mind-made body making offerings everywhere belongs to the working of differentiating knowledge, and the one passage of the five clauses of 「不分別……相」 tr. “not differentiating … the mark” belongs to the working of non-differentiating knowledge; and the scripture text’s 「不分別」 tr. “not differentiating” is precisely the scriptural ground of 「觸境無取」 tr. “in meeting objects there is no grasping.”

VI. Divergent Interpretations of the Commentators

Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (the word-by-word commentary on the eighty-fascicle Avataṃsaka · principal)

Glossing the name: 「善友名師子嚬申者，舒展自在，無不至故。比丘尼者，純淨之慈，合善遍故。」 tr. “As for the good friend named Lion’s Stretching: spreading out and sovereign, because there is nowhere she does not reach. As for a nun: a kindness that is purely pure, because it accords with the good and is everywhere.” 〔T35n1735 0938b16–0938b17〕

Glossing the land and the city: 「國名輸那者，此云勇猛。勇猛之力，能使善根無不至故。又以十度明義，義當進故。」 tr. “As for the land named Śoṇa, it means here valor; because the strength of valor is able to make the roots of goodness reach everywhere. And further, setting forth the sense by the ten perfections, in sense it answers to vigor.” 〔0938b18–0938b19〕 「城名迦陵迦林者，以義翻為相鬪戰時，謂因鬪勝而立城故。表此迴向願，以信解大威力故，廣大智慧無障礙故，令修善根無所不至，義同戰時。」 tr. “As for the city named the grove of Kaliṅga, rendered by sense it is the time of mutual fighting and warring, that is, because the city was founded upon victory in a fight. It figures that this vow of dedication, by the great majestic strength of faith and understanding and by the vast wisdom that is without obstruction, makes the roots of goodness cultivated reach everywhere, and in sense it is the same as a time of war.” 〔0938b20–0938b23〕

Glossing the Sunlight Grove: 「言勝光王捨施日光園者，準律，尼之頭陀多在王園，藉外護故。表因實際勝光，令其善根遍法界之園苑故。並皆即智，故有光名。」 tr. “As for the words about King Excellent Light giving away the Sunlight Grove in charity: according to the discipline, nuns practicing the austerities are for the most part in royal groves, because they thereby have protection from without. It figures that because the true state is an excellent light, their roots of goodness are made to reach throughout the grove-park of the Dharma realm. And both alike are knowledge itself, and so both have the name of light.” 〔0938b24–0938b27〕

The six divisions of the dependent recompense: 〔T35n1735 0938b29–0938c06〕「今初，有六：一無漏林樹……二「園中復有」〔T35n1735 0938c01〕下明八解泉流……三「無量寶樹」〔T35n1735 0938c03〕下敷法空座，而隨法嚴異……四「此大園」〔T35n1735 0938c05〕下雜明諸嚴，萬行非一故。五「爾時善財」〔T35n1735 0938c05〕下出其所因。六「三千」〔T35n1735 0938c06〕下明果用自在。」 tr. “Now the first, which has six: first, the grove of trees that is without outflows … second, from the words ‘within the grove there are also’ onward, the setting forth of the flowing springs of the eight liberations … third, from the words ‘measureless jewel trees’ onward, the spreading of the seats of the emptiness of dharmas, with the adornments differing according to the dharma … fourth, from the words ‘this great grove’ onward, a mingled setting forth of the manifold adornments, because the myriad practices are not one. Fifth, from the words ‘at that time Sudhana’ onward, the bringing out of the cause of it. Sixth, from the words ‘the three-thousandfold’ onward, the making clear of the sovereignty of the working of the fruit.”

The one passage of gathering up: 〔T35n1735 0939a14–0939a15〕「第三「善財童子見如是」〔T35n1735 0939a14〕下總結多類聞法發心，可知。」 tr. “Third, from the words ‘Sudhana the youth saw in this way’ onward, the gathering up as a whole of the many kinds hearing the Dharma and giving rise to the mind, which may be known.”

The section of direct gloss in the Yanyi chao (citing the Shu and glossing it · 〔T36n1736 0679a24〕–〔0679b15〕):

Citing the Shu, first — the good friend who reaches every place: 〔T36n1736 0679a24–0679a25〕「疏「第四至一切處善友」〔T36n1736 0679a24〕者，謂以大願力令其善根所成供等遍一切故。」 tr. “As for the Shu’s words ‘the good friend of the fourth, the dedication that reaches every place’: it is because by the power of the great vow the offerings and the rest formed of her good roots reach everywhere.” — 「大願力」 tr. “the power of the great vow” is what glosses the reason for 「至一切處」 tr. “reaching every place.”

Citing the Shu, second — the grove of trees without outflows, and the garden verse of the Vimalakīrti: 〔T36n1736 0679a25–0679a29〕「疏「一無漏林樹」〔T36n1736 0679a25〕等者，多是《淨名．佛道品》，偈云「總持之園苑，無漏法林樹，覺意淨妙華，解脫智慧果。八解之浴池，定水湛然滿，布以七淨華，浴此無垢人」〔T36n1736 0679a26〕等。」 tr. “As for the Shu’s words ‘first, the grove of trees that is without outflows’ and the rest: these are mostly from the Jingming, the Chapter on the Buddha Path, whose verse says, ‘the garden and park of the dhāraṇīs, the grove of trees of the dharma without outflows, the pure and wondrous flowers of the limbs of awakening, the fruit of liberation and wisdom; the bathing pool of the eight liberations, filled brimming with the water of concentration, spread with the seven pure flowers, wherein this stainless one bathes,’ and the rest.” — the verse drawn in reads, word for word in the Vimalakīrti-nirdeśa, Chapter on the Buddha Path: 「總持之園苑，無漏法林樹，覺意淨妙華，解脫智慧果。八解之浴池，定水湛然滿，」 tr. “the garden and park of the dhāraṇīs, the grove of trees of the dharma without outflows, the pure and wondrous flowers of the limbs of awakening, the fruit of liberation and wisdom; the bathing pool of the eight liberations, filled brimming with the water of concentration,” 〔T14n0475 0549c10–0549c12〕. The items of garden, trees, flowers, fruit, and bathing pool are traced by the chao to this verse.

Citing the Shu, third — the water god: 〔T36n1736 0679a29–0679b01〕「疏「此云水天」〔T36n1736 0679a29〕者，總持教中有此天也。」 tr. “As for the Shu’s words ‘this is rendered the water god’: within the teaching of the dhāraṇīs there is such a god.” — that is, the place where the Shu glosses Varuṇa.

Citing the Shu, fourth — filling out the ten seats upon the grounds: 〔T36n1736 0679b01–0679b09〕「疏「初地證發心」〔T36n1736 0679b01〕者，疏中隨難但釋二句，今當略釋。二地，三聚圓滿故。三地，修八禪故。四地，無行無生，行慧光故。五地如疏。六地，般若現前，遍照普得故。七地，有中殊勝行，修習一切菩提分故，名普莊嚴。八地，得無生忍，於三世間皆悉自在。得忍如空，念念入法流故。九地，以無所得而為方便，力度偏增，具足辯才演一切法，為莊嚴故。十地，十障已摧、十度已滿，三祇已圓故。」 tr. “As for the Shu’s words ‘the first ground, the giving rise to the mind that is realization’: within the Shu, following what was hard, only two clauses were glossed, and now they shall be glossed in brief. The second ground, because the three collections of precepts are full. The third ground, because the eight dhyānas are cultivated. The fourth ground: without practice and without birth, because the practice is the radiance of wisdom. The fifth ground is as in the Shu. The sixth ground: prajñā made manifest, because the illumining everywhere is universally gained. The seventh ground: the surpassing practice within existence, because all the limbs of awakening are cultivated, and so it is named universally adorned. The eighth ground: gaining the forbearance of non-arising, sovereign in all three worlds; gaining a forbearance like space, because thought after thought it enters the stream of the dharma. The ninth ground: taking non-attainment as its means, the perfection of power increasing above the rest, complete in eloquence and expounding all dharmas, and so it is an adornment. The tenth ground: the ten obstructions already crushed, the ten perfections already full, the three incalculable ages already complete.” — the Shu glosses only the two clauses of the first and fifth grounds among the ten seats upon the grounds, and here the chao fills out the reasons for the other eight.

Citing the Shu, fifth — the simile in the treatise: 〔T36n1736 0679b09–0679b11〕「疏「智論第八一切三昧皆入中」〔T36n1736 0679b09〕者，論有喻云「譬如大海」〔T36n1736 0679b10〕，謂若百川歸大海故。」 tr. “As for the Shu’s words ‘the Zhi lun, fascicle eight: all samādhis enter into it’: the treatise has a simile that says ‘it is like the great ocean,’ meaning that it is as the hundred rivers returning to the great ocean.”

The differing sayings within the treatise, and Chengguan’s own gloss (two distinct layers): 〔T36n1736 0679b11–0679b15〕「又云「有人言：王三昧者，在第四禪故。有人云：佛三昧，誰能知相？一切佛法一相無相、無量無數不可知，唯佛能知。佛神足持戒尚不可知，況復一切三昧？」〔T36n1736 0679b11〕釋曰：此但歎勝耳。」 tr. “It says further: ‘Some say: as for the king of samādhis, it is because it lies within the fourth dhyāna. Others say: the samādhi of a buddha — who can know its character? All the dharmas of a buddha are of one character, characterless, measureless, numberless, unknowable, and only a buddha can know them. Even a buddha’s supernormal powers and keeping of the precepts cannot be known; how much less all the samādhis?’ The gloss says: this is only praising its surpassingness.” — 「有人言」 tr. “some say” and 「有人云」 tr. “others say” mark differing sayings within the treatise that the chao draws in, while 「釋曰：此但歎勝耳」 tr. “the gloss says: this is only praising its surpassingness” is Chengguan’s own glossing word; the differing sayings of the several houses are recorded without adjudication.

The table of classification: the general table classifying the fifty-four persons of 〈Entering the Dharma Realm〉 lists this good friend: 「三尼唯一：即師子嚬申」 tr. “third, of nuns there is one only: namely Lion’s Stretching” 〔T36n1736 0663b01–0663b02〕.

Chengguan’s Express Judgment (the assigning and the matching of positions)

In the place where he outlines 〈Entering the Dharma Realm〉 as a whole, Chengguan first records the two sayings of old:

〔T35n1735 0918b02–0918b04〕「六分五相者，若意法師及臺山論，但隨文散釋，更無別配；光統等師皆配地位。」 tr. “As for the six divisions and five aspects: the Dharma master Yi and the Taishan treatise merely glossed the text as it ran and made no separate matching, while Guangtong and the other masters all matched them to the ground positions.”

He then sets down his express judgment:

〔T35n1735 0918b04–0918b07〕「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 and every position is complete in many Dharma gates, how could an ordinary mind be barred from studying and seeking the dharma of the good friends, and so not matching them has its reason; yet within the absence of sequence of positions the sequence of positions is not obstructed, and to make the positions manifest is the constant rule, so that matching them is likewise not amiss.”

The words at the last seat of this unit, 「言迴向者，約寄位耳。他皆倣此」 tr. “as for the words about the dedication, they are with reference to an assigned position only; the rest are all to be taken after this manner” 〔T35n1735 0939a13〕, are set down in succession from this judgment. The two sayings judged are recorded without adjudication; this one judging word, however, is Chengguan’s own express judgment, and does not fall among the things left unadjudicated.

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

Outline: 「第四至一切處迴向善知識中，初舉法勸修中亦三：先指處、二示人、三教問。」 tr. “Within the good friend of the fourth, the dedication that reaches every place: first, within the raising of the Dharma and the exhortation to cultivate, there are likewise three — first the pointing to the place, second the showing of the person, third the teaching him to ask.” 〔T35n1733 0469c24–0469c25〕

Glossing the land and the city (upon the sixty-fascicle version’s 「難忍」 tr. “Hard to Endure”): 「國名難忍者，表能證難證也。迦陵迦者，此云鬪諍時也。婆提者，正云婆那，此云林也。謂彼菩薩在此林中說法破障，故云鬪諍。鬪諍顯理，亦名難忍。」 tr. “As for the land named Hard to Endure, it figures the realizing of what is hard to realize. As for Kaliṅga, it means here the time of contention. As for poti, it is properly pona, which means here a grove. That is, that bodhisattva expounds the Dharma within this grove and breaks obstructions, and therefore it says contention. Contention makes the principle manifest, and it is also named hard to endure.” 〔0469c25–0469c29〕

Glossing the name: 「比丘尼者，顯慈悲淨惠。名師子奮迅者，淨惠無畏，決定說法。」 tr. “As for a nun: it sets forth kindness and compassion and pure wisdom. As for the name Lion’s Rousing: pure wisdom without dread, expounding the Dharma decisively.” 〔0469c29–0470a01〕

The standard of the royal grove: 「准律中，尼投陀皆在王園，以藉外護方得長道。」 tr. “According to the discipline, nuns practicing the austerities are all in royal groves, because it is by having protection from without that they are able to grow in the path.” 〔0470a03–0470a04〕

The six senses of the dependent recompense: 「初中依報淨土，略顯六義：一見大樹莊嚴，略舉八種。」 tr. “Within the first, the pure land of the dependent recompense, six senses are briefly set forth: first, the seeing of the adornment of the great trees, briefly raising eight kinds.” 〔0470a06–0470a08〕

The two divisions of the direct recompense: 「二見正報中二：初見遍坐諸座，勝德顯彰。於中先遍坐，後約十喻顯德。」 tr. “Second, within the seeing of the direct recompense there are two: first, seeing her sitting throughout the several seats, her surpassing virtue made manifest. Within it, first the sitting throughout, afterward, with reference to ten similes, the setting forth of her virtue.” 〔0470a13–0470a15〕

The beginning of the seat-by-seat gloss: 〔T35n1733 0470a20–0470a22〕「初為淨居天說無盡者，彼天形中最淨，無常有盡，為說出世無盡性故。」 tr. “As for the first, expounding the inexhaustible for the gods of the Pure Abodes: among forms those gods are the purest, yet the impermanent has an end, and so she expounds for them the world-transcending nature that is inexhaustible.”

The last seat and the assigned position: 〔T35n1733 0470b12–0470b15〕「為金剛力士說智慧金剛者，此是十地滿後，說金剛喻定智，破微細著等也。此比丘尼既為第十地菩薩等說法，明非是小人為寄位，故當迴向位也。」 tr. “As for expounding the vajra of wisdom for the vajra-bearing strong men: this is after the tenth ground is full, expounding the knowledge of the vajra-like concentration, which destroys the subtle attachments and the rest. Since this nun expounds the Dharma for bodhisattvas of the tenth ground and the rest, it is clear that she is not a lesser person; the position is assigned, and so it answers to the position of dedication.” — Fazang too, upon the sixty-fascicle version, takes the vajra-like concentration of the last seat as witness that this position is not a small one, running along the same track as Chengguan’s judgment 「明此位非小」 tr. “it is clear that this position is not a small one.”

The gloss on paying respects: 〔T35n1733 0470b19–0470b22〕「二「五體」〔T35n1733 0470b19〕下明設敬中，以根緣相稱故，自見己身遍尼所在，同皆右遶，等彼所入故也。又亦即是至一切處迴向，隨心自在故也。」 tr. “Second, from the words ‘the five limbs’ onward, within the setting forth of paying respects: because faculty and condition answer to each other, he sees his own body throughout wherever the nun is, all alike circumambulating to the right, equalling what she has entered. And this too is just the dedication that reaches every place, because it is sovereign according to the mind.”

Setting forth her own Dharma realm, opened into four: 〔T35n1733 0470b22–0470b24〕「第四「我成就」〔T35n1733 0470b22〕下正示己法界。於中有四：初標名、二顯體、三辨用、四結位。」 tr. “Fourth, from the words ‘I have accomplished’ onward, the setting forth proper of her own Dharma realm. Within it are four: first the setting forth of the name, second the making manifest of the substance, third the discerning of the working, fourth the closing on the position.”

The three senses of the bottom of omniscient knowledge: 〔T35n1733 0470b24–0470b29〕「初中，菩薩一切智底者，有三義：一位居菩薩，得百萬僧祇般若智用，盡佛一切智之原底，謂如上文，乃至為等覺地菩薩說法，非下地能爾，故得斯法；二智光頓照三際，窮種智之境，故以為名；三廣興供養，盡佛八相智之原底，故得此名。」 tr. “Within the first: as for the bottom of a bodhisattva’s omniscient knowledge, it has three senses. First, her position stands among the bodhisattvas, and having gained the working of prajñā-knowledge of a million asaṃkhyeyas she exhausts the original bottom of a buddha’s omniscient knowledge — as in the text above, where she expounds the Dharma even for bodhisattvas of the ground of equal awakening, which those of the lower grounds cannot do, and so she gains this dharma. Second, the radiance of knowledge illumines the three times all at once and exhausts the objective realm of the knowledge of all modes, and so it is named thus. Third, she raises offerings extensively and exhausts the original bottom of the knowledge of a buddha’s eight aspects, and so she gains this name.” — the name of the Dharma gate in the sixty-fascicle version is 「菩薩一切智底法門」 tr. “the Dharma gate of the bottom of a bodhisattva’s omniscient knowledge,” and Fazang sets up three senses upon its word 「底」 tr. “bottom”: one with reference to position (she can expound for those of equal awakening, and so exhausts the bottom of a buddha’s omniscient knowledge), one with reference to knowledge (illumining the three times all at once and exhausting the objective realm of the knowledge of all modes), and one with reference to practice (raising offerings extensively and exhausting the original bottom of the knowledge of the eight aspects). The eighty-fascicle version has no 「底」 tr. “bottom” in its name, and so Chengguan sets up no such three senses.

The gloss on the substance: 〔T35n1733 0470c01–0470c03〕「二「大聖」〔T35n1733 0470c01〕下，明體。於中先問、後答。智光等者，明般若具德也。於一念者，頓照也。普照三世者，廣照也。則以廣智具德為其體性。」 tr. “Second, from the words ‘great holy one’ onward, the making clear of the substance. Within it, first the question and afterward the answer. ‘The radiance of knowledge’ and the rest sets forth that prajñā is complete in virtue. ‘Within a single thought’ is the illumining all at once. ‘Illumines the three times everywhere’ is the illumining broadly. Thus broad knowledge complete in virtue is taken as its substance and nature.”

The three divisions of the working: 〔T35n1733 0470c03–0470c09〕「三「大聖」〔T35n1733 0470c03〕下明業用中，亦先問、後答。答中，先辨業用所依，謂此法門境用之前處有此法林三昧，今入此定已現斯業用；下正顯業用中三：先上供八相諸佛、二「若有眾生」〔T35n1733 0470c07〕下明下救眾生、三「我不起」〔T35n1733 0470c08〕下遠離二相顯無思業用。四「我唯」〔T35n1733 0470c09〕下結自分位。」 tr. “Third, from the words ‘great holy one’ onward, within the setting forth of the working, likewise first the question and afterward the answer. Within the answer, first the discerning of what the working depends on, namely that before the objective working of this Dharma gate there is this Dharma-forest samādhi, and having now entered this concentration she manifests this working; below, within the direct making manifest of the working, there are three: first, making offerings above to the buddhas of the eight aspects; second, from the words ‘if there are sentient beings’ onward, the setting forth of saving sentient beings below; third, from the words ‘I do not give rise to’ onward, the departing from the two characteristics and the making manifest of a working without deliberation. Fourth, from the words ‘I only’ onward, the closing on the position of her own share.”

The ten matters in five pairs of the deferring upward: 〔T35n1733 0470c09–0470c13〕「第五「諸大」〔T35n1733 0470c09〕下仰推勝進，於中十事五對：一窮法無著；二約身外廣遍、內包容；三外速往、內含力；四外遍舉、內廣容；五一念廣攝生、後攝於多劫，則知一一念中攝生無盡。」 tr. “Fifth, from the words ‘the several great ones’ onward, looking up and deferring to the superior advance. Within it are ten matters in five pairs: first, exhausting the dharmas without attachment; second, with reference to the body, pervading broadly without and containing within; third, going swiftly without and holding power within; fourth, lifting up everywhere without and containing broadly within; fifth, gathering in beings broadly in a single thought and afterward gathering in many kalpas — whence it is known that within each and every thought the gathering in of beings is inexhaustible.” — Fazang pairs the clauses of the passage of humbling herself and deferring to the superior two by two, judging them as five pairs and ten matters, and ends his gloss upon this friend there 〔T35n1733 0470c14〕.

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

Glossing the city and the position: 「城名迦陵林者，此云相鬪諍。以此比丘尼位，同十住中第四住、十地中第四地，出三界纏，生如來家，以迴真入俗成無染慈」 tr. “As for the city named the grove of Kaliṅga, it means here mutual contention. The position of this nun is the same as the fourth abode among the ten abodes and the fourth ground among the ten grounds: coming out of the entanglement of the three realms, being born into the house of the Tathāgata, and by turning back from the true and entering the conventional accomplishing an unstained kindness” 〔T36n1739 0979a02–0979a05〕

Glossing the nun: 「明比丘是出俗義，尼是慈音，明迴向行位門非男女性，示相表法也。」 tr. “Making clear that a bhikṣu is the sense of going forth from the common world, and that a nun is the sound of kindness, making clear that the gate of the practice-positions of dedication is not a matter of the male or female nature, and showing the aspect so as to set forth the Dharma.” 〔0979a05–0979a06〕

Glossing the grove: 「以此城名鬪諍林者，明慈行遍周覆蔭廣多故，名為林。亦約此比丘尼報得莊嚴寶林樹廣多，故號為林。」 tr. “That this city is named the grove of contention makes clear that the practice of kindness reaches everywhere and covers and shades broadly and abundantly, and therefore it is named a grove. It is also with reference to this nun’s recompense-gained adorned jeweled grove of trees being broad and abundant, and therefore it is called a grove.” 〔0979a11–0979a13〕

Glossing the land’s name and the perfection: 「國名輸那，此云勇猛者，是精進義。為此是第四精進波羅蜜，此教皆是託處託事以表法也。」 tr. “As for the land named Śoṇa, which means here valor, this is the sense of vigor. Because this is the fourth perfection, that of vigor; and this teaching everywhere entrusts places and entrusts facts so as to set forth the Dharma.” 〔0979a13–0979a15〕

Glossing the good friend’s name: 「尼名師子頻申者，約德行成名。如師子頻申者，明慈悲適悅，行遍十方教化眾生，無有疲勞，法樂義也。如人身心舒適悅樂也。」 tr. “As for the nun named Lion’s Stretching, the name is formed with reference to her virtue and practice. As for being like a lion stretching, it makes clear that kindness and compassion are agreeable and delightful, that the practice reaches throughout the ten directions converting sentient beings without any weariness; this is the sense of the joy of the Dharma. It is as when a person’s body and mind are at ease and delighted.” 〔0979a15–0979a18〕

Glossing the kindness of this position: 「表比丘尼雖行遍十方善和鬪諍，心恒出俗也，迴向中處纏無染慈故。」 tr. “It figures that although the nun’s practice reaches throughout the ten directions and well reconciles contention, her mind is constantly gone forth from the common world, because within dedication it is a kindness that dwells amid entanglement and is unstained.” 〔0979a18–0979a19〕

The five passages of truly entering the Dharma gate of the present position: 〔T36n1739 0979a22–0979a26〕「約分五段：一漸次遊行至彼國城；二周遍推求此比丘尼；三眾人告語比丘尼之所在；四善財詣勝光王日光園中觀察，見比丘尼所有依報；五善財合掌申請所求，比丘尼授與善財自行之法。」 tr. “With reference to the division into five passages: first, traveling on by stages and reaching that country’s city; second, searching everywhere after this nun; third, the people telling him where the nun is; fourth, Sudhana going to the Sunlight Grove given by King Surpassing Light and observing there, seeing all the dependent recompense that the nun has; fifth, Sudhana with joined palms requesting what he seeks, and the nun conferring upon Sudhana the dharma of her own practice.”

The thirteen adornments of the dependent recompense: 〔T36n1739 0979a26–0979b06〕「如第四善財詣勝光王日光園中觀察，見比丘尼所有依報中，及大眾莊嚴有十三種：一寶樹莊嚴、二七寶流泉陂池及華莊嚴、三寶樹下師子座莊嚴、四眾寶嚴地、五林雨華香莊嚴、六音樂樹及眾寶鈴樂音和鳴莊嚴、七天衣莊嚴、八百千寶樓閣莊嚴及寶蓋莊嚴、九如須彌峯光明莊嚴、十宮殿莊嚴、十一歎比丘尼所有功德出世善根供養諸佛之所生起、十二歎比丘尼志德三業現化業用周遍見者不空、十三明大眾圍遶。」 tr. “As in the fourth, where Sudhana goes to the Sunlight Grove given by King Surpassing Light and observes there: within the dependent recompense that the nun has, together with the adornment of the great host, there are thirteen kinds — first, the adornment of jewel trees; second, the adornment of the seven-jeweled flowing springs and pools together with their flowers; third, the adornment of the lion thrones beneath the jewel trees; fourth, the adorning of the ground with manifold jewels; fifth, the adornment of the grove raining flowers and fragrance; sixth, the adornment of the music trees and the manifold jeweled bells sounding together in harmony; seventh, the adornment of heavenly garments; eighth, the adornment of the hundreds of thousands of jeweled storeyed pavilions together with the adornment of jeweled canopies; ninth, the adornment of radiance like the peaks of Sumeru; tenth, the adornment of the palaces; eleventh, the praising of all the merit the nun has, arisen from world-transcending good roots and from making offerings to the buddhas; twelfth, the praising of the nun’s resolute virtue, the working of her three activities manifesting transformations everywhere, so that those who see her are not empty-handed; thirteenth, the setting forth of the great host surrounding her.” — Li Tongxuan uses neither Chengguan’s six divisions of the dependent recompense nor Fazang’s six senses of it, but opens it separately into thirteen, and counts even the two passages of praising her virtue and of the host surrounding her within the number of the dependent recompense.

The thirty kinds of host and ‘one position pervading five’: 〔T36n1739 0979b06–0979b09〕「此已下三十種眾，皆明此比丘尼攝生行遍，隨根授法各各不同，直至十一地金剛智，次隣佛位已來眾，總皆攝化，明一位遍五位行故。」 tr. “From here on, the thirty kinds of host all set forth that this nun’s gathering in of beings runs everywhere, conferring the dharma according to the faculty, each differing from the rest, on up to the vajra knowledge of the eleventh ground, so that all these hosts, up to those next adjoining the position of a buddha, are gathered in and converted — setting forth that one position pervades the practice of the five positions.” — Li Tongxuan, upon the eighty-fascicle version, likewise counts thirty hosts, and takes the pervading of the practice of the five positions by one position as the eye he draws from it.

The figuring of the three dharmas: forbearance, knowledge, and kindness: 〔T36n1739 0979b16–0979b21〕「表法者，明一切智忍慈三法總會故。比丘出家捨飾好是忍義，尼是慈悲義，勝光王是智，明以願力迴向入俗，行精進行和會忍智慈，總攝五位之行總為一法界體用故，以師子頻申是法界門中法悅樂故。」 tr. “As for the figuring of the dharma: it sets forth that the three dharmas of omniscient knowledge, forbearance, and kindness are gathered together. That a monk leaves home and lays aside adornment is the sense of forbearance; that she is a nun is the sense of compassion; King Surpassing Light is knowledge — setting forth that by the power of the vow she dedicates and enters the conventional, practices the practice of vigor and harmonizes forbearance, knowledge, and kindness, gathering up the practice of the five positions as one substance and working of the Dharma realm, because Lion’s Stretching is the joy in the dharma within the gate of the Dharma realm.” — the monk figures forbearance, the nun kindness, King Surpassing Light knowledge; the three dharmas gathered together make the practice of vigor of the present position. Neither Chengguan nor Fazang nor Zhiyan has this track.

The substance of the Sunlight Grove: 〔T36n1739 0979c01–0979c02〕「日光園者，以忍智慈為園體。」 tr. “As for the Sunlight Grove: forbearance, knowledge, and kindness are taken as the substance of the grove.”

The figuring of circumambulating together with the trees: 〔T36n1739 0979c02–0979c06〕「善財合掌住立申請不致禮敬，但與園中眾樹悉皆右遶者，表明眾樹是行報生，明以眾行園林以忍智慈三法具故，以表三行圓滿，但與行圍遶，是所敬法故，無別禮也。」 tr. “That Sudhana, with joined palms, stands and makes his request without offering obeisance, and only circumambulates to the right together with all the trees of the grove: this figures that the many trees are born of the recompense of practice, setting forth that in the grove of the many practices the three dharmas of forbearance, knowledge, and kindness are complete, and so it figures that the three practices are full; he only circumambulates together with the practices, for it is the dharma that is revered, and so there is no separate obeisance.”

What the name ‘accomplishing omniscient knowledge’ is taken with reference to: 〔T36n1739 0979c07–0979c09〕「善財申請比丘尼與法名成就一切智者，此約根本智中忍智慈悲，一切差別智從此三法而具足出生。」 tr. “That Sudhana requests and the nun confers a dharma named the accomplishing of omniscient knowledge: this is with reference to forbearance, knowledge, and loving compassion within the fundamental knowledge, from which three dharmas all differentiating knowledge is brought forth in full.”

The general sense of the working: 〔T36n1739 0979c13–0979c15〕「大意約以根本智起忍智慈悲萬行大用自在差別法門，稱法界境界故。」 tr. “The general sense is that, with reference to the fundamental knowledge, there arise forbearance, knowledge, and loving compassion, the great working of the myriad practices, the sovereign and differentiating Dharma gates, because they answer to the objective realm of the Dharma realm.” — Li Tongxuan’s gloss upon this friend ends at 「推德令善財昇進」 tr. “deferring to her virtue so that Sudhana advances upward” 〔T36n1739 0979c21〕.

Zhiyan, Souxuan ji T35n1732

The outline and the name of the Dharma gate: 「第二十四至一切處迴向菩薩也。尼名師子奮迅，入菩薩一切智底法門。」 tr. “The twenty-fourth, the bodhisattva of the dedication that reaches every place. The nun is named Lion’s Rousing, and she has entered the Dharma gate of the bottom of a bodhisattva’s omniscient knowledge.” 〔T35n1732 0096b01–0096b03〕

The three divisions of the direct recompense: 〔T35n1732 0096b09–0096b11〕「正報中有三：見身遍在眾座、二「見處一座」〔T35n1732 0096b10〕下為眾說法、三「善財見」〔T35n1732 0096b11〕下結所見奇特。」 tr. “Within the direct recompense there are three: seeing her body present throughout the many seats; second, from the words ‘he saw her upon one seat’ onward, expounding the Dharma for the hosts; third, from the words ‘Sudhana saw’ onward, the closing on the rareness of what was seen.”

The number of gates: 「初淨居天等，總有二十九門見正報。」 tr. “First the gods of the Pure Abodes and the rest: there are twenty-nine gates in all in the seeing of the direct recompense.” 〔0096b15–0096b16〕

The outline of truly entering the Dharma realm: 〔T35n1732 0096b19–0096b24〕「三正入法界，有二：初自分法門、二「諸大」〔T35n1732 0096b20〕下仰推勝分。自分中有四：初說法門名；二「大聖如此」〔T35n1732 0096b21〕下明自分法體，初問、次答；三「大聖此智光」〔T35n1732 0096b22〕下明法門大用分齊，初問、次答，答文有四可知；四「我唯」〔T35n1732 0096b24〕下結自分所知。」 tr. “Third, truly entering the Dharma realm, which has two: first, the Dharma gate of her own share; second, from the words ‘the several great ones’ onward, looking up and deferring to the share of the superior. Within her own share there are four: first, the telling of the name of the Dharma gate; second, from the words ‘great holy one, thus’ onward, the setting forth of the dharma-substance of her own share, first the question and next the answer; third, from the words ‘great holy one, this radiance of knowledge’ onward, the setting forth of the extent of the great working of the Dharma gate, first the question and next the answer, the text of the answer having four parts, which may be known; fourth, from the words ‘I only’ onward, the closing on what is known within her own share.”

Recorded without adjudication

As for the outline of this unit: Chengguan, upon the eighty-fascicle version, makes the sequence of seeking in accord with the teaching · seeing, paying respects, and inquiring · conferring her own Dharma realm, and opens the seeing of the direct recompense into four and the thirty places into three (sixteen · two · twelve); Fazang, upon the sixty-fascicle version, opens five parts under the expounding at length of the essentials of the Dharma (the eight kinds of beings · the two vehicles · the bodhisattvas · the gathering up of the benefit of the converting · the glossing of the reason); Zhiyan, upon the sixty-fascicle version, opens six parts within the expounding of the Dharma (the god-kings of the eight kinds of beings and the rest · the śrāvakas · the people of the ten grounds · the vajra-bearing strong men · the closing on the benefit for the many classes · the glossing of the reason), and opens truly entering the Dharma realm into two and then further into four; Li Tongxuan does not outline the subsection as it runs, but takes in this good friend’s land, city, and name within the five gates of 「推德昇進」 tr. “deferring to his virtue and advancing upward” at the end of the passage on the preceding friend, and takes in the text of this unit separately within the five passages of truly entering the Dharma gate of the present position — the numbers of the divisions and the bone each rests upon being different in all four houses.

As for the names of the land and the city: Chengguan has Śoṇa (valor) · the grove of Kaliṅga (the time of mutual fighting and warring); Fazang, upon the sixty-fascicle version, has Hard to Endure · Kaliṅgavatī (the grove of the time of contention); Li Tongxuan has Śoṇa (valor · the sense of vigor) · the grove of Kaliṅga (mutual contention) — while the eighty-fascicle scripture text in this unit has only 「彼國城」 tr. “that country’s city” and brings out no name for it, the names the three houses gloss all coming out of the version each rests upon and the ancient sayings each has received.

As for the good friend’s name: Chengguan has 「師子嚬申」 tr. “Lion’s Stretching” in one graphic form and glosses it as spreading out and sovereign, there being nowhere she does not reach; Li Tongxuan has 「師子頻申」 tr. “Lion’s Stretching” in another and glosses it as kindness and compassion being agreeable and delightful, the practice reaching throughout the ten directions without any weariness; Fazang and Zhiyan, upon the sixty-fascicle version, have 「師子奮迅」 tr. “the Lion’s Rousing,” and Fazang glosses it as pure wisdom without dread, expounding the Dharma decisively.

As for the number of gates of the assemblies: Chengguan, upon the eighty-fascicle version, has thirty; Zhiyan, upon the sixty-fascicle version, has twenty-nine — the eighty-fascicle version comes to thirty and the sixty-fascicle version to twenty-nine, and the two numbers each agree with the version each glosses.

As for the number of similes of the direct recompense: Fazang, upon the sixty-fascicle version, has ten similes, and the sixty-fascicle version comes to ten; the eighty-fascicle version comes to eleven.

As for the matching of the assigned position: Chengguan fastens it to 「至一切處迴向」 tr. “the dedication that reaches every place” and states plainly of himself 「約寄位耳。他皆倣此」 tr. “with reference to an assigned position only; the rest are all to be taken after this manner” 〔T35n1735 0939a13〕, while Li Tongxuan, upon the same position, matches it further with 「十住中第四住、十地中第四地」 tr. “the fourth abode among the ten abodes and the fourth ground among the ten grounds” 〔T36n1739 0979a03–0979a04〕, and matches it with the fourth perfection, that of vigor.

All these divergent glosses are the settled sayings of the ancient worthies, and are recorded as such.

VII. Cross-Reading and Lineage

For the text of this unit, the chains of lineage all come straight back from cross-readings the ancient worthies have already made:

• Chengguan, Yanyi chao T36n1736: in the general table classifying the fifty-four persons of 〈Entering the Dharma Realm〉, this good friend is taken as the only one of the class 「尼」 tr. “nuns” among the twenty classes — 「三尼唯一：即師子嚬申」 tr. “third, of nuns there is one only: namely Lion’s Stretching” 〔T36n1736 0663b01–0663b02〕. This is a record of classification, not a gloss on the text of this unit.
• The clause from the Zhi lun: what Chengguan draws in as witness for the name 「王三昧」 tr. “the king of samādhis” — 〔T35n1735 0939a24–0939a25〕「王三昧者，《智論》第八云「一切三昧皆入中故。」〔T35n1735 0939a25〕」 tr. “as for the king of samādhis, the Zhi lun, in its eighth fascicle, says ‘because all samādhis enter into it.’”. This is the only quotation from a treatise that Chengguan himself raises within the outlined passage of this unit.
• The clause from the Jin scripture: what Chengguan draws in as witness for the sense of the one seat of the fifth ground, 「妙華藏」 tr. “the Treasury of Wondrous Flowers” — 「華謂十種平等淨心，故晉經云淨心華藏」 tr. “the flower means the ten kinds of equal and pure mind, and therefore the Jin scripture says the treasury of the flower of the pure mind” 〔T35n1735 0939a09–0939a10〕; and the sixty-fascicle version has 「為說淨心華藏法門」 tr. “she expounded for them the Dharma gate of the treasury of the flower of the pure mind” 〔T09n0278 0715c27〕.
• The treatises of the Huayan house: in the four works Huayan jing zhigui T45n1871 · Huayan yisheng jiaoyi fenqi zhang T45n1866 · Shixuan men T45n1868 · Fajie xuanjing T45n1883, a check for 「師子頻申」 tr. “Lion’s Stretching” and 「師子嚬申」 tr. “Lion’s Stretching” in either graphic form gives zero hits in every case 〔not found〕; the Huayan jing kongmu zhang T45n1870, however, has one appearance in a name list, standing at T45n1870 0589a21, belonging to a roll of the good friends and not a word-by-word gloss upon this unit.
• Li Tongxuan, Xin Huayan jing lun, the passage on the fourth dedication that reaches every place in 〈The Ten Dedications〉 T36n1739: when Li Tongxuan glosses the fourth dedication in 〈The Ten Dedications〉, he cross-attests it by this very good friend — 〔T36n1739 0860b19–0860b22〕「第四至一切處迴向者，以精進波羅蜜為體，餘九為伴。以善財見比丘尼名師子頻申，住輸那國，此曰勇猛城。名迦陵迦林，此云鬪諍時也。」 tr. “As for the fourth, the dedication that reaches every place: the perfection of vigor is taken as its substance, and the other nine as its companions. Thus Sudhana sees a nun named Lion’s Stretching, dwelling in the land of Śroṇa, which is rendered Valiant; the city is named Kaliṅga Grove, which is rendered the time of contention.” And there he brings out two further senses of the good friend’s name — 〔T36n1739 0860b25–0860b27〕「號師子頻申者，明已得四無礙智，已得四種無畏故。師子者，明智無畏也。頻申者，卷舒自在也。」 tr. “That she is titled Lion’s Stretching sets forth that she has gained the four unobstructed knowledges and has gained the four kinds of fearlessness. The lion sets forth the fearlessness of knowledge; the stretching is the sovereign rolling up and unrolling.” — there he glosses the name by the four unobstructed knowledges and the four fearlessnesses, while in the present passage he glosses it by 「慈悲適悅，行遍十方」 tr. “compassion at ease and delighted, her practice reaching throughout the ten directions” 〔T36n1739 0979a16–0979a17〕; one man in two places, taking it differently in each, and both are recorded without adjudication.
• The Consciousness-only axis: in the five works Cheng weishi lun T31n1585 · She dacheng lun T31n1594 · Yogācārabhūmi T30n1579 · Saṃdhinirmocana-sūtra T16n0676 · Shidi jing lun T26n1522, this unit is not 〈The Ten Grounds〉, no chain to consciousness-only is set up separately, and no one of them has been dug into deeply; the lack is recorded as it stands.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the subsection of the nun Lion’s Stretching begins 〔T10n0279 0363a16〕 (at the end of fascicle sixty-seven) and ends 〔0365a28 前〕 (at the boundary of fascicle sixty-eight; the text in fact ends 〔0365a20〕). Seeking in accord with the teaching · the people telling him 0363a16–a19 · going to the grove and looking through it 0363a19 · seeing the eight trees of the dependent recompense 0363a20–0363b02 · the springs and pools 0363b02–0363b06 · the spreading of the six kinds of seat 0363b06–0363b16 · the mingled setting forth of the manifold adornments 0363b16–0363b26 · bringing out the cause of it 0363b26–0363c02 · the sovereignty of the working of the fruit 0363c02–0363c04 · the eleven similes of seeing the direct recompense 0363c04–0363c13 · the assemblies at thirty places 0363c13–0364b15 (the Pure Abodes 0363c14 · the Brahmā gods 0363c16 · Free Enjoyment of Others’ Emanations 0363c18 · Good Transformation 0363c20 · Tuṣita 0363c22 · Suyāma 0363c25 · the Thirty-Three 0363c27 · the dragon kings 0363c29 · the yakṣas 0364a04 · the gandharvas 0364a06 · the asuras 0364a08 · the garuḍas 0364a11 · the kiṃnaras 0364a13 · the mahoragas 0364a15 · men and women 0364a17 · the rākṣasas 0364a19 · the vehicle of the śrāvakas 0364a21 · the vehicle of the pratyekabuddhas 0364a23 · the Great Vehicle 0364a24 · those who have first given rise to the mind 0364a26 · the second ground 0364a28 · the third ground 0364a29 · the fourth ground 0364b02 · the fifth ground 0364b04 · the sixth ground 0364b05 · the seventh ground 0364b07 · the eighth ground 0364b09 · the ninth ground 0364b10 · the tenth ground 0364b12 · the vajra-holding spirits 0364b14) · gathering up the many kinds 0364b15–0364b20 · the ten prajñā-pāramitā gates 0364b20–0364b28 · the ripeness of the faculties of those converted 0364b28–0364c02 · beholding what is surpassing and giving rise to the mind 0364c02–0364c06 · sending out radiance and circling to the right 0364c06–0364c09 · setting out directly what is sought 0364c09–0364c12 · the setting forth of the name 0364c12–0364c13 · the inquiring into and glossing of its substance 0364c13–0364c16 · the question discerning its working 0364c16 · the answer as to the common working (the samādhi · the mind-made body) 0364c16–0364c21 · the implements of offering, that is to say 0364c21–0364c24 · the eight aspects running through a whole lifetime 0364c24–0364c29 · the setting forth of the benefit 0364c29–0365a02 · the five clauses of the answer as to the working of knowledge 0365a02–0365a08 · humbling herself and pointing to the superior 0365a08–0365a16 · pointing out the next friend 0365a16–0365a19 · cherishing her virtue and taking leave 0365a19–0365a20. The lines of verse are zero.
• Buddhabhadra T278 (the Jin translation, the principal collation witness): this unit begins 〔T09n0278 0715a09〕 and ends 〔0716c08〕. Going to the grove and looking through it 0715a09 · the eight trees 0715a10–0715a19 · the springs and pools 0715a19–0715a23 · the spreading of the six kinds of seat 0715a23–0715b02 · the mingled adornments 0715b02–0715b09 · bringing out the cause of it 0715b09–0715b15 · the ten similes of seeing the direct recompense 0715b15–0715b22 · the assemblies at twenty-nine places 0715b22–0716a06 · expounding the Dharma according to what each is fit for 0716a06–0716a10 · the ten prajñā-pāramitā gates 0716a10–0716a19 · seeing the several rare matters 0716a20–0716a25 · paying respects and circling to the right 0716a25–0716a28 · setting out directly what is sought 0716a28–0716b01 · the answer giving the name of the Dharma gate 0716b01–0716b02 · the question and answer on the dharma-substance 0716b02–0716b04 · the question and answer on the objective realm 0716b04–0716b05 · the answer about the objective realm, the samādhi of the forest of all dharmas, 0716b05–0716b06 · the mind-made body making offerings throughout the eight aspects 0716b06–0716b16 · the two benefits, for those who know of the offerings and those who come to her, 0716b16–0716b18 · the five clauses of taking nothing up 0716b18–0716b24 · humbling herself and pointing to the superior 0716b24–0716c03 · pointing out the next friend 0716c03–0716c06 · cherishing her virtue, taking leave, and going south 0716c06–0716c08.
• Chengguan, Huayan jing shu T35n1735: the direct gloss on this unit begins 0938b15 · glossing the name 0938b16–b17 · glossing the land and the city 0938b18–b23 · seeking in accord with the teaching 0938b23 · glossing the Sunlight Grove 0938b24–b27 · the three divisions of seeing, paying respects, and inquiring 0938b27–b29 · the six divisions of the dependent recompense 0938b29–0938c06 · the four divisions of seeing the direct recompense 0938c07–c11 · the three divisions of the thirty places 0938c11–c13 · the seven heavenly seats 0938c13–c21 · the remaining seats of the eight kinds of beings 0938c21–c28 · the general judgment upon counteracting and suiting the occasion 0938c28–0939a02 · the two seats of humans and rākṣasas 0939a02–a04 · the two seats of the two vehicles 0939a04–a06 · the twelve seats of the bodhisattvas 0939a06–a08 · the Treasury of Wondrous Flowers of the fifth ground 0939a08–a11 · the last seat and the assigned position 0939a11–a14 · gathering up the many kinds 0939a14–a15 · the two causes set forth as a whole 0939a15–a17 · the three divisions of paying respects 0939a17–a19 · the three divisions of conferring her own Dharma realm 0939a19–a22 · the king of samādhis and the two senses of omniscient knowledge 0939a22–0939b02 · the working of differentiating knowledge and of non-differentiating knowledge 0939b02–b04 · ending before the fifth, the dedication of the treasury of inexhaustible merit 0939b05. For the three passages from humbling herself and pointing to the superior onward, Chengguan sets up no separate heading within this window, and the lack is recorded as it stands.
• Chengguan, Yanyi chao T36n1736: the section of direct gloss on this unit runs 0679a24–0679b15 (citing the words about the good friend of the fourth, who reaches every place, 0679a24–a25 · citing the words about the grove of trees without outflows and drawing in the verse of the Jingming, Chapter on the Buddha Path, 0679a25–a29 · citing the words rendering the water god 0679a29–0679b01 · citing the words about the first ground and the giving rise to the mind that is realization, and filling out the second ground through the tenth, 0679b01–b09 · citing the words about the Zhi lun, fascicle eight, and bringing out the treatise’s simile 0679b09–b11 · drawing in the two differing sayings of the treatise and setting down the gloss that this is only praising its surpassingness 0679b11–b15), ending at the citation opening the fifth, the dedication of the treasury of inexhaustible merit 〔0679b15〕; separately, the one sentence of the table classifying the fifty-four persons, 0663b01–0663b02, bears on this good friend, and it does not enter the word-by-word collation.
• Fazang, Tanxuan ji T35n1733: what bears on this unit runs 0469c24–0470c14 (the outline 0469c24 · glossing the land and the city 0469c25–c29 · glossing the name 0469c29–0470a01 · the three divisions of entering in accord with the teaching 0470a01–a04 · the three divisions of seeing, paying respects, and requesting 0470a04–a06 · the six senses of the dependent recompense 0470a06–a13 · the two divisions of the direct recompense and the ten similes 0470a13–a16 · the five divisions of the essentials of the Dharma expounded 0470a16–a20 · the seat-by-seat gloss 0470a20–0470b15 · the gathering up of the benefit of converting and the glossing of the reason 0470b15–b18 · the gathering up of the rareness of what was seen and heard 0470b18–b19 · paying respects 0470b19–b22 · the request 0470b22 · the four divisions of setting forth her own Dharma realm 0470b22–b24 · the three senses of the bottom of omniscient knowledge 0470b24–b29 · making clear the substance 0470c01–c03 · the three divisions of the working 0470c03–c09 · the ten matters in five pairs of deferring upward 0470c09–c13 · the closing that it is not her own share, and the end of the gloss upon this friend, 0470c13–0470c14). A check of the whole work for 「師子嚬申」 tr. “Lion’s Stretching” gives zero hits, and this passage was located by means of 「至一切處迴向」 tr. “the dedication that reaches every place” together with the scene-structure of the good friend.
• Li Tongxuan, Xin Huayan jing lun T36n1739: what bears on this unit runs 0978c28–0979c21 (the five gates of deferring to his virtue and advancing upward 0978c28–0979a02 · glossing the city and the position 0979a02–a11 · glossing the grove 0979a11–a13 · glossing the land’s name and the perfection 0979a13–a15 · glossing the good friend’s name 0979a15–a19 · the five passages of truly entering the Dharma gate of the present position 0979a20–a26 · the thirteen adornments of the dependent recompense 0979a26–0979b06 · the thirty kinds of host and one position pervading five 0979b06–0979b16 · the figuring of the three dharmas of forbearance, knowledge, and kindness 0979b16–0979b26 · glossing the pārijāta tree, the kālinda cloth, and the god Varuṇa 0979b26–0979b28 · the ten prajñā gates 0979b28–0979c01 · the substance of the Sunlight Grove 0979c01–0979c02 · the figuring of circumambulating together with the trees 0979c02–0979c07 · what the accomplishing of omniscient knowledge is taken with reference to 0979c07–0979c10 · the general sense of the working and its objective realm 0979c10–0979c21); from 0979c22 onward what follows is the deferring to virtue and advancing upward belonging to the next friend, and is not part of this passage. A check of the whole work for 「師子嚬申」 tr. “Lion’s Stretching” gives one hit 〔T36n1739 0945a03〕, whose text is fastened to a samādhi of the Tathāgata and is not the title of this good friend; this passage was located by means of 「至一切處迴向」 tr. “the dedication that reaches every place” together with the scene-structure of the good friend. The other appearances of 「師子奮迅」 tr. “the Lion’s Rousing” were examined and belong to other passages and other positions, and do not enter the collation. Separately, the passage on the fourth dedication that reaches every place in 〈The Ten Dedications〉, 0860b19–0861b03, cross-attests this good friend; see 〈VII. Cross-Reading and Lineage〉.
• Zhiyan, Souxuan ji T35n1732: the sole appearance for this unit is 0096b01–0096b25 (the outline and the name of the Dharma gate 0096b01–b04 · the seven parts of entering 0096b04–b09 · the three divisions of the direct recompense 0096b09–b11 · the six divisions of the expounding of the Dharma 0096b11–b15 · the twenty-nine gates 0096b15–b16 · the closing text 0096b16–b19 · the two divisions of truly entering the Dharma realm 0096b19–b25).
• Variant readings: within the range of T279 covered by this unit, 〔0363a16〕–〔0365a27〕, the Taishō base text carries two groups of collated variants, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): the first, 〔0363a13〕頻【大】｜嚬【明】 — its head entry stands before this window, while the five starred recurrences within the window are all fastened to that head entry, standing at 〔0363c01〕〔0363c05〕〔0364b18〕〔0364b29〕〔0364c02〕; the second, 〔0365a10〕詣【大】｜諸【宮】, whose head entry stands within the window. Counted: head entries within this window 1, starred recurrences within the window fastened to a head entry outside it 5.
• Supplementary note on divergent readings: the interlinear notes were stripped and set down at the layer of the original text.
• Prajñā T293 (the forty-fascicle collation witness): this unit begins 〔T10n0293 0728b02〕 and ends 〔0730c21〕 (fascicle fifteen). Going to the grove and seeking her out 0728b02–b06 · going to the grove and looking through it 0728b06 · seeing the nine trees of the dependent recompense 0728b07–b23 · the pools 0728b23–0728c02 · the spreading of the ten kinds of seat 0728c02–c16 · the mingled adornments 0728c16–0729a04 · bringing out the cause of it 0729a04–a13 · seeing the fourteen similes of the direct recompense 0729a14–a24 · the assemblies at thirty places 0729a24–0730a03 · the gathering up of the many kinds 0730a04–a10 · the ten prajñā-pāramitā gates 0730a10–a19 · the ripeness of those converted 0730a19–a23 · beholding what is surpassing, giving rise to the mind, and circling to the right 0730a23–b03 · setting out directly what is sought 0730b03–b06 · the setting forth of the name, the gate of extinguishing all subtle differentiation, 0730b06–b08 · the inquiring into and glossing of its substance 0730b09–b11 · the question and answer on the objective realm 0730b12–b14 · the offerings of the mind-made body 0730b14–0730c01 · the five clauses of not differentiating 0730c02–c07 · humbling herself and pointing to the superior 0730c07–c16 · pointing out the next friend, Vasumitrā, 0730c16–c19 · cherishing her virtue and taking leave 0730c19–c21.
• Items not found: Huayan jing zhigui T45n1871 · Huayan yisheng jiaoyi fenqi zhang T45n1866 · Shixuan men T45n1868 · Fajie xuanjing T45n1883 — four works in all, checked for 「師子頻申」 tr. “Lion’s Stretching” and 「師子嚬申」 tr. “Lion’s Stretching” in either graphic form, giving zero hits in every case; the Huayan jing kongmu zhang T45n1870 is not a zero-hit case, having one appearance in a name list, standing at T45n1870 0589a21, which is not a word-by-word gloss, and so it is not listed among the not-found. Cheng weishi lun T31n1585 · She dacheng lun T31n1594 · Yogācārabhūmi T30n1579 · Saṃdhinirmocana-sūtra T16n0676 · Shidi jing lun T26n1522, five works: this unit is not 〈The Ten Grounds〉, and none has been dug into deeply; the lack is recorded as it stands.