華嚴經 品三十九 入法界品 · 正趣菩薩（寄真如相迴向）Avataṃsaka Sūtra · Entering the Dharma Realm · The Bodhisattva Right Course (Assigned to the Dedication of the Mark of Suchness)

The bodhisattva Right Course does not wait for Sudhana to come seeking him, but comes of his own accord from the eastern quarter. On coming he presses the ground with his foot, and the Sahā world quakes in six ways; he sends forth the light of his body, outshining sun and moon and stars and lightning, and shines everywhere upon the three evil destinies; he rains down offerings everywhere and only then comes to where Avalokiteśvara is — and so it is within Avalokiteśvara’s assembly that Sudhana sees his next teacher. The whole unit runs to nine hundred and ninety-three graphs, with no verse. Chengguan divides this unit into six passages, and yet says 「初二可知」 tr. “the first two may be understood as they stand,” opening his gloss stage by stage from the third passage, 「授己法界」 tr. “conferring his own Dharma realm,” adjudicating the two senses of the name of the liberation as 「十方無際故名普門，一念超多故云速疾」 tr. “because the ten directions are without bound it is named universal gate; because a single thought-moment surpasses many it is called swift,” and opening the one passage of the direct answer into five branches (the place where the Dharma was gained · how long since setting out · how near or far the place is · the benefit accomplished · the displaying of the ten powers by class). The three parallel translations differ in the name of the liberation of this unit and in the name of the next friend’s city alike, and the forty-fascicle Avataṃsaka moreover has 「正性無異行」 tr. “Right Nature of Undifferentiated Practice” as the name of this bodhisattva; all recorded side by side without adjudication.

I. Doctrinal Outline and Placement

Chengguan’s outline in six passages — the bone of this section:

「第八正趣菩薩，寄真如相迴向。」 tr. “The eighth, the bodhisattva Right Course, assigned to the dedication of the mark of suchness.” 〔T35n1735 0940b21–0940b22〕

「善友文中具六。初二可知。」 tr. “Within the text of the good friend there are six. The first two may be understood as they stand.” 〔T35n1735 0940b22〕

From the third passage onward, stage by stage:

「第三「正趣菩薩言」下授己法界，分二：先標名體。」 tr. “Third, from ‘the bodhisattva Right Course said’ onward, is the conferring of his own Dharma realm, divided into two: first, the setting forth of the name and substance.” 〔T35n1735 0940b22–0940b23〕

「十方無際故名普門，一念超多故云速疾。」 tr. “Because the ten directions are without bound it is named universal gate; because a single thought-moment surpasses many it is called swift.” 〔T35n1735 0940b23–0940b24〕

「二「善財言」下顯其業用。於中四：一申問。雖有三問，意在速疾。」 tr. “Second, from ‘Sudhana said’ onward, is the displaying of his working. Within it there are four: first, the setting out of the questions. Though there are three questions, the intent lies in the swiftness.” 〔T35n1735 0940b24–0940b26〕

「二「告言」下顯深。三「善財」下承力請說。」 tr. “Second, from ‘he said to him’ onward, is the displaying of the profundity. Third, from ‘Sudhana’ onward, is the requesting of the exposition relying upon the power he bears.” 〔T35n1735 0940b26–0940b27〕

The one passage of the direct answer is opened further into five branches:

「四「正趣菩薩言」下正答前問，於中五：」 tr. “Fourth, from ‘the bodhisattva Right Course said’ onward, is the direct answering of the foregoing questions, within which there are five:” 〔T35n1735 0940b27–0940b28〕

「初答得法處，謂從自本智如來藏界普生萬善，本覺而來故行能速遍，知一切法不離心性萬行頓成。」 tr. “First, the answering of the place where the Dharma was gained. That is, from the realm of the Tathāgata-womb of one’s own original knowledge, which universally gives rise to the myriad goods, coming from original awakening — therefore the practice is able to be swift and to reach everywhere; knowing that all dharmas are not apart from the nature of mind, the myriad practices are accomplished all at once.” 〔T35n1735 0940b28–0940c01〕

「二「從彼發」下答時久近。」 tr. “Second, from ‘setting out there’ onward, is the answering of how long it has been.” 〔T35n1735 0940c01–0940c02〕

「三「一一念中」下答處近遠。以多時發多步則知遠矣，即是速疾。」 tr. “Third, from ‘within each single thought-moment’ onward, is the answering of how near or far the place is. Since in much time he raises many steps, it is thereby known to be far — and this is just the swiftness.” 〔T35n1735 0940c02–0940c03〕

「四「一一佛剎」下顯其成益。五「如從東」下類顯十力。後三可知。」 tr. “Fourth, from ‘every single buddha-land’ onward, is the displaying of the benefit accomplished. Fifth, from ‘as it is from the east’ onward, is the displaying of the ten powers by class. The latter three may be understood as they stand.” 〔T35n1735 0940c03–0940c04〕

Upon the latter three passages (humbling himself and pointing to the superior · pointing out the next friend · cherishing his virtue and taking leave) Chengguan writes 「後三可知」 tr. “the latter three may be understood as they stand,” setting up no separate gloss; recorded as absent, as it is.

Fazang’s outline (upon the sixty-fascicle witness · the bone set up in a fivefold division: the raising of the Dharma and contemplative cultivation · proceeding to enter in accord with the teaching · seeing, paying respect, and setting out the request · displaying his own Dharma realm · looking up and pushing on to the superior; with the displaying of his own Dharma realm opened into three):

「第八如相迴向善知識中，初舉法觀修內三：初正趣東來、二觀音指示、三教其問道。」 tr. “Within the good friend of the eighth dedication of the mark of suchness, the first, the raising of the Dharma and the contemplative cultivation, has three within it: first, Right Course coming from the east; second, the Contemplator of Sounds pointing him out; third, teaching him to ask after the way.” 〔T35n1733 0472a20–0472a21〕

「第四「我已成就」下示己法界，於中三：初標名、二辨義、三結位。」 tr. “Fourth, from ‘I have already accomplished’ onward, is the displaying of his own Dharma realm, within which there are three: first, the setting forth of the name; second, the distinguishing of the sense; third, the concluding of the position.” 〔T35n1733 0472b06–0472b07〕

Zhiyan’s outline in three divisions:

「第二十八如相迴向菩薩，名正趣，入普門速行法門。」 tr. “The twenty-eighth bodhisattva, of the dedication of the mark of suchness, is named Right Course, and enters the Dharma gate of the universal gate of swift going.” 〔T35n1732 0097a04–0097a05〕

「初辨勸教、二「時善財」下進入、三「我已」下明正入。」 tr. “First, the distinguishing of the exhortation and teaching; second, from ‘then Sudhana’ onward, the going forward and entering; third, from ‘I have already’ onward, the making clear of the true entering.” 〔T35n1732 0097a05–0097a06〕

Li Tongxuan’s two sets of gates (he does not divide the outline unit by unit, but glosses within his general treatment of the positions of dedication):

「第一正入當位法門中，從「爾時善財童子」已下至「我唯知此菩薩普門速疾行解脫門」，於此段中約立五門」 tr. “Within the first, the true entering of the Dharma gate of the present position, from ‘at that time Sudhana the youth’ onward down to ‘I know only this bodhisattva’s liberation gate of the universal gate of swift practice,’ within this passage five gates are set up” 〔T36n1739 0983a20–0983a22〕

「第二推德昇進門中，從「如諸菩薩」已下至「辭退而去」有八行半經，約立五門：一推德昇進、二示善知識所在方所、三舉其城名墮羅鉢底、四舉神名為大天、五禮敬辭去。」 tr. “Second, within the gate of pointing to virtue and advancing upward, from ‘as for the bodhisattvas’ onward down to ‘took his leave and departed’ there are eight and a half lines of scripture, set up in five gates: first, pointing to virtue and advancing upward; second, showing the quarter where the good friend is; third, raising the name of his city, Duoluobodi; fourth, raising the name of the god, Mahādeva; fifth, paying respects and taking leave.” 〔T36n1739 0983b23–0983b27〕

II. Terminology

III. Similes and Rhetoric

(1) The rhetoric of manifesting auspicious marks, of quaking the ground and sending forth light — the opening passage of this section expounds no Dharma but sets out marks: he presses the ground and the ground quakes, he sends forth light and all lights are like ink, he rains down offerings and they reach every buddha-land, he manifests a body and those who see him are gladdened. The four matters push outward layer by layer, from the ground of one world, to the lands of all the buddhas, to all the palaces. Li Tongxuan sets up upon this a set of glosses by way of setting forth the Dharma, saying 「足指按地者，智之所行也，表以法空起智現，前眾執皆散」 tr. “that he presses the ground with his toe is what knowledge walks upon; it sets forth that by the emptiness of dharmas knowledge arises and appears, and the graspings of the assembly before him are all scattered” 〔T36n1739 0983a07–a08〕, and saying further 「輪圍山是妄所執之報境，無依智現，所執境無」 tr. “the Encircling Mountains are the objective realm of recompense that the deluded grasp at; where knowledge appears without a support, the objective realm grasped at is not there” 〔T36n1739 0983a08–a09〕.

(2) The rhetoric of contrast, one light seizing upon another — the scripture text takes what is brightest in the world as the object outshone: 「映蔽一切日、月、星、電，天龍八部、釋、梵、護世所有光明皆如聚墨」 tr. “it outshone every sun, moon, star, and flash of lightning, and all the light belonging to the eight divisions of gods and dragons, to Śakra, to Brahmā, and to the World-Protectors was all like a mass of gathered ink” 〔T10n0279 0367b12–b14〕. To figure the light of sun and moon by 「聚墨」 tr. “a mass of gathered ink” is to figure the utterly dark by the utterly bright, and what it displays is not the quantity of the light but its kind.

(3) The threefold progression of “unspeakably unspeakable” — in the passage answering how long since he set out and how near or far the place is, one and the same name for an utmost number is used three times while what is counted differs each time: kalpas counted, steps counted, lands counted. 「不可說不可說」 tr. “unspeakably unspeakable” — 「從彼發來已經不可說不可說佛剎微塵數劫」 tr. “from setting out there, there have already passed kalpas as many as the dust motes of unspeakably unspeakable buddha-lands” 〔T10n0279 0367c09–c10〕, 「一一念中舉不可說不可說佛剎微塵數步，一一步過不可說不可說世界微塵數佛剎」 tr. “within each single thought-moment I raise steps as many as the dust motes of unspeakably unspeakable buddha-lands, and each single step crosses over buddha-lands as many as the dust motes of unspeakably unspeakable worlds” 〔T10n0279 0367c11–c12〕. The length of the time and the swiftness of the going complete each other within one and the same sentence — Chengguan adjudicates upon this, saying 「以多時發多步則知遠矣，即是速疾」 tr. “since in much time he raises many steps, it is thereby known to be far — and this is just the swiftness” 〔T35n1735 0940c02–c03〕.

(4) The sentence pattern of closing by class, “as it is from the eastern quarter” — at the end of the direct answer the quarters are not spoken of one by one, but closed by class with a single sentence: 「如從東方」 tr. “as it is from the eastern quarter” — 「如從東方，南、西、北方，四維、上、下，亦復如是」 tr. “as it is from the eastern quarter, so is it also from the south, the west, the north, the four intermediate directions, the zenith, and the nadir” 〔T10n0279 0367c18–c19〕. Chengguan adjudicates this as 「類顯十力」 tr. “the displaying of the ten powers by class” 〔T35n1735 0940c04〕.

(5) The eleven parallel clauses of the passage of looking up and pointing to the superior — in the passage looking up and pointing to the bodhisattvas, from 「普於十方無所不至」 tr. “there is nowhere in the ten directions they do not reach” onward eleven clauses are set down in a row and closed with a single question: 「而我云何能知能說彼功德行？」 tr. “how then could I be able to know or to expound the practice of their merit and virtue?” 〔T10n0279 0367c25–c26〕. The virtues pointed to are all the sense of pervading (pervading the ten directions · pervading the Dharma realm · pervading every way · pervading every land · pervading every dharma · pervading every age), and with what he himself has gained, 「能疾周遍到一切處」 tr. “able swiftly to reach everywhere throughout all places” 〔T10n0279 0367c20–c20〕, they share 「遍」 tr. “everywhere” as their axis, the one being a swift pervading and the other an original pervading.

IV. Collation with Parallel Translations

The Chinese witnesses for the essential sentences of this section’s scripture text: Śikṣānanda T279 (the base text · fascicle sixty-eight) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka, 〈Entering the Dharma Realm, chapter thirty-four〉 · fascicle fifty-one) · Prajñā T293 (the Zhenyuan forty-fascicle Avataṃsaka · fascicle nineteen). The three witnesses are set side by side, all recorded without adjudication.

Sentence 1 · Coming from the east and pressing the ground so that it quakes

What the variants are fastened to: (a) The bodhisattva’s name — the eighty and the sixty alike have 「正趣」 tr. “Right Course,” the forty 「正性無異行」 tr. “Right Nature of Undifferentiated Practice.” (b) The place reached — the eighty and the forty have 「輪圍山頂」 tr. “the summit of the Encircling Mountains,” the sixty 「金剛山頂」 tr. “the summit of the adamantine mountain.” (c) The eighty and the forty have the words 「以足按地」 tr. “pressed the ground with his foot,” which the sixty lacks, having instead 「至此山時」 tr. “when he reached this mountain.” (d) Fazang, upon the sixty, records a differing name in the Indic witness, 「天竺本云：有一菩薩名不行餘道」 tr. “the Indian witness says: there was a bodhisattva named He Who Walks No Other Way” 〔T35n1733 0472a24〕, and glosses it further, 「解云：唯行佛道，不行餘二乘等道，即當正趣，謂趣正故也。梵本約遮，漢本就表。」 tr. “the gloss says: he walks the Buddha way alone and walks no other way, such as the ways of the two vehicles and the like — this answers to Right Course, that is, because his coursing is right. The Sanskrit witness proceeds by exclusion, the Chinese witness by direct display.” 〔T35n1733 0472a25–0472a26〕. All recorded without adjudication.

Sentence 2 · Avalokiteśvara asks Sudhana whether he has seen, and teaches him to ask

What the variants are fastened to: (a) The name of the one who speaks: the eighty and the forty have 「觀自在」 tr. “Avalokiteśvara,” the sixty 「觀世音」 tr. “Contemplator of the World’s Sounds.” (b) Sudhana’s answer: the eighty has 「已見」 tr. “I have already seen him” 〔T10n0279 0367b21〕, the sixty 「唯然，已見」 tr. “yes indeed, I have already seen him” 〔T09n0278 0718c14〕, the forty 「唯然！已見」 tr. “yes indeed! I have already seen him” 〔T10n0293 0735c03〕. (c) The words teaching him to ask: the eighty has 「汝可往問」 tr. “you may go forward and ask,” the sixty 「汝詣彼問」 tr. “go there and ask.” (d) The forty has here a further passage of its own, on Sudhana’s gaining of the Dharma in Avalokiteśvara’s presence, 「爾時，善財童子於觀自在菩薩所，得甚深智入大悲門」 tr. “at that time, Sudhana the youth, in the presence of the bodhisattva Avalokiteśvara, gained the utterly deep knowledge and entered the gate of great compassion” 〔T10n0293 0735c05–c06〕, which the eighty and the sixty lack at this place. All recorded without adjudication.

Sentence 3 · The setting forth of the name and substance

What the variants are fastened to: the name of the liberation takes three forms in the three witnesses — the eighty has 「普門速疾行」 tr. “the Universal Gate of Swift Practice,” the sixty 「普門速行法門」 tr. “the Dharma gate of the universal gate of swift going,” the forty 「普門不動速疾行」 tr. “the Universal Gate of Unmoving Swift Practice”; the forty has the one word 「不動」 tr. “unmoving” more than the other two. As for the words of gaining the Dharma, the eighty and the forty have 「我得菩薩解脫」 tr. “I have gained a liberation of a bodhisattva,” the sixty 「我已成就」 tr. “I have already accomplished.” Chengguan, upon the eighty, glosses the two senses of this name, saying 「十方無際故名普門，一念超多故云速疾」 tr. “because the ten directions are without bound it is named universal gate; because a single thought-moment surpasses many it is called swift” 〔T35n1735 0940b23–b24〕, while Fazang, upon the sixty, has 「初中，十方無際，名為普門。一念遍至，號曰速行。」 tr. “within the first: the ten directions being without bound, it is named the universal gate. Reaching everywhere in a single thought-moment, it is entitled swift going.” 〔T35n1733 0472b07–0472b08〕. All recorded without adjudication.

Sentence 4 · Praising the profundity and sifting the vessel

What the variants are fastened to: (a) Those unable to comprehend it: the eighty lists five classes — devas · humans · asuras · śramaṇas · brahmins; the sixty has 「諸天、人、非人等」 tr. “devas, humans, non-humans, and the rest,” three classes. (b) The vessel fit to hear: the eighty lists eight matters, the last four being 「能聞能持，能解能說」 tr. “able to hear and able to uphold, able to understand and able to expound,” while the forty’s last four are 「能聞、能持、能解、能入」 tr. “able to hear, able to uphold, able to understand, and able to enter” — the last graph being in the one case 「說」 tr. “expound” and in the other 「入」 tr. “enter.” (c) The words of Sudhana requesting the exposition relying upon the power he bears: the eighty has 「我承佛神力、善知識力，能信能受」 tr. “bearing the spiritual power of the Buddha and the power of the good friends, I am able to believe and able to receive” 〔T10n0279 0367c07〕, the forty 「我當承佛威神之力、善知識力，能信、能受、能解、能入」 tr. “bearing the awesome spiritual power of the Buddha and the power of the good friends, I shall be able to believe, able to receive, able to understand, and able to enter” 〔T10n0293 0735c21–c22〕. Fazang, upon the sixty, adjudicates this passage, saying 「先歎深簡器。唯精進等者，則是善財正當其人。」 tr. “first, praising the profundity and sifting the vessel. As for ‘only the energetic’ and the rest, this is Sudhana himself, exactly the man in question.” 〔T35n1733 0472b11–0472b12〕. All recorded without adjudication.

Sentence 5 · Answering the place where the Dharma was gained · how long since setting out · how near or far the place is · the benefit accomplished

What the variants are fastened to: (a) The name of the land and the name of the buddha — the eighty has 「妙藏世界普勝生佛」 tr. “the buddha Universal Victory Arising in the world Wondrous Treasury,” the sixty has the land named 「妙藏」 tr. “Wondrous Treasury” and the buddha titled 「妙德」 tr. “Wondrous Virtue,” the forty 「具足吉祥藏世界」 tr. “the world Endowed with the Treasury of Auspiciousness” and 「普吉祥出生佛」 tr. “the buddha Universal Auspiciousness Arising.” (b) The form of the utmost number: the eighty has 「不可說不可說」 tr. “unspeakably unspeakable” throughout, while the sixty has 「不可說」 tr. “unspeakable,” a difference of one layer against two; and the sixty moreover has, under the name of the number, 「微塵等」 tr. “equal to the dust motes,” where the eighty has 「微塵數」 tr. “as many as the dust motes.” (c) What is pervaded: the eighty has 「一一佛剎」 tr. “every single buddha-land,” the forty 「一一世界」 tr. “every single world,” the sixty 「所經諸國」 tr. “all the lands I pass through” 〔T09n0278 0719a03〕. (d) Besides the making of offerings, the forty has a further clause of its own, 「及施一切諸眾生海」 tr. “and bestow them as well upon the whole sea of sentient beings,” which the eighty and the sixty lack at this place. Fazang, upon the sixty, adjudicates: 「三「所經諸國」下辨速行成修行義，謂上供諸佛、下救眾生，非直不廢速行而成妙行，亦乃則以速行成此勝行。」 tr. “third, from ‘all the lands I pass through’ onward, is the distinguishing of the sense in which swift going accomplishes the practice of cultivation, that is, above making offerings to the buddhas and below rescuing sentient beings — not merely that swift practice is not left off and wondrous practice is accomplished, but rather that it is by swift practice that this surpassing practice is accomplished.” 〔T35n1733 0472b17–0472b19〕. (e) The four clauses on the articles of offering, 「皆是無上心所成，無作法所印，諸如來所忍，諸菩薩所歎」 tr. “they are all accomplished by the unsurpassed mind, sealed by the dharma that is without contrivance, borne with by all the tathāgatas, and praised by all the bodhisattvas” 〔T10n0279 0367c14–c15〕, are the same in the eighty and in the forty 〔T10n0293 0736a01–0736a02〕, while the sixty lacks these four clauses. All recorded without adjudication.

Sentence 6 · Concluding his own portion · looking up and pointing to the superior · pointing out the next friend · taking leave

What the variants are fastened to: (a) The words of concluding upon himself: the eighty has 「唯得」 tr. “have gained only,” the sixty 「唯知」 tr. “know only”; and the name of the liberation at the closing sentence the eighty abbreviates again to 「普疾行解脫」 tr. “the liberation of universal swift practice,” differing in form from the earlier setting forth of the name, 「普門速疾行」 tr. “the Universal Gate of Swift Practice.” (b) The city of the next friend takes three names in the three witnesses — 「墮羅鉢底」 tr. “Duoluobodi,” 「婆羅波提」 tr. “Poluoboti,” 「門主」 tr. “Gate Lord.” (c) The class of the next friend: the eighty and the forty have 「神」 tr. “god,” the sixty 「天」 tr. “deva.” (d) The number of clauses and the wording of the passage of looking up and pointing to the superior differ among them: the eighty has 「至一切道，入一切剎，知一切法，到一切世」 tr. “they reach every way, enter every land, know every dharma, arrive at every age” 〔T10n0279 0367c22–c24〕, the forty 「至一切道，入一切剎，知一切法，觀一切世平等」 tr. “they reach every way, enter every land, know every dharma, and contemplate every age as equal” 〔T10n0293 0736a10–a11〕 and has moreover a clause of its own, 「深信愛樂一切妙行」 tr. “they deeply believe in and delight in every wondrous practice” 〔T10n0293 0736a12〕, while the sixty has 「滿一切剎，順一切法，等觀三世，說平等法，隨順世間，不著佛道」 tr. “they fill every land, accord with every dharma, contemplate the three ages equally, expound the equal Dharma, accord with the world, and do not cling to the Buddha way” 〔T09n0278 0719a11–a13〕. (e) After the taking of leave, the sixty has a further passage of its own, on Sudhana’s recollecting the objective realm of Right Course’s knowledge, 「爾時，善財童子正念思惟菩薩無障礙行」 tr. “at that time, Sudhana the youth rightly called to mind and pondered the unobstructed practice of a bodhisattva” 〔T09n0278 0719a19〕 and onward, which the eighty lacks at this place. All recorded without adjudication.

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

(1) Swiftness and pervading complete each other — the name of this section’s liberation is its very tenet. The sentence setting forth the name, 「我得菩薩解脫，名：普門速疾行」 tr. “I have gained a liberation of a bodhisattva, named the Universal Gate of Swift Practice” 〔T10n0279 0367b28–b29〕, raises two matters at once: the universal gate is the boundlessness of space, the swiftness is the unbrokenness of time. Chengguan glosses this, saying 「十方無際故名普門，一念超多故云速疾」 tr. “because the ten directions are without bound it is named universal gate; because a single thought-moment surpasses many it is called swift” 〔T35n1735 0940b23–b24〕; and the two senses are not two matters — precisely because the ten directions are without bound, a single thought-moment’s surpassing of many has somewhere to surpass; precisely because a single thought-moment surpasses many, the boundlessness of the ten directions becomes a single gate.

(2) He comes from original awakening, and therefore the practice is able to be swift and to reach everywhere. In the branch answering the place where the Dharma was gained, the scripture text says only 「我從東方妙藏世界普勝生佛所而來此土」 tr. “I came to this land from the presence of the buddha Universal Victory Arising, in the world Wondrous Treasury, in the eastern quarter” 〔T10n0279 0367c08–c09〕, which is an answer given in terms of phenomena; whereupon Chengguan sets down a gloss of sense: 「初答得法處，謂從自本智如來藏界普生萬善，本覺而來故行能速遍，知一切法不離心性萬行頓成。」 tr. “first, the answering of the place where the Dharma was gained. That is, from the realm of the Tathāgata-womb of one’s own original knowledge, which universally gives rise to the myriad goods, coming from original awakening — therefore the practice is able to be swift and to reach everywhere; knowing that all dharmas are not apart from the nature of mind, the myriad practices are accomplished all at once.” 〔T35n1735 0940b28–0940c01〕. The place he comes from is the realm of the Tathāgata-womb of original knowledge, and so the swiftness of his practice is not gained by added effort — this is why the swift practice of this section is as it is.

(3) Raising many steps in much time is just the swiftness. The length of the time and the swiftness of the going seem to be at odds: the scripture text says both 「已經不可說不可說佛剎微塵數劫」 tr. “there have already passed kalpas as many as the dust motes of unspeakably unspeakable buddha-lands” 〔T10n0279 0367c10–c10〕 and 「一一念中舉不可說不可說佛剎微塵數步」 tr. “within each single thought-moment I raise steps as many as the dust motes of unspeakably unspeakable buddha-lands” 〔T10n0279 0367c11–c12〕. Chengguan does not break the swiftness by the length but proves the swiftness by the length: 「三「一一念中」下答處近遠。以多時發多步則知遠矣，即是速疾。」 tr. “third, from ‘within each single thought-moment’ onward, is the answering of how near or far the place is. Since in much time he raises many steps, it is thereby known to be far — and this is just the swiftness.” 〔T35n1735 0940c02–c03〕. What the length counts is the distance traversed, what the swiftness counts is the power to traverse it, and the two are two faces of one and the same matter.

(4) Swift practice does not leave off wondrous practice. Below the taking of the steps the scripture text at once joins on 「一一佛剎，我皆遍入，至其佛所，以妙供具而為供養」 tr. “into every single buddha-land I enter everywhere, and go to where its buddha is, and make offerings with wondrous articles of offering” 〔T10n0279 0367c13–c14〕, and joins on further 「我又普見彼世界中一切眾生，悉知其心，悉知其根，隨其欲解，現身說法」 tr. “further, I see everywhere all the sentient beings within those worlds, and know their minds entirely, and know their faculties entirely, and following upon their wishes and understanding I manifest a body and expound the Dharma” 〔T10n0279 0367c15–c17〕 — the one who travels swiftly has never in any single land passed over the two matters of making offerings to the buddhas and transforming beings. Fazang, upon the sixty, adjudicates this, saying 「非直不廢速行而成妙行，亦乃則以速行成此勝行」 tr. “not merely that swift practice is not left off and wondrous practice is accomplished, but rather that it is by swift practice that this surpassing practice is accomplished” 〔T35n1733 0472b18–0472b19〕.

(5) The roots of goodness join with suchness, and so the dedication is accomplished. The position this section is assigned to Chengguan makes the dedication of the mark of suchness 〔T35n1735 0940b21–b22〕; and the Yanyi chao, glossing why the name of this position and the virtue of this good friend answer to each other, says 「謂善根合如，成迴向故」 tr. “that is, the roots of goodness join with suchness, and so the dedication is accomplished” 〔T36n1736 0681a25〕. That the roots of goodness dedicated and the suchness they are directed toward join and are not two is the sense of this position; and this section’s pervading practice throughout the ten directions, without obstruction in all places, is just the mark of the roots of goodness joining with suchness.

(6) The dividing line between one’s own portion and the advancing beyond. Below the single clause of concluding upon himself, 「我唯得此菩薩普疾行解脫，能疾周遍到一切處」 tr. “I have gained only this bodhisattva’s liberation of universal swift practice, by which I am able swiftly to reach everywhere throughout all places” 〔T10n0279 0367c19–c20〕, there at once follow the eleven clauses of looking up and pointing to the superior. Fazang, upon the sixty, makes this passage the fifth, the looking up and pointing to the superior, and opens it into five parts, the first of his particular pointings saying 「所住境界無量無壞，不同正趣唯此住一金剛山頂」 tr. “the objective realm they dwell in is measureless and indestructible, unlike Right Course, who dwells only upon this one summit of the adamantine mountain” 〔T35n1733 0472b22–0472b23〕 — what is pointed to and what he himself abides in are set over against each other. What this section’s looking up points to is still the pervading of 「普於十方無所不至」 tr. “there is nowhere in the ten directions they do not reach” 〔T10n0279 0367c21–c22〕 — bearing the same name as what he himself has gained, and yet not of the same measure.

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

Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (following the text of the eighty-fascicle Avataṃsaka · the principal witness)

Assigned position: 「第八正趣菩薩，寄真如相迴向。」 tr. “The eighth, the bodhisattva Right Course, assigned to the dedication of the mark of suchness.” 〔T35n1735 0940b21–0940b22〕; the Chao glosses why it is so: 「第八正趣菩薩寄真如相善友」 tr. “the eighth, the bodhisattva Right Course, the friend assigned to the mark of suchness” 〔T36n1736 0681a24〕 is such because 「謂善根合如，成迴向故」 tr. “that is, the roots of goodness join with suchness, and so the dedication is accomplished” 〔T36n1736 0681a25〕.

Outline: 「善友文中具六。初二可知。」 tr. “Within the text of the good friend there are six. The first two may be understood as they stand.” 〔T35n1735 0940b22〕, the one passage of the direct answer opened into five branches 〔T35n1735 0940b27–0940c04〕, and the latter three passages made 「後三可知」 tr. “the latter three may be understood as they stand” 〔T35n1735 0940c04〕.

The two senses of the name of the liberation: 「十方無際故名普門，一念超多故云速疾。」 tr. “Because the ten directions are without bound it is named universal gate; because a single thought-moment surpasses many it is called swift.” 〔T35n1735 0940b23–0940b24〕

The intent of the three questions: 「二「善財言」下顯其業用。於中四：一申問。雖有三問，意在速疾。」 tr. “Second, from ‘Sudhana said’ onward, is the displaying of his working. Within it there are four: first, the setting out of the questions. Though there are three questions, the intent lies in the swiftness.” 〔T35n1735 0940b24–0940b26〕

The gloss of sense upon the place where the Dharma was gained: 「初答得法處，謂從自本智如來藏界普生萬善，本覺而來故行能速遍，知一切法不離心性萬行頓成。」 tr. “First, the answering of the place where the Dharma was gained. That is, from the realm of the Tathāgata-womb of one’s own original knowledge, which universally gives rise to the myriad goods, coming from original awakening — therefore the practice is able to be swift and to reach everywhere; knowing that all dharmas are not apart from the nature of mind, the myriad practices are accomplished all at once.” 〔T35n1735 0940b28–0940c01〕

An evenhanded remark upon the matching of assigned positions (from the general treatment of the chapter’s outline passages · not within this friend’s window): 「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失。」 tr. “Both have their reason — namely, that since each single position is furnished with many Dharma gates, how should an ordinary mind be barred from practicing and seeking the Dharma of the good friends? Therefore not matching them has its reason. Yet within there being no sequence of positions the sequence of positions is not obstructed, and displaying the positions is the constant rule, so that matching them likewise loses nothing.” 〔T35n1735 0918b04–0918b07〕

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

Outline: 「第八如相迴向善知識中，初舉法觀修內三：初正趣東來、二觀音指示、三教其問道。」 tr. “Within the good friend of the eighth dedication of the mark of suchness, the first, the raising of the Dharma and the contemplative cultivation, has three within it: first, Right Course coming from the east; second, the Contemplator of Sounds pointing him out; third, teaching him to ask after the way.” 〔T35n1733 0472a20–0472a21〕; the displaying of his own Dharma realm opened into three: 「初標名、二辨義、三結位。」 tr. “First, the setting forth of the name; second, the distinguishing of the sense; third, the concluding of the position.” 〔T35n1733 0472b07–0472b07〕

The setting forth of the coming from the east: 「東方來者，表如相，證智開明之狀。」 tr. “That he comes from the eastern quarter sets forth the mark of suchness, the look of realizing knowledge opening into clarity.” 〔T35n1733 0472a22〕

Glossing the name: 「名正趣者，神力速至十方諸趣，以正法攝生，故以為名。」 tr. “That he is named Right Course is because by spiritual power he arrives swiftly at all the destinies of the ten directions, and gathers in beings by the right Dharma, and so it is taken for his name.” 〔T35n1733 0472a22–0472a24〕

A differing name in the Indic witness: 「天竺本云：有一菩薩名不行餘道。」 tr. “The Indian witness says: there was a bodhisattva named He Who Walks No Other Way.” 〔T35n1733 0472a24〕, and further 「梵本約遮，漢本就表。」 tr. “The Sanskrit witness proceeds by exclusion, the Chinese witness by direct display.” 〔T35n1733 0472a26〕

The setting forth of the adamantine mountain (upon the sixty): 「住金剛山頂者，則是此光明山也，表住於如相，不可破壞故也。」 tr. “That he dwells upon the summit of the adamantine mountain — this is just the Mountain of Light, and it sets forth abiding in the mark of suchness, since it cannot be destroyed.” 〔T35n1733 0472a26–0472a28〕

The order of the three questions: 「一問得法之處、二問來處遠近、三問來時多少。」 tr. “First, asking after the place where the Dharma was gained; second, asking how near or far the place he came from is; third, asking how much time since his coming.” 〔T35n1733 0472b09–0472b10〕

The five parts of the looking up and pointing to the superior: 「第五「諸大」下仰推中，初一句總推；二別推，所住境界無量無壞，不同正趣唯此住一金剛山頂」 tr. “Fifth, within the looking up and pointing to the superior from ‘the great ones’ onward: the first single clause is the general pointing; second, the particular pointing — the objective realm they dwell in is measureless and indestructible, unlike Right Course, who dwells only upon this one summit of the adamantine mountain” 〔T35n1733 0472b21–0472b23〕, closing with 「如相迴向竟。」 tr. “The dedication of the mark of suchness is finished.” 〔T35n1733 0472b26〕

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

Glossing the name: 「觀世音菩薩云東方有一菩薩名曰正趣者，明正智無邪，故云正趣。」 tr. “That the bodhisattva Contemplator of the World’s Sounds says there is in the eastern quarter a bodhisattva named Right Course makes clear that right knowledge is without deviation, and so it says Right Course.” 〔T36n1739 0982b17–0982b19〕

The setting forth of the coming through the air: 「從空而來者，明智體無依、性無形質、神無不遍，自體真空起如幻身應緣利物，一剎那際響應十方，性無往來。」 tr. “That he comes through the air makes clear that the substance of knowledge has no support, that its nature has no shape or matter, and that its spirit is nowhere unpervading; out of its own substance, true emptiness, it raises an illusion-like body and answers to conditions to benefit beings, responding to the ten directions within a single instant, its nature having no going or coming.” 〔T36n1739 0982b19–0982b22〕

East and west setting forth compassion and knowledge: 「東方者，表是智也。」 tr. “As for the eastern quarter, it sets forth knowledge.” 〔T36n1739 0982b22〕, and further 「故東方表智、西方表悲，以此二位明悲智齊故。」 tr. “Therefore the east sets forth knowledge and the west sets forth compassion, and by these two positions it is made clear that compassion and knowledge are level.” 〔T36n1739 0982c06–0982c07〕; and as for why he establishes this rule, Tongxuan speaks of setting up the Dharma by the rule of the world: 「但約法立名設其則也。」 tr. “It is only upon the Dharma that names are established and their rule laid down.” 〔T36n1739 0982c25〕

The setting forth of the quaking of the ground and the pressing of the ground: 「此正趣菩薩從空中來，至娑婆世界輪圍山頂，以足指按地，其娑婆世界六種震動者，表智能破闇，眾生惑滅，境亡散也。」 tr. “That this bodhisattva Right Course comes through the air, reaches the summit of the Encircling Mountains of the Sahā world, presses the ground with his toe, and that Sahā world quakes in six ways, sets forth that knowledge is able to break the darkness, that the delusion of sentient beings is extinguished, and that the objective realm perishes and scatters.” 〔T36n1739 0983a02–0983a05〕; 「足指按地者，智之所行也，表以法空起智現，前眾執皆散。」 tr. “That he presses the ground with his toe is what knowledge walks upon; it sets forth that by the emptiness of dharmas knowledge arises and appears, and the graspings of the assembly before him are all scattered.” 〔T36n1739 0983a07–0983a08〕; 「輪圍山是妄所執之報境，無依智現，所執境無。」 tr. “The Encircling Mountains are the objective realm of recompense that the deluded grasp at; where knowledge appears without a support, the objective realm grasped at is not there.” 〔T36n1739 0983a08–0983a09〕

The question and answer on his not taking leave (raised upon the seeing of Right Course within the assembly of the preceding position, the Contemplator of the World’s Sounds, and belonging to the close of that position’s pointing to virtue and advancing upward, not to the close of this section): 「問曰：此何意不云辭退而去？」 tr. “Question: why does it not here say that he took his leave and departed?” 〔T36n1739 0982b10〕, answered as 「為此觀世音菩薩會中見正趣菩薩，悲智二位在此位齊滿，表悲終即無明之智自成，明悲智無二體故，不辭去也。」 tr. “Because it is within the assembly of this bodhisattva Contemplator of the World’s Sounds that the bodhisattva Right Course is seen, the two positions of compassion and knowledge are level and full in this position; it sets forth that when compassion is complete the knowledge of ignorance itself is accomplished, making clear that compassion and knowledge have no two substances — and so he does not take his leave and go.” 〔T36n1739 0982b10–0982b13〕

The two gods of heaven and earth after this position: 「即天神是智、地神是悲，明智悲合體即普賢行自在。」 tr. “That is, the god of heaven is knowledge and the god of earth is compassion, making clear that when knowledge and compassion join in one substance the practice of Samantabhadra is sovereign.” 〔T36n1739 0982b15–0982b16〕

Zhiyan, Souxuan ji T35n1732

Outline: 「第二十八如相迴向菩薩，名正趣，入普門速行法門。」 tr. “The twenty-eighth bodhisattva, of the dedication of the mark of suchness, is named Right Course, and enters the Dharma gate of the universal gate of swift going.” 〔T35n1732 0097a04–0097a05〕; 「初辨勸教、二「時善財」下進入、三「我已」下明正入。」 tr. “First, the distinguishing of the exhortation and teaching; second, from ‘then Sudhana’ onward, the going forward and entering; third, from ‘I have already’ onward, the making clear of the true entering.” 〔T35n1732 0097a05–0097a06〕

The question and answer on speaking of the east and not of the south: 「何故此一知識言東不噵南？何也。答：此第八迴向如相，離分齊，故揀前耳。但有證見覺初，故說東也。」 tr. “Why does this one friend speak of the east and not tell of the south? Why is this? Answer: this eighth dedication is suchness, apart from divisions, and so it sifts off what went before. But there is only the first realizing sight and awakening, and therefore the east is spoken of.” 〔T35n1732 0097a08–0097a10〕

The seven parts of the direct answer: 「正答中有七：一剎；二佛名；三從得法門；四發求遠近；五辨速疾；六供養行；七「悉能了知」下應機授法，通答上三問，亦可別也。」 tr. “Within the direct answer there are seven: first, the land; second, the buddha’s name; third, whence the Dharma gate was gained; fourth, how near or far the setting out and seeking; fifth, the distinguishing of the swiftness; sixth, the practice of making offerings; seventh, from ‘able to know entirely’ onward, the conferring of the Dharma in answer to capacity, which answers the three foregoing questions together, though it may also be taken separately.” 〔T35n1732 0097a19–0097a22〕; and of the looking up and pointing to the superior he says 「仰推有三，可知。」 tr. “The looking up and pointing to the superior has three, which may be understood as they stand.” 〔T35n1732 0097a22〕

Recorded without adjudication

The outline of this section Chengguan makes six passages (seeking in accord with the teaching · seeing, paying respect, and inquiring · the conferring of his own Dharma realm · humbling himself and pointing to the superior · pointing out the next friend · cherishing his virtue and taking leave) while glossing only the third of them; Fazang, upon the sixty, sets up a fivefold division and opens three further under the displaying of his own Dharma realm (the setting forth of the name · the distinguishing of the sense · the concluding of the position); Zhiyan makes three passages (the exhortation and teaching · the going forward and entering · the true entering) and opens seven further within the direct answer; while Li Tongxuan does not divide the outline unit by unit but glosses within his general treatment of the positions of dedication, opening five gates of the true entering of the Dharma gate of the present position and five gates of pointing to virtue and advancing upward — the number of divisions of the four houses and the bone each rests upon differ throughout. As for the glossing of the name, Fazang takes upon the graph 「趣」 tr. “course” the two senses of arriving swiftly by spiritual power at the destinies of the ten directions and of gathering in beings by the right Dharma, while Li Tongxuan takes the sense of right knowledge being without deviation; the graph the two glosses rest upon is the same and the sense each takes from it is not. Fazang moreover records that the Indic witness has 「不行餘道」 tr. “He Who Walks No Other Way,” accounting for it as 「梵本約遮，漢本就表」 tr. “the Sanskrit witness proceeds by exclusion, the Chinese witness by direct display.” As for the mountain pressed, the eighty-fascicle and the forty-fascicle witnesses have the Encircling Mountains and the sixty-fascicle witness the adamantine mountain; Fazang, upon the sixty, sets it forth as the mark of suchness, indestructible, while Li Tongxuan, upon the eighty, sets it forth as the perishing and scattering of the objective realm of recompense that the deluded grasp at. As for the sense of the eastern quarter, Fazang takes realizing knowledge opening into clarity, Zhiyan takes being apart from divisions and the beginning of realizing sight, and Li Tongxuan takes the quarters of yin and yang, with the east setting forth knowledge and the west compassion. As for the taking of leave, the end of this section in both the eighty-fascicle and the sixty-fascicle witnesses has the text of the taking of leave, and Li Tongxuan too lists 「五禮敬辭去」 tr. “fifth, paying respects and taking leave” within this position’s pointing to virtue and advancing upward; his question and answer on 「不云辭退而去」 tr. “not saying that he took his leave and departed” is raised upon the seeing of Right Course within the assembly of the preceding position, where Sudhana does not take leave of the Contemplator of the World’s Sounds, and he answers it himself as his not taking leave and going because the two positions of compassion and knowledge are level and full — it does not say that the end of this section lacks the taking of leave. As for the order of succession of the friends, Zhiyan’s two works are not at one with each other: the Souxuan ji has 「第二十八如相迴向菩薩，名正趣」 tr. “the twenty-eighth bodhisattva, of the dedication of the mark of suchness, is named Right Course” 〔T35n1732 0097a04〕, while the table of the order of succession in the Kongmu zhang has 「二十九東方菩薩名正趣」 tr. “twenty-ninth, the bodhisattva of the eastern quarter, named Right Course” 〔T45n1870 0589a25〕 — one and the same author, and two orders in two works; recorded without adjudication. All these divergent interpretations are the settled accounts of the ancient worthies, and are recorded here.

VII. Cross-Reading and Lineage

Of the text of this section, the chains of lineage all run straight back from cross-readings the ancient worthies had already made; no new textual research:

• Zhiyan, Huayan jing kongmu zhang T45n1870: the table of the order of succession of the good friends lists this section — 「二十九東方菩薩名正趣」 tr. “twenty-ninth, the bodhisattva of the eastern quarter, named Right Course” 〔T45n1870 0589a25〕, and immediately beneath it 「三十城名婆羅波提天名大天」 tr. “thirtieth, the city named Poluoboti, the deva named Mahādeva” 〔T45n1870 0589a26〕. This is a record of the order of succession, not a glossing of the sense; and the name of the city it uses follows the sixty.
• Chengguan, Yanyi chao T36n1736: within the general treatment of the good friends of this assembly he cites this section’s name in passing, while what glosses this section proper is the single place 「第八正趣菩薩寄真如相善友」 tr. “the eighth, the bodhisattva Right Course, the friend assigned to the mark of suchness” 〔T36n1736 0681a24〕, the other occurrences belonging to the general treatment of other passages and not entered into the collation.
• The five parts of the looking up and pointing to the superior in Fazang’s Tanxuan ji T35n1733: Fazang glosses this section’s passage of looking up and pointing to the superior part by part, and his third part says 「三別推速行，謂以法身本來滿法界，不待速行」 tr. “third, the particular pointing as to swift going: that is, since the dharma-body from the first fills the Dharma realm, it does not wait upon swift going” 〔T35n1733 0472b23–0472b24〕 — by one who from the first fills the Dharma realm and does not wait upon swift going, the swiftness gained in this section is displayed by contrast.
• Li Tongxuan’s chain of the sequence of positions: Tongxuan takes this section’s assembly, together with that of the friend before it, as the joining of the two positions of compassion and knowledge, and fastens it onward to the god of heaven and the god of earth — 「即天神是智、地神是悲，明智悲合體即普賢行自在。」 tr. “That is, the god of heaven is knowledge and the god of earth is compassion, making clear that when knowledge and compassion join in one substance the practice of Samantabhadra is sovereign.” 〔T36n1739 0982b15–0982b16〕. This is the reading of the sequence of positions proper to Tongxuan’s one house; recorded without adjudication.
• The treatises of the Huayan house: searching the four works, the Huayan jing zhigui T45n1871 · the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883, for 「正趣」 tr. “Right Course” gives zero hits in every case 〔not found〕.
• The consciousness-only axis: searching the five works, the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Yuqie shidi lun T30n1579 · the Jieshenmi jing T16n0676 · the Shidi jing lun T26n1522, for 「正趣」 tr. “Right Course”: the Yuqie shidi lun has four hits 〔0463a06 · 0463a20 · 0560a10 · 0750b10〕, all in the general phrases 「正趣入」 tr. “rightly proceeding to enter” and 「正趣善士」 tr. “a good person who rightly proceeds,” not this good friend; the other four give zero hits 〔not found〕. This section is not of the Chapter on the Ten Grounds, and no separate chain to consciousness-only is set up.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the unit of the bodhisattva Right Course begins 〔T10n0279 0367b09〕 (fascicle sixty-eight) and ends 〔0368a01 前〕. Coming from the east and pressing the ground so that it quakes 0367b09–b12 · sending forth light and outshining 0367b12–b14 · the light shining upon the evil destinies 0367b14–b16 · raining down offerings everywhere 0367b16–b18 · manifesting a body according to what they delight in, and coming 0367b18–b20 · Avalokiteśvara asking whether he has seen 0367b20–b21 · teaching him to ask 0367b21–b23 · reverently receiving the teaching and going to him 0367b24–b25 · setting out the request 0367b25–b28 · the setting forth of the name and substance 0367b28–b29 · the three questions 0367b29–0367c02 · praising the profundity and sifting the vessel 0367c02–c06 · requesting the exposition relying upon the power he bears 0367c06–c07 · answering the place where the Dharma was gained 0367c08–c09 · answering how long since setting out 0367c09–c10 · answering how near or far the place is 0367c11–c12 · entering everywhere and making offerings 0367c13–c14 · the four clauses on the articles of offering 0367c14–c15 · seeing and teaching everywhere 0367c15–c18 · displaying the ten powers by class 0367c18–c19 · concluding his own portion 0367c19–c20 · looking up and pointing to the superior 0367c21–c26 · pointing out the next friend 0367c26–c28 · cherishing his virtue and taking leave 0367c28–c29. Lines of verse: zero.
• Buddhabhadra T278 (the Jin translation, the principal collation witness): this section begins 〔T09n0278 0718c05〕 (fascicle fifty-one) and ends 〔0719a19 前〕. Coming from the east and manifesting the auspicious marks 0718c05–c12 · the Contemplator of the World’s Sounds asking whether he has seen and teaching him to ask 0718c12–c15 · going to him and setting out the request 0718c15–c20 · the setting forth of the name 0718c21 · the three questions 0718c21–c23 · praising the profundity and sifting the vessel 0718c23–c26 · requesting the exposition 0718c27–c28 · answering with the land and the buddha’s name 0718c28–c29 · answering the time and the mark of the going 0719a01–a03 · making offerings and transforming beings 0719a03–a08 · concluding his own portion 0719a08–a09 · looking up and pointing to the superior 0719a09–a14 · pointing out the next friend 0719a14–a16 · taking leave and journeying south 0719a16–a18 · the separate passage on recollecting the objective realm of Right Course’s knowledge 0719a19–a23.
• Prajñā T293 (the Zhenyuan forty-fascicle witness, for collation): this section begins 〔T10n0293 0735b19〕 (fascicle nineteen) and ends 〔0736a17 前〕. Coming from the east and pressing the ground so that it quakes 0735b19–b21 · sending forth light and outshining 0735b21–b25 · raising up offerings everywhere 0735b25–b28 · manifesting a body according to what they delight in, and coming 0735b28–0735c01 · Avalokiteśvara asking whether he has seen and teaching him to ask 0735c01–c05 · Sudhana gaining the Dharma and taking leave 0735c05–c08 · going to him and setting out the request 0735c09–c12 · the setting forth of the name and substance 0735c12–c14 · the three questions 0735c14–c15 · praising the profundity and sifting the vessel 0735c15–c21 · requesting the exposition relying upon the power he bears 0735c21–c22 · answering the place where the Dharma was gained 0735c22–c25 · answering the time and the mark of the going 0735c25–c28 · entering everywhere and making offerings 0735c28–0736a02 · seeing and teaching everywhere 0736a03–a07 · concluding his own portion 0736a07–a08 · looking up and pointing to the superior 0736a08–a14 · pointing out the next friend 0736a14–a17.
• Chengguan, Huayan jing shu T35n1735: the direct gloss on this section begins 0940b21 · the assigned position 0940b21–b22 · the outline in six passages 0940b22 · the setting forth of the name and substance, with its two senses 0940b22–b24 · the four branches of the displaying of the working 0940b24–b27 · the five branches of the direct answer 0940b27–0940c04 · ending before the outline passage on the god Mahādeva 0940c04.
• Chengguan, Yanyi chao T36n1736: the gloss proper to this section 0681a24–0681a25. There are three other occurrences: 0663a29 and 0664a09 belong to the general treatment of the good friends of this assembly, citing in passing, and 0071b07 to the general treatment of the sequent and the reverse in the earlier part; none of them is a passage glossing this section, and they are not entered into the collation.
• Fazang, Tanxuan ji T35n1733: the gloss proper to this section 0472a20–0472b26 (the outline 0472a20–a21 · the coming from the east setting forth the mark of suchness 0472a22 · glossing the name 0472a22–a24 · the differing name in the Indic witness 0472a24–a26 · the setting forth of the adamantine mountain 0472a26–a28 · the Contemplator of Sounds pointing him out 0472a29–0472b02 · entering in accord with the teaching 0472b02–b05 · the seeing, paying of respects, and setting out of the request 0472b05–b06 · the threefold division of the displaying of his own Dharma realm 0472b06–b08 · the three questions and three answers 0472b08–b20 · the five parts of the looking up and pointing to the superior 0472b21–b26). The five other occurrences belong to the outline passages of other chapters and other positions, and are not entered into the collation.
• Li Tongxuan, Xin Huayan jing lun T36n1739: what bears on this section 0982a20–0983b27 (the adjudication of the two positions of compassion and knowledge 0982a20–b05 · the five gates of pointing to virtue and advancing upward of the preceding position 〔pointing out Right Course〕 0982b06–b10 · the question and answer on his not taking leave 0982b10–b17 · glossing the name and the coming through the air 0982b17–b22 · the rule of the quarters, east and west 0982b22–0982c25 · the setting forth of the quaking of the ground and the pressing of the ground 0983a02–a19 · the five gates of the true entering of the Dharma gate of the present position 0983a20–b23 · the five gates of pointing to virtue and advancing upward of the present position 0983b23–b27). The other occurrences are scattered among clauses of comparison at other positions, and are not entered into the collation.
• Zhiyan, Souxuan ji T35n1732: this section’s only occurrence 0097a04–0097a22 (the outline in three passages 0097a04–a07 · the question and answer on speaking of the east and not of the south 0097a08–a12 · the five parts of the entering in accord 0097a12–a14 · the twofold division of the true entering 0097a14–a19 · the seven parts of the direct answer, and the looking up and pointing to the superior 0097a19–a22).
• Variant readings: within the range of T279 covered by this unit, 〔0367b09〕–〔0367c29〕, the Taishō base text carries 1 collation note, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0367c24〕耀【大】｜曜【宮】.
• Supplementary note on divergent readings: the interlinear notes were stripped and set down at the layer of the original text.
• Items not found: the Huayan jing zhigui T45n1871 · the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Yuqie shidi lun T30n1579 · the Jieshenmi jing T16n0676 · the Shidi jing lun T26n1522 — nine works in all; the search for 「正趣」 tr. “Right Course” finds only the four general-phrase hits in the Yuqie shidi lun (see the consciousness-only axis above), not this good friend, and zero hits in the other eight. The forty-fascicle Avataṃsaka T10n0293 likewise gives zero hits for 「正趣」 tr. “Right Course,” not because that witness lacks this passage but because it has 「正性無異行」 tr. “Right Nature of Undifferentiated Practice” as this good friend’s name, for which a collation column has already been set up.