華嚴經 品三十九 入法界品 · 大天（寄無縛無著解脫迴向）Avataṃsaka Sūtra · Entering the Dharma Realm · Mahādeva (Assigned to the Dedication of Liberation Without Bondage and Without Attachment)

Sudhana’s twenty-ninth friend, Mahādeva, is a god who 「現廣大身，為眾說法」 tr. “manifests a vast and great body and expounds the Dharma for the assembly.” The whole unit runs to one thousand one hundred graphs and more, with no verse, and is one of the very shortest units of this assembly; yet within it there is one gesture of extreme strangeness — Sudhana had only just bowed and asked for the Dharma when Mahādeva 「長舒四手，取四大海水自洗其面」 tr. “stretched out his four hands far, took the water of the four great oceans, and washed his own face with it,” and then scattered golden flowers over Sudhana. This washing was from of old read as the washing of Sudhana’s face; Fazang collated the Sanskrit witness and judged it to be Mahādeva’s washing of his own face. The Dharma gate he has accomplished is named 「雲網」 tr. “Cloud-Net,” and its working is first to manifest twenty heaps of jewels and the many articles of offering and thereby to teach giving, and then, upon the three kinds of sentient beings — the greedy and desirous, the angry and arrogant, the torpid and slack — to manifest one mark for each and so to tame them. Chengguan outlines this unit as assigned to the dedication of liberation without bondage and without attachment, and glosses the friend’s name, saying 「無縛無著智淨自在，故名為天。稱理普應，故名為大。妙用難測，故名為神」 tr. “his knowledge being pure and at will, without bondage and without attachment, he is named a god; answering to principle and responding everywhere, he is named great; his wondrous working being hard to fathom, he is named a spirit.” As to the name of the city, all three witnesses bring it out in the clause where the friend before points out the road — the eighty-fascicle witness has 「墮羅鉢底」 tr. “Duoluobodi,” the sixty-fascicle witness 「婆羅波提」 tr. “Poluoboti,” and the forty-fascicle witness 「門主」 tr. “Gate Lord” — while at the coming to the city in this passage none of the three brings it out again; and Chengguan, Fazang, and Li Tongxuan all set up their glosses upon 「有門」 tr. “Possessing the Gate.” As to the name of the next friend, the eighty-fascicle and sixty-fascicle witnesses have 「安住」 tr. “Peaceful Abiding,” and the forty-fascicle witness has 「自性不動」 tr. “Self-Nature Unmoving.”

I. Doctrinal Outline and Placement

Chengguan’s outline in six divisions — the bone of this section. The names of the six divisions come from the general rule of Chengguan’s outlining of this assembly:

「今依意公及五臺論，約會科之，分為六分，而名小異：一依教趣求、二見敬諮問、三稱讚授法、四謙己推勝、五指示後友、六戀德禮辭。」 tr. “Now, following Master Yi and the Wutai treatise, outlining it by assemblies, it is divided into six divisions, though the names differ a little: first, seeking in accord with the teaching; second, seeing, paying respect, and inquiring; third, praising and conferring the Dharma; fourth, humbling himself and pointing to the superior; fifth, pointing out the next friend; sixth, cherishing his virtue and taking leave.” 〔T35n1735 0922c22–0922c25〕

This section follows these six divisions: the first two (seeking in accord with the teaching · seeing, paying respect, and inquiring) are passed over with 「初二可知」 tr. “the first two may be understood as they stand”; the third (praising and conferring the Dharma) is where the direct gloss on this section lies, and is opened further into two; the latter three (humbling himself and pointing to the superior · pointing out the next friend · cherishing his virtue and taking leave) are passed over with 「後三段易知」 tr. “the latter three passages may readily be understood.”

「第九無縛無著解脫迴向。善友名大天者，現大身故。無縛無著智淨自在，故名為天。稱理普應，故名為大。妙用難測，故名為神。在墮羅鉢底城者，此云有門，謂有此無縛等微妙法門，為法師故。初二可知。」 tr. “The ninth, the dedication of liberation without bondage and without attachment. That the good friend is named Mahādeva is because he manifests a great body. His knowledge being pure and at will, without bondage and without attachment, he is named a god. Answering to principle and responding everywhere, he is named great. His wondrous working being hard to fathom, he is named a spirit. That he is in the city of Duoluobodi — here it means Possessing the Gate, that is, there being here the subtle and wondrous Dharma gate of the without-bondage and the rest, and his being a Dharma master. The first two may be understood as they stand.” 〔T35n1735 0940c04–0940c09〕

The third division, the conferring of his own Dharma realm, is opened further into two — first the skillful means of conferring the Dharma, afterward the true conferring of what he has gained:

〔T35n1735 0940c09–0940c16〕「第三「爾時大天」〔0940c09〕下授己法界，中二：先授法方便、後正授所得。今初，現相讚友難遇，令欣入故。長舒等者，約事，則發心難遇，淨目而觀、散華而供故。約表，謂展四無礙解手，取所證勝流相應法門，先當自淨以洗身心，後因利他故云華散。亦表四攝遠展，攝取四眾故。」 tr. “Third, from ‘at that time Mahādeva’ onward, is the conferring of his own Dharma realm, within which there are two: first the skillful means of conferring the Dharma, afterward the true conferring of what he has gained. Now the first: he manifests a mark and praises how hard the friend is to meet with, so as to make him glad to enter. As for the stretching out far and the rest: upon the matter, then, the raising of the mind is hard to meet with, and so he purifies his eyes and looks, and scatters flowers and makes offering. Upon what is signified, he extends the hands of the four unobstructed understandings and takes up the Dharma gate that answers to the surpassing outflow of what he has realized; first one ought to purify oneself, so as to wash body and mind, and afterward, because of benefiting others, it is said that flowers are scattered. It also signifies that the four means of gathering in are extended afar, to gather in the fourfold assembly.”

The one division of truly conferring the Dharma realm is opened further into two — the name and substance, and the inquiry and answer upon the working:

〔T35n1735 0940c16–0940c21〕「二「我已成」〔0940c16〕下正授法界，中二：先名體。謂以六度大悲，如雲覆潤、如網羅攝故；後「善財」〔0940c17〕下問答業用，四攝攝生故。先問、後答。答中二：先現寶令施，教以檀攝；後「如我為汝」〔0940c19〕下類餘通教及利行攝。如是等言，亦兼愛語、同事。」 tr. “Second, from ‘I have already accomplished’ onward, is the true conferring of the Dharma realm, within which there are two: first the name and substance — namely, by the six perfections and great compassion, as a cloud covers and moistens, as a net catches and gathers in; afterward, from ‘Sudhana’ onward, is the inquiry and answer upon the working, because the four means of gathering in gather in beings. First the inquiry, afterward the answer. Within the answer there are two: first, manifesting jewels and causing giving, teaching by the gathering in of dāna; afterward, from ‘just as I, for your sake’ onward, is the extending of it to the rest, the general teaching and the gathering in by beneficial conduct. Words such as ‘and so forth’ take in kindly speech and working alongside as well.”

The first two outline divisions (seeking in accord with the teaching · seeing, paying respect, and inquiring), Chengguan passes over with 「初二可知」 tr. “the first two may be understood as they stand” 〔T35n1735 0940c09〕; and the latter three outline divisions (humbling himself and pointing to the superior · pointing out the next friend · cherishing his virtue and taking leave), Chengguan passes over with 「後三段易知」 tr. “the latter three passages may readily be understood” 〔T35n1735 0940c21〕 — for none of them setting up a separate outline name or glossing clause by clause.

The scripture text is furnished with these six passages of itself — the seeking in accord with the teaching 〔T10n0279 0368a01〕, the seeing, paying respect, and inquiring 〔0368a08〕, the praising and conferring of the Dharma 〔0368a11〕, the humbling of himself and pointing to the superior 〔0368b17〕, the pointing out of the next friend 〔0368b23〕, and the cherishing of his virtue and taking leave 〔0368b25〕.

Fazang’s outline in five divisions (upon the sixty-fascicle witness):

「第九無縛無著解脫迴向中，初舉法勸修內，城名婆羅波提者，正云墮羅拔提，此云有門城，謂城有端嚴之門，故以為名也。大天者，無縛淨報，勝出自在，故立斯號。」 tr. “Within the ninth, the dedication of liberation without bondage and without attachment: first, within the raising of the Dharma and the exhortation to cultivate, as for the city’s name Poluoboti, correctly it is called Duoluobati, and here it means the city Possessing the Gate — that is, the city has a stately gate, and therefore this is taken for its name. As for Mahādeva: his recompense being pure and without bondage, surpassing and at will, this title is set up for him.” 〔T35n1733 0472b27–0472c01〕

〔T35n1733 0472c01–0472c07〕「第二依教趣入內四：初禮辭；二念法中三，初思求前法、二「出生」〔0472c03〕下因思得法、三「得不思議」〔0472c03〕下出所得之法；三「漸漸」〔0472c04〕下至後推問；四有人指示，是伴善知識也。第三「善財往詣」〔0472c05〕下明見敬申請。第四「爾時大天」〔0472c06〕下示己法界，於中二：初授法方便、後正授己法。」 tr. “Second, within entering in accord with the teaching there are four: first, the taking of leave; second, within the recollecting of the Dharma there are three — first, pondering and seeking the Dharma that came before; second, from ‘brings forth’ onward, gaining the Dharma through that pondering; third, from ‘gains the inconceivable’ onward, the bringing out of the Dharma gained; third, from ‘little by little’ onward, coming to the asking after him afterward; fourth, there being people who point him out, these are companion good friends. Third, from ‘Sudhana went to’ onward, makes clear the seeing, the paying of respects, and the making of the request. Fourth, from ‘at that time Mahādeva’ onward, is the showing of his own Dharma realm, within which there are two: first the skillful means of conferring the Dharma, afterward the true conferring of his own Dharma.”

〔T35n1733 0472c24–0472c26〕「第五仰推中，約五喻顯五行，初二自利、後三利他。「我當」〔0472c25〕下結非己分。」 tr. “Within the fifth, the looking up and pointing to the superior, upon the five similes are displayed five practices, the first two of self-benefit and the latter three of benefiting others. From ‘how should I’ onward, it is concluded that this is not his own portion.”

Zhiyan’s outline in three divisions:

〔T35n1732 0097a22–0097a25〕「第二十九無縛無著解脫迴向菩薩位，天名大天，入雲網法門。初辨教進、二「時善財」〔0097a24〕下依教進入、三「爾時大天」〔0097a24〕下正入。」 tr. “The twenty-ninth, the bodhisattva position of the dedication of liberation without bondage and without attachment: the god is named Mahādeva, and he has entered the Dharma gate of Cloud-Net. First, the discerning of the teaching and the advancing; second, from ‘at that time Sudhana’ onward, proceeding to enter in accord with the teaching; third, from ‘at that time Mahādeva’ onward, the true entering.”

The one division of true entering is opened further into three, and the Dharma of his own portion is opened further into three:

〔T35n1732 0097a27–0097b03〕「三正入有三：初以水洗面，散以金華，及歎其知識難遇；二「我已」〔0097a29〕下自說所得自分法門；三「諸大」〔0097a29〕下仰推勝分。第二自分中有三：初辨法門體、二「白言」〔0097b02〕下顯法德用境界。三「我唯」〔0097b02〕下結己所知。」 tr. “Third, the true entering has three: first, washing the face with water, scattering golden flowers, and praising how hard that good friend is to meet with; second, from ‘I have already’ onward, his own declaring of the Dharma gate of his own portion that he has gained; third, from ‘the great bodhisattvas’ onward, the looking up and pointing to the superior portion. Within the second, his own portion, there are three: first, the discerning of the substance of the Dharma gate; second, from ‘he said’ onward, the displaying of the objective realm of the Dharma’s virtue and working; third, from ‘I know only’ onward, the concluding of what he himself knows.”

Li Tongxuan’s three sets of five gates — the first set belongs to the pointing to virtue and advancing upward in the passage of the friend before (where the friend before brings out this friend’s city name and name), and only the latter two belong to this friend:

〔T36n1739 0983b24–0983b27〕「二推德昇進門中，從「如諸菩薩」〔0983b24〕已下至「辭退而去」〔0983b24〕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. “Within the second, the gate of pointing to virtue and advancing upward, from ‘as for the bodhisattvas’ down to ‘took his leave and departed’ there are eight and a half lines of scripture, and upon these five gates are set up: first, pointing to virtue and advancing upward; second, showing the quarter where the good friend is; third, raising the name of that city, Duoluobodi; fourth, raising the name of the spirit as Mahādeva; fifth, paying reverence and taking leave.”

What this first set outlines is the text of pointing to virtue and advancing upward at the end of the passage of the friend before (the bodhisattva Samantagati); the city’s name 「墮羅鉢底」 tr. “Duoluobodi” and the spirit’s name 「大天」 tr. “Mahādeva” both come out of that gate, and it is not an outline of this friend. The outline of this friend begins with the passage that follows, where truly entering the present position and pointing to virtue and advancing upward each set up five gates:

〔T36n1739 0983c19–0983c25〕「第一正入當位法門中，從「爾時善財童子」〔0983c19〕已下至「我唯知此雲網解脫門」〔0983c20〕，於此段中約立五門：一念善知識教思惟昇進；二漸次遊行至有門城；三推問諸人大天所在；四知其所在往詣頂禮申請所求；五時大天出，四長手取四大海水用洗其面，持金花以散善財而為說法。」 tr. “Within the first, the Dharma gate of truly entering the present position, from ‘at that time Sudhana the youth’ down to ‘I know only this liberation gate of Cloud-Net,’ within this passage five gates are set up: first, recollecting the good friend’s teaching, pondering it, and advancing upward; second, traveling on little by little to the city Possessing the Gate; third, asking the various people where Mahādeva is; fourth, knowing where he is, going there, bowing his head, and making the request for what he seeks; fifth, at that time Mahādeva comes forth, with four long hands takes the water of the four great oceans and uses it to wash his face, and takes golden flowers and scatters them over Sudhana, and expounds the Dharma for him.”

〔T36n1739 0984a19–0984a23〕「第二推德昇進中，「如諸菩薩摩訶薩」〔0984a19〕已下至「辭退而去」〔0984a20〕有十行經，約立五門：一推德昇進；二示善知識所在，云在閻浮提摩竭提國菩提場中；三舉善知識地神名安住；四勸詣彼問；五禮敬辭去。」 tr. “Within the second, the pointing to virtue and advancing upward, from ‘as for the bodhisattva-mahāsattvas’ down to ‘took his leave and departed’ there are ten lines of scripture, and upon these five gates are set up: first, pointing to virtue and advancing upward; second, showing where the good friend is, saying that it is at the site of awakening in the country of Magadha in Jambudvīpa; third, raising the name of the good friend, the earth goddess Peaceful Abiding; fourth, urging him to go there and ask; fifth, paying reverence and taking leave.”

II. Terminology

III. Similes and Rhetoric

(1) The twofold simile of cloud and net — the Dharma gate is named 「雲網」 tr. “Cloud-Net,” and the two graphs are two similes. Chengguan sets up its substance upon this:

「先名體。謂以六度大悲，如雲覆潤、如網羅攝故；」 tr. “First the name and substance — namely, by the six perfections and great compassion, as a cloud covers and moistens, as a net catches and gathers in;” 〔T35n1735 0940c16–0940c17〕

Fazang’s gloss is finer, splitting each of the two graphs into two senses:

「雲網者，六度行法有潤益義、遍覆義，喻之如雲；有澇漉義、隱映義，況之以網，則以六度行為體。」 tr. “As for Cloud-Net: the practice-dharmas of the six perfections have the sense of moistening and benefiting and the sense of covering everywhere, and so are likened to a cloud; they have the sense of dredging up and the sense of veiling and reflecting, and so are compared to a net; thus it takes the practice of the six perfections for its substance.” 〔T35n1733 0472c18–0472c20〕

The sense of a cloud lies in covering and moistening, the sense of a net in dredging and gathering in — the one from above downward, the other from without inward.

(2) What is signified by the four hands taking the water of the four oceans and washing his own face — the strangest of the marks in this section. Chengguan divides it into the two levels of matter and signification:

「長舒等者，約事，則發心難遇，淨目而觀、散華而供故。約表，謂展四無礙解手，取所證勝流相應法門，先當自淨以洗身心，後因利他故云華散。亦表四攝遠展，攝取四眾故。」 tr. “As for the stretching out far and the rest: upon the matter, then, the raising of the mind is hard to meet with, and so he purifies his eyes and looks, and scatters flowers and makes offering. Upon what is signified, he extends the hands of the four unobstructed understandings and takes up the Dharma gate that answers to the surpassing outflow of what he has realized; first one ought to purify oneself, so as to wash body and mind, and afterward, because of benefiting others, it is said that flowers are scattered. It also signifies that the four means of gathering in are extended afar, to gather in the fourfold assembly.” 〔T35n1735 0940c12–0940c16〕

Fazang’s gloss likewise divides the actions of body and of speech, and upon the clause 「洗其面」 tr. “washes his face” he further collates the Sanskrit witness:

「身中，以四長臂者，四無礙解方便用也。取四海水者，與法界勝流義相應。洗其面者，淨己應機之面。古來皆謂洗善財面，今勘梵本，以四長臂於四方處各取一海水自洗己面，是則水洗淨己，能對花散善財就其所。」 tr. “Within the body: the four long arms are the skillful use of the four unobstructed understandings. That he takes the water of the four oceans is his answering to the sense of the surpassing outflow of the Dharma realm. That he washes his face is his purifying of the face with which he answers to the occasion. From of old all have said that he washed Sudhana’s face; but now, collating the Sanskrit witness, with his four long arms he takes one ocean’s water at each of the four quarters and washes his own face; that is, the water washes and purifies himself, and he is then able, over against that, to scatter the flowers upon Sudhana where he stands.” 〔T35n1733 0472c08–0472c13〕

Li Tongxuan first sets up his gloss upon 「難得難見」 tr. “hard to gain and hard to see,” and thereafter brings out separately one 「又表」 tr. “it also signifies,” matching the four long hands to the four measureless minds and the four means of gathering in, and the washing of the face to the water of great compassion:

「出四長手取四大海水自洗其面者，明發大菩提心者難得難見。取四大海水用洗面者，明貴發心者洗面方觀。持諸金花以散善財者，明貴重而觀、貴敬供養能發大菩提心者故。又表四長手取四大海水，以四無量心、四攝法攝眾生故。用洗面者，明以大悲水以從智用觀察眾生恒攝受也。」 tr. “That he puts out four long hands and takes the water of the four great oceans and washes his own face makes clear that one who raises the great mind of awakening is hard to gain and hard to see. That he takes the water of the four great oceans and uses it to wash his face makes clear that, holding one who raises the mind precious, he washes his face and only then looks. That he takes golden flowers and scatters them over Sudhana makes clear that he holds him weighty and looks, and reveres and makes offering to one who is able to raise the great mind of awakening. It also signifies that his four long hands taking the water of the four great oceans is his gathering in sentient beings by the four measureless minds and the four means of gathering in. That he uses it to wash his face makes clear that by the water of great compassion, following upon the working of knowledge, he contemplates sentient beings and ever gathers them in.” 〔T36n1739 0983c25–0984a03〕

The number-dharmas the three houses match it to differ: Chengguan and Fazang both match it to the four unobstructed understandings (Chengguan adding besides the signification of the four means of gathering in), while Li Tongxuan matches it to the four measureless minds and the four means of gathering in. Recorded without adjudication.

(3) The simile of the puṇḍarīka flower — in the passage praising how hard bodhisattvas are to meet, the scripture text takes a flower for its simile: 「是諸人中芬陀利華」 tr. “is the puṇḍarīka flower among human beings” 〔T10n0279 0368a15〕. The clauses before and after it make no simile but name offices — to be the refuge, to be the rescuers, to make a place of peace and security, to make a great light, to be great guides, to be great Dharma generals — the simile in the middle, the offices at the two ends.

(4) The pairing of great guide and great Dharma general — 「為大導師，引諸眾生入佛法門；為大法將，善能守護一切智城」 tr. “they are great guides who lead sentient beings into the Buddha’s Dharma gate; they are great Dharma generals who well guard the city of all-knowledge” 〔T10n0279 0368a17–a19〕. A guide has leading for his charge and a general has guarding; one going out and one coming in, one moving and one still. And what is led into is 「佛法門」 tr. “the Buddha’s Dharma gate,” while what is guarded is 「一切智城」 tr. “the city of all-knowledge” — gate and city matched together, which is likewise a pair.

(5) The simile of heaping like mountains — the passage of manifesting uses the word 「山」 tr. “mountain” twice in succession: the twenty heaps of jewels are 「皆如大山」 tr. “every one like a great mountain” 〔T10n0279 0368a28〕, and the nine kinds of flowers, incense, garments, and music are 「皆如山積」 tr. “all heaped like mountains” 〔0368b01〕. The two places differ in form and agree in sense. In the sixty-fascicle witness there are three places: the heap of heavenly gold is 「猶如山王」 tr. “as it were the king of mountains” 〔T09n0278 0719b11–b12〕, the remaining jewels are 「皆悉積聚，猶若山王」 tr. “all heaped up together, as it were the king of mountains” 〔0719b16–b17〕, and the articles of offering are 「如是等積，悉如山王」 tr. “heaps such as these, all like the king of mountains” 〔0719b19〕; and in the forty-fascicle witness 「皆如大山」 tr. “every one like a great mountain” 〔T10n0293 0736b27〕 and 「亦如山積」 tr. “likewise heaped like mountains” 〔0736c01〕.

(6) The three marks for the three kinds of sentient beings — in the latter half of the working, one mark is manifested for each of three kinds of sentient beings 〔T10n0279 0368b08–b16〕: for those greedily attached to the five desires and letting themselves go slack is manifested an 「不淨境界」 tr. “impure objective realm”; for those of anger, arrogance, and much contention is manifested a 「極可怖形，如羅剎等飲血噉肉」 tr. “form utterly dreadful, like a rākṣasa drinking blood and devouring flesh”; for those torpid and lazy are manifested 「王、賊、水、火及諸重疾」 tr. “kings, robbers, water, fire, and every kind of grave illness.” The three sicknesses answered by the three marks are greed, anger, and a portion of delusion, and the marks manifested are three as well — one filthy, one dreadful, one hard.

(7) The five similes of humbling himself and pointing to the superior — the last passage takes five things as similes for the virtue of the bodhisattvas 〔T10n0279 0368b17–b22〕: Śakra crushing the asura army · a great water quenching the fires of affliction · a fierce fire drying up the waters of craving and desire · a great wind blowing down the banners of view-grasping · adamant crushing and breaking the mountains of the view of self. Fazang judges to what these belong:

「第五仰推中，約五喻顯五行，初二自利、後三利他。」 tr. “Within the fifth, the looking up and pointing to the superior, upon the five similes are displayed five practices, the first two of self-benefit and the latter three of benefiting others.” 〔T35n1733 0472c24–0472c25〕

Zhiyan does not divide self from other, saying only:

「仰推中，初舉五喻即合、次結耳。」 tr. “Within the looking up and pointing to the superior, first the five similes are raised and then joined, and next it is concluded, that is all.” 〔T35n1732 0097b06–0097b07〕

Among the five similes, water and fire are each what the other quenches or dries — 「猶如大水，普能消滅一切眾生諸煩惱火」 tr. “like a great water, everywhere able to quench the many fires of affliction of all sentient beings” 〔T10n0279 0368b19–b20〕 and yet 「猶如猛火，普能乾竭一切眾生諸愛欲水」 tr. “like a fierce fire, everywhere able to dry up the many waters of craving and desire of all sentient beings” 〔0368b20〕. Quenching fire with water and drying water with fire, the two clauses are complementary in wording while the sicknesses they treat are each different.

IV. Collation with Parallel Translations

The Chinese witnesses for the essential sentences of this section’s scripture text are three: Śikṣānanda T279 (the base text) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka, 〈Entering the Dharma Realm, chapter thirty-four〉) · Prajñā T293 (the forty-fascicle Avataṃsaka, 〈Entering the Dharma Realm〉).

Sentence 1 · Recollecting the teaching that came before, and the city sought

What the variants are fastened to: (a) The items of virtue recollected before — the eighty-fascicle witness has the six grounds ‘the ground of merit and virtue · the ground of samādhi · the ground of comprehensive holding · the ground of the great vow · the ground of eloquence · the ground of the powers,’ the sixty-fascicle witness has 「諸功德地、諸三昧地、陀羅尼地、諸大願地、諸辯才地、具諸力地」 tr. “the grounds of merit and virtue, the grounds of samādhi, the ground of dhāraṇī, the grounds of the great vows, the grounds of eloquence, the ground of being furnished with the powers,” likewise six grounds but with the third as 「陀羅尼地」 tr. “the ground of dhāraṇī,” and the forty-fascicle witness has the six grounds under the same names as the eighty-fascicle witness but with the two further clauses 「正念思惟，心無障礙」 tr. “rightly called it to mind and pondered it, his mind without obstruction” placed before them. (b) The name of the city — all three witnesses bring it out in the clause where the friend before points out the road: the eighty-fascicle witness has 「於此南方有城，名：墮羅鉢底」 tr. “to the south of here there is a city, named: Duoluobodi” 〔T10n0279 0367c26–c27〕, the sixty-fascicle witness 「於此南方，有城名婆羅波提」 tr. “to the south of here there is a city named Poluoboti” 〔T09n0278 0719a14–a15〕, and the forty-fascicle witness 「南方有城名為門主」 tr. “to the south there is a city named Gate Lord” 〔T10n0293 0736a15〕; as for the clause of coming to the city in this passage, none of the three brings the name out again, the eighty-fascicle and forty-fascicle witnesses having only 「至於彼城」 tr. “came to that city.” (c) The people’s answer — the eighty-fascicle and forty-fascicle witnesses have 「現廣大身」 tr. “manifesting a vast and great body,” the sixty-fascicle witness 「大法堂上，化現其身，大眾圍遶」 tr. “upon the great Dharma hall he manifests his body by transformation, and the great assembly surrounds him”; the forty-fascicle witness has besides the one clause 「處高顯座」 tr. “seated upon a high and conspicuous seat.” Recorded without adjudication.

Sentence 2 · Paying respects and inquiring

What the variants are fastened to: (a) The form of address — the eighty-fascicle and forty-fascicle witnesses have 「聖者」 tr. “holy one,” the sixty-fascicle witness 「大聖」 tr. “great holy one.” (b) The eighty-fascicle and forty-fascicle witnesses both have the clause 「我聞聖者善能教誨，願為我說」 tr. “I have heard that the holy one is well able to instruct; would that you would expound it for me,” which the sixty-fascicle witness lacks. (c) The rite of paying respect — the eighty-fascicle witness has 「頂禮其足，於前合掌」 tr. “bowed to his feet, joined his palms before him” 〔T10n0279 0368a08–a09〕, the sixty-fascicle witness 「頭面敬禮彼大天足，遶無數匝，恭敬合掌，於一面住」 tr. “with head and face reverently bowed to the feet of that Mahādeva, circled him numberless times, reverently joined his palms, and stood to one side” 〔T09n0278 0719a27–a28〕, which has besides the two matters of the circling and the standing; the forty-fascicle witness has 「頂禮其足，合掌而立」 tr. “bowed to his feet, joined his palms and stood” 〔T10n0293 0736b05〕. Recorded without adjudication.

Sentence 3 · Manifesting the mark, and praising how hard bodhisattvas are to meet

What the variants are fastened to: (a) The four hands — the eighty-fascicle witness has 「長舒四手」 tr. “stretched out his four hands far,” the sixty-fascicle witness 「出四長臂」 tr. “put out four long arms,” the forty-fascicle witness 「長舒四臂」 tr. “stretched out his four arms far.” (b) On the sense of washing his own face, the sixty-fascicle witness has 「澡洗其面，洗已」 tr. “bathed and washed his face; the washing done,” bringing out separately the two graphs 「洗已」 tr. “the washing done” so as to cut what comes before from what comes after; the eighty-fascicle and forty-fascicle witnesses both have 「自洗其面」 tr. “washed his own face,” the graph 「自」 tr. “own” standing there plainly. (c) The forty-fascicle witness has besides, at the head of the praise, the one clause 「甚奇希有！乃能如是求善知識」 tr. “how rare and how strange, that you are able to seek good friends in this way,” praising Sudhana first and the bodhisattvas afterward, which the eighty-fascicle and sixty-fascicle witnesses lack. (d) The differing form of the flower — the eighty-fascicle and forty-fascicle witnesses have 「芬陀利華」 tr. “puṇḍarīka flower,” the sixty-fascicle witness 「分陀利華」 tr. “puṇḍarīka flower, in the other transcription”; and as to those among whom it is set, the eighty-fascicle and forty-fascicle witnesses have 「人中」 tr. “among human beings” and 「眾生中」 tr. “among sentient beings,” the sixty-fascicle witness 「諸男子中」 tr. “among all men.” Recorded without adjudication.

Sentence 4 · Setting forth the name and substance, and the further asking

What the variants are fastened to: (a) The name set forth — the eighty-fascicle and forty-fascicle witnesses have 「菩薩解脫，名為雲網」 tr. “a bodhisattva’s liberation, named Cloud-Net,” the sixty-fascicle witness 「菩薩雲網法門」 tr. “the bodhisattva Dharma gate of Cloud-Net,” taking it as a Dharma gate by name and not as a liberation. (b) The wording of the further asking — the eighty-fascicle and forty-fascicle witnesses both set forth the name 「雲網解脫」 tr. “the liberation of Cloud-Net” and ask after its objective realm, while the sixty-fascicle witness has 「此法門者，境界云何」 tr. “as for this Dharma gate, what is its objective realm like,” taking up what came before by a pronoun and not raising the name again. Recorded without adjudication.

Sentence 5 · Manifesting the heaps of jewels and the articles of offering

What the variants are fastened to: (a) The number of the jewels — the eighty-fascicle witness lists twenty heaps graph for graph, the forty-fascicle witness lists twenty-two heaps, while the sixty-fascicle witness raises first the single item 「天金聚」 tr. “a heap of heavenly gold” and closes it with 「猶如山王」 tr. “as it were the king of mountains,” the jewels after that not being fastened to the graph 「聚」 tr. “heap.” (b) The differing names of the jewels — the eighty-fascicle witness has 「大焰寶」 tr. “great-blaze jewels,” the sixty-fascicle witness 「夜光離垢藏寶」 tr. “night-shining stainless-treasury jewels” and 「明淨寶」 tr. “bright and pure jewels,” the forty-fascicle witness 「摩尼寶」 tr. “maṇi jewels,” 「無垢藏寶」 tr. “undefiled-treasury jewels,” and 「毘盧遮那寶」 tr. “Vairocana jewels”; the eighty-fascicle witness has 「珠網聚」 tr. “a heap of pearl nets,” the forty-fascicle witness 「寶鈴聚」 tr. “a heap of jeweled bells” and 「寶珠網聚」 tr. “a heap of jeweled pearl nets,” the sixty-fascicle witness 「赤真珠寶」 tr. “red true-pearl jewels” and 「莊嚴一切諸肢節寶」 tr. “jewels adorning all the limbs and joints.” (c) The number of the articles of offering — the eighty-fascicle witness has nine items, the sixty-fascicle witness eleven, the forty-fascicle witness eleven, and the items of the three witnesses and their order are nowhere even: the eighty-fascicle witness has 「燒香」 tr. “burning incense” where the sixty-fascicle and forty-fascicle witnesses have 「末香」 tr. “powdered incense”; the sixty-fascicle and forty-fascicle witnesses have 「蓋」 tr. “canopy” where the eighty-fascicle witness has none; and the eighty-fascicle witness takes 「幢幡」 tr. “banner and pennant” as one item where the sixty-fascicle and forty-fascicle witnesses divide it into two. (d) The passage on the maidens all three witnesses have: the eighty-fascicle witness has 「及現無數百千萬億諸童女眾」 tr. “and brought forth numberless hundreds of thousands of myriads of koṭis of hosts of maidens” 〔T10n0279 0368b02〕, the sixty-fascicle witness 「又復顯現阿僧祇諸童女眾」 tr. “and displayed further asaṃkhyeya hosts of maidens” 〔T09n0278 0719b19–b20〕, the forty-fascicle witness 「及現無數百千萬億諸童女眾」 tr. “and brought forth numberless hundreds of thousands of myriads of koṭis of hosts of maidens” 〔T10n0293 0736c01–c02〕. Recorded without adjudication.

Sentence 6 · Teaching giving

What the variants are fastened to: (a) The clause on what is hard to give away — the eighty-fascicle witness has 「能捨難捨」 tr. “able to give away what is hard to give away,” fastened after the dāna-pāramitā; the forty-fascicle witness has 「顯示難捨而能捨故」 tr. “so as to display that what is hard to give away can yet be given away,” fastened before it; the sixty-fascicle witness has 「捨離一切」 tr. “letting go of everything” and does not bring out the wording of what is hard to give away. (b) Upon the dāna-pāramitā the sixty-fascicle witness brings out the two clauses 「修」 tr. “cultivate” and 「學」 tr. “learn,” while the eighty-fascicle and forty-fascicle witnesses join them into the one clause 「修學」 tr. “learn and cultivate.” (c) The roots of goodness by which they are perfumed — the eighty-fascicle witness has 「此善根」 tr. “these roots of goodness,” the sixty-fascicle witness 「無貪善根」 tr. “the roots of goodness of non-greed,” the forty-fascicle witness 「布施善根」 tr. “the roots of goodness of giving”; and the forty-fascicle witness brings out besides the one clause 「令其息滅不欲行施障勝行心」 tr. “causing them to put out the mind that is unwilling to practice giving and obstructs the surpassing practice,” which the eighty-fascicle and sixty-fascicle witnesses lack. (d) The field to which offering is made — the eighty-fascicle witness has 「三寶所、善知識所」 tr. “in the presence of the Three Jewels and in the presence of good friends,” the sixty-fascicle witness 「近善知識，恭敬、供養諸佛菩薩」 tr. “drawing near to good friends, paying reverence and making offerings to the buddhas and bodhisattvas,” the forty-fascicle witness 「佛、法、僧最勝福田善知識所」 tr. “in the presence of the Buddha, the Dharma, and the Saṅgha, the most surpassing field of merit, and of good friends.” Recorded without adjudication.

Sentence 7 · The skillful means for the three kinds of sentient beings

What the variants are fastened to: (a) The counteracting of the second kind — the eighty-fascicle and forty-fascicle witnesses both, by the dreadful form manifested, cause them to turn pliant and let go of the knot of enmity, the eighty-fascicle witness having 「心意調柔」 tr. “their mind and intent turn pliant” and the forty-fascicle witness 「心意和柔」 tr. “their mind and intent turn gentle,” while the sixty-fascicle witness has 「悉教彼等修大慈悲，皆令永離瞋恚、放逸」 tr. “they are all taught to cultivate great kindness and compassion, and are all caused forever to part from anger and slackness,” taking not the dreadful form as the cause by which they are made pliant but kindness and compassion as the Dharma that is taught. (b) The forty-fascicle witness has besides, before the second kind, the one clause 「我以強力折伏其心」 tr. “I subdue their minds by a strong force.” (c) The third kind — the eighty-fascicle and forty-fascicle witnesses have 「惛沈、懶惰」 tr. “torpid and lazy,” the sixty-fascicle witness 「懈怠」 tr. “indolent”; and as to the hardships manifested, the eighty-fascicle witness has 「王、賊、水、火及諸重疾」 tr. “kings, robbers, water, fire, and every kind of grave illness,” the sixty-fascicle witness 「水火、盜賊、惡王、怨敵等難」 tr. “water and fire, robbers and thieves, evil kings, enemies and foes, and other such hardships,” without the one item of grave illness. (d) As to the two graphs for pliancy, the eighty-fascicle witness has 「調柔」 tr. “pliant,” the forty-fascicle witness 「和柔」 tr. “gentle.” Recorded without adjudication.

Appendix to Sentence 7 · The passage of verses praising the precepts, found only in the forty-fascicle witness

Under the first kind, 「貪著五欲」 tr. “greedily attached to the five desires,” the forty-fascicle witness broadens its text: first it expounds at length the faults of desire in eleven similes 〔T10n0293 0736c12–0736c22〕; next it declares of itself the skillful means 「先現端正可愛女身稱悅其心……復現恐怖羅剎女形」 tr. “first manifesting the body of a woman upright and lovely, to please and delight their minds … and then manifesting the dreadful form of a rākṣasa woman” 〔0736c23–0736c29〕; and it takes 「安住戒身，成就最勝戒波羅蜜」 tr. “abiding in the body of the precepts and accomplishing the most surpassing śīla-pāramitā” for what it comes home to 〔0737a01–a02〕. Thereupon the compilers of the scripture bring out one clause:

「爾時，大天即為善財種種稱讚戒波羅蜜，而說偈言：」 tr. “At that time, Mahādeva then praised for Sudhana, in every manner, the śīla-pāramitā, and spoke these verses, saying:” 〔T10n0293 0737a03–a04〕

After it comes a passage of verses praising the precepts 〔T10n0293 0737a05–0737b17〕, forty-two lines in all, of which the first two lines are 「如諸眾生及草木，一切生長咸依地，世及出世諸善根，皆依最勝尸羅地」 tr. “as all sentient beings and the grasses and trees, all that grows, rely upon the earth, so the roots of goodness both worldly and world-transcending all rely upon the most surpassing ground of śīla” 〔0737a05–a06〕, and the last two lines 「我讚持戒諸功德，如佛世尊真實說，為覺悟彼破戒者，令心堅住持淨戒」 tr. “I praise the merit and virtue of upholding the precepts, as the Buddha, the World-Honored One, truly expounded it, so as to awaken those who break the precepts and cause their minds firmly to abide in upholding the pure precepts” 〔0737b16–b17〕. The verses done, the forty-fascicle witness closes with the one clause 「善男子！如我以此種種方便教化眾生，令住淨戒波羅蜜中」 tr. “Son of good family! Just as I, by these many kinds of skillful means, teach and transform sentient beings, causing them to abide within the pure śīla-pāramitā” 〔0737b18–b19〕, and only then joins on the second kind of sentient beings.

The eighty-fascicle and sixty-fascicle witnesses both lack this passage here — the eighty-fascicle witness goes from 「為其示現不淨境界」 tr. “for them an impure objective realm is manifested” 〔T10n0279 0368b09〕 straight on to the second kind, and the sixty-fascicle witness likewise 〔T09n0278 0719b28〕. This one passage is text added in the forty-fascicle witness alone, and what it adds is not the verses only but reaches to the eleven similes of the faults of desire and the one item of the śīla-pāramitā. Recorded without adjudication.

Sentence 8 · The five similes of humbling himself and pointing to the superior

What the variants are fastened to: (a) The pattern of the five similes — the eighty-fascicle and forty-fascicle witnesses both make the parallel form ‘like such and such a thing, everywhere able to do such and such for all sentient beings,’ while the sixty-fascicle witness has 「諸菩薩水」 tr. “the water of the bodhisattvas,” 「諸菩薩火」 tr. “the fire of the bodhisattvas,” and 「諸菩薩風」 tr. “the wind of the bodhisattvas,” taking the bodhisattvas themselves for the things likened and not making the form 「猶如」 tr. “like.” (b) The second simile — the eighty-fascicle witness has 「大水」 tr. “a great water,” the forty-fascicle witness 「大海水」 tr. “the water of the great ocean”; the third simile — the eighty-fascicle witness has 「猛火」 tr. “a fierce fire,” the forty-fascicle witness 「劫盡火」 tr. “the fire at the end of the kalpa.” (c) What the fourth simile crushes — the eighty-fascicle and forty-fascicle witnesses have 「見取幢」 tr. “the banners of view-grasping,” the sixty-fascicle witness 「諸染著心」 tr. “every mind of defiled attachment,” making no simile of a banner. (d) What the fifth simile crushes — the eighty-fascicle and forty-fascicle witnesses have 「我見山」 tr. “the mountains of the view of self,” the sixty-fascicle witness 「吾我之想」 tr. “the notion of a self,” likewise making no simile of a mountain. (e) The wording of what has been gained — the eighty-fascicle witness has 「我唯知此」 tr. “I know only this,” the forty-fascicle witness 「我唯得此」 tr. “I have gained only this.” Recorded without adjudication.

Sentence 9 · Pointing out the next friend, and cherishing his virtue and taking leave

What the variants are fastened to: (a) The name of the next friend — the eighty-fascicle and sixty-fascicle witnesses have 「安住」 tr. “Peaceful Abiding,” the forty-fascicle witness 「自性不動」 tr. “Self-Nature Unmoving” — three witnesses, two names. (b) The next friend’s title — the eighty-fascicle and forty-fascicle witnesses have 「主地神」 tr. “earth goddess,” the sixty-fascicle witness 「道場地神」 tr. “earth goddess of the place of the Way.” (c) The place — the eighty-fascicle and forty-fascicle witnesses have 「摩竭提國菩提場中」 tr. “at the site of awakening in the country of Magadha,” the sixty-fascicle witness 「有一國土名摩竭提」 tr. “there is a land named Magadha” and does not bring out the site of awakening, the sense of the place of the Way being shifted into the title of the goddess. (d) The text of the taking of leave — the eighty-fascicle witness has 「遶無數匝，辭退而去」 tr. “circled him numberless times, and took his leave and departed,” the forty-fascicle witness has besides the one clause 「一心瞻戀」 tr. “single-mindedly gazing and cherishing” and ends with 「辭退而行」 tr. “took his leave and went on,” while the sixty-fascicle witness abbreviates it with 「乃至辭退」 tr. “and so on to taking his leave,” and joins on directly to where the next friend is made for. Recorded without adjudication.

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

(1) Why the without-bondage and without-attachment is named liberation. The name of the assigned position comes from Chengguan’s outline, and its sense the Yanyi chao glosses:

〔T36n1736 0681a26–0681a27〕「「第九無縛無著」〔0681a26〕者，謂不為相縛、不為見著，作用自在，故名解脫。」 tr. “As for ‘the ninth, without bondage and without attachment’: it means that one is not bound by marks and not attached by views, and that the working is at will, and therefore it is named liberation.”

Not to be bound by marks is not to be fastened to the marks that are manifested; not to be attached by views is not to abide in the view that manifests them. Both being departed from, the working is then at will — and this is what the two graphs 「解脫」 tr. “liberation” are fastened to.

(2) The name Mahādeva, its four senses each fastened to something. Chengguan glosses the friend’s name, giving four glosses under one name:

「善友名大天者，現大身故。無縛無著智淨自在，故名為天。稱理普應，故名為大。妙用難測，故名為神。」 tr. “That the good friend is named Mahādeva is because he manifests a great body. His knowledge being pure and at will, without bondage and without attachment, he is named a god. Answering to principle and responding everywhere, he is named great. His wondrous working being hard to fathom, he is named a spirit.” 〔T35n1735 0940c05–0940c07〕

The four glosses belong to three graphs — 「大」 tr. “great” has two glosses (manifesting a great body · answering to principle and responding everywhere), 「天」 tr. “deva” is fastened to knowledge being pure and at will, and 「神」 tr. “spirit” is fastened to the wondrous working being hard to fathom. The mark shown in the scripture text and the sense of the assigned position are seen together within one name.

(3) Cloud-Net takes the six perfections and great compassion for its substance. The name of the Dharma gate is set forth first and asked after afterward, and Chengguan makes plain its substance upon the division that sets forth the name:

〔T35n1735 0940c16–0940c18〕「先名體。謂以六度大悲，如雲覆潤、如網羅攝故；後「善財」〔0940c17〕下問答業用，四攝攝生故。」 tr. “First the name and substance — namely, by the six perfections and great compassion, as a cloud covers and moistens, as a net catches and gathers in; afterward, from ‘Sudhana’ onward, is the inquiry and answer upon the working, because the four means of gathering in gather in beings.”

By this judgment the Dharma gate of this section is not merely one mark of spiritual penetration — the substance is the six perfections and great compassion, and the working is the gathering in of beings by the four means of gathering in.

(4) The two passages of the working are both taken in by the four means of gathering in. Chengguan divides the text of the answer into two and fastens each to one means:

〔T35n1735 0940c18–0940c21〕「答中二：先現寶令施，教以檀攝；後「如我為汝」〔0940c19〕下類餘通教及利行攝。如是等言，亦兼愛語、同事。」 tr. “Within the answer there are two: first, manifesting jewels and causing giving, teaching by the gathering in of dāna; afterward, from ‘just as I, for your sake’ onward, is the extending of it to the rest, the general teaching and the gathering in by beneficial conduct. Words such as ‘and so forth’ take in kindly speech and working alongside as well.”

By this judgment the passage manifesting the jewels belongs to the gathering in by giving, while the passage that follows — 「如我為汝，示現此物，教汝行施；為一切眾生悉亦如是」 tr. “just as I, for your sake, manifest these things and teach you to practice giving, so it is for all sentient beings as well” 〔T10n0279 0368b05–b06〕 — belongs to the gathering in by beneficial conduct, and the words 「如是等」 tr. “and so forth” take in the two further means of kindly speech and working alongside — the four means of gathering in complete within a single passage.

(5) The judgment upon the washing of the face — his own, not Sudhana’s. This is the one matter in this section on which there is a divergent saying, and the two houses judge alike. Fazang, collating the Sanskrit witness, says:

「洗其面者，淨己應機之面。古來皆謂洗善財面，今勘梵本，以四長臂於四方處各取一海水自洗己面，是則水洗淨己，能對花散善財就其所。」 tr. “That he washes his face is his purifying of the face with which he answers to the occasion. From of old all have said that he washed Sudhana’s face; but now, collating the Sanskrit witness, with his four long arms he takes one ocean’s water at each of the four quarters and washes his own face; that is, the water washes and purifies himself, and he is then able, over against that, to scatter the flowers upon Sudhana where he stands.” 〔T35n1733 0472c10–0472c13〕

Chengguan says nothing of a Sanskrit witness, and what he judges is the same:

「先當自淨以洗身心，後因利他故云華散。」 tr. “First one ought to purify oneself, so as to wash body and mind; afterward, because of benefiting others, it is said that flowers are scattered.” 〔T35n1735 0940c14–0940c15〕

The scripture text of the eighty-fascicle witness is furnished of itself, in 「自洗其面」 tr. “washed his own face” 〔T10n0279 0368a12〕, with the graph 「自」 tr. “own”; the forty-fascicle witness likewise has 「自洗其面」 tr. “washed his own face” 〔T10n0293 0736b09〕, while the sixty-fascicle witness has 「澡洗其面」 tr. “bathed and washed his face” 〔T09n0278 0719b02〕 and lacks the graph 「自」 tr. “own” — the divergent reading of old may well be fastened to the absence of this one graph in the sixty-fascicle witness.

(6) What the four hands signify — the four unobstructed understandings and the four means of gathering in. Chengguan gives two significations under the same one mark:

「約表，謂展四無礙解手，取所證勝流相應法門，先當自淨以洗身心，後因利他故云華散。亦表四攝遠展，攝取四眾故。」 tr. “Upon what is signified, he extends the hands of the four unobstructed understandings and takes up the Dharma gate that answers to the surpassing outflow of what he has realized; first one ought to purify oneself, so as to wash body and mind, and afterward, because of benefiting others, it is said that flowers are scattered. It also signifies that the four means of gathering in are extended afar, to gather in the fourfold assembly.” 〔T35n1735 0940c13–0940c16〕

What Fazang signifies takes only the one of them:

「身中，以四長臂者，四無礙解方便用也。取四海水者，與法界勝流義相應。」 tr. “Within the body: the four long arms are the skillful use of the four unobstructed understandings. That he takes the water of the four oceans is his answering to the sense of the surpassing outflow of the Dharma realm.” 〔T35n1733 0472c08–0472c09〕

Both houses fasten the 「四」 tr. “four” to the four unobstructed understandings, while Chengguan adds besides the signification of the four means of gathering in — which runs together with his earlier glossing of the working as coming home to the four means of gathering in.

(7) The city Possessing the Gate and the position of the Dharma master (Li Tongxuan). Li Tongxuan sets up his gloss not upon the without-bondage of the dedication but by the sequence of positions and by the principle of the Yi:

「城名墮羅鉢底，此云有門，為此第九迴向主大法師位，同十住中法王子住、十地中第九妙善慧地有大法門饒益眾生故，故城名有門。」 tr. “The city is named Duoluobodi, which here means Possessing the Gate, because it forms the position of the great Dharma master presiding over this ninth dedication, being the same as the position of the prince of the Dharma king among the ten abidings, and as the ninth, the ground of wondrous good wisdom, among the ten grounds, in that it has a great Dharma gate that richly benefits sentient beings; and therefore the city is named Possessing the Gate.” 〔T36n1739 0983b28–0983c02〕

His gloss on the name Mahādeva comes home to the responding of pure knowledge:

「問曰：何故此位見大天神？為明第九無縛無著解脫迴向智淨為天，其智無依，不為不思而恒應萬有，故號天神。」 tr. “It is asked: why is it that at this position a great deva-spirit is seen? To make clear that in the ninth, the dedication of liberation without bondage and without attachment, the purity of knowledge is the god; his knowledge rests on nothing, and without acting and without pondering he ever responds to the ten thousand beings, and therefore he is titled a deva-spirit.” 〔T36n1739 0983c02–0983c04〕

And upon the substance of this god he sets up one clause that gathers all in:

「此天神即是無為無作淨智為體，一切眾生同共有之。從自心迷，惑智殊品，見各不同，淨穢皆別。若心淨者便為淨土，名第一義天、一切智天，非如五行生滅天也。」 tr. “This deva-spirit is just the unconditioned and unacting pure knowledge taken for its substance, and all sentient beings have it in common. From the confusion of one’s own mind, the grades of deluded knowledge differ, and each one’s seeing is unlike another’s, the pure and the defiled all being distinct. If the mind be pure, it is then a Pure Land, and it is named the god of the first principle, the god of all-knowledge, not such as the gods of the arising and ceasing of the five agents.” 〔T36n1739 0983c13–0983c17〕

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

Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (glossing the eighty-fascicle witness clause by clause · the principal house)

Outline, and the glossing of the name and the assigned position: 「第九無縛無著解脫迴向。善友名大天者，現大身故。」 tr. “The ninth, the dedication of liberation without bondage and without attachment. That the good friend is named Mahādeva is because he manifests a great body.” 〔T35n1735 0940c04–0940c05〕

The gloss on the city’s name: 「在墮羅鉢底城者，此云有門，謂有此無縛等微妙法門，為法師故。」 tr. “That he is in the city of Duoluobodi — here it means Possessing the Gate, that is, there being here the subtle and wondrous Dharma gate of the without-bondage and the rest, and his being a Dharma master.” 〔T35n1735 0940c07–0940c09〕

What the mark manifested signifies: 「約表，謂展四無礙解手，取所證勝流相應法門，先當自淨以洗身心，後因利他故云華散。」 tr. “Upon what is signified, he extends the hands of the four unobstructed understandings and takes up the Dharma gate that answers to the surpassing outflow of what he has realized; first one ought to purify oneself, so as to wash body and mind, and afterward, because of benefiting others, it is said that flowers are scattered.” 〔T35n1735 0940c13–0940c15〕

The substance of the Dharma gate: 「謂以六度大悲，如雲覆潤、如網羅攝故；」 tr. “Namely, by the six perfections and great compassion, as a cloud covers and moistens, as a net catches and gathers in;” 〔T35n1735 0940c16–0940c17〕

The passing over of the first two and the latter three outline divisions: 「初二可知。」 tr. “The first two may be understood as they stand.” 〔T35n1735 0940c09〕; 「後三段易知。」 tr. “The latter three passages may readily be understood.” 〔T35n1735 0940c21〕

The Chao’s gloss on the name of the assigned position: 〔T36n1736 0681a26–0681a27〕「「第九無縛無著」〔0681a26〕者，謂不為相縛、不為見著，作用自在，故名解脫。」 tr. “As for ‘the ninth, without bondage and without attachment’: it means that one is not bound by marks and not attached by views, and that the working is at will, and therefore it is named liberation.”

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 (in the passage on 「分五相」 tr. “dividing the five aspects,” the sixth of the ten gates of the last assembly of this assembly · not text within this section’s window):

〔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 sixth, distinguishing the 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 two sayings judged are recorded without adjudication; this one judging word, however, is Chengguan’s own express judgment — this section’s being called assigned to the dedication of liberation without bondage and without attachment is set up upon this judgment.

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

The gloss on the city’s name: 「城名婆羅波提者，正云墮羅拔提，此云有門城，謂城有端嚴之門，故以為名也。」 tr. “As for the city’s name Poluoboti, correctly it is called Duoluobati, and here it means the city Possessing the Gate — that is, the city has a stately gate, and therefore this is taken for its name.” 〔T35n1733 0472b28–0472b29〕

The gloss on the name: 「大天者，無縛淨報，勝出自在，故立斯號。」 tr. “As for Mahādeva: his recompense being pure and without bondage, surpassing and at will, this title is set up for him.” 〔T35n1733 0472b29–0472c01〕

The judgment made by collating the Sanskrit witness: 「古來皆謂洗善財面，今勘梵本，以四長臂於四方處各取一海水自洗己面，」 tr. “From of old all have said that he washed Sudhana’s face; but now, collating the Sanskrit witness, with his four long arms he takes one ocean’s water at each of the four quarters and washes his own face,” 〔T35n1733 0472c10–0472c12〕

The five divisions of the praise of the disciple’s capacity: 〔T35n1733 0472c13–0472c17〕「二「作如是言」〔0472c13〕下語業歎機，初一句總。奇特法者，世間所無故。二別歎為歸，攝以正道。三別歎為師，護以正法。四別歎為將，引至智城。五「具足」〔0472c16〕下結離過應機。」 tr. “Second, from ‘spoke in this way’ onward, is the praising of the capacity by the action of speech, the first clause being general. That it is a rare and singular dharma is because the world has nothing of the kind. Second, the separate praise of their being a refuge, gathering in by the right road. Third, the separate praise of their being teachers, guarding by the right Dharma. Fourth, the separate praise of their being generals, leading to the city of knowledge. Fifth, from ‘furnished with’ onward, it is concluded that they are apart from fault and answer to the capacity.”

The substance of the Dharma gate: 「雲網者，六度行法有潤益義、遍覆義，喻之如雲；有澇漉義、隱映義，況之以網，則以六度行為體。」 tr. “As for Cloud-Net: the practice-dharmas of the six perfections have the sense of moistening and benefiting and the sense of covering everywhere, and so are likened to a cloud; they have the sense of dredging up and the sense of veiling and reflecting, and so are compared to a net; thus it takes the practice of the six perfections for its substance.” 〔T35n1733 0472c18–0472c20〕

The three divisions of the working: 〔T35n1733 0472c21–0472c24〕「答中三：初教行施行，於中初積物、二教施、三類餘眾生；二「復次」〔0472c23〕下教行戒等；三「如是等」〔0472c23〕下總結行成。」 tr. “Within the answer there are three: first, the teaching of the practice of giving, within which are first the heaping of things, second the teaching of giving, third the extending of it to the rest of sentient beings; second, from ‘further’ onward, the teaching of the practice of the precepts and the rest; third, from ‘and so forth’ onward, the general conclusion that the practice is accomplished.”

To what the five similes belong: 「第五仰推中，約五喻顯五行，初二自利、後三利他。」 tr. “Within the fifth, the looking up and pointing to the superior, upon the five similes are displayed five practices, the first two of self-benefit and the latter three of benefiting others.” 〔T35n1733 0472c24–0472c25〕

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

The city’s name and the sequence of positions: 「城名墮羅鉢底，此云有門，為此第九迴向主大法師位，同十住中法王子住、十地中第九妙善慧地有大法門饒益眾生故，故城名有門。」 tr. “The city is named Duoluobodi, which here means Possessing the Gate, because it forms the position of the great Dharma master presiding over this ninth dedication, being the same as the position of the prince of the Dharma king among the ten abidings, and as the ninth, the ground of wondrous good wisdom, among the ten grounds, in that it has a great Dharma gate that richly benefits sentient beings; and therefore the city is named Possessing the Gate.” 〔T36n1739 0983b28–0983c02〕

The gloss on the name: 「為明第九無縛無著解脫迴向智淨為天，其智無依，不為不思而恒應萬有，故號天神。」 tr. “To make clear that in the ninth, the dedication of liberation without bondage and without attachment, the purity of knowledge is the god; his knowledge rests on nothing, and without acting and without pondering he ever responds to the ten thousand beings, and therefore he is titled a deva-spirit.” 〔T36n1739 0983c02–0983c04〕

The signification by the principle of the Yi: 「以乾為天門，以淨無垢智現眾法故。巽為地戶，以巽為風，動生萬物，勝持萬物荷負大地故，以配長女主持陰位，如初會風神是也。」 tr. “Qian is taken as the gate of heaven, because by pure and undefiled knowledge the many dharmas are manifested. Xun is the door of earth, because xun is wind, which moves and gives birth to the ten thousand things, and surpassingly upholds the ten thousand things and bears up the great earth; and so it is matched to the eldest daughter, who presides over the yin position, as with the wind spirits of the first assembly.” 〔T36n1739 0983c07–0983c10〕

The god taken as a simile: 「如天現像，善惡俱示；如天無思，賞罰應時。」 tr. “As heaven manifests images, showing good and evil alike; as heaven is without pondering, its rewards and punishments answer to the season.” 〔T36n1739 0983c12–0983c13〕

The substance of the deva-spirit: 「此天神即是無為無作淨智為體，一切眾生同共有之。」 tr. “This deva-spirit is just the unconditioned and unacting pure knowledge taken for its substance, and all sentient beings have it in common.” 〔T36n1739 0983c13–0983c14〕

The sense of the name spirit: 「此天神是應真名神，為明修行昇進漸智通靈性，號之為神故。」 tr. “This deva-spirit is named a spirit as one who answers to the true, to make clear that in cultivating and advancing upward knowledge little by little penetrates the numinous nature, and therefore he is titled a spirit.” 〔T36n1739 0983c17–0983c18〕

The gloss on the mark manifested: 「出四長手取四大海水自洗其面者，明發大菩提心者難得難見。取四大海水用洗面者，明貴發心者洗面方觀。」 tr. “That he puts out four long hands and takes the water of the four great oceans and washes his own face makes clear that one who raises the great mind of awakening is hard to gain and hard to see. That he takes the water of the four great oceans and uses it to wash his face makes clear that, holding one who raises the mind precious, he washes his face and only then looks.” 〔T36n1739 0983c25–0983c27〕

What the four measureless minds, the four means of gathering in, and the water of great compassion signify: 「又表四長手取四大海水，以四無量心、四攝法攝眾生故。用洗面者，明以大悲水以從智用觀察眾生恒攝受也。」 tr. “It also signifies that his four long hands taking the water of the four great oceans is his gathering in sentient beings by the four measureless minds and the four means of gathering in. That he uses it to wash his face makes clear that by the water of great compassion, following upon the working of knowledge, he contemplates sentient beings and ever gathers them in.” 〔T36n1739 0983c29–0984a03〕

The gloss on the puṇḍarīka flower: 「如芬陀利華者，百葉白蓮華也，明端正香潔人皆樂見。菩薩亦爾，心端行正，能說法香熏澤人心，皆令解脫，人皆樂見。」 tr. “As for the puṇḍarīka flower: it is the hundred-petaled white lotus, and makes clear that what is upright and fragrant and clean all people delight to see. So it is with a bodhisattva: his mind upright and his conduct right, he is able to expound the Dharma, whose fragrance perfumes and moistens people’s minds and causes them all to be liberated, so that all people delight to see him.” 〔T36n1739 0984a03–0984a05〕

The gloss on Cloud-Net: 「善男子我已成就雲網法門者，明大悲雲普覆一切，雨教如網漉眾生故。」 tr. “As for ‘son of good family, I have already accomplished the Dharma gate of Cloud-Net’: it makes clear that the cloud of great compassion covers all everywhere, and that the rain of teaching, like a net, dredges sentient beings up.” 〔T36n1739 0984a05–0984a07〕

The principal and its companions, and the obstruction counteracted: 「以力波羅蜜為主，餘九為伴。約智門中同治；約位門中偏治處於三界菩薩人天眾中說法不自在障，令得自在，入於靈智神化，自在轉正法輪。」 tr. “It takes the perfection of power for its principal, and the other nine for its companions. Upon the gate of knowledge they counteract together; upon the gate of position it particularly counteracts the obstruction of not being at will in expounding the Dharma among the bodhisattvas and the hosts of gods and humans within the three realms, causing one to gain being at will, to enter the numinous knowledge and spiritual transformation, and at will to turn the wheel of the right Dharma.” 〔T36n1739 0984a14–0984a18〕

Why the next friend is in Jambudvīpa (the gloss following the text within the passage of this friend’s pointing to virtue): 「此同十住中第十灌頂住，迴彼解脫入於生死，令隨智大慈悲饒益眾生悉圓滿故。」 tr. “This is the same as the tenth, the abiding of consecration, among the ten abidings: he turns that liberation about and enters birth and death, so that the great kindness and compassion that follow upon knowledge may richly benefit sentient beings and be wholly complete.” 〔T36n1739 0984a25–0984a27〕

The god presides over knowledge, the earth goddess over compassion: 「以前明天神主智圓滿，此云地神主慈悲圓滿，表地能荷負萬有長養眾生故。」 tr. “Because the god spoken of before makes clear the completeness of presiding over knowledge, this earth goddess is said to preside over the completeness of kindness and compassion, signifying that earth is able to bear up the ten thousand beings and to nourish sentient beings.” 〔T36n1739 0984b01–0984b02〕

The completeness of the five dharmas and the name Peaceful Abiding: 「菩提場中者，此位會菩提理智慈悲五法為一皆圓滿故。名安住神者，於此五法齊圓，無所傾動故。」 tr. “As for its being at the site of awakening: at this position the five dharmas of awakening, principle, knowledge, kindness, and compassion are gathered into one and are all complete. As for her being named the goddess Peaceful Abiding: in these five dharmas she is equally complete, and there is nothing that tips or moves her.” 〔T36n1739 0984b06–0984b08〕

Zhiyan, Souxuan ji T35n1732

The outline and the name of the Dharma gate: 「第二十九無縛無著解脫迴向菩薩位，天名大天，入雲網法門。」 tr. “The twenty-ninth, the bodhisattva position of the dedication of liberation without bondage and without attachment: the god is named Mahādeva, and he has entered the Dharma gate of Cloud-Net.” 〔T35n1732 0097a22–0097a23〕

The eight divisions of proceeding to enter in accord with the teaching: 「二依進中有八：一敬辭；二念前法門；三漸至；四尋求，有二可知；五往詣；六禮敬；七自說發心；八請問。」 tr. “Second, within the accord and the advancing there are eight: first, taking leave; second, recollecting the Dharma gate that came before; third, arriving little by little; fourth, searching out, wherein there are two that may be understood as they stand; fifth, going there; sixth, paying reverence; seventh, declaring of himself that he has raised the mind; eighth, making the inquiry.” 〔T35n1732 0097a25–0097a27〕

The three divisions of true entering: 〔T35n1732 0097a27–0097b01〕「三正入有三：初以水洗面，散以金華，及歎其知識難遇；二「我已」〔0097a29〕下自說所得自分法門；三「諸大」〔0097a29〕下仰推勝分。」 tr. “Third, the true entering has three: first, washing the face with water, scattering golden flowers, and praising how hard that good friend is to meet with; second, from ‘I have already’ onward, his own declaring of the Dharma gate of his own portion that he has gained; third, from ‘the great bodhisattvas’ onward, the looking up and pointing to the superior portion.”

The two kinds of giving in the working: 〔T35n1732 0097b03–0097b06〕「德用中有二：初問、次答。答中有二：初教財施、二「復次」〔0097b04〕下教法施。初財施有五：初積寶、二積香、三現女、四教善財、五及他人。第二法施中有四，可知。」 tr. “Within the virtue and working there are two: first the inquiry, next the answer. Within the answer there are two: first, the teaching of the giving of wealth; second, from ‘further’ onward, the teaching of the giving of the Dharma. Within the first, the giving of wealth, there are five: first the heaping of jewels, second the heaping of incense, third the manifesting of the maidens, fourth the teaching of Sudhana, fifth the extending of it to other people. Within the second, the giving of the Dharma, there are four, which may be understood as they stand.”

Recorded without adjudication

As to the outline of this section, Chengguan, following the general outline of this assembly, makes six divisions (seeking in accord with the teaching · seeing, paying respect, and inquiring · praising and conferring the Dharma〔opened into two in this section〕· humbling himself and pointing to the superior · pointing out the next friend · cherishing his virtue and taking leave), passing over the first two and the latter three with 「可知」 tr. “may be understood” and 「易知」 tr. “may readily be understood,” and glossing only the third clause by clause; Fazang, upon the sixty-fascicle witness, makes five (the raising of the Dharma and the exhortation to cultivate · entering in accord with the teaching, opened into four · the seeing, paying respect, and making the request · the showing of his own Dharma realm, opened into two · the looking up and pointing to the superior), Zhiyan makes three passages (the discerning of the teaching and the advancing · proceeding to enter in accord with the teaching, opened into eight · true entering, opened into three), while Li Tongxuan sets up three sets of five gates (one set for the pointing to virtue and advancing upward in the passage of the friend before · two sets for this friend’s truly entering the present position and pointing to virtue and advancing upward) and glosses following the text after each set of gates — the number of divisions of the four houses and the bone they rest upon are alike different. As to the glossing of the name, Chengguan glosses four senses together upon the manifesting of a great body and upon knowledge being pure and at will; Fazang makes it 「無縛淨報，勝出自在，故立斯號」 tr. “his recompense being pure and without bondage, surpassing and at will, this title is set up for him”; and Li Tongxuan sets up his gloss upon pure knowledge resting on nothing and yet ever responding to the ten thousand beings, matching it besides to the images of qian and xun and to the god of the first principle and the god of all-knowledge. As to the name of the city, Chengguan and Li Tongxuan both have 「墮羅鉢底」 tr. “Duoluobodi” and render it as 「有門」 tr. “Possessing the Gate,” Fazang has 「婆羅波提」 tr. “Poluoboti” and corrects it to 「墮羅拔提」 tr. “Duoluobati,” his gloss then resting upon 「城有端嚴之門」 tr. “the city has a stately gate,” which is fastened otherwise than Chengguan’s resting upon 「有此無縛等微妙法門」 tr. “there being here the subtle and wondrous Dharma gate of the without-bondage and the rest.” As to the dividing of the working, Chengguan divides it into two and fastens it to the four means of gathering in, Fazang divides it into three and sets up the sequence of giving and the precepts, Zhiyan divides it into two and makes them the giving of wealth and the giving of the Dharma. As to the judgment upon the five similes, Fazang divides them into the two outline divisions of self-benefit and benefiting others, while Zhiyan says only that the five similes are raised and joined. As to the matter of the washing of the face, Fazang collates the Sanskrit witness and judges it a washing of his own face, Chengguan speaks of purifying oneself so as to wash body and mind, and Li Tongxuan glosses it upon the raising of the mind being hard to gain, and brings out besides one 「又表」 tr. “it also signifies,” matching the four long hands to the four measureless minds and the four means of gathering in, and the washing of the face to the water of great compassion. These divergent interpretations are all settled sayings of the ancient worthies, and are recorded.

VII. Cross-Reading and Lineage

For the text of this section, the chains of cross-reading and lineage all return directly from cross-readings the ancient worthies had already made:

• Zhiyan, Huayan jing kongmu zhang T45n1870: the table listing the sequence of the good friends sets down this section — 「三十城名婆羅波提天名大天」 tr. “the thirtieth, the city named Poluoboti, the god named Mahādeva” 〔T45n1870 0589a26〕. This is a record of the sequence and the city’s name, not a glossing of the sense; and further, its sequence gives 「三十」 tr. “the thirtieth,” differing from this collection’s reckoning of the twenty-ninth friend as counted by Chengguan’s outline — Zhiyan’s manner of beginning the count differs from Chengguan’s, and this is recorded without adjudication. The city’s name it records is 「婆羅波提」 tr. “Poluoboti,” the same in form as the scripture text of the sixty-fascicle witness, and differing in form from Chengguan’s commentary’s 「墮羅鉢底」 tr. “Duoluobodi” and from Fazang’s corrected 「墮羅拔提」 tr. “Duoluobati,” and this is recorded without adjudication.
• Within Chengguan’s outline passage he raises no other scripture or treatise of his own: the commentary 〔T35n1735 0940c04–0940c21〕 has, throughout the window, no citation marked with a book title, unlike the case of the unit of Sāgaradhvaja, where the Jingming and the Zhidu lun are cited 〔not found〕.
• The Yanyi chao glosses only the sense of the name at this section: the Chao 〔T36n1736 0681a26–0681a27〕 glosses only the four graphs 「無縛無著」 tr. “without bondage and without attachment,” does not go back over the remaining outline divisions of the commentary passage by passage, and shows no clause raising another scripture of its own 〔not found〕.
• A cross-reading with Li Tongxuan’s general gloss on the ninth dedication in 〈The Chapter of the Ten Dedications〉: when Li Tongxuan glossed the ninth, the dedication of liberation without attachment and without bondage, in 〈The Chapter of the Ten Dedications〉, he had already taken this friend as what displays this position — 「第九無著無縛解脫迴向者，以力波羅蜜為體，以善財所見天神為所表此位之行也」 tr. “as for the ninth, the dedication of liberation without attachment and without bondage, it takes the perfection of power for its substance, and the god that Sudhana sees is what displays the practice of this position” 〔T36n1739 0865c03–0865c04〕; and he took the two friends, the god and the earth goddess, as displaying separately the two extremes of knowledge and compassion — 「天神表法空妙智之極，地神表大慈悲王極，厚載萬物育含生故，像如父母位也」 tr. “the god displays the utmost of the wondrous knowledge of the emptiness of dharmas, and the earth goddess displays the utmost of the kingly great kindness and compassion, in that she bears up the ten thousand things thickly and nourishes what has life, being like the position of father and mother” 〔T36n1739 0865c08–0865c10〕. This and this section’s 「以力波羅蜜為主，餘九為伴」 tr. “it takes the perfection of power for its principal, and the other nine for its companions” 〔T36n1739 0984a14–0984a15〕 and 「以前明天神主智圓滿，此云地神主慈悲圓滿」 tr. “because the god spoken of before makes clear the completeness of presiding over knowledge, this earth goddess is said to preside over the completeness of kindness and compassion” 〔0984b01–0984b02〕 complete one another before and after, coming out of one and the same house.
• The treatises of the Huayan house: Huayan jing zhigui T45n1871 · Huayan yisheng jiaoyi fenqi zhang T45n1866 · Shixuan men T45n1868 · Fajie xuanjing T45n1883 — searching these four works for 「大天」 tr. “Mahādeva” gives zero hits in every case 〔not found〕.
• The consciousness-only axis: searching the She dasheng lun T31n1594 and the Saṃdhinirmocana-sūtra T16n0676 for 「大天」 tr. “Mahādeva” gives zero hits 〔not found〕; the Shidi jing lun T26n1522 gives two hits 〔T26n1522 0201b25–0201b26〕, which on checking are the general expression 「諸大天眾」 tr. “the hosts of the great gods”; the Yuqie shidi lun T30n1579 gives three hits 〔T30n1579 0287b03〕〔0294b01〕〔0298a22〕, which on checking are all general descriptive expressions such as 「四大天王」 tr. “the four great heavenly kings,” 「大天王眾」 tr. “the hosts of the great heavenly kings,” and 「廣大天之富樂」 tr. “the wealth and joy of the vast and great gods” — none of them the name of this friend, and so they do not enter the lineage. This section is not within the Chapter of 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 Mahādeva begins 〔T10n0279 0368a01〕 and ends 〔0368b27 前〕. The twelve clauses of recollecting what came before 0368a01–a06 · traveling on little by little to the city, the asking after him, and the people’s answer 0368a06–a08 · paying respect and inquiring 0368a08–a11 · manifesting the mark and showing the benefit (stretching out the four hands far · taking the water of the four oceans and washing his own face · scattering golden flowers) 0368a11–a13 · praising how hard bodhisattvas are to meet 0368a13–a21 · setting forth the name and substance 0368a21–a22 · Sudhana’s further asking 0368a22–a23 · manifesting the heaps of jewels, the articles of offering, and the maidens 0368a23–0368b03 · teaching the giving of wealth 0368b03–b08 · the skillful means for the three kinds of sentient beings 0368b08–b17 · the five similes of humbling himself and pointing to the superior 0368b17–b23 · pointing out the next friend 0368b23–b25 · cherishing his virtue and taking leave 0368b25–b26. Lines of verse: none. One thousand one hundred and sixteen graphs in all.
• Buddhabhadra T278 (the Jin translation, the principal witness collated): what bears upon this section begins 〔T09n0278 0719a14〕 and ends 〔0719c15〕. The friend before points out the road, bringing out the city’s name and the friend’s name 0719a14–a16 · recollecting what came before 0719a19–a23 · coming to the city, asking after him, and the people’s answer 0719a23–a26 · paying respect and inquiring 0719a26–0719b01 · manifesting the mark 0719b01–b03 · praising how hard bodhisattvas are to meet 0719b03–b09 · setting forth the name and substance and the further asking 0719b09–b11 · heaping the jewels, the articles of offering, and the maidens 0719b11–b20 · teaching giving 0719b20–b27 · the three kinds of sentient beings 0719b27–0719c05 · humbling himself and pointing to the superior 0719c05–c10 · pointing out the next friend 0719c10–c13 · taking leave 0719c14–c15.
• Prajñā T293 (the forty-fascicle Avataṃsaka, collated): this section begins 〔T10n0293 0736a26〕 and ends 〔0737c11 前〕 (the next friend, 「爾時，善財童子受天神教」 tr. “at that time Sudhana the youth, receiving the teaching of the god,” begins 0737c11). Recollecting what came before 0736a26–b02 · coming to the city, searching him out, and the people’s answer 0736b02–b04 · paying respect and inquiring 0736b04–b08 · manifesting the mark 0736b08–b10 · praising Sudhana and praising how hard bodhisattvas are to meet 0736b10–b19 · setting forth the name and substance and the further asking 0736b18–b20 · manifesting twenty-two items of heaped jewels, the articles of offering, and the maidens 0736b20–0736c02 · teaching the giving of wealth 0736c02–c10 · the first kind of sentient beings and the similes of the faults of desire 0736c11–0737a02 · the compilers of the scripture bringing out the occasion of the verses 0737a03–a04 · the forty-two lines of verses praising the precepts 0737a05–0737b17 · the one clause concluding the verses 0737b18–b19 · the second and third kinds of sentient beings 0737b19–b28 · humbling himself and pointing to the superior 0737b28–0737c05 · pointing out the next friend 0737c05–c08 · taking leave 0737c08–c10.
• Chengguan, Shu T35n1735: the direct gloss on this section begins 0940c04 · the glossing of the name and the assigned position 0940c04–c07 · the gloss on the city’s name 0940c07–c09 · the first two may be understood 0940c09 · the two divisions of conferring his own Dharma realm 0940c09–c20 · the latter three passages may readily be understood 0940c21 · ending before the tenth, the measureless dedication of entering the Dharma realm 0940c21.
• Chengguan, Chao T36n1736: what this section glosses in particular, 0681a26–0681a27 (ending before 「第十入法界無量」 tr. “the tenth, the measureless entering of the Dharma realm,” on that same line · glossing only the sense of the name 「無縛無著」 tr. “without bondage and without attachment”).
• Fazang, Tanxuan ji T35n1733: the ninth, the dedication of liberation without bondage and without attachment, begins 0472b27 · the gloss on the city’s name 0472b28–b29 · the gloss on the name 0472b29–0472c01 · the four divisions of entering in accord with the teaching 0472c01–c05 · the seeing, paying respect, and making the request 0472c05–c06 · the two divisions of showing his own Dharma realm 0472c06–c24 · the five similes of looking up and pointing to the superior 0472c24–c26 · ending 0472c26.
• Li Tongxuan, Lun T36n1739: what bears upon this section, 0983b24–0984b08 (the five gates of pointing to virtue and advancing upward within the passage of the friend before, which point to this friend 0983b24–b27 · the city’s name and the sequence of positions 0983b28–c02 · the glossing of the name Mahādeva 0983c02–c08 · the matching of the xun wind to the wind spirits of the first assembly 0983c08–c11 · the sense of Possessing the Gate 0983c10–c13 · the substance of the deva-spirit 0983c13–c18 · this friend’s five gates of truly entering the present position 0983c19–c25 · the gloss on the mark manifested 0983c25–c29 · what the four measureless minds, the four means of gathering in, and the water of great compassion signify 0983c29–0984a03 · the gloss on the puṇḍarīka flower 0984a03–a05 · the gloss on Cloud-Net 0984a05–a07 · the general gathering up of the jewels and the teaching and transforming 0984a07–a13 · the principal and its companions and the obstruction counteracted 0984a14–a18 · this friend’s five gates of pointing to virtue and advancing upward 0984a19–a23 · turning liberation about and entering birth and death, and the completeness of the god’s knowledge, the earth goddess’s compassion, and the five dharmas 0984a23–0984b08); and besides, the general gloss on the ninth dedication in 〈The Chapter of the Ten Dedications〉, 0865c03–0865c23, as a cross-reading.
• Zhiyan, Souxuan ji T35n1732: this section, 0097a22–0097b07 (the outline in three passages 0097a22–a25 · the eight divisions of proceeding to enter in accord with the teaching 0097a25–a27 · the three divisions of true entering 0097a27–0097b01 · the three divisions of his own portion and the two kinds of giving in the working 0097b01–b07).
• Variant readings: within the range of T279 covered by this unit, 〔0368a01〕–〔0368b26〕, the Taishō base text carries 0 collation notes (counted note by note from the base text’s <app> entries).
• A further note upon the variant readings: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0368b12〕惛【CB】【麗-CB】｜惽【大】.
• Items recorded as not found: Huayan jing zhigui T45n1871 · Huayan yisheng jiaoyi fenqi zhang T45n1866 · Shixuan men T45n1868 · Fajie xuanjing T45n1883 · the She dasheng lun T31n1594 · the Saṃdhinirmocana-sūtra T16n0676 — six works in all, in every one of which a search for 「大天」 tr. “Mahādeva” gives zero hits; the Shidi jing lun T26n1522 and the Yuqie shidi lun T30n1579, though they have hits, on checking give only expressions generally naming hosts of gods, and not the name of this friend.