華嚴經 品三十九 入法界品 · 普德淨光夜神（寄離垢地）Avataṃsaka Sūtra · Entering the Dharma Realm · The Night Goddess Universal Virtue Pure Light (Assigned to the Stainless Ground)

Sudhana’s thirty-second friend, the night goddess Universal Virtue Pure Light, runs to a little over one thousand four hundred graphs, and is the shortest of the units of the night-goddess friends in this assembly; yet it expounds one Dharma gate with the greatest evenness of all: first the answering by ten dharmas, next the setting forth of the name and the substance, next the opening of it by four passages of working, and at the end the restating in thirteen verses. This friend has no passage of former deeds — she does not say ‘in a former kalpa, in the presence of such a buddha,’ but speaks only of what she cultivates and practices in the present, and so the text is short and the bone shows. The name of the gate of liberation is 「寂靜禪定樂普遊步」 tr. “Quiescence, Meditative Concentration, Joy, and the Universally Roaming Stride,” which Chengguan takes apart graph by graph into four senses: to accord with principle and not to grasp is quiescence; the joint working of stilling and contemplation is meditative concentration; abiding in the joy of the right Dharma is joy; a great working without bound is the universally roaming stride. In displaying the working at length he further matches to it four kinds of meditation. To the ten clauses of 「非去非來」 tr. “they do not go, they do not come,” Chengguan takes the eight negations of the Zhong lun as a comparison and says that they are largely the same, pointing out clause by clause how they open and gather. In glossing the four dhyānas he matches the branches one by one — initial and sustained thought, joy and bliss, equanimity and mindfulness purified — and under the first dhyāna turns a word, saying that the dhyāna of the world only leaves behind desire and what is evil and unwholesome, while this dhyāna of the one vehicle leaves behind every deluded thought. The thirteen verses and the ten dharmas of the prose passage are not in the same sequence, and Chengguan marks verse by verse which dharma is restated. The three witnesses differ in their renderings: the sixty-fascicle text has 「甚深妙德離垢光明夜天」 tr. “the night deva Utterly Deep Wondrous Virtue Stainless Light,” and the forty-fascicle text 「普遍吉祥無垢光主夜神」 tr. “the night goddess Universally Auspicious Undefiled Light”; the name of the Dharma gate too has three forms in the three witnesses, recorded side by side without adjudication.

I. Doctrinal Outline and Placement

Chengguan’s outline — the bone of this section. Chengguan first says that the text is furnished with six passages and for the present joins them into four:

「第二普德淨光夜神，寄離垢地。善友，義如前說。文則具六，且分為四：第一依教趣求、第二見敬諮問、第三稱讚授法、第四戀德禮辭。」 tr. “Second, the night goddess Universal Virtue Pure Light, assigned to the Stainless Ground. As for the good friend, the sense is as stated before. The text is furnished with six, and is for the present divided into four: first, the seeking in accord with the teaching; second, the seeing, paying respect, and inquiring; third, the praising and the conferring of the Dharma; fourth, the cherishing of her virtue and taking leave.” 〔T35n1735 0941c19–0941c22〕

The count within the first division:

「今初。先念前法，有十一句，初一念發心、餘十念得法。」 tr. “Now the first. First the calling to mind of the former dharmas, which has eleven clauses: the first one calls to mind the raising of the mind, and the remaining ten call to mind the dharmas gained.” 〔T35n1735 0941c22–0941c23〕

The third division opens into the praising and the conferring; the conferring opens further into the prose passage and the verses; and the prose passage opens into three:

「第三「夜神答」下稱讚授法，先讚、後授。授中二：先長行、後偈頌。長行中三：第一正授法門、第二謙己推勝、第三指示後友。」 tr. “Third, from ‘the night goddess answered’ onward is the praising and the conferring of the Dharma: first the praising, afterward the conferring. Within the conferring there are two: first the prose passage, afterward the verses. Within the prose passage there are three: first, the direct conferring of the Dharma gate; second, the humbling of herself and the pointing to the superior; third, the pointing out of the next friend.” 〔T35n1735 0941c24–0941c27〕

The direct conferring of the Dharma gate opens further into the general and the particular, the general answering of what was asked being the one passage of the ten dharmas:

「初中二：先總答所問、後別示己法。今初，有標、徵、釋、結。釋中有十句，初總、餘別。」 tr. “Within the first there are two: first the general answering of what was asked, afterward the particular displaying of her own dharma. Now the first has the setting forth, the questioning, the explaining, and the concluding. Within the explaining there are ten clauses: the first is general, the rest are particular.” 〔T35n1735 0941c27–0941c28〕

The particular displaying of her own dharma opens further into the name and substance and the working, the working having four divisions:

「後「普見三世」下廣顯業用，於中四：初明攀緣如實禪，同如來清淨禪，即寂靜業用；次現法樂住禪，即定業用；三明引生功德禪、四饒益有情禪，此二即普遊步業用。」 tr. “Afterward, from ‘I see everywhere the three times’ onward, is the displaying of the working at length, within which there are four: first, making clear the meditation of attending to things as they really are, the same as the pure meditation of a tathāgata, which is the working of quiescence; next, the meditation of dwelling in the joy of the present dharma, which is the working of concentration; third, making clear the meditation that draws forth merit and virtue, and fourth, the meditation that benefits sentient beings — these two being the working of the universally roaming stride.” 〔T35n1735 0942a04–0942a07〕

The division of the verses:

「後偈頌，十三偈分三：初十偈頌正授法門、次二頌謙己推勝、後一頌指示後友。」 tr. “Afterward the verses restating: the thirteen verses divide into three — the first ten verses restate the direct conferring of the Dharma gate; the next two restate the humbling of herself and the pointing to the superior; the last one restates the pointing out of the next friend.” 〔T35n1735 0942b11–0942b13〕

The last division Chengguan does not gloss separately:

「第四禮辭，可知。」 tr. “Fourth, the taking of leave with respects, which may be known as it stands.” 〔T35n1735 0942b16〕

Fazang’s outline in five divisions (upon the sixty-fascicle text · both the names and the sequence differ from Chengguan’s):

「第四「答言」下示己法界，於中有五：初歎法器、二示法方便、三顯法名體、四辨法業用、五結己自分。」 tr. “Fourth, from ‘she answered, saying’ onward is the displaying of her own Dharma realm, within which there are five: first, the praising of the vessel for the Dharma; second, the displaying of the skillful means of the Dharma; third, the making manifest of the name and substance of the Dharma; fourth, the discerning of the working of the Dharma; fifth, the concluding of her own portion.” 〔T35n1733 0474b15–0474b17〕

Besides these five divisions Fazang sets up separately one outline heading, 「第五仰推」 tr. “the fifth, the looking up and pointing”:

「第五仰推中六，初推普賢行願、二離障具善、三成佛智境、四處染無染、五攝佛及法、六滅闇照夜。」 tr. “Within the fifth, the looking up and pointing, there are six: first, the pointing to the practices and vows of Samantabhadra; second, being apart from obstruction and furnished with goodness; third, accomplishing the objective realm of a buddha’s knowledge; fourth, dwelling in defilement without defilement; fifth, gathering in the buddhas and the Dharma; sixth, extinguishing darkness and shining upon the night.” 〔T35n1733 0474c15–0474c17〕

Zhiyan’s outline in three divisions:

「二夜天名甚深妙德離垢光明，即二地菩薩位也，入菩薩寂滅定樂精進法門。初勸教有三，可知；二「爾時善財」下依入；三「答言」下正入。」 tr. “Second, the night deva named Utterly Deep Wondrous Virtue Stainless Light — this is the position of a bodhisattva of the second ground — enters the bodhisattva Dharma gate of quiescent extinction, the joy of concentration, and vigor. First, the exhorting teaching has three, which may be known; second, from ‘at that time Sudhana’ onward is the proceeding to enter in accord with the teaching; third, from ‘she answered, saying’ onward is the true entering.” 〔T35n1732 0098a09–0098a12〕

Li Tongxuan’s two sets of five gates — he does not outline unit by unit, but sets up five gates each for the passage of advancing upward under the friend before and for the passage of true entering in this section:

「於中約立五門：一推德昇進；二示善知識居處所在，云此閻浮提摩竭提國菩提場內，有主夜神名普德淨光；三善財說頌歎婆珊婆演底夜天神德；四善財說頌已頂禮夜神足；五辭退而去。」 tr. “Within it, five gates are set up in brief: first, the pointing to virtue and advancing upward; second, the displaying of where the good friend dwells, saying that within the site of awakening in the country of Magadha in this Jambudvīpa there is a night goddess named Universal Virtue Pure Light; third, Sudhana speaks verses praising the virtue of the night deva-spirit Vāsantī; fourth, having spoken the verses, Sudhana bows to the night goddess’s feet; fifth, he takes his leave and departs.” 〔T36n1739 0986a25–0986a29〕

「於此段中約立五門，一念善知識教思惟昇進、二漸次遊行至普德淨光夜神所禮敬申請、三夜神為善財說種種法、四夜神說自行法門名菩薩寂靜禪定樂普遊步解脫門，授與善財；五夜神正說以此法門普見三世一切諸佛及國土道場眾會，及救護一切眾生故。」 tr. “Within this passage five gates are set up in brief: first, calling to mind the good friend’s teaching and pondering it, advancing upward; second, traveling on little by little to where the night goddess Universal Virtue Pure Light is, paying respect and stating the request; third, the night goddess expounding many kinds of dharma for Sudhana; fourth, the night goddess speaking the Dharma gate of her own practice, named the bodhisattva gate of the liberation of Quiescence, Meditative Concentration, Joy, and the Universally Roaming Stride, and conferring it upon Sudhana; fifth, the night goddess directly saying that by this Dharma gate she sees everywhere all the buddhas of the three times together with their lands, places of the Way, and assemblies, and rescues and guards all sentient beings.” 〔T36n1739 0986b20–0986b26〕

II. Terminology

III. Similes and Rhetoric

(1) The parallel negations of the ten clauses of 「非」 tr. “is not” — the most conspicuous set of figures in this section. After the setting forth of the name and the substance, the scripture text raises a question of itself, 「何以故」 tr. “why is this,” and answers with ten clauses, each of which first sets up an 「非」 tr. “is not” (or 「一」 tr. “one,” or 「無」 tr. “without”) and then brings out its reason: they do not go · they do not come · they are not born · they are not extinguished · they are not real · they are not false · they do not shift · they do not perish · they are one mark · they are without mark 〔T10n0279 0372b09–0372b14〕. All ten clauses are two graphs for the sense and four graphs for the reason, and the form does not change from first to last. Upon this Chengguan points out how they are alike and unlike the eight negations of the Zhong lun, and matches clause by clause how they open and gather 〔T35n1735 0942a09–0942a12〕.

(2) The setting forth, questioning, explaining, and concluding of the ten dharmas — 「菩薩成就十法，能圓滿菩薩行。何者為十」 tr. “a bodhisattva who accomplishes ten dharmas is able to fulfill the bodhisattva practices; what are the ten” 〔T10n0279 0372a21–0372a22〕 is the setting forth; 「何者為十」 tr. “what are the ten” is the questioning; from 「一者」 tr. “first” to 「十者」 tr. “tenth” is the explaining; and 「善男子！菩薩成就此十種法，則能圓滿菩薩諸行」 tr. “son of good family! A bodhisattva who accomplishes these ten kinds of dharma is then able to fulfill all the practices of a bodhisattva” 〔0372b04–0372b05〕 is the concluding. All four joints are complete, and this is one of the evenest forms among the passages of conferring the Dharma in this assembly.

(3) The listing of the thirteen perceptions — in the one passage on converting sentient beings heedless at home, thirteen perceptions are listed in a single breath: impurity · what is to be loathed · weariness · oppression · bondage · the rākṣasa · impermanence · suffering · no-self · emptiness · non-arising · not being one’s own master · old age, sickness, and death 〔T10n0279 0372b25–0372b28〕. Of the thirteen perceptions the first six speak in terms of the marks of the body and its objects, the latter seven in terms of the marks of the nature of dharmas. Here the sixty-fascicle witness has twelve perceptions and the forty-fascicle witness fourteen, and both the number and the names differ (see the fourth heading).

(4) The simile of the night, answering to the name of a night goddess — twice in this section the night is taken as a simile: the first is the gate of practice, 「於靜夜時為說深法，與順行緣，開出家門，示正道路，為作光明，除其闇障，滅其怖畏」 tr. “in the still of night I expound the deep Dharma for them, I give them the conditions for practicing in accord, I open for them the gate of going forth from the home, I show them the right road, I make a light for them, I remove their obstruction of darkness, I extinguish their fear” 〔T10n0279 0372c01–0372c03〕; the second is the virtue she points to, 「能於生死大夜之中出生一切智慧光明」 tr. “able, in the great night of birth and death, to bring forth the light of all wisdom” 〔0372c17–0372c18〕. The former is the night that is real, the latter takes birth and death as night. Li Tongxuan too sets up the sense of the friend’s name upon this, saying 「智悲遍周照眾生之長夜故，名為淨光」 tr. “because knowledge and compassion reach everywhere and shine upon the long night of sentient beings, she is named Pure Light” 〔T36n1739 0986c06–0986c07〕.

(5) The stepwise form of the four dhyānas — in the one passage of the four dhyānas the clause form is throughout ‘such and such a practice, such and such a practice, I cultivate such and such a dhyāna’: 「一心不動，修習初禪」 tr. “single-minded and unmoving, I cultivate the first dhyāna” 〔T10n0279 0372b17–0372b18〕 · 「喜心悅豫，修第二禪」 tr. “the mind of gladness delighted, I cultivate the second dhyāna” · 「厭離生死，修第三禪」 tr. “weary of and turning away from birth and death, I cultivate the third dhyāna” · 「悉能息滅一切眾生眾苦熱惱，修第四禪」 tr. “being wholly able to extinguish all the sufferings and burning distress of all sentient beings, I cultivate the fourth dhyāna” 〔0372b20–0372b21〕. Each of the four dhyānas is fastened to a matter of benefiting beings, and is not a sequence of inward realization alone.

(6) The displacement between the verses and the prose passage — among the thirteen verses the first ten restate the first ten dharmas, and their sequence does not answer evenly to the prose passage. Chengguan marks it verse by verse: 「前中頌前十法，文小不次，初四如次頌前四法、五超頌第七、六頌第六、七却頌第五、八頌第十、九頌第八、十頌第九。」 tr. “In the former, the first ten dharmas are restated, and the text is a little out of order: the first four restate the first four dharmas in order; the fifth leaps ahead to restate the seventh; the sixth restates the sixth; the seventh turns back to restate the fifth; the eighth restates the tenth; the ninth restates the eighth; the tenth restates the ninth.” 〔T35n1735 0942b13–0942b16〕 The displacement in the scripture text is real, and is not a fault of transmission.

IV. Collation with Parallel Translations

The Chinese witnesses for the principal clauses of this section’s scripture text: Śikṣānanda, T279 (the base text) · Buddhabhadra, T278 (the Jin translation, the sixty-fascicle Avataṃsaka, chapter 34, Entering the Dharma Realm) · Prajñā, T293 (the Zhenyuan forty-fascicle Avataṃsaka, Entering the Dharma Realm). The three witnesses share one and the same scene structure (calling to mind the virtue of the friend before → traveling on and seeking, seeing, paying respect, and inquiring → the answer by ten dharmas → the setting forth of the name and the substance → the displaying of the working at length → bringing sentient beings to ripeness by skillful means → humbling herself and pointing to the superior → pointing out the next friend → the verses restating → taking leave), and the differences clause by clause are as follows.

Clause One: The Friend’s Name

Where the variants lie: three witnesses, three names. The eighty has 「普德淨光夜神」 tr. “the night goddess Universal Virtue Pure Light,” the sixty 「甚深妙德離垢光明夜天」 tr. “the night deva Utterly Deep Wondrous Virtue Stainless Light,” the forty 「普遍吉祥無垢光主夜神」 tr. “the night goddess Universally Auspicious Undefiled Light.” The four graphs 「離垢光明」 tr. “Stainless Light” in the name of the sixty are the same graphs as the 「離垢地」 tr. “Stainless Ground” to which she is assigned, and Fazang sets up his gloss upon the name in the sixty-fascicle text. The eighty says 「夜神」 tr. “night goddess,” the sixty 「夜天」 tr. “night deva,” the forty 「主夜神」 tr. “the goddess who presides over the night.” Recorded without adjudication.

Clause Two: Sudhana’s Question

Where the variants lie: the eighty and the forty both have three questions (cultivating · bringing forth · accomplishing); the sixty joins them into one question of two matters (cultivating the bodhisattva practices · being furnished with the grounds). Recorded without adjudication.

Clause Three: The Ninth and Tenth of the Ten Dharmas

Where the variants lie: the ninth of the eighty and of the forty alike has 「無邊名號海」 tr. “the boundless seas of the names,” while the ninth of the sixty has 「演說一切修多羅雲」 tr. “expounding the clouds of all the sūtras,” and what is meant is not the same. The tenth in all three witnesses speaks in terms of the mastery of a buddha, and yet the eighty has 「不思議自在力」 tr. “the inconceivable power of mastery,” the forty 「不可思議自在威力」 tr. “the inconceivable mastery and majestic power,” and the sixty 「現不思議佛自在神力，化度眾生」 tr. “manifesting the inconceivable spiritual power and mastery of the buddhas, converting and delivering sentient beings.” Again, the fourth of the sixty has 「無量無邊佛光明海，悉能普照一切法界」 tr. “measureless and boundless seas of the light of the buddhas, wholly able to illumine everywhere the whole Dharma realm,” while the eighty and the forty both have 「知等法界無量諸佛法光明海」 tr. “knowing the sea of the light of the Dharma of the buddhas, measureless as the Dharma realm is measureless.” Recorded without adjudication.

Clause Four: The Name of the Gate of Liberation

Where the variants lie: the eighty has the four joints 「寂靜禪定樂普遊步」 tr. “Quiescence, Meditative Concentration, Joy, and the Universally Roaming Stride,” the sixty the three joints 「寂滅、定樂、精進」 tr. “quiescent extinction, the joy of concentration, and vigor,” and the forty adds to the eighty the two graphs 「勇猛」 tr. “valor.” Fazang, upon the three joints of the sixty-fascicle text, glosses their essential nature, saying 「寂滅定樂，本智內證也。精進者，後智策修也。准下，以四禪四勤為其體性」 tr. “quiescent extinction and the joy of concentration are the inward realization of the root knowledge; ‘vigor’ is the whipping up of cultivation by the subsequent knowledge. Following what comes below, the four dhyānas and the four exertions are taken as its essential nature” 〔T35n1733 0474b24–0474b26〕; Chengguan, upon the four joints of the eighty-fascicle text, glosses it graph by graph 〔T35n1735 0942a02–0942a04〕. The three names are recorded side by side without adjudication.

Clause Five: The Ten Clauses, They Do Not Go, They Do Not Come

Where the variants lie: the first four clauses of the eighty and of the forty are the same graph for graph, reading do not go · do not come · are not born · are not extinguished; the sixty reads not past · not future · not present · not extinguished, the first three speaking in terms of the three times. The reasons brought out differ as well: where the eighty has 「非滅，無有生相故」 tr. “are not extinguished, for there is no mark of birth at all,” the sixty has 「如來非滅，離語言道故」 tr. “the Tathāgata is not extinguished, for he is apart from the way of speech.” Again, the sixth clause of the eighty is 「非妄」 tr. “are not false” 〔T10n0279 0372b11–0372b12〕, and the forty 「非虛」 tr. “are not hollow” 〔T10n0293 0742a24〕. The last two clauses of the sixty are 「如來一性，離語言道故；如來無性，究竟法性故」 tr. “the Tathāgata is of one nature, for he is apart from the way of speech; the Tathāgata is without nature, for the nature of dharmas is ultimate” 〔T09n0278 0723a27–0723a28〕, while the eighty has 「一相，言語悉離故；無相，性相本空故」 tr. “they are one mark, for all speech is left behind; they are without mark, for nature and mark are from the first empty and still” 〔T10n0279 0372b13–0372b14〕. Recorded without adjudication.

Clause Six: The Perceptions for Converting Sentient Beings Heedless at Home

Where the variants lie: the number differs in the three witnesses — the eighty thirteen perceptions, the sixty twelve, the forty fourteen (counted out graph for graph in each witness). The eighty has 「無生想」 tr. “the perception of non-arising,” which the sixty and the forty do not; the forty has 「無主想」 tr. “the perception of having no master,” which the eighty and the sixty do not. As to the answering of the second and third branches: the sixty has 「不樂想」 tr. “the perception of what is not delighted in” and 「憂惱想」 tr. “the perception of sorrow and affliction,” while the eighty and the forty have 「可厭想」 tr. “the perception of what is to be loathed” and 「疲勞想」 tr. “the perception of weariness” (and the forty has before them one further branch, 「不愛樂想」 tr. “the perception of what is not loved and delighted in,” close in form to the sixty’s 「不樂想」 tr. “the perception of what is not delighted in” but different in its place in the sequence, and not one and the same graph for graph). The last branch in the eighty and the forty is 「老病死想」 tr. “the perception of old age, sickness, and death,” and in the sixty 「老死想」 tr. “the perception of old age and death.” Fazang, upon the sixty-fascicle text, judges 「初化在家令離放逸，有十二種想」 tr. “first, the converting of those at home, causing them to leave heedlessness behind, has twelve kinds of perception” 〔T35n1733 0474c12–0474c13〕. Recorded without adjudication.

Clause Seven: Pointing Out the Next Friend

Where the variants lie: as to where the next friend is, the eighty has 「菩提場右邊」 tr. “to the right of the site of awakening,” the forty 「菩提樹王道場右面」 tr. “to the right side of the place of the Way of the bodhi tree king,” and the sixty 「如來右面」 tr. “to the right side of the Tathāgata” — the one speaking in terms of the site, the other in terms of the Buddha’s body. As to the next friend’s name, the eighty and the sixty have 「喜目觀察眾生」 tr. “Joyful Eyes Beholding Beings,” the forty 「喜目觀察一切眾生」 tr. “Joyful Eyes Beholding All Beings,” and within the verses of the forty it further reads 「星宿光大喜目」 tr. “Constellation Light Great Joyful Eyes” 〔T10n0293 0743a06〕. Chengguan, upon the eighty-fascicle text, glosses the sense of the direction, saying 「去此不遠者，同寄世間故。菩提場右者，依理發光，義便易故」 tr. “as for ‘not far from here,’ it is because they are assigned to the world alike; as for ‘to the right of the site of awakening,’ it is that light is emitted in reliance upon principle, and the sense is thereby made easy” 〔T35n1735 0942b08–0942b10〕. Recorded without adjudication.

Clause Eight: The First and Last Verses of the Restating

Where the variants lie: (a) the verse form — the eighty and the sixty are both in five graphs, thirteen verses in twenty-six lines; the forty is in seven graphs, likewise thirteen verses in twenty-six lines 〔T10n0293 0742c11–0743a07〕 (counted out graph for graph in each witness). (b) What the first verse is fastened to: the eighty has 「信解心」 tr. “a mind of faith and understanding,” the sixty 「入於現前定」 tr. “entering the concentration of the present” — the one speaking in terms of faith, the other in terms of concentration; the forty has 「皆為信心而出現」 tr. “they all appear for the sake of the mind of faith,” fastening the buddhas’ appearing to faith. (c) In the third verse all three witnesses raise up a buddha’s name: the eighty and the sixty have 「盧舍那如來」 tr. “the Tathāgata Rocana” 〔T10n0279 0372c27〕〔T09n0278 0723c11〕, and the forty 「毘盧遮那善逝尊」 tr. “the Well-Gone One Vairocana” 〔T10n0293 0742c15〕. Recorded without adjudication.

Clause Nine: Guarding in the Middle of the Night, and Speaking the Dharma in the Still Night

Where the variants lie: all three witnesses have this within the one passage of converting beings by skillful means, and all three fasten it to the night, yet what is raised up is not the same. The sixty, after leaving home to study the Way, first raises 「思惟坐禪，為障亂聲，除鬼神怖」 tr. “contemplating and sitting in meditation; screening off for them the sounds that disturb, removing the fear of ghosts and spirits” 〔T09n0278 0723b15〕, and next raises the matter of going forth at night — 「若於中夜欲出行時，為開門戶，光明照路」 tr. “if in the middle of the night they would go forth, opening doors and gates for them, with light shining upon the road” 〔T09n0278 0723b16〕, speaking in terms of the guarding of the road in the middle of the night. The eighty and the forty do not here bring out the opening of doors and the lighting of the road, but have a passage of speaking the Dharma in the still night: the eighty has 「我為止息諸惡音聲，於靜夜時」 tr. “for their sake I still the many evil sounds, and in the still night” 〔T10n0279 0372c01〕, then 「為說深法，與順行緣，開出家門，示正道路」 tr. “I speak the deep Dharma for them, granting them conditions for practice in accord, opening the gate of leaving home, showing them the right road” 〔T10n0279 0372c02〕, and last 「除其闇障，滅其怖畏」 tr. “removing their veiling of darkness, and quenching their fear” 〔T10n0279 0372c03〕; the forty has the same sequence as the eighty, and its last reads 「除其暗障，滅其怖畏」 tr. “removing their veiling of darkness, and quenching their fear” 〔T10n0293 0742b18〕, the two graphs for darkness being of different form. All three alike still the sounds, remove fear, and make light; yet what the sixty raises is the opening of doors and the lighting of the road, and what the eighty and the forty raise is the speaking of the deep Dharma and the showing of the right road. Recorded without adjudication.

Clause Ten: The Tenth Verse

Where the variants lie: the tenth verse is fastened differently in the three witnesses. The sixty has 「無量劫修行，攝取諸群生，普見諸佛剎，皆悉如電光」 tr. “for measureless kalpas cultivating and practicing, gathering in the many kinds of beings, seeing everywhere the lands of the buddhas, all of them like a flash of lightning” 〔T09n0278 0723c25〕: what is gathered in is the many kinds of beings, and the seeing everywhere of the lands of the buddhas is likened to a flash of lightning, the clause not bringing out who it is that gathers in. The eighty has 「佛昔修諸行，已曾攝受我，故得見如來，普現一切剎」 tr. “the Buddha of old cultivated the many practices and has already gathered me in, and therefore I gain sight of the Tathāgata, who appears everywhere in all lands” 〔T10n0279 0373a12〕, making clear that the Buddha’s practice of old once gathered me in, and that therefore she now gains sight of the Tathāgata. The forty has 「佛昔無邊劫海中，為攝受我修諸行，令我今得見如來，影現十方諸剎海」 tr. “the Buddha of old, within a boundless sea of kalpas, cultivated the many practices in order to gather me in, causing me now to gain sight of the Tathāgata, whose reflection appears in the sea of lands in the ten directions” 〔T10n0293 0742c29〕, fastened as the eighty is to the gathering in of me, and broader in its form. The three witnesses are recorded side by side without adjudication; where the clause of the sixty does not write out who it is that gathers in, nothing is supplied for it.

Clause Eleven: The Closing Lines of the Eleventh and Twelfth Verses

Where the variants lie: as to the closing lines of these two verses, the sixty has them affirmative in both, and the eighty and the forty negative in both. The eleventh verse of the sixty closes 「眾生性境界，悉能分別知」 tr. “the objective realm of the nature of sentient beings is wholly discerned and known” 〔T09n0278 0723c28〕, and its twelfth verse closes 「於佛一毛孔，悉能分別知」 tr. “within a single pore of the Buddha is wholly discerned and known” 〔T09n0278 0724a01〕. The eleventh verse of the eighty closes 「種種解脫境，非我所能知」 tr. “their many kinds of objective realm of liberation are not what I am able to know” 〔T10n0279 0373a15〕, and its twelfth verse closes 「如是妙解脫，非我所能知」 tr. “such a wondrous liberation is not what I am able to know” 〔T10n0279 0373a17〕. The eleventh verse of the forty closes 「彼非我智所能知」 tr. “it is not what my knowledge is able to know” 〔T10n0293 0743a03〕, and its twelfth verse closes 「非我能知諸佛智」 tr. “it is not for me to know the knowledge of the buddhas” 〔T10n0293 0743a05〕. These two verses in the eighty and the forty Chengguan judges to fall within the division that restates the humbling of herself and the pointing to the superior 〔T35n1735 0942b11–0942b13〕; the closing lines of the sixty being affirmative, what they are fastened to is not the same. The three witnesses are recorded side by side without adjudication; nothing is supplied for the sixty as to who it is that is able to know, and no judgment is passed as to which witness is the better.

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

(1) The part-by-part gloss on the four parts of the name of the Dharma gate. For the name and substance of this section (eight graphs) Chengguan does not run one sense through the whole, but brings out a sense for each part:

「先標名體，謂契理無著為寂靜，止觀雙運為禪定，正法樂住為樂，大用無涯為普遊步。」 tr. “First the name and the substance are set forth: to accord with principle and not to grasp is quiescence; the joint working of stilling and contemplation is meditative concentration; abiding in the joy of the right Dharma is joy; a great working without bound is the universally roaming stride.” 〔T35n1735 0942a02–0942a04〕

The sequence of the four senses is the sequence of substance and working: to accord with principle and not to grasp is the substance relied upon; the joint working of stilling and contemplation is the practice that can cultivate; abiding in the joy of the right Dharma is the receiving that is gained; a great working without bound is the working that is raised. The four passages of working below open out upon these four parts, and Chengguan matches them as three workings: the first passage is the working of quiescence, the next the working of concentration, and the third and fourth passages together the working of the universally roaming stride; the one sense 「樂」 tr. “joy” is gathered into the working of concentration.

(2) The four divisions of the working are the four kinds of meditation. In the one passage of displaying the working at length Chengguan judges four kinds of meditation, and fastens each to a graph of the name and substance:

「後「普見三世」下廣顯業用，於中四：初明攀緣如實禪，同如來清淨禪，即寂靜業用；次現法樂住禪，即定業用；三明引生功德禪、四饒益有情禪，此二即普遊步業用。」 tr. “Afterward, from ‘I see everywhere the three times’ onward, is the displaying of the working at length, within which there are four: first, making clear the meditation of attending to things as they really are, the same as the pure meditation of a tathāgata, which is the working of quiescence; next, the meditation of dwelling in the joy of the present dharma, which is the working of concentration; third, making clear the meditation that draws forth merit and virtue, and fourth, the meditation that benefits sentient beings — these two being the working of the universally roaming stride.” 〔T35n1735 0942a04–0942a07〕

The names of the four meditations and the matching of the workings answer one to one: the ten clauses of seeing the buddhas without grasping are the first; the four dhyānas are the second; the passage from increasing and fulfilling the vows of all-knowledge onward is the third; the two passages of bringing sentient beings to ripeness by every kind of skillful means are the fourth.

(3) The comparison of the ten clauses, they do not go and do not come, with the eight negations of the Zhong lun. Chengguan takes the eight negations of the Zhong lun as a comparison, and matches clause by clause how they open and gather:

「標以見佛無著故寂靜。釋云所以無著者，窮了如來之體性故。文有十，非大同《中論》八不，謂不去不來、不生不滅為四，其非實非妄即是不常，非遷非壞即是不斷，一相即非異、無相亦非一。」 tr. “It is set forth that because she sees the buddhas without grasping there is quiescence. The explanation says that the reason there is no grasping is that she has fathomed to the end the essential nature of a tathāgata. The text has ten; ‘is not’ is largely the same as the eight negations of the Zhong lun: namely, not going, not coming, not being born, not being extinguished make four; the ‘not real’ and ‘not false’ are just not-permanent; the ‘not shifting’ and ‘not perishing’ are just not-annihilated; ‘one mark’ is just not-different, and ‘without mark’ is likewise not-one.” 〔T35n1735 0942a08–0942a12〕

By this matching, the ten clauses in fact gather in the eight negations: the four clauses do not go · do not come · are not born · are not extinguished answer directly to four negations; ‘not real’ and ‘not false’ answer to not-permanent; ‘not shifting’ and ‘not perishing’ answer to not-annihilated; ‘one mark’ answers to not-different and ‘without mark’ to not-one. This edition reads it as ‘the text has ten “is nots,” largely the same as the eight negations of the Zhong lun’ — that is, the text of this passage has ten occurrences of 「非」 tr. “is not,” largely the same as the eight negations, with not one of the ten clauses falling outside the eight negations, and so it is said to be largely the same; and yet the eight negations are a screening away, while these ten clauses screen away and each brings out its own reason, so that what is matched answers well and the force of the saying is not one.

(4) The dhyāna of the one vehicle differs from the dharma assigned at the third ground. The four dhyānas are in themselves a dharma held in common, and Chengguan, at the first dhyāna, turns a word and judges this not to be the dhyāna of the world:

「然世禪但離欲惡不善，今一乘深妙故離一切妄想。」 tr. “Yet the dhyāna of the world only leaves behind desire and what is evil and unwholesome; now, because the one vehicle is deep and wondrous, it leaves behind every deluded thought.” 〔T35n1735 0942a16–0942a17〕

At the third division he states the difference once more:

「遊戲神通，即普遊步義。上來皆約一乘，異於三地寄法故，乃至云普入法界。」 tr. “‘Sporting in spiritual powers’ is just the sense of the universally roaming stride. All the above is in terms of the one vehicle, differing from the dharma assigned at the third ground, and so on down to the saying ‘entering the Dharma realm everywhere.’” 〔T35n1735 0942b02–0942b04〕

Among the ten grounds it is the third, the Luminous Ground, that takes the four dhyānas and the eight concentrations as the dharma assigned to it, while this friend is assigned to the second, the Stainless Ground, and yet speaks of the four dhyānas; and so Chengguan distinguishes it particularly: though what is cultivated bears the same name of four dhyānas, the obstruction left behind and the realm arrived at are alike not the same.

(5) The matching of the branches of the four dhyānas one by one. Chengguan matches the clauses of the scripture text one by one to the branches of dhyāna, and his matching is as follows:

「初禪中，思惟觀察即是尋伺，當對治支，堅固莊嚴猶是尋伺之相。次不起一切妄想分別，即所離障。」 tr. “In the first dhyāna, ‘pondering and contemplating’ is just initial and sustained thought, answering to the branch of counteracting; ‘making it firm and adorning it’ is still the mark of initial and sustained thought. Next, ‘not giving rise to any deluded thought or discrimination’ is the obstruction left behind.” 〔T35n1735 0942a14–0942a16〕

「次大悲救護一切眾生，即利益支，謂離自憂，念眾生憂，故生喜樂。」 tr. “Next, ‘rescuing and guarding all sentient beings with great compassion’ is the branch of benefit: that is, leaving one’s own sorrow behind and calling to mind the sorrow of sentient beings, and so joy and bliss are born.” 〔T35n1735 0942a18–0942a19〕

「二禪中息一切意業，即滅覺觀。次攝一切眾生是一心，智力勇猛是內淨無覺無觀。次喜心悅豫是定生喜樂。」 tr. “In the second dhyāna, ‘stilling all the works of the mind’ is the extinguishing of thought and examination. Next, ‘gathering in all sentient beings’ is single-mindedness; ‘the power of knowledge valiant’ is inward purity, without thought and without examination. Next, ‘the mind of gladness delighted’ is the joy and bliss born of concentration.” 〔T35n1735 0942a20–0942a23〕

「三禪中，初思惟一切眾生自性，即捨念二支，謂捨離前攝生之喜，於此捨中不失念故。厭離生死，即慧樂二支，謂正知生死不可喜故，厭離即得真寂之樂。」 tr. “In the third dhyāna, the first, ‘pondering the own-nature of all sentient beings,’ is the two branches of equanimity and mindfulness: that is, casting off the former joy of gathering in beings, and within this casting off not losing mindfulness. ‘Weary of and turning away from birth and death’ is the two branches of wisdom and bliss: that is, rightly knowing that birth and death are not to be rejoiced in, and the weariness and turning away is just the gaining of the bliss of true quiescence.” 〔T35n1735 0942a23–0942a27〕

「四禪中二句通具三支，謂苦喜憂樂皆是眾苦熱惱，於下苦中橫生樂故。四受俱亡故，云悉能息滅，即捨念清淨。既無苦樂，即是中受。」 tr. “In the fourth dhyāna the two clauses run through all three branches: that is, suffering, joy, sorrow, and bliss are all sufferings and burning distress, since within what is below suffering a bliss is crosswise given birth to. Because the four feelings are gone together, it says ‘wholly able to extinguish,’ which is equanimity and mindfulness, purified. Since there is neither suffering nor bliss, this is the middle feeling.” 〔T35n1735 0942a27–0942b01〕

The nerve of this matching lies here: for the branches of the several dhyānas Chengguan answers in every case with a clause of benefiting others — the branch of benefit of the first dhyāna he takes from 「大悲救護一切眾生」 tr. “rescuing and guarding all sentient beings with great compassion,” the single-mindedness of the second from 「攝一切眾生」 tr. “gathering in all sentient beings,” the equanimity and mindfulness of the third from 「思惟一切眾生自性」 tr. “pondering the own-nature of all sentient beings,” and the purified equanimity and mindfulness of the fourth from 「悉能息滅一切眾生眾苦熱惱」 tr. “being wholly able to extinguish all the sufferings and burning distress of all sentient beings.” That the branches of dhyāna are not apart from sentient beings is the doctrine of this one passage.

(6) The two passages of skillful means matched to the four stations of mindfulness and the four right eliminations. The one passage of the meditation that benefits sentient beings Chengguan judges into three, and matches to it the factors of the path:

「四「善男子我修此」下明饒益有情禪。種種方便無不饒益，亦普遊步義。文中三：初令修四念處等觀、次「若有眾生」下明作道因緣、後「復次」下令修四正斷。」 tr. “Fourth, from ‘son of good family, when I cultivate this’ onward makes clear the meditation that benefits sentient beings. Of every kind of skillful means there is none that does not benefit, and this too is the sense of the universally roaming stride. Within the text there are three: first, causing them to cultivate the four stations of mindfulness and the like; next, from ‘if there are sentient beings’ onward, making clear the causes and conditions that make a way; afterward, from ‘furthermore’ onward, causing them to cultivate the four right eliminations.” 〔T35n1735 0942b04–0942b07〕

The one passage of the thirteen perceptions is matched to the four stations of mindfulness and the like, and the one passage of cutting off evil and giving birth to good to the four right eliminations — the scripture text’s 「不生非法貪，不起邪分別，不作諸罪業。若已作者，皆令止息；若未生善法……皆令其生；若已生者，令其增長」 tr. “not to give rise to unlawful greed, not to give rise to wrong discrimination, and not to do the many kinds of deed that are offenses; and if they have already done them, to cause them all to be brought to a stop; if they have not yet given rise to wholesome dharmas … to cause them all to give rise to these; and if they have already given rise to them, to cause them to increase them” 〔T10n0279 0372c05–0372c09〕 being precisely the fourfold clause form of the four right eliminations.

(7) The general and particular of the ten dharmas, and the two glosses by the ten bodies. In the one passage of the ten dharmas the Shu glosses only the three hard clauses, and the Yanyi chao glosses it again, bringing out two intentions:

「一作總別釋，初一總、餘九別。別中，一觀外相、二念內德、三知所證、四放光、五常光、六變化、七圓音、八名號、九調生。」 tr. “One is to make it a gloss by general and particular: the first one is general, the remaining nine are particular. Among the particular ones: the first contemplates the outward marks; the second calls to mind the inward virtue; the third knows what is realized; the fourth is the sending forth of light; the fifth is the constant light; the sixth is transformation; the seventh is the perfect voice; the eighth is the names; the ninth is the taming of beings.” 〔T36n1736 0681c08–0681c11〕

「二約十身釋：一菩提身；二相好身；三智身；四法身；五願身，如〈賢首品〉毛孔放光皆宿願故；六福德身；七化身；八力持身，圓音持法盡未來故；九意生身，隨意立名故；十威勢身。」 tr. “Second is the gloss in terms of the ten bodies: first, the body of awakening; second, the body of marks and signs; third, the body of knowledge; fourth, the Dharma body; fifth, the body of vows, as in the chapter on Worthy Head, where the sending forth of light from the pores is in every case owing to former vows; sixth, the body of merit; seventh, the body of transformation; eighth, the body that upholds by power, since the perfect voice upholds the Dharma to the ends of the future; ninth, the body born of intent, since the names are set up according to intent; tenth, the body of majestic force.” 〔T36n1736 0681c11–0681c15〕

And upon the gloss by the ten bodies the Chao closes with a word of exhortation to cultivate:

「十身並彰內外皆具，若專念此，何行不成？」 tr. “The ten bodies together make manifest that inward and outward are both complete; if one calls these to mind with undivided attention, what practice would not be accomplished?” 〔T36n1736 0681c15–0681c16〕

(8) The reason for the assignment to the Stainless Ground. The Yanyi chao glosses why this friend is assigned to the second ground:

「「第二普德淨光主夜神寄離垢地」者，謂具淨尸羅，離於能起微細毀犯煩惱垢故。」 tr. “As for ‘second, the night goddess Universal Virtue Pure Light, assigned to the Stainless Ground’ — that is, because she is furnished with pure śīla and is apart from the defilement of the afflictions that can give rise to subtle transgressions.” 〔T36n1736 0681c05–0681c06〕

The defilement of the stainless is not a coarse and evil transgression, but the defilement of the afflictions that 「能起微細毀犯」 tr. “can give rise to subtle transgressions” — what is left behind lies at the cause that can give rise to them, and not at the deed already arisen.

(9) The old matching to positions of the four dhyānas of the Laṅkāvatāra, and the interpenetration of the third and the fourth. The Shu takes the first division of the working in this section as the meditation that takes suchness as object as it truly is, the same as the Tathāgata’s pure meditation; the Chao therefore adduces in full the passage of the second fascicle of the Laṅkāvatāra upon the four meditations, and brings out the two sayings of the ancients on the matching to positions:

「然古皆配位，自有二師。一云：初凡小，二至七地，三八地已上，四即佛地。」 tr. “Yet the ancients all matched them to positions, and there are two masters. One says: the first is the ordinary and the lesser vehicle; the second reaches as far as the seventh ground; the third is the eighth ground and above; the fourth is the ground of buddhahood.” 〔T36n1736 0682a01–0682a03〕

The saying of the second master comes from Dayun, whose words the Chao rehearses: the first likewise the ordinary and the lesser vehicle, the second matched to the ten faiths up to the dedications, the third the preparatory practice, the fourth from the first ground up to the ground of buddhahood. The two sayings brought out, the Chao then makes clear what this passage takes and what it leaves:

「今此文中，即以第三同於第四，不同初二。初二是凡小，二猶未亡法無我故。」 tr. “Now within this text the third is taken as the same as the fourth, and not as the first two. The first two are the ordinary and the lesser vehicle, and the second has still not done away with the selflessness of dharmas.” 〔T36n1736 0682a06–0682a07〕

That they can be the same lies in the interpenetration of cause and fruit:

「即以三四因果交徹，謂見佛法界即緣如義，無取無入即同如來清淨禪義。」 tr. “That is, the third and the fourth interpenetrate as cause and fruit: to see the buddhas’ Dharma realm is the sense of taking suchness as object; neither grasping nor entering is the sense of being the same as the Tathāgata’s pure meditation.” 〔T36n1736 0682a07–0682a09〕

(10) The “largely the same” of the eight negations, the two kinds of the constant and of cutting off, and the five pairs of substance and working. The Shu takes the eight negations of the Zhong lun for a comparison and says they are largely the same; the Chao first glosses why it is “largely”:

「不全同故，名為大同。」 tr. “Because it is not wholly the same, it is called largely the same.” 〔T36n1736 0682a11〕

Next it glosses clause by clause why there is no constancy and no cutting off, bringing out two senses for each:

「常有二義：一虛妄計度生死有常，今云非妄，即非常矣。二者出世實法名常，今云非實，亦無常矣。」 tr. “The constant has two senses. First, falsely reckoning that birth and death have something constant — now it says ‘not false,’ and so it is not constant. Second, the real dharmas that go beyond the world are named constant — now it says ‘not real,’ and so this too is not constant.” 〔T36n1736 0682a14–0682a16〕

「斷亦有二：一世法遷移即有斷滅、二滅壞煩惱成於斷德。今並非之，故不斷也。」 tr. “Cutting off likewise has two. First, the shifting of worldly dharmas, which is cutting off and extinction; second, the extinguishing of the afflictions, which becomes the virtue of cutting off. Now both alike are negated, and therefore there is no cutting off.” 〔T36n1736 0682a17–0682a19〕

Last, it gathers the ten clauses together as five pairs of substance and working:

「又此十句，標多約體、釋多約用意，明體用皆無二故。亦可總為五對體用。初不來不去，即體用自體；二不生滅，即體用相；三非實虛，即體用力；四非遷壞，即體用性。五一相無相，即體用德。」 tr. “Again, of these ten clauses the setting forth is mostly in terms of substance and the explaining mostly in terms of working, the intent being to make clear that substance and working are both without duality. They may also be gathered together as five pairs of substance and working: the first, they do not come and do not go, is substance-and-working as its own substance; the second, they are not born and not extinguished, is substance-and-working as mark; the third, not real and not hollow, is substance-and-working as power; the fourth, not shifting and not perishing, is substance-and-working as nature; the fifth, one mark and without mark, is substance-and-working as virtue.” 〔T36n1736 0682a19–0682a23〕

(11) The Tathāgata’s meditation leads the four dhyānas, and differs from the assigned position of the third ground. The Shu takes the second division of the working as the direct displaying of the four dhyānas; the Chao makes clear wherein these four dhyānas differ:

「斯則以如來禪導於四禪，不同三地寄位四禪。」 tr. “This, then, is the Tathāgata’s meditation leading the four dhyānas, and it is not the same as the four dhyānas of the assigned position of the third ground.” 〔T36n1736 0682a24–0682a25〕

In the number of branches, however, it is the same as at the third ground:

「四禪不同，即為四別。然大小雖異，支林功德名數皆同有十八支，具如三地。」 tr. “The four dhyānas are not the same, and so they are four distinct ones. Yet though the great and the lesser differ, the names and the numbers of the merits of the grove of branches are alike, eighteen branches in all, as is set out in full at the third ground.” 〔T36n1736 0682a25–0682a27〕

The gathering of the eighteen branches the Chao sets up in four classes, following the Dilun:

「《地論》皆攝以為四類：一所離障、二對治支、三利益支、四彼二依止三昧。四中，後三是支，初一非支，並如前說。」 tr. “The Dilun gathers them all into four classes: first, the obstruction to be left behind; second, the branch that counteracts; third, the branch that benefits; fourth, the samādhi upon which those two depend. Of the four, the last three are branches and the first is not a branch, as was all said before.” 〔T36n1736 0682a27–0682a29〕

(12) Inward purity as the great and the lesser vehicle differ, and the true equanimity of the fourth dhyāna. Upon the inward purity of the second dhyāna the Chao distinguishes the great vehicle from the lesser:

「又小乘內淨但是信心，大乘內淨即合二禪三支所成，謂捨念正知。」 tr. “Again, the inward purity of the lesser vehicle is only the mind of faith, whereas the inward purity of the great vehicle is what the three branches of the second dhyāna together accomplish, namely equanimity, mindfulness, and right knowing.” 〔T36n1736 0682b09–0682b10〕

「此之三心尚為喜覆，力用未勝，但能離外尋伺，故合為內淨。」 tr. “These three minds are still covered over by joy, and their power is not yet excelling; they can only be apart from outward applied and sustained thought, and so together they make inward purity.” 〔T36n1736 0682b10–0682b12〕

Upon the equanimity of the fourth dhyāna the Chao goes one layer further, making clear that the feeling of equanimity is itself among the things let go:

「既一切息滅，則捨亦捨矣，方是真捨。」 tr. “Since all has been quieted and extinguished, equanimity too is let go, and only then is it true equanimity.” 〔T36n1736 0682b18–0682b19〕

(13) The ten perceptions and the “largely the same” with this scripture’s thirteen. The Shu matches the contemplation of the four stations of mindfulness and the like to the one passage of the thirteen perceptions; the Chao glosses what the graph 「等」 tr. “and the like” takes in:

「念處觀者即無常、苦、不淨、無我等者，等取十想，與《智度論》第二十六十想大同故。」 tr. “As for the contemplation of the stations of mindfulness — that is, impermanence, suffering, impurity, no-self, and the like — the ‘and the like’ takes in the ten perceptions, since they are largely the same as the ten perceptions of the twenty-sixth fascicle of the Zhidu lun.” 〔T36n1736 0682b19–0682b21〕

The items of the ten perceptions the Chao rehearses from that other treatise:

「一無常想、二苦想、三無我想、四食不淨想、五一切世間不可樂想、六死想、七不淨想、八斷想、九離想、十盡想。」 tr. “First, the perception of impermanence; second, the perception of suffering; third, the perception of no-self; fourth, the perception of the impurity of food; fifth, the perception that nothing in all the world is to be delighted in; sixth, the perception of death; seventh, the perception of impurity; eighth, the perception of cutting off; ninth, the perception of parting; tenth, the perception of exhaustion.” 〔T36n1736 0682b22–0682b24〕

And the perceptions of this scripture are thirteen, and so it says only “largely the same”:

「今有十三，故云大同。」 tr. “Here there are thirteen, and therefore it says largely the same.” 〔T36n1736 0682b24–0682b25〕

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

Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (the gloss upon the eighty-fascicle text, passage by passage · principal)

Outline: 「文則具六，且分為四」 tr. “the text is furnished with six, and is for the present divided into four” 〔T35n1735 0941c20〕; of the eleven clauses of calling to mind the former friend, 「初一念發心、餘十念得法」 tr. “the first one calls to mind the raising of the mind, and the remaining ten call to mind the dharmas gained” 〔0941c23〕.

The hard clauses among the ten dharmas: 「別中，三是智法光明、四放光利益、五常光發焰，餘可知。」 tr. “Among the particular ones, the third is the light of the Dharma that is knowledge, the fourth is the sending forth of light that benefits, the fifth is the constant light that gives off flames; the rest may be known.” 〔T35n1735 0941c28–0942a01〕

The gloss on the three names in the pointing out of the next friend: 「去此不遠者，同寄世間故。菩提場右者，依理發光，義便易故。喜目觀察者，忍惡視物故云喜目，發聞持光故云觀察。」 tr. “As for ‘not far from here,’ it is because they are assigned to the world alike. As for ‘to the right of the site of awakening,’ it is that light is emitted in reliance upon principle, and the sense is thereby made easy. As for ‘Joyful Eyes Beholding,’ because she bears with evil and looks upon beings she is called Joyful Eyes; because she emits the light of hearing and holding she is called Beholding.” 〔T35n1735 0942b08–0942b11〕

The answering of the verses to the prose: 「前中頌前十法，文小不次，初四如次頌前四法、五超頌第七、六頌第六、七却頌第五、八頌第十、九頌第八、十頌第九。」 tr. “In the former, the first ten dharmas are restated, and the text is a little out of order: the first four restate the first four dharmas in order; the fifth leaps ahead to restate the seventh; the sixth restates the sixth; the seventh turns back to restate the fifth; the eighth restates the tenth; the ninth restates the eighth; the tenth restates the ninth.” 〔T35n1735 0942b13–0942b16〕

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

The gloss on the friend’s name: 「第二離垢地知識內，初舉法勸修中，女夜天名者，最勝法界稱曰甚深，正智證入名為妙德。戒無誤犯之垢，智有照俗之功，故云離垢光明也。」 tr. “Within the good friend of the second ground, the Stainless, in the first raising up of the Dharma and exhorting to cultivate it: as for the name of the woman night deva, the most excellent Dharma realm is called Utterly Deep, and the realizing entry of right knowledge is named Wondrous Virtue. The precepts are without the defilement of mistaken transgression, and the knowledge has the merit of shining upon the conventional; therefore it says Stainless Light.” 〔T35n1733 0474b05–0474b08〕

The essential nature of the Dharma: 「三「我已成」下顯法名體中，寂滅定樂，本智內證也。精進者，後智策修也。准下，以四禪四勤為其體性。」 tr. “Third, within the making manifest of the name and substance of the Dharma from ‘I have already accomplished’ onward: quiescent extinction and the joy of concentration are the inward realization of the root knowledge; ‘vigor’ is the whipping up of cultivation by the subsequent knowledge. Following what comes below, the four dhyānas and the four exertions are taken as its essential nature.” 〔T35n1733 0474b24–0474b26〕

The division of the ten clauses: 「二「何以」下徵責釋成亦有十句，於中初三妙絕三際、次一迴超言表、次二性離虛實、次二體無改變、後二一性無性。」 tr. “Second, from ‘why is this’ onward, the questioning and the explaining that establishes it likewise have ten clauses: within them, the first three wondrously cut off the three limits; the next one turns and passes beyond what speech shows; the next two are a nature apart from the hollow and the real; the next two are a substance without alteration; the last two are one nature and no nature.” 〔T35n1733 0474b29–0474c02〕

The gloss on the sense of vigor: 「三「我如是修習」下釋精進義，一菩薩依禪化眾生故名精進。又化眾生令離放逸亦名精進。」 tr. “Third, from ‘I cultivate in this way’ onward is the gloss on the sense of vigor: first, because a bodhisattva relies upon dhyāna to convert sentient beings, it is named vigor. And again, converting sentient beings so that they leave heedlessness behind is likewise named vigor.” 〔T35n1733 0474c10–0474c12〕

The six joints of the looking up and pointing: 「第五仰推中六，初推普賢行願、二離障具善、三成佛智境、四處染無染、五攝佛及法、六滅闇照夜。」 tr. “Within the fifth, the looking up and pointing, there are six: first, the pointing to the practices and vows of Samantabhadra; second, being apart from obstruction and furnished with goodness; third, accomplishing the objective realm of a buddha’s knowledge; fourth, dwelling in defilement without defilement; fifth, gathering in the buddhas and the Dharma; sixth, extinguishing darkness and shining upon the night.” 〔T35n1733 0474c15–0474c17〕

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

The gloss on the name of the Dharma gate: 「法門名菩薩寂靜禪定樂普遊步解脫門者，此是戒波羅蜜，以法身為戒體，即一切境界性自禪故。法界性禪即智自遍周，以智遍周所以普遊步故。」 tr. “As for the Dharma gate named the bodhisattva gate of the liberation of Quiescence, Meditative Concentration, Joy, and the Universally Roaming Stride: this is the pāramitā of the precepts, taking the Dharma body as the substance of the precepts, since the nature of every objective realm is of itself dhyāna. The dhyāna that is the nature of the Dharma realm is knowledge reaching everywhere of itself, and because knowledge reaches everywhere there is the universally roaming stride.” 〔T36n1739 0986b26–0986b29〕

The gloss on the friend’s name: 「名普德淨光夜神者，智悲遍周照眾生之長夜故，名為淨光。具慈育俗，名之為德。其智不為，性自大用遍周，名之為神。」 tr. “As for her being named the night goddess Universal Virtue Pure Light: because knowledge and compassion reach everywhere and shine upon the long night of sentient beings, she is named Pure Light. Being furnished with kindness and nourishing the worldly, she is named Virtue. Her knowledge is without doing, and its nature is of itself a great working reaching everywhere, and so she is named Goddess.” 〔T36n1739 0986c05–0986c08〕

The saying about the causes and conditions of former deeds: 「此普德淨光夜神，是婆珊婆演底往劫為王夫人時，於夜覺悟之師。於八十二須彌山微塵數劫又經一萬劫，常為其師，引接示導，如前所說者是。」 tr. “This night goddess Universal Virtue Pure Light is the teacher who awakened Vāsantī in the night when, in a former kalpa, she was the consort of a king. For eighty-two kalpas as many as the dust motes of Mount Sumeru, and a further ten thousand kalpas, she was constantly her teacher, drawing her on and showing her the way, as was stated before.” 〔T36n1739 0986a29–0986b03〕

The gloss on the place: 「不云南方，直云摩竭提國菩提場內者，表修行處生死之慈悲，不出菩提體別有世間慈悲行故。」 tr. “That it does not say ‘to the south’ but says straightway ‘within the site of awakening in the country of Magadha’ signifies the kindness and compassion that dwells in birth and death while cultivating, since there is no practice of worldly kindness and compassion apart from and outside the substance of awakening.” 〔T36n1739 0986b03–0986b05〕

The running together of the true and the conventional: 「多劫約俗，一念約真，二事通融自體無礙，即乃是一念中多劫、多劫中一念，以真俗體不礙故。」 tr. “Many kalpas are in terms of the conventional, a single thought in terms of the true; the two matters run together and their own substance is unobstructed, and so it is many kalpas within a single thought and a single thought within many kalpas, because the substance of the true and the conventional does not obstruct.” 〔T36n1739 0986b14–0986b17〕

His express judgment upon the scriptural clause of the third dhyāna 〔明判〕: the Lun rehearses this scripture’s clause on the third dhyāna as 「一切眾生自性厭離生死修第三禪」 tr. “the own nature of all sentient beings loathes and leaves behind birth and death, and he cultivates the third dhyāna” 〔T36n1739 0986c24〕, and then lays down a judgment, that the rendering of this clause is in error:

「自性厭離生死，此是譯經者誤也，應云一切眾生性自離生死故修第三禪。」 tr. “‘Their own nature loathes and leaves behind birth and death’ — this is an error of the one who translated the scripture. It ought to say: because the nature of all sentient beings is of itself apart from birth and death, he cultivates the third dhyāna.” 〔T36n1739 0986c25–0986c26〕

This is an express judgment of an ancient worthy, recorded here according to the conventions of this edition, and the base text is not altered: the base text here reads 「思惟一切眾生自性，厭離生死，修第三禪」 tr. “contemplating the own nature of all sentient beings, loathing and leaving behind birth and death, she cultivates the third dhyāna” 〔T10n0279 0372b19–0372b20〕, and so it stands. 〔express judgment〕

The principal and companion pāramitās, and the obstruction that is healed: the Lun settles this friend at the position of the second ground, and brings out the principal and the companions and what is healed:

「此是第二離垢地中善知識，以戒波羅蜜為主，餘九為伴。治菩提心處於生死海行於慈悲不自在障，令得自在故」 tr. “This is the good friend within the second ground, the Stainless; the pāramitā of the precepts is the principal and the remaining nine are its companions. It heals the obstruction whereby the mind of awakening, dwelling in the sea of birth and death, is not free in the practice of kindness and compassion, causing it to gain freedom.” 〔T36n1739 0987a13–0987a15〕

And it brings out the contemplation of this position:

「此位中以菩提體觀三界無生滅性，是總相觀。」 tr. “In this position one contemplates, with the substance of awakening, that the three realms are of a nature without birth and extinction; this is the contemplation of the general mark.” 〔T36n1739 0987a16–0987a17〕

The gloss on the direction and the name of the next friend: in the one passage of pointing to virtue and advancing upward the Lun glosses 「去此不遠」 tr. “not far from here” and 「菩提場右邊」 tr. “to the right of the site of awakening,” both in terms of the sequence of the pāramitās:

「去此不遠者，明以菩提為第二戒波羅蜜在菩提場內，此第三忍波羅蜜還以菩提為忍行故，去此不遠。」 tr. “As for ‘not far from here’: it makes clear that, awakening being taken as the second, the pāramitā of the precepts, she is within the site of awakening, and that this third, the pāramitā of patience, again takes awakening as the practice of patience, and therefore it is not far from here.” 〔T36n1739 0987a24–0987a26〕

「於菩提場右邊者，以右為智位、左為悲門，明以菩提起行成其忍慈，不忍即無慈故，明以有忍故能行慈悲。」 tr. “As for ‘to the right of the site of awakening’: the right is taken as the position of knowledge and the left as the gate of compassion, making clear that by awakening one raises up practice and completes one’s patience and kindness — for where there is no patience there is no kindness — making clear that because there is patience one is able to practice kindness and compassion.” 〔T36n1739 0987a26–0987a28〕

The name of the next friend too is glossed in terms of patience:

「有一夜神名喜目觀察眾生者，是忍中之慈，名之喜目。」 tr. “As for ‘there is a night goddess named Joyful Eyes Beholding Beings’: it is the kindness within patience, and so she is named Joyful Eyes.” 〔T36n1739 0987a28–0987a29〕

「不捨眾生，名為觀察。」 tr. “She does not forsake sentient beings, and so she is named Beholding.” 〔T36n1739 0987b01〕

Zhiyan, Souxuan ji T35n1732

Outline and position: 「二夜天名甚深妙德離垢光明，即二地菩薩位也，入菩薩寂滅定樂精進法門。」 tr. “Second, the night deva named Utterly Deep Wondrous Virtue Stainless Light — this is the position of a bodhisattva of the second ground — enters the bodhisattva Dharma gate of quiescent extinction, the joy of concentration, and vigor.” 〔T35n1732 0098a09–0098a11〕

The benefiting of self and of others among the ten gates: 「就此第三十門內，初四自利、次六利他也；」 tr. “Within this third, the ten gates: the first four are the benefiting of self, the next six the benefiting of others.” 〔T35n1732 0098a19–0098a20〕

The four divisions of the great working: 「二「悉見」下明大用，此文有四：初總辨用相；二「亦不著」下對用成行體，有四，謂立、責、答、結答，可知；三「分別了知」下明二用雙行；四「我如是」常下廣辨用相，餘相可知；」 tr. “Second, from ‘she sees them all’ onward makes clear the great working, and this text has four: first, the general discerning of the mark of the working; second, from ‘yet she does not cling’ onward, the accomplishing of the substance of practice as answering to the working, which has four, namely the setting up, the questioning, the answering, and the concluding of the answer, which may be known; third, from ‘she discerns and knows’ onward makes clear the twofold working proceeding together; fourth, from ‘I in this way’ onward is the discerning of the mark of the working at length, and the remaining marks may be known.” 〔T35n1732 0098a20–0098a24〕

The evenhanded word on the matching of assigned positions (a passage of the chapter outline · not the window of this friend)

At the place in this chapter where the 「五相」 tr. “five aspects” are outlined, Chengguan first brings out the divergences of the several houses and then sets down an evenhanded word, making clear that both the matching and the not matching of assigned positions have their reason:

「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。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。橫竪無礙，且依古德配為五相」 tr. “As for the sixth, the division into five aspects: the master Yi and the treatise of Terrace Mountain merely glossed the text as it came, with no separate matching, while masters such as Guangtong all matched the positions of the grounds. Both have their reason: namely, since each and every position is furnished with many Dharma gates, how could it be that an ordinary mind may not learn and seek the dharma of the good friends? — and therefore not to match has its reason. Yet within there being no sequence of positions the sequence of positions is not obstructed, and to display the positions is the constant rule, so to match them, too, is no fault. The crosswise and the upright do not obstruct each other, and so for the present, following the ancient worthies, they are matched as five aspects.” 〔T35n1735 0918b02–0918b08〕

The judgment 「寄離垢地」 tr. “assigned to the Stainless Ground” for this section stands under this evenhanded word — it is a matching Chengguan carries on from the ancient worthies, and not something the scripture text sets forth of itself.

Recorded Without Adjudication

As to the outline of this section: Chengguan makes four divisions (the seeking in accord with the teaching · the seeing, paying respect, and inquiring · the praising and conferring of the Dharma · the cherishing of her virtue and taking leave), opening within the praising and conferring the several layers of the praising and the conferring, the prose passage and the verses, and the direct conferring, the humbling and pointing, and the pointing out; Fazang, upon the sixty-fascicle text, opens five under 「答言」 tr. “she answered, saying” (the praising of the vessel for the Dharma · the displaying of the skillful means of the Dharma · the making manifest of the name and substance of the Dharma · the discerning of the working of the Dharma · the concluding of her own portion) and sets up the fifth, the looking up and pointing, separately; Zhiyan makes three passages (the exhorting teaching · proceeding to enter in accord with the teaching · the true entering) and opens three again within the true entering; Li Tongxuan does not outline unit by unit, but sets up five gates each for the passage of advancing upward under the friend before and for the passage of true entering in this section. The number of divisions and the bone relied upon differ in all four houses. As to the glossing of the friend’s name, Fazang, upon the name in the sixty-fascicle text, glosses 「甚深妙德」 tr. “Utterly Deep Wondrous Virtue” and 「離垢光明」 tr. “Stainless Light,” while Li Tongxuan, upon the name in the eighty-fascicle text, glosses the three parts 「淨光」 tr. “Pure Light,” 「德」 tr. “Virtue,” and 「神」 tr. “Goddess” — the names the two houses gloss are not one and the same form to begin with. As to the essential nature of the name of the Dharma gate, Fazang takes the four dhyānas and the four exertions as its substance; Li Tongxuan takes the pāramitā of the precepts as its substance and the Dharma body as the substance of the precepts; and Chengguan opens it graph by graph into four senses and matches four kinds of meditation to its working. As to the judgment of position, Chengguan makes it 「寄離垢地」 tr. “assigned to the Stainless Ground,” Fazang marks it 「第二離垢地知識」 tr. “the good friend of the second ground, the Stainless,” Zhiyan makes it 「即二地菩薩位也」 tr. “this is the position of a bodhisattva of the second ground,” and Li Tongxuan likewise marks it 「此是第二離垢地中善知識，以戒波羅蜜為主，餘九為伴」 tr. “this is the good friend within the second ground, the Stainless, with the pāramitā of the precepts as the chief and the other nine as its companions” 〔T36n1739 0987a13〕. As to the causes and conditions of former deeds, Li Tongxuan sets out in detail the matter of this friend’s having been the teacher who awakened Vāsantī in the night when she was in a former kalpa the consort of a king; Chengguan, in glossing the friend’s name, likewise identifies her, 「即前淨月，故云本從發心」 tr. “she is the Pure Moon of before, and so it says that from the first she gave rise to the mind” 〔T35n1735 0941c14〕, touching on it without spreading it out; Fazang’s record and Zhiyan’s record do not go into the matter. All these divergent interpretations are settled sayings of the ancient worthies, and are recorded.

VII. Cross-Reading and Lineage

For the text of this section, the fastenings of lineage all come straight back from the cross-readings the ancient worthies have already made, with no new textual research:

• The clause from the Zhong lun: in glossing the ten clauses of they do not go and do not come, Chengguan himself raises another treatise as a comparison — 「文有十，非大同《中論》八不」 tr. “the text has ten; ‘is not’ is largely the same as the eight negations of the Zhong lun” 〔T35n1735 0942a09–0942a10〕. This is the commentator’s own raising up, and not a taking up of the text of this scripture.
• The clause from the chapter on Worthy Head: in glossing the fifth of the ten dharmas, the 「願身」 tr. “body of vows,” the Yanyi chao takes up the text of another chapter of this scripture as its ground — 「五願身，如〈賢首品〉毛孔放光皆宿願故」 tr. “fifth, the body of vows, as in the chapter on Worthy Head, where the sending forth of light from the pores is in every case owing to former vows” 〔T36n1736 0681c12–0681c13〕. Within this scripture, one part serves as witness to another.
• The distinguishing from the third ground, the Luminous Ground, among the ten grounds: under the meditation that draws forth merit and virtue Chengguan says 「上來皆約一乘，異於三地寄法故」 tr. “all the above is in terms of the one vehicle, differing from the dharma assigned at the third ground” 〔T35n1735 0942b02–0942b04〕, distinguishing the four dhyānas of this section from the dharma of meditative concentration assigned at the third ground in the chapter on the Ten Grounds. This is a cross-reading within the commentary; the scripture text itself has no such saying.
• The friend before her, the night goddess Vāsantī: the opening clause of this section calls to mind the virtue of the friend before — 「爾時，善財童子了知彼婆珊婆演底夜神初發菩提心所生菩薩藏」 tr. “at that time, Sudhana the youth came to know the bodhisattva treasury born of the first raising of the mind of awakening by that night goddess Vāsantī” 〔T10n0279 0372a10–0372a11〕; and Li Tongxuan further holds the two friends to have the bond of teacher and disciple 〔T36n1739 0986a29–0986b03〕. This is the fastening of friend to friend within this assembly.
• The treatises of the Huayan house: in the Huayan jing zhigui T45n1871 · the Huayan jing kongmu zhang T45n1870 · the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883, a search of these five works for 「普德淨光」 tr. “Universal Virtue Pure Light” gives zero hits in every case 〔not found〕, and no place has been seen where another work cites this section.
• The Yogācāra axis: in the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Yuqie shidi lun T30n1579 · the Jieshenmi jing T16n0676 · the Shidi jing lun T26n1522, a search of these five works for 「普德淨光」 tr. “Universal Virtue Pure Light” gives zero hits in every case 〔not found〕. This section is not the chapter on the Ten Grounds, and no separate Yogācāra fastening is set up.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the unit of the night goddess Universal Virtue Pure Light begins 〔T10n0279 0372a10〕 and ends 〔0373a22 前〕, one thousand four hundred and sixty-six graphs. The eleven clauses of calling to mind the former friend 0372a10–0372a14 · the seeing and paying respect 0372a14–0372a16 · the three questions of the inquiring 0372a16–0372a19 · the praising 0372a19–0372a21 · the setting forth, questioning, explaining, and concluding of the ten dharmas 0372a21–0372b05 · the setting forth of the name and the substance 0372b05–0372b06 · the working, first (the ten clauses of seeing the buddhas without grasping) 0372b06–0372b14 · the working, second (the four dhyānas) 0372b14–0372b21 · the working, third (increasing and fulfilling) 0372b21–0372b23 · the working, fourth, part one (the thirteen perceptions) 0372b24–0372c05 · the working, fourth, part two (cutting off evil and giving birth to good) 0372c05–0372c10 · the humbling of herself and the pointing to the superior 0372c10–0372c18 · the pointing out of the next friend 0372c18–0372c21 · the beginning of the verses 0372c21–0372c22 · the thirteen verses 0372c23–0373a19 · the cherishing of her virtue and the taking of leave 0373a20–0373a21. Verse lines, twenty-six.
• Buddhabhadra T278 (the Jin translation, the principal collation witness): this section begins 〔T09n0278 0722c19〕 and ends 〔0724a06 前〕. Calling to mind the former friend 0722c19–0722c25 · the seeking and the seeing and paying respect 0722c25–0722c27 · the inquiring 0722c27–0722c29 · the praising 0722c29–0723a02 · the ten dharmas 0723a02–0723a16 · the setting forth of the name and the substance 0723a16–0723a17 · the ten clauses of seeing the buddhas without grasping 0723a17–0723a28 · the four dhyānas 0723a28–0723b09 · converting beings by skillful means 0723b09–0723b23 · the humbling of herself and the pointing to the superior 0723b23–0723c02 · the pointing out of the next friend 0723c02–0723c04 · the verses 0723c07–0724a03 · the taking of leave 0724a04–0724a05. Verse lines, twenty-six (thirteen verses).
• Prajñā T293 (the Zhenyuan witness, collated): this section begins 〔T10n0293 0741c21〕 and ends 〔0743a10 前〕. Calling to mind the former friend 0741c21–0741c27 · the seeking, the seeing and paying respect, and the inquiring 0741c27–0742a01 · the praising 0742a01–0742a04 · the ten dharmas 0742a04–0742a16 · the setting forth of the name and the substance 0742a16–0742a18 · the ten clauses of seeing the buddhas without grasping 0742a18–0742a26 · the four dhyānas 0742a26–0742b09 · bringing sentient beings to ripeness by skillful means 0742b09–0742b26 · the humbling of herself and the pointing to the superior 0742b26–0742c06 · the pointing out of the next friend 0742c06–0742c08 · the verses 0742c11–0743a07 · the taking of leave 0743a08–0743a09. The verses are thirteen (in seven graphs · twenty-six lines).
• Chengguan, Shu T35n1735: the direct gloss on this section begins 0941c19 · the outline in four divisions 0941c19–0941c23 · the division of the praising and conferring of the Dharma 0941c24–0941c27 · the setting forth, questioning, explaining, and concluding of the ten dharmas 0941c27–0941c29 · the setting forth of the name and the substance 0942a01–0942a04 · the four divisions of the working 0942a04–0942a07 · the ten clauses of seeing the buddhas without grasping 0942a07–0942a12 · the branches of the four dhyānas one by one 0942a12–0942b01 · the meditation that draws forth merit and virtue 0942b01–0942b04 · the meditation that benefits sentient beings 0942b04–0942b07 · the humbling of herself and the pointing to the superior 0942b07 · the pointing out of the next friend 0942b08–0942b11 · the three divisions of the verses and their answering to the prose 0942b11–0942b16 · the taking of leave with respects 0942b16 · ending before the third friend, the night goddess Joyful Eyes Beholding Beings, 0942b16.
• Chengguan, Chao T36n1736: the gloss upon this section alone, 0681c05–0682b25 (the reason for the assignment to the Stainless Ground 0681c05–0681c06 · the gloss by general and particular on the ten dharmas 0681c06–0681c11 · the gloss by the ten bodies 0681c11–0681c15 · the concluding exhortation 0681c15–0681c16 · the four dhyānas of the Laṅkāvatāra and the two masters of the old matching to positions, and the interpenetration of the third and the fourth as cause and fruit 0681c16–0682a09 · the ten clauses and the eight negations, the two kinds of the constant and of cutting off, and the five pairs of substance and working 0682a10–0682a23 · the Tathāgata's meditation leading the four dhyānas, the eighteen branches in four classes, inward purity, and true equanimity 0682a24–0682b19 · the contemplation of the four stations of mindfulness and the like, the ten perceptions and the thirteen perceptions 0682b19–0682b25); ending at 〔0682b25〕 before the clause 「第三喜目觀察眾生主夜神」 tr. “third, the night goddess Joyful Eyes Beholding Beings.”
• Fazang, Tanxuan ji T35n1733: the good friend of the second ground, the Stainless, begins 0474b05 · the gloss on the friend’s name 0474b05–0474b08 · the four divisions of entering in accord with the teaching 0474b08–0474b15 · the seeing, paying respect, and stating the request 0474b15 · the five divisions of displaying her own Dharma realm 0474b15–0474b18 · the ten practices of displaying the skillful means of the Dharma 0474b18–0474b24 · the making manifest of the name and substance of the Dharma 0474b24–0474b26 · the three divisions of discerning the working of the Dharma 0474b26–0474c14 · the concluding of her own portion 0474c14–0474c15 · the six joints of the looking up and pointing 0474c15–0474c17 · ending at 「離垢地竟」 tr. “the Stainless Ground is finished” 0474c17.
• Li Tongxuan, Lun T36n1739: what bears upon this section runs 0986a23–0987c06 (the five gates of pointing to virtue and advancing upward 0986a25 · the causes and conditions of former deeds 0986a29–0986b03 · the gloss on the place 0986b03–0986b17 · the five gates of truly entering the present position 0986b18–0986b26 · the gloss on the name of the Dharma gate 0986b26–0986c05 · the gloss on the friend’s name 0986c05–0986c08 · the setting up of the names of the four dhyānas in terms of their working 0986c08–0987a05, within which lies his express judgment upon the scriptural clause of the third dhyāna 0986c24–0986c26 · taking the substance of awakening as the substance of the precepts, with the substances of the precepts at the other positions compared 0987a05–0987a13 · the second ground, the Stainless, where the pāramitā of the precepts is principal and the remaining nine are companions, the obstruction it heals, and the contemplation of the general mark 0987a13–0987a17 · the five gates of pointing to virtue and advancing upward, the gloss on the direction and the name of the next friend, and the closing of the verses 0987a18–0987c06); ending at 〔0987c07〕 before the clause 「正入當位法門」 tr. “truly entering the Dharma gate of the present position” of the next friend.
• Zhiyan, Souxuan ji T35n1732: this section appears only once, 0098a09–0098a25 (the outline in three passages 0098a09–0098a12 · the seven joints of proceeding to enter in accord with the teaching 0098a12–0098a16 · the three divisions of the true entering 0098a16–0098a25).
• Variant readings: within the range of T279 covered by this unit, 〔0372a10〕–〔0373a21〕, 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 ／): 〔0372c13〕十【大】｜智【宋】【元】【明】【宮】.
• Supplementary note on variant readings: interlinear notes have already been stripped at the level of the original text and recorded there.
• Note on the punctuation: for the clause of Chengguan’s Shu at 〔T35n1735 0942a09〕, the CBETA editorial layer punctuates it as 「文有十，非大同《中論》八不」 tr. “the text has ten; ‘is not’ is largely the same as the eight negations of the Zhong lun,” while this edition reads it as ‘the text has ten “is nots,” largely the same as the eight negations of the Zhong lun.’ The punctuation belongs to the editorial layer and not to the base text, and the two readings are recorded side by side without adjudication.
• Items not found: the Huayan jing zhigui T45n1871 · the Huayan jing kongmu zhang T45n1870 · 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 — ten works in all, searched for 「普德淨光」 tr. “Universal Virtue Pure Light,” with zero hits in every case. Again, a search of the whole forty-fascicle witness T10n0293 for 「婆珊婆演底」 tr. “Vāsantī” gives zero hits: in that witness the name of the friend before is 「春和夜神」 tr. “the night goddess Spring Harmony,” a difference of form and not an absence.