佛說觀無量壽佛經 花座想

Placement of the passage as a whole. This unit is the seventh of the sixteen contemplations, and it is also the only one of the sixteen that begins afresh with 「勅聽許說」, the charge to listen and the consent to teach. The sūtra first gives that charge and consent (listen closely, listen closely; the Dharma that removes suffering and distress is to be taught); next it records the appearing of the three honored ones (the Buddha of Measureless Life standing in the air, with Avalokiteśvara and Mahāsthāmaprāpta attending on his left and right); next the lady bows her head to his feet and sets out a request on behalf of the sentient beings of the future; the Buddha then teaches the forming of the image of a lotus flower, distinguishing layer by layer the appearances of the flower’s leaves, of what lies between the leaves, of the dais, of the banners, and of the light of the pearls; and it closes by concluding the name of the contemplation, making clear whence the Flower Throne came to be (accomplished by the power of the vow of the bhikṣu Dharmākara of old), showing the rule of contemplation again, concluding with two benefits, and judging wrong from right. The whole passage runs to six hundred and seventeen characters and is among the longest of the sixteen contemplations. The base text uses both graphs 「花」 and 「華」 (花 seven times · 華 twice), Shandao’s Commentary in Four Fascicles writes 「華」 throughout, and Zhiyi’s commentary cites it as 「是為華想」 — the divergence of graph and of citation is treated in the ninth topic.

I. Doctrinal-Outline Placement

Shandao’s Commentary in Four Fascicles takes this as the seventh of the sixteen contemplations and divides the whole of it into nineteen sentences:

「七、就華座觀中，亦先舉，次辨，後結。即有其十九。」—“Seventh, within the contemplation of the Flower Throne there is likewise first the raising, next the distinguishing, and last the conclusion — there are nineteen in all” 〔T37n1753 0265c13〕.

The witness column · Zhiyi’s outline of this passage (recorded without adjudication):

「第七明佛身。中有四」—“The seventh clarifies the Buddha’s body. Within it there are four” 〔T37n1750 0192a21〕. 「第二、從「說是語時」下，明佛現身相」—“Second, from ‘while he was speaking these words’ onward clarifies the appearance of the Buddha’s manifested body” 〔T37n1750 0192a22〕. 「第三、從「時韋提」下，為未來請」—“Third, from ‘at that time Vaidehī’ onward is the request for the future” 〔T37n1750 0192a22〕. 「五種觀門：第一觀華座、第二觀像、第三觀佛身、第四觀觀音、第五觀勢至」—“Five gates of contemplation: first, contemplating the Flower Throne; second, contemplating the image; third, contemplating the Buddha’s body; fourth, contemplating Avalokiteśvara; fifth, contemplating Mahāsthāmaprāpta” 〔T37n1750 0192a24〕. 「初華座中有五：一、明成座法用并辯其相」—“Within the first, the Flower Throne, there are five: first, clarifying the method by which the throne is accomplished, together with distinguishing its appearance” 〔T37n1750 0192a25〕. 「二、「一一金色」下，明能隨機利物」—“Second, from ‘each and every golden colour’ onward clarifies its power to accord with capacities and benefit beings” 〔T37n1750 0192a26〕. 「三、「是為華想」下，結觀」—“Third, from ‘this is the image of the flower’ onward concludes the contemplation” 〔T37n1750 0192a27〕. 「四、「阿難如此華」下，明由願力所成」—“Fourth, from ‘Ānanda, a flower such as this’ onward clarifies that it was accomplished by the power of the vow” 〔T37n1750 0192a27〕. 「五、「若欲念彼佛」下，明觀未來有利益」—“Fifth, from ‘if one wishes to be mindful of that Buddha’ onward clarifies that the contemplation has benefit for the future” 〔T37n1750 0192a28〕.

The outlines of the two commentaries are plainly divided here: Shandao takes this as an independent seventh contemplation and divides it internally into nineteen sentences; Zhiyi marks the seventh as a whole with 「明佛身」, clarifying the Buddha’s body, and his fourth item, 「酬請廣明佛身」, answering the request by clarifying the Buddha’s body at length, opens into five gates of contemplation — the Flower Throne, the image, the Buddha’s body, Avalokiteśvara, and Mahāsthāmaprāpta — that is, units seven through eleven of this edition, five units standing together beneath one item of his outline. Among the names of the sixteen contemplations that Zhiyi sets out where he answers the request, this one reads 「七華座觀、八佛菩薩像觀、九佛身觀、十觀音觀、十一勢至觀」—“seventh, the contemplation of the Flower Throne; eighth, the contemplation of the images of the Buddha and the bodhisattvas; ninth, the contemplation of the Buddha’s body; tenth, the contemplation of Avalokiteśvara; eleventh, the contemplation of Mahāsthāmaprāpta” 〔T37n1750 0191c09〕 — the names agreeing with Shandao’s while the gathering of the outline differs. Recorded without adjudication.

II. Collation with the Alternate Translations — recorded without adjudication

There is no second Chinese translation of this sūtra — the titles of the sūtras in the twelfth volume of the Taishō canon, T12n0360 through T12n0396, have been searched: The Sūtra on Contemplating the Buddha of Measureless Life stands alone, and there is no alternate translation against which to collate. Recorded honestly.

Is there parallel text on the Flower Throne in the other sūtras of this same axis? Nothing was found — the whole of The Amitābha Sūtra, T12n0366, and of Xuanzang’s The Sūtra on Praising the Pure Land and the Buddha’s Embrace, T12n0367, has been searched, and 「華座」 (the Flower Throne), 「花座想」 (the image of the Flower Throne), and 「八萬四千」 (eighty-four thousand) yield not one hit. Both sūtras speak of the lotus flower and not of a Flower Throne; the Flower Throne described in this contemplation belongs to this sūtra alone. Recorded honestly.

The related text of the larger sūtra lies in the passage of the vows and of the many jeweled lotus flowers; it is not treated as a collation of alternate translations, and is recorded in the third topic.

III. Scriptural and Treatise Grounding (the “eye”)

Where the Flower Throne stands within the dependent recompense — in the Section on the Profound Meaning Shandao distinguishes the common from the particular in the dependent recompense, and makes clear that the single contemplation of the Flower Throne belongs to Amitābha alone:

「又言依報者，從日觀下至華座觀已來總明依報。」—“Further, as for the dependent recompense, from the contemplation of the sun down to the contemplation of the Flower Throne the dependent recompense is clarified in general” 〔T37n1753 0246c12〕. 「言別者，華座一觀是其別依，唯屬彌陀佛也。」—“As for ‘the particular,’ the single contemplation of the Flower Throne is its particular support, belonging to Amitābha alone” 〔T37n1753 0246c14〕. 「餘上六觀是其通依，即屬法界之凡聖，但使得生者共同受用故言通也。」—“The other six contemplations above are its common support, belonging to the ordinary beings and the sages of the dharma-realm; because all who gain birth there use them in common, they are called common” 〔T37n1753 0246c15〕.

The six from the contemplation of the sun to the contemplation of the jeweled towers are the common support, used in common; this one throne alone is the particular support, on which that Buddha alone sits. Here lies the doctrinal ground on which this contemplation stands as a contemplation of its own.

The ground of 「本法藏比丘願力所成」, accomplished by the power of the vow of the bhikṣu Dharmākara of old — the sūtra itself says that this throne issues from the vow of the bhikṣu Dharmākara, and the person and the matter come from The Sūtra of Measureless Life:

「號曰法藏，高才勇哲與世超異」—“he was named Dharmākara, of high talent and valiant wisdom, surpassing and unlike the world” 〔T12n0360 0267a18〕.

Shandao too cites the larger sūtra to prove that that Buddha and that land are recompense: 「又《無量壽經》云：『法藏比丘在世饒王佛所行菩薩道時，發四十八願。』」—“Again, The Sūtra of Measureless Life says: ‘When the bhikṣu Dharmākara was practicing the bodhisattva path in the presence of the Buddha World-Bounteous King, he made forty-eight vows’” 〔T37n1753 0250b14〕.

This contemplation as proof that 「說此十六觀法但為常沒眾生」, these sixteen methods of contemplation were spoken only for beings constantly submerged — in the Section on the Profound Meaning Shandao sets up ten proofs, and the text of this contemplation is his seventh and eighth:

「七、如華座觀中說言」—“Seventh, as is said in the contemplation of the Flower Throne” 〔T37n1753 0249b28〕. 「八、次下答請中說言」—“Eighth, as is said below where the request is answered” 〔T37n1753 0249c02〕. 「證明如來說此十六觀法但為常沒眾生，不干大小聖也。」—“Proving that in speaking these sixteen methods of contemplation the Tathāgata spoke only for beings constantly submerged, and that they have nothing to do with sages great or small” 〔T37n1753 0249c08〕.

The lady’s request, 「未來眾生，當云何觀」, how are the sentient beings of the future to contemplate, is on Shandao’s reading the warrant for the capacity these sixteen methods of contemplation are addressed to.

The meaning Zhiyi attaches to this contemplation lies in the throne’s being accomplished by the power of the vow; his outline marks only 「明由願力所成」—“clarifying that it was accomplished by the power of the vow” 〔T37n1750 0192a28〕, and he cites no scriptural warrant separately. What the two houses attach here is not the same, and both are recorded.

IV. Essentials of the Commentary on This Passage (the Commentary in Four Fascicles, line by line)

Why transmission is exhorted —

「此明觀法深要，急救常沒眾生妄愛迷心漂流六道。」—“This clarifies that the method of contemplation is deep and essential, urgently rescuing beings constantly submerged, whose deluded love and confused minds drift through the six destinies” 〔T37n1753 0265c19〕. 「汝持此觀處處勸修，普得知聞同昇解脫。」—“Hold to this contemplation and exhort its cultivation everywhere, so that all may come to know and hear it and ascend together to liberation” 〔T37n1753 0265c20〕.

The three honored ones appear — the commentary glosses this one appearing by the hiddenness and manifestness of two honored ones:

「正明娑婆化主為物故，住想西方；安樂慈尊知情故，則影臨東域。」—“This directly clarifies that the teaching lord of the Sahā world, for the sake of beings, settles his thought upon the west; and the compassionate honored one of Peace and Bliss, knowing that intent, casts his shadow over the eastern region” 〔T37n1753 0265c22〕. 「斯乃二尊許應無異，直以隱顯有殊。」—“Thus the two honored ones consent and answer with no difference; it is only in being hidden or manifest that they differ” 〔T37n1753 0265c23〕. 「一明告勸二人時也。」—“First, it clarifies the time of charging and exhorting the two persons” 〔T37n1753 0265c26〕; 「二明彌陀應聲即現，證得往生也。」—“Second, it clarifies that Amitābha appears at the very sound of the voice, attesting that birth in that land is gained” 〔T37n1753 0265c26〕. 「三明彌陀在空而立者，但使迴心正念願生我國，立即得生也。」—“Third, it clarifies that Amitābha stands in the air: let anyone but turn the mind about, hold right mindfulness, and vow to be born in my land, and he is born there at once” 〔T37n1753 0265c27〕.

Why the Buddha stands and does not sit — the commentary sets a question and answers it itself:

「問曰：「佛德尊高不可輒然輕舉，既能不捨本願來應大悲者，何故不端坐而赴機也？」」—“Question: ‘The Buddha’s virtue is honored and lofty, and he ought not to stir lightly; since he is able not to abandon his original vow and to come in answer to great compassion, why does he not sit properly to meet what is before him?’” 〔T37n1753 0265c29〕. The commentary answers — 「此明如來別有密意。」—“This clarifies that the Tathāgata has a hidden intent of his own” 〔T37n1753 0266a02〕. 「但以娑婆苦界，雜惡同居八苦相燒，動成違返，詐親含笑，六賊常隨，三惡火阬臨臨欲入。」—“It is only that the Sahā world is a realm of suffering, where the mixed and the evil dwell together and the eight sufferings burn one another; a movement turns into transgression, feigned intimacy wears a smile, the six thieves follow constantly, and the fire pit of the three evil destinies is on the very edge of being entered” 〔T37n1753 0266a02〕. 「若不舉足以救迷，業繫之牢何由得勉。」—“If he does not raise his foot to rescue the lost, how is the prison of karmic bondage to be escaped?” 〔T37n1753 0266a04〕. 「為斯義故，立撮即行，不及端坐以赴機也。」—“It is for this reason that he stands, snatches them up, and is off, having no time to sit properly to meet what is before him” 〔T37n1753 0266a05〕.

The remaining four meanings:

「四明觀音勢至以為侍者，表無餘眾也。」—“Fourth, it clarifies that Avalokiteśvara and Mahāsthāmaprāpta serve as attendants, showing that there is no remaining company” 〔T37n1753 0266a06〕. 「五明三尊身心圓淨，光明踰盛也。」—“Fifth, it clarifies that the bodies and minds of the three honored ones are perfectly pure, and their light the more abundant” 〔T37n1753 0266a07〕. 「六明佛身光明朗照十方，垢障凡夫何能具覩。」—“Sixth, it clarifies that the light of the Buddha’s body shines brightly through the ten directions — how should an ordinary being with defilement and obstruction behold the whole of it?” 〔T37n1753 0266a08〕. 「七明佛身無漏，光亦同然，豈將有漏之天金比方之也。」—“Seventh, it clarifies that the Buddha’s body is free of outflows and his light likewise; how should the gold of the heavens, which is with outflows, be set beside it?” 〔T37n1753 0266a09〕.

The lady’s capacity and her question —

「但以聖力冥加，彼佛現時，得蒙稽首。」—“It is only by the hidden aid of holy power that, when that Buddha appeared, she was granted the bowing of her head” 〔T37n1753 0266a12〕. 「今乃正覩彌陀，更益心開悟忍。」—“Now she beholds Amitābha directly, and her mind opens further and awakens to patience” 〔T37n1753 0266a14〕. 「此明夫人意者，佛今現在，蒙尊加念，得覩彌陀。」—“This clarifies the lady’s intent: the Buddha is now present, and by the honored one’s added mindfulness she has been able to behold Amitābha” 〔T37n1753 0266a17〕.

The expedient of contemplation taught — the commentary sets a question and answers it with the gate of practice:

「眾生盲闇逐想增勞，對目冥若夜遊，遠標淨境，何由可悉？」—“Sentient beings are blind and dark, and chasing images they only add to their toil; before their very eyes it is as dark as walking by night — how are they to know in full a pure object marked out so far off?” 〔T37n1753 0266a26〕. 「仰憑聖力遙加，致使所觀皆見。」—“Relying upon holy power added from afar, it comes about that what is contemplated is wholly seen” 〔T37n1753 0266a29〕.

The order of his procedure: first, repenting with all one’s heart before an image of the Buddha and disclosing the offences committed; then requesting Śākyamuni and the Buddhas of the ten directions with mind and mouth; then being mindful of Amitābha’s original vow; and only then entering contemplation —

「即向靜處，面向西方，正坐跏趺，一同前法。」—“Then go to a still place, face the west, and sit upright with the legs crossed, wholly as in the earlier method” 〔T37n1753 0266b08〕. 「既住心已，徐徐轉心想彼寶地雜色分明。」—“Once the mind is settled, slowly turn the mind and form the image of that jeweled ground, its mingled colours distinct” 〔T37n1753 0266b09〕. 「初想不得亂想多境，即難得定，唯觀方寸一尺等。」—“At the outset one may not image many objects in disorder, for then concentration is hard to reach; contemplate only a square inch, a single foot, and the like” 〔T37n1753 0266b10〕. 「無問日夜，行住坐臥身口意業常與定合。」—“Whether by day or by night, walking, standing, sitting, or lying, let the activities of body, speech, and mind be constantly joined with concentration” 〔T37n1753 0266b13〕. 「唯萬事俱捨，由如失意聾盲癡人者，此定必即易得。」—“Only let all things be let go together, so that one is like a deaf, blind, foolish person who has lost his wits, and this concentration will surely come easily” 〔T37n1753 0266b14〕. 「三業隨緣轉，定想逐波飛，縱盡千年壽，法眼未曾開。」—“If the three activities turn with whatever conditions come and the settled image flies off after the waves, then though one lived out a thousand years the Dharma eye would never once have opened” 〔T37n1753 0266b15〕.

The division of the two kinds of seeing —

「一者想見，猶有知覺故，雖見淨境，未多明了。」—“The first is seeing by way of the image: because awareness is still there, the pure object, though seen, is not greatly clear” 〔T37n1753 0266b18〕. 「二者若內外覺滅，即入正受三昧，所見淨境即非想見，得為比校也。」—“The second: if awareness within and without is extinguished, one enters the samādhi of right reception, and the pure object then seen is no longer a seeing by way of the image — this may be taken as the standard of comparison” 〔T37n1753 0266b19〕.

The order in which the mind is settled step by step — here the commentary sets out in order the flower’s leaves, the many jewels between the leaves, the jeweled light forming a canopy, the flower dais, the pearl nets, the four pillar-like jeweled banners, the jeweled hangings upon the banners, and the jeweled pearls upon the hangings, and ends:

「如是次第一一住心不捨，不久之間即得定心。」—“Settling the mind upon each and every one in this order without letting go, before long the concentrated mind is gained” 〔T37n1753 0266c01〕.

The concluding words of the whole contemplation —

「斯乃華依寶地，葉間奇珍，臺瑩四幢，光施佛事。」—“Thus the flower rests upon the jeweled ground, rare treasures lie between its leaves, the dais gleams with its four banners, and the light performs the work of a Buddha” 〔T37n1753 0266c27〕.

V. Divergent Readings of the Commentators (in parallel columns — recorded without adjudication)

Where the two houses put their weight in this contemplation is plainly different: Shandao gives the full form of the gate of practice, from taking up repentance, to the accomplishment of the concentrated mind, to the distinction between seeing by way of the image and right reception, making each one concrete; Zhiyi threads it through with five items of outline, his weight falling on the throne’s being accomplished by a vow and on the contemplation’s having benefit. Both readings are recorded, and no reconciliation is imposed.

VI. Terms (first occurrences — all glosses drawn from the two mirrors)

Terms for which nothing was found in the two mirrors, recorded honestly: for the four names 「甄叔迦」 (Zhenshujia), 「閻浮檀」 (Jambūnada), 「夜摩天」 (the Yāma heaven), and 「那由他」 (nayuta), neither Shandao’s Commentary in Four Fascicles, T37n1753, nor Zhiyi’s commentary, T37n1750, offers a single word of gloss anywhere in either text (each has been searched throughout). This edition does not supply their sense in their stead, and the plain-reading layer keeps their transcribed sound without an added parenthesis.

The transcribed terms of this passage are several (bhikṣu, Jambūnada, kalpa, Shijiapilengqie, Zhenshujia, maṇi, and the rest), and the only name for which the two commentaries give a rendering is 「釋迦毘楞伽」 — Zhiyi says 「釋迦毘楞伽，翻能聖。」—“Shijiapilengqie is rendered ‘Able and Holy’” 〔T37n1750 0193a12〕; for the rest none is given, and no Sanskrit form is supplied in their stead.

VII. Similes and Rhetoric

The two similes the sūtra uses of itself:

The simile 「如於鏡中自見面像」, as one sees one’s own face in a mirror, is of the same type as that of the introduction, 「以佛力故，當得見彼清淨國土，如執明鏡自見面像」—“by the Buddha’s power you will be able to see that pure land, as one holds a bright mirror and sees one’s own face” 〔T12n0365 0341c20〕; this sūtra uses the mirror for an accomplished contemplation twice over, before and after.

Similes set up by the mirror commentaries (not present in the sūtra, recorded here for reference and not to be confounded with the sūtra’s own similes):

Two things may be recorded as rhetoric. First, the whole passage is framed on 「一一」, each and every — each and every leaf, each and every vein, each and every maṇi-pearl, each and every jeweled pearl, each and every ray of light, each and every golden colour, six times over; and where the rule of contemplation is shown again it is gathered up by five, 「一一葉，一一珠，一一光，一一臺，一一幢」—“each and every leaf, each and every pearl, each and every ray of light, each and every dais, each and every banner” 〔T12n0365 0343a13〕 — scattered before and gathered after, in one and the same form. Second, the numbers move from small to great and return again to one: eighty-four thousand veins, eighty-four thousand rays of light, two hundred and fifty yojanas, eighty-four thousand great leaves, a hundred koṭis of maṇi-pearl kings, five hundred koṭis of jeweled pearls — the many said to the utmost, and at the last the whole tied to the clarity of one thing, 「如於鏡中自見面像」, seeing one’s own face in a mirror.

VIII. Citation and Carrying Forward

• Tanluan’s Commentary on the Treatise on Birth in That Land, T40n1819, cites the scriptural text of this passage verbatim (Northern Wei · a hit within this corpus): glossing the line of the Treatise on Birth in That Land 「無量大寶王，微妙淨華臺」—“the measureless great jewel king, the subtle and pure flower dais,” he cites in full the text of the Flower Throne of this contemplation —

  「無量者，如《觀無量壽經》言」—“As for ‘measureless,’ it is as The Sūtra on Contemplating the Buddha of Measureless Life says” 〔T40n1819 0831c05〕, and what he cites runs verbatim 「七寶地上有大寶蓮華王座，蓮華一一葉作百寶色有八萬四千脈，猶如天畫。脈有八萬四千光。」—“Upon the ground of the seven precious substances there is a great jeweled lotus-flower king throne; each and every leaf of the lotus flower takes on the colours of a hundred jewels and has eighty-four thousand veins, as though drawn by the heavens. The veins have eighty-four thousand rays of light” 〔T40n1819 0831c06〕.

  And at the end of the commentary on the treatise he points again to this sūtra as the authority for contemplating the throne: 「若欲觀座，當依《觀無量壽經》。」—“Whoever wishes to contemplate the throne should rely upon The Sūtra on Contemplating the Buddha of Measureless Life” 〔T40n1819 0839b18〕.

  What Tanluan cites differs from the base text of this edition in several places (see the end of the ninth topic); both are recorded, without adjudication.

• This contemplation is the seventh and the eighth of the ten proofs in Shandao’s Section on the Profound Meaning 〔T37n1753 0249b28〕〔T37n1753 0249c02〕, already given in the third topic.

• How the meaning of this contemplation carries forward inside the sūtra itself: at the next contemplation, the contemplation of the image, the commentary states outright that this throne is what the imaged form rests upon — 「二明既能觀像，像即須有坐處，即想前華座，想像在上而坐。」—“Second, it clarifies that once one can contemplate the image, the image must have a place to sit; so one forms the image of the Flower Throne above, and images the form seated upon it” 〔T37n1753 0267b19〕; and the sūtra itself says 「坐彼華上」—“seated upon that flower” 〔T12n0365 0343a25〕. The throne of this contemplation is the seat of the image in the next, and the two contemplations follow one upon the other.

• The point of cross-reading within this axis: the passages of the Contemplation Sūtra cited in the apparatus layer of the Amitābha Sūtra volume do not touch this unit.

IX. Placement Among the Recensions

The Taishō collation notes (<app>) within the domain of this unit come to fourteen in all, with one newly added CBETA collation note besides:

Three things may be recorded:

First, at 〔T12n0365 0343a10〕 the base text reads 「是為花座想」, this is the image of the Flower Throne, while the Song witness here reads 臺 for 「座」; and Zhiyi’s commentary cites it as 「三、「是為華想」下，結觀」—“third, from ‘this is the image of the flower’ onward concludes the contemplation” 〔T37n1750 0192a27〕 — three forms, each differing. Recorded without adjudication; not one character of the base text is altered on the strength of a commentary’s citation.

Second, at 〔T12n0365 0343a15〕 the number of kalpas whose offences are extinguished: the base text reads 「五百億劫」, five hundred koṭis of kalpas, the Song, Yuan, and Ming read five myriads of koṭis, and the current-circulation printing reads fifty thousand. The three witnesses stand far apart; all are recorded, without adjudication.

Third, in 「不可為比」, could not be set beside it, at 〔T12n0365 0342c19〕, the 「可」 is a newly added CBETA collation note on the authority of the Goryeo canon (the Taishō base text reads 「得」); of the five such newly added notes in this sūtra, this unit holds one.

Graph and diction: in this unit the base text has 「花」 seven times and 「華」 twice (「華葉小者」—“the smallest of the flower’s leaves” 〔T12n0365 0342c26〕 and 「如是蓮華」—“a lotus flower such as this” 〔T12n0365 0342c27〕), the two graphs being used side by side; Shandao’s Commentary in Four Fascicles writes 「華」 throughout (「華座觀」, the contemplation of the Flower Throne, and 「令其蓮華」, let that lotus flower). Each keeps the wording of its own text, and no normalization of graphs is imposed (the policy of this axis): where the base text is cited it reads 「花」, and where the commentary is cited it reads 「華」.

The variant text of this passage as cited in Tanluan’s Commentary on the Treatise on Birth in That Land (T40n1819 · Northern Wei):

The witness the commentary on the treatise followed differs from the Taishō base text; each item is recorded alongside the other, not one character of the base text is altered on that account, and no judgment is made in their stead as to which is the original text.

Gaiji: nothing found in this unit. Inline glosses (place="inline" notes): nothing found in this unit. Ideographic space (U+3000): nothing found in this unit.