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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1734 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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1.1

Preface to the Publication of the Outline of the Text and Meaning of the Avataṃsaka Sūtra

According to Master Gyōnen's Mirror of the Meaning of the Dharmadhātu: "In the eighth year of Tenpyō, Vinaya Master Daoxuan of the Great Tang came carrying the commentaries and subcommentaries of this school." Moreover, the Venerable Sim-sang, a native of Silla, had once entered the Tang to visit Xianshou and study the Huayan school; subsequently, he came to this country and resided at Da'an-ji, where he expounded the Avataṃsaka Sūtra at the request of Ryōben and others. Thus, Vinaya Master Xuan was meritorious in first transmitting the commentaries and subcommentaries, while the Venerable Sang was honored for initiating its lectures. Although authentic documentation of the transmission of this text has not yet been found, does it not lie between these two masters, Xuan and Sang? Furthermore, when our Great Master Kōbō interpreted the Huayan teachings, he frequently drew upon this text. It is suspected to be the exemplar brought by Master Xuan and others, which the Great Master also received. Moreover, since this text is not listed in the Catalog of Items Brought Back, it is readily apparent that he received and studied it within this land. Furthermore, other masters have also been able to unpack this text to synthesize the outline of the text and meaning. How much more so the ancient worthies of our own school, who relied upon its discourse on principle to support their formation of doctrine and contemplation, or who evaluated objections and debates to construct the scholarship of their school! How could those who cherish antiquity fail to examine it closely? Even so, since the middle ages of this country, the palm leaves of the Xianshou school have sunken away, and few have revitalized them. Its commentaries and treatises have also gradually been dispersed and lost—how could later scholars not lament this? Formerly, I also made a vow wishing to gather the fallen volumes, but had not yet found them. Now, having obtained this text, it is no different from the impoverished son finding the jewel in his garment. Alas! Was it brought about by the ripening of conditions in their due season, or was it conferred by the benevolent guardian spirits of the Dharma? In the excess of my joy, I immediately collated and punctuated it, committing it to the printing blocks to circulate far and wide. I hope that the Buddha-sun of the Padmagarbha will once more illuminate the dark paths, and the waters of the perfectly interpenetrating Dharma will forever turn back the turbulent waves. This is the preface.

1.3

Inscribed beneath the Wheel of Chishaku-in in Rakuyō on an auspicious day in the twelfth month of the seventh year of Genroku, cyclical year jiashu, by the resident bhikṣu Jōyuyo Jitsujō of Ryūhō-ji, Sendai, Tōoku.

1.4

Now, as for the vast and boundless ocean of nature, how could conditions and phenomena fathom its source? In the profound and subtle mysterious path, names and words rarely trace its bounds. There is an all-merging, perfect wisdom that illuminates the great night and opens up the layered darkness; there is an infinite great compassion that looks down upon the multitude of capacities and approaches the myriad lands. Thereupon, the formless manifests form, like the great sun rising from Yanggu; the wordless indicates words, like the blue waves pouring into the great abyss. Therefore, it was first in the Padmagarbha-lokadhātu that the inexhaustible mysterious outline was expounded, gathering the stream of the exalted and leading beyond the sacred ford. Thereafter, its transformation moistened the Sahā realm, gradually spreading the clouds of compassion, showering gentle moisture to enrich the three faculties, and nourishing the sprouts of the Path to return them to a single standard. From this it is known that as the conditions of capacities are differently receptive, the holy responses are accordingly differentiated; yet though the holy responses are distinct, the inconceivable is one. As for the Avataṃsaka Sūtra, it is the magnificent discourse gathered in the ocean-like assembly, the ultimate teaching illuminating the king of mountains; its principle is grand and far-reaching, exhausting the dharmadhātu and spanning the true source; its vast, subtle words equal empty space and cover the dust-mote lands. Thereupon, without diminishing the great or the small, the immense lands are concealed within the tip of a hair; without altering the vast or the fine, the infinitesimal particles merge to pervade the empty realm. Therefore, the Indra's net interweaves its reflections layer upon layer; the candrakānta crystal reflects the dust-mote directions dimly and deeply. The one is identical to the many without obstruction; the many are identical to the one, thoroughly complete. It gathers nine periods of time into a single kṣaṇa, and unfolds a single thought to encompass eternal kalpas. The three lives reach their conclusion, with the adamantine seed serving as the cause; the ten faiths become fully rounded on the Path, with the universal virtues revealed as the result. The result is no result distinct from the cause, branching out into five stages to diverge their courses; the cause is no cause distinct from the result, uniting the ten bodies to arrive together. Therefore, the Mother of Enlightenment approached the receptive capacities in the Eastern City, where the six thousand opened their ten eyes; the Youth inquired of spiritual friends in the Southern Land, achieving in one life what takes one hundred and ten stages. Consequently, without rising from the king of trees, he reached the six heavens; without departing from the Padmagarbha, the ten lands were transparently merged. Displaying precious verses within the dust motes, the eight assemblies shone with equal radiance; uncovering the jade jewel within natural virtue, the seven locations were fully manifested. Resounding and majestic, it towers far beyond thought and discourse; grand and brilliant, it remains shut off from the sight and hearing of the deaf and blind. Therefore, Rocana first formed and fashioned it in the sāgara-mudrā[-samādhi], arising on the morning of the second seventh day; Nāgārjuna at last looked down to inspect it in the dragon palace, and only after six hundred years was it made manifest. Now then, "great" (mahā) has the meaning of all-encompassing; "correct" (vaipulya) has the efficacy of serving as a model; "broad" is the ultimate nature whose function is pervasive; "Buddha" is the one whose fruit is round and enlightenment is complete; "flower" (avataṃsaka) exemplifies the unfolding of the myriad practices; "adornment" illustrates the decoration of this fundamental essence; and "sūtra" refers to stringing together and stitching, whereby the teaching that can express it becomes prominent. Drawing from the Dharma to approach the person, and employing metaphors as its title, it is thus named the Mahāvaipulya Buddhāvataṃsaka Sūtra.

1.5

Regarding the Chapter on the Pure Eyes of the World: the three kinds [of worlds], such as the receptacle [world], are brightly illuminated at that time; their clear and pure radiance is likened to pure eyes. Combining both dharma and metaphor, it is called the "Pure Eyes of the World." Because its words and principles are harmonious, and its standard categories are grouped together, it is termed a "chapter." This sūtra contains thirty-four chapters; this chapter stands at the beginning and is therefore called the first. Thus it is called "Mahāvaipulya Buddhāvataṃsaka Sūtra, Chapter One: The Pure Eyes of the World." The remaining meanings are explained below.

1.6

Now, to summarize the particulars and meanings of the seven locations and eight assemblies of this sūtra, ten sections are briefly opened: first, distinguishing the reasons for the arising of the teaching; second, explaining the title of the sūtra; third, clarifying the main theme and purpose of the sūtra; fourth, stating the time and place of the sūtra's preaching; fifth, determining the Lord of the Teaching; sixth, clarifying the distinctions in the numbers of the assembly; seventh, the extent of the request for preaching; eighth, the samādhis entered; ninth, empowerment by the Buddha's radiance; and tenth, the chapters and assemblies of the actual preaching.

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Within the first [section], on the reasons for the arising of the teaching, there are two parts: first, clarifying the manner in which the teaching was transmitted; second, distinguishing the purpose of the teaching's arising.

1.8

First, regarding the manner of the transmission of the teaching: according to the tradition of the Western Regions, after this sūtra was compiled, it was placed in the dragon palace. Six hundred years after the Buddha's parinirvāṇa, Bodhisattva Nāgārjuna went to the dragon palace and saw this great, inconceivable sūtra. The upper version had verses numbering as many as the dust motes in thirteen great chiliocosms, and chapters numbering as many as the dust motes in the four continents; the middle version had 498,800 verses and 1,200 chapters; and the lower version had 100,000 verses and thirty-eight chapters. Nāgārjuna then brought this lower version out to India and composed the Treatise on the Inconceivable, also in 100,000 verses, to explain this sūtra. The Daśabhūmika-vibhāṣā translated by the Tripiṭaka Master Yaśas today is one chapter of that treatise. Then there was the Eastern Jin śramaṇa named Zhi Faling, who obtained only these 36,000 verses from Khotan, and also invited a Dhyāna master who was a bodhisattva of the third fruit of the Mahāyāna, named Buddhabhadra—translated here as Juexian—whose lay surname was Śākya, being a descendant of King Amṛtodana, to come to the Jin dynasty. On the tenth day of the third month in the fourteenth year of Emperor An's Yixi reign era, cyclical year chunhuo, in the Xie Sikong Monastery of Yangzhou, a specially built, pure-protected Huayan Dharma Hall was established, and this sūtra was translated therein. At that time, in front of the hall was a lotus pond; every day two blue-clad youths would emerge from the pond to sweep, sprinkle water, and grind ink, returning to the pond at dusk, and they stopped once the sūtra was completed. The traditional explanation says: because this sūtra had long remained in the dragon palace, [the dragon king] celebrated its transmission and circulation, and thus sent [servants] to attend to it. Later, because of this, the monastery's name was changed to Xingyan Monastery. There were the Jin śramaṇas Shi Faye, Huiyan, Huiguan, and others who directly took down the translation in writing. Faye subsequently produced a commentary on its meaning titled The Purport of the Avataṃsaka in two fascicles. The Governor of Wu Commandery Meng Yi and General of the Right Guard Chu Shudu were the dānapatis. The translation was completed on the tenth day of the sixth month in the second year of Yuanxi. On the twentieth day of the twelfth month in the second year of Dazong's Yongchu reign era, its collation against the Sanskrit text was completed, resulting at the time in fifty fascicles. Later persons also combined it into sixty fascicles, in which eight or nine sheets of text were originally missing from the Gaṇḍavyūha chapter. Recently, in the third month of the first year of the Yonglong reign era of the Great Tang, the Tripiṭaka Master Divākara of Central India—translated into Chinese as Rizhao—under imperial decree together with ten venerables including the śramaṇa Daocheng, translated and supplied the missing text at the Taiyuan Monastery in the Western Capital, with the śramaṇa Fuli taking it down in writing. The spiritual responses to the sūtra and the miraculous deeds of Buddhabhadra are all distinguished as in the Newly Compiled Biographies of the Avataṃsaka.

1.9

Second, clarifying the purpose of the teaching's arising: now, the arising of a great teaching does not occur without causes and conditions, nor does a minor cause or condition bring about the arising of this teaching. Therefore, the Chapter on the Arising of the Tathāgata Nature below states: "Due to causes and conditions equal to the dust motes of Mount Sumeru, this Dharma wheel of the arising of the Tathāgata nature is set in motion." Here, ten kinds are briefly mentioned: namely, because of the power of vows; because of suchness of the Dharma; to serve as the root; to serve as the return; to reveal virtues; to reveal stages; to open and develop; to enable seeing and hearing; to accomplish practice; and to attain the fruit.

1.10

First, "because of the power of vows": this means it arises through the power of the vows of three stages—the Buddha, the bodhisattvas, and those of receptive capacity. Therefore, the text below states: "Due to the power of the fundamental vow of Vairocana Buddha, and due to the power of Samantabhadra's vows." It also states: "If there are those who hear it, they should know it is due to the power of the fundamental vow." It also states: "Because of opening and developing the great vow, it emerges from the power of the fundamental vow."

1.11

Second, "because of suchness of the Dharma": this means that generally, when all Buddhas first appear in the world, about to disclose and reveal the lotus-nature of those to be transformed, they all, as the suchness of the Dharma, expound such inexhaustible Dharma gates on the second seventh day within the sāgara-mudrā-samādhi. The text below states: "Because the Dharma is thus, this is like the great king's road, the constant norm of the Dharma's suchness."

1.12

Third, "to serve as the root": this means that, intending to gradually bestow the branch teachings in accordance with capacities, they first demonstrate this Dharma at the beginning to serve as the root of the branches, because relying on this root, the branches are able to arise. The text below states: "Just as the pure dharmadhātu serves as the support for the teachings of the three vehicles." It also states: "Like the rising sun first illuminating the high mountains," and so forth.

1.13

Fourth, "to serve as the return": this means to reveal the place to which the branch teachings return. The text below states: "Just as all waters flow and return to the great ocean," and so forth.

1.14

Fifth, "to reveal virtues": this means to reveal the essence, characteristics, and function of the Dharma personally attained by the Tathāgata. "Essence" refers to the unimpeded principle and wisdom of the dharmadhātu; "characteristics" refers to the dust motes of the ten Padmagarbha [realms] and so forth; "function" refers to manifesting lands within pore-openings to broadly benefit capacities; Samantabhadra is also like this.

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Sixth, "to reveal stages": this means to reveal that the six stages, such as faith, are perfectly interpenetrating and mutually encompass before and after; therefore, one stage is identical to all stages, yet before and after remain distinct. The text below states: "Abiding in one stage, one universally encompasses the merits of all stages," and so forth.

1.16

Seventh, "to open and develop": this means opening and developing the unimpeded, sovereign Dharma gate of the dharmadhātu within the minds of the arising nature of sentient beings, causing it to become manifest. The passage below concerning "breaking a dust mote to bring forth a sūtra scroll" and so forth makes this understood.

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Eighth, "to enable seeing and hearing": this means demonstrating this unimpeded Dharma gate of the inexhaustible, sovereign, complete host and retinue of the One Vehicle, causing beings to see and hear it, so as to form the adamantine seed of the factor conducive to liberation, as spoken of in the Chapter on the Arising of the Tathāgata Nature.

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Ninth, "to accomplish practice": this means causing sentient beings to accomplish the practices of Samantabhadra, wherein one practice is identical to all practices, attaining true awakening at the moment of first generating the thought [of enlightenment], and being fully endowed with the body of wisdom without relying on another's awakening, and so forth.

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Tenth, "to attain the fruit": there are two aspects. First, the fruit of severance, which means eliminating hindrances; thus, one hindrance is all hindrances, as extensively explained in the Samantabhadra Chapter, and one severance is all severances, as extensively explained in the Chapter on Minor Marks and so forth. Second, the fruit of wisdom, which means possessing the ten bodies, exhausting the three realms, being sovereign in both direct and reverse order, and unobstructed in dependent environment and primary sentient beings. Due to the unimpeded, perfectly interpenetrating, sovereign power of these ten meanings sharing the same pratītyasamutpāda, this sūtra teaching is established based on the non-abiding root.

1.20

Second, specifically explaining the title of the sūtra: within this there are two parts: first, explaining the general names; second, analyzing the specific title.

1.21

First, among these, holy teachings have established roughly five names for this sūtra: First, based on the Guanfo sanmei jing and the Nirvāṇa-sūtra, this sūtra is named the Miscellaneous Flowers Sūtra (Zahua jing). This takes its name according to a metaphor, because it is assembled from the pratītyasamutpāda of the intermingling of principle and practice. Second, the "Entrustment Chapter" of the Mahāprajñāpāramitopadeśa names it the Inconceivable Liberation Sūtra, having one hundred thousand verses. This takes its name by proceeding from the Dharma toward its function; hence the "Chapter on the Arising of the Tathāgata Nature" says: "This sūtra is set forth for bodhisattvas who mount the Inconceivable Vehicle." Moreover, the Mahāprajñāpāramitopadeśa itself points to this sūtra. Third, the tenth excellent characteristic in the Mahāyānasaṃgraha of the Liang dynasty speaks of the "Hundred-Thousand Sūtra," which refers precisely to the hundred thousand verses of the Avataṃsaka as "one hundred thousand." This takes its name from the number. Fourth, as the "Chapter on Leaving the World" below speaks of "generating the bodhisattva's profound and wondrous flowers of meaning," etc., which will be explained when we reach that point; this combines Dharma and metaphor in a unified name. Fifth, establishing the name based on ten meanings and so forth, as in the "Chapter on the Arising of the Tathāgata Nature," which will also be explained when we reach that point.

1.22

Second, in explaining the specific title, there are two parts: first a general explanation, and then a specific analysis. Generally speaking, as explained in the Mahāyānāvatāra-śāstra, there are five meanings: 1. because it preaches antidotal teachings for sentient beings; 2. because it has many vehicles; 3. because it has many ornaments; 4. because it can produce immeasurable great fruits; 5. because it eliminates and cuts off all wrong views—hence it is called vipula. The Abhidharmasamuccayavyākhyā explains "vaipulya" (fangguang): discourses corresponding to the Bodhisattva Piṭaka are called vaipulya, because they are the basis of benefit and peace and happiness for all sentient beings, and because they proclaim the vast and profound Dharma. It is also called "vast refutation" (guangpo), because it can broadly crush all obstacles. It is also called "incomparable," because no dharmas can be compared to it. All of these are distinctive names of the Great Vehicle, due to their correspondence with the seven kinds of great natures, and so forth, up to extensive explanations. As for the specific analysis: "Mahāvaipulya" (dafangguang) and so on is the general title for the entire text, while "Pure Eyes of the World" is the specific title of this present chapter. In the former, there are two parts: first unfolding the meanings, and then explaining them in synthesis. In unfolding: first adducing the meaning that is expressed; and then the single character "sūtra" (jing) adduces the teaching that expresses it—this is a tatpuruṣa compound. In the former: first clarifying that which is illustrated, and then the two characters "Avataṃsaka" (huayan) are that which illustrates; in the former: first clarifying the Dharma that is relied upon, and then the single character "Buddha" (fo) reveals the person who relies upon it; in the former: first separately clarifying essence and function, and then the single character "vast" (guang) combines them to distinguish essence and capacity; in the former: first the character "great" (da) clarifies the essence of the Dharma, and then the character "square/correct" (fang) distinguishes its superior capacity. In the synthesized explanation: "great" takes the essence itself as its name, having the meaning of containing and embracing. "Fang" takes its name based on function, having the meaning of a standard or model. "Vast" (guang) clarifies essence and function together, having the meaning of all-pervading universality. Here, "great" is identical to "fang," and "great-fang" is identical to "vast"; all are karmadhāraya compounds. Furthermore, ancient masters explained "great" as having three meanings: 1. the meaning of constancy; the sūtra says: "That which is called 'great' is termed constant." 2. The meaning of the essential nature being universally pervasive; the sūtra says: "That which is called 'great'—its nature is vast and extensive." 3. The meaning of superior capacity; the sūtra says: "Being able to establish great meaning is called the Great Nirvāṇa." It also fully possesses the three greats of essence, characteristic, and function. Now, searching further into the text below, there are roughly ten meanings: 1. Greatness of realm. Within this there are two: first, greatness of the dependent recompense, namely the ten Padmagarbhas; second, greatness of the primary recompense, namely the three karmas of the ten Buddhas and so forth, as explained in the "Rocana Chapter" and elsewhere; this is the realm of faith. 2. Greatness of mind, as explained at the beginning of the "Bhadraśrī Chapter" and in the "Chapter on the Merits of the Aspiration for Awakening." 3. Greatness of practice, as explained in the "Chapter on Leaving the World," comprehensively cultivating the practices of the six stages. 4. Greatness of stages, as the five stages explained from the "Chapter on Clarifying Difficulties" onward up to the sixth assembly, namely greatness of faith, greatness of understanding, greatness of practice, greatness of vow, and greatness of realization. 5. Greatness of realization, as the comprehensive realization of the dharmas of the six stages explained in the "Gaṇḍavyūha." 6. Greatness of cause, which has two aspects: first, the generative cause, as explained in the preceding five stages; second, the illuminating cause, as explained in the "Samantabhadra Chapter" and elsewhere. 7. Greatness of fruit, within which there are two: first, the fruit conforming to conditions, as explained in the "Inconceivable Chapter" and elsewhere; second, the fruit of the essence itself, which is what is ineffable regarding the fruition-division in this sūtra. 8. Greatness of essence, as explained in the "Chapter on the Arising of the Tathāgata Nature" and elsewhere. 9. Greatness of function, namely benefiting sentient beings from thought to thought, instantaneously fulfilling the stages, and so forth, as explained in the "Chapter on Minor Marks" and elsewhere. 10. Greatness of Dharma, within which there are three: first, greatness of teaching, meaning that each and every name and phrase pervades all dharmadhātus of the ten directions, as explained below; second, greatness of meaning, which is the meaning revealed in accordance with the boundless teaching; third, greatness of phenomena, meaning that each and every dust mote fully possesses all things. Each of these ten meanings comprehensively subsumes all dharmas completely, and they are fully complete and mutually entering; hence it is called "great." "Fang" has three meanings: 1. the meaning of uprightness and correctness, meaning that these ten meanings are by nature free from deviation and crookedness; 2. the meaning of method and rule, meaning that these ten meanings all possess models and standards; 3. the meaning of medical prescription, meaning that these ten meanings can all cure severe obstacles. "Vast" (guang) has two meanings: 1. pervading all places, meaning that every single dharma-gate pervades all inexhaustible worlds, down to the paths of dust motes and the places of all other dharmas, as explained below in the conclusive universal penetration; 2. pervading all times, meaning pervading the past and future limits, extending throughout the ten time periods, down to a single kṣaṇa and so on. These two have two kinds of pervasion: first, single-layered; second, multi-layered, like Indra's net. Although it is called "great" in terms of the one subsuming all, and called "vast" in terms of the one pervading all, it is also permissible to call the former "vast" and the latter "great," without contradiction. "Buddha": takes awakening and illumination as its name, and fulfillment of the fruit as its meaning; this applies generally to the ten Buddhas and the three Buddhas. Vaipulya is the Dharma attained; Buddha is the person who attains it. Moreover, the former is the realm to be awakened to, and Buddha is the wisdom that awakens to it. Here, realm and wisdom have two meanings: 1. mutual completion; 2. mutual identity. In the former: the Buddha of Vaipulya distinguishes him from the Buddhas of the lower vehicles; the Vaipulya of the Buddha distinguishes it from the dharmas of the causal stage. These two mutually complete each other, and each has the four propositions of pratītyasamutpāda with intrinsic nature and without intrinsic nature, which should be considered accordingly. The mutual reliance of person and Dharma are all tatpuruṣa compounds. As for the second, mutual identity: either Vaipulya is identical to Buddha, or Buddha is identical to Vaipulya, because person and Dharma are unobstructed. Their complete essences are mutually identical, also possessing four propositions, which should be considered accordingly. This is solely a karmadhāraya compound. "Flower" (hua) has three meanings: 1. the meaning of subtlety and wondrousness; 2. the meaning of inducing the fruit; 3. the meaning of ornament and adornment. The first illustrates the essence of practice; the latter two illustrate the function of practice. Within function, the first illustrates the generative cause, and the latter illustrates the illuminating cause. Furthermore, the first is the flower that generates fruit, which does not coexist with the fruit, just as birth-and-death serves as an implement for the path, along with the roots of goodness in the causal stage. Hence the text below says: "This sūtra generates the profound and wondrous flowers of meaning of all bodhisattva practices and virtues." If one follows this meaning, it should be named the Bodhisattva Vaipulya. Moreover, the latter is the flower that adorns the fruit, coexisting with the fruit, like the roots of goodness in the fruition stage. Now in this text, it clarifies the Buddha Vaipulya; therefore, in terms of the fruition stage, it only discusses the Buddha-Avataṃsaka. Moreover, separately distinguishing them, subtlety and wondrousness illustrates the preceding Dharma, while the latter two illustrate the preceding person. Speaking generally of person and Dharma, both possess these three; hence the metaphor is established. The single character "adornment" (yan) universally contains that which adorns and that which is adorned; through their fusion, four propositions are formed: Either the myriad practices are like flowers that serve as that which adorns, and the true nature is that which is adorned, because principle is revealed through cultivation. Or the true nature is like a flower that serves as that which adorns, and the practices produced through cultivation are that which is adorned, because practice arises from principle. Therefore the Mahāyānasaṃgraha says: "There is nothing that does not flow forth from this dharmakāya, and nothing that does not return to realize this dharmakāya." This is what it means. Or both that which adorns and that which is adorned are fused, not two yet two, because practice that does not flow from the truth has no way to tally with truth, and practice that does not adorn truth does not arise from truth. Truly, because essence fuses with practice, the cause is complete; because practice covers truth, the fruit is fulfilled; therefore it is designated as the Buddhāvataṃsaka. Or both that which adorns and that which is adorned are extinguished, two yet not two, because practice that is identical to truth is not practice, and truth that is identical to practice is not truth; thus principle and practice are both transcended, that which adorns and that which is adorned are both eliminated, transcending ordinary sentiment and departing from marks—this is called "Avataṃsaka" (flower adornment). The first two propositions are the adornment of flowers (tatpuruṣa); the latter two propositions are flowers that are adornment (karmadhāraya); the two interpretations can be understood. Furthermore, the flower adornment of the Vaipulya Buddha, and [the Vaipulya Buddha that] is identical to flower adornment, can also be understood through the two interpretations. "Sūtra" is as explained before. "World" is the Dharma; "Pure Eyes" is the metaphor. "World" (shi) is time; "interstice" (jian) is within: manifesting within time, it is therefore called "world" (shijian). "World" varies, its meaning having three kinds: 1. the vessel world, which has two aspects: first, specific places such as the site of enlightenment; second, universal places such as the Padmagarbha world; 2. the world of wisdom and correct awakening, which also has two aspects: first, the three bodies; second, the ten Buddhas; 3. the world of sentient beings, which also has two aspects: first, those of identical birth; second, those of different birth. "Pure eyes" also has three meanings: 1. the meaning of penetrating clarity, illustrating that those three dharmas are free from marks and equal, penetrating to the true source; 2. the meaning of illuminating and regarding, illustrating that those three dharmas clearly comprehend and illuminate the various dharma-gates; 3. the meaning of manifesting reflections, illustrating that those three dharmas mutually cast reflections, and that all dharmas mutually enter without obstruction in the sovereignty of pratītyasamutpāda. In order to reveal that those three possess these distinct and extraordinary meanings, this distinct name is specially established, rather than being named "Introduction." "Chapter" (pin) means category. Another separate master explained: Before the Tathāgata appeared, the world had no good guide, and thus was as if blind. Now that the Buddha has first appeared in the world, the eyes of the world have appeared; therefore it is said "Pure Eyes of the World." For this reason, when the Buddha entered nirvāṇa, it was said that the eye of the world was extinguished. The rest is as explained above.

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Third, in clarifying the central theme and orientation, there are two parts: first general, and then specific.

1.24

Generally speaking, ancient masters differed in identifying the central theme. For instance, Dharma Master Yuan took the Avataṃsaka-samādhi as the central theme. Master Yan and others took the dharmadhātu as the central theme, and so forth. Now, relying on Master Guangtong, we take cause and effect, pratītyasamutpāda, and the real fact of principle as the central theme and orientation. Cause and effect is the stage, pratītyasamutpāda is the meaning, and the real fact of principle is the essence; because cause and effect is not two from the real fact of principle, it is pratītyasamutpāda. Furthermore, cause and effect concerns phenomena, pratītyasamutpāda unifies characteristics, and the real fact of principle reveals the essence. Here two approaches are made: 1. In terms of the text: It is either solely fruit, as in the "Inconceivable Chapter" and the "Rocana Chapter" and so forth; or solely cause, as from the "Chapter on Clarifying Difficulties" to the "Asaṃkhyeya Chapter" and the "Samantabhadra Chapter" and so forth; or both, as in the seventh and eighth assemblies; or neither, as in the "Chapter on the Arising of the Tathāgata Nature." If one examines each assembly and each chapter in detail, each and every passage also possesses both cause and effect, as can be seen upon reflection. 2. In terms of the meaning: Either cause and effect are both cause, which, being viewed in terms of pratītyasamutpāda, applies throughout the entire work, because the fruition-division is ineffable. Or cause and effect are both fruit, because arising is non-arising and the marks of cause are exhausted, which is in terms of the real fact of principle. Or the former are both fruit, because the cause is that which is arisen. Or the latter are both cause, because the fruit is the basis upon which it relies, by virtue of pratītyasamutpāda and the real fact of principle. Or cause is identical to fruit, fruit is identical to cause; cause is not fruit, fruit is not cause; cause is cause, fruit is fruit; cause is not cause, fruit is not fruit—thus there is no hindrance and no obstruction. Person, Dharma, teaching, meaning, and so on are all to be understood following this.

1.25

In the subsequent specific discernment, there are five pairs and ten propositions. First is the pair of object and practice: taking the object as the core focus and using practice as the intent; or the reverse of this, because cultivation gives rise to wisdom, which accords with the true object. Question: What is the difference between core focus and intent? Answer: What words express is called the core focus; that to which the core focus tends is called the intent. In the general treatment, core focus is just intent; here they are distinguished. Second is the pair of principle and phenomena: taking phenomena as the core focus and principle as the intent; or the reverse of the above, because by relying on principle the phenomena of pratītyasamutpāda can be accomplished. Third is the pair of teaching and meaning: teaching is the core focus and meaning is the intent; or the reverse of the above, because the profound meaning makes the teaching real. Fourth is the pair of cause and result: cause is the core focus and result is the intent; or the reverse of the above, because adducing the result is intended to accomplish the cause. Fifth is the pair of person and Dharma: gathering the assembly of persons is the core focus, and expounding the Dharma is the intent; or the reverse of the above, because the Dharma accomplishes the person.

1.26

Fourth, regarding the time and location of the expounding of the sūtra: first the time is clarified, and later the location is revealed.

1.27

Under time, four gates are made: first, determining the limit; second, subsuming the earlier and the later; third, revealing the distinctions; fourth, expressing the Dharma.

1.28

First, determining the limit: Bodhiruci says, "Among the eight assemblies of the Avataṃsaka, the first five assemblies were spoken during the first seven days after the Buddha attained the Way, and from the sixth assembly onward was spoken during the second seven days, because the beginning of the Daśabhūmika Sūtra says 'the second seven days.'" Someone else also says: the eighth assembly was spoken at a later time, because in that text there are Śāriputra and the other five hundred śrāvakas, all of whom were converted at a later time. Such determinations are feared to not accord with the text, because in the first seven days he definitely did not preach the Dharma. The Daśabhūmikā-śāstra states: "Why was it not spoken in the first seven days? Because he was contemplating the practice of causes and conditions." Since it says "contemplating," we clearly know it was not preaching the Dharma. Even if one were to rescue [this view] by saying that he only did not speak on the ten grounds and it was not that he did not speak other teachings, then one could not say "contemplating." Later in the treatise it also explains: "In order to manifest the joy of his own Dharma, therefore he did not speak." Hence we know that it was definitely not spoken in the first seven days. Moreover, the eighth assembly was also not at a later time. How could it be that for a single sūtra, the first half had already been spoken, other sūtras were spoken in between, and only later was it continued again? Could it make the Buddha lack dhāraṇī power and be unable to speak all dharmas in a single thought-instant? The Jetavana and Śāriputra are both mutual entries of the nine times. Later the text says, "All past kalpas are placed in the future and the present. All future kalpas are placed back into past epochs." It also says: "Within a single thought-moment, establishing all Buddha-actions of the three periods of time"—up to explaining it in detail. Passages such as these exist everywhere. Could Śāriputra and the Jetavana not belong to this category? Thus we know that this sūtra was definitely spoken during the second seven days.

1.29

Second, subsuming the earlier and the later has three tiers: First, at this time of the second seven days, it directly subsumes the eight assemblies as spoken simultaneously. If so, why are there earlier and later assemblies? It is, for example, like an inscribed seal: when read, there is earlier and later, but the seal's imprint upon the paper is simultaneous. Question: If so, how can repeated assemblies be established? Answer: The repeated [assemblies] are also simultaneous, because there is no obstruction, just as the lights of lamps interpenetrate one another. The rest, such as ascending to the heavens without moving [from the tree], can be understood according to this explanation. Second, this very time subsumes all the immeasurable kalpas before and after it without exception, because it is the time of inconceivable liberation. Third, it subsumes layered and immeasurable thought-moments and kalpas, just as Indrajāla subsumes in multiple layers.

1.30

Third, revealing the distinctions: According to the Lalitavistara, during the second seven days in the Deer Park, for those five persons, he turned the four truths in three turnings; this is only the Hīnayāna. According to the Guhyakādhipati-sūtra, during the second seven days in the Deer Park, he turned the wheel of the Dharma for an immeasurable great assembly, and at that time there were those who attained the paths of arhat, pratyekabuddha, and bodhisattva; this is the triyāna. According to this sūtra, during the second seven days beneath the king of trees, for the ocean-like assembly of bodhisattvas, he turned the inexhaustible wheel of the Dharma; this clearly is the ekayāna. That the above three are simultaneous expresses, in terms of the teaching, the simultaneity of root and branches; and in terms of persons, it reveals that capacity and response are each distinct. According to the Lotus Sūtra, it was the third seven days; the Dharmaguptaka Vinaya, the sixth seven days; the Xingqi xing jing, the seventh seven days; the Mahīśāsaka Vinaya, the eighth seven days; the Daśabhūmikā-vibhāṣā, fifty-seven days; the Shi'er you jing, after one year before speaking. These are all differences in capacity within the branch teachings: what was suitable to hear was each distinct, which thus caused the differences. In the root teaching, capacities are fixed; therefore, it is exclusively the second seven days.

1.31

Fourth, expressing the Dharma: The Daśabhūmikā-śāstra states, "Comparing the time and location and so forth displays its superiority." Because this Dharma is superior, it was spoken at the initial time and in a superior place. This has three meanings: First, the initial time of this sūtra expresses that the root Dharma is superior. Second, that the branch teachings are also the same expresses that the branches do not depart from the root. Third, to reveal that the root is not the branch, therefore the time is fixed as the second seven days, with no other differing account.

1.32

Second, concerning the locations where the sūtra was spoken, five gates are made: first, determining the location; second, discerning integration and subsumption; third, revealing the distinctions; fourth, generally expressing the Dharma; fifth, specifically revealing the locations and assemblies.

1.33

First, determining the location: Question: Was the place where this sūtra was spoken a pure land? Or was it an impure realm? Even if it were either, what would be the fault? Both have faults. Why? If it were a pure land, why does the text above say "the country of Magadha," and the text below further say "such are these four continents of Jambudvīpa" and so forth? From this, one ought to know it is not a pure land. If it were an impure land, why does the text below say "this ocean of the Padmagarbha-lokadhātu shook in six manners and eighteen aspects" and so forth? One clearly knows that this sūtra was not spoken in an impure land. With such contradiction, how can it be specifically designated? Answer: Simply relying on this sūtra, the two lands, pure and impure, are fused and mutually subsumed, having four propositions: either it is solely Sahā, because the root accords with the branches; or it is solely Padmagarbha, because the branches accord with the root—these two are as discerned above; or both are manifested, because relying on the Padmagarbha there is Sahā, pure and impure distinguished, the branches relying on the root, as the text below says: "the Sahā world within the Padmagarbha world," which refers to this; or both pure and impure are transcended, because with respect to the ocean of the result it cannot be spoken. These four gates above combine into a single land, fused and unobstructed; whichever one speaks, it is valid.

1.34

Second, discerning integration and subsumption also has three tiers: First, beneath this Bodhi tree directly subsumes the eight assemblies in the human world and in the heavens; therefore it is said throughout that they do not depart from this. Second, it subsumes the lands of the ten directions without remainder, all of which do not depart from beneath this king of trees. Third, it subsumes the layered lands within the tip of a hair or a single particle of dust, inexhaustible like Indrajāla, because they are all subsumed by this Padmagarbha-lokadhātu.

1.35

Third, revealing the distinctions: The places where the Buddha expounded sūtras are of three kinds: First, exclusively the sixteen great kingdoms within the realm, the places where the transformation body preached; this applies to the Hīnayāna and the triyāna teachings. Second, exclusively the various wondrous pure lands beyond the realm, among the lands of enjoyment with the eighteen perfections, the places where the reward Buddha preached, as in the Buddhabhūmi-sūtra and so forth; these wondrous pure lands are not contained in the three realms, yet neither are they apart from them, because they pervade all places; this applies to the triyāna and the ekayāna preachings. Third, pure and impure completely fused, inexhaustible like Indrajāla, the places where the ten Buddhas preached within the Padmagarbha-lokadhātu, where dependent environment and primary sentient beings blend completely and possess the three realms; this is exclusively the place where the separate-teaching ekayāna preached. What is discerned now is properly only this last one, which additionally subsumes the former two, because their root and branches do not separate from each other.

1.36

Fourth, generally expressing the Dharma: relying on this superior place expresses that the Dharma is superior. The Daśabhūmikā-śāstra states: "Because this Dharma is superior, it was spoken in a superior place." There are two gates to this exposition: first, general; second, specific. The general has three tiers: First, beneath this tree, because bodhi was attained, he did not arise from this to speak, clearly expressing that what was spoken was just as what was attained, not changed or altered to pursue different capacities, as with the preaching in the Deer Park and so forth. Second, relying on the completely fused Padmagarbha-lokadhātu expresses that what was spoken is complete and extraordinarily superior, because its nature blossoms open. Third, relying on this place of layered Indrajāla expresses that what was spoken is also layered and inexhaustible, like inconceivable liberation and so forth. These three apply generally to the eight assemblies; therefore they are called "general."

1.37

Fifth, specifically revealing the locations and assemblies has two aspects: first, in terms of the Buddha responding to capacities, there are distinctly eight assemblies; second, in terms of the bodhisattvas seeking the Dharma, there are fifty-four assemblies.

1.38

In the first aspect, the first assembly is in the country of Magadha (translated here as "the country of non-harm"), beneath the Bodhi tree in the bodhimanda of quiescence. The place of this single assembly is both general and specific: permeating through the other assemblies, it can be called general, which is why the text below says "beneath the Bodhi tree, atop Mount Sumeru," and so forth; therefore this first one is the general place. As in all the ten-phrase sets spoken below, where the first phrase is general and the remaining nine are specific, this refers to this. Expressing the Dharma through the general gate has already been revealed earlier. Specifically, this assembly shows the Dharma of the virtues of the result; therefore, relying on this place where the result was attained, it is used to express it. The second assembly is in the Hall of Universal Light in the country of Magadha. According to tradition in the Western Regions, this hall is about two or three li southeast of the Bodhi tree, within a bend of the Nairañjanā River, built for the Buddha by the nāgas. In it, the Tathāgata emitted the light of the mark of the wheel, illuminating boundless worlds of the ten directions; therefore it is named the Hall of Universal Light. Here, it expresses that the practice of faith is universally pervasive, providing shelter for initial capacities. The third assembly is in the Palace of Wonderful Victory in the palace of Śakra atop Mount Sumeru. "Sumeru" is translated here as "Wondrously High Mountain"; formed of the four jewels, it is therefore called wondrous, and rising prominently above all mountains, it is called high. It expresses that the ten abodes spoken here are non-retrogressing, reaching to the mountain summit and surpassing ordinary beings and the lesser vehicle, lodging this in [the Palace of] Wonderful Victory. The fourth assembly is in the Jewel-Adorned Palace in the Yāma Deva Palace. "Yāma" means time, or is said to be "well-knowing." It expresses that the ten practices are cultivated progressively in accordance with time, superior virtues intertwining in ornament; therefore it relies on this palace. The fifth assembly is in the All-Jewels-Adorned Palace in the Tuṣita Deva Palace. "Tuṣita" is translated here as "contentment." It expresses that the dedication of merit has fulfilled the stages of the worldly realm, accomplishing the practice of contentment. Gathering virtues and much learning, it lodges in the palace of all jewels. The sixth assembly is in the Jewel Treasury Palace of Mani in the Paranirmitavaśavartin Deva Palace. It expresses that the true suchness realized in the ten grounds is not self-made, and also expresses that the cause is perfected, reaching the summit of the desire realm, where the maṇi of realized wisdom emits the light of āgama; therefore it relies on this palace.

1.39

The seventh assembly returns to the Hall of Universal Light. It expresses that the practices of the six stages spoken here, based on the previous faith and so forth, are completely subsumed and fulfilled; therefore the assembly convenes again in this place.

1.40

The eighth assembly is in the multi-storied lecture hall in Anāthapiṇḍada's park in the Jeta Grove in Śrāvastī. To express that the dharma-gate of the dharmadhātu revealed here is inherently wondrous and functions to deliver beings; and since function arises based on essence, resembling the layered construction of a multi-storied hall, it therefore relies on this place. Question: Ascending upward from humanity, next one should first reach the Four Heavenly Kings. In skipping over them to ascend to Trāyastriṃśa, what distinct meaning is there? Answer: The ten faiths are lodged in the human world, while the ten abodes dwell at the summit of the mountain. Faith belongs to external ordinary bodhisattvas, while the abodes belong to non-retrogressing worthies. To express that the two stages of worthy and foolish, progress and regression, are far apart, it lodges in skipping over the place of the Four Heavenly Kings. Question: When the Tuṣita assembly concluded, next was Nirmāṇarati; what is the meaning of skipping over to ascend to Paranirmitavaśavartin? Answer: The stage of Tuṣita corresponds to dedication of merit, where the worldly marks of cultivation have ended. In Paranirmitavaśavartin, practice has ten steps, and supramundane true suchness is now realized. Since mundane and supramundane are different, defiled and undefiled are distinct, and provisional cultivation and true realization are utterly far apart, it expresses surpassing Nirmāṇarati. Question: Why was a reconvened assembly needed? Furthermore, for what reason did it reconvene only at Universal Light? Answer: Universal Light is the beginning of giving rise to faith, traversing the stages up to Paranirmitavaśavartin. Now, clarifying practice within the stages, the cultivation of practice proceeds from the beginning, so in principle it is fitting to assemble here. It is only because the stages are explained in terms of understanding that ascending and descending are lodged in the assemblies; but practice accords with profound principle, one stage mutually subsuming another, so it reconvenes only in this place.

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