大方廣佛華嚴經疏 1

English (machine translation) 1

Language: English

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Composed by the Śramaṇa Chengguan of the Great Huayan Monastery on Mount Qingliang under the Tang.

Going and returning without boundary, movement and stillness sharing one source; containing the multitude of marvels with plenty to spare, transcending words and thoughts to stand far apart—surely this is only the dharmadhātu! Dissecting the profound and subtle, illuminating and broadening mind and object; plumbing noumenon and exhausting nature, thoroughly penetrating the fruit and subsuming the cause; vast, oceanic, and harmoniously blended, fully equipped with boundless greatness—surely this is only the Buddhāvataṃsaka-mahāvaipulya-sūtra! / Thus our Bhagavat has just brought the ten bodies to fullness and just attained sambodhi. Riding upon vows and practices to envelop all, merging with empty space to serve as his essential nature; richly endowed with myriad virtues, swept utterly clean of even a speck of dust. The clear waves of the ocean of wisdom are placid, emptily embracing the myriad phenomena; the full moon of the emptiness of nature shines bright, suddenly mirrored across a hundred rivers. Without rising from beneath the king of trees, he arrays the seven locations throughout the dharmadhātu; without departing from the future end, he unfolds the nine assemblies at the moment of initial attainment. Exhausting the profound tenets of immense vastness, he covers the ocean-like assemblies beyond contemplation. The perfect voice rings out, encompassing the ten kṣetras in sudden completeness; host and companions are multiple and layered, reaching the ends of the ten directions to chant in unison. / Although utterly empty without trace, the starry forms in the heaven of meaning shine brilliantly; although serene and beyond words, the billowing waves of the ocean of teaching surge boundlessly. Furthermore, its thousand portals flow in secret, serving as the mighty source for all scriptures; its myriad virtues return together, gathering all sūtras as their retinue. / As for its fundamental purport: it merges the true essence within the realm of the myriad transformations, and manifests the marks of virtue at the gate of double mystery. Functions arise profusely yet remain ever as such; wisdom contemplates all-pervasively yet remains constantly tranquil. The true and the false mutually penetrate, seeing the Buddha-mind right within the ordinary mind; noumenon and phenomena are cultivated together, seeking the Buddha's wisdom relying on fundamental wisdom. / Noumenon adapts to the changes of phenomena, whereupon the pratītyasamutpāda of one and many is boundless; phenomena obtain the interpenetration of noumenon, whereupon a thousand differences interpenetrate without obstruction. Therefore the ten bodies are distinct yet mutually operate, and the six stations are unconfused yet mutually subsumed. The vastly great immediately enters into the spaceless, and dust motes and pores contain all without any remainder outside. Brilliantly appearing simultaneously like mustard seeds in a bottle, fully endowed at the same moment like drops in the ocean. The one and the many are unobstructed, like a thousand lamps in an empty room; the hidden and the manifest are both established, like a sliver of the moon in an autumn sky. Layer upon layer mutually reflecting, like the hanging jewels of Indra's net; thought-moment after thought-moment in perfect interpenetration, like traversing a lifetime in an evening dream. Dharma-gates stack upon each other like clouds rising in the vast sky; myriad practices burst into bloom like flowers opening upon brocade. / As for its height being beyond looking up to: bodhisattvas of accumulated practice would dry their gills and scales at the Dragon Gate; as for its depth being unfathomable: śrāvakas of superior virtue close their eyes and ears in the splendid assembly. Seeing and hearing serve as the seed, allowing those in the eight difficulties to surpass the rungs of the ten stages; understanding and practice embodied in oneself, in a single lifetime one fulfills the fruit of vast kalpas. When the lion shakes its mane, the ocean of assemblies suddenly attains awakening in the forest; when the elephant king turns back, the six thousand achieve the path at his words. Awakening in the Eastern Shrine, wisdom's fullness does not differ from the initial thought-moment; entrusting stages to the southern quest, the completion of the cause does not exceed a single pore. Unfolding the scripture in a paramāṇu, in every thought-moment the fruit is accomplished; exhausting the vow-portals for sentient beings, in every single particle of dust practice is fulfilled. / Truly it may be called the marvelous discourse of eternity, the vast rule of universal efficacy, the ultimate discussion that accords with nature, and the essential track of the Ekayāna. Examining this profound purport and then looking at other scriptures, it is like the bright sun adorning the sky, outshining the brilliance of all other celestial lights; or like Mount Sumeru straddling the ocean, humbling the height of all mountain peaks. Therefore bodhisattvas searched for its secrets in the Dragon Palace, and great sages promulgated it in the Eastern Realm. Reflecting on how even during the era of the True Dharma its pure radiance was still hidden, how fortunate we are in the degenerate semblance age to encounter this profound transformation! How much more so to meet

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the Sage Sovereign, to be stationed on Vulture Peak, and to exhaust our thoughts upon the profound tenets—how could we not leap for joy!

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The title 'Buddhāvataṃsaka-mahāvaipulya-sūtra' is the general name for the inexhaustible sūtra. 'The Wondrous Adornments of the Leaders of the World, Chapter One' is the specific title for the categories of meaning among the various sections. 'Great' (mahā) means vast and boundless; 'vaipulya' (square/correct and broad) means maintaining oneself by the correct Dharma, and 'broad' means pervading in accordance with the essence; 'Buddha' refers to the one who has awakened to this profound marvel; 'flower' (avataṃsaka/garland) is a metaphor for the myriad practices of merit and virtue; 'adornment' means decorating the Dharma to perfect the person. 'Sūtra' means pouring forth an inexhaustible gushing spring, threading together profound and gathered marvelous meanings, gathering the boundless ocean-like assembly, and serving as the eternal regular rule. Both the Buddha and the various kings are called 'leaders of the world'; the dharma-gates, dependent environment, and primary beings are all called 'wondrous adornments'. Distinguishing categories of meaning establishes the chapter title, and presiding over all sections, it is designated as 'number one'. This sūtra contains thirty-nine chapters; this chapter stands at the beginning, hence it is called the Buddhāvataṃsaka-mahāvaipulya-sūtra.

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The Wondrous Adornments of the Leaders of the World, Chapter One

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I take refuge in the Guide throughout the ten directions and the ultimate three periods, / who is perfectly bright across dust-mote kṣetras;
in the great ocean of wisdom, Vairocana, / who is a cloud of great compassion and dharmadhātu merits;
in the profound true dharmatā where he abides, / and in the complete sūtras that flow from it;
and in Samantabhadra, Mañjuśrī, and all the great beings / present in the Buddha assemblies in every dust-mote realm.
I now wish, with my single-hair's worth of wisdom, / to measure the empty space of the boundless dharmadhātu;
I pray to receive the same-substance compassion of the Triratna, / so that every phrase silently accords with the intentions of all Buddhas.
May the Dharma-eye forever remain complete without flaw, / and may all realms of sentient beings become like Samantabhadra;
I dedicate this superior good to suffuse all living beings, / so that they may swiftly realize the fruit of bodhi's eternal bliss.

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In proceeding to explain the meaning of the sūtra, I generally open ten portals: first, the causes and conditions for the arising of the teaching; second, the canonical teachings that subsume it; third, the limits and scopes of principles and meanings; fourth, the faculties to which the teaching is addressed; fifth, the depths and shallows of the essence of the teaching; sixth, the breadth and limits of its central tenets; seventh, the divisions, categories, chapters, and assemblies; eighth, the transmission, translation, and responsive resonance; ninth, the general explanation of the sūtra's title; tenth, the specific explanation of the text and its meaning.

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Regarding the first, the causes and conditions: When the sage establishes a teaching, there must be a reason for it. Just as the great ocean of Sumeru can only be shaken by a great cause, now to shake the Tathāgata's mountain of virtue of molten gold and move the deep and vast ocean of wisdom is no small condition. Therefore a subsequent chapter of the sūtra states: 'It is not by one condition, nor by one matter, that the Tathāgata's appearance in the world comes to fruition.' Because his appearance was fundamentally for the sake of the Great Avataṃsaka, cause is treated first and condition afterwards, each opening into ten meanings to reveal inexhaustibility. / The ten meanings of cause are: first, because the Dharma is naturally so; second, to repay past causes; third, to accord with the responsive capacity of beings; fourth, to serve as the root of the teachings; fifth, to display the virtues of the fruit; sixth, to make manifest the stages and positions; seventh, to preach superior practice; eighth, to reveal the true Dharma; ninth, to disclose the causal nature; tenth, to benefit the present and future.

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Regarding 'the Dharma being naturally so': The royal way is level and open, a common rule for a thousand ages; the profound portal of the Ekayāna is equally verified by all Buddhas. Therefore, for all Buddhas it is naturally so that in inexhaustible worlds they constantly turn this inexhaustible wheel of the Dharma, causing all sentient beings to return to the source and root without resting to the end of the future. Hence, in the 'Inconceivable Chapter' it is explained that all Buddhas are able, in a single body, to manifest heads numbering as many as the dust motes of ineffable and ineffable Buddha-kṣetras, each head manifesting that many tongues, each tongue emitting that many sounds, down to words, phrases, and meanings, each filling the entire dharmadhātu without end. / Thus in terms of place, it is upon the tip of a hair, horizontally encompassing the dharmadhātu; in terms of time, it is within a single kṣaṇa, vertically exhausting the ocean of kalpas. In terms of place, it arises suddenly; in terms of time, it arises constantly, without awaiting a separate cause. Only in accordance with what is seen and heard is it spoken of as having the distinction of initial attainment and nine assemblies. Out of compassion, the compassionate ones summarized this in circulation, so that by examining this one may see the boundless Dharma, like looking through a chink in a window to see the boundless sky. And this time and place are identical with the inexhaustible, because one place is all places, and one time is all times.

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Second, to repay past causes: Why is it naturally turned in this manner? Because past causes are deep. When roots are deep, the fruit flourishes; when the source is far, the stream flows long. Since past causes are deep, the arising of the teaching is also great. What are 'deep' and 'great'? When our Buddha Bhagavat first stepped upon the profound traces and settled his spirit in wondrous silence, compassion and wisdom operated together, and practice and vows were equally fulfilled. Consequently, without cutting off delusive thoughts, he thoroughly penetrated the emptiness of nature; without polishing the spiritual mirror, he suddenly illuminated the myriad phenomena. Thus, through unobstructed liberation, he expounded this sūtra. / Although past causes are many, in brief there are two kinds: First, by the power of great vows. The 'Appearance of Marks Chapter' states: 'Vairocana Buddha's vow-power pervades the dharmadhātu; in all lands he constantly turns the unsurpassed wheel.' A verse in the Tuṣita Heaven states: 'The Tathāgata does not appear in the world, nor does he enter nirvāṇa; by the power of his original great vows, he displays sovereign Dharmas.' The empowerment of the Buddha at each assembly is always attributed to vow-power, and there is more than one textual proof of this. Second, by the power of past practice. This means that for immeasurable kalpas, relying on vows he initiated practices; when practice was perfected and the fruit attained, only then could he suddenly expound it. Hence the verse of the Mountain-Ruling Spirit states: 'His past cultivation of superior practice had no bounds; his attainment of supernormal powers today is likewise immeasurable. He opens wide the Dharma-doors as numerous as dust motes, causing all sentient beings to awaken deeply and rejoice.'

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Third, to accord with the responsive capacity of beings: Although the past cause and natural order can be constant and pervasive, as far as what can be transmitted, it is entirely due to the responsive capacity of beings, because preaching the Dharma apart from capacity has no use. It is like the bright moon above and the clear pond below: when the pond is clear, the reflection appears; when there is capacity, response arises. Therefore, a verse in the Tuṣita Heaven says: 'Seeing the Buddha is also like this: it must rely on the myriad good karmas.' The Buddhas of the ten directions addressed Guṇavana, speaking of it being due to the power of the good roots of all the bodhisattvas. Muktaka said: 'This assembly is free from all stains, their resolve and understanding are completely bright and pure,' and so on, all of which are the responsive capacities of beings. A broad explanation of responsive capacity is as given below in the fourth section, 'Faculties to which the teaching is addressed.' Furthermore, this responsive capacity extends to both the present and the future: those who were suitable recipients at the various assemblies were the present, while those who hear it now are the future capacity.

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Fourth, to serve as the root of the teachings: without the ocean, there would be no subterranean streams; without the trunk, there would be no branches spreading out. Wishing to gradually dispense branch teachings in accordance with capacity, he first revealed the root Dharma by suddenly expounding this sūtra. But this also has two meanings: First, to be the root for opening the gradual. The 'Manifestation Chapter' says: 'Just as the rising sun first illuminates the high mountains.' Second, to be the root for gathering the branches. 'Just as the setting sun again illuminates the high mountains,' and 'There is nothing that does not flow forth from this dharmadhātu, and nothing that does not return to this dharmadhātu.' The Lotus Sūtra also says: 'When they first saw my body and heard what I taught, they all immediately believed and accepted it, entering into the Tathāgata's wisdom.' This refers to the root of the gradual. Next, it says: 'Except for those who had previously cultivated and studied the Hīnayāna,' which refers to opening the gradual. It also says: 'Now I also cause them to hear this sūtra and enter into the Buddha's wisdom,' which refers to gathering the branches back to the root. Thus the Lotus Sūtra also points to this sūtra as the root.

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Fifth, to display the virtues of the fruit: This means that within this root Dharma, the superior virtues of the Buddha are displayed to cause the bodhisattvas to have faith, aspire toward them, and realize them. If one does not recognize a precious jade, one cannot obtain its use; if one does not know of these virtues, how could one look up to and seek them? / Now, the virtues of the fruit are of two kinds: first, the dependent fruit, which refers to the ocean of worlds of Padmagarbha, and so forth; second, the primary fruit, which refers to the Tathāgata's ten bodies, and so forth. The non-obstruction of these two constitutes the Buddha's virtues. Now, the non-obstruction of the dependent and primary encompasses six propositions: first, the dependent manifests within the dependent, like an ocean of kṣetras within a dust mote; second, the primary manifests within the primary, like Buddhas manifesting within a pore; third, the dependent manifests within the primary; fourth, the primary manifests within the dependent; fifth, both the dependent and primary manifest within the dependent; sixth, both the primary and dependent manifest within the primary. The texts showing this are not singular. Furthermore, there are four propositions: first, either solely dependent, because the Buddha is identical to the kṣetra; second, or solely primary, because the kṣetra is identical to the Buddha; third, both; fourth, both extinguished. One can understand this by contemplating it. Whichever portal is raised, it subsumes all, and all are as explained below.

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Sixth, revealing the stations: this is to demonstrate that when bodhisattvas cultivate the cause of Buddhahood, there are graduated distinctions across the one path leading to the fruit. Now, the great treasure of the sage is called 'station'; without these stations, practice could not be accomplished. These are also of two kinds: first, the gateway of sequential arrangement, because distinct stations are established; second, the gateway of perfect interpenetration, because a single station subsumes all stations, and when each individual station is completed, one reaches Buddhahood. The first stage states: 'Within a single stage, the merits of all stages are fully subsumed; faith encompasses the ocean of the fruit, and at the first arousal of the mind, one immediately achieves sambodhi,' and so forth. Yet these two are unobstructed, because the sequential arrangement is an establishment of doctrinal marks, while perfect interpenetration is the virtuous function of the noumenal nature. Since marks are the marks of the very nature, sequential arrangement does not obstruct perfect interpenetration; since nature is the nature of the very marks, perfect interpenetration does not obstruct sequential arrangement. Because perfect interpenetration does not obstruct sequential arrangement, the one becomes the immeasurable; because sequential arrangement does not obstruct perfect interpenetration, the immeasurable becomes the one. Because the immeasurable becomes the one, harmonious interpenetration is subtly hidden; because the one becomes the immeasurable, mutual penetration occurs layer upon layer. Thus Vasubandhu [expounded] the perfect interpenetration of the six marks. The passages throughout the text confirming this are not single.

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Seventh, expounding superior practices: if one wishes to ascend to wondrous stations, without practice one cannot climb; thus 'the noble person does not worry about not having a station, but worries about whether they themselves stand established.' Practices are also of two kinds: first, the sudden perfection of all practices, where one practice is all practices. Therefore the 'Ten Abodes' chapter says: 'One is many, many are one,' and so forth. And the 'Samantabhadra's Practices' chapter says: 'One severance is all severances,' and so on. Second, the comprehensive perfection of all practices, which is sequential arrangement, referring to practices from the essence, marks, and merits of the great bodhicitta up to the stage of equal enlightenment. These two are unobstructed, analogous to the explanation of the stations.

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Eighth, indicating the true Dharma: if one wishes to accomplish practices and stations, one must understand the principles of phenomena; if one does not embody noumenon and phenomena, practice will not be true. Hence the gāthā in the 'Tuṣita' chapter says: 'Because they do not understand the real Dharma, the Buddhas arise in the world.' This also has two kinds: first, revealing the Dharma of the non-obstruction between noumenon and phenomena; second, revealing the Dharma of the non-obstruction among phenomena. Both are as explained in the section on doctrinal tenets.

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Ninth, opening up the causal nature: the causes, fruits, noumenon, and phenomena above are all possessed by the nature of sentient beings. If the nature is not gold or jade, though carved, it will not become a precious vessel. For indeed, sentient beings take the virtue of the nature as their essence and rely on the ocean of wisdom as their source; yet marks shift and essences seem distinct, emotion arises and wisdom is estranged. Now, to let them know that the mind accords with the essence and to realize the source so that emotion vanishes, this sūtra is spoken to reveal it. This also has two kinds: first, revealing it through words to let them know it exists; second, causing them to cultivate and realize it so that it becomes manifest, like cracking the paramāṇu to bring forth the sūtra scroll below, and so forth. It is also as the Saddharmapuṇḍarīka says: 'It is only for the causes and conditions of one great matter that they appear in the world, namely to open, reveal, awaken to, and enter the vision and knowledge of the Buddha.' Because sentient beings possess it equally, it is said to be 'only one.'

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Tenth, benefiting the present and the future: since they equally share in it, the broad benefit is boundless. This also has two kinds: first, benefiting the present, namely those present before the Buddha; second, benefiting the future, namely those who see and hear it now. The 'Arousing the Mind' chapter states: 'We, the Buddhas, protect and maintain this Dharma, so that all bodhisattvas of future ages who have never heard it shall hear it.' This benefit again has two aspects: first, causing them to see and hear it to serve as an indestructible seed. The 'Manifestation' chapter says: 'Like a person eating a tiny piece of vajra, in the end it never digests,' and so forth. Second, causing them to initiate practice, achieve realization, and enter. The 'Manifestation' chapter also says: 'Suppose there is a bodhisattva who, for immeasurable hundreds of thousands of koṭis of nayutas of kalpas, practices the six pāramitās and cultivates various factors of bodhi; yet if they have not heard this inconceivable, greatly majestic Dharma-gate of the Tathāgata, or having heard it, do not believe, understand, accord, or enter, they cannot be called a true bodhisattva, because they cannot be born into the Tathāgata's family. If they hear this Dharma, believe and understand, accord with, and awaken to and enter it, one should know that this person is born into the Tathāgata's family, and will go on to enter deeply into the Tathāgata's immeasurable realm.' Indeed, deliberate cultivation across many kalpas ultimately results in decay; without mind, embodying the ultimate, in a single thought one accords with the Buddha's family. The 'Bhadraśrī' chapter says: 'If one served Tathāgatas equal in number to the dust motes of ten lands for an entire kalpa, yet can recite and hold this chapter, their merit would surpass that,' and so forth. Furthermore, this benefit, when specifically paired with the preceding nine, forms ten kinds of benefit: first, hearing of nature-as-such, one knows it is constant and pervasive, accomplishing the benefit of seeing and hearing; second, hearing of fundamental practice, one vows to emulate the Buddha's arising, accomplishing the benefit of arousing the mind; third, hearing of capacity and resonance, one knows that the Dharma arises from goodness, accomplishing the benefit of cultivating practice; fourth, hearing that it is the foundation, one knows its meaning is complete, accomplishing the benefit of sudden attainment; fifth, hearing of the fruit's virtues, faith, joy, and aspiration align, accomplishing the benefit of eradicating hindrances; sixth, hearing of the stations, one aspires to realize them, accomplishing the benefit of subsuming the stations; seventh, hearing of practice, one resolves to cultivate, accomplishing the benefit of initiating practice; eighth, hearing of the Dharma, one must definitively comprehend it, accomplishing the benefit of matching the nature; ninth, hearing of the cause, one knows all are identical, accomplishing the benefit of transforming benefit; tenth, fully possessing the preceding nine, one accomplishes the benefit of swift realization. Therefore, the preceding nine causes all become the present benefits. It can also be understood that each of the previous gates accomplishes all ten benefits. It was due to the ten meanings above that this teaching arose. In the 'Arousing the Mind' chapter there are ten causal conditions, which say: 'By the Buddha's spiritual power, by the Bhagavat's fundamental vow-power,' and so forth, where causes and conditions interlace. By collating these causes and conditions, one can understand the meaning.

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Second, explaining the conditions for expounding the sūtra: the time, place, persons, and so forth mentioned at the beginning of all sūtras are all pratītyasamutpāda. Here there are ten conditions: first, relying on time; second, relying on place; third, relying on the host; fourth, relying on samādhi; fifth, relying on manifested signs; sixth, relying on the speaker; seventh, relying on the listeners; eighth, relying on the root of virtue; ninth, relying on the requester; tenth, relying on the one who empowers.

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Now, first, relying on time. When the mind merges with the ultimate Way, past and present are unified; the dharmadhātu is unarisen, and originally temporal divisions are obliterated. A verse in the sūtra below says: 'When the Buddhas attain bodhi, in truth they do not count days.' How much more so for the boundless exposition, where thoughts and kalpas perfectly interpenetrate! Now, through the time of no-time, ten tiers of temporal distinctions are briefly revealed: first, only a single thought; second, exhausting seven days; third, pervading the three periods; fourth, subsuming kalpas of the same kind; fifth, including kalpas of different kinds; sixth, subsuming kalpas with a thought; seventh, kalpas and thoughts repeatedly subsuming each other; eighth, the times of worlds of different kinds; ninth, mutual entry between this and that; tenth, subsuming the branch with the root. That is to say, because non-kalpas are taken as kalpas, this sūtra is constantly expounded in the previous ten times. Moreover, any single one of these ten kinds completely subsumes all; speaking of time according to this, there is neither end nor beginning. It is also spoken of as initial realization and so forth in accordance with what is seen and heard, as analyzed previously under 'nature-as-such.' If according to this time, it is vastly different from other teachings, yet the times of other teachings do not go beyond this. Or it is said to be three weeks, six weeks, and so forth, in accordance with what is seen and heard, as detailed in the Guiding Principles.

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Second, relying on place. When wisdom exhausts the true limit, both subject and object vanish; provisionally speaking, it relies on truth and is not a country or land. How much more so when lands and dust motes mutually enter, and purity and defilement interpenetrate! The universal pervasion of the complete teaching makes it difficult to divide its places. Yet truth is not outside of phenomena, and does not destroy that on which it relies; using the above time of no-time, it pervades the place of non-place. However, some say: this sūtra was spoken in an impure land, because it was in Magadha and so forth. Some say: it was spoken in a pure land, because it was in the Padmagarbha. Some say: as for the true meaning, the two kinds of bodies and lands have no fixed different locations, but are differences of seeing and hearing in the very same place. Among the three meanings above, the latter accords closely with our tradition. However, the place where this sūtra was spoken is unobstructed in purity and defilement, and mutually interpenetrating in pervasive and localized, each having two sets of four propositions. First, regarding purity and defilement: either it is solely defiled, or solely pure, as in the previous two meanings; or both, because the Sahā world is within the Padmagarbha; or eliminated, because the marks of defilement and purity are both exhausted, being the identical dharmadhātu. Again, either solely defiled, because Magadha and so forth conceal the pure marks; or solely pure, because its ground is vajra and defiled marks are exhausted; or both, because concealment and manifestation are unobstructed; or neither, because they mutually negate each other and both marks are exhausted. Next, explaining the two sets of four propositions on pervasive and localized mutual interpenetration: either localized, because it is this single realm; or pervasive, because it encompasses the ten directions; or both, because it is both right here and all-pervasive; or eliminated, because both marks are exhausted. Again, either localized, because this realm subsumes all; or pervasive, because this enters all; or both, because it both subsumes and enters; or eliminated, because mutual negation exhausts the marks. Furthermore, taking a single dust mote as analogous to a land, there are also four propositions, as can be known. If proceeding from narrow to wide to briefly reveal the ten places: first, the seven places and nine assemblies of this Jambudvīpa, which yet pervade the dharmadhātu, as in the 'Ascending Mount Sumeru' chapter; second, pervading a single realm of the same kind with a billion [worlds], which also pervades the dharmadhātu, as in the 'Awakening by Light' chapter; third, pervading lands of different kinds, such as tree-shaped lands; fourth, pervading land-seeds; fifth, pervading the Padmagarbha; sixth, pervading other oceans of lands, whether seeds or lands; seventh, pervading the dust motes of the previous six kinds of lands, all containing lands of the same and different kinds; eighth, exhausting empty space, where in a place accommodating each single tip of a hair there is an ocean of boundless lands; ninth, like Indra's net; tenth, identical for other Buddhas. Now, each of the above ten kinds pervades the dharmadhātu, and the first nine are precisely the places where Vairocana expounds the Dharma. However, although the places of expounding the ten abodes and so forth each pervade the dharmadhātu down to dust motes and hairs, as different gateways they are also unconfused. If viewed in terms of the ten abodes and the ten practices and so forth entirely subsuming each other's stations, then neither possesses the other while each pervades the dharmadhātu. If viewed in terms of the various stations supporting each other, then they mutually possess each other and together pervade the dharmadhātu. Each chapter and assembly can be understood by analogy to this. As for 'identical for other Buddhas': since this Buddha is thus, other Buddhas are also thus; hence the concluding summaries across all assemblies all say: 'We, the other Buddhas, also expound like this.' Yet host and host do not see each other, companion and companion do not see each other, but host and companion or companion and host mutually see each other. If they do not see each other, then each pervades the dharmadhātu. Because they see each other, they together pervade the dharmadhātu, without confusion and without obstruction. Furthermore, the ten places above together constitute pratītyasamutpāda; bringing up one completely subsumes all, because each individual place accords with the dharmatā. And along with each individual time mentioned before, all of these places are pervaded; and along with each individual place, the previous times are fully present, suddenly expounding this sūtra. This is still spoken in terms of the vessel world. If spoken in terms of the world of the enlightened and the world of sentient beings, then each individual limb, joint, and pore of the Buddha's body subsumes endless, layered lands; Samantabhadra and sentient beings are each and all like this, and all are places where Vairocana expounds the sūtra.

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Third, relying on the master. Now, the true body is vast and open, merging its essence with the dharmadhātu; it envelops all without exterior, matching its function with the myriad transformations. At the ultimate source there is no duality, yet adhering to traces engenders many extremes; whether it is one body or many bodies, the sūtras and treatises give varying accounts. Now, as to the Buddha who speaks this sūtra: is he true or responsive, one or many? If you say he is true, why is he named Śākyamuni, residing in the Sahā world, seen in common by humans and devas? If you say he is responsive, why is he called Vairocana, dwelling in the Padmagarbha, seen by the great bodhisattvas? Seeing the Buddha's dharmakāya—if you say it is one, why does it appear distinctly in many places? If you say it is different, why is it also said that his body is not divided? Therefore, the Buddha who speaks this sūtra is neither of the above assertions; he is simply the inexhaustible cloud of bodies of the dharmadhātu, in which the true and responsive interpenetrate and one and many are unobstructed. That is to say, Rocana is Śākyamuni; constantly being in this place is being in other places; being far off in other directions is constantly abiding here; his body is not divided and different, nor is it one; simultaneously in different places, a single body is completely and fully manifest in each, in a manner unthinkable to all bodhisattvas. Now I shall first explain the ten bodies, and afterwards reveal their non-obstruction. As for the 'ten bodies', there are intrinsically two meanings: First, in terms of integrating the three worlds into ten: 1. the body of sentient beings, 2. the body of lands, 3. the body of karmic fruition, 4. the body of śrāvakas, 5. the body of pratyekabuddhas, 6. the body of bodhisattvas, 7. the body of Tathāgatas, 8. the body of wisdom, 9. the dharmakāya, and 10. the body of empty space. Second, regarding the ten bodies intrinsically possessed by the Buddha: 1. the bodhi body, 2. the vow body, 3. the transformation body, 4. the sustaining body, 5. the body adorned with major and minor marks, 6. the body of majestic power, 7. the mind-made body, 8. the body of merit, 9. the dharmakāya, and 10. the wisdom body. Their characteristics are extensively shown as analyzed in the eighth stage and the chapter 'Detachment from the World'. As for 'unobstructed', there are briefly ten meanings: 1. Unobstructed in the pervasiveness of function, meaning that in the aforementioned places of thoughts, kalpas, lands, dust motes, and so forth, the Buddha Vairocana manifests clouds of bodies of the dharmadhātu, whose activities and functions are boundless and entirely all-pervading. The sūtra says: 'Just as the Buddha is seen sitting here, so it is within all dust motes,' and such passages are not single. 2. Unobstructed in the omnipresence of marks, meaning that within the aforementioned differentiated functions, each encompasses all activities and functions. 3. Unobstructed in stillness and function, because they are accomplished without personal bias. 4. Unobstructed in arising upon a basis, appearing instantaneously without intention through the power of the ocean-seal [samādhi]. 5. Unobstructed in the true and the responsive, because the responsive is identical to the Dharma, being of one equal taste. 6. Unobstructed between parts and the whole, because each part of the body completely possesses the entire body. 7. Unobstructed between cause and effect, because it does not obstruct the manifestation of cause. 8. Unobstructed between the dependent and the primary, because it does not obstruct the manifestation of the dependent [environment]. 9. Unobstructed in latent entry, entering into the realm of sentient beings like the tathāgatagarbha, which, although acting as sentient beings, does not lose its own nature. Thus the chapter 'The Arising [of the Tathāgata]' says: 'The Buddha's wisdom latently enters into the minds of sentient beings,' and also: 'Within the minds of sentient beings there is the Buddha attaining sambodhi,' and so on. Moreover, it also gathers all sentient beings within a single pore; the deva king Shanhua says: 'You should observe a single pore of the Buddha: all sentient beings are entirely within it,' and so on. 10. Unobstructed in perfect comprehension, meaning that this Buddha-body is identical to noumenon and identical to phenomena; identical to one and identical to many; identical to the dependent and identical to the primary; identical to persons and identical to dharmas; identical to this and identical to that; identical to the sentient and identical to the insentient; identical to the profound and identical to the vast; identical to cause and identical to effect; identical to the three bodies and identical to the ten bodies—being uniformly the single, unobstructed cloud of bodies of the dharmadhātu. With this cloud of bodies, he pervades the aforementioned times and places, constantly expounding the Avataṃsaka. Hence we know that assertions such as: the reward body resides in Akaniṣṭha (said in terms of gathering the retribution); or that the reward body resides in other pure lands (said in terms of attracting and guiding); or that Rocana sits on a thousand-petaled lotus (said to gather the two stages); or that it is seen only upon ascending the stages (said in terms of superior faculties); or distinguishing three different bodies from the viewpoints of essence, marks, and function—all these are not the real meaning of this sūtra. Even if one distinguishes thirty different bodies, it is still an expounding that sets the provisional against the real; if one does not integrate them with the preceding meaning, one also misses the central purport of the sūtra.

1.23

Fourth, relying on samādhi. Movement and stillness belong solely to external things; how could the sage be bound by them? Yet to provide a model for later followers and show that when one is about to preach, one must quietly contemplate the prior principle and receive the empowerment of all buddhas. Arising from absorption to utter words, one's words are bound to be true and apt. Because the words are bound to be true and apt, the minds of the recipients will naturally become sincere. Therefore, in the various assemblies, it is mostly explained that entering into absorption serves as the condition for preaching the sūtra. As for cases where absorption is not entered, this will be explained when we come to the text. The samādhis entered into all exhaust the source of dharmas, their karmic functions unthinkable.

1.24

Fifth, relying on the manifestation of signs. Although the dharmatā is tranquil and empty of all signs, the sign of signlessness does not obstruct manifold arisings. The launchings of the teaching are manifold, and their signs do not follow a single rule: emitting light, shaking lands, raining flowers, or sending forth fragrant clouds—all serve as initiations. Thus, within the various assemblies, when the Dharma is about to be spoken, light is usually emitted first, generally symbolizing the light of wisdom reaching out to sentient beings. However, there are two kinds: 1. light that does not disrupt the graduated sequence, increasing or decreasing according to the station; 2. light of perfect comprehension and non-obstruction, because each individual light thoroughly links and penetrates. Varying according to the location of emission, there are ten lights in all, each with its symbolic meaning, which will be understood when we come to the text. Earth-shaking and the like mostly occur after the preaching, which merely celebrates what has been heard. In cases like the ten stages, although it celebrates what came before, its meaning also encompasses initiating what follows, thereby serving as a condition for the teaching.

1.25

Sixth, relying on the speaker. The Dharma neither declines nor flourishes of itself; its propagation depends on persons. The text below says: 'If there is no person to preach the Buddhadharma, even those with wisdom cannot comprehend it.' Now, the speakers here extend throughout the three worlds; opened up, they become five: namely, buddhas, bodhisattvas, śrāvakas, sentient beings, and the vessel [world]. Opened further, they become ten: namely, adding the three times, dust motes, pores, the vessel, and sentient beings, since each has partial and full expressions. Pores and dust motes represent partial preaching. The aforementioned various speakings extend throughout the three times; hence the chapter 'Samantabhadra's Practice' says: 'Buddhas speak, sentient beings speak, and lands speak; thus they speak across the three times,' and so forth, extending boundlessly. In the 'Dharmadhātu Chapter', their categories are manifold: for example, the Asamkhyeya and Minor Marks are spoken by the Buddha. The other assemblies are mostly spoken by bodhisattvas. At the beginning of the 'Dharmadhātu Chapter' there is preaching by śrāvakas. The various spiritual friends are mostly spoken by bodhisattvas, and are also called speaking by sentient beings. The bodhi tree and the like represent the speaking of the vessel world. This will be understood when we come to the text. The speakers employ different methods, sometimes using sound, sometimes exquisite colors, and so forth, as analyzed under the essence of the teaching.

1.26

Seventh, relying on the listener. When Ziqi passed away, Boya severed his strings. If there were no listeners, in the end there would be no preaching. The various assemblies below briefly comprise ten classes, which will be clarified when we come to the text. Except for the assembly of primary recipients, the rest all serve as auxiliary conditions.

1.27

Eighth, relying on roots of virtue. A river with pearls does not dry up; a mountain with jade gains lustre. If there are no roots of virtue within, how could one speak outwardly? Yet this is discussed solely with respect to the speaker, because it is this person who realizes this Dharma. Briefly, there are two kinds: 1. Wisdom, being foremost. The buddhas of the ten directions said to Vajradhvaja: 'And by virtue of the purity of your wisdom.' They said to Vajragarbha: 'It is also through the power of your supreme wisdom.' 2. The power of other practices and vows. The buddhas of the ten directions said to Samantabhadra: 'Also through the power of your cultivation of all practices and vows.' The buddhas of the ten directions said to Dharmamati: 'And through the power of the roots of virtue you have cultivated, causing you to enter this samādhi and expound the Dharma.' Whether it is the roots of virtue of those who respond or the practices and vows of the transforming master, both belong to the causes of preaching.

1.28

Ninth, relying on the requester. In terms of profound benevolence and compassion, there is also speaking without being asked; in terms of revering the Dharma and respecting persons, it is necessary to preach only after a sincere request. Those with beginner minds have obscure understanding and do not know how to inquire; those of superior wisdom, out of compassion, voice doubts and initiate the request. There are two kinds: 1. verbal requests, 2. mental requests. Their presence or absence in the various assemblies will be analyzed in the 'Chapter on the Manifestation of Signs'.

1.29

Tenth, relying on the empowering agent. Now, the sage does not respond constantly, but responds to overcome sincere intent; because the mind merges with the ultimate, one receives the Buddha's empowerment. However, if the Buddha speaks himself, he does not await empowerment. As in the ninth assembly, where preaching is done through persons on the causal stage, it necessarily depends on empowerment from above. In the eighth assembly, practice is cultivated in accordance with the Dharma and does not differ from before, so empowerment is omitted. In the second and seventh assemblies, absorption is not entered, so there is no empowerment; the rest all possess it. The reason for empowerment is to reveal that the identical empowerment of all buddhas means identical preaching, and that one preaching is the preaching of all; it also reveals that while the ocean of the result is wordless, the causal marks can be spoken. If so, the Asamkhyeya and Minor Marks should not belong to all, symbolizing that they are subtle and difficult to know, and transcend cause and effect. Yet the provisional establishments differ, and should not be judged by a single rule. There are two kinds of empowerment: 1. manifest empowerment, fully possessing the three karmas; 2. hidden empowerment, simply imparting wisdom to enable preaching. In Universal Light and the Dharmadhātu [assemblies], there is hidden empowerment without manifest; the rest all possess both, because the manifest necessarily includes the hidden. The rest will be clarified below. Here ends [the section on] the causes and conditions for the arising of the teaching.

1.30

Second, subsumption by the collections and teachings, which has two parts: first, subsumption by the collections; second, subsumption by the teachings. Within the former there are also two parts: first, the collections; second, subsumption. Now to the first. "Collections" refers to the three collections (piṭaka) and the two collections. They are generally termed "collections" because they contain and subsume. In the first fascicle of Vasubandhu's Commentary on the Mahāyānasaṃgraha and the fourth fascicle of the Sūtrālaṃkāra, both ask: How are those three and two termed collections? The reply says: Because of subsuming; that is, they subsume all the meanings that ought to be known. "Subsuming" means containing. As for the three collections, they are: first, the sūtra collection; second, the vinaya collection; third, the abhidharma collection. Within the first, [we] first analyze the name and afterwards reveal its characteristics. Now to the first. It is also called xiutuolu or sutanlan, which are all dialectal variations of the Sanskrit sound. Ancient translations rendered it as qijing ("concordant classic" / sūtra), and within the Mahāprajñāpāramitā-upadeśa it is called the sūtra collection. "Concordant" (qi) means according with principle and according with capacity; "classic" (jing) means stringing together and gathering/converting. Thus, it is a "classic that accords with principle and matches capacity," taking its name through a dependent compound (tatpuruṣa). "Concordant classic" (qijing) is itself the collection (zang), which is an appositional compound (karmadhāraya). It is also said: The direct translation is "thread" (sūtra). A thread can string flowers together, and a warp thread (jing) can sustain the weft. This land does not esteem the designation "thread," and so retains "classic" (jing). Some say: "Upon examining the Five Indias, thread, the warp of a mat, a well-rope, and the sacred teaching are all called sūtra. Thus 'warp/classic' (jing) is an exact counter-equivalent, and those ancient worthies who claimed jing is not an exact equivalent are rebuked." Now let us examine this further. If one name with four realities were all exact equivalents, then the ancient [masters] would indeed be refuted as claimed. However, if it also accords with the meaning, jing naturally belongs to the warp of a mat, while the exact equivalent [for the sacred text] should be named "sacred teaching"; hence the Liang dynasty translation of the Mahāyānasaṃgraha translates it as "sacred teaching." That treatise states: "There is an abhidharma that is not sacred teaching; in order to make it sacred teaching, the name sūtra is added." The ancient worthies saw that both Confucians and Mohists referred to their [foundational texts] as jing, and thereupon borrowed the "warp of a mat" to designate the sacred teaching. In this way it doubly contained the two meanings and conformed to both sides. Borrowing the meaning to aid the name, they further added the word "concordant" (qi) to distinguish it from the warp of a mat, which is exceedingly appropriate. Second, revealing its characteristics: although the referents of the four names in the Western Regions differ, their underlying meanings are similar, and therefore they are all called sūtra. Moreover, the sacred teachings contain many meanings and possess the above three meanings. Thus the Saṃyuktābhidharma-hṛdaya states: "A sūtra has five meanings: first, a gushing spring; second, bringing forth; third, revealing; fourth, a carpenter's line; fifth, stringing a garland. A gushing spring pours forth without exhaustion; bringing forth increases and multiplies continuously, its meaning being identical to a well-rope because it draws up and leads forth. Revealing is precisely the sacred teaching, because it reveals phenomena and noumenon. A carpenter's line precisely determines right and wrong, and it is also the cord serving as the warp. Its ability to sustain the weft is identical to the meaning of the warp of a mat. Stringing a garland is identical to a thread, because a thread can string flowers and tie them into a garland." In sum, these five meanings do not go beyond stringing together and gathering. Hence the first fascicle of the Buddhabhūmi-vyākhyāna states: "Because it can string together and gather, it is named a sūtra; for by the Buddha's sacred teaching, the meanings to be explained and the beings to be transformed are strung together and gathered." Here, "stringing together and gathering" applies jointly to both what is explained and who is transformed, or it means stringing together the marks of dharmas and gathering what is transformed. Furthermore, Vasubandhu's Commentary on the Mahāyānasaṃgraha explains "stringing together" as: "It means being able to string together by virtue of basis, by virtue of marks, by virtue of dharmas, and by virtue of meanings. The basis refers to the locus wherein, through which, and for the sake of which there is that which is spoken. The marks refer to the marks of conventional truth and the marks of ultimate truth. The dharmas refer to the aggregates, elements, sense fields, conditioned arising, truths, nutriments, dhyānas, immeasurables, formless [attainments], liberations, spheres of mastery, spheres of totality, factors of bodhi, unobstructed knowledges, non-contention, and so forth. The meanings refer to discourses conforming to esoteric intent, and so forth." The twenty-fifth fascicle of the Yogācārabhūmi and the twentieth fascicle of the Prakaraṇāryavācā are broadly the same as this explanation. The remaining meanings will be clarified in the section on the twelve divisions.

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大方廣佛華嚴經疏 — Classical Chinese