大方廣佛華嚴經隨疏演義鈔 1

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Language: English

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Preface to the Subcommentary Elucidating the Meaning of the Commentary on the Buddhāvataṃsaka-mahāvaipulya-sūtra

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Composed by Śramaṇa Chengguan of Da Huayan Monastery on Mount Qingliang of the Tang

The Supreme Sage bequeathed his instructions, mirroring the profound utmost of the one mind; the Great Being widely expounded them, illuminating the subtle and abstruse imports of the profound words. Although they forgot attachments in the realm of signifiers and signified, they were vast and boundless in the ocean of texts and meanings, wishing merely to lodge the traces of forms and words in order to exhaust inexhaustible purports. The text and principle of this sūtra cannot be adequately praised: in the Jin translation, which was abstruse and secret, Xianshou largely found its gateway; but in the sacred compilation of the Tang translation, later wise ones have not yet peered into its profundities. Not measuring my shallow attainments, I, Chengguan, rashly expounded the mysterious subtleties, which chanced to overflow the nine provinces and soar afar across the four seas. Lecturers numbered over a hundred, and all addressed me, saying: 'The purport of the great teaching is profound, and the phrasing of the commentary reaches far. Having personally received your direct instructions, we seem to catch a glimpse of the proximate tenet. To bequeath a model for a thousand ages, however, we fear that those of high awakening will still be perplexed. We pray that you will deign to dissect it again, so that they may behold its brilliant radiance.' Acceding to these elegant aspirations, I have organized it once more into this treatise, titled 'Subcommentary Elucidating the Meaning of the Commentary'. A man of antiquity said: 'While the person is present, it is easy; when the person is gone, it is difficult.' Now I make this explanation, hoping that those in distant realms and perpetual ages might meet as if face to face. Yet, if prolix, one tires of the chapters and verses; if concise, one remains ignorant of their source and stream. Considering this difficulty of talent, I am ashamed of my attempts at striking a middle ground, but I trust that for later students the phrasing will not be overly sprawling.

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In explaining this commentary, it is broadly divided into four: first, a general introduction to the title and purport; second, from 'Refuge' onward, taking refuge, paying homage, and requesting empowerment; third, from 'Now to explain' onward, opening the sections to explain the text; fourth, the single verse of modest praise and pariṇāmanā at the end of the commentary, in accordance with the sūtra text having four divisions. If classified according to introductory, central, and transmission [sections], the first two are combined as the introductory section, the opening of sections is the central doctrine, and the modest praise is the transmission, making three sections of the commentary. Now for the first, the general introduction to the title and purport: this is the preface to the commentary, also called the traces of the teaching. Broadly divided, there are four; finely analyzed, there are ten. As for having four: first, generally introducing the dharmadhātu as the great tenet of the Buddha-Dharma; second, from 'Cleaving open' onward, specifically introducing this sūtra to express its purport; third, from 'Therefore, bodhisattvas search the secret' onward, rejoicing in encounters with its causes and inspiring beings to generate the aspiration; fourth, from 'The title states Da fangguang' onward, briefly explaining the title to make known the essential outline—likewise in accordance with the four divisions of the sūtra. As for the fine analysis into ten, in accordance with the inexhaustible: first, indicating the essence of the tenet; second, from 'Cleaving open' onward, specifically praising the expressive [teachings]; third, from 'Therefore our' onward, the inconceivable teaching master; fourth, from 'Tranquil wisdom' onward, the complete and pervasive manner of preaching; fifth, from 'Although empty and void' onward, words encompassing root and branch; sixth, from 'As for its' onward, the mysterious and subtle purports; seventh, from 'As to' onward, sudden transcendence in achieving benefit; eighth, from 'Truly may it' onward, concluding praise of its vastness and profundity; ninth, from 'Reflecting on' onward, feeling joy at encountering it; tenth, from 'The title states' onward, briefly explaining the title.

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Now for the first. From 'Going and returning without bounds' to 'Is it not solely the dharmadhātu?', the text has five phrases. The words contain many meanings, which can be briefly classified into four imports: first, explained according to the three greatnesses; second, explained according to root and branch; third, clarifying the classifications of the dharmadhātu; fourth, generally revealing the intention of establishing it. Now for the first. As for explaining according to the three greatnesses, the intention is to clarify that the dharmadhātu possesses the three greatnesses. The first phrase clarifies the function; the next phrase clarifies the essence; the next phrase clarifies the characteristic; the next phrase harmonizes and eliminates them; the final phrase concludes with their attribution. Now for the first, that is, 'going and returning without bounds'. 'Going' means departing, arising, moving. 'Returning' means coming, ceasing, resting in quiescence. 'Without bounds' has two [meanings]: first, in terms of vastness and multiplicity, having no limits or margins—this pertains to phenomenal functions; second, in terms of cutting off all extremes—this relies on phenomena being identical to the real. What phenomena go and return? There are briefly three meanings: first, spoken jointly of delusion and awakening; second, spoken solely of delusion; third, spoken of returning to the origin and reverting to the source. Now for the first: deluded about the dharmadhātu, one goes to the six destinies—this is departing and moving; awakened to the dharmadhātu, one returns to the one mind—this is coming and resting in quiescence. Both are functions of the dharmadhātu: when deluded, delusion arises; when awakened, delusion ceases. However, the real has two meanings: first, in terms of concordance with conditions. When deluded, the real accords with delusion, so that the real ceases and delusion arises; when awakened, delusion ceases and returns to the real, so that the real arises and delusion ceases. Second, in terms of the unchanging. Delusion and awakening, arising and ceasing, coming and going, are manifold, yet the realm of the real is as serene as space. Because its essence is beginningless, there is no initial boundary; because awakening cuts off beginning and end, there is no posterior boundary. Second, spoken solely of delusion, there are again two meanings: first, vertically speaking of departing and coming, the past is beginningless, the future endless, lacking initial and posterior boundaries; second, horizontally speaking, deluded thoughts cling to conditions, boundless and vast. Both of the above pertain to the boundlessness of vast multiplicity. If spoken of cutting off boundaries: delusion lacks a source of delusion, vertically lacking an initial boundary; since it has no beginning, how could it have an end? Therefore it cuts off the posterior boundary. The Madhyamakaśāstra states: 'That which the Great Sage has spoken: / the primal limit cannot be found. / Samsāra has no beginning, / nor does it have an end. / If it has neither beginning nor end, / how could there be a middle? / Therefore, herein, / prior, posterior, and simultaneous likewise do not exist.' Horizontally seeking the deluded mind, it is neither inside nor outside, hence it is also without bounds. Therefore, Master Yuan said: 'From whence does the original source ultimately come? / Arising and ceasing are without bounds. / A single speck entering a moving realm / produces this momentum of a collapsing mountain. / Since characteristics of confusion succeed one another, / encountering principle naturally brings stagnation. / Although causes and conditions have no master, / the paths opened are not merely one.' This is precisely its meaning. Third, spoken of returning to the origin and reverting to the source: in contrast to the first meaning, the first meaning is general. The second pertains to delusion, which is only going and not coming. Here it is solely returning, because it reverts to the original source; this is precisely the meaning of quiescence. Hence the Hexagram Fu in the Zhouyi states: 'In Returning, does one not see the heart of Heaven and Earth?' However, where there is going, there must be returning; the Hexagram Tai in the Yijing states: 'There is no going without a returning; such is the juncture of Heaven and Earth.' Within this single meaning, there is naturally going and returning. Thus, in the Mañjuśrī-nirdeśa-acintya-buddhaviṣaya-sūtra, the god Śubhaketu asked Mañjuśrī: 'How does one cultivate the bodhisattva path?' Mañjuśrī first spoke of the dual practices, and next said: 'Furthermore, Devaputra, to have going and returning is called cultivating the bodhisattva path. What is called having going and returning? Contemplating the desires of sentient beings is called going; preaching the Dharma to them according to what is appropriate is called returning. Entering samādhi oneself is called going; causing sentient beings to attain samādhi is called returning. Personally practicing the noble path is called going; being able to teach and transform all ordinary beings is called returning. In this manner, personally attaining anutpattikadharmakṣānti is going; causing sentient beings to attain anutpattikadharmakṣānti is returning. Personally using upāya to exit saṃsāra is going; causing sentient beings to escape saṃsāra is returning. The mind delighting in solitude and quiescence is going; constantly remaining in saṃsāra to teach and transform sentient beings is returning. Personally and diligently contemplating the practices of going and returning is going; expounding this Dharma for sentient beings is returning. Personally cultivating emptiness, signlessness, and wishlessness is going; preaching the Dharma to cause sentient beings to sever the three kinds of discursive thinking is returning. Resolutely making vows is going; rescuing sentient beings in accord with those vows is returning. Generating the bodhicitta and vowing to sit at the bodhimaṇḍa is called going; fully cultivating the practices traversed by bodhisattvas is called returning. This is the path of going and returning for bodhisattvas.' Explanation: The ten pairs above all take the upper clause, self-benefit, as 'going', because one goes toward nirvāṇa; the lower clause, benefiting others, as 'returning', because one returns to saṃsāra to transform sentient beings. Although there are going and returning, together they constitute returning to the origin and reverting to the source, returning to the original mind. 'Without bounds' here also has two meanings: first, the ocean of bodhisattva practices is vast and without bounds; second, each and every one accords with principle, profoundly without bounds. Yet the three meanings above are all functions of the dharmadhātu.

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Second, 'movement and quiescence sharing a single source' is the essence of the dharmadhātu. Contrasting with the three meanings above: in terms of delusion and awakening, movement is going and quiescence is returning. Although movement and quiescence, delusion and awakening, are two approaches, the true nature about which one is deluded is a single source that is not two; the source that is not two is precisely the essence. Second, contrasting with that which pertains solely to delusion: movement is going and returning, because there is departing and coming; quiescence is the vacuity of essence, because it is relatively serene. One does not set aside movement to seek quiescence; one must seek quiescence within movements. Because one must seek quiescence within movements, although moving, it is constantly quiescent. Thus, the names of movement and quiescence are distinct, but their source is not two; the source that is not two is precisely the single essence. Third, contrasting with returning to the origin and reverting to the source: self-benefit is quiescence; benefiting others is movement. The two benefits guide each other, transforming without transformation, thereby not straying from the single source, which is the essence of the dharmadhātu. If contrasted with the two kinds of boundlessness above: the boundlessness of vast multiplicity is movement; the boundary being itself boundless is quiescence. The non-obstruction of movement and quiescence constitutes the single source. Boundaries and boundlessness are intrinsically quiescent in their very essence.

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Third, 'containing all wonders and having a surplus' is the greatness of the characteristics of the dharmadhātu. It means that within the obscure and profound, all wonders reside. The pure dharmadhātu, obscure and profound, serves as that which can contain the Ganges-sands of nature-virtues, while the subtle and wondrous greatness of characteristics serves as that which is contained. Characteristics rely on nature, and nature embraces all; hence it is called 'containing'. The essence of nature has no exterior; the virtues of characteristics have names. The enumeration of what has names cannot exhaust the essence that has no exterior, hence it is said to 'have a surplus'—thus, amply, there is still room to spare. Hence, the 'Asaṃkhyeya Chapter' says: 'Within a single minute pore, / inexpressible lands enter in sequence. / The pore can receive those lands, / but the lands cannot exhaust the pore.' This is precisely this meaning. Because the pore pertains to according with nature, and the lands pertain to unruined characteristics, therefore vast characteristics cannot exhaust small nature. However, this greatness of characteristics has roughly two meanings: first, in terms of non-emptiness, possessing the Ganges-sands of nature-virtues—this is the purport of the Common Teaching. Second, in terms of the non-obstruction between phenomena and phenomena, the characteristics of the ten mysteries are originally complete in themselves—this is the purport of the Distinct Teaching. Furthermore, the two words 'all wonders' also reflect the idea in the Laozi. Its Daodejing says: 'A way that can be spoken of is not the constant Way; a name that can be named is not the constant Name. The nameless is the beginning of Heaven and Earth; the named is the mother of the ten thousand things. Therefore constantly desireless, one observes its wonders; constantly having desires, one observes its bounds. These two emerge together but are differently named; together they are called the profound. Profound and yet more profound, the gateway of all wonders.' Explanation: Now, its intention takes emptiness, non-being, and spontaneity as the profound and wondrous, and again sweeps away their traces, hence saying 'yet more profound'. Here, being desireless regarding desirelessness, the ten thousand dharmas arise therefrom; hence it is called 'the gateway of all wonders'. Now we borrow its words without taking its meaning, intending the one true dharmadhātu as the profound and wondrous essence, and the characteristics identical to that essence as 'all wonders'.

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Fourth, 'surpassing words and thought and towering far beyond' harmonizes and eliminates the previous three. Harmonizing means the three and the one mutually subsume each other; eliminating means the three and the one are both quiescent. How does it surpass them? Principle is round while words are partial; when words arise, principle is lost. Dharmas are without marks or conceptual thoughts; when one thinks, confusion arises. Both are surpassed, hence it says 'towering far beyond'. Thus Master Zhao said: 'The mouth desires to speak, but words fail; the mind is about to condition, but thought vanishes.' Thus it towers far beyond the realm of words and images. Why? If one wishes to speak of characteristics and function, they are identical to the quiescence of essence; if one wishes to say it is the quiescence of essence, characteristics and function are manifold. Being identical to the one, the three characteristics are not identical; being identical to the three, the one essence is not two. The three and the one are unobstructed, mutually negating and both vanishing; their preservation and extinction are unconstrained—how could words and images reach them? Hence it says 'towering far beyond'. Furthermore, one borrows this vanishing and elimination to dismiss words and thought; it is not that there is a wordlessness upon which one can rely. Hence the sūtra below says: 'Although not relying on the path of verbal expression, / one also does not cling to wordlessness.' Moreover, since verbal characteristics are fundamentally quiescent, vanishing and elimination also vanish; here, words and the vanishing of words are relatively quiescent. Therefore, the appellation 'towering far beyond' is provisionally used to sweep away the traces of words and wordlessness.

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Fifth, as for "could it be anything other than the dharmadhātu?": this concludes by identifying that to which the dharma pertains, namely, the dharmadhātu. It means that possessing all the above virtues resides exclusively in the dharmadhātu.

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Second, in explaining it in terms of root and branch: among these five lines above, the first line proceeds from the root to raise the branches—that is, without moving from the true limit, establishing all dharmas; the next line gathers the branches and returns them to the root—that is, without destroying provisional designations, expounding the real mark; the third line is the non-obstruction of root and branch, wherein nature and characteristics are distinctly clear; the fourth line is the dual quiescence of root and branch, wherein speech and thought have nowhere to lodge; the final line concludes by identifying that to which they pertain, applying to all four meanings.

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Third, in clarifying the classifications of the dharmadhātu, there are briefly three senses. First, in terms of the three dharmadhātus: the first line is the dharmadhātu of phenomena; the next line is the dharmadhātu of principle; the third line is the unimpeded dharmadhātu; the fourth line fuses and brushes away the previous three; and the fifth line concludes by assigning them to the above three dharmadhātus. Second, in terms of the four dharmadhātus: "Reverting and returning without limit" is phenomena. "Movement and quiescence sharing a single source" contains three meanings: movement is phenomena, quiescence is principle, and movement and quiescence sharing a single source is the dharmadhātu of the non-obstruction of principle and phenomena. "Containing the manifold marvels with plenty to spare" is the dharmadhātu of the non-obstruction of phenomenon and phenomenon. "Transcending speech and thought to stand out aloof" fuses and brushes away the four dharmadhātus. "Could it be anything other than the dharmadhātu?" also concludes by assigning them to the four dharmadhātus. Third, in terms of the five dharmadhātus: reverting and moving are both conditioned; quiescence is the unconditioned. "A single source" has two aspects: if mutual elimination and dual extinction are taken as the single source, it is the dharmadhātu of neither conditioned nor unconditioned; if mutual fusion and dual illumination are taken as the single source, it is the dharmadhātu of both conditioned and unconditioned. "Containing the manifold marvels with plenty to spare" is the unimpeded dharmadhātu. "Transcending speech and thought to stand out aloof" comprehensively fuses the five dharmadhātus. "Could it be anything other than the dharmadhātu?" concludes by assigning them to the five dharmadhātus.

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Fourth, in comprehensively revealing the intended purpose of the establishment: as for why the dharmadhātu is recounted first of all, there might be a question: "The commentaries of various masters mostly first recount how the Tathāgata responds to beings and manifests birth, first the Hinayāna and then the Mahāyāna, or appearing with form when formless, showing speech when speechless. Why recount the dharmadhātu right at the very beginning now?" Hence, it is replied now: because it is the central doctrine of this sūtra; again, because it is the common essence of all sūtras; again, because it is the common reliance of all dharmas; because it is the root of delusion and awakening of all sentient beings; because it is that which all Buddhas thoroughly realize; because the practices of all bodhisattvas arise from this; because upon initial awakening it was taught abruptly; and because it is unlike other sūtras that have gradual stages. The very last meaning directly answers the initial question, while the preceding meanings jointly bring about the last meaning.

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Second, regarding "Dissecting the profound and subtle, illuminating and expanding mind and object" below: this specifically praises the purport of the expressive teaching, clarifying that because this sūtra expresses the dharmadhātu, it is difficult to conceive. The text has seven lines, divided into four parts: the first two lines comprehensively clarify the expressive teaching; the next two lines specifically reveal the deep and vast; the third part has two lines concluding with praise of the deep and vast; the final line concludes by identifying that to which the dharma pertains. Now to the first: as for "the profound and subtle", this points to the multiple meanings of the dharmadhātu mentioned earlier. That is to say, the obscure, profound, and subtle principles are analyzed and dissected in this sūtra. That is, within the unimpeded dharmadhātu, it dissects it into the two gates of mind and object; hence the next line says, "illuminating and expanding mind and object." How does it dissect them? The one true dharmadhātu originally has neither interior nor exterior, and does not belong to the one or the many. The Buddha himself thoroughly realized it and knew that all beings equally possess it; wishing to cause beings to awaken, conceptually it is divided into mind and object. Object is that which is realized, and mind is that which realizes. Hence below master Yu is quoted: "As for the mind, all Buddhas realize it to make it their dharmakāya; as for the object, all Buddhas realize it to make it their pure land." Thus both are that which is realized, and wisdom is that which realizes. The realized object is the Mahāvaipulya (great, square, and broad), while the realizing mind is the Buddhāvataṃsaka (Buddha's flower adornment). Since it is expounded extensively in the text, it is called "dissecting". As for "illuminating and expanding mind and object", "mind and object" are what were opened above; "illuminating and expanding" is this very sūtra. "Illuminating" (zhao) means making clear and shining upon. "Expanding" (kuo) means making empty, and enlarging the small to make it vast. How does it make clear mind and object? In this sūtra, it is luminously clear and distinct: whether ordinary or noble, cause or fruition, the realizing mind and the realized object are completely provided without exception. For example, the "Appearance Chapter" speaks of the Buddha's realm, which is the Buddha's object; it speaks of the Tathāgata's mind, which is the Buddha's mind. The minds and objects of the various stages can be known by analogy to this. How does it shine upon mind and object? In this sūtra it teaches people to contemplate both mind and object, as when it says: "One who wishes to know the mind of all Buddhas / should contemplate the Buddha's wisdom. / The Buddha's wisdom has no place of reliance, / just as empty space relies on nothing." This instructs one to contemplate the Buddha's mind. How does it make mind and object empty and vast? As when it says: "The dharmatā is originally empty and quiescent; / there is neither grasping nor seeing. / Emptiness of nature is itself the Buddha, / which cannot be conceived." This empties mind and object. Without grasping, there is no object; without seeing, there is no mind. Again it says: "If anyone wishes to know the Buddha's realm, / they should purify their mind like empty space, / staying far away from false conceptions and all graspings, / causing the mind's orientation to be entirely unimpeded." This also empties mind and object. Again it says: "If anyone wishes to attain the Tathāgata's wisdom, / they should depart from all false discrimination; / penetrating existence and nonexistence as entirely equal, / they quickly become the great guide of humans and devas." This also has the meaning of emptying mind and object. How does it enlarge the small to make it vast? If one enlarges the mind, there is no object outside the mind; if one enlarges the object, there is no mind outside the object, because whichever one is raised, it encompasses all dharmas without remainder, being borderless. Hence the sūtra below says: "There is no tathatā outside wisdom to be entered by wisdom, nor is there wisdom outside tathatā that can realize tathatā." The first line enlarges the mind, and the second line enlarges the object. The true mind and true object are originally borderless; when the deluded is identical with the true, the small is enlarged to make it vast. The sūtra says: "The Tathāgata's deep realm / has a measure equal to empty space." This is the vastness of the Buddha's realm. Again it says: "The Buddha's wisdom is vast, the same as empty space." This is the vastness of the true mind. Knowing that delusion is originally true, seeing the Buddha brings purity. "As the mind is, so is the Buddha; / as the Buddha is, so are sentient beings. / Mind, Buddha, and sentient beings— / these three have no difference." These all enlarge the deluded mind, so that it becomes borderless. The myriad dharmas of cause and fruition are all gathered in mind and object; each and every phenomenon can be enlarged and expanded.

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The commentary says: "Plumbing principle to the utmost, exhausting the nature, penetrating fruition and encompassing cause": this is the second part with two lines, specifically praising the deep and vast. "Principle" refers to the drift of principle; the principle is vast. "Nature" is the dharmatā; the nature of the mind is deep. If one plumbs its drift of principle to the utmost, one exhausts its essential nature. Now in this sūtra, both purport and essential nature are thoroughly exhausted. This borrows words from the "Shuogua" of the Zhouyi, which says: "Plumbing principle to the utmost and exhausting the nature, so as to arrive at destiny. In ancient times, the sages made the Changes in order to accord with the principle of nature and destiny." The commentary says: "Destiny is the ultimate of life; plumbing principle to the utmost exhausts its ultimate." That is, it glosses "nature" with the word "ultimate": nature is the ultimate. If one plumbs its principle and numbers to the utmost and exhausts its natural capacity, it accords with the Mandate of Heaven; hence it continues, "in order to accord with the principle of nature and destiny." Here the phrasing is borrowed and used, but the intended meaning is different. As for "penetrating fruition and encompassing cause", this encompasses both deep and vast. Penetrating to the utmost the fruition of the five cycles and encompassing the causes of the six stages is the vast; hence, in extensively expounding the causes and fruitions of the stages, nothing surpasses this sūtra. If one says that the cause encompasses the ocean of fruition, and the fruition penetrates the source of the cause, the two mutually interpenetrating, this reveals the deep. When bodhicitta is first generated, one immediately achieves correct awakening: this is cause encompassing fruition. Even though one attains the Buddha path, one does not abandon the door of cause: this is fruition penetrating cause. The above is in terms of the vast meaning: penetrating fruition belongs to fruition, and encompassing cause belongs to cause, clarifying that the expressive teaching encompasses and penetrates those causes and fruitions. Now, explained in terms of the deep: penetrating fruition belongs to cause, because cause penetrates that fruition; encompassing cause belongs to fruition, because fruition encompasses that cause. That is, the intrinsic characteristics of cause and fruition encompassing and penetrating belong solely to that which is expressed, while the expressive teaching fully clarifies this principle. However, "cause encompasses the ocean of fruition, and fruition penetrates the source of cause" are words of the ancients. Now, wishing to contain both the meanings of deep and vast, it simply says: "penetrating fruition and encompassing cause".

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The commentary says: "Vast and surging, harmoniously blended, broad and great, completely provided": this is the third part with two lines, concluding with praise of the deep and vast. The first line clarifies the characteristics of deep and vast; the second line sets forth the reason for deep and vast. "Wangwang" is the appearance of depth; "yangyang" is the appearance of breadth. "Chong" is also deep; it also means middle; it also means harmonious blending. Thus Laozi says: "The Dao is empty (chong) yet used, and it seems never full." "Rong" is fusing and penetrating, encompassing both deep and vast. Hence master Sengzhao said: "How vast! How surging! What does not proceed from it?" In the Bashi jing, the brahmacārin Jajña said: "I have heard that the Buddha's Path is immensely deep in its principle, vast and surging without boundary; there is nothing it does not accomplish, no being it does not deliver," etc., which is the meaning of deep and vast. It is also like the harmonious breath, generating the myriad things without becoming full, fusing and penetrating the myriad dharmas so that they are unimpeded. As for "broad and great, completely provided", this sets forth the reason for deep and vast, because nothing is not provided. This phrase also comes from the "Xici" of the Zhouyi, which says: "As a book, the Changes is broad and great, completely provided: in it there is the Way of Heaven, there is the Way of Man, and there is the Way of Earth. Combining the three powers and doubling them, therefore there are six lines. The six are nothing other than the Way of the three powers." Now, if we take the meaning with respect to the sūtra, it can also symbolize the three worlds: the Way of Heaven is the world of the correctly enlightened; the Way of Man is the world of sentient beings; the Way of Earth is the world of the vessel (environment), because this sūtra extensively expounds the three worlds. Alternatively, the Way of Heaven is the deep principle; the Way of Earth is phenomenal characteristics; the Way of Man is the practicing Buddhas and bodhisattvas. Although mapped this way, the original intent merely takes the sense of encompassing. That is to say, within this fundamental wheel of the Dharma, what dharma is not provided? There has never been a single phenomenon or principle that is not brought to the utmost, nor a single cause or fruition that is not provided. With the five cycles of cause and fruition, the fifty-two stages are brightly displayed; with the profound texts of the nine assemblies, the inconceivable ocean of teachings can be seen. When speaking of the true and the deluded, ordinary and noble are luminously distinct yet mutually interpenetrating; when speaking of the dharmadhātu, principle and phenomena are clearly evident yet mutually inclusive. The one verse on the Buddha's knowledge and vision in the Lotus Sūtra is revealed and shown without remainder; the one section on nirvāṇa in the Mahāparinirvāṇa-sūtra exhausts its essence and function completely. The six hundred fascicles of the Prajñāpāramitā do not go beyond the verse text of the three devas; the entire canon of scriptures is completely subsumed within the seven characters. This is what is called exhausting the wisdom ocean of all Buddhas and reaching the bottom of the great source of nature and characteristics; hence it says "broad and great, completely provided".

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The commentary says: "Could it be anything other than the Buddhāvataṃsaka-mahāvaipulya-sūtra?": this is the fourth part, concluding by identifying that to which the dharma pertains. The supreme things above belong solely to our Avataṃsaka.

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Third, from "Therefore, our World-Honoured One" onward, the speaker of the teaching is inconceivable. The text has six clauses, whose meaning divides into four: first, two clauses indicate the perfection of the fruit; second, one clause speaks of the depth of the cause; third, one clause clarifies the profundity of the essence; fourth, two clauses manifest the completeness of the virtues. First, stating: "Therefore, our World-Honoured One, with the ten bodies initially perfected," generally indicates the ten bodies, encompasses the two passages below, and directly clarifies their inconceivability. This is because these are the unimpeded ten bodies, spoken of by the Buddha, not the three bodies. Saying "Therefore, our" means that because the expounding [teaching] and expounded [principle] above are deep, vast, mysterious, and subtle, serving as the root of all teachings, therefore our World-Honoured One, upon first realizing correct awakening,頓-expounded this sūtra. Regarding "the ten bodies," they will be enumerated immediately below. Regarding "initially perfected," it is because when he realized correct awakening, his bodies were only then perfected. Thus the sūtra states: "At that time, the World-Honoured One sat upon this seat, attained the supreme correct awakening regarding all dharmas, his wisdom entering the three times in complete impartiality, his body filling all worlds, and his voice universally according with the lands of the ten directions," and so forth; this is the "initial perfection." "Correct awakening was first accomplished" speaks distinctively of the bodhi body, since it is general. Initial enlightenment is identical to original enlightenment, with no further distinction between initial and original; hence it is called "first accomplished," which will be broadly explained below.

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The Commentary states: "Mounting vows and practices to encompass all": second, there is one clause, which speaks of the depth of the cause. Mounting the cause has two aspects: first, mounting the cause of vows, as the sūtra states: "Vairocana Buddha's vow-power pervades the dharmadhātu"; second, mounting the cause of practices, as the verses of the mountain-governing spirits state: "Having practiced superior practices in the past without limit," and so forth. Mounting the cause of past vows, he encompasses the functions of the fruit; this is precisely the vow body. Regarding "encompass" (milun), it has the meaning of universally pervading and embracing, which also comes from the Zhouyi, the Xici saying: "The Changes conforms to Heaven and Earth, and therefore can encompass the Dao of Heaven and Earth." The explanation says: Since the sage made the Changes conforming to Heaven and Earth, what is spoken of in the Changes shares the same principle with Heaven and Earth; thus it can encompass the Dao of Heaven and Earth. This is an analogy for the Tathāgata's original arising of vows and practices, intending universally to benefit beings, and now being able to accord with the power of those vows and practices. Pervading the dharmadhātu is called "encompassing."

1.19

The Commentary states: "Merging with empty space as the essential nature": third, there is one clause, clarifying the profundity of the essence. There are two meanings: first, in terms of the World-Honoured One's body inherently possessing the ten bodies, this is precisely the dharmakāya. Because the dharmatā body is the dharmakāya, the sūtra below states: "Nature-emptiness is precisely the Buddha, beyond reckoning." It also says: "The Buddha takes the Dharma as body, pure as empty space." Second, in terms of external empty space, by fusing the three worlds into the Buddha's body, external empty space is the space body; hence it says "merging with empty space as the essence," because its nature is fused and unimpeded.

1.20

The Commentary states: "Abounding with myriad virtues, swept clear of fine dust": fourth, there are two clauses, manifesting the completeness of the virtues. The upper clause shows that no virtue is incomplete; the lower clause shows that no obstacle is unquelled. "Myriad" is the great number of the general characteristic. He truly possesses inexhaustible virtues, hence the sūtra below states: "The thoughts in lands of dust may be counted, the water in the great ocean may be drunk dry, empty space may be measured and wind may be tied down, but none can fully speak the Buddha's merit and virtues." The inexhaustible virtues are generally termed "myriad virtues." Dust-like ignorance and habit-energies, both seeds and actualizations, are completely extinguished; hence it says "swept clear of fine dust." In general, these are the two obstacles; the two obstacles have three aspects: first, actualization; second, seeds; third, habit-energies. Habit-energies are minute, compared to fine dust. Even the subtlest of the subtle does not exist, let alone the rest of the subtle among the coarse, and so on. If generally matched with the three virtues, the myriad virtues contain the virtues of wisdom and grace. The lower clause is precisely the virtue of severance. Furthermore, "merging with empty space as essence" is the dharmakāya virtue; "myriad virtues" is the prajñā virtue; "free of dust" is the liberation virtue. The clause of "myriad virtues" is general, while the clauses above and below are all distinctive virtues. The two clauses above are both the merit body; of the ten bodies, four are already complete; the remaining six bodies are in the subsequent passage.

1.21

Fourth, from "Serene as the calm waves of the ocean of wisdom, empty yet containing the myriad forms" onward, the ritual of expounding is universally pervasive. The text has seven pairs, which constitute seven meanings: first, clarifying the samādhi relied upon; second, clarifying the body capable of expounding; third, the location of expounding the sūtra; fourth, the time of expounding the sūtra; fifth, the assembly being addressed; sixth, the root text of the sūtra expounded; seventh, distinctively demonstrating the ritual of expounding. Now, the first: regarding the samādhi relied upon to expound the sūtra, just as the expounding of the Lotus Sūtra relies on the samādhi of the abode of immeasurable meanings, the expounding of the Prajñāpāramitā Sūtra relies on the king of samādhis samādhi, and the expounding of the Nirvāṇa Sūtra relies on the immobility samādhi, thus the expounding of various sūtras mostly relies on a samādhi. Now, relying on which samādhi is this sūtra expounded? It is the ocean-seal samādhi (sāgara-mudrā-samādhi). "Ocean-seal" is a metaphor, taking its name from the metaphor. The commentary on the "Xianshou Chapter" will explain it at length. Here its characteristic is briefly indicated: when the fragrant ocean is serene, still, and unmoving, the physical forms and appearances in the four continents all have imprinted patterns within it, like a seal imprinting objects. It is also like the calm waves over ten thousand leagues under a cloudless clear sky, where the array of constellations, stars, and moon appear clearly all at once, without coming or going, neither existing nor non-existing, neither identical nor different. In the Tathāgata's ocean of wisdom, waves of consciousness do not arise; it is serene, pure, supremely luminous, and supremely quiet, spontaneously and頓-manifesting the mental thoughts, faculties, and desires of all sentient beings. Mental thoughts, faculties, and desires are all within his wisdom, like the ocean containing forms. Therefore the sūtra below states: "Just as the ocean universally manifests the bodies of sentient beings, and for this reason is called the great ocean, bodhi universally imprints all mental activities; therefore correct awakening is called immeasurable." Not only does wisdom manifest the minds of beings, but relying on this wisdom, it also頓-manifests myriad forms to universally respond to all classes. The "Xianshou Chapter" says: "Sometimes manifesting the forms of boys and girls, of devas, nāgas, and asuras, even mahoragas and the like, causing all to see according to their inclinations. Sentient beings' physical appearances are each different, their karma and vocal sounds are also limitless; all such as these he is able to manifest through the spiritual power of the ocean-seal samādhi." Yet in this text, the words contain both doctrine and metaphor: wisdom is the doctrine, ocean is the metaphor; when the waves of consciousness have ceased, it is called "serene as the ocean of wisdom." Spontaneously and頓-manifesting, it is called "empty yet containing." What can respond and what is responded to are all the "myriad forms."

1.22

The Commentary states: "Bright as the full moon of nature-emptiness, suddenly reflected across a hundred rivers": the second pair clarifies the body capable of responding. In these two clauses, only the word "nature" is the doctrine; the rest are all metaphors. Encompassed by "nature," all contain doctrine and metaphor. This means that, like the clear moon in an autumn sky, bright, clean, and flawless, without dividing itself it pervades myriad vessels and a hundred rivers. Nature-emptiness is the Dharma essence relied upon; the full moon is the rounded wisdom of the true fruition; the hundred rivers are the metaphor for the capacities of beings; the reflection falling into them constitutes transformation. Therefore, the Buddha's moon of wisdom entirely relies on nature-emptiness; defilements extinguished and virtues perfected, it spontaneously and頓-responds. Therefore, the "Appearance Chapter" states: "Just as the pure moon in empty space can eclipse the stars and display waxing and waning, yet in all waters its reflection appears, and all who look upon it see it before them; the Tathāgata's body-moon is also like this: it can eclipse the other vehicles and display long and short spans, universally appearing in the pure mind-water of devas and humans, so that all say it is right before them." Bodhisattva Jñānadhvaja's verse says: "Just as the pure full moon universally appears in all waters, though its reflections are immeasurable, the original moon was never two. The Tathāgata's unimpeded wisdom achieves equal and correct awakening; universally appearing in all lands, the Buddha's essence is likewise not two." Here, water also serves as a metaphor for lands. If according with the "Leaving the World Chapter," it is also an analogy for bodhi. The verse says: "Just as the pure lunar orb, bright and mirror-like in empty space, reflects in various waters yet is not mixed with the waters; the pure Dharma wheel of bodhi should be known to be also like this: appearing in the mind-water of the world, it is not mixed with the world." Thus the moon is also used as an analogy for the Dharma expounded. The above are cases where the sky and the moon are different. If reverting characteristics back to the nature, then space is also called Buddha; therefore Bodhisattva Sarvamati says: "The dharmatā is originally empty and tranquil, without grasping and without viewing. Nature-emptiness is precisely the Buddha, beyond reckoning." Then the sky-color illuminates the water, its reflection falling into the clear sky, the sky being like emptiness.

1.23

The Commentary states: "Without rising from the king of trees, arraying the seven locations throughout the dharmadhātu": the third clarifies the locations of expounding the sūtra, intending to take the seven locations. Regarding "king of trees," it is the bodhi tree, that is, the pippala tree. This tree is lofty and towers prominently above all trees, so it is called the king. Regarding "without rising," it means that without rising from the bodhi tree, he ascends to the Trāyastriṃśa Heaven, and so forth. Thus the sūtra below states: "At that time, the World-Honoured One, without leaving the foot of all bodhi trees, ascended Mount Sumeru and proceeded to Śakra's palace." Bodhisattva Dharmamati's verse says: "Disciples of the Buddha, you should observe the Tathāgata's sovereign power: in all of Jambudvīpa, all say the Buddha is in their midst. We now see the Buddha dwelling on the summit of Sumeru; in the ten directions it is likewise so: such is the Tathāgata's sovereign power." In the three heavens there are all statements of ascending without rising; hence they form four propositions: first, without rising from all bodhi trees, ascending to one heaven, as in the previous sūtra text; second, without rising from one location, ascending to all locations; third, without rising from one location, ascending to one location; fourth, without rising from all locations, ascending to all locations. The second and fourth propositions are taken from the concluding illustrative text, which says "in the ten directions it is likewise so"; taking the previous all-Jambudvīpa in contrast to Trāyastriṃśa as likewise so constitutes the fourth proposition. Taking merely one Jambudvīpa in contrast to all Trāyastriṃśas constitutes the second proposition. As for the third proposition, because it is simple the text lacks it, but in meaning it must be included. Thus, without rising from the dharmadhātu's bodhi trees, he universally ascends to the seven locations of the dharmadhātu. Now, saying "arraying the seven locations throughout the dharmadhātu" has roughly two meanings: first, causing the seven locations to exist throughout the entire dharmadhātu; second, causing each single location to pervade the entire dharmadhātu. As for the first meaning: if speaking of universal response from the narrow to the broad, as in the ten levels of locations expounded below, he pervades the middle eight, because the first is the seven locations capable of pervading, and the tenth exemplifies the other Buddhas. However, the ten levels below concern the Buddha pervading locations, whereas here we clarify locations pervading locations, which naturally has two meanings. Since the locations relied upon pervade the dharmadhātu, the bodies relying upon them naturally pervade as well. Now speaking directly of pervading the dharmadhātu, there are roughly five levels: first, throughout the same-type lands of the dharmadhātu, there are seven locations; second, throughout the different-type lands of the dharmadhātu, there are seven locations; third, throughout the lands within the fine dust motes of the dharmadhātu, there are also seven locations; fourth, throughout the locations of empty space accommodating dust motes in the dharmadhātu, there are also seven locations; fifth, throughout the Indra's net lands of the dharmadhātu, there are also seven locations. Second, causing each single location to pervade: for example, the bodhimaṇḍa pervades the dharmadhātu, so within the Universal Light [Hall] there is also the bodhimaṇḍa, and in the Trāyastriṃśa Heaven there is also the bodhimaṇḍa. In each of the seven locations such as Yāma and Tuṣita, there is a bodhimaṇḍa. Just as it pervades the seven locations, it also pervades locations that are not among the seven locations, such as Nirmāṇarati, the Four Heavenly Kings, the eighteen of the form realm, and so forth, which are not locations of expounding the sūtra; now the bodhimaṇḍa also pervades them. Just as the bodhimaṇḍa location pervades those seven locations, each single [location] pervades the seven locations, up to the dharmadhātu. This also has five [levels]: first, universally pervading same-type lands; second, universally pervading different-type lands; third, universally pervading the dust motes of the dharmadhātu; fourth, universally pervading the locations where empty space accommodates dust motes; fifth, universally pervading the Indra's net lands of the dharmadhātu. To discuss it even more subtly: not only does each single location pervade, but in accordance with each single dust mote, it pervades the five levels of locations of the dharmadhātu; thus within one location exist all locations. The above two explanations of pervading both pervade the five classes. Among the five classes, the first three concern the dharmadhātu of phenomena; the next one applies to both phenomena and principle, because principle is empty and phenomena are empty; the last one is the dharmadhātu of the non-obstruction of phenomena and phenomena. Since phenomena are precisely principle, and phenomena and principle are unimpeded, through principle phenomena are fused and pervade layer upon layer—all of which are the Tathāgata's locations for expounding the sūtra.

1.24

Regarding the commentary's phrase, 'Without contradicting the later limit, expounding the nine assemblies at the moment of initial attainment': this fourth [point] clarifies the time of the sūtra's preaching, which is the time of newly realizing right awakening. However, there are two theories, each representing the doctrine of a different master, which are harmonized through the two words 'without contradicting.' That is, Bodhiruci held that the first five assemblies were preached right upon the initial attainment, because the start of the sūtra states 'newly realized right awakening,' and the three heavens all say 'without rising, ascending [to the heavens]'; from the sixth assembly onward, they were preached after the second seven-day period, because the beginning of the separately circulated Daśabhūmika-sūtra says, 'Not long after the Bhagavān attained the Way, in the second seven-day period'; by analogy with this, the ninth assembly was preached at a later time, because it mentions Śāriputra, the Jetavana grove, and so forth. Xianshou, however, took the texts of the nine assemblies to have been preached suddenly upon the initial attainment. Here, harmonizing and adopting Xianshou's [view], since the Zhigui states: 'Being an ever-constant preaching, the prior and posterior limits are boundless, and thus there is no fault in its being in a later time,' this is why it says, 'without contradicting the later limit.' The later limit applies to the ninth assembly: because its being preached in a later time does not obstruct the later limit, yet the preaching and expounding of the nine assemblies takes place at the initial attainment. The above division into three periods was in terms of what is symbolized. The sudden preaching at the initial attainment is in terms of perfect interpenetration. Furthermore, the division into three periods is by adapting the teaching to the faculties of beings. Being able to preach suddenly is in terms of the Buddha's virtuosic capacity, being able to expound suddenly. Because the initial and the later are mutually identical, it is therefore said, 'without contradicting the later limit,' which does not obstruct the sudden manifestation of the nine assemblies at the initial attainment. A sūtra says: 'A single thought-moment is immeasurable kalpas, and immeasurable kalpas are a single thought-moment.' Thus the Jin translation of the 'Daśavyavasthāna-parivarta' says: 'Placing immeasurable kalpas of the past / into the future and present; / returning immeasurable kalpas of the future / and placing them into the past; / neither long nor short, / this is the practice of the liberated person.' When many kalpas do not contradict a single instant, how could the initial attainment obstruct the later limit? The two passages above are explained at length in the section on the circumstances of the teaching.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese