大方廣佛華嚴經隨疏演義鈔 15

English (machine translation) 15

Language: English

15.1

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

Regarding the commentary's "Seventh: Divisions, Chapters, and Assemblies" downward: this section has two parts. First, it explains the reason for its coming; later, from "within this there are four" downward, it unpacks the section and explains it.

15.3

Regarding the commentary's "The Mahāyāna piṭaka was compiled by Mañjuśrī..." and so forth: this refers to the compilation of the Dharma piṭaka. The sūtras say that there are three Ānandas: first, Ānanda, translated here as "Rejoicing" (Qingxi), who upheld the śrāvaka piṭaka; second, Ānandabhadra, translated here as "Auspicious Joy" (Xixian), who upheld the pratyekabuddha piṭaka; third, Ānandasāgara, translated here as "Ocean of Joy" (Xihai), who upheld the bodhisattva piṭaka. But they are merely one person, whose names differ according to virtues. Because this Ānanda was learned, maintained what he heard, accumulated the three wisdoms, and possessed both letter and meaning, he upheld the teachings of the three piṭakas with total dhāraṇī and unfettered mastery. Regarding "between the Cakravāḍa Mountains": the Zuanling ji says, "However, this record was originally composed by Master Fazang and subsequently edited. What was not found in the sūtras and treatises therein was all asked of Tripiṭaka Master Divākara; it was indeed passed down in the Western Regions." But both the Zuanling ji and the Kanding ji say it is stated in the Mahāprajñāpāramitopadeśa, though the text has not been seen. The Jin gang xian lun also shares this account, saying that the Buddha prophesied that outside the Cakravāḍa Mountains, between the two realms, eighty billion nayutas of arhats and immeasurable, boundless Ganges sands of bodhisattvas would assemble to compile [the teachings]. Regarding the commentary's "Bodhisattva Nāgārjuna went to the Dragon Palace and saw that this Great Inconceivable Sūtra existed in three recensions," and so forth: the Zuanling ji cites Tripiṭaka Paramārtha's Records of the Western Regions, and the Biography of Nāgārjuna also recounts the circumstances of entering the Dragon Palace and seeing the sūtra, as detailed elsewhere. Furthermore, regarding Nāgārjuna, according to the seven-fascicle Laṅkāvatāra-sūtra: "The Tathāgata prophesied: 'O Mahāmati! You should know that after the Sugata's nirvāṇa, in the future there will be one who upholds my Dharma, a monk of great renowned virtue in the country of South India, named Nāgārjuna, who can crush the doctrines of existence and non-existence. In the world he will manifest my unsurpassed Mahāyāna Dharma, attain the first Ground of Joy, and be reborn in the Land of Peace and Bliss.'" The Tang Tripiṭaka's Record of the Western Regions also details his deeds. Regarding the commentary's "The Kingdom of Cokkuka had the complete text": according to the Sui Dynasty's Kaihuang sanbao lu, more than two thousand li southeast of Khotan lies the Kingdom of Cokkuka. The kings of that land through successive generations revered the Mahāyāna; eminent monks of various countries entering their territory were all tested: if they were scholars of the Hīnayāna, they were dismissed and not detained, whereas followers of the Mahāyāna were invited to stay and make offerings. Inside the royal palace were the Avataṃsaka, Mahāprajñāpāramitā, Mahāmegha, and other sūtras, eleven works in total, all numbering one hundred thousand verses. The king personally received and upheld them, holding the door key himself, offering incense and flowers, providing various adornments, hanging multicolored banners, interspersing seasonal fruits, and inducing the princes to enter, bow reverently, and dedicate the merits. Furthermore, about twenty li southeast of this kingdom was a mountain inside which were placed the Avataṃsaka, Mahāsaṃnipāta, Vaipulya-ratnakūṭa, Laṅkāvatāra-vaipulya, Śāriputra-dhāraṇī, Ratnakoṭi-dhāraṇī, Tuṣita-piṭaka, Mahāprajñāpāramitā, Mahāmegha, and other sūtras, eleven works in total, all of one hundred thousand verses, preserved by national custom through generations as treasures to be guarded. Earlier, in the Eastern Jin, there was the śramaṇa Zhi Faling, whose aspiration took joy in the Mahāyāna; risking his life in search of the Dharma, he packed provisions, held his staff, and reached the Kingdom of Cokkuka. Praying with utmost sincerity, he obtained the first portion of the Avataṃsaka, comprising thirty-six thousand verses, and brought it back here; this was what was translated during the Eastern Jin dynasty. However, Nāgārjuna brought the complete text to ascend [to heaven], while Faling's half-gem made its way to the Eastern Land. The realization of sage and ordinary differs, the sounds of Chinese and Sanskrit are separated; the long journey was obstructed, and the wondrous import was submerged and lost, leaving broken slips and missing chapters, so that barely half was transmitted. Furthermore, according to what has now been presented by Khotan, it exceeds forty thousand verses. What was expounded at the first assembly in the Jin sūtra was defective in text regarding the Lotus Treasury World, offering no means to attain awakening; but when it comes to the eighty-fascicle version, it is brilliantly visible. Although the one hundred thousand verses are not yet complete, the more than forty thousand characters of text are mostly present; this is the abridged recension mentioned above.

15.4

Regarding the commentary's "namely, what was upheld by Sāgaramegha": this is the third spiritual friend of Sudhana, as in fascicle sixty-two.

15.5

Regarding the commentary's "Chapter on the Inconceivable Dharmas": this has already been cited under the causal conditions for the arising of the teaching, within naturally occurring causes.

15.6

Regarding the commentary's phrase “matter and non-matter, speech and non-speech,” etc.: matter and non-matter are juxtaposed against voice, names, and so forth; that is to say, among what constitutes the essence, if voice is taken as the essence, it is subsumed under the aggregate of form (rūpaskandha); if names and the like are taken as the essence, they are non-form aggregates. Now neither of these can be determinately fixed. Speech, non-speech, and so forth are additionally juxtaposed against the essence of all dharmas manifesting meaning: voice, names, sentences, and phonemes all belong to speech; the efficacy of all dharmas manifesting meaning is non-speech, etc. Now, because worlds and categories differ, they cannot be determinately fixed.

15.7

Regarding the commentary's phrase “the seventy-third is named the Wheel of Complete Causes”: the Jin translation of the sūtra simply calls it the Complete Sūtra. This is where the night goddess Mahāpraṇidhānavīryavegā recounts that in the past, when she was Prince Shanfu (Subāhu), she rescued prisoners from jail and gave alms for half a month; when the time came for her execution, the Tathāgata entered the assembly and expounded this sūtra for her.

15.8

In the second [section], "Differences Among Chapters and Assemblies," there are two parts: first, a general explanation; and second, from "In the present sūtra there are nine assemblies" onward, a distinct analysis. Within this, it first explains the differences among assemblies, and second, from "Now there are thirty-nine chapters" onward, it shows the divergence of the chapters. Now for the first: the "nine assemblies" are listed in full in the commentary that follows the text below, but here they should be briefly indicated: that is, the first three assemblies each have six chapters; the fourth has four chapters; the fifth has three chapters; the sixth has one chapter; the seventh has eleven chapters; and the eighth and ninth each have only one chapter—hence thirty-nine. Regarding the "nine assemblies": the first is the Bodhimaṇḍa Assembly (from the first to the eleventh fascicle); the second is the Universal Light Hall of Dharma Assembly (from the twelfth to the fifteenth); the third is the Trāyastriṃśa Heaven Palace Assembly (from the sixteenth to the eighteenth); the fourth is the Yāma Heaven Palace Assembly (from the nineteenth to the twenty-first); the fifth is the Tuṣita Heaven Palace Assembly (from the twenty-second to the thirty-third); the sixth is the Paranirmitavaśavartin Heaven Assembly (from the thirty-fourth to the thirty-ninth); the seventh is the Reconvening at the Universal Light Hall of Dharma Assembly (from the fortieth to the fifty-second); the eighth is the Third Assembly at the Universal Light Hall (from the fifty-third to the fifty-ninth); and the ninth is the Jeta Grove Assembly (from the sixtieth through the eightieth). The names of these nine assemblies are explained in the commentary below. As for the commentary's phrase "There are thirty-nine chapters": because assembly gathers assembly, and within them each has an introductory, central, and [transmission] section, etc. What is their sequence? The first assembly has six chapters: first, "The Sublime Adornments of the World Leaders Chapter"; second, "The Manifestation of Characteristics Chapter"; third, "The Samādhi of Samantabhadra Chapter"; fourth, "The Formation of Worlds Chapter"; fifth, "The Flower Store World Chapter"; and sixth, "The Vairocana Chapter." The second assembly has six chapters: seventh, "The Names [of the Tathāgata] Chapter"; eighth, "The Four [Noble] Truths Chapter"; ninth, "The Awakening of Light Chapter"; tenth, "The Bodhisattvas Inquire for Clarity Chapter"; eleventh, "The Pure Conduct Chapter"; and twelfth, "The Chief of the Virtuous Chapter." The third assembly has six chapters: thirteenth, "Ascending to the Summit of Mount Sumeru Chapter"; fourteenth, "Verses of Praise on the Summit of Mount Sumeru Chapter"; fifteenth, "The Ten Abodes Chapter"; sixteenth, "Brahmacarya Chapter"; seventeenth, "The Merits of the Initial Aspiration Chapter"; and eighteenth, "Illuminating the Dharma Chapter." The fourth assembly has four chapters: nineteenth, "Ascending to the Yāma Heaven Palace Chapter"; twentieth, "Verses of Praise in the Yāma Palace Chapter"; twenty-first, "The Ten Practices Chapter"; and twenty-second, "The Ten Inexhaustible Treasuries Chapter." The fifth assembly has three chapters: twenty-third, "Ascending to the Tuṣita Heaven Palace Chapter"; twenty-fourth, "Verses of Praise in the Tuṣita Palace Chapter"; and twenty-fifth, "The Ten Dedications Chapter." The sixth assembly has one chapter: namely, the twenty-sixth, "The Ten Grounds Chapter." The seventh assembly has eleven chapters: twenty-seventh, "The Ten Concentrations Chapter"; twenty-eighth, "The Ten Supernormal Powers Chapter"; twenty-ninth, "The Ten Forbearances Chapter"; thirtieth, "The Asaṃkhyeya Chapter"; thirty-first, "The Tathāgata's Lifespan Chapter"; thirty-second, "The Abodes of Bodhisattvas Chapter"; thirty-third, "The Inconceivable Dharmas of the Buddha Chapter"; thirty-fourth, "The Sea of Marks of the Tathāgata's Ten Bodies Chapter"; thirty-fifth, "The Merits of the Radiance of the Secondary Characteristics Chapter"; thirty-sixth, "The Practices of Samantabhadra Chapter"; and thirty-seventh, "The Manifestation of the Tathāgata Chapter." The eighth assembly has one chapter: namely, the thirty-eighth, "Transcending the World Chapter." The ninth assembly has one chapter: namely, the thirty-ninth, "Entering the Dharmadhātu Chapter." As for why they are in this sequential order: when sages establish teachings, there must be a gradual progression. Intending to proclaim subtle words, they first expound the adornments of the three kinds of worlds to serve as the overarching introduction for the nine assemblies and the origin from which the great Dharma arises; hence this is followed by "The Sublime Adornments of the World Leaders Chapter," corresponding to the introductory section of other sūtras. Second, once the rationale has been revealed and the central exposition is about to be presented, the ocean of assemblies generates thoughts and raises inquiries; as the Tathāgata prepares to respond, he first manifests auspicious omens: light from his mouth summons bodhisattvas from afar to arrive with decorum, and light from his ūrṇā shines everywhere to indicate the master of the Dharma teaching; the shaking of the network of kṣetras alerts the various capacities [of beings], and flowers appearing before the Buddha symbolize the expounding of the dependent fruit; and the white ūrṇā sending forth assemblies demonstrates that the teaching flows from the Buddha. Since all of these serve as the opening cues for preaching the Dharma, it is followed by "The Manifestation of Characteristics of the Tathāgata Chapter." Third, once the manifestation of characteristics is prominent and the master of Dharma is about to preach, the Tathāgata's eldest son, Bodhisattva Samantabhadra, since the ūrṇā's light has already revealed the profound intention of the sage, wishes to reveal the inconceivable and so first demonstrates entering samādhi: inwardly contemplating facts and principles, outwardly inspecting roots and capacities, evoking the Buddha's empowerment from above, and serving as a model for beings below; hence it is followed by "The Samādhi of Samantabhadra Chapter." Fourth, once he has entered supreme concentration, all Buddhas praise him; rising from concentration, he utters words, and those words are invariably true and appropriate. First stating the Tathāgata's dependent recompense, he generally expounds the origins of the ocean of kṣetras; hence it is followed by "The Formation of Worlds Chapter." Fifth, while "Formation" generally explains the ocean of kṣetras, next is distinctly revealed the inexhaustible adornments that our original teacher formerly purified and arranged, whose measure equals empty space and whose dust-motes contain the dharmadhātu; hence it is followed by "The Flower Store World Chapter." Sixth, because sublime dependent recompense must have a cause—just as a deep source flows long, and deep roots bear lush fruit—he speaks of how formerly, as a prince, he passed through inconceivable matters, fully cultivating superior causes and purifying the ocean of kṣetras; this is to cite the person to reveal the Dharma, hence it is followed by "The Vairocana Chapter." These six chapters above generally explain the causes and fruits that are objects of faith, constituting the first assembly; this is also named the section of "Citing the Fruit to Encourage Joy and Generate Faith." Next, the second assembly has six chapters: Seventh, since what was believed above only set forth the dependent fruit, if one wishes to generate deep faith one must further recognize the direct [recompense]. Thus it first explains the direct recompense of the Tathāgata's three karmas—namely, body, speech, and mind. The body is their summary, so it is explained first: responding to beings it forms a body, and establishing designations in accord with suitability; hence it is followed by "The Names of the Tathāgata Chapter." Eighth, speech follows the desires of beings to broadly turn the wheel of the Dharma, unfolding the Dharma-gates of the four truths so that their names pervade the dharmadhātu; each world has four hundred billion myriad names, hence it is followed by "The Four Noble Truths Chapter." Ninth, once body and speech are shown, the mental karma is about to be revealed; the mind is profound and unfathomable, yet it is explained in conjunction with the body. Thus, the wheel-marks on the feet emit light to illuminate facts and awaken beings, and Mañjuśrī universally expounds the radiant light of wisdom, illuminating both facts and principles to alert and lead them to awakening; the two illuminations of body and wisdom combine into a single light, causing both awakenings to become equally complete; hence it is followed by "The Awakening of Light Chapter." Tenth, the three chapters above further constitute the fruit of direct recompense to be believed. Next, the Dharma-gates of the ten faiths should be directly explained, possessing understanding, practice, and virtue. First, understanding exhausts esoteric wisdom: the ten profound ones, the ten "Head" bodhisattvas, stimulate and bring out each other; hence it is followed by "The Bodhisattvas Inquire for Clarity Chapter." Eleventh, having correct understanding, one must further have correct practice, undertaking cultivation through various situations, with compassion and wisdom functioning together so that no obstacle is not tranquil; hence it is followed by "The Pure Conduct Chapter." Twelfth, once understanding and practice are complete, they immediately become superior virtue, abiding in the complete stage: adorning oneself with complete merits, and establishing sentient beings with complete power and function. The Chief of the Virtuous (Bhadraśrī) speaks this, hence it is followed by "The Chief of the Virtuous Chapter." The three chapters above explain the teachings of the ten faiths. The third assembly has six chapters: Thirteenth, because the ten faiths above are already completed and the ten abodes are about to be expounded, without moving from the tree of awakening he ascends to the Heaven of Śakra. Essence and function are unfixed, responding to the desires of beings—just like the one moon over a clear river observed by three boats together: one boat stays still, while two boats travel south and north; the southward one sees the moon following south for a thousand leagues, the northward one sees the moon following north for a thousand leagues, and the one in the halted boat sees the moon not moving. This is because the moon does not leave midstream yet goes south and north. The Tathāgata's responsive manifestation can be understood by analogy to this: the function inherent in essence pervades universally everywhere; going or staying depends on conditions, while the Buddha has neither motion nor rest; without moving, he pervades everywhere to meet those capacities; hence it is followed by "Ascending to the Summit of Mount Sumeru Chapter." Fourteenth, having arrived in that heaven, bodhisattvas gather like clouds to praise the Buddha's virtues, showing that the essence of the abodes is profound and esoteric; hence it is followed by "Verses of Praise on the Summit of Mount Sumeru Chapter." Fifteenth, the response and resonance having already intersected, he directly presents what is expounded: clarifying that faith being fulfilled, one enters the stage and attains a mind of correct concentration, abiding in true principle through deep prajñā; hence it is followed by "The Ten Abodes Chapter." Sixteenth, the ten abodes are stages that are distinct and whose practices are different; if one wishes to cultivate them universally, one must undertake pure conduct in all of them; therefore, one contemplates the ten kinds of objects and enters profound contemplation. When the contemplation of dharmas is exhausted, the correct Dharma will arise; when delusion and knowledge are forgotten, true wisdom then emerges. Cultivating the Buddha's ten powers, giving rise to the four immeasurable minds, with compassion and wisdom both flowing forth, at the moment of initial aspiration one immediately achieves correct awakening; hence it is followed by "The Brahmacarya Chapter." Seventeenth, once practice and stage are both complete, next their superior virtues are revealed. The virtues of the ten abodes surpass the preceding ones successively; only the first abode is explained to illustrate those that follow. The virtue of the abode of initial aspiration is already immeasurable, because lacking boundaries it equals the realm of empty space; citing this superior virtue to encourage beings to make the aspiration, it is followed by "The Merits of the Initial Aspiration Chapter." Eighteenth, one's own stage being perfected, as one is about to advance to the ten practices, illuminating gateways are expounded as superior progress; hence it is followed by "The Illuminating the Dharma Chapter." The fourth assembly has four chapters: Nineteenth, the six chapters above having completed the ten abodes, as he is about to expound practice he must also respond to the resonance; hence it is followed by "Ascending to the Yāma Heaven Palace Chapter." Twentieth, once the Buddha has responded to the resonance, he assists the teaching with praises, revealing that the essence of the ten practices entirely relies on the Buddha's wisdom; hence it is followed by "Verses of Praise in the Yāma Palace Chapter." Twenty-first, once the rationale is revealed, he directly expounds the stages of the ten practices of the intermediate sages; hence it is followed by "The Ten Practices Chapter." Twenty-second, one's own stage having ended, wishing to step to the subsequent stage, accumulating manifold practices to prepare for dedications, it is followed by "The Ten Inexhaustible Treasuries Chapter." The fifth assembly has three chapters: Twenty-third, the previous fourth assembly having perfected the virtues of practice, as he is about to expound dedications, the master of the teaching responds to the resonance; hence it is followed by "Ascending to the Tuṣita Heaven Palace Chapter." Twenty-fourth, the ten directions gathering like clouds to assist the teaching with praises reveals that the vows of dedication entirely rely on the Buddha's wisdom; hence it is followed by "Verses of Praise in the Tuṣita Palace Chapter." Twenty-fifth, once the rationale is revealed, he directly expounds the practices of the ten dedications of the higher sages: dedicating to three places without obstruction—because great compassion covers everywhere, one dedicates to sentient beings; because great wisdom seeks above, one dedicates to bodhi; because entering principle brings mutual quiescence, one dedicates to the bhūtakoṭi. The three have no before or after, and the great vow pervades universally; hence it is followed by "The Ten Dedications Chapter." The three chapters above being complete, the higher sages are free from characteristics of progression, having no further superior progress. The sixth assembly has one chapter: namely, the twenty-sixth chapter, "The Ten Grounds." That is, in the previous three assemblies, the three ranks of sages were completed, and understanding, practice, and vows were fulfilled; directly realizing tathatā, there are ten tiers of superior virtues. Just as the earth universally sustains and brings forth the myriad things; as the four rivers entering the sea together head toward the Buddha's wisdom; as the ten virtues of a jewel are cultivated and increased gradually; as the ten mountains of the great earth tower uniquely high; and as the ten virtues of the great ocean encompass all virtues—they serve as the subtle wisdom-karma of all Tathāgatas; hence it is followed by "The Ten Grounds Chapter." The seventh assembly has eleven chapters: Twenty-seventh, "The Ten Concentrations Chapter": when the ten grounds are fulfilled, one is about to attain correct awakening; the superior progress of the ten grounds establishes the name 'equal awakening'; the Dharma-gates of equal awakening are equal in measure to the dharmadhātu; briefly setting forth several meanings to reveal their depth and esotericism, it first explains that the ten concentrations exhaust the source of dharmas and can serve as the root of pervasive functions and wisdom; hence it is followed by "The Ten Concentrations Chapter." Twenty-eighth, relying on concentration, function pervades the dharmadhātu; hence it is followed by "The Ten Supernormal Powers Chapter." Twenty-ninth, concentrations and supernormal powers are difficult to fathom, relying especially on ultimate wisdom; hence it ultimately explains that wisdom is esoteric, profound, vast, and broad; hence it is followed by "The Ten Forbearances Chapter." Forbearance is indeed wisdom. Thirtieth, concentration, supernormal powers, and the functions of wisdom are each difficult to fathom; if one wishes to calculate them, they cannot be counted by numbers; thus one must go through numbers up to the ineffable, accumulating ineffables up to ten tiers, to calculate the virtues of equal awakening which are difficult to know, so as to illustrate the subtlety of the stage and virtues of marvelous awakening; since the asaṃkhyeya is the head of great numbers, it is followed by "The Asaṃkhyeya Chapter." Thirty-first, what is expounded in "Asaṃkhyeya" is subtle and difficult to know; thoughts and kalpas fuse completely so that a single kṣaṇa's limits cannot be exhausted; dust-motes and kṣetras encompass everything, so that in a single dust-mote there are inexhaustible Samantabhadras. Now briefly pointing out facts to explain exhausting all time, it is followed by "The Tathāgata's Lifespan Chapter." Taking kalpas as days, each subsequent [realm] doubles the former; kṣetras and kalpas are difficult to exhaust, and the Buddha's lifespan is also like this; hence it is called "Lifespan Chapter." Thirty-second, it further explains pervasion across all places. Above, speaking in terms of reality, every dust-mote is the dwelling place of Buddhas and bodhisattvas. Now pointing to facts in terms of the coarse to provide a place to direct the mind, it is followed by "The Abodes of Bodhisattvas Chapter." Thirty-third, "The Inconceivable Dharmas of the Buddha Chapter": the six chapters above distinguish the Dharma-gates of equal awakening. Equal awakening's meanings being complete, it ultimately explains marvelous awakening. The fruit of marvelous awakening has roughly two meanings: first, it is ineffable; second, it can be expressed in words. Within what can be expressed in words, there are again two meanings: first, distinctive exposition; second, equal exposition. The distinctive exposition refers to the three chapters immediately below repaying the previous causes, because cause and fruit are distinct. First, it generally explains that the Buddha's virtues far transcend words and thoughts; hence it is followed by "The Inconceivable Dharmas of the Buddha Chapter." Thirty-fourth, next it analyzes physical marks as universally pervasive, having altogether marks as numerous as the dust-motes of ten lotus-treasury world-seas; each mark and function pervades the dharmadhātu, deep, vast, and unfathomable; hence it is followed by "The Sea of Marks of the Tathāgata's Ten Bodies Chapter." Thirty-fifth, the major marks being thus, the secondary characteristics are even more numerous; each characteristic contains many radiances, and each radiance's function pervades the dharmadhātu, destroying the sufferings of hell and taking rebirth in the Tuṣita Heaven, instantly completing the three tiers and swiftly fulfilling the ten grounds. To reveal their functional efficacy, it is followed by "The Merits of the Radiance of the Secondary Characteristics Chapter." Thirty-sixth, the above are all distinct causes and fruits; next there are two chapters explaining equal cause and fruit: that is, cause is the cause of no different fruit, and fruit is the fruit of no different cause; cause and fruit mutually penetrate, equal and non-dual; non-dual yet dual, cause and fruit remain distinct. Cause is the practice-gate of Samantabhadra, hence it is followed by "The Practices of Samantabhadra Chapter." Thirty-seventh, explaining the fruit as the manifestation of ten gates and the harmonious integration of nature-origination, it is followed by "The Manifestation of the Tathāgata Chapter." The six assemblies above generally explain the cultivation of cause to accord with fruit, concluding the section on generating understanding. The eighth assembly has only one chapter: namely, "Transcending the World Chapter." Since generating understanding regarding distinct and equal causes and fruits has concluded, it now gathers understanding into practice, cultivating the six stages all at once, explaining the two thousand practice-gates arising simultaneously while dwelling in the world without defilement; hence it is followed by "Transcending the World Chapter." The ninth assembly has only one chapter: namely, "Entering the Dharmadhātu Chapter." Looking closely at the preceding text, once great practice is complete, one realizes the dharmadhātu. Taking a broader view of all assemblies, faith, understanding, practice, and vows originally culminate in realization; since one realizes and enters through persons, it is analyzed next. The Tathāgata personally enters the lion's stretch samādhi, which is the fruit dharmadhātu, causing the great assembly to instantly realize the dharmadhātu. Sudhana traverses the stages to gradually realize the dharmadhātu; gradual and sudden are encompassed, root and branch are harmoniously integrated, and all realize the dharmadhātu; hence it is followed by "Entering the Dharmadhātu Chapter." Thus one knows that the inexhaustible ocean of teachings corresponds only to realization, and the inexhaustible Dharma-gates are hereby briefly concluded. Hence the concluding verse says: 'The dust-motes of lands and thoughts of minds can be calculated; the water in the great ocean can be drunk dry; empty space can be measured and the wind can be tied down; yet no one can fully state the Buddha's merits.' This is indeed where the path of words and thought is severed. Therefore, thirty-nine chapters systematically link the true doctrine, causing the inexhaustible Dharma-gates to appear vividly before our eyes; hence it is said that the present sūtra has thirty-nine chapters. From the commentary's "The first assembly has six chapters, while that sūtra has only thirty-four" onward, it explains the omissions in the Jin sūtra, whose division and combination can thus be understood.

15.9

Regarding the commentary's phrase “Third, explaining the branches and types,” and so forth: “branch” (zhī) means branch stream. A branch is a part, also like the branches of a tree, dividing out from a single tree-trunk as parts of branches. This is because the root is the Avataṃsaka. The word “stream” (liú) used here is like various tributaries flowing out from a single pool. The grand corpus is like the pool, and the independently circulating texts are like the tributaries. “Types” (lèi) means flow-types. The word “flow” used here takes the sense of a similar, kindred category. This means that other independently circulating sūtras, which do not branch off from the main text but whose doctrinal thrust is similar, are thus kindred types to the present sūtra.

15.10

Regarding the commentary's phrase “the Minor Daśabhūmika-sūtra”: because ancient worthies, in translating the ten stages (daśabhūmi), also called them the “ten abidings” (daśasthāna) or called them the “ten abiding-stages” (daśabhūmi). What is now called “minor” refers to the ten abidings prior to the bhūmis. What is now called “major” refers to the Daśabhūmika-sūtra; it is not called “minor” on account of having fewer fascicles, and so on. Regarding the commentary's phrase “gradually equipping all virtues of omniscience”: omniscience is the Buddha's gnosis, and the ten bhūmis are the ten virtues within the Buddha's gnosis, like the ten virtues of the ocean. Because the teachings of the ten bhūmis become progressively deeper from earlier to later, it is said to be “gradually equipped.” Thus, in the reflection-images of the bhūmis, it explains that the aspects of practice of the ten bhūmis manifest sequentially before one, enabling one to advance and enter into omniscience; “gnosis” precisely has the sense of gradual equipping. Furthermore, it is like Lake Anavatapta flowing forth into four rivers, which then swell further until entering the ocean; and it is like the ten virtues of a precious gem, where each subsequent one surpasses the preceding, all having the sense of gradual equipping. Regarding the commentary's phrase “the Boundless Merit Sūtra”: it takes the kalpas of preceding lands to be the days of subsequent lands, each subsequent one surpassing the preceding, thereby demonstrating that merit is boundless. Regarding the commentary's phrase “Luómójiā” (Rāmaka): this is the Sanskrit for “entering the dharmadhātu.” Luó (ra) here is translated as “free from defilement and stain.” Mó (ma) has the sense of “turning” (pravṛtti). Jiā (ka) has the sense of “uniting as one” (saṃgata). This means that turning away from defilement and stain is the pure dharmadhātu. “Uniting as one” is precisely the meaning of entering.

15.11

Regarding the commentary's phrase “Second, explaining kindred types,” and so forth: the commentary's text has two parts: first, correctly explaining that these are types and not offshoots of the main corpus; and second, explaining that perhaps they are independently circulating texts showing that there is a sense of being a branch. Ancient worthies, seeing what was absent from the present sūtra, considered them to be kindred types. Since the transmission of the main corpus was not yet complete, how could one determine whether these were its independently circulating portions? The widely learned set aside their doubts; therefore it is said, “one does not presume to determine this in detail.”

15.12

Regarding the commentary's phrase “Third, Liu Qianzhi of the Northern Qi,” and so forth: as well as Lingbian, both are as recorded in the Zuanling ji. They will be treated again below, but the current statement that he “practiced the path for one year” is from the hagiographical text. If one relies on the treatise preface, it does not state the number of years. Moreover, it only says that at Songyan Monastery on Mount Xuanyong, carrying the Avataṃsaka Sūtra upon his head, he vigorously practiced the path until his feet cracked and bled, advancing on his knees with earnest devotion, subtly moved to awakening. It does not mention Qingliang; it is mostly that local people wished to glorify their own place, and so took Taiyuan as the place to elucidate it. Since the hagiography states it was at Qingliang, it must have relied on that auspicious site. Furthermore, as elucidated in the hagiography, it was only after passing through several places that he completed the hundred scrolls.

15.13

Eighth, the transmission and translation through resonance and responsiveness. Regarding the commentary's phrase “Buddhabhadra, translated here as Juexian,” and so forth: according to the Zuanling ji, his original surname was Śākya, a native of Kapilavastu, a descendant of King Amṛtodana. Buddhabhadra was orphaned at age three, lost his mother at age eight, and was raised by his maternal relatives. His great-uncle Kumāri heard of his intelligence and ordained him as a śrāmaṇera. What his fellow students took a month to recite and practice, Buddhabhadra mastered in a single day. When he received the full precepts, he read extensively through all sūtras, thoroughly comprehending most of them. In his youth he was renowned for dhyāna and vinaya. He once lived together with his fellow student Saṅghadatta for many years, knowing that the latter had already attained the fruit of a non-returner (anāgāmin). He always aspired to travel to different lands to propagate the ultimate transformation. It happened that the Qin monk Zhiyan arrived in the country of Kaśmīra, and asked the saṃgha of that land who could travel to convert the Eastern lands. All said Buddhabhadra would do. Buddhabhadra had originally received the practice of dhyāna from Buddhasena, who was also in Kaśmīra at that time. When Zhiyan sought someone to convert the East, he also said to Zhiyan: “The one who can rally the saṃgha and transmit the true Dharma is precisely this man Buddhabhadra.” Zhiyan then sincerely and earnestly pleaded, and Buddhabhadra silently consented. Thereupon he took leave of his master and journeyed east. Traveling for three years, he experienced both winter and summer and endured all hardships and perils. Sometimes towering crags enclosed him on all four sides with bird-paths ascending to the clouds; sometimes a thousand li of continuous ice required walking in wind and sleeping in snow. Whenever the clear dawn broke, he concealed himself in secluded forests; on fine nights under a bright moon, he hurried along the long road. Flying ladders bridged great heights, and he grasped ropes suspended in empty air, with danger and fear arriving daily and provisions occasionally exhausted. Arriving in Jiaozhi, he gradually reached easy roads, boarded a ship, and traveled by sea. Having endured all dangers, he finally arrived at Donglai Commandery in Qingzhou. Hearing that Kumārajīva was in Chang'an, he joyfully went there. Later he traveled to the Eastern Jin. In the fourteenth year of the Yixi reign era of Emperor An, Meng Yi, Administrator of Wujun, and Chu Shudu, General of the Right Imperial Guard, invited him to translate this sūtra, constructing a separate pure chamber. On the tenth day of the third month of that year they began. Buddhabhadra held the Indic text in hand, and together with the monks Faye, Huiyan, and over a hundred others, he translated it at Daochang Monastery, pointing to the text and matching the principle, the language fluent and exquisitely apt; thus Daochang Monastery still has an Avataṃsaka Hall. He died in the sixth year of the Yongjia era at the age of seventy-one. With three fingers bent on his hand, he manifested the attainment of the fruit of an anāgāmin. The rest is extensively detailed in his biography. Master Faye's clan and ancestry are unknown; his deportment was refined and dignified, he had no fixed teacher in study, and he read broadly through all teachings. He always felt that he had not yet plumbed the subtle depths and illuminated the ultimate, remaining discontented. Later he met Buddhabhadra, requested the translation of the Avataṃsaka, and conferred with him on its doctrines. Several years later he attained a vast comprehension, whereupon he looked back to his friends and said: “The compass of the holy teachings is right here!” He then expounded its profound meaning, becoming an eminent lineage leader, and composed the Zhigui in two fascicles, which circulates in the world. The reason the text is no longer seen today is that when the rare tone first began, there was no leisure to exhaust all nuances, and with the passage of much time, most of it fell into disuse. Huiyan and Huiguan were two of Master Kumārajīva's eight luminaries; their literary style was lofty and concise, and their knowledge of sūtras and treatises deep and broad, fully documented in the monastic histories.

15.14

Regarding the commentary's phrase “Xie Sikong Monastery”: this is Daochang Monastery, named after its dānapati. The two worthies [Hui]yan and [Hui]guan were both monks of this monastery. Regarding the commentary's phrase “now Xingyan Monastery in Runzhou”: during the Jin dynasty it was called Southern Yangzhou. Its territory was vast, and it has now merely been divided to form Runzhou.

15.15

Regarding the commentary's phrase “the Tripiṭaka Master Divākara”: he resided at Mahābodhi and Nālandā Monasteries; his deportment was gentle and elegant, his spirit bright and extraordinary; carrying his book-box he refined his studies, carving the jade into a vessel. It coincided with the Tripiṭaka Master Xuanzang returning east after transmitting the teachings, looking toward the auspicious winds of this sage era, and Divākara arrived at the capital in the early Yonglong era. Emperor Gaozong propagated and manifested the gates of the teaching, and decreed a gathering of dragons and elephants; the Vinaya Master Daocheng, Dharma Master Baochen, and other top ten worthies translated sūtras and treatises at the Western Monastery of the State of Wei. At that time, Dharma Master Xianshou had previously taken the Avataṃsaka as his vocation, and always lamented that this great teaching was incomplete and not yet consummate. He went to inquire of Divākara, who indeed said that he had brought the text of the eighth assembly to this place. Xianshou then collated it with the Tripiṭaka Master, and indeed obtained the text of Sudhana seeking the kalyāṇamitra Prabhūtaprabhā and the other ten good friends, whereupon he requested its translation to fill the lacuna. Divākara also translated over ten works, such as the Ghanavyūha-sūtra, totaling twenty-four fascicles. During the Chuigong era, he lay on his right side and passed away without illness. His disciples built a stūpa to the right of the Yi River on Mount Longmen. Later, Wu Sansi, Prince of Liang, memorialized the throne requesting the establishment of a monastery, and an imperial decree named it Xiangshan. Its moon pavilions soared above the mist, their reflections immersed in the water; its pearl banners fluttered in the expanse, their shadows entering the drifting clouds. The construction was completed within days, turning the imperial favor; such an event of the Dharma gate is peerless across past and present.

15.16

Regarding the commentary's phrase “Third, in the first year of the Zhengsheng era, the Khotanese Tripiṭaka Master Śikṣānanda,” and so forth: fully as recorded in the ninth fascicle of the Kaiyuan Shijiao Lu; there were thirteen monks who verified the meaning and translated the text, and five lay officials, with a memorial submitted by Chan Master Hongjing. According to the sūtra preface, the master personally received the imperial brush and editing at Da Biankong Monastery; hence the memorial says: “Your Majesty personally presided over the Dharma seat and brilliantly issued the preface, wielding the divine brush yourself to inscribe the chapter titles at the head. The seven luminaries cast their signs, their radiance outshining the three illuminations; the eight script styles formed the text, their light adorning the five senses. The Dharma treasures stand divided in orderly array, and the pure flowers are strung together in brilliant clarity. The true teachings of the nine assemblies all appear within the wording; the profound principles of the hundred cities are all made clear beneath the graphs.”

15.17

Regarding the commentary's phrase “the essence of its text will be explained below”: at the beginning of the eighty-fascicle version, it is fully elucidated in the commentary. The meaning is: at the end of the seventy-seventh fascicle, Sudhana himself says: “Because of Mañjuśrī, I have seen those who are difficult to see. May I quickly return to be near and behold that lord of great merit.” At the end of the seventy-ninth, Maitreya extensively reveals the subsequent friends, praises Mañjuśrī's virtues, and bids him go ask Mañjuśrī. He also says: “Good son! You should go to the kalyāṇamitra Mañjuśrī and ask him: ‘How does a bodhisattva study bodhisattva practice? How does one enter the gate of Samantabhadra's practice? How is it accomplished? How is it broadened? How is it complied with? How is it purified? How is it consummated?’ Good son! He will distinguish and explain it for you. Why? Because the great vows that Mañjuśrī possesses cannot be matched by immeasurable hundreds of thousands of koṭis of nayutas of other bodhisattvas,” and so forth. Having extensively praised him, he then concludes: “Good son! You should go to the place of Mañjuśrī and do not give rise to weariness.” Now, if that Mañjuśrī were absent, then according to the Ding shiwu hang jing, it would render Maitreya's predictive words false. Sudhana would not comply with Maitreya's instruction, and having previously intended to go, he would also contradict his former intention; furthermore, lacking the passage on the non-dual mark of cognitive illumination, the subsequent sight of Samantabhadra would also lack a causal arising. Therefore, now that it is present, all faults are avoided. Hence it is said: “the essence of its text: the text continues and the meaning connects.”

15.18

Regarding the commentary's "Second, explaining the inspirational responses during transmission" and below: this section of the commentary has three parts: first, directly explaining the inspirational responses; second, presenting the reasons for the inspirational responses; third, rejoicing with gratitude over encountering [this teaching]. Within the first part, there are six [subsections]: 1. translating; 2. composing treatises; 3. copying; 4. reading and reciting; 5. meditative practice; 6. lecturing and explaining. Now for the first.

Regarding "In the Jin translation of the subtle words, twin boys manifested auspicious omens": when the sūtra was first translated at Daoyang Monastery, every day in the pond in front of the hall two boys in blue clothing emerged from the pond, holding incense and scattering flowers, which the entire assembly saw. Furthermore, because this sūtra had long remained in the dragon palace, the dragon king rejoiced over this transmission and thus had dragon youths attend [the translators]; there were also benevolent spirits protecting them on all sides; hence it is stated below, "unseen protectors were clearly manifest."

Regarding the commentary's "In the Tang translation of the supreme teaching, sweet dew manifested good omens": Zetian dreamt that sweet dew rained down throughout the realm, and so the sūtra preface states: "Sweet dew flowed with moisture, prefigured in a dream on the evening of the gengshen day; enriching rain poured down its dampness, subsequently extending on the date of the renxu day." Because the translation began on the fourteenth day, xinyou, before and after there was on each day an subtle inspirational sign.

Regarding the commentary's "unseen protectors were clearly manifest" and below: this concludes the discussion of the two translations above. This phrase concludes the Jin translation above; as already cited above, benevolent spirits bearing halberds also guarded them on the left and right. As for "personally wielded the imperial brush": this concludes the Tang translation above. However, the event actually occurred on account of a lecture, for Zetian's preface states: "On the day of initial translation, a dream of sweet dew manifested a good omen." Moreover, because it was a lecture on the newly translated Avataṃsaka Sūtra, it is included within the translation of the sūtra. The biography states: "After the new sūtra was initially translated, the venerable masters of Foshouji Monastery requested the Preceptor [Fazang] to lecture. By imperial order, he was commanded to inaugurate the lecture on the fifteenth day of the tenth month, whereupon he directly entered the text. On the evening of the twelfth day of the twelfth month, as he was lecturing, he reached the passage where the ocean of the Worlds of the Lotus Storehouse trembled: inside the lecture hall and within the monastery grounds, the ground suddenly quaked. At that time, several thousand monastics and laypeople all witnessed it and marvelled at what was unprecedented. The Tripiṭaka Master Śikṣānanda, as well as Vinaya Master Mingquan and Dharma Master Degan, venerable elders of that monastery, described this miraculous response and reported it in full to the throne; the rector (karmadāna) Huibiao signed the memorial at the head and submitted it to Zetian. On the nineteenth day of the twelfth month of the third year of the Shengli era, Empress Zetian personally wielded the imperial brush to write an endorsement, stating: 'I have examined the memorial, which details: "Yesterday, on account of expounding the subtle words and propagating the secret depths—on the day of initial translation, a dream of sweet dew manifested a good omen; on the day the lecture commenced, the response of the earth quaking displayed a miraculous sign. This is indeed the Tathāgata descending his traces, in accord with the text of the Nine Assemblies. How could our humble and unworthy self dare take credit for a response of the six kinds [of shaking]? Looking over the memorial received, joy and delight fill our heart. Let it be delivered to the relevant office to be proclaimed to all under heaven."' This endorsement and memorial are detailed in full in the Separate Record; hence it says: 'personally wielded the imperial brush.'"

15.19

Regarding the commentary's "Treatise composed in the Western Regions" and so forth: this refers to Bodhisattva Vasubandhu. The Western Regions Record says: "Bodhisattva Vasubandhu was a brother of Asaṅga. By nature endowed with intelligence, his excellent conditions were not yet complete, and he consequently took the Hīnayāna as his occupation. His three talents soared marvelously, lofty as a frosted peak; his fourfold unhindered eloquence divided extensively, sharp as an astral sword. Asaṅga knew that the expedient teachings of the Hīnayāna were meant to guide low capacities—consoling the weary worldly by establishing a conjured city, enticing the impoverished son by having him hold a dung vessel—and so he devised an expedient, feigning illness in bed and sending for Vasubandhu to show that he was about to pass away. When Vasubandhu heard this, he arrived in less than a day. Asaṅga saw him, explained at length the origin of his illness, and thereupon opened up the Great Teaching, saying: 'Before I die, read the scriptures that I have studied.' Vasubandhu then read the Avataṃsaka, and beheld the dharmadhātu of Vairocana and the ocean of Samantabhadra's practices, which, like sunlight, illuminates everything, and, like Indra's net, mutually interpenetrates. He consequently gave rise to faith and awakening, sighing: 'I should take a sharp sword and cut out the root of my tongue to demonstrate the fault of having supported and praised the Hīnayāna.' His elder brother stopped him, saying: 'Just as a person falls to the ground, so does he rise by means of the ground. In the past, you used your tongue to slander the Mahāyāna; now you can use your tongue to praise the Mahāyāna.' He thereupon entered the mountains, opened and studied the Mahāyāna, and composed the Daśabhūmika-śāstra. On the day the treatise was completed, the great earth shook everywhere, and light shone brightly throughout. The ruler of the country went in person to see him, asking: 'Have you attained the fruit of an arhat or the like?' He answered: 'Not yet.' 'Since you have not yet attained the holy fruit, why did the earth shake?' He answered: 'In my youth, this poor monk did not believe in the Mahāyāna; now, it is precisely because of composing a Mahāyāna treatise that the earth shook.'" Therefore it is said: "the earth shook and light flowed."

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese