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Language: English
Extent: 52 passages, 15,126 words
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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1737 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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Preface to the Recarving of the Brief Questions on the Avataṃsaka Sūtra

The Grand Preceptor of State once dwelt at the sacred realm of Qingliang and composed the Commentary on the Avataṃsaka Sūtra in several million words; its text is as deep as rivers and seas, and its meaning as high as mountain peaks, vast and towering, not something later scholars could easily fathom. These Brief Questions condense the Great Commentary into forty-two articles, covering nearly all of its essential outline—how could this be called abandoning the rod to settle for the foot? As for its structure, each article begins by presenting questions and answers and concludes with 'respectfully responded'; this is so for every single article. Examining its literary style, it clearly distinguishes the format of lectures on texts. There are three compositions by Su Shi of the Song dynasty, all of which begin by posing questions and answers and end with 'respectfully responded'. Commentators state: 'As for lecturers on texts, when the sovereign was fond of learning, he would peruse the classics and histories, and Confucian ministers would accordingly explain their meanings to present them to him.' The titles and opening lines contain the words 'question and answer', which were words spoken when being consulted and offering replies. The structure of this work is identical to that; was it not also recorded upon being consulted? According to the Biographies of Eminent Monks, the Preceptor of State lived through the reigns of nine sacred emperors under the Tang and served as the preceptor to seven emperors; this verifies that he received their consultations. It is titled 'Brief Questions (ce)'; perhaps it also takes the meaning of answering palace examination questions (duice)? This book has circulated for a long time, but it is regrettable that words have dropped out completely and many characters have become blurred. Now, comparing and emending it against the Great Commentary and consulting other books as well, I have collated it with meticulous care and carved it again on pear and jujube blocks, hoping that scholars of the world who peruse these brief questions may trace back to that comprehensive commentary, just as traveling far necessarily begins from nearby, and ascending high necessarily begins from below. So it is stated.

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Kansei 7, year of yimao, winter, tenth month.

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Respectfully recorded by the Yogācāra śramaṇa Kenshun.

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Composed by Chengguan, the State-Protecting Śramaṇa of the Great Avataṃsaka Monastery on Mount Qingliang.

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First: Explaining the Title of the Sūtra; Second: Clarifying the Purport of the Sūtra; Third: Explaining the Names of the Buddha; Fourth: The Locations, Assemblies, and Masters of the Teaching; Fifth: Ascending to the Heavens without Arising; Sixth: The Time of Expounding the Sūtra; Seventh: The Categories and Divisions of the Sūtra; Eighth: Translation and Transmission; Ninth: The Essence and Characteristics of the Padmagarbha; Tenth: The Mutual Interpenetration of Sentient Beings and Buddhas; Eleventh: The Perfect Subtlety of the Ten Faiths; Twelfth: Differences in Afflictions and Obstacles; Thirteenth: The Tathāgata's Ten Bodies; Fourteenth: The Stages of Āryas and Worthies; Fifteenth: The Ten Pāramitās; Sixteenth: The Reason for Expounding Ten; Seventeenth: Direct Transcendence of the Hells; Eighteenth: The Deafness and Blindness of the Two Vehicles; Nineteenth: The Practices and Vows of Samantabhadra; Twentieth: Ancestral Master Mañjuśrī; Twenty-first: The Dual Flow of Compassion and Wisdom; Twenty-second: The Dual Application of Śamatha and Vipaśyanā; Twenty-third: Mastery in Movement and Stillness; Twenty-fourth: The Interfusion of Principle and Phenomena; Twenty-fifth: Revealing the Ten Mysteries; Twenty-sixth: Discerning the Reasons for the Mysteries; Twenty-seventh: The Names and Essence of the Dharmadhātu; Twenty-eighth: The Depths of Realization and Entry; Twenty-ninth: Sudhana's Quest to the South; Thirtieth: The Distinct Realizations of Kalyāṇamitras; Thirty-first: Perfect Fusion and Sequential Arrangement; Thirty-second: The Ocean of the Fruit Transcending Words; Thirty-third: The Names of the Ten Samādhis; Thirty-fourth: Distinctions Among the Ten Supernormal Knowledges; Thirty-fifth: The Ten Supernormal Knowledges and the Six Supernormal Knowledges; Thirty-sixth: The Depths of the Ten Patiences; Thirty-seventh: The Inconceivability of the Buddha; Thirty-eighth: The Ocean of Marks of the Ten Bodies; Thirty-ninth: The Reasons for Effort and Effortlessness; Fortieth: The Origins of the Teaching's Arising; Forty-first: The Three Piṭakas and the Two Piṭakas; Forty-second: The Twelve Divisions of Teachings.

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First: Explaining the Title of the Sūtra. Question: Various sūtras derive their titles from person, phenomenon, cause, or fruit, with many manners of structure; we do not know from what this sūtra establishes its designation. We look up to you to dissect and explain it to reveal the expressed title. Answer: I have heard that the ultimate purport is wordless, yet without words it cannot be revealed; if one wishes to fathom the wondrous principle, one must rely on the fish trap and hare snare. Therefore, within the nameless, names are forcibly established. 'Great, Broad, and Equal' (dafangguang) is the Dharma that is realized. 'Buddha's Garland of Flowers' (fo huayan) is the person who realizes it. 'Great' encompasses by essence; 'Broad and Equal' is completely pervasive in its activities; 'Buddha' means that the fruit is perfect and awakening is complete; 'Garland of Flowers' is an analogy for the blossoming of the myriad practices; 'Adornment' (yan) means adorning the Dharma to accomplish the person; 'Sūtra' (jing) means that which threads together eternal models. The essence and function of the entire sūtra are fully contained in 'Great, Broad, and Equal'; the causes and fruits of the five cycles are all 'Buddha's Garland of Flowers'. This is a title combining both person and Dharma, presenting both Dharma and metaphor side by side; it possesses essence and function, fruit and cause; its principle is exhausted and its meaning complete, encompassing without remainder. It contains inconceivable principles and meanings and serves as the grand outline of the entire work. Were I to expound it in fine detail, I fear it would weary your sight and hearing. Respectfully responded.

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Second: Clarifying the Purport of the Sūtra. Question: Now, words must have a basis, and principle must have a return. We do not know what Dharma-gate this sūtra takes as its essential doctrine, and whither its purport is directed. We look up to you to answer fully to show that to which it returns, so that within concise words we may see its profound import. Answer: When one lifts the collar and pulls the main cord, the details and meshes fall into place by themselves; when one traces the root to find the origin, the branches and streams become clear of their own accord. As the essential doctrine of no essential doctrine, both essential doctrine and expounded teaching are fully voiced: this sūtra takes the inconceivable dharmadhātu conditioned origination, principle-reality, and cause and fruit as its essential doctrine. 'Dharmadhātu' is the general characteristic: encompassing phenomena, encompassing principle, and being without obstruction, all serving as a guiding standard and endowed with intrinsic nature and share. 'Conditioned origination' is the great function that accords with the essence. 'Principle-reality' specifically speaks of principle. 'Cause and fruit' specifically clarify phenomena. The essential doctrine of this sūtra clarifies cultivating the perfect causes of the six stages and matching the complete fruit of the ten bodies; each and every one accords with principle-reality, and all are the gate of the great conditioned origination of the dharmadhātu. Speaking of principle-reality, it is tranquil and vast; therefore the sūtra states: 'The nature of phenomena is originally tranquil and without marks, / Just like empty space, free from conceptual distinctions; / Transcending all graspings and beyond the path of words, / Truly equal and constantly pure.' Speaking of conditioned origination, the myriad virtues are manifold and flourishing; therefore the sūtra states: 'Yet within the supreme truth, / He manifests various deeds performed.' Because these two are unhindered, phenomena and principle interpenetrate and mutually eclipse and both vanish. When these two complete each other, then phenomena and principle shine forth clearly. Using principle-reality to fuse cause and fruit, their interpenetration is multilayered; bringing these two together to return to the dharmadhātu, their interfusion is subtle and hidden. Therefore the sūtra states: 'In the conditioned realm he manifests unconditioned dharmas, yet without destroying the marks of the conditioned; in the unconditioned realm he manifests conditioned dharmas, yet without discriminating the nature of the unconditioned.' Through this mastery there is nowhere it does not penetrate; because it corresponds only to realization, it transcends words and thought. Encompassing without remainder, this is entirely the essential doctrine of the sūtra; discussing its purport, by perusing it one forms contemplation and swiftly realizes the Buddha-fruit. Respectfully responded.

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Third: Explaining the Names of the Buddha. Question: In various sūtras and treatises, Śākyamuni is often spoken of or Vairocana discussed, which are distinct names for the three bodies. By what principle in this sūtra is this very Śākyamuni also named Vairocana? We look up to you to bring forth the reason and also explain their Sanskrit names. Answer: Teachings vary according to capacity, and expedient and ultimate paths are manifold; dividing the titles of the three bodies naturally belongs within the Triyāna teachings. Now, in the profound purport of the Ekayāna, the single essence is undivided: the expedient that is identical to the ultimate is titled Śākyamuni; the ultimate that is identical to the expedient is Vairocana. Therefore the sūtra states: 'He is named Vairocana, or named Śākyamuni'—the names are not two. 'Śākya' is rendered here as 'capable of benevolence'. 'Muni' is rendered here as 'silent'. 'Vairocana' is rendered here as 'light universally shining'. The two lights of body and wisdom illuminate phenomena and principle alike; perfectly bright and singularly luminous, designations are provisionally established for it. In reality, a single Sahā world has a hundred billion ten thousand names; exhausting the dharmadhātu, the names are endless. Gathering sentient beings according to suitability, oneness or multiplicity depends on capacity; provisional, endless names are also used to manifest endless virtues. Respectfully responded.

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Fourth: the locations, assemblies, and doctrine. Question: Mentioning the time, location, and persons inspires faith in sentient beings; although the dharmakāya is omnipresent, preaching must have a location. It is not yet known where this sūtra was preached. Furthermore, in how many assemblies was it preached? Was it preached by the Buddha alone, or was it entrusted to others? We respectfully request that you explain the circumstances so that no doubts remain. Answer: The dharmakāya is nowhere, yet nowhere is it not present; functioning as the manifestation of essence, its response must have a location. In brief, seven different places are spoken of, but in truth the locations exhaust the dharmadhātu. As for the seven locations: the first assembly is at the bodhimaṇḍa; the second assembly is at the Hall of Universal Light; the third assembly is in the Trāyastriṃśa heaven; the fourth assembly is in the Yāma heaven; the fifth assembly is in the Tuṣita heaven; the sixth assembly is in the Paranirmitavaśavartin heaven; the seventh assembly is in the Jetavana. But because there are three assemblies at Universal Light, there are altogether nine assemblies: the first assembly is at the bodhimaṇḍa, expounding the Tathāgata's environmental reward, causes, and effects; the second assembly is at the Dharma Hall of Universal Light, expounding the teaching of the ten faiths; the third assembly is in the palace of the Trāyastriṃśa heaven, expounding the teaching of the ten abodes; the fourth assembly is in the palace of the Yāma heaven, expounding the teaching of the ten practices; the fifth assembly is in the Tuṣita heaven, expounding the teaching of the ten dedications; the sixth assembly is in the Paranirmitavaśavartin heaven, expounding the teaching of the ten stages—because there is a separation between worthies and āryas, it skips the Nirmāṇarati heaven; the seventh assembly returns to the Dharma Hall of Universal Light, expounding the teaching of the perfection of causes and fulfillment of effects, comprising eleven chapters of the sūtra, of which the first six concern the perfection of causes and the latter five concern the fulfillment of effects; the eighth assembly meets a third time at the Dharma Hall of Universal Light, expounding the teaching of Samantabhadra's great practices, where the six ranks are suddenly accomplished; the ninth assembly is in the city of Śrāvastī, in the Jetavana, expounding the teaching of entering the dharmadhātu; and at the end of the ninth assembly it returns to the bodhimaṇḍa, so that the ten assemblies are perfectly clear, suddenly revealing the profound culmination. As for whether it was preached by the Buddha alone or entrusted to others: because this sūtra intends to show that all Buddhas preach simultaneously, in most assemblies it is through the empowerment of the Buddhas of the ten directions that the bodhisattvas preach, intending to make clear that when one preaches, all preach. In the first assembly, empowered by the Buddhas of the ten directions, Samantabhadra Bodhisattva preaches, because Samantabhadra is the lord of the oceanic assembly of the Avataṃsaka and signifies the universal Dharma. In the second assembly, Mañjuśrī is the principal and the ten heads speak together, signifying that the gate of the ten faiths is the head of all ten thousand virtues. In the third assembly, Dharmamati Bodhisattva preaches, signifying that in the teaching of the ten abodes, the mind of wisdom increases. In the fourth assembly, Guṇavyūha Bodhisattva preaches, signifying that in the teaching of the ten practices, the practices stand lofty like a forest. In the fifth assembly, Vajradhvaja Bodhisattva preaches, signifying the principle of soaring high and dedicating [merit] in the ten dedications. In the sixth assembly, Vajragarbha Bodhisattva preaches, signifying that the teaching of the ten stages contains, generates, and is indestructible. In the seventh assembly, Samantabhadra Bodhisattva also preaches, signifying that the causes are perfected, the effects fulfilled, universally pervading the dharmadhātu, and the virtues of practice are all universal. In the eighth assembly, Samantabhadra Bodhisattva also preaches; setting aside the names of the six ranks, he subsumes the practices of the six ranks into the two thousand teachings of practice, taking up one to encompass all completely, practiced together from the initial mind to the ultimate equal enlightenment, never abandoning the cause even up to attaining Buddhahood. In the ninth assembly, the Tathāgata himself enters the siṃhavikrīḍita-samādhi, causing the great assembly suddenly to realize the dharmadhātu and preaching by displaying marks; the two holy ones, Samantabhadra and Mañjuśrī, open and elucidate it, and the good friends of the hundred cities all preach alike. Thus this single assembly is subdivided into two: first, the fundamental assembly where the Tathāgata manifests signs and the two holy ones reveal and open sudden realization of the dharmadhātu; second, from the end of the sixty-first fascicle to the end of the eightieth, where the kalyāṇamitras preach to Sudhana, making clear gradual realization of the dharmadhātu, where gradual and sudden encompass each other, and root and branch reflect each other, because all realize the dharmadhātu. The assemblies and places are briefly explained, and their explicit text is as such. If we gather the sūtra text diffusely, there are ten places in all: first, this Jambudvīpa; second, pervading the hundred billion [worlds]; third, pervading the ten directions; fourth, exhausting the paths of dust-motes; fifth, penetrating different realms; sixth, encompassing the dust-motes of lands; seventh, re-subsuming the lands; eighth, repeatedly gathering them; ninth, like Indra's net; tenth, identical with other Buddhas. Thus, in terms of assemblies, briefly citing the dust-motes of the trichiliocosm and extensively pervading the dharmadhātu's inexhaustible preaching lords, it penetrates the three kinds of worlds without exception. Subsuming these nine assemblies into four divisions: the first assembly, from the Chapter on the Wondrous Adornments of the World Rulers to the Chapter on Vairocana, comprises eleven fascicles of text, named the Division of Presenting the Effect to Inspire Delight and Engender Faith. The second, from the Chapter on the Tathāgata's Names in the second assembly to the Chapter on the Tathāgata's Manifestation, comprises thirty-one chapters and forty-one fascicles of text, named the Division of Cultivating the Cause to Accord with the Effect and Engender Understanding. The third, taking the single chapter “Leaving the World” in the eighth assembly, comprises seven fascicles of text, named the Division of Relying on the Teaching to Advance in Cultivation and Accomplish Practice. The fourth, taking the single chapter “Entering the Dharmadhātu” in the ninth assembly, comprises twenty-one fascicles of text, named the Division of Relying on Persons to Realize and Enter, Accomplishing Virtue. If we expand the nine assemblies into thirty-nine chapters: the first assembly has six chapters: 1. Chapter on the Wondrous Adornments of the World Rulers, 2. Chapter on the Tathāgata's Manifest Marks, 3. Chapter on Samantabhadra's Samādhi, 4. Chapter on the Formation of Worlds, 5. Chapter on the Padmagarbha-lokadhātu, 6. Chapter on Vairocana. The second assembly also has six chapters: 1. Chapter on the Tathāgata's Names, 2. Chapter on the Four Noble Truths, 3. Chapter on Enlightenment through Light, 4. Chapter on Bodhisattvas Asking for Clarification, 5. Chapter on Pure Practice, 6. Chapter on the Worthy Leader. The third assembly also has six chapters: 1. Chapter on Ascending to the Palace of the Trāyastriṃśa Heaven, 2. Chapter on Verses of Praise in the Trāyastriṃśa Palace, 3. Chapter on the Ten Abodes, 4. Chapter on the Brahmacaryā, 5. Chapter on the Merits of the Initial Aspiration, 6. Chapter on Clarifying the Dharma. The fourth assembly has four chapters: 1. Chapter on Ascending to the Palace of the Yāma Heaven, 2. Chapter on Verses of Praise in the Yāma Palace, 3. Chapter on the Ten Practices, 4. Chapter on the Ten Inexhaustible Treasuries. The fifth assembly has three chapters: 1. Chapter on Ascending to the Palace of the Tuṣita Heaven, 2. Chapter on Verses of Praise in the Tuṣita Palace, 3. Chapter on the Ten Dedications. The sixth assembly has one chapter: the Chapter on the Ten Stages. The seventh assembly has eleven chapters: 1. Chapter on the Ten Samādhis, 2. Chapter on the Ten Supernormal Knowledges, 3. Chapter on the Ten Patiences, 4. Chapter on the Asaṃkhyeyas, 5. Chapter on the Tathāgata's Lifespan, 6. Chapter on Bodhisattvas' Dwelling Places (the above six clarify the perfection of the cause of equal enlightenment); 7. Chapter on the Inconceivable Dharmas of the Buddha, 8. Chapter on the Sea of Marks of the Tathāgata's Ten Bodies, 9. Chapter on the Merits of the Light of the Secondary Marks, 10. Chapter on Samantabhadra's Conduct, 11. Chapter on the Tathāgata's Manifestation. The eighth assembly has only one chapter, namely the Chapter on Leaving the World. The ninth assembly also has only one chapter, namely the Gaṇḍavyūha (Entering the Dharmadhātu). The first three assemblies each have six chapters, making eighteen chapters; the fourth and fifth assemblies together have seven chapters, making twenty-five chapters; the seventh assembly has eleven chapters, thus making thirty-six chapters; the sixth, eighth, and ninth assemblies each have only one chapter, thus making thirty-nine chapters. Furthermore, subsuming the thirty-nine chapters into three divisions: first, the Chapter on the Wondrous Adornments of the World Rulers is the introductory division; second, from the Chapter on Manifest Marks downward is the main doctrinal division; third, from the phrase in the sixty-first fascicle of the Gaṇḍavyūha, “At that time, Mañjuśrī emerged from the Good-Dwelling Pavilion,” downward to the end of the sūtra is the dissemination division. The thirty-nine chapters crown the true doctrine, and the nine assemblies and four divisions display its grand architecture. The present text is like this, but its full original is difficult to display; only by examining its title and headings can one know the essential guidelines. Respectfully answered.

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Fifth: ascending to the heavens without rising. Question: Departing and remaining are different, and human and heavenly realms are distinct; why does the sūtra say that without rising from beneath the tree of awakening he ascended to the three heavens? Furthermore, if not rising yet ascending is admitted, in principle it should apply equally to all; why is this said only of the assemblies of the three worthies? Therefore, the Chapter on Ascending to the Palace of the Trāyastriṃśa Heaven says: “At that time, the Tathāgata, without departing from beneath all bodhi trees, ascended to the peak of Mount Sumeru, to Śakra's palace”; and only in the second ascension to the Yāma and the third ascension to the Tuṣita is this spoken of. What is the reason for this? Answer: The nature of phenomena is vast and conditioning is inconceivable. Our Buddha, the World-Honoured One, integrates the dharmadhātu as his body and brings together conditioned origination as his function. Essence and function are unhindered; the one and the many are unobstructed. Without dividing he is everywhere; without going he pervades. Through resonance there is immediately penetration, yet in seeing there is before and after. When there is resonance in Jambudvīpa, he is seen in Jambudvīpa; when there is resonance in a heavenly palace, he is seen ascending to heaven. It is not that the Buddha at the tree of awakening moves and ascends to that heaven. Therefore Dharmamati Bodhisattva says: “Disciples of the Buddha, you should observe / The sovereign power of the Tathāgata: / In all of Jambudvīpa, / Everyone says the Buddha is in their midst. / We now see the Buddha / Dwelling upon the peak of Mount Sumeru; / In the ten directions it is likewise so: / Such is the sovereign power of the Tathāgata.” Thus we know that departing and remaining are entirely the perceptions of sentient beings. Let us clarify this with an analogy. For example, there is one moon in a clear river, viewed together from three boats: one boat remains stationary, while two boats move south and north. The one going south sees the moon follow south for a thousand miles; the one going north sees the moon follow north for a thousand miles; the one who stops his boat sees the moon not move. Thus this moon does not leave the middle of the stream, yet travels south and north. If hundreds of thousands view it together and depart in the eight directions, there are hundreds of thousands of moons departing, yet the perceptions of departing and remaining differ. The wise will understand the profound principle of themselves.

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It is also asked: If carrying the previous forward to the subsequent should be equal in principle and phenomena, why do the three worthies alone have this intention? It is to reveal a distinct meaning. That is, because the first two assemblies are adjacent to each other, they do not need to carry forward the previous; these three [heavenly assemblies], being separated from the human realm, must be linked together. Furthermore, these three assemblies alike explain the stages of worthies; in the sixth [assembly] one has already realized and entered, so it does not need to carry forward the previous; in the seventh, Samantabhadra within the stages and wondrous enlightenment naturally do not need it; the eighth suddenly displays the six ranks whose essence and function are already interfused; the ninth solely clarifies realization and entrance where essence and function are of one flavor; hence none of them need it. It is only these three assemblies that are needed to form an interlinking chain into one dharmadhātu assembly. Respectfully answered.

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Sixth: the time of the sūtra's preaching. Question: When the Tathāgata appeared in the world for nearly fifty years, throughout his teaching from beginning to end there were distinctions between the three periods and the five periods. At what time was this sūtra preached? We respectfully request that you state the time in full so as to dispel doubts and obstacles. Answer: When the mind is merged with the ultimate truth, past and present are unified as one; the dharmadhātu is unproduced and fundamentally lacks divisions of time. How much more so is the boundless preaching in which moments and eons are completely interfused! In truth, when right awakening was first achieved, the perfect and wondrous was suddenly revealed. From narrow to broad, there are briefly ten levels of distinction: 1. only a single thought-moment; 2. the full seven days; 3. pervading the three periods of time; 4. subsuming eons of the same kind; 5. gathering eons of different kinds; 6. subsuming eons into a single thought-moment; 7. re-gathering eons and thought-moments; 8. the times of different kinds of realms; 9. mutually entering each other; 10. gathering the branches into the root, that is, non-eons as eons. Briefly describing the ten levels, to cite one is to encompass all completely; it is neither long nor short, yet can be long and can be short. Respectfully answered.

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Seventh: the divisions and categories of the sūtra. Question: The holy teaching's expressions are manifold in their breadth and brevity. Is this teaching extensive or brief, complete or deficient? Answer: Wordless words, their speech exhausts the dharmadhātu; unuttered exposition, nothing exists that does not express it. Briefly relying on verbal expressions, there are ten tiers of distinctions: First, the brief version of the sūtra, which is the eighty fascicles and thirty-nine chapters transmitted at present, because the Sanskrit text has one hundred thousand verses, whereas what is translated now is forty-five thousand. Second, the inferior version of the sūtra, which is the complete text of one hundred thousand verses in forty-eight chapters; of the three versions seen altogether by the Bodhisattva Nāgārjuna in the dragon palace, this corresponds to the inferior version. Third, the middle version of the sūtra, which is the version seen by him having four hundred ninety-eight thousand eight hundred verses in one thousand two hundred chapters. Fourth, the superior version of the sūtra, also seen by him, having as many verses as the atoms of thirteen great trichiliocosms, and as many chapters as the atoms of one set of four continents. Among these, the upper two versions cannot be transmitted by the mental capacity of worldly people. Fifth, the Samantacakṣu (Universal Eye) Sūtra, which was held by Sāgaramegha, the third spiritual friend seen by the youth Sudhana; using the great ocean as ink and Mount Sumeru heaped up as a brush to write this Universal Eye Dharma gate—one gateway within one chapter, one dharma within one gateway, one meaning within one dharma, one sentence within one meaning—one still could not obtain a minute part, let alone exhaust it! Only a bodhisattva who has attained dhāraṇī can uphold it. Sixth, the sūtra of identical exposition: in worlds of a single kind, exhausting the dharmadhātu and space even in an area accommodating the tip of a hair, it is expounded through vocal sounds without end. Seventh, the sūtra of different expositions: worlds such as tree-shaped lands being different, their arrangements are also distinct, so that one cannot determine them as either matter or speech, and their divisions and categories are hard to fix. Eighth, the sūtra of host and companion: when Vairocana Buddha speaks, the Buddhas of the ten directions serve as companions; when those of the ten directions are the host, Vairocana and the others all serve as companions. Ninth, the retinual sūtras: because other persons who are not suitable vessels cannot hear this all-encompassing exposition, teachings expounded according to what is appropriate all enter this gate; hence they are called the retinual sūtras. Tenth, the consummate sūtra: because all the above versions interfuse into a single inexhaustible sea of teaching, not a single phrase or sentence is omitted. Because what is expressed is difficult to conceive, that which expresses it is difficult to illustrate; I have briefly presented the ten categories to indicate the mysterious gate. Yet its brief expression also encompasses the doctrine, just as a drop of the ocean is identical in its wet nature. Respectfully answered.

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Eighth: translation, transmission, and dissemination. Question: The teaching came east to China from the Western Regions, with birch-bark and Sanskrit script translated onto paper and silk; it had to receive the grace of an imperial decree and required the deliberation of assembled worthies. In which dynasties was this scripture translated? Who were the chief translators? And as for the agreements and differences between the old and new, please state the exact points so that we may know the great source. Answer: From the time the sun of the Buddha set its light and the councils were held in India, the teaching first descended eastward during the reign of Emperor Ming of the Han. This inconceivable sūtra came to exist only in the Jin dynasty, and its transmission differed across four distinct versions over time: First, in the fourteenth year of the Yixi era of the Jin, Tripiṭaka Master Buddhabhadra of Northern India—in the Tang language, Juexian—translated a Sanskrit text of thirty-six thousand verses into the sixty-fascicle Jin sūtra at Xie Sikong Monastery in Yangzhou, which is now the Shangkang Xingyan Monastery. The śramaṇa Faye recorded it by brush, and Huiyan and Huiguan polished the style. Second, in the first year of the Yonglong era of the Great Tang, Tripiṭaka Master Divākara of Central India—called Rizhao here—translated the “Entering the Dharmadhātu Chapter” at Taiyuan Monastery in the Western Capital, which is now the Chongfu Monastery in Chang'an. Inside it two passages were missing: first, from after Lady Māyā to before Bodhisattva Maitreya, the ten spiritual friends in between, such as Deyānīyavanta; second, from after Bodhisattva Maitreya to before the spiritual friends as numerous as the atoms of a great trichiliocosm, the fifteen lines of scripture in between where Mañjuśrī extends his hand to rub Sudhana's crown, which is at the beginning of the eighty-fascicle sūtra. The virtuous Vinaya Master Daocheng, Dharma Master Baochen, Dharma Master Dacheng, and others translated it together, and Dharma Master Fuli polished the text. Third, in the first year of the Zhengsheng era of the Great Zhou, Tripiṭaka Master Śikṣānanda of Khotan—called Xixue here—translated the Sanskrit text again at Fo Shouji Monastery in the Eastern Capital, now Jing'ai Monastery, and supplemented various omissions amounting to nine thousand verses; together with the old, there were forty-five thousand verses in total, forming the eighty-fascicle Tang version. The Sanskrit text was brought to this land when Empress Zetian Dasheng sent an envoy to Khotan to welcome it; the virtuous Tripiṭaka Master Yijing, Chan Master Hongjing, Dharma Master Woncheuk, Dharma Master Shenying, Dharma Master Fabao, Dharma Master Xianshou, and others translated it together, and Dharma Master Fuli polished the text. Fourth, within the aforementioned third version, although several places were augmented, the fifteen lines of scripture supplemented by Rizhao, where Bodhisattva Mañjuśrī rubs Sudhana's crown, were on the contrary omitted; Dharma Master Xianshou collated the two sūtras, new and old, against the Sanskrit text, and inserted Rizhao's supplemented text into the place omitted by Xixue, so that the text ran continuously and the meaning was joined; what is transmitted today is this fourth version. If there is an eighty-fascicle version that lacks the scripture of Mañjuśrī rubbing Sudhana's crown at the beginning, that is the third version. The Tathāgata's preaching of the doctrine accords with the voices of various classes of beings, and when compiled into sūtras, according to the standard of the Western Regions, the wise and eminent who transmit and translate must be skilled in the languages of both sides; each word is examined thrice with trepidation and caution, so that above it tallies with the holy intention, and below it accords with the capacities of the time. Therefore its transmission and dissemination have had profound efficacy and far-reaching benefit. Respectfully answered.

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Ninth: the substance and characteristics of the Padmagarbha. Question: The ocean of lands of the Padmagarbha is the Tathāgata's objective recompense, induced by cultivating the contemplation of the pure land. What are the shapes and forms established within it? May we hear of the adornments of his Dharma conversion? What causes are cultivated to accomplish this ocean of lands? What practices and deeds are established to roam and dwell within it? Please point out the entry gate so that we may know what to return and aspire to. Answer: Our Buddha's realm completely interfuses objective and subjective; its substance is tathatā, and its measure encompasses the dharmadhātu. As for its adornments, they equal the atoms of all lands; the Dharma conversion extends horizontally and penetrates vertically without bounds. The causes cultivated are vast and distant, hard to measure by calculation; only those of consummate capacity and consummate cultivation can reach this realm. Yet in accordance with capacity it hides and manifests, pure and defiled, waxing and waning; in conformity with beings' depth and shallowness, the great and the small mutually appear. Although waxing and waning, purity and defilement interpenetrate; although great and small, the universal and the restricted interfuse. Inconceivable to consciousness and wisdom, how could words exhaust it? Therefore, relying on the sūtra's explanation, I shall briefly show its form. This Padmagarbha-lokadhātu has twenty tiers. As for the distance from its lowest tier to the second tier, one reaches the second tier only after passing worlds as numerous as the atoms of one Buddha realm. From the second to the third, fourth, and up to the twentieth tier, it gradually increases in distance by equal numbers. This Saha world of ours is the thirteenth tier. At the very bottom of the Padmagarbha are first laid wind-wheels as numerous as the atoms of Mount Sumeru; upon these wind-wheels is upheld the Universal Light Mani Ocean of Fragrant Water, and from the ocean emerges a lotus named Fragrant Stems and Banners of Varied Radiance. The flower upholds the ocean of lands; within its fragrant-stemmed flower is a lotus dais, and upon the dais is the Mountain of Iron Encircling Rings encompassing it in a circle. Inside is the great earth, level in the four directions, pure and firm. Within it are oceans of fragrant water as numerous as the atoms of ineffable Buddha realms; each ocean is of one kind, and within each kind there are worlds as numerous as the atoms of ineffable Buddha realms. Between each of the oceans are fragrant-water rivers as numerous as the atoms of four continents circling clockwise. Its ground is in substance adamantine (vajra), adorned with various wondrous jewels; every single realm is adorned with the pure merits as numerous as the atoms of oceans of worlds. The sūtra says: 'In all the atoms of the Padmagarbha-lokadhātu, / in each atom one sees the dharmadhātu; / jewel light manifests Buddhas gathering like clouds— / this is the sovereignty of the Tathāgata's land.' All are induced by the great practices cultivated by our World-Honoured One over many kalpas in the past. Thus the sūtra says: 'The World-Honoured One in the past, before Buddhas as numerous as atoms in all existences, cultivated pure karma, / thus obtaining the ocean of worlds of the Padmagarbha adornments of various jewel radiances.' It also says: 'The ocean of worlds of the Padmagarbha / is equal to the dharmadhātu without difference; / its adornments are exceedingly pure, / abiding securely in empty space.' Thus we know that although there are inexhaustible adornments, each accords with the dharmadhātu; if one's contemplation is accomplished, one is born within it, and there is no cause among the myriad practices that does not lead there. Its general meaning is that whether reward [bodies] or response [bodies], all are without obstacle. I shall briefly state ten to show their inconceivability: 1. unhindered interpenetration of principle and phenomena; 2. unhindered interpenetration of formation and destruction; 3. unhindered interpenetration of broad and narrow; 4. unhindered interpenetration of mutual entrance; 5. unhindered interpenetration of mutual identity; 6. unhindered interpenetration of the subtle and minute; 7. unhindered interpenetration of the hidden and manifest; 8. unhindered interpenetration of multiple manifestation; 9. unhindered interpenetration of host and companion; 10. unhindered interpenetration of time and place. Any single unhindered interpenetration possesses all unhindered interpenetrations; once the contemplation is accomplished, one naturally goes there. Respectfully answered.

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Tenth: the mutual interpenetration of sentient beings and Buddhas. Question: Sentient beings and Buddhas differ in delusion and awakening: sentient beings transmigrate in the six destinies, while Buddhas are consummate in the myriad virtues. Why is it said that sentient beings are identical to Buddhas and the two mutually encompass each other? This confuses cause and effect, completely contravening the principle of the Dharma. Answer: The true source is not dual, and the wondrous purport is ever equal; it is solely due to the difference between delusion and awakening that sentient beings and Buddhas arise. Deluded about the true, false thoughts arise, conventionally designated 'sentient beings'; realizing that the false is identical to the true, one is named a 'Buddha'. When deluded, one is entirely deluded about the true principle, yet apart from the true there is no delusion; when awakened, the false is fundamentally the true, not something newly existent. Delusion arises abruptly due to fundamental ignorance, like mistakenly taking east to be west; awakening arises in accordance with the true principle, just as east fundamentally does not change. In terms of characteristics, they are conventionally called sentient beings and Buddhas, but in terms of substance, they mutually encompass each other. Without seeing this source, one's delusion remains unawakened; once one realizes this mystery, attaining buddhahood takes only an instant. The sūtra says: 'The dharmadhātu and the realm of sentient beings / are ultimately without distinction; / knowing all of them completely— / this is the Tathāgata's realm.' As soon as the Tathāgata attained right awakening, he universally saw that sentient beings had already attained right awakening; while sentient beings are in the midst of delusion, they suffer within the Buddha's mind. May those who aspire to the mysterious not abandon the false to seek the true. Respectfully answered.

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Eleventh: the consummate wonder of the ten faiths. Question: The ten faiths are the beginning and full wisdom is the end. Although a tree that fills a man's embrace arises from a tiny sprout, the tiny sprout has not yet risen above the clouds; although wondrous enlightenment is attained through faith, how can faithful mind encompass the [other] stages? Now you say that within faith the stages are encompassed, and the consummate wonder is頓revealed. Although we have heard these words, we have not understood this purport. Please state the reason to dispel our doubts. Answer: Teachings have depth and shallowness, and faculties have superiority and inferiority. From the subtle to the prominent, gradual teachings guide inferior capacities; at the initial mind immediately consummate, the consummate teaching covers superior persons. Once there is consummate faith and consummate understanding, and consummate cultivation of the myriad practices, sudden awakening and sudden accomplishment render the myriad virtues consummate and complete. Like a maiden of Yue in the morning becoming the queen of Wu by evening, or born in the royal palace at dusk and called the crown prince at dawn, why must there be steps and gradations before becoming a sovereign? Respectfully answered.

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Twelfth: the differences in afflictions and obstacles. Question: The two obstacles and the sand-like afflictions cannot even be illustrated by metaphors; over asaṃkhyeya kalpas, one still cannot be called free of them, and the holy ones of the ten stages gradually diminish them part by part. How could one severance sever all? Since this exceeds the ordinary norm, it is hard to give it credence. Answer: Delusion fundamentally has nowhere it comes from; deluded about the true, it suddenly arises. Deluded without turning back, it spreads unboundedly. It is like a wisp of cloud grazing the sky coming from nowhere, yet in an instant filling the six directions so that all becomes dark; suddenly a long wind comes, and in a flash the clouds are gone, with not a spot for a thousand li, and the myriad forms are clearly visible. When the wind of skillful means arises, it illuminates delusion as having no foundation; when the nature of emptiness manifests, the myriad virtues are fundamentally consummate. The eighty thousand dust-like afflictions are all pāramitās, and the obstacles of delusion as numerous as the sands of the Ganges are all gates to the true. When cataracts of the eye are not yet removed, flowers in the sky arise in confusion; once the Dharma eye is purified, what delusion will not vanish? Clinging stubbornly to attachments naturally consumes many kalpas. Respectfully answered.

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Thirteenth: The Tathāgata's Ten Bodies. Question: Sūtras and treatises alike speak of the Buddha having three bodies; either they open them out, not going beyond the body of enjoyment for self and others, or they combine them, distinguishing only the true and the responsive. Based on what principle are ten bodies spoken of? Please set forth their ten names and indicate their essence and characteristics. Answer: The true body is vast and spacious, taking the dharmadhātu as its identical essence; encompassing everything without exterior, its function equals the myriad transformations. Tracing the source, there are not two; clinging to traces, there are many aspects. According to faculties, the Buddhas make diverse statements of one or many. In terms of essence, characteristic, and function, they briefly speak of three bodies. Overall in terms of self and others, they divide them into the two enjoyment bodies, along with the true and the responsive. If one speaks exhaustively of principle, the ten bodies alone are complete. Regarding the ten bodies, there are briefly two kinds: first, the fusing of the three worlds into ten bodies; second, that the single body of the Tathāgata itself possesses ten bodies, namely: 1. the enlightenment body, 2. the vow body, 3. the transformation body, 4. the sustaining body, 5. the body adorned with marks and signs, 6. the body of awe-inspiring power, 7. the mind-made body, 8. the body of merit, 9. the dharmakāya, 10. the wisdom body. Now, these ten bodies are the ten virtues of the Buddha, endowed with essence and function, having the responsive and the true; because they fuse into a non-dual gate, they are called wondrous and complete. What are the ten virtues? 1. Achieving the Way under the tree of enlightenment, brightly having the great awakening; 2. vows pervading the dharmadhātu, ascending to Tuṣita; 3. transformations responding in manifold ways, like water dividing into many moons; 4. sustaining forever, having the whole body or relics; 5. marks and signs boundless, difficult to count as pulverized dust; 6. awe-inspiring power outshining all, like the moon outshining the stars; 7. responding as stimulated and thus penetrating, swift as thought; 8. merit deep and thick, containing all like the ocean; 9. dharma-nature truly eternal, serenely clear and all-pervading; 10. wisdom decisive, suddenly awakening completely and luminously. The ten virtues do not depart from a single body, nor is there any other Buddha; they are not like the three bodies and four wisdoms, where essence and function differ. Regarding the ten bodies that fuse the three worlds: 1. the sentient-being body, 2. the land body, 3. the karmic-retribution body, 4. the śrāvaka body, 5. the pratyekabuddha body, 6. the bodhisattva body, 7. the Tathāgata body, 8. the wisdom body, 9. the dharmakāya, 10. the space body. Since there are ten bodies in a single Tathāgata body, the other nine bodies are also like this, making one hundred bodies; furthermore, as they mutually become one another, they make one thousand bodies. Thus the true and responsive interpenetrate, and one and many are unimpeded. It is hoped that you will reverently believe this and not stagnate in ordinary understanding. Respectfully answered.

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Fourteenth: The Stages of the Nobles and Sages. Question: Both Mahāyāna and Hīnayāna sūtras establish gradual stages; what are the stages like in this teaching? Answer: Principle has no shallowness or depth, but realization has gradations. Because of the unconditioned dharma, sages and nobles differ; either the gradual stages are distinct, or there are no stages at all—each takes one meaning, not exhausting the source. Now, neither having stages nor having differences does not obstruct the distinction of stages. There are briefly two gates: first, sequential arrangement; second, perfect interfusion. These two mutually support each other without mutual obstruction. Regarding sequential arrangement, the stages are distinct; thus they traverse four heavens and separately set forth six stages. In the second assembly, they variously practice the ten faiths to reveal the ten profound [principles]; in the third assembly, at the Trāyastriṃśa heavenly palace, they only then speak of the ten abodes; in the fourth assembly, within the Yāma heaven, they reveal the Dharma-gate of the ten practices; in the fifth, in the Tuṣita heaven, they speak of the ten dedications; in the sixth, within the Paranirmitavaśavartin heaven, they speak of the Dharma-gate of the ten stages; in the seventh, at the Dharma-hall of Universal Light, they speak directly of the two enlightenments, equal and wondrous; in the eighth single assembly, they reveal perfect interfusion directly. Regarding the ten faiths, they are: 1. the faithful mind, 2. the vigorous mind, 3. the mindful mind, 4. the concentrated mind, 5. the wise mind, 6. the precept-observing mind, 7. the non-regressing mind, 8. the Dharma-protecting mind, 9. the vow mind, 10. the dedicating mind. Although possessing the ten minds, they do not yet form gradual stages and do not establish gradations; they merely reveal the ten kinds of profundities to display the practices and vows that accord with conditions, and their virtuous functions encompass the beginning and the end, as explained above. Regarding the ten abodes, they are: 1. the abode of generating the mind, 2. the abode of preparing the ground, 3. the abode of cultivation, 4. the abode of noble birth, 5. the abode of complete skillful means, 6. the abode of the upright mind, 7. the abode of non-regression, 8. the abode of the youthful state, 9. the abode of the Dharma prince, 10. the abode of empowerment. Their text and meaning are vast and profound, fully present in their own assembly. Regarding the ten practices, they are: 1. the practice of joy, 2. the practice of beneficial action, 3. the practice of non-opposition, 4. the practice of indomitability, 5. the practice of freedom from confusion and delusion, 6. the practice of good manifestation, 7. the practice of non-attachment, 8. the practice of difficulty of attainment, 9. the practice of good dharmas, 10. the practice of truth. In sequence, these are the practices of giving and so forth. Although the Dharma-gates of the ten pāramitās encompass many gates, the ten pāramitās are primary. Regarding the ten dedications, they are: 1. the dedication to rescuing and protecting sentient beings while being free from the characteristic of sentient beings, 2. the indestructible dedication, 3. the dedication equal to all Buddhas, 4. the dedication reaching all places, 5. the dedication of the inexhaustible treasury of merits, 6. the dedication according with and firm in all roots of goodness, 7. the dedication equally according with all sentient beings, 8. the dedication with the characteristic of tathatā, 9. the dedication of unbinding and unattached liberation, 10. the dedication entering the boundless dharmadhātu. In each single stage, one fully cultivates the various pāramitās as what is dedicated; each dedication is made toward three places: 1. dedicated to unsurpassable bodhi, 2. dedicated to all sentient beings, 3. dedicated to the true reality of tathatā. The first two are dedications conforming to characteristics; the last is dedication free from characteristics. Conforming and being free are non-dual, principle and phenomena are cultivated together, and when compassion and wisdom are operated in tandem, one can personally realize and enter. Regarding the ten stages, they are: 1. the Joyous stage, 2. the Immaculate stage, 3. the Luminous stage, 4. the Radiant stage, 5. the Difficult to Conquer stage, 6. the Manifest stage, 7. the Far-Reaching stage, 8. the Immovable stage, 9. the Good Wisdom stage, 10. the Cloud of Dharma stage. Now, these ten stages are divided into ten stages because of cultivating the ten superior practices, severing the ten kinds of obstructions, and realizing the ten aspects of tathatā. Each stage has four paths: 1. the path of skillful means, 2. the path of realization, 3. the auxiliary path, 4. the non-abiding path. That is, each cultivating preliminary practice is the path of skillful means; directly realizing tathatā is the path of realization; concurrently cultivating the various practices is the auxiliary path; and the dual flow of the provisional and the real, abiding neither in saṃsāra nor nirvāṇa, is the non-abiding path. Regarding the seventh assembly explaining the two enlightenments of equal and wondrous, there are eleven chapters of the sūtra. The first six chapters clarify the stage of equal enlightenment, namely: 1. 'Chapter on the Ten Samādhis', 2. 'Chapter on the Ten Supernormal Knowledges', 3. 'Chapter on the Ten Patiences', 4. 'Chapter on Incalculable Numbers', 5. 'Chapter on the Lifespan of the Tathāgata', 6. 'Chapter on the Bodhisattvas' Dwelling Places'. 'Equal enlightenment' means already transcending the ten stages and equaling wondrous enlightenment; in terms of equaling wondrous enlightenment, it is also named Tathāgata; though equal, it still cultivates, so it is also named bodhisattva; the sūtra explains its characteristics extensively. Regarding wondrous enlightenment, there are five chapters of the sūtra: 1. 'Chapter on the Inconceivable Dharmas of the Buddha', generally clarifying the Buddha's virtues; 2. 'Chapter on the Ocean of Characteristics of the Ten Bodies', separately revealing the great characteristics; 3. 'Chapter on the Merits of the Radiance of the Minor Marks', separately clarifying the minor marks; 4. 'Chapter on the Practices of Samantabhadra', generally revealing the complete cause; 5. 'Chapter on the Manifestation [of the Tathāgata]', generally displaying the functions of the fruit: brightly having the great awakening, free from the perceiver and the perceived, hence named wondrous enlightenment. The above explains sequential arrangement, where before and after, gradations, and shallowness and depth are not confounded. Second, to clarify perfect interfusion: using nature to fuse characteristics, a single stage contains all stages: either the beginning includes the end, or the end includes the beginning; the beginning and the end include the middle, and the middle includes the beginning and the end; the forty-two stages form the meaning of forty-fold mutual containment. Therefore, the eighth assembly fully possesses the practices explained in the six stages, yet eliminates the names of the stages to suddenly display all practices; at the initial mind one suddenly awakens, and one is also permitted to cultivate suddenly. Thus Bodhisattva Samantamati raises two hundred questions, and Bodhisattva Samantabhadra offers two thousand answers, making two thousand practices, each completely encompassing [all]. That is, any single practice contains the two thousand practices; every practice is like this, which is perfect interfusion. Although sequential arrangement and perfect interfusion are spoken of as before and after, their meaning is simultaneous. Were one not to traverse all four heavens, one could not display their sequential arrangement; were it not suddenly spoken in a single assembly, how could one reveal their perfect interfusion? Sequential arrangement is the pedagogical establishment of doctrinal characteristics, while perfect interfusion is the virtuous function of the nature of principle. Characteristics are the characteristics of nature, so sequential arrangement does not obstruct perfect interfusion; nature is the nature of characteristics, so perfect interfusion does not obstruct sequential arrangement. Because perfect interfusion does not obstruct sequential arrangement, the one is immeasurable; because sequential arrangement does not obstruct perfect interfusion, the immeasurable is one. When the immeasurable is one, fusion and penetration are hidden and subtle; when the one is immeasurable, interpenetration and entrance are manifold. Therefore, only wisdom knows this; it is difficult for ordinary feelings to fathom. Respectfully answered.

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