新華嚴經論 9

English (machine translation) 9

Language: English

Regarding the tenth assembly being in the Chapter on the Dharmadhātu: this clarifies that this single assembly universally embraces all assemblies, and the lands of the ten directions, the dharmadhātu, and the space realm are collectively a single assembly, layered without end; all the oceans of Buddhas and the oceans of all sentient beings are united into a single body by this single Chapter on the Dharmadhātu. All realms vary according to the minds of sentient beings, distinguished by this; one can encompass them through the six characteristics and ten mysteries, and see them by contemplating with a thought-free mind. Alternatively, one may take the Chapter on the Wondrous Adornments of the Rulers of the World as one assembly, and the three assemblies in the Universal Light Hall as one assembly, which together with the preceding Chapter on the Wondrous Adornments of the Rulers of the World make two assemblies. Ascending to the heavens of Sumeru, Yāma, Tuṣita, Nirmāṇarati, and the Third Dhyāna makes five assemblies, which together with the preceding two assemblies make seven assemblies. The human world at the Jeta Grove in the Chapter on the Dharmadhātu is the eighth assembly, the place of the Great Stūpa of Sudhana is the ninth assembly, and the assembly everywhere in the dharmadhātu of empty space is the tenth assembly. This completely subsumes beginning and end throughout the ten directions, which is also an interpretation of one school and does not contradict the principle. Ancient masters spoke of 'nine assemblies' because they did not know that the eleventh ground is taught in the Third Dhyāna. This sūtra takes the totality of ten dharmas as its standard; one cannot speak of nine. As for Sudhana's assembly east of the City of Awakening, this clarifies that the preceding assemblies only provisionally established the dharmas of the five stages, without yet provisionally displaying the persons capable of cultivating the practice. The single assembly at the City of Awakening clarifies the persons capable of cultivating the practice and the bodhisattvas' rules and methods of expediently embracing sentient beings.

9.3

Third, explaining the reason for the Buddha's appearance in the world: when the Tathāgata appears in the world, he provisionally uses stages to show what is real. If one sees the Tathāgata as having just attained right awakening and teaching in the three periods of the true, counterfeit, and degenerate Dharma, this is not the view of right awakening, nor is it seeing the Buddha's advent. These are views held temporarily by sentient beings of inferior understanding; those seeking right awakening should not be like this.

9.4

Question: How does one see the Buddha's advent?

9.5

Answer: One should see one's own body as without body and without mind, without emerging and without submerging, without inside and without outside, neither moving nor quiescent, without thought and without seeking, having no abiding place in either the mundane or the supramundane, with no mental factors, no dharmas of mind, mind and dharmas having no reliance, their nature having no beginning or end. Expounding such a Dharma with wisdom that has no reliance or abiding, teaching and transforming sentient beings so that all are led to awaken and enter—this is called seeing the Buddha's advent. As Mañjuśrī's verse in the Chapter on the Awakening of Light says:
'Transcending all views, / Both mundane and supramundane, / Yet able to skillfully know dharmas, / One will become a great radiance. / If toward all-knowledge / One gives rise to a mind of dedication, / Seeing that the mind is unproduced, / One will attain great renown. / Sentient beings are unproduced, / Nor are they ever destroyed; / If one attains such wisdom, / One will achieve the unsurpassed path. / In the one, understanding the immeasurable, / In the immeasurable, understanding the one, / Comprehending their mutual arising, / One will become fearless.'
The first two stanzas clarify the Buddha's advent, and the latter two stanzas clarify the wisdom within right awakening. One should know the Buddha's advent in this way; one should not let sentient beings grasp at the marks of the Buddha's appearance and disappearance, seeing a beginning and seeing an end, but merely see that the essence of body and mind of oneself and sentient beings is without arising or ceasing—this is leaving the world.

9.6

In expounding this entire sūtra from beginning to end, the forms and appearances of the assemblies total two hundred and twenty-eight groups; the bodily types of the retinues adorning the bodhimaṇḍa each differ in kind. The events and intentions in each assembly all signify something, which will become clear when reaching each stage, and cannot be captured in a mere outline. For now, the first chapter contains forty-five assemblies, whose symbolic meanings are given below and will be explained upon reaching the text. The scriptural text is vast, and explaining it in advance is difficult to understand; it can only be pointed out in relation to the specific matter, so that the Dao is preserved where the eyes see. As in the previous six-section division of the sūtra's meaning: in the first assembly on first attaining right awakening, there are six chapters in total, comprising eleven fascicles. Among them, the chapter titles are: first, Chapter on the Wondrous Adornments of the Rulers of the World; second, Chapter on the Manifestation of the Tathāgata's Marks; third, Chapter on Samantabhadra's Samādhi; fourth, Chapter on the Formation of the World; fifth, Chapter on the Floral Treasury World; sixth, Chapter on Vairocana. These six chapters have six purposes in the initial assembly. In this initial assembly, from 'Thus have I heard' onward, there are the introductory section, the main exposition section, and the dissemination section; it is the same for the remaining assemblies. From the six characters 'Thus have I heard: At one time' up to 'first attained right awakening' is the introductory section. From 'The ground was solid, made of diamond' onward is the main exposition section. Up to 'the earth shook and flowers rained down' is the dissemination section. From within the main exposition section, the cause and effect of the Tathāgata's attainment of Buddhahood are expounded, and the fifty assemblies of bodhisattvas, spirits, and devas represent the assemblies of the Buddha's own practice and benefit to sentient beings, enabling the assembled bodhisattvas to see and know cause and effect, and displaying the attainment of the path and entry into the Dharma, which is identical to the Dharma known and seen by the Buddha, serving as a model for later practitioners. This is because from the ordinary person's entry into the Dharma, it is identical to the Buddha's knowledge and vision. The meaning of 'at the moment of initial aspiration, one immediately attains right awakening' arises from this. The subsequent assemblies each have their own introductory sections, which will be clarified when reaching the text. The general section on entrustment and dissemination is in the Chapter on the Manifestation of the Tathāgata, which was already described earlier, like the simile of the wheel-turning king's eldest son.

9.7

First, the initial Chapter on the Wondrous Adornments of the Rulers of the World clarifies that when the Buddha first attained right awakening, the various rulers of the world came and assembled to celebrate the Buddha's attainment of the path, and also sought benefits for themselves. It also represents the dharmas of the five stages of the Tathāgata's own practice.

9.8

Second, the Chapter on the Manifestation of the Tathāgata's Marks clarifies that when the Buddha first attained right awakening, light from his mouth addressed the assembly and light from his ūrṇā showed the Dharma.

9.9

Third, the Chapter on Samantabhadra's Samādhi clarifies that the Buddha caused his eldest son Samantabhadra to enter the samādhi of the body of the tathāgatagarbha and contemplate dharmas with precise scrutiny. Arising from samādhi, he expounded the fruit and retribution of the Buddha and the karmic power of sentient beings, bringing about the adornment of the lands with the circumstantial and primary fruitions of the world.

9.10

Fourth, the Chapter on the Formation of the World is then expounded, clarifying that it arises from the karmic power of sentient beings.

9.11

Fifth, the Chapter on the Floral Treasury World clarifies that the ocean of the Floral Treasury World is the adornment attained as the fruit and retribution of the Buddha's own wisdom.

9.12

Sixth, the Chapter on Vairocana cites the ancient to verify the present, causing the assembly to believe and accord, showing that the Dharma does not arise in vain but ancient and present illuminate each other, inspiring belief without doubt. Now, these six chapters of the initial assembly all have their intended purposes. Within these six chapters, following the explanation of the assembly, they are divided into two sections: first, the single chapter, Chapter on the Wondrous Adornments of the Rulers of the World, clarifies that when the Buddha first attained right awakening, he briefly displayed the adornments of the circumstantial and primary fruitions; second, the five chapters from the Chapter on the Manifestation of the Tathāgata's Marks onward clarify the fruit to encourage practice. Regarding these two sections, within the first section of the single Chapter on the Wondrous Adornments of the World Rulers, the meaning is divided into ten headings.

9.13

First, clarifying Vairocana's initial attainment of right awakening and the adornment of circumstantial and primary fruitions.

9.14

Second, clarifying the ten assemblies of Samantabhadra and the assembly constantly following the Buddha.

9.15

Third, clarifying the assembly of the various spirits, the eight classes of beings, and the various devas.

9.16

Fourth, clarifying the conclusion of those who have assembled.

9.17

Fifth, clarifying the ten great deva kings praising the fruit of the Buddha's practice of the ten grounds by means of the Dharma gates they themselves attained benefit from.

9.18

Sixth, clarifying the sons of heaven of the sun and moon, the kings of the eight classes, and others praising the fruit of the Buddha's practice of the ten dedications of merit by means of the Dharma gates they themselves attained benefit from.

9.19

Seventh, clarifying the ten groups of various spirits, headed by the crop spirits, each praising the fruit of the Buddha's ten practices by means of the Dharma gates they themselves attained.

9.20

Eighth, clarifying the ten great bodhisattvas including Bodhisattva Ocean Moonlight Brilliance, along with the nine groups of various spirits, praising the fruit of the Buddha's practice of the ten abodes by means of the Dharma gates they themselves attained.

9.21

Ninth, clarifying the assembly emerging from the seat itself, clarifying the Buddha's own cultivation of Samantabhadra's practice, and praising the fruit of the Buddha's own cultivation of Samantabhadra's practice.

9.22

Tenth, clarifying the shaking of the earth and the raising of offerings in the Floral Treasury World, clarifying the Buddha's advent, and the great assembly's joyful, meritorious, and awe-inspiring resonance.

9.23

In the ten headings of the initial assembly above, the bodhisattvas, spirits, and devas all attain the Tathāgata's Dharma gates of the five stages. All those transformed and led to enter the stages attain a portion of wisdom responsive to truth; all can be called 'spirits' (shen) in that they are able to guide sentient beings, not as ghosts and spirits, but because they have entered the Tathāgata's wisdom and possess sovereign Dharma power. The ten grounds are like devas, which also signifies sovereignty, as will be explained at length upon reaching the text.

9.24

Now, in explaining this Chapter on the Wondrous Adornments of the Rulers of the World in the initial assembly, as in the first section of the previous ten-section outline clarifying the Buddha's initial attainment of right awakening: this section is further divided into two parts: first, explaining the title of the sūtra; second, explaining the meaning according to the text.

9.25

First, as for explaining the title of the sūtra: why is it named 'Mahāvaipulya Buddhāvataṃsaka Sūtra, Chapter One on the Wondrous Adornments of the Rulers of the World'? An explanation states: 'Great' (mahā) means being without bounds. 'Vaipulya' (square/broad) means normative principles. 'Extensive' (guang) means principle and wisdom being omnipresent. 'Buddha' means the essence of wisdom having no resting place or reliance, and wisdom being sovereign. 'Avataṃsaka' (flower) means inexhaustible practices throughout the dharmadhātu, for practice is able to bloom into fruits for oneself and others; 'flower' thus means evoking the fruit and blossoming forth. 'Adornment' (alaṃkāra) means embellishment, clarifying that at the stage of the abode of initial aspiration, through the flower of active practice within the ten faiths, one causes the fruit of wondrous principle and wisdom within the stage of the ten abodes to bloom, thereby generating once more the ten kinds of flowers of non-active practice, constantly adorning one another with Dharma practices in order to purify the path of benefiting oneself and benefiting others; thus practice has the meaning of adornment. 'Wondrous Adornments of the Rulers of the World' is so named because in this initial chapter, there are the assemblies of various spirits, deities, and the eight classes of beings, all of whom are rulers of the world; each leads an entourage of attendants numbering as many as the dust motes in ten Buddha-worlds—or simply called immeasurable—to come and adorn the bodhimaṇḍa. This is naming based on the assembly, hence called 'Wondrous Adornments of the Rulers of the World.' Moreover, the Buddha and bodhisattvas are also rulers of the world, because they are able to guide sentient beings and thus collectively serve as rulers of the world. Furthermore, this initial chapter generally establishes the entire work, collectively citing a total of two hundred and twenty-eight assemblies of diverse forms and various categories, numbering as many as the dust motes in one Buddha-world, or ten Buddha-worlds, or immeasurable, to adorn the ocean-like assembly; hence it is called 'Wondrous Adornments of the Rulers of the World.' Or, it may also be termed 'Wondrous Adornments of the Rulers of the World' by virtue of the wondrously adorned circumstantial and primary fruitions of the Buddha's realm of karmic retribution. Because the Tathāgata is also a ruler of the world who guides sentient beings, this is naming based on the master. 'Chapter' (pin) means equal division and classification, explaining that the similarities, differences, gradations, intentions, and categories of the five stages and the faithful mind are distinguished and narrated so that advancement in cultivation, maturation, and unripeness each have their coherent order and clear succession, enabling later students to recognize their own foundational practices and advance in cultivation without confusion; thus it bears the meaning of equal division into categories. 'First' does not mean the first in sequential order of before and after, because within the gate of the dharmadhātu there is no sequence of earlier and later; all are at one time without a second thought. Being manifested simultaneously, it is the first of all chapters; pratītyasamutpāda of the one and the many is simultaneously first. This is called the gate of simultaneous completeness and mutual correspondence, and the gate of the one and the many mutually containing yet not being identical. Interpenetrated through the ten profound gates and the meaning of the six characteristics, it cannot be bound by ordinary human sentiment; hence it is called 'First.'

9.26

Second, as for explaining the meaning following the text: from 'Thus have I heard: at one time' down to 'such immeasurable merits,' there are seventy-one lines of the sūtra text, which are broadly divided into four parts. First, from the initial 'Thus have I heard: at one time' down to 'first attained correct enlightenment,' within which there are eight clauses of the sūtra, generally clarifying the part on severing doubt and establishing faith. The first six characters clarify the master who compiled and heard the sūtra; the latter five clauses introduce the place where the Tathāgata attained the Way. Second, from 'the ground was firm' down to 'wondrous sounds reached far and wide, there being nowhere they did not reach,' within which there are twenty-six and a half lines of the sūtra, generally clarifying the part praising the Buddha's circumstantial and primary fruitions, [and] the bodhimaṇḍa adorned by this land, other directions, and the bodhisattvas' spiritual power; this is like other directions in Indra's net. Third, from 'At that time, the World-Honoured One sat upon this seat' down to 'caused all adornments to be manifested,' within which there are thirteen lines of the sūtra, the part praising the Buddha's attainment of the Way and fulfillment of the fruit of cultivation, the virtues of the primary and circumstantial retributions, and the unconstrained, boundless embrace of sentient beings through compassion and wisdom. Fourth, from 'There were bodhisattvas numbering as many as the dust motes in ten Buddha-worlds' down to 'immeasurable merits,' within which there are thirty lines of the sūtra, clarifying the part on the great assembly of bodhisattvas encircling [him]. Furthermore, from the initial part on severing doubt and establishing faith, the meaning is divided into three: first, determining the person transmitting the teaching; second, determining the time of expounding the sūtra; third, explaining the literal meaning of the sūtra text.

9.27

First, determining the persons who transmitted the teaching: as explained in the second fascicle of the Da zhidu lun of the Three Vehicles: "When the Tathāgata was on the verge of entering nirvāṇa, he addressed Ānanda: 'You must circulate the twelve divisions of the sūtras.' He addressed Upāli: 'You must uphold all the vinaya precepts.' He addressed Aniruddha: 'You have attained the divine eye; you must guard the relics and encourage people to make offerings to them.' He addressed the great assembly, saying: 'Whether I were to stay for an eon or decrease it by an eon, my extinction is also inevitable.' Having spoken, he lay down with his head to the north between the twin trees and entered parinirvāṇa. As Ānanda was a relative whose habitual attachments had not yet been eliminated, his mind sank into a sea of sorrow. Aniruddha said to Ānanda: 'You are the keeper of the treasury of the Buddha's Dharma; you should not sink yourself into a sea of sorrow like an ordinary person. All conditioned dharmas are impermanent—why do you grieve? Moreover, the Buddha, the World-Honoured One, personally entrusted the Dharma to you; if you are now depressed with grief, you will fail in what you have undertaken. Although the World-Honoured One is here today, tomorrow morning he will be gone; you must ask the Buddha about the essential matters of the future.'" Aniruddha instructed him to ask four essential matters: First, asking: "While the Tathāgata was in the world, he preached the Dharma in person and everyone believed and accepted it; after the Tathāgata's extinction, what words should be placed at the head of all sūtras?" Second, asking: "While the Tathāgata was in the world, the monks took the Buddha as their teacher; after the Tathāgata's extinction, whom should they take as their teacher?" Third, asking: "While the Tathāgata was in the world, the monks dwelt relying on the Buddha; after the Tathāgata's extinction, on whom should they dwell relying?" Fourth, asking: "While the Tathāgata was in the world, the Buddha himself disciplined the ill-natured Channa; after the Buddha's extinction, how should we dwell together with him?" Ānanda questioned the World-Honoured One as instructed, and the World-Honoured One replied: "At the head of the sūtras should be placed the six words 'Thus have I heard: at one time', making a phrase. Second, all monks should take the prātimokṣa as their teacher. Third, all monks should dwell in the four applications of mindfulness. Fourth, ill-natured monks should be dealt with by the brahmadanda—translated here as silent dismissal; if their minds become soft and submissive, speak the Kātyāyana Sūtra to them—translated here as leaving behind existence and non-existence and breaking the conceited mind." Furthermore, as in the five-fascicle Mahākāruṇika Sūtra, Ānanda asked the Buddha: "How should we compile the eye of the Dharma?" The Buddha told Ānanda: "After my extinction, when venerable monks ask thus: 'Where did the World-Honoured One preach sūtras such as the Great Ādāna?', you should answer thus: 'Thus have I heard: at one time the Buddha was in the country of Magadha, beneath the Bodhi tree, having first attained right enlightenment, preaching the Dharma,' up to 'preached between the twin sāla trees.'" Regarding the sūtras preached in these more than twenty places, the Buddha himself repeatedly instructed Ānanda to compile them in this manner. Therefore, because these six words and their meaning were established by the Buddha's teaching, they resolve the doubts of those who hear the sūtra later, letting them know that it was not spoken by anyone else, nor was it Ānanda's own speech; they were established at the beginning of the sūtra according to the Nirvāṇa [Sūtra]. Based on the structural analysis of the text, from "Thus have I heard: at one time" to "first attained right enlightenment" there are eight phrases; based on what is taught in the five-fascicle sūtra, they cause the assembly to sever doubt. First, "Thus" is one phrase; "have I heard" is the second phrase; "at one time" is the third phrase; "the Buddha was" is the fourth phrase; "in the country of Magadha, in an araṇya, the Dharma bodhimaṇḍa"—these three phrases have only one meaning, merely stating one place whose three dharmas are one. Together with "first attained right enlightenment", there are six phrases. Therefore, "Thus have I heard: at one time the Buddha was in the bodhimaṇḍa, having first attained right enlightenment" consists altogether of six phrases. Now, regarding "Thus": "as such" means just as what the Buddha spoke. "This is" means this is what the Buddha preached, distinguishing it from different teachings. When the two designations correspond, they accord with faith without divergence, making it clear that it is truly what the Buddha spoke, not Ānanda's own speech, nor spoken by Māra or Brahmā. Furthermore, the phrase "have I heard" means what Ānanda heard from the Buddha, not what was heard through successive transmission, nor what was fabricated by non-humans, nor like the scriptures of non-Buddhists, brought in the beak of a blue bird or obtained from a collapsing cliff; this is the section on severing doubt and establishing faith. As Tripiṭaka Master Paramārtha said: "According to the subtle Vinaya, when Ānanda was about to ascend the Dharma seat, his body was like the Buddha's, fully endowed with the marks and signs. Seeing this auspicious sign, the assembly thereupon gave rise to three doubts: first, they suspected that the Great Master Buddha had arisen from nirvāṇa to preach the Dharma for sentient beings once again; second, they suspected that a Buddha from another realm had come; third, they suspected that Ānanda had transformed his body and become a Buddha. Now, to remove these three doubts, these six words were established: Ānanda personally declared that 'Such a Dharma I heard from the Buddha,' letting them know that it was not a teaching spoken by the Buddha arising again, nor a Buddha coming from another realm, nor Ānanda himself becoming a Buddha, but merely that the power of the Dharma caused me to resemble the Buddha. Therefore, after stepping down from the high seat, he returned to his original form." For this reason, these six words were used to sever the questions and doubts of the assembly. As explained in the Three Vehicles, Ānanda was born on the night the Buddha attained the Way and became a disciple of the Buddha only at the age of twenty; the sūtras after those twenty years were heard in person, whereas those prior were heard through transmission. Hence the Dharmacakrapravartana Sūtra says: "When Ānanda compiled [the teaching], he spoke a verse himself: 'When the Buddha first preached the Dharma, / at that time I did not see it; / thus I heard it through successive transmission. / When the Buddha was traveling in Vārāṇasī, / for the assembly of five monks, / he turned the wheel of the Dharma of the Four Noble Truths.'" Thus we know that before that, it was not heard in person. Furthermore, the Sarvāstivāda treatise says: "When Ānanda served as the Buddha's attendant, he made a request, saying: 'I pray that all the sūtras the Buddha preached during those twenty years be preached completely for me. Do not give me old clothes or leftover food.'" From this one should know that this too was heard subsequently. Furthermore, as the Nirvāṇa Sūtra says: "Ānanda is a man of wide learning; whether present or not present, he naturally and constantly understands the meaning of permanence and impermanence. Moreover, Ānanda attained the samādhi of the factors of awakening; whatever sūtras the Buddha preached, whether near or far, he always heard." All these accounts of Ānanda transmitting the Dharma are what is taught in the sūtras of the Three Vehicles. As for the Ānanda who transmits the Dharma in this Mahāvaipulya Buddhāvataṃsaka Sūtra, it is not as described above. Indeed, for the master and companions in the converting conduct of the Devātideva, the Tamer of the Ten Directions, how could this be a minor condition? Unless their capacities and kinds were of equal shoulder, mirroring yin and yang, knowing the three periods and nine periods, exhausting eons in a single thought, with the infinite past and present always as tonight—if one uses the feelings and views of the Three Vehicles that stretch and shorten beginning and end, one cannot comprehend the master who transmits the teaching. Now, as for the master and companions who transmit the teaching in this Avataṃsaka Sūtra, they are all beings whose spirits penetrate the profound source and whose path equals the ocean of wisdom, who act like Mañjuśrī and Samantabhadra serving mutually as role models. How could one discuss the year of birth or hold views of before and after? In this way, when the Buddha arises in the world and turns the wheel of the Dharma, the Tathāgata, with the seal of great wisdom from the ocean of nature, seals the desires of sentient beings into written words, universally sealing them all at once within a single voice without boundaries of before and after. According to their different inclinations, each hears the Dharma that their own mind delights in. Even if Ānanda manifested the practice of the master and companion who transmits the teaching, it is Samantabhadra's ocean of practice appearing and disappearing at will according to the height or depth of the capacity, manifesting traces in accordance with faculties; none of this can be judged by the fixed rules of the Three Vehicles. What was described above was entirely the secret and hidden shared work of sages and worthies, an expedient transformation responding to the Three Vehicles, not yet the definitive teaching. For instance, according to the Sūtra on the Repentance of King Ajātaśatru, there are three Ānandas: First, Ānanda, translated here as Joyful, who upholds the Dharma treasury of the śrāvakas, and according to his strength and share with respect to the higher two vehicles. Second, Ānandabhadra, translated here as Joyful Sage, who upholds the Dharma treasury of the Middle Vehicle, according to his strength and share with respect to the higher Great Vehicle, and casually embracing and upholding the lower Small Vehicle. Third, Ānandasāgara, translated here as Joyful Ocean, a bodhisattva who upholds the Dharma treasury of the Great Vehicle and casually embraces and upholds the lower Small Vehicle. This also refers to the Ānandas who transmit the teaching within the Three Vehicles, not yet the real teaching. As for the Ānanda who transmits the teaching in this Avataṃsaka Sūtra, right when Ānanda ascends the high seat, his body is identical to all Buddhas, expounding the teachings of the four vehicles all at once, compiling them according to the faculties. That is, Ānanda and the Buddha are not different in essence and function; this explanation also does not contradict principle. Furthermore, as the Nirvāṇa Sūtra says: "The sūtras that Ānanda has not heard, Bodhisattva Mahāvaipulya will circulate." If viewed from the perspective that this sūtra is not known by the Three Vehicles, then this Bodhisattva Mahāvaipulya transmitting the teaching is not an error. The one who now says "Thus have I heard" is Bodhisattva Mahāvaipulya. Furthermore, the Da zhidu lun says that it was Mañjuśrī who said "Thus have I heard", because that treatise states: "For four hundred years after the Buddha's nirvāṇa, at that time Mañjuśrī was still in the world." Moreover, as the Da zhidu lun says: "Mañjuśrī and Ānanda compiled the Mahāyāna treasury in another pure place." All the explanations given above are merely expedient words of the sages. If discussed from the overall perspective, they are all the practices of the Tathāgata, Mañjuśrī, and Samantabhadra in accordance with affairs. Even if one speaks of the three bodies of Ānanda, it is also like this; it is entirely the Buddha's own expedients suited to faculties and capacities within Samantabhadra's practice. Above, determining the persons who transmitted the teaching is concluded.

9.28

Second, determining the time and divisions of preaching the sūtra: briefly establishing ten kinds of differences in before and after regarding the preaching of the teaching.

9.29

First, as preached in the Guhyakādhipatinirdeśa Sūtra: when the Buddha first attained the Way, after contemplating for one period of seven days, he immediately preached the Dharma in the Deer Park.

9.30

Second, as preached in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra: when the Buddha first attained the Way, he turned the wheel of the Dharma of the Four Noble Truths in the Deer Park, and immeasurable multitudes gave rise to the mind of a śrāvaka, up to the mind of a pratyekabuddha and the mind of great bodhi, without mentioning the days or time.

9.31

Third, as preached in the Saddharmapuṇḍarīka Sūtra: after three periods of seven days, he went to the Deer Park to preach the Dharma.

9.32

Fourth, as in the Dharmaguptaka Vinaya and the Sarvāstivāda treatise: only after six periods of seven days did he preach the Dharma.

9.33

Fifth, as in the Xingqi xing jing and the Udānavarga: only after seven periods of seven days did he preach the Dharma.

9.34

Sixth, as in the Mahīśāsaka Vinaya: only after eight periods of seven days did he preach the Dharma.

9.35

Seventh, as in the Da zhidu lun: only after fifty-seven days did he preach the Dharma.

9.36

Eighth, as preached in the Shier youxing jing: for one year he did not preach the Dharma.

9.37

Ninth, relying on Dharma Master Fazang of the present Tang dynasty: he definitively determined that the Tathāgata preached the Avataṃsaka Sūtra in the second period of seven days after attaining the Way. The above differences in seeing before and after regarding the Buddha preaching the Dharma are all differences in seeing before and after regarding the Buddha preaching the Dharma according to their own perspectives; they are not statements based on the actualization of the fundamental dharmadhātu.

9.38

Tenth, now I, Tongxuan, determine the time of preaching according to this Avataṃsaka dharmadhātu approach: I still determine its time based on the fundamental teaching itself, completely unlike the above [theories]. Relying on the real, the Tathāgata appears in the world to benefit beings, also causing them to reach the real. If everyone follows their own sentiments, they will be endlessly bewildered in the painful destinies for eternal kalpas, going against the real and chasing after the false. The Buddha's intent was not like that. The sūtra itself has clear text; why must one contradict the teaching? Chasing the provisional and turning away from the ultimate, when would obstructive karma cease? As the "Chapter on the Ten Samādhis" says, "The Tathāgata appears in the world and enters nirvāṇa at the limit of a kṣaṇa"—there is no time at all. Speaking of the "limit of a kṣaṇa" is merely borrowing words. Because there is no time, he appears at all times, preaches the Dharma at all times, and enters nirvāṇa at all times; this is because quiescence and function are unobstructed, and because he manifests in accordance with the minds of sentient beings. Furthermore, as the Saddharmapuṇḍarīka Sūtra says, "Since I attained Buddhahood, immeasurable asaṃkhyeya kalpas have passed." Because there is no time that can be measured, it is called "immeasurable." This is the time when the Buddha preached the Dharma, and taking this as definitive, one does not follow worldly sentiment in conceiving distant thoughts of immeasurability. Because no time is the time of the Buddha's preaching, the fundamental time is spoken of in terms of the fundamental teaching. The "fundamental time" is the timelessness of the dharmadhātu. As for "appearing in the world and entering nirvāṇa at the limit of a kṣaṇa" in the "Chapter on the Ten Samādhis," the meaning is that time cannot be moved, just as the limit of a kṣaṇa; it entirely clarifies that the dharmadhātu is a time that cannot be shifted. Now, determining the time of preaching this sūtra is simply that the sentiments regarding past, present, and future, ancient and modern, are exhausted—this is taken as the fundamental time of preaching, and one must not rely on the previous provisional teachings that follow sentiments to guide and receive [beings].

9.39

Third, in explaining the meaning of the sūtra text: First, within the section on severing doubt and generating faith consisting of the initial six characters and eight phrases, according to the *Mahāprajñāpāramitopadeśa*, "'Thus' (ru) means compliance, and 'is' (shi) means endorsement. That is, endorsing, complying with, and faithfully accepting it, hence it is said: 'Thus.' 'Thus' generally introduces the meaning of the entire text of a work, specifically pointing to the Dharma that has been heard; hence it says 'Thus.'" Furthermore, according to the Tripiṭaka Master of the Long Ears, it is explained in terms of the Three Jewels: First, in terms of the Buddha, it means "Just as the Buddha preached, it is what I heard; it is what the Buddha preached." Also, according to Master Zang's explanation in terms of the Dharma, it says: it means "Just as what I heard, it is what the Buddha preached." Or, "Just as the teaching according with principle, it is what I heard." Furthermore, now I, Tongxuan, explain it in terms of the Dharma, saying: "Thus" (ru) means because all phenomena are suchness (ru). "Is" (shi) means because it is precisely the Buddha. Therefore it says "Thus." With the true self of the great wisdom of the dharmadhātu, one hears the Buddha preach the true sūtra of the great wisdom of the dharmadhātu; therefore it says "Thus have I heard," which directly clarifies that teacher and disciple are identical in essence. This is explained in terms of the Avataṃsaka dharmadhātu approach, in order to clarify that at the initial generation of the mind, cause and effect, principle and wisdom are not different from the Buddha. Moreover, all phenomena are suchness; because the essence of phenomena is suchness, that which is preached, the speaker, and the Dharma are also suchness. This wisdom of the dharmadhātu is the wisdom that is heard, and wisdom is also suchness; hence it says "Thus." Only when mind and object are non-dual does one hear the sūtra preached by the Buddha; if mind and object are differentiated, one cannot hear what the Buddha preached, nor can one faithfully comply and accept it. "I heard": this is the true self of the dharmadhātu wisdom again seeing the true Buddha of the dharmadhātu wisdom, and again hearing the true sūtra of the dharmadhātu wisdom. The true persons who embody the wisdom of the dharmadhātu serve mutually as host and retinue, again transforming the true sentient beings of the dharmadhātu wisdom, so that they awaken and enter the true nature of the dharmadhātu wisdom; therefore it says "Thus have I heard." When the sun of the Buddha emerges to transform the host of beings, the norms and the host and retinue who compile and transmit the sūtras—unless their nature and light are equal and they know each other in the Way—cannot benefit beings. The transmission and upholding of the sacred teaching by the Great and Vast Bodhisattva, Mañjuśrī, and the Tathāgata's own practice, Samantabhadra, is the ultimate truth; if not the ultimate, could people of the three vehicles outside the wisdom of all modes transmit the teaching? Even if it were Ānanda, he is also of the same current: all, with the true self of the great wisdom of permanence, bliss, self, and purity, hear the true sūtra preached by the Tathāgata's great wisdom. Because it is not a provisional self, all are like the Buddha's knowledge and vision; hence it says "Thus have I heard," unlike the hearing in the *Mahāparinirvāṇa Sūtra* that is produced by the combination of four conditions. What are the four conditions? First, the ear faculty is not damaged; second, the sound is present and audible; third, there is no obstruction in between; fourth, there is the desire and intention to hear. Hearing such as this is the hearing of ordinary beings. Moreover, for ordinary beings and the three vehicles, there must be ten kinds of conditions before hearing can occur: first, the fundamental consciousness as the basis; second, the seed of the ear consciousness as the cause; third, manas as the defiled basis; fourth, the mutual reliance of mental consciousness; fifth, the ear consciousness of its own kind as the immediately preceding basis; sixth, the undamaged ear faculty as the sense faculty of the object; seventh, the mental application of desiring to hear; eighth, the object as the objective condition; ninth, no obstruction in between; tenth, the object being nearby and audible. Hearing such as this is the limited hearing of ordinary beings and the three vehicles, unlike the bodhisattvas of this teaching who take the great wisdom pervading the dharmadhātu as hearing, with no active or passive [subject and object]; with one universally bright realm of wisdom, in a single thought they universally hear all sounds of the three times and immeasurable kalpas, completely unlike what was said above. That which binds ordinary beings and the three vehicles for immeasurable kalpas is, in the approach of the dharmadhātu, heard in a single thought at one time, because wisdom has neither inside nor outside, and is heard all at once.

9.40

"At one time": according to the Liang *Mahāyānasaṃgraha*, "at one time" has three meanings: first, the time of equality, because there is no sinking, floating, or inversion; second, the time of harmony, meaning causing to hear, being able to hear, and correct hearing; third, the time of turning the wheel of the Dharma, which is precisely the time of correct preaching and correct receiving. As the ancients said, the time when the Saddharmapuṇḍarīka Sūtra is being preached, not the time of other sūtras; the time when the *Vajracchedikā-prajñāpāramitā Sūtra* is being preached, not the time of other sūtras—this is called "at one time." Taking the precise time when the particular sūtra is preached is called "at one time." Now, when this *Mahāvaipulya Buddhāvataṃsaka Sūtra* is preached, it is not like that; rather, by means of the essence of the dharmadhātu, words are provisionally borrowed to speak of appearing in the world and entering nirvāṇa at the limit of a single kṣaṇa, and with a single voice simultaneously pervading the lands of the ten directions to turn the wheel of the Dharma—this is called "at one time." It is not like the meaning of "at one time" explained above.

9.41

"Buddha" means awakened. Awakening has two meanings: first, initial awakening; second, inherent awakening. This Buddha is an awakening without beginning or end, with the obstacles of the three times exhausted; hence he is named "Buddha." He is not like [the Buddha in] the provisional teachings who has an appearance in the world and nirvāṇa, and has a beginning and an end. Furthermore, for "Buddha" there are four meanings in the *Mahāprajñāpāramitopadeśa*: first, having virtue, for *bhaga* means virtue, and *va* means having; second, skilled discrimination, for *bhaga* means discrimination, and *va* means skilled; third, having fame, for *bhaga* means fame, and *va* means having; fourth, able to destroy lust, anger, and delusion, for *bhaga* means destruction, and *va* means lust, anger, and delusion. Furthermore, the *Buddhabhūmi-śāstra* says there are six meanings, with the verse stating: "Sovereign, blazing, and dignified, / Renowned, auspicious, and noble; / Possessing these six distinctions of meaning, / Therefore he is collectively titled Bhagavat."

9.42

"In" means in what place. There are two meanings: first, pointing to the concrete matter; second, citing the Dharma. Pointing to the concrete matter: in the country of Magadha, provisionally pointing to that country. Citing the Dharma: in what place? In the dharmadhātu. The concrete matter and the dharmadhātu are non-dual, because the dharmadhātu has no middle or extremes, large or small, this or that. Furthermore, the country of Magadha is translated here as the Country of Non-Harm: *ma* means "without" and *gadha* means "harm," together meaning the Country of Non-Harm. Another explanation says: *ma* means "not," and *gadha* means "reach," meaning that this country's generals are strategic and soldiers brave, so neighboring enemies cannot invade and reach it. Another explanation says: *ma* means "pervading," and *gadha* means "intelligent and wise," because there are many intelligent and wise people pervading this country. Another explanation says: *ma* means "great," and *gadha* means "substance," meaning that among the five regions of India this country is the largest and commands all countries, hence it is called "great substance." The king of this country does not execute punishments; those who have committed crimes are sent and placed in the cold forest (śītavana). This is to clarify the Buddha's great compassion, using the place to manifest virtue. The Dharma of *araṇya* is translated here as a quiet place. Quiescence has two meanings: first, concrete matter; second, principle. First, the concrete matter: in the country of Magadha, beside the Nairañjanā River in the village of Uruvilvā, five li away from human habitation, at the distance of a cow's bellow. Here he attained anuttarasamyaksaṃbodhi. In this place there are ten thousand bodhimaṇḍa deities who always dwell there. All Buddhas manifest the attainment of perfect awakening entirely within it, symbolizing that the Tathāgata's myriad practices are complete and the Middle Way is boundless, and because this place is the center of Jambudvīpa. Second, the principle: namely, the self-nature of all phenomena is quiet; precisely while in motion it is constantly quiet. As for the bodhimaṇḍa, there are two meanings: first, concrete matter; second, principle. First, the concrete matter: as before, beside the Nairañjanā River. Second, the principle: pervading the dharmadhātu. The dharmadhātu is boundless and the Middle Way is boundless; in all lands he manifests the attainment of Buddhahood. Just as a worldly arena eliminates impurity, a Dharma arena subdues afflictions; he manifests the attainment of Buddhahood to subdue the afflictions of sentient beings. This arena is interpreted as a determinative compound (tatpuruṣa): because the Buddha manifested the attainment of the Way within it, taking its name from the master it is called the arena of awakening (bodhimaṇḍa).

9.43

"First attained perfect awakening": the exhaustion of sentiments regarding ancient and modern is named "first"; the mind having nowhere to depend is named "perfect" (correct); the mutual correspondence of principle and wisdom is named "awakening"; attaining such a Dharma is named "attained." Furthermore, awakening oneself and awakening others is named "awakening." The above finishes explaining the section on severing doubt and generating faith among the eight phrases.

9.44

Second, the section on adorning the bodhimaṇḍa: from "The ground was solid" below down to "The wondrous voice reached far and wide, with no place it did not reach," within which there are twenty-six and a half lines of sūtra text, clarifying the Tathāgata's circumstantial and primary fruitions that adorn the bodhimaṇḍa. Within this section of text, it clarifies four kinds of causes in the Tathāgata's fundamental practice that evoke four kinds of fruitions. Within the nature of the one mind, there are four kinds of causes that practice the ten pāramitās, and within each of them, ten kinds of adornments are obtained. What are the four kinds of causes?

9.45

First, with the cause of the dharmakāya, the reward obtained is the adamantine ground. When the sūtra says, "Its ground was solid," this is it. On this ground there are ten kinds of adornments; that is, using the ten pāramitās to form the circumstantial fruition, with the adamantine ground as the primary fruition. What are the ten kinds of adornments? First, taking the great wisdom within the Dharma-nature as the substance of giving (dāna): this is because within one practice, ten practices are fully and completely perfected. Since the doctrine of this sūtra is that one practice is all practices, and host and companion are ever complete, jewelled wheels fully round are used to adorn the golden ground, making clear that one is all. Second, using jewelled flowers to adorn the golden ground: this clarifies that nature precepts are pure, like wondrous flowers blooming into lotus blossoms that delight those who see them, generating good causes and effects for oneself and others. Third, using maṇi jewels to adorn the golden ground: 'maṇi' is translated here as 'jewel free from defilement'; it is the circumstantial fruition brought about by the practice of forbearance being lofty and pure, with a mind free of all defilements. Fourth, using oceans of various forms and marks to adorn the golden ground: because the vigor pāramitā completely encompasses all practices and is able to bring about fruits for oneself and others; because it brings about retribution, oceans of various forms and marks adorn the golden ground. Fifth, adornment with maṇi banners: this clarifies the fruition brought about by the substance of concentration being ever pure and unshakeable, because the dhyāna-pāramitā can be universally tranquil. Sixth, emitting bright light and producing wondrous sounds to adorn the dharmadhātu: this clarifies that concentration can bring forth wisdom, and wisdom can expound teachings; this is taken as the circumstantial fruit to adorn empty space. It also clarifies that the empty wisdom of the sixth pāramitā is fulfilled. Seventh, adornment with jewelled nets: this clarifies that the expedient means pāramitā accomplishes great compassion, covering and protecting sentient beings to bestow upon them teaching and practice. As for the circumstantial fruit brought about: to clarify that the seventh abode, the seventh ground, and so forth accomplish the Dharma gate of great compassion, a net of teaching and practice is cast to dredge out sentient beings and place them upon the shore of great parinirvāṇa. As causal practice is like this, so too is the circumstantial fruit. Eighth, adornment of empty space with dangling swags of wondrous fragrant flowers: these are the ornaments hanging down beneath this net, clarifying the circumstantial fruition brought about by the teaching and practice of the eighth vow pāramitā, which with effortless great wisdom enters the mundane to benefit beings. This is like the bodhisattvas of the ten grounds: before the seventh ground they cultivate the seven perfections; refining true gold to make it increasingly brilliant and pure is a metaphor for the eighth ground, which is then made into various adorned garlands as a metaphor. Ninth, sovereign transformations of maṇi kings adorning empty space: this clarifies the circumstantial fruition brought about by the ninth power pāramitā, where in the ninth abode and ninth ground one acts as a great Dharma master, preaching the Dharma with sovereignty. This clarifies that the ninth among the ten abodes, the ninth among the ten practices, the ninth among the ten dedications of merit, and the ninth among the ten grounds collectively clarify the retribution brought about by preaching the Dharma with sovereignty at the stage of a Dharma master. Tenth, raining jewels and flowers to adorn the golden ground: this clarifies the circumstantial fruition brought about by the Dharma clouds of great wisdom in the ten abodes, ten grounds, and so forth, universally raining down all Dharma jewels and practices that benefit sentient beings. From the sovereign transformations of the ninth maṇi jewel, which then rain down the jewels of the Dharma cloud of the ten grounds: this clarifies that across the five stages, abode after abode and ground after ground are mutually identical.

9.46

Second, as for the cause of the myriad practices: the Tathāgata's own practice of Samantabhadra's conduct is taken as the cause, which brings about, as the circumstantial fruition, rows of jewelled trees adorning the golden ground and pervading the ten directions. When the sūtra says, "Causing the images of all the adorning implements of this bodhimaṇḍa to appear within the trees," this clarifies that the substance of enlightened practice is completely pervasive. This generally sets forth the adornments on the trees; later it specifically cites the single bodhi tree to show that all the trees are also like this. As for this bodhi tree having ten kinds of circumstantial fruitions: generally, the adamantine ground is taken as the primary fruition, and the adornments upon it as the circumstantial; furthermore, the Tathāgata's body is the primary fruition, while the adamantine ground and all the adornments on the ground are the circumstantial. Now as for the trees: taking the Tathāgata's practice as the cause, the causal practice brings about the retribution, with the trees being the circumstantial retribution. Furthermore, on the trees: the adamantine nature of the tree is its body, and gold is the primary fruition; its trunk, branches, twigs, leaves, flowers, and fruits are circumstantial. This clarifies that, taking practice as the tree, the Dharma as flowers, wisdom as fruit, compassion as leaves, the ten pāramitās as branches and trunk, and the dharmakāya as its stem, according with the ten practices, one receives in retribution ten kinds of circumstantial fruition adornments. What are the ten? First, adamantine nature as the tree trunk: taking the Dharma-nature as the substance of the practice of giving, this brings about the adamantine tree trunk as circumstantial fruition. To clarify that all practices are born from the Dharma-nature, it therefore has adamantine nature as its trunk. Saying that the tree is tall and prominent: as the "Chapter on the Ten Grounds" below states regarding the tree brought about as circumstantial fruition within the practice of the bodhisattvas of the ten grounds, its trunk has a circumference of one hundred and thirty thousand great trichiliocosms and a height of one million and three thousand great trichiliocosms. If the circumstantial fruition within the practice of the bodhisattvas of the ten grounds is already like this, how much more so for the Tathāgata? Second, lapis lazuli as the upper trunk: what grows above the branches is the upper trunk, and where there are no branches below is the tree body; this clarifies that one's own practice of pure precepts is the cause, externally bringing about lapis lazuli as the tree's upper trunk. That which grows straight up is the upper trunk, what grows out laterally are branches, and what grows on branches are twigs; this clarifies that the myriad practices accord with the stream, having pure precepts as their substance, and being undefiled, they are all the body of Dharma-nature—this is the mark of retribution brought about by the fruit of pure practice that accords with the stream yet remains undefiled. Third, various diverse wondrous jewels forming branches and twigs to adorn its upper trunk: this clarifies the circumstantial fruition brought about by the pure and mixed myriad practices confronting conditions to achieve forbearance, being able to benefit oneself and others. Fourth, luxuriant jewelled leaves hanging down shade like clouds to adorn its twigs: 'luxuriant' means that the shade cast is appropriate; this clarifies that the Dharma gates of teaching and practice in vigor pāramitā, benefiting oneself and benefiting others, cover and protect appropriately—neither too sparse nor too crowded, exactly fitting—externally bringing about the circumstantial fruit of tree leaves to adorn, appropriately sheltering and shading sentient beings. Fifth, jewelled flowers of variegated colors branching out and casting reflections to adorn the jewelled trees: this clarifies that the Tathāgata, with countless expedients of samādhi, accords with the stream to benefit beings, reflecting and responding to the practices of all sentient beings, manifesting forms according to their kinds, externally bringing about these flowers to adorn the jewelled trees. It also clarifies that samādhi can cause the fruit of wisdom to blossom; therefore, in retribution one obtains the circumstantial fruit of using flowers as adornment. Sixth, maṇi jewels as fruit interspersed with flowers: this clarifies that by the flower of concentration, the fruit of wisdom can blossom, tranquil and functioning with sovereignty. Containing radiance and emitting flames: because wisdom can illuminate oneself and others, the circumstantial fruition brought about is the alternating adornment of flowers and fruits. Seventh, the trees emitting light as adornment: this clarifies that the expedient means pāramitā, with a mind of great compassion, dwells amid defilements to perform common actions as an expedient to destroy darkness; hence this circumstantial fruition is brought about. The trees emitting light as adornment—eighth, light emitting maṇi: this clarifies the fruition brought about by the eighth vow pāramitā giving rise to wisdom with sovereignty. Ninth, within the maṇi jewels bodhisattvas appearing simultaneously: this clarifies that the ninth power pāramitā, with an effortless body of wisdom, emerges and responds according to conditions to benefit sentient beings. As bodhisattvas of the ninth ground are great Dharma masters, the circumstantial and primary, root and branch that are brought about are mutually similar; because the fruit of practice can bring about the retribution of the tree, and the tree produces the multitude of bodhisattvas, this in turn illuminates the fundamental practice, making clear that circumstantial and primary interpenetrate and fully possess the universal and particular. To clarify that the myriad practices of the fundamental practice obtain the tree's adornments in retribution, the tree brings forth bodhisattvas to show that cause and effect are thoroughly penetrating. The manifestation of clouds of bodhisattva bodies within the maṇi jewels signifies the pure, effortless wisdom of the eighth ground, where upon the ninth ground one puts forth practices, sets up teachings, and benefits beings. Because the bodhisattvas are the practice, and the tree is what is obtained as retribution within practice, from within the tree the bodhisattva practices emerge in turn. Tenth, the bodhi tree constantly emitting wondrous sounds preaching the Dharma as adornment: this clarifies the circumstantial fruition brought about by the Tathāgata's wisdom pāramitā of the ten abodes, ten grounds, and so forth, raining down Dharma rain with the great cloud of Dharma.

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新華嚴經論 — Classical Chinese