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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1871 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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Text

1.1

Composed by Śramaṇa Fazang of Western Chongfu Monastery in the capital of Tang.

Now, the sovereign teaching is perfectly pervasive, exhausting empty space across lands [fine as] atoms; Indra's jewels are expansive, embracing the dharmadhātu at the tip of a single hair. Unobstructed fusion is the wondrous realm of Rocana; where boundaries exist, they are obliterated by the profound contemplation of Samantabhadra's eye. Vast and boundless are the subtle words, truly impossible to fathom in their ultimate intent; magnificent and deep is the ocean of Dharma, exceedingly rare to measure at its foundational source. Now I briefly raise the general outline and open up these ten meanings, gathering their crucial points and entitling it "The Purport", hoping that scholars who explore the profound may roughly understand its significance.

1.3

1. The location of expounding the sūtra; 2. The time of expounding the sūtra; 3. The Buddha expounding the sūtra; 4. The assembly expounding the sūtra; 5. The manner of expounding the sūtra; 6. Discerning the sūtra's teaching; 7. Revealing the sūtra's meaning; 8. Explaining the sūtra's intention; 9. Clarifying the sūtra's benefit; 10. Demonstrating the sūtra's perfection.

1.4

Section 1: The Location of Expounding the Sūtra

1.5

Now, the arising of the perfect and complete teaching must pervade everywhere throughout the directions [fine as] atoms. Since it is discourse that exhausts the dharmadhātu, how could its locations be divided? Now, moving from the narrow to the broad, I briefly open ten locations: first, this Jambudvīpa; second, pervading the ten billion [worlds]; third, exhausting the ten directions; fourth, pervading the realm of dust; fifth, penetrating different realms; sixth, covering distinct atoms; seventh, returning to Padmagarbha; eighth, reiterative inclusion of lands; ninth, like Indra's net; tenth, identical with the other Buddhas.

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First, "this Jambudvīpa" means expounding this sūtra and Dharma at the seven locations and eight assemblies, such as the Bodhi tree in this Jambudvīpa.

1.7

Second, "pervading the ten billion [worlds]" means expounding it simultaneously and collectively at the kings of Bodhi trees and so forth across all ten billion Jambudvīpas of this Sahā [world].

1.8

Third, "exhausting the ten directions" means expounding this Dharma simultaneously throughout all Mount Sumeru realms within the dharmadhātu of empty space in the ten directions, as stated in the "Chapter on Enlightenment through Radiance".

1.9

Fourth, "pervading the realm of dust" means that in the realm of empty space in the ten directions, in each and every atom there is that land, and this sūtra is proclaimed within all of them.

1.10

Fifth, "penetrating different realms" means worlds of different types, such as tree-shaped ones, numbering ineffable subtle atoms of Buddha lands; each and every class pervades the dharmadhātu of empty space in the ten directions, and without mutually obstructing the aforementioned Mount Sumeru realms and so forth, in each of them they turn the noble dharmacakra.

1.11

Sixth, "covering distinct atoms" means that throughout all realms of dust in empty space, each likewise, as before, encompasses immeasurable oceans of lands of its own kind, and within them this sūtra is also expounded.

1.12

Seventh, "returning to Padmagarbha" means that all these defiled and impure worlds are simultaneously exhausted, being solely the Padmagarbha-vyūhālaṅkāra-lokadhātusamudra, exceeding in number the atoms of lands, each and every one completely pervading the dharmadhātu without mutual obstruction, and within all of them this Dharma is proclaimed.

1.13

Eighth, "reiterative inclusion of lands" means that within each and every atom of this Padmagarbha, boundless oceans of Buddha lands are encompassed, and in all of them this sūtra and Dharma are expounded.

1.14

Ninth, "like Indra's net" means that since each of those subtle atoms encompasses these inexhaustible oceans of lands, in these lands there are again subtle atoms, and inside those atoms there are again oceans of lands; thus, as atoms are inexhaustible, lands are likewise endless, manifoldly possessing the tenfold like Indra's net, beyond ineffable measure. All of the above are the locations where Rocana Buddha expounded the Avataṃsaka.

1.15

Question: "If it is as stated above, then the seven locations and eight assemblies would be completely chaotic. For instance, when expounding the ten abodes at the Trāyastriṃśa Heaven mentioned above, since it pervades empty space and spreads across the pores, is it unknown whether the ten abodes are also expounded in places such as Yāma? If so, what is the fault? Both alternatives have faults: if it is not expounded there, then the expounding locations are not pervasive; if it is also expounded there, why does the sūtra state, 'In Trāyastriṃśa the teaching of the ten abodes is expounded, and in places such as Yāma the ten practices are expounded,' and so forth?" Answer: "Since this Trāyastriṃśa Heaven where the ten abodes are expounded pervades all realms of dust in the ten directions, Trāyastriṃśa is present in places such as Yāma. Thus the ten abodes are expounded precisely in such Trāyastriṃśa Heavens that pervade Yāma and so forth; hence Trāyastriṃśa is nowhere unpervasive, yet it is still not Yāma. The expounding of the ten practices and so forth in places such as Yāma likewise pervades places such as Trāyastriṃśa, yet it is still not Trāyastriṃśa; one should know that it is also like this. If taken in terms of the complete mutually inclusive stages of the ten abodes, ten practices, and so forth, they mutually negate each other and each pervades the dharmadhātu. If taken in terms of the mutual enhancement among stages, they mutually contain each other and co-pervade the dharmadhātu. Every other chapter and every passage of text is also like this. One should contemplate it accordingly."

1.16

Tenth, "identical with the other Buddhas" means that just as the locations where this single Buddha expounds the Avataṃsaka are distinct in this way, so the locations where all the other Buddhas of the ten directions each expound the Avataṃsaka are also all distinct; one should understand it according to the preceding. A sūtra says: 'The Buddhas of the three periods of time have expounded it, are expounding it, and will expound it.' It also says: 'I do not see any worlds where those Tathāgatas do not expound this Dharma.' Furthermore, as stated by the Bodhisattvas who attest to the Dharma, one should know that all other Buddhas likewise expound it without exception. Question: 'Do the locations where other Buddhas expound and the location where Rocana expounds see each other or not? If so, what is the fault? Both alternatives have faults: if they see each other, it violates mutual pervading; if they do not see each other, host and companion are not established.' Answer: 'As mutual host and companion, there are four propositions: Host and host do not see each other, and companion and companion are likewise; each pervades the dharmadhātu, mutually negating each other, and therefore there is no mutual seeing. Host and companion must see each other, and companion and host are likewise; together they pervade the dharmadhātu, mutually containing each other, and therefore there is nowhere they do not see each other. Just as Rocana is the host and the place of attestation is the companion, there is no host without an accompanying companion; thus Rocana and the place of attestation co-pervade the dharmadhātu. Suppose that from the eastern direction where the Dharma was attested, there is Rocana there, and there are also those coming from the eastern direction to attest; each and every one being fully equipped in this way, near and far are identical, fully pervading the dharmadhātu throughout all realms of dust without obstruction. One can see it by contemplating this.'

1.17

Section 2: The Time of Expounding the Sūtra

1.18

Now, as it is an eternal expounding, the prior and posterior limits are boundless; how much less, with the perfect fusion of thought-moments and kalpas, could its divisions of time be distinguished? Now I briefly raise the limits of brevity and length, dividing them into ten layers: first, solely a single thought-moment; second, exhausting seven days; third, pervading the three periods of time; fourth, encompassing identical kinds; fifth, gathering different kalpas; sixth, thought-moments encompassing kalpas; seventh, reiterative gathering; eighth, time in different worlds; ninth, their mutual entry; tenth, the origin gathering the branches.

1.19

First, "solely a single thought-moment" means that within a single kṣaṇa, it instantly pervades the inexhaustible locations as described above, suddenly expounding such a boundless ocean of Dharma.

1.20

Second, "exhausting seven days" means that when the Buddha first attained enlightenment, in the second seven days he expounded this sūtra and Dharma everywhere in the locations as described above.

1.21

Third, "pervading the three periods of time" means that exhausting the boundless kalpas of the prior and posterior limits, he is constantly in those realms eternally expounding this Dharma without the slightest cessation, as stated in the "Chapter on the Inconceivable".

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Fourth, "encompassing identical kinds" means that within all those boundless kalpas, each and every kalpa encompasses immeasurable oceans of kalpas of the same kind, constantly expounding this Dharma.

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Fifth, "gathering different kalpas" means that each and every kalpa encompasses immeasurable oceans of different kalpas, such as a long kalpa encompassing short kalpas and so forth, constantly expounding this sūtra.

1.24

Sixth, "thought-moments encompassing kalpas" means that within a single thought-moment, it encompasses the immeasurable oceans of identical and different kalpas of past and future as described above; thought-moment by thought-moment thus exhausting the prior and posterior limits, each and every thought-moment universally encompasses all kalpas; during all such periods of kalpas, this Dharma is constantly expounded.

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Seventh, "reiterative gathering" means that within the kalpas encompassed in this single thought-moment there are again thought-moments, and those thought-moments again encompass kalpas; thus, as thought-moments are inexhaustible, kalpas are likewise endless, manifold and endless like Indra's net. One can see it by contemplating this.

1.26

Eighth, "time in different worlds" means that in immeasurable and boundless worlds of different kinds, such as tree-shaped ones, whose periods and kalpas are not the same and whose boundaries are distinct, this sūtra is constantly expounded throughout all their time spans.

1.27

Ninth, "their mutual inclusion" means that all the time periods and kalpas of those different worlds also gather each other distinctly or mutually encompass one another; whether thought-moments or kalpas, they are endless as before, and this Dharma is eternally expounded in all those times.

1.28

Tenth, "the origin gathering the branches" means that, as in the Padmagarbha realm where non-kalpas are taken as kalpas and kalpas are non-kalpas, thought-moments and so forth are also like this, because time has neither length nor brevity, being free from demarcations, and because those kalpas are spoken of in terms of defiled divisions of time. Since time has no separate essence and is established upon phenomena (dharma), phenomena having fused and penetrated, time follows suit. In these immeasurable times and kalpas, the Avataṃsaka is constantly expounded, without any rest from the beginning.

1.29

Question: "According to what is expounded here, the assembly expounding the Avataṃsaka never has an end; how could this single text of sūtra teaching exist?" Answer: "For the sake of inferior sentient beings, from within the inexhaustible expounding, this [text] was briefly taken, compiled, and disseminated; therefore, there is this single work, causing their seeing and hearing to serve as an expedient means to introduce them into the boundless, just as looking through a window aperture one sees boundless empty space. One should know that the principle here is also like this: by contemplating this single work, one sees the boundless ocean of Dharma. Furthermore, this single work is precisely the teaching of boundless oceans of kalpas, because the compiled general text has no boundary, and one expounding is all expoundings."

1.30

Question: "If it is constantly and eternally expounded over these many kalpas, why does the Tathāgata enter nirvāṇa?" Answer: "The Buddha who expounds this sūtra fundamentally does not enter nirvāṇa; in the 'Chapter on the Dharmadhātu', the sandalwood pagoda is opened and one sees that none of the Buddhas of the three periods of time enter nirvāṇa. Furthermore, because this initial time already encompasses many kalpas, the manifestation of entering nirvāṇa is also within this, because nirvāṇa within the deportments of gathering and transforming [beings] is also expounding the Dharma and gathering sentient beings, not different from attaining enlightenment and expounding the Dharma; therefore, the expounding of Dharma has no time of cessation at all. Furthermore, Rocana Buddha is constantly in Padmagarbha, eternally expounding the Dharma, never entering nirvāṇa, as he is eternally abiding."

1.31

Section 3: The Buddha Expounding the Sūtra

1.32

Question: "Since the body of Rocana Buddha who expounds this sūtra is present in inexhaustible times and locations as stated above, is that Buddha a single body, or is he many bodies? If so, what is the fault? Both alternatives have faults: if he is a single body, why is he manifested completely in all lands? If he is many bodies, why does the sūtra state that he does not divide his body? And also says: 'Yet the body of the Tathāgata does not go there either.'" Answer: "Because this dharmadhātu body-cloud of Rocana is unobstructed: constantly being here, he is immediately elsewhere; being far away in other directions, he eternally abides here; his body is not divided or different, nor is it one; simultaneously in different locations, a single body is completely manifest in its fullness; and all bodhisattvas are unable to conceive it." Now to reveal this meaning, I briefly discern ten layers: 1. Unobstructed pervasiveness of function; 2. Unobstructed mutual pervading of marks; 3. Unobstructed quiescence and function; 4. Unobstructed arising based on conditions; 5. Unobstructed truth and response; 6. Unobstructed division and completeness; 7. Unobstructed cause and effect; 8. Unobstructed vessel and contents; 9. Unobstructed covert entry; 10. Unobstructed perfect pervasion.

1.33

First, "unobstructed pervasiveness of function" means that in the aforementioned thought-moments, kalpas, lands, atoms, and so forth, Rocana Buddha manifests the boundless karmic functions of his dharmadhātu body-cloud, spreading across each atom, land, thought-moment, and kalpa as above; in the deportment of gathering sentient beings, he manifests either the eight aspects, or forms of the three vehicles, or bodies of the five destinies, or sense realms of the six dusts. The clouds of bodies are distinct, the names are not the same, and the karmic functions are multifaceted and impossible to fully describe. The "Section on the Buddha's Realm" in the Avataṃsaka states: 'Within a single atom, Rocana Buddha displays multiple avenues of deportment equal in number to the subtle atoms of ten Buddha worlds in order to gather sentient beings; as with one atom, all atoms are likewise; as with one Buddha, all Buddhas are likewise.' Therefore we know that manifesting bodies according to capacities is thus endless, inexhaustible, and ineffable. It also says: 'Just as the Buddha is seen sitting on the lion throne here, so it is in all atoms.'"

1.34

Second, the unobstructed omnipresence of marks: within each and every differentiated function mentioned above, each individually includes all karmic functions. For instance, while in the womb, there are already [manifestations of] leaving home, attaining the Way, and the like. Everything is thus unhindered and sovereign, as explained in the subtle and minute [teachings] of the sūtra.

1.35

Third, the unobstructed unity of quiescence and function: although manifesting such boundless sovereignty, [the Tathāgata] makes no mental effort and generates no deliberate thoughts, always abiding in samādhi without obstructing the arising of function. The 'Inconceivable Chapter' says: 'In a single thought-moment, he is able to manifest all the Buddhas of the three periods of time and transform all sentient beings, yet without abandoning the non-dual samādhi of quiescence of all Buddhas. This is the incomparable, inconceivable realm of all Buddhas. Just as a maṇi-jewel rains down treasures and a celestial drum emits sounds, all are without purposive exertion, being accomplished effortlessly.'

1.36

Fourth, the unobstructed arising through dependence: although what is thus manifested is without purposive exertion, it is entirely manifested through the power of the ocean-seal samādhi. The sūtra says: 'All manifestations are without remainder, through the power of the ocean-seal samādhi.'

1.37

Fifth, the unobstructed nature of the true and the responsive: then these responsive manifestations of inexhaustible clouds of bodies are themselves without arising or ceasing; they are precisely the Dharma-body of equal, single flavor, without obstructing karmic functions and without limitation. The sūtra says: 'The Dharma-body manifests in the ten directions through many gates.' Thus the true and the responsive, principle and phenomena, are blended and fused without hindrance or obstruction—this is the realm of the Buddha.

1.38

Sixth, the unobstructed nature of the part and the complete: then this body of Rocana, which pervades the dharmadhātu, in every single limb and part, in each and every single pore, also has the complete body of Rocana himself; therefore, the locus of a part is itself the complete whole. The 'Dharmadhātu Chapter' says: 'From a single pore of the Tathāgata emerge clouds of transformation bodies as numerous as the subtle atoms of all Buddha-lands, filling all worlds, because it is inconceivable. Also, within a pore, all the Buddhas of the ten directions, exhausting the dharmadhātu, and within a single pore all Tathāgatas exhausting the bounds of the past, are displayed in succession, inconceivably.' Hence a sūtra gāthā says: 'The ocean of the Tathāgata's immeasurable merits / Is fully manifested in each and every pore.' Also, as seen in the 'Dharmadhātu Chapter', where Samantabhadra's limbs and pores likewise manifest [all this], it can be understood.

1.39

Seventh, the unobstructed nature of cause and effect: that is, at the loci of his bodily parts and pores, he manifests the bodies assumed by Rocana himself in his past original lives when practicing the bodhisattva practice, as well as the practices and deeds he accomplished; he also manifests the clouds of bodies and practices of all bodhisattvas of the ten directions. In the sūtra, from between the Buddha's brows emerge bodhisattvas as numerous as subtle atoms, such as Viśiṣṭasvara.

1.40

Eighth, the unobstructed nature of the dependent and the primary: this cloud of bodies itself constitutes the entire vessel world. The sūtra says: 'He may act as the sun and moon traversing empty space, or act as rivers, ponds, wells, springs, and all oceans of worlds.' Furthermore, he also secretly enters into those lands: at each and every locus of subtle dust and hairs, there is the Buddha's body, complete and universally pervasive. The sūtra says: 'The Buddha's body fills all dharmadhātus.' Moreover, all those oceans of lands that he enters are comprehensively manifested within a single pore of the Tathāgata. The sūtra says: 'Boundless oceans of lands reside in a single hair; / All sit on the Bodhi lotus throne, / Pervading all dharmadhātus, / Sovereignly manifesting in every pore.' Samantabhadra also says: 'All Buddhas and lands / Reside within my body without obstruction; / Within each and every pore, / I manifest the Buddha's realm and clearly observe it.' How much more so for the Buddha! Furthermore, the Tathāgata sovereignly manifests his own body once again, teaching and transforming sentient beings within the lands inside his own body, unobstructed and unhindered, a realm beyond contemplation.

1.41

Ninth, the unobstructed latent penetration: with respect to the world of sentient beings, there is unobstructed sovereignty; that is, this Buddha-body enters universally into all realms of sentient beings. Just as the tathāgatagarbha, though acting as sentient beings, does not lose its own nature, this is also the same. Furthermore, it also comprehensively embraces all sentient beings entirely within a single pore of the Tathāgata, and so it is with every pore. The sūtra says: 'Seeing a single pore of the Tathāgata, / All sentient beings completely enter into it,' and so forth.

1.42

Tenth, the unobstructed complete interpenetration: that is, this Buddha-body means principle is immediately phenomena, the one is immediately the many, the dependent is immediately the primary, the person is immediately the Dharma, this is immediately that, the sentient is immediately the non-sentient, the profound is immediately the shallow, the broad is immediately the narrow, the cause is immediately the effect, and the three bodies are immediately the ten bodies, being identical to the single, unobstructed, and sovereign dharmadhātu, which is difficult to describe in words. The Tathāgata, with his clouds of sovereign bodies, constantly preaches the Avataṃsaka-sūtra in the aforementioned times and places without pause or rest.

1.43

Part 4: The Audience for Preaching the Sūtra

1.44

Now, the ocean of the assembly is vast and multitudinous—how could it be known by counting atoms? Here, summarising its major outlines, ten ranks are also presented: 1. the assembly of fruition virtues; 2. the assembly of constant attendants; 3. the assembly of adornment; 4. the assembly of offerings; 5. the assembly of the extraordinary; 6. the reflection assembly; 7. the assembly expressing the Dharma; 8. the assembly confirming the Dharma; 9. the assembly receiving benefit; 10. the assembly revealing the Dharma.

1.45

First, the assembly of fruition virtues: this refers to all Buddhas exhausting the dharmadhātu who all appear within Rocana's ocean-seal, joining together in this assembly to preach the Avataṃsaka-sūtra together. However, there are two categories: 1. Those who confer empowerment: in the first assembly, all the Buddhas exhausting the ten directions all manifest their bodies and confer empowerment upon Samantabhadra, and the other assemblies should be understood accordingly; 2. The assembly confirming the Dharma: as at the end of the 'Arousal of the Mind Chapter', in each of the ten directions there are Buddhas as numerous as the subtle atoms of ten thousand Buddha-lands, all named Dharmamati, who manifest their bodies in praise and narration, and so it is in all the ten directions. In the 'Manifestation of Nature Chapter', in each of the ten directions there are Tathāgatas as numerous as the subtle atoms of eighty ineffable hundreds of thousands of koṭis of nayutas of worlds, all named Samantabhadra, who manifest their bodies in praise and narration, and so it is in the ten directions, all saying: 'We Buddhas, for the sake of future bodhisattvas, protect and uphold this sūtra to make it abide long in the world.' At the end of the seventh assembly, all the Buddhas exhausting the ten directions likewise manifest their bodies, personally praising, confirming, and narrating, which is explained as before: one should know that this sūtra's present abiding in the world is entirely through the Buddha's power.

1.46

Second, the assembly of constant attendants: such as the great bodhisattva assemblies, as numerous as the subtle atoms of ten Buddha-worlds, headed by Samantabhadra. Because they are Rocana's internal retinue, they constantly accompany him in activity and rest, pervading all paths of subtle atoms, assisting in the transformative work in the Padmagarbha world and revealing the One Vehicle Dharma—just as the one thousand two hundred and fifty monks such as Śāriputra also constantly accompanied Śākyamuni Buddha, assisting the Buddha in propagating the transformation in the Sahā world and preaching the three vehicles and other teachings.

1.47

Third, the assembly of adornment: such as the assemblies of divine kings, heavenly kings, and the like, comprising over thirty kinds. Each kind of assembly surpasses the number of subtle atoms in a world; all through the power of the Way they accord with conditions, appearing in distinct and varied forms, condescending to the mundane world to reveal bodies born according to category—which are the bodies of the world of sentient beings—to adorn the great assembly and Dharma gathering of Rocana Buddha. In other traditions, these are transformations, shown so that the pure land would not appear empty; but here they are real, because they are manifested by the ocean-seal samādhi and are able to question and reveal the great ocean of the Dharma.

1.48

Fourth, the assembly of offerings: for example, in the fifth assembly, adorning the lion throne, there are a million koṭis of bodhisattvas standing in attendance before it, and another million koṭis of Brahmā kings surrounding it; in this manner, there are fifty-eight assemblies there, each numbering a million koṭis, or described as immeasurable asaṃkhyeyas and so on. The other assemblies should be understood accordingly. All of these are assemblies that constantly make offerings to Rocana Buddha.

1.49

Fifth, the assembly of the extraordinary: such as from within each of the adornments of the Buddha's high terrace, multi-storied pavilions, and lion throne, where bodhisattvas as numerous as the atoms of a Buddha-world emerge, namely Sāgaramati and others. These are subsumed within the Tathāgata's dependent retribution, in order to express the unobstructed nature of the dependent and primary, and the non-duality of person and Dharma. Also, as when bodhisattvas as numerous as the atoms of a Buddha-world, such as Viśiṣṭasvara, emerge from between the Buddha's brows, in order to express the unobstructed nature of cause and effect, and also to express the raising of teaching from realization.

1.50

Sixth, the reflection assembly: as in the 'Rocana Chapter', where great bodhisattvas as numerous as the subtle atoms of ten billion Buddha-lands arrive from each of the ten directions, each bringing as a retinue bodhisattvas as numerous as the atoms of a Buddha-world, and each bodhisattva raising wondrous adornment clouds as numerous as the subtle atoms of a Buddha-world, completely covering and filling empty space, sitting cross-legged according to the direction from which they came. Having sat in order, from each and every pore emerge clouds of pure light of all wondrous jewels as numerous as the subtle atoms of ten Buddha-worlds. From within each light emerge oceans of skillful means of the entire dharmadhātu, of bodhisattvas as numerous as the atoms of ten Buddha-worlds, filling all paths of subtle atoms. Within each atom, there are Buddha-lands as numerous as the atoms of ten Buddha-worlds. Within each land, the Buddhas of the three periods of time are all fully manifested, in thought-moment after thought-moment transforming sentient beings as numerous as the atoms of a Buddha-land in each world. Also, as in the 'Dharmadhātu Chapter', where bodhisattvas as numerous as atoms from each of the ten directions all gather like clouds—such as the great bodhisattva assembly of the upper realm, from all whose marks and signs, all pores, all limbs, all bodily parts, all ornaments, and all garments, there emerge all the Buddhas of the past such as Rocana, all future Buddhas who have or have not received predictions, and clouds of all the Buddhas and their retinues of all worlds in the present ten directions, all fully manifested. The dāna-pāramitā practiced in the past, together with the recipients and the givers, are all manifested; the śīla-pāramitā cultivated in the past, up to oceans of all practices filling the dharmadhātu, are all manifested. Explanation: since the pores and bodily parts embrace the dharmadhātu, such bodhisattvas of the ultimate rank come from other realms to serve as the Tathāgata's reflection assembly; they are not the retinue that constantly accompanies him in his own land, and yet in virtue and rank they are equal to Samantabhadra and the others.

1.51

Seventh, the assembly expressing the Dharma: such as the various bodhisattvas named 'Chief' expressing the teachings on faith, because faith is the chief of practices; the various bodhisattvas named 'Wisdom' expressing the teachings of the ten understandings, because wisdom can understand; the various 'Forest' bodhisattvas expressing the practices; the various 'Banner' bodhisattvas expressing the dedications; the various 'Treasury' bodhisattvas expressing the grounds. Bodhisattvas of such kinds are all used to represent the Dharma of the ranks of practice, numbering either as atoms of ten lands, or ineffable, and so on; the rest should be understood accordingly.

1.52

Eighth, the assembly confirming the Dharma: as at the end of each assembly, where great bodhisattva assemblies with identical names from different realms in other directions all come together to bear witness, revealing that what has been preached here is definitive and ultimate. Either from each direction they are as numerous as the subtle atoms of a million Buddha-lands, and so on, all as described in the text.

1.53

Ninth, the assembly receiving benefit: such as the heavenly kings, heavenly maidens, and others in the various assemblies, who are the assembly that receives benefit. Also, as in the 'Merits of Arousing the Mind Chapter', where in worlds as numerous as the dharmadhātus of space throughout the ten directions, in each there are sentient beings as numerous as the atoms of ten thousand Buddha-worlds who constitute the assembly gaining benefit. In the 'Manifestation of Nature Chapter', in worlds as numerous as the dharmadhātus of space throughout the ten directions, in each there are sentient beings as numerous as the subtle atoms of all Buddha-lands. It also says: 'In each of those worlds, there are further bodhisattvas as numerous as the subtle atoms of a hundred thousand Buddha-lands, all of whom are those receiving benefit.' At the beginning of the eighth assembly, there is also a boundless great assembly that receives benefit.

1.54

Tenth, the assembly revealing the Dharma: such as the five hundred śrāvakas including Śāriputra, Subhūti, and others, who are in this Dharma assembly as if deaf; relying on this to conversely display the One Vehicle dharmadhātu, it is because of them that the profound vastness of this Dharma is made evident, just as black is used to bring out white. This assembly has no general concluding connection, because it is specific and not universal, and serves as a contradictory cause. Taking the previous ten categories as the vessel and pattern, they imprint the Buddha's dharmadhātu to form the inexhaustible ocean of Dharma gates.

1.55

Part 5: The Ritual Protocol for Preaching the Sūtra

1.56

Now, as boundless great compassion pervades the realm of sentient beings and bestows transformation upon the myriad kinds, the rituals and protocols are difficult to measure. Now, with respect to the general and the specific, ten instances are presented for each:

1.57

Speaking generally: it may be through sounds, or manifest wondrous forms, or through wondrous scents, or through supreme tastes, or through wondrous touches, or through mental objects, or through the six internal sense faculties, or through the four postures, or through disciples, people, and things, or through all actions that are capable of gathering beings, fully as expounded in the Chapter on the Inconceivable.

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Next, specifically manifesting spoken sounds also has ten cases: First, the Tathāgata's vocal karma naturally expounds with the perfect voice. Second, the Tathāgata's pores emit sound to expound the Dharma. Third, the Tathāgata's light extends sound to unfold the Dharma; as in the "Rocana Chapter", in all the Tathāgata's pores and lights, verses and the like are expounded. Fourth, causing the verbal karma of bodhisattvas to expound the Dharma, such as empowering Samantabhadra to expound the Dharma and so forth. Fifth, causing the pores of bodhisattvas also to emit sounds to expound the Dharma, as when the "Dharmadhātu Chapter" says, "From a single pore emit the thunderous sounds of the wondrous Dharma of all Buddhas," and as in the Ghanavyūha-sūtra, where the pores of Bodhisattva Vajragarbha's entire body emit sounds to expound the Dharma. Sixth, causing the light of bodhisattvas also to have sounds expounding the Dharma, as in the "Rocana Chapter" where verses and the like are expounded within the lights of the bodhisattvas. Seventh, causing the ocean of lands to emit sounds expounding the Dharma, as that chapter says: "The networks of all jewels strike against one another, / Unceasingly unfolding the Buddha's voice." Eighth, causing all sentient beings to expound the Dharma, as that chapter says: "With the spoken sounds of all sentient beings, / Entering the Dharma-door of the Buddha's voice to teach and transform." Ninth, expounding the Dharma through the sounds of the three periods of time. Tenth, expounding the Dharma through sounds emitted from within all phenomena. Therefore, a verse in the "Samantabhadracaryā Chapter" states: "Buddhas speak, bodhisattvas speak, / Lands speak, sentient beings speak, / Everything in the three periods of time speaks." The explanation says: Buddhas and bodhisattvas each have three kinds of expounding, and the remaining four have one each; hence they make ten. Just as expounding the Dharma through sounds has these ten kinds, the others—forms, scents, and so forth—each likewise possess ten, all of which may be known by analogy. Thus they already constitute one hundred gates of expounding the Dharma.

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Section 6: Distinguishing the Canonical Teachings

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The subtle words of the perfect teaching necessarily exhaust the dharmadhātu. Since they exhaust the Tathāgata's inexhaustible power of eloquence, each pervades empty space, hair-tips, and the ocean of lands, and each further exhausts the future bounds of time, expounded suddenly and expounded constantly, with boundless time and places. How could a teaching such as this be limited to volumes and cases? Now, according to the sūtra text, it is analyzed into ten categories: 1. The Differently Expounded Sūtra; 2. The Identically Expounded Sūtra; 3. The Universal Vision Sūtra; 4. The Superior Version of the Sūtra; 5. The Middling Version of the Sūtra; 6. The Inferior Version of the Sūtra; 7. The Abridged Version of the Sūtra; 8. The Host-and-Companion Sūtra; 9. The Retinue Sūtra; 10. The Consummate Sūtra.

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First, as for the Differently Expounded Sūtra: since world-realms of tree-shapes and the like are diverse, the retribution classes of the sentient beings within them are also distinct. When the Tathāgata manifests a body and establishes the teaching there, he establishes distinctive and different teachings according to what is appropriate for them, equal to empty space and the dharmadhātu, which can only be known by the Tathāgata's wisdom; their form and formlessness, speech and speechlessness, and so forth cannot be determined. In the "Rocana Chapter", it broadly clarifies the oceans of world-realms in tree-shapes, river-shapes, Mount Sumeru-shapes, up to the shapes of all sentient beings, and concludes at the end by saying: "All are places where Rocana Buddha constantly turns the wheel of the Dharma." The explanation says: The text only says "constantly turns the wheel of the Dharma" and does not state the demarcation and characteristics of the dharmacakra, because those provisions are different from here, and are thus not revealed. It can be known by analogy that such Dharma teachings are also established in those places, whose divisions and classes are difficult to measure and cannot be described.

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Second, as for the Identically Expounded Sūtra: solely in Mount Sumeru realms of this kind, pervading empty space, hair-tips, and other places, expounding by spoken sounds is also without end. As the "Inconceivable Chapter" says: "A single nirmāṇakāya of the Tathāgata turns such unparaphrasable clouds of the dharmacakra, with worlds equal to the entire dharmadhātu and space-dhatu fully measured out by hair-tips. At each single hair-tip, in thought-moment after thought-moment, he emanates bodies equal to the subtle atoms of ineffable-ineffable Buddha-lands, up to the kalpas of the future bounds of time. Each emanated Buddha-body has heads equal to the subtle atoms of ineffable-ineffable Buddha-lands; each head has tongues equal to the subtle atoms of ineffable-ineffable Buddha-lands; each tongue emits sounds equal to the subtle atoms of ineffable-ineffable Buddha-lands; each sound expounds sūtras equal to the subtle atoms of ineffable-ineffable Buddha-lands; each sūtra expounds dharmas equal to the subtle atoms of ineffable-ineffable Buddha-lands; within each dharma, he expounds padakāyas and vyañjanakāyas equal to the subtle atoms of ineffable-ineffable Buddha-lands. Furthermore, for kalpas equal to the subtle atoms of ineffable-ineffable Buddha-lands, he expounds distinct padakāyas and vyañjanakāyas, with sounds filling the dharmadhātu, such that there are no sentient beings who do not hear them; exhausting all kalpas of the future bounds of time, constantly turning the wheel of the Dharma, the Tathāgata's voice is without difference and without interruption, impossible to exhaust." Also, a verse in the "Asaṃkhyeya Chapter" says: / "Each of those Tathāgatas / Emits ineffable Brahma voices. / Within each of those Brahma voices, / He turns ineffable pure wheels of the Dharma. / Within each of those wheels of the Dharma, / He rains down ineffable sūtras. / Within each of those sūtras, / He distinguishes ineffable dharmas. / Within each of those dharmas, / He further expounds ineffable dharmas. / Furthermore, within that expounding of the Dharma, / He expounds the ineffable supports of sentient beings. / Moreover, within each path of a hair, / For ineffable kalpas he expounds the true Dharma. / Just as it is at that single minute hair-tip, / So it is throughout the ten directions." / The explanation says: The places of expounding here are not tree-shaped and the like, and expounding the teaching through spoken sounds is not through forms, scents, and the like; hence they are not the same. However, this is one inexhaustible category that cannot be compiled into a canon, whose number of chapters and verses cannot be limited, and which cannot be received and held by those of lower ranks.

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Third, as for the Universal Vision Sūtra: like the sūtra received and held by the monk Sāgaramegha in the "Dharmadhātu Chapter", using Mount Sumeru gathered as brushes and the waters of the four great oceans as ink, one chapter of a sūtra cannot be fully written out, and chapters such as this further exceed the number of dust-motes. This, too, is only received and held through the power of dhāraṇī of great bodhisattvas and the like, and cannot be recorded on palm leaves.

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Fourth, as for the Superior Version of the Sūtra: this is the superior version compiled and written down. Thus when the Bodhisattva Nāgārjuna went to the Dragon Palace, he saw that this Mahācintyavimokṣa-sūtra had three versions. The superior version had gāthās equal to the subtle atoms of ten trichiliocosms and chapters equal to the subtle atoms of the four continents; this is what is meant.

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Fifth, as for the Middling Version of the Sūtra: the middling version he saw had 498,800 gāthās and 1,200 chapters. Both of these upper two versions are kept secret in the Dragon Palace and are not within the power of humans of Jambudvīpa to uphold; therefore, they are not transmitted here.

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Sixth, as for the Inferior Version of the Sūtra: this refers to the inferior version he saw, which has 100,000 gāthās and is currently transmitted in India. In the Liang translation of the Mahāyānasaṃgraha, it is named the Hundred-Thousand Sūtra, which is precisely 100,000 [gāthās]. In the Mahāprajñāpāramitopadeśa, this sūtra is also named the Acintyavimokṣa-sūtra, having 100,000 gāthās. The Records of the Western Regions states that this complete version exists in the mountains of the kingdom of Cakoka.

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Seventh, as for the Abridged Version of the Sūtra: this is the sixty-fascicle version transmitted in this land. The Sanskrit text has 36,000 gāthās, which was extracted as an essential abridgement from the previous 100,000 gāthās. Formerly, in the fourteenth year of the Yixi era of the Jin dynasty, it was translated at the Xiesikong Monastery in Yangzhou by an Indian Tripiṭaka Master named Buddhabhadra, rendered here as Juexian (Buddhabhadra). He was a person of the three fruits of the Mahāyāna, of the Śākya clan, a descendant of King Amṛtodana, who once went to Tuṣita Heaven to ask Maitreya to resolve doubts, fully as recounted in his separate biography.

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Eighth, as for the Host-and-Companion Sūtra: although the Avataṃsaka expounded by Rocana Buddha pervades the dharmadhātu, it mutually serves as host and companion with sūtras expounded by other Buddhas. Each host sūtra necessarily possesses immeasurable retinues of the same kind. For example, when the expounding of the "Manifestation of Nature Chapter" was finished, in each of the ten directions there were bodhisattvas equal to the subtle atoms of eighty ineffable hundred-thousand-million-nayuta Buddha-lands, all named Samantabhadra, who each came here from their own lands to bear witness, all saying: "At the places of our Buddhas this Dharma is also expounded, not different from this." Hence we know that for a single Manifestation of Nature Sūtra, each of the ten directions has sūtras equal to the subtle atoms of eighty ineffable hundred-thousand-million-nayuta Buddha-lands serving as its retinue. As Manifestation of Nature in a single place is thus, so Manifestation of Nature in all other places each gathers that many retinues, mutually pervading the dharmadhātu. As Manifestation of Nature is thus, so in the texts of other assemblies and other chapters there are numbers of witnessing dharmas, all of which serve as retinues, as can be known by analogous explanation. Since the retinues gathered by the seven locations and eight assemblies of this abridged version are such, one should know that all the other versions possess retinues; this can be seen by reflection.

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Ninth, as for the Retinue Sūtra: in this inexhaustible ocean of sūtras, one is all, and they are constantly and simultaneously expounded throughout the dust-paths of the ten directions. Bodhisattvas of lower ranks, the two vehicles, and ordinary beings cannot hear or see them. The "Manifestation of Nature Chapter" says: "This sūtra does not enter the hands of all sentient beings, except only bodhisattvas." It also says: "All śrāvakas and pratyekabuddhas do not hear this sūtra, let alone uphold it." It also says: "If a bodhisattva practices the six pāramitās for hundreds of millions of nayutas of kalpas, but does not hear this sūtra, or hears it but does not believe, such a one is still a nominal bodhisattva." The explanation says: Because their capacities are inferior, they cannot hear and believe this universally penetrative method; but through the Tathāgata's skillful means, meeting them in any single direction, he expounds teachings suitable for them to hear according to their capacities. Sūtras of all other provisional teachings, the three vehicles, the Small Vehicle, and so forth, do not comprehensively integrate all ten directions to be expounded simultaneously, and are therefore not host sūtras; yet because they serve as supreme skillful means for the host, they are only retinues. Therefore, each single host sūtra necessarily possesses immeasurable skillful retinue [sūtras]. Like the Universal Vision Sūtra, which has sūtras equal to the dust-motes of worlds as its retinue, and like the Sūtra Received and Held by the Youth Samantavyūha, each has sūtras equal to the dust-motes as retinues and so forth, fully as expounded in the sūtra.

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Question: "What is the difference between this and the previous Host-and-Companion Sūtra?" Answer: "Briefly, there are three differences: First, the phrases and sentences of the previous sūtra are necessarily the same as the host's, whereas here this is not so. Second, that one necessarily integrates the ten directions in simultaneous expounding, whereas here this is also not so. Third, that sūtra also possesses the sense of being a host, whereas here this is also not so. Therefore, that sūtra is both host and companion, named the Host-and-Companion Sūtra; this one is solely companion and not host, named the Retinue Sūtra. They differ from one another and are merely divided into two categories."

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Tenth, as for the Consummate Sūtra: all the above versions are completely fused into a single inexhaustible great ocean of sūtras. In any single assembly, single chapter, single text, or single sentence within it, all are fully gathered, and each sentence completely enters all, because the universal Dharma is without delimitation, because the consummate teaching is rationally so, because Indra's net is without boundary, and because the Buddha's boundless realm of conversion is exhausted. A verse in the "Rocana Chapter" says: / "Within the subtle atoms of all Buddha-lands, / Rocana manifests his sovereign power, / The ocean of his vast vows resounds with voice, / Taming all kinds of sentient beings." / Furthermore, in the "Dharmadhātu Chapter" it is called the Sūtra of Consummate Causes and Conditions; this is what is meant. The inexhaustible ocean of teachings should be understood in this way.

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Section 7: Revealing the Meaning of the Sūtra

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The ocean of meaning is vast and deep, and the source of truth is boundless and immense; we briefly open two categories, each distinguishing ten gates:

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First, to clarify that the phenomena indicated are vast and boundless, they are gathered into ten pairs to subsume them completely: First, the pair of teaching and meaning, which refers to the inexhaustible verbal teachings and the meanings they explain. Second, the pair of principle and phenomena, which refers to the phenomenal marks of conditioned arising and the true principle on which they rely. Third, the pair of object and wisdom, which refers to the wondrous objects of ultimate and conventional [truth] that are contemplated, and to distinguishing the great wisdom of Samantabhadra, which is able to contemplate [them]. Fourth, the pair of practice and stages, which refers to the ocean of Samantabhadra's practices, and distinguishing how the five stages of bodhisattvas subsume one another. Fifth, the pair of cause and effect, which refers to distinguishing the bodhisattva's causes of generating and clarifying [wisdom], etc., and manifesting the Tathāgata's results of wisdom and eradication, etc.; it is also Samantabhadra's complete cause and Rocana's consummate result. Sixth, the pair of dependent and primary [retribution], which refers to the Padmagarbha realm together with the boundless ocean of diverse worlds of tree shapes, etc., as well as manifesting the unobstructed reliance and upholding of the cloud-like dharmadhātu bodies of all buddhas and bodhisattvas. Seventh, the pair of essence and function, which means that whenever a single phenomenon is brought up in this sūtra, it must inwardly be identical with the true nature and outwardly respond to all capacities; there is not a single phenomenon that does not possess both essence and function. Eighth, the pair of persons and teachings, which refers to persons such as buddhas, bodhisattvas, teachers, and disciples clearly expounding the ocean of all Dharma gates of the dharmadhātu. Ninth, the pair of contrary and compliant, which refers to the text manifesting the torture of the five heats, Candrakānta, and a king's harshness, as well as manifesting correct practice that accords with principle through giving and precepts. Tenth, the pair of response and stimulus, which refers to the sentient beings' diverse faculties, desires, capacities, and stimuli, while the holy responses and manifestations are likewise boundless, as the "Chapter on Rocana" says: "clouds of manifestation according to what all sentient beings take pleasure in," and so forth. Yet these ten pairs correspond simultaneously, forming a single conditioned arising, fusing without obstruction; wherever one place is, it completely possesses all [of them]—these are the phenomena possessed in this sūtra.

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Next, to clarify the principles revealed: skillful eloquence is sovereign, and the dynamics of transformation are diverse; ten examples are also brought forward to reveal non-obstruction: 1. the non-obstruction of nature and marks; 2. the non-obstruction of breadth and narrowness; 3. the non-obstruction of the one and the many; 4. the non-obstruction of mutual interpenetration; 5. the non-obstruction of mutual identity; 6. the non-obstruction of the concealed and the manifest; 7. the non-obstruction of the subtle; 8. the non-obstruction of Indra's net; 9. the non-obstruction of the ten periods; 10. the non-obstruction of host and companion. Within each of the ten pairs of phenomena previously expounded, there are each of these ten [aspects of] non-obstruction; therefore, there are hundreds of gates, thousands of gates, and so forth, as can be deduced accordingly. Now, we shall briefly distinguish these ten examples with respect to phenomenal matters; the remaining phenomena may be known accordingly, fully as found in the sūtra.

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A single lotus petal completely possesses these ten meanings: that is, this flower petal is identical with the true nature, yet does not obstruct phenomenal marks, which appear vividly; as the sūtra says, "the indestructible ocean of worlds of the Padmagarbha dharmadhātu," and so forth. This is the gate of the non-obstruction of the single flavor of principle and phenomena.

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