佛祖統紀 3

English (machine translation) 3

Language: English

3.1

Compiled by the Śramaṇa Zhipan of Donghu in Siming during the Jingding era of the Song

3.2

Basic Annals of the Founder of the Teaching, the Buddha Śākyamuni, Part 1-3a

The preface states: Preaching the Dharma to deliver beings is the grand essential purpose of the Tathāgata's appearance in the world. People vary between sharp and dull faculties, and thus the Dharma has sudden and gradual teachings. Hence, among those who hear the Dharma, none fail to awaken and enter it, just as an expert physician applies medicine according to the illness; when the medicine is appropriate, no illness fails to be cured. Does not the commentary state: 'From beginning to end, the present Buddha fully turned the Dharma wheels of the five flavors; turning this Dharma to transform the minds of others and enable them to awaken—this is the meaning of turning the wheel of the Dharma'?

3.5

The Tathāgata's turning of the wheel of the Dharma over his single lifetime spans five periods, and comprises eight teachings.

3.6

As for 'turning the wheel of the Dharma': A wheel carries the sense of crushing and rolling over. When the Tathāgata preaches the Dharma, he transforms and turns the minds of sentient beings, possessing unhindered mastery over phenomena, just as a wheel-turning king rolls his jewel wheel without obstruction. Furthermore, the Tathāgata possesses the three inconceivable wheels: the body-wheel manifesting supernormal powers, the speech-wheel preaching the Dharma, and the mind-wheel discerning capacities; they can crush and roll over all delusions and afflictions for sentient beings. The Fayuan says: There are two kinds of wheel-turning kings. The kings of the treasure-wheel are of four classes: the golden wheel with a thousand spokes governs all four continents, appearing during the abiding kalpa when human lifespan is eighty thousand years; the silver wheel with seven hundred and fifty spokes governs three continents, excluding the northern continent; the copper wheel with five hundred spokes governs the two continents of the east and south; and the iron wheel with two hundred and fifty spokes governs only the southern continent, such as King Aśoka. The kings of the Dharma-wheel appear when the Tathāgata emerges in the world during the era of declining lifespan to one hundred years.

3.7

'A single lifetime' generally refers to the eight aspects, and specifically resides in the five periods. The five periods also have general and specific senses. Miaoxuan states: 'Regarding the five flavors and the half and full teachings, when discussed specifically, each has its proper boundary; when discussed generally, they pervade from beginning to end. As for the Avataṃsaka, specifically it is only at the beginning, but generally it extends to the end. The Deer Park onwards is analogous to this,' and so on. Now, discussing his entire teaching career, we focus solely on the specific sense. As for the five periods, their meaning derives from three sūtras: the three illuminations in the Avataṃsaka, the five flavors in the Nirvāṇa-sūtra, and the passage in the 'Belief and Understanding' chapter of the Lotus Sūtra where the four great disciples express their comprehension. Therefore, the Wenju states: 'The four great disciples deeply grasped the Buddha's intention and thoroughly comprehended the teachings of the five periods of his single lifetime, their sequence from beginning to end.' The text originates from this.

3.8

Regarding the eight teachings: the Miaole says, "The four teachings of converting methods are the main framework for classifying teachings; the four teachings of converting doctrines are the main outlines for explaining meanings." Thus one knows that "sudden" and the like are classifications, while "tripiṭaka" and the like are explanations. For example, if one classifies the Avataṃsaka as sudden, one then explains it through the separate and perfect teachings. Up to classifying the Lotus Sutra as neither sudden nor gradual, explaining it through the purely perfect teaching. This is our school's standard rule for interpreting the scriptures. The Miaole further says, "If interpreting various sutras, using only the tripiṭaka and the others will allow the text to flow fairly well. But if explaining the Lotus Sutra without the eight [teachings] of sudden and the rest, one will be at a loss in all actions." This means that other sutras merely address the specific assembly's capacities being matched and obtaining benefit, so they do not yet require the sudden and the rest. But if explaining the Lotus Sutra, one must elucidate the [Buddha's] entire lifetime; therefore, one uses the sudden and the rest to encompass the beginning and the end. The Fuxing says, "The four teachings of tripiṭaka and the rest comprehensively embrace all Mahāyāna and Hīnayāna sutras. Cause and effect are clear; each establishes a lord of teaching, and each responds to opportune capacities. Beginning and end are fully provided for, not exceeding these four. The four teachings of sudden and the rest are merely the Tathāgata's inconceivable power arranging the tripiṭaka and the rest—expanding, contracting, harmonising, and maturing the capacities of sentient beings; refuting the perverse and establishing the correct; leading the lesser to return to the greater; setting aside the partial and revealing the perfect; converging the expedient into the real. Hence there is the mutual production of the five flavours in the various divisions, benefiting beings without fixed limit, appearing and disappearing in accordance with the times."

3.9

Concerning the five periods: the first is the Avataṃsaka period.

3.10

Its full name is the Mahāvaipulya Buddha Avataṃsaka Sūtra. The title is established with person, Dharma, and metaphor all complete. The Biexing xuanji says, "Mahāvaipulya is the Dharma; Buddha is the person of the result, Vairocana; Avataṃsaka (Flower Adornment) uses the flowers of causes on the various stages as a metaphor to adorn the virtues of the result." (passage) In this sutra there are altogether seven places and nine assemblies. Because the assembly places are not uniform, it is designated by the sutra's name.

3.11

The second is the Deer Park period.

3.12

The Fuxing quotes the Mahāprajñāpāramitopadeśa, which says, "When the Tathāgata was on the causal ground, he was the leader of a herd of deer. The king of Vārāṇasī entered the mountains to hunt. There was a doe carrying a fawn whose turn had come to be offered for food. The doe informed the deer leader that her fawn would be wrongfully killed. The deer leader went to the king to ask to take her place. The king spoke a verse: / 'I am truly a man with a deer's head; / You are a deer with a man's head. / By principle one is human, / Not by bodily form is one human. / Beginning from this day, / I shall not eat any meat. / By granting the gift of fearlessness, / I may also set your mind at ease.' / Because it was where the herd of deer resided, it is named the Deer Park. It is also called the Karaka Park, named after the trees. It is also called the Ṛṣi Park, because two ṛṣis lived there." This is designated by the place to recompense the site of his causal practices in the past.

3.13

The third is the Vaipulya period.

3.14

Treating the four teachings together is called fāng (broad); addressing the four capacities together is called děng (equal). This takes its name from the Dharma and is established in accordance with the division and the teaching. Therefore, the Xuyiji says, "The name vaipulya has two senses: if [understood according to] the Great [Nirvāṇa] Sūtra, where raw curd is produced from milk, which is a metaphor for the vaipulya emerging from the sūtras, this refers to the third period, strictly following the division and the teaching, namely addressing the capacities of the three vehicles and four teachings. If [understood according to] the Samantabhadra Contemplation, 'This vaipulya sutra is the eye of all Buddhas,' this directly clarifies the perfect principle and does not belong to the third period." (passage) The vaipulya of Samantabhadra has the sense of broadness and equality. Where the various divisions of the Mahāyāna discuss the perfect principle, all are named vaipulya.

3.15

The fourth is the Prajñā period.

3.16

Here this translates as wisdom. Among the five kinds of untranslated terms, it is not translated because it is venerable. In full it is called Mahāprajñā. This is designated by the name of the sutra.

3.17

The fifth is the Lotus and Nirvāṇa period.

3.18

Because both sutras equally clarify the opening and revealing, and both belong to clarified butter, they are combined into one period. These are both designated by the names of the sutras. The Lotus [Sutra] in full is called the Saddharmapuṇḍarīka Sūtra. Because the wondrous Dharma has the three senses of applying, opening, and discarding, the lotus is used as a metaphor. As for Nirvāṇa, in full it is called the Mahāparinirvāṇa Sūtra. Here this translates as great extinction and crossing over: great is the Dharma-body; extinction is liberation; crossing over is prajñā. From beginning to end, this single sutra purely discusses the three virtues.

3.19

These are the five periods.

3.20

The naming of the five periods does not go beyond three senses: Avataṃsaka follows metaphor; Deer Park follows place; Vaipulya, Prajñā, and Nirvāṇa follow Dharma; the Lotus follows both Dharma and metaphor.

3.21

They are also named the five flavours.

3.22

This has two senses: mutual production and richness or thinness. Regarding mutual production: the Miaoxuan says, "After the initial sudden, the gradual is next opened. Therefore, the Nirvāṇa [Sūtra] says, 'From the Buddha emerge the twelve divisions of scriptures; from the twelve divisions of scriptures emerge the sūtras,' comparing it to milk coming from cows, curd coming from milk, and so forth. Producing one another in sequence does not take richness or thinness." It also says, "Calling it milk does not aim at thinness; it is because it is the initial and the fundamental." Regarding richness and thinness: the Yili says, "The five flavours in the sutra merely serve as metaphors for the richness and thinness of the five periods across the [Buddha's] lifetime. Although richness and thinness differ, all come from cows." Yuan of Caotang says, "Mutual production is a metaphor for the teachings; richness and thinness is a metaphor for capacities. As a metaphor for the teachings, there is sequence: from the sudden, opening the gradual; entering the gradual and becoming progressively deeper, ultimately converging in the perfect. As a metaphor for capacities, there are superior and inferior: initially deaf and mute, rebuked and sifted out, yet ultimately attaining the prediction [of Buddhahood]." (passage) The single five flavours serve as two sets of metaphors. Although what provides the metaphor is broad, what is illustrated by the metaphor is narrow. Now, in discussing the sequence of the Buddha's entire teaching career, we take solely the sense of mutual production.

3.23

Diagram of the Three Illuminations, Five Periods, and Five Flavours

3.24

3.25

First illuminates the kings of great mountains ○──○ High mountains ○───○ High mountains ○───○ Bodhisattvas ○───○ Avataṃsaka ○───○ Milk ○──○ Immediately sending another person

3.26

Next illuminates all great mountains ○─┐

3.27

│○ Dark valleys ○───○ Dark valleys ○──○ Śrāvakas ○──┐

3.28

Next illuminates the vajra-jewel mountains ○─┘ ┌─○ Mealtime ○──○ Pratyekabuddhas ○──┼─○ Deer Park ○───○ Curd ○──○ Secretly sending two persons

3.29

Universally illuminates all the flat earth ○──○ Flat earth ○─┼─○ Mid-morning ○──○ Determined good roots ○┘

3.30

│ ┌─○ Vaipulya ○───○ Raw curd ○─○ After this time

3.31

└─○ Midday ○──○ All sentient beings ○┼─○ Prajñā ○───○ Cooked curd ○─○ The elder fell ill

3.32

└─○ Lotus and Nirvāṇa ○─○ Clarified butter ○─○ You are truly my son

3.33

The "Nature-Arising Chapter" of the Avataṃsaka (older translation) says: "For example, when the sun rises, it first illuminates the kings of great mountains, next illuminates all great mountains, next illuminates the vajra-jewel mountains, and afterwards universally illuminates all the flat earth. The sunlight does not think, 'I shall first illuminate the kings of great mountains, and in sequence down to universally illuminating the flat earth.' It is just that the mountains have heights and lows, so the illumination has earlier and later. The Tathāgata is also like this: having accomplished the light of wisdom of the immeasurable and boundless Dharma-realm, he first illuminates the bodhisattvas, next illuminates the pratyekabuddhas, next illuminates the śrāvakas, next illuminates the sentient beings of determined good roots who should be converted in accordance with their capacities (bodhisattvas of the Tripiṭaka), and afterwards universally illuminates all sentient beings," and so forth. It also says, "For example, when the sun and moon appear in the world, down to the deep mountains and dark valleys, there is nowhere they do not universally illuminate." (The text of the Miaoxuan combines the great mountains and jewel mountains into the dark valleys; its wording comes from this.) The Nirvāṇa Sūtra says: When the Buddha taught the twenty-five samādhis, Bodhisattva Vimalagarbha said to the Buddha, "As the Buddha has spoken, the wisdom and merits accomplished by all Buddhas and bodhisattvas are hundred-thousand-myriad-kotis, truly ineffable. In my view, they are still not like this sutra, which can produce anuttarā-samyak-saṃbodhi." The Buddha said, "For example, from cows comes milk, from milk comes curd, from curd comes raw curd, from raw curd comes cooked curd, and from cooked curd comes clarified butter. Clarified butter is supreme. The Buddha is also like this: from the Buddha emerge the twelve divisions of scriptures; from the twelve divisions of scriptures emerge the nine divisions of sūtras; from the sūtras emerge the vaipulya scriptures; from prajñā emerges the Mahānirvāṇa. Clarified butter is a metaphor for Buddha-nature; Buddha-nature is none other than the Tathāgata." The Shiqian says: "In the Nirvāṇa's five flavours, transformations occur, yet it is just a single milk. In the Avataṃsaka's three illuminations, differences exist, yet it is just a single sun. Now, elaborating the Avataṃsaka's metaphor of the flat earth to correspond to the latter three of the Nirvāṇa, although the numbers are not equal, their meanings are neatly aligned," and so forth. It also says: "The Avataṃsaka mentions only the flat earth. Now, dividing that flat earth to serve as metaphors for Vaipulya, Prajñā, and the Lotus: Vaipulya is like mealtime; Prajñā is like mid-morning; the Lotus is like midday."

3.34

Regarding the eight teachings: sudden, gradual, secret, and indeterminate are the converting methods; tripiṭaka, common, separate, and perfect are the converting doctrines. These are the eight teachings. The converting methods are like worldly medical prescriptions; the converting doctrines are like distinguishing medicinal flavours.

3.35

Regarding "teachings": this has the sense of explaining principles to convert beings; it is the discourse of the sage applied to those below. The four teachings of converting methods are the Tathāgata's modalities for converting beings, hence compared to medical prescriptions. The four teachings of converting doctrines are the regulations by which sentient beings eliminate afflictions, hence compared to medicinal flavours. The principles underlying the four teachings of converting methods and the like are none other than tripiṭaka, common, separate, and perfect. Although generally called teachings, in reality they have no other distinct substance.

3.36

Textual evidence for the eight teachings: First, for the four teachings of converting methods: as the Avataṃsaka says, "At the time of first generating the mind, one immediately accomplishes true enlightenment"; the Miaoxuan says, "Like the sun first rising, first illuminating the high mountains"—this, like the conditions of the Avataṃsaka obtaining great benefit, is the mark of the sudden teaching. The Anantanirdeśa Sūtra says, "From the one pure path, two, three, and four are set forth"; the Miaoxuan says, "Next illuminating the dark valleys"—this is like the Tripiṭaka; "Next illuminating the flat earth"—this is like the Vaipulya and Prajñā; these are marks of the gradual teaching. The Great [Nirvāṇa] Sūtra [says], "Sometimes teaching what is deep, sometimes teaching what is shallow"; the Vimalakīrtinirdeśa [says], "The Buddha with a single voice, sentient beings each understand"—this is the indeterminate teaching. The Pañcaviṃśatisāhasrikā [says], "I see the second wheel of the Dharma being turned in Jambudvīpa"; the Mahāprajñāpāramitopadeśa says, "This turning resembles the initial turning"—this is the secret teaching. Next, for the four teachings of converting doctrines: the Miaoxuan quotes the Dīrghāgama, "The Buddha spoke of four great teachings"; the Qian says, "There are only four, not necessarily the tripiṭaka and the others." The Samādhirāja Sūtra clarifies four kinds of sūtras, among which there are four kinds of wisdom cutting off ignorance; Zhāng'ān privately interpreted these to correspond to the four teachings; the Qian says, "It corresponds very well with the meaning of the four teachings." However, these all match them according to their meanings, not yet showing precise grounds for establishing the names. Now, following the Sijiaoyi, quoting the Lotus Sūtra: "Those who greedily cling to the Hinayāna and study the Tripiṭaka"; the Tattvasiddhi-śāstra: "I now precisely wish to discuss the true meaning within the Tripiṭaka"—these are the names and meanings of the tripiṭaka teaching. The Avataṃsaka says, "Preaching the complete and perfect sūtras for them"; the Pañcaviṃśatisāhasrikā says, "Wishing to know all phenomena through sarvākārajñatā, one should study prajñā"; the Lotus [Sutra says], "Preaching for the great assembly with the great wisdom of equality; what has been spoken is all real and true"; the Nirvāṇa Sūtra [says], "There is yet another practice which is the Tathāgata's practice, namely Mahāparinirvāṇa"; the Mahāprajñāpāramitopadeśa [says], "The three wisdoms are in truth attained within a single mind"—these are the names and meanings of the perfect teaching.

3.37

(passage) Only the two names 'common' and 'separate' are widespread across various texts; they were established in meaning by the Great Master. For example, the Sijiaoyi quotes the Pañcaviṃśatisāhasrikā: 'The wisdom of sarvajñā is shared and attained by the three vehicles'; the Mūlamadhyamakakārikā: 'The true mark of all phenomena is entered together by the three kinds of persons.' These are both the meaning of the common teaching. 'Common' means shared. Because the three vehicles share in receiving it, it is named 'common.'

3.38

The *Wuliangyi jing* states: 'The great prajñā, the Huayan oceanic emptiness, proclaims the bodhisattvas' practice across kalpas.' The *Nirvāṇa Sūtra* clarifies the five practices. The *Mahāprajñāpāramitopadeśa* speaks of non-shared prajñā severing distinct delusions. These all pertain to the meaning of the Distinct Teaching. 'Distinct' (bie) is a term for what is non-shared. As for the names and meanings of the eight teachings: directly preaching the great, coming first in time and section, is called the Sudden. The three flavors in between that lead the small toward the great are called the Gradual. One voice with different understandings where listeners are unaware of one another is called the Secret. Hearing the small and realizing the great, or hearing the great and realizing the small, is called the Indeterminate. The Tripiṭaka containing the Dharma teachings across sūtras, vinaya, and śāstras is called the Tripiṭaka [Teaching]. Practiced jointly by the three vehicles, where sharp-rooted bodhisattvas connect to the Distinct and connect to the Perfect, it is called the Connecting [Teaching]. Belonging exclusively to bodhisattvas, with sequential severance and realization, distinguished from the preceding Tripiṭaka and Connecting teachings and distinguished from the subsequent Perfect Teaching, it is called the Distinct [Teaching]. Teaching, principle, wisdom, severance, practice, stage, cause, and effect being entirely harmonious and fused, it is called the Perfect [Teaching].

3.39

Diagram of Correlating the Eight Teachings with the Five Periods

3.40

The *Miaoxuan* explains 'Thus have I heard', saying: 'If it were not the "Thus" that transcends the eight, how could it be what is heard in this sūtra?' (text) This should be analyzed by text-section (bu) and teaching (jiao). In terms of section, it is not a Perfect [Teaching] that carries expedients alongside it, and therefore it transcends the eight teachings. If considered solely in terms of teaching, the meaning of the Perfect in the present and past is not twofold. Hence the *Qian* states: 'The Perfect Teaching among the eight teachings conveys the partial to reveal the perfect, still belonging to the Gradual. The Perfect in the present *Lotus Sūtra* opens up the partial to reveal the perfect, outside of which there is no further teaching.'

3.41

First, the Sudden Teaching: this is the first period, the Huayan period. From its section, period, and flavor, it gets the name 'Sudden'. This refers to when the Tathāgata first attained sambodhi in the bodhimaṇḍa of extinction, where the Mahāsattvas of the forty-one stages of the Dharmakāya, as well as the devas, nāgas, and eight classes whose capacities had matured in past lives, gathered in a circle all at once, like clouds enclosing the moon. At that time, the Tathāgata manifested the body of Rocana and expounded the complete sūtras; hence it is called the Sudden Teaching.

3.42

The Sudden Teaching has two meanings: in terms of section and in terms of teaching. In terms of section, it belongs specifically to the *Huayan*. In terms of teaching, it pervades the other periods. Here it precisely refers to the sudden teaching in terms of section, stated in contrast to the conversion methods of the three gradual ones below. The following text states: 'From its section, period, and flavor, it gets the name Sudden.' *Huayan* is the section; the first shining [of the sun] is the period; milk is the flavor. Combining these three meanings constitutes section, period, and flavor, differentiating it from the other periods. Below, the Deer Park period can likewise be said to obtain the name 'beginning of the Gradual' from section, period, and flavor; the rest follow this pattern.

3.43

Concerning 'first attained sambodhi': this is spoken in terms of the grand beginning within the trace (ji), not the initial attainment in the origin (ben). As for 'the bodhimaṇḍa of extinction': it stills the five entrenchments of defilement and extinguishes the two kinds of birth and death. The delusion of views is one entrenchment; the delusion of thought is divided into three; dust-and-sand and ignorance together make one entrenchment. In the common abode land there is segmented birth and death; in the expedient and true-reward lands there is birth and death of change. The 'place of attaining the Way' is like a threshing floor in the world: clearing away the chaff of the five entrenchments and revealing the rice of true reality. In the new translations of the sūtras, 'bodhimaṇḍa' has a different name but the same meaning. As for 'the forty-one stages': the *Miaoxuan* states that the *Huayan* explains the thirty minds, the ten grounds, and the Buddha ground, making forty-one stages. Because they break ignorance and reveal the principle of the Dharma-nature of the Middle Way, they are called 'Dharmakāya'. Dharmakāya has two aspects: Vairocana is the innate-virtue Dharmakāya; breaking through ignorance in stages until reaching the ultimate is called the cultivation-virtue Dharmakāya. The present text emphasizes cultivation, while its meaning includes innate virtue. The *Sinianchu* states that before the stages in the *Huayan* there are no ten faiths, and after them no virtual enlightenment. Yuhui Jue explains: 'One must not use the discussion of stages in the text to challenge the list of assemblies at the beginning of the sūtra. Because the *Huayan* speaks of ten in every matter, it subsumes virtual enlightenment into the tenth ground. As the *Guangming ji* says, the *Huayan* does not separate out virtual enlightenment; the tenth ground is itself virtual enlightenment. Now, speaking of the assembly listed at the beginning of the sūtra, virtual enlightenment is indeed present. If there were no ten faiths before them, the *Huayan* explains the ten brahmacaryas, which are the ten faiths.' Thus the *Sijiaoyi* states that the ten kinds of brahmacarya are identical to the ten faiths of the Perfect. The present text only concerns the Great Beings of the Dharmakāya, and so it does not list the ten faiths.

3.44

Regarding 'the devas, nāgas, and eight classes whose capacities had matured in past lives': when various sūtras list the assembly including nāgas, beasts, and so on, one should apply the fourfold analysis of the *Nirvāṇa Sūtra*: First, those urgent in the vehicle but lax in the precepts, who hear the Dharma in the four destinies and awaken to the Way. Second, those urgent in the precepts but lax in the vehicle, who attach to pleasure in the human and deva realms and do not hear the Dharma. Third, those urgent in both the vehicle and the precepts, who hear the Dharma as devas or humans and attain the Way. Fourth, those lax in both the vehicle and the precepts, who do not hear the Dharma in the four destinies. The present assembly consists entirely of those who in past lives had heard the *Huayan*, either planting or ripening [their roots], and who now are to attain liberation. The *Zhiguan* says that with bodies in the three evil paths, encountering Maitreya Buddha and hearing the *Huayan Sūtra*, precisely refers to this meaning. The eight classes are as commonly discussed.

3.45

Regarding 'like clouds enclosing the moon': the *Miaoxuan* states that the retinue of the Dharmakāya, like dark clouds enclosing the moon, descend together into the mother's womb. This is a metaphor for the appearance of descending into the womb. The present *Sijiaoyi* adopts it as a metaphor for the appearance of the retinue when turning the wheel of the Dharma; both senses are acceptable. Clouds symbolize the capacities; the moon symbolizes the master of the teaching. The *Renwang jing* states that on the night of the fifteenth, when darkness is fully gone and light is round, it symbolizes that the Tathāgata's wisdom and virtue gradually become round and perfect, and the darkness of delusion is utterly exhausted, thus completing the severing of bonds. 'Rocana' translates as 'Pure and Full'. Because all evils are exhausted, it is pure; because the myriad virtues are complete, it is full. This is the personal reward body (svasaṃbhogakāya). It also translates as 'Illuminating Everywhere'. As the *Mahāprajñāpāramitopadeśa* says, with boundless light and boundless bodily forms, this venerable and special body is the reward body for others (parasaṃbhogakāya). Now, in explaining the master of the teaching, according to the doctrine established by Siming [Zhilin], it is precisely Śākyamuni beneath the tree manifesting the venerable and special body. As the *Jiebang* quotes the sūtra: 'At that time, the Bhagavat did not leave the foot of any bodhi tree, yet ascended Mount Sumeru to preach the Dharma in Śakra's palace.' How could the *Huayan* not be preached by the hundred thousand myriad transformation bodies? Sūtra translates as 'scripture concordant with reality and capacity'. The speaker and what is spoken accord with principle and accord with capacity; it is also the general name for the twelve divisions of scriptures. Although the text encompasses the Distinct, the intent of the section is the Perfect.

3.46

If judged by capacity and teaching, it inevitably combines the provisional. That is, passages such as 'at the initial arising of the mind of bodhi, one immediately achieves sambodhi' preach the Perfect Teaching for capacities of the Perfect; while preaching sequential arrangement everywhere preaches the Distinct Teaching for provisional capacities. Therefore, in terms of section it is the Sudden, but in terms of teaching it is called combined (see *Miaoxuan*, fascicle 10, and *Sijiaoyi*).

3.47

There are three kinds of giving rise to the mind of bodhi: First, the arising of the mind through understanding and practice, which is the five grades. Second, the arising of the mind through resemblance, which is the ten faiths. Third, the arising of the mind through true realization, which is the first abode. Here it is the arising of the mind through true realization; that is, bringing forth the mind of the three causes of the nature of principle, and partially realizing the principle of the three virtues. The *Sijiaoyi* says: 'In the *Huayan*, "at the initial arising of the mind of bodhi, one immediately achieves sambodhi" means bringing forth the true undefiled state, cutting off ignorance, and entering the initial grade.' The *Awakening of Faith* states: 'When a bodhisattva generates this mind, according to the power of their vows they can manifest the eight phases.' The *Miaole* says: 'The clear and luminous texts of the *Huayan* and the *Awakening of Faith*, passages such as the first abode and the eight phases, Samantabhadra, Universal Eye, and the three without differentiation, are all texts of the Perfect.'

3.48

Regarding 'sequential arrangement' (xingbu cidi): there are seven locations and eight assemblies, hence 'everywhere'. Arranging and setting forth the ranks and stages from shallow to deep, it is called 'sequential arrangement'. What this sūtra expounds has two aspects: harmonious fusion and sequential arrangement. The *Shigian* states: 'The stages of practice explained at the assembly places of the *Huayan* do not exceed the Distinct and the Perfect. However, the intent of the sūtra contains many nuances, making it difficult to judge definitively. From before the abodes up to mounting the grounds, it is entirely the meaning of the Perfect. From the second abode to the seventh abode, the textual sequence seems like the meaning of the Distinct again. Within the seventh abode, it also distinguishes the unimpeded mutual identity of one and many. The subsequent practices, dedications, and grounds are again the meaning of differentiated sequence. Furthermore, every single stage possesses both the Samantabhadra [fusion] and the sequential arrangement doors. Hence we know it concurrently uses texts of the Perfect to guide and receive.'

3.49

The *Huayan* says: 'Like the sun first rising, it first shines upon the high mountains' (*Miaoxuan*).

3.50

The sun symbolizes the master of the teaching. The high mountains symbolize the capacities of the Distinct and Perfect. Because the great capacities are ready to mature, they are first illuminated by the Tathāgata's light of wisdom.

3.51

The *Nirvāṇa Sūtra* says: 'From cows comes milk; this is like from the Buddha issuing forth the twelve divisions of scriptures' (*Miaoxuan*).

3.52

When the *Xuanwen* says that those of great capacity receive the teaching and immediately destroy ignorance, their practice being like clarified butter (text), this refers to the capacities of the kingly high mountains of the *Huayan*. When the *Nirvāṇa* says that from cows comes milk, this is spoken in terms of a single lifetime's teaching, pointing to the voice-hearers being deaf and mute. Therefore, the *Xuanwen* says that distinguishing by the three teachings is called the Sudden Teaching, which is also clarified butter; distinguishing by the five flavors is called the milk teaching. Now, stating that from cows comes milk refers to the first flavor.

3.53

The 'Belief and Understanding' chapter states: '[The father] then sent a servant (the Tathāgata is the principal; bodhisattvas are the servants; that is, the Buddha empowered four bodhisattvas to expound the forty grounds: Bodhisattva Dharmamati expounded the ten abodes, Guṇavṛkṣa expounded the ten practices, Vajradhvaja expounded the ten dedications, and Vajragarbha expounded the ten grounds) to chase swiftly after him and bring him back. (Directly applying the Great Teaching to test the small capacity is called "chase swiftly". Because the Mahāyāna existed formerly, it is called "bring him back". Furthermore, innate virtue is originally possessed of oneself, hence called "bring him back".) The poor son was terrified (hearing the Great Teaching abruptly, it conflicted with his mind, so he was terrified; failing to recognize it, he was startled) and screamed in distress, (taking birth and death as suffering, and afflictions as grievance; upon hearing that birth and death are nirvāṇa and afflictions are bodhi, he felt agonized, complained of injustice, and screamed loudly) but the messenger seized him all the more urgently (speaking of terror to make him stay away from evil is "urgent") and dragged him back by force. (Within, having no capacity; without, pressed by the great transformation.) The poor son thought to himself: "I am guiltless, yet held captive; I will certainly die here!" (Due to the sins of sentient beings, they enter the prison of birth and death; bodhisattvas also enter the prison on account of shared sins. The two vehicles lack great compassion; being made to enter birth and death is being "held captive", forever losing the wisdom-life of the three vehicles.) He became even more terrified (pondering these matters) and fell to the ground in a dead faint. (Small wisdom cannot understand, drowning in the ground of ignorance.) The father saw him from afar (small understanding is far from the great, hence "from afar"; because he is a son who had formed a past connection, he "saw" him) and said to the messenger: (bodhisattvas are the messengers) "We do not need this man. (No need to manifest the honorable and marvelous body for the two vehicles to see.) Do not force him to come." (Since there is no great capacity, fearing it will damage his roots of goodness.) The messenger said to him: "I release you now." (Clearly indicating the cessation of the conversion.) The poor son was overjoyed, (not being pressured by the Great Teaching) and went to a impoverished village seeking food and clothing.' (Seeking the methods of the Way within the Four Truths. All the above notes are from the *Wenju*.) What meaning does this convey? This is the Tathāgata expounding the approach of the Perfect and Sudden Teaching, testing the small with the great, which caused their capacities to faint and lose consciousness (*Miaoxuan*, fascicle 10).

3.54

The three titles of the Avataṃsaka. The commentary states: In the past, the arena of tranquility, prolonged duration, exhausting the limits of the future, and the Dharma realm were listed as four kinds of Avataṃsaka. Furthermore, the first three were divided as belonging to phenomena, and the latter one as belonging to principle. These are all errors accumulated over generations. Now, examining its meaning rigorously, there are only three designations. The first is the arena of tranquility. The Miaoxuan cites the 'Expedient Means' chapter: 'First sitting at the bodhimaṇḍa, contemplating for three times seven days,' clarifying that this was the initial sudden preaching by Śākyamuni (from the first fascicle to the thirty-sixth fascicle constitutes the first portion). The second is prolonged duration. The Miaoxuan cites the Faxing lun regarding those of dull faculties entering the Dharma realm at three places (from the thirty-seventh fascicle onward constitutes the latter portion). The third is exhausting the limits of the future. The Wenju states: 'At the final session of the Avataṃsaka, the gradual was first opened.' The Miaole states: 'This is provisionally lodged in the single lifetime of conversion in the sahā-world to communicate the present meaning. One should know that the Avataṃsaka exhausts the limits of the future, which is precisely no different from this sūtra constantly abiding on Gṛdhrakūṭa, with the ten directions mutually serving as host and companion.' (The first two designations are found in the Miaoxuan, and the latter one in the Miaole.) Although there are three designations, as for the sūtra spoken, it is nothing other than the Avataṃsaka; as for the principle expounded, it is nothing other than the Dharma realm. Some speak of 'in the mother's womb.' The Miaoxuan states: 'The Buddha descended from Tuṣita, and together with his retinue of the Dharma-body descended into the mother's womb, constantly proclaiming the wondrous Dharma.' (Text) At that time, the wheel of the Dharma had not yet been turned; this should be subsumed under the aspect of the Reward Land that exhausts the limits of the future, which exclusively embraces those of great capacity (this is the explanation of Yitang). Some speak of the 'ocean of emptiness.' The Miaoxuan cites the Wuliangyi jing: 'Next he preached the Prajñā, the ocean of emptiness of the Avataṃsaka.' (Text) This is simply entering the Dharma realm by means of Prajñā, subsumed under prolonged duration. Therefore, it is certain that 'in the mother's womb' and the 'ocean of emptiness' should not be separately put forward as two distinct designations.

3.55

Prolonged duration extending to what follows. The commentary states: In evaluating prolonged duration extending to three places, it refers to the Prajñā's ocean of emptiness, the Lotus's Buddha-wisdom, and the Nirvāṇa's mind-ground Dharma-gate. The Miaoxuan cites the Wuliangyi jing, saying: 'Next he preached Prajñā, practicing for kalpas, the Avataṃsaka's ocean of emptiness; the Lotus converges into Buddha-wisdom'—that is, it extends to these two sūtras. (The Qian states: 'Because Prajñā can also be named Avataṃsaka, and the Lotus's Buddha-wisdom is not different from the beginning. Furthermore, the Miaole states: One should know that in discussing the Dharma realm, there is none that is not the Avataṃsaka; in speaking of Buddha-wisdom, there is none that is not the Lotus.')

3.56

This is precisely the proof of extending to the Prajñā and extending to the Lotus. It also cites the Xiangfa jueyi jing, saying: 'In today's assembly, each sees differently: some see the Tathāgata enter nirvāṇa; some see the reward-body born in the ocean of the Lotus Treasury expounding the mind-ground Dharma-gate for hundreds of thousands of myriads of koṭis of Śākyamunis.' Also, the Miaoxuan says: 'If the sun is about to set, its remaining rays should also shine on the lofty peaks.' Hence, the ocean of the Lotus Treasury extends to after the Nirvāṇa. This is the proof of extending to the Nirvāṇa. It also cites the Faxing lun, saying: 'Those of dull faculties enter the Dharma realm at three places.' This is the text indicating extension to what follows. Now let us examine it further. The Miaoxuan says: 'Entering the Dharma realm due to Prajñā is precisely the Avataṃsaka's ocean of emptiness.' (Due to cultivating and studying Prajñā for kalpas, now generating the wisdom of emptiness, one attains entry into the Dharma realm, viewing the Avataṃsaka treasury ocean as entirely ultimately empty.) It also says: 'The duration of the Avataṃsaka is prolonged. Formerly, those of small capacity had not entered, being like the deaf and mute; now hearing Prajñā, they are able to attain entry.' (This merely raises entering through Prajñā as a starting point; the Lotus and Nirvāṇa should also follow this model of attaining entry. Later people who wish to rely on this passage to limit it strictly to Prajñā do not know how to interpret the passages about extending to two sūtras and entering the Dharma realm at three places. The title of prolonged duration originates precisely from this passage.) The Qian states: 'First, taking the Dharma realm as Avataṃsaka (this is the arena of tranquility's three times seven [days] and exhausting the limits of the future, constantly expounding the round and sudden teaching of the Avataṃsaka solely for those of sharp faculties and great capacity, taking its expounded principle of the Dharma realm as its name). Second, taking prolonged duration as extending to what follows (namely, those of dull faculties entering the Dharma realm at three places; the extremely dull ones only begin to attain entry when the Lotus opens and reveals).' Both meanings apply, and therefore both are preserved. For those of great capacity, the Avataṃsaka never ceases (explaining the above meaning of the Dharma realm); for those of small capacity, there is the sequence of the various teachings. Therefore, those of dull faculties still retain small views (explaining the above: because their faculties are dull, they retain small views, and hence only enter the great after passing through the various teachings). Furthermore, the Miaole cites the 'Entering the Buddha's Realm' chapter (fascicle 38): Mañjuśrī addressed Śāriputra and the other six thousand monks: 'If you are able to skillfully accomplish the ten kinds of great resolve, you will attain the Buddha-ground.' From ancient times, all have said that the prolonged duration of the Avataṃsaka refers to compiling the subsequent teachings down to the Prajñā, only then being able to say that the various monks were made to accomplish the ten great resolves. This is in sense equivalent to the time of transmitting the teaching. Bringing these meanings together into the Avataṃsaka, it is therefore called 'prolonged duration.' (Text) Someone, relying on the words 'the time of transmitting the teaching,' immediately claimed that the Avataṃsaka is limited to Prajñā. They completely failed to understand that Jīngxī cited this sūtra's latter portion having śrāvakas merely as proof of prolonged duration extending to Prajñā. He by no means definitively determined that it only extends to Prajñā. If that were not so, why would Jīngxī, in explaining the Miaoxuan's 'entering the Dharma realm at three places,' say: 'Prolonged duration extends to what follows; for those of small capacity, there is the sequence of the various teachings'? Furthermore, someone (Master Yun of Chexi) said: 'Even if it extends to the Nirvāṇa, it should not extend to the Lotus,' asserting that this hinders the Tathāgata's tuning of capacities as being futile. To those who raise this objection: if they can carefully reflect on the words 'converging into the Lotus's Buddha-wisdom,' this objection will naturally dissolve. What hindrance could there be?

3.57

The Lord of Teaching of the Avataṃsaka. The commentary states: In discussing the Lord of Teaching of the Avataṃsaka, according to the explanation in Siming's Jiebāng, regarding the Venerable and Special Body, there is a distinction between whether it must be manifested or need not be manifested. When it must be manifested, as in the Brahmājāla, Avataṃsaka, and the Guan jing, its marks are numerous and its body is vast. When it need not be manifested, through spiritual power, he causes them not to grasp delimitation regarding his inferior body, seeing the thirty-two marks as having no boundaries, thereby knowing that the sixteen-foot body is the Dharma realm. Now, carefully examining this explanation and testing it against the sūtra texts, there are two meanings. The first is in terms of being one birth away from Buddhahood: achieving sambodhi for the first time beneath the bodhi tree. If he were not one birth away from Buddhahood, how could it be called 'first achieved'? Furthermore, a gāthā says: 'Kāśyapa once came to dwell in this palace, / Therefore this place is the most auspicious.' In this way, ten gāthās praise the past ten Buddhas. Since each Buddha is one birth away from Buddhahood, one knows that the Buddha possessing marks and characteristics numerous as particles of dust in the treasury must be a body of delimited birth and death, no different at all from the response body of the Shared Dwelling [realm]. The second is in terms of ascending: that is, at that time the World-Honoured One, without leaving the foot of the bodhi tree, ascended Mount Sumeru (the Avataṃsaka Gumu says: 'Ascending without moving, responding to capacities and finding the place') and went toward Śakra's palace to preach the Dharma (namely, the aforementioned palace where the ten Buddhas including Kāśyapa once dwelt; ascending precisely means manifesting). How could the Avataṃsaka not be preached by hundreds of thousands of myriads of response bodies? Since this body addresses the capacities of the distinct and round [teachings] and is seen as the Venerable and Special, why must one point exclusively to the body receiving the office upon the lotus pedestal? This refutes Jingjue's claim that the Venerable and Special of the particles of dust in the treasury of the True Reward Land horizontally responds to the Shared Dwelling realm. For the Great Master stated that the three grades of oceans of marks are all manifested in accordance with capacities. In the distinct teaching, one uses separate cultivation of the conditional and complete [causes] to achieve these marks; this is the Venerable and Special produced by cultivation, and is thus called the reward-body. In the round teaching, one can understand that the two kinds of cultivation are identical to the nature, and cultivation's virtue is without effort; this is the Venerable and Special inherent in the nature, and is thus called the Dharma-body. Relying on this, one knows: speaking in terms of nature, it is originally called the Dharma-body; taking the land of Shared Dwelling, it is called the response-body; manifesting in response to capacity, it is called the Venerable and Special. This is forever different from Jingjue's theory of the cultivated Venerable and Special horizontally responding to the Shared Dwelling realm. Thus, when the present master determines the body in terms of capacity and teaching, it is precisely the physical body beneath the tree manifesting the Venerable and Special to respond to the capacities of the distinct and round [teachings]. This perfectly tallies with the Miaoxuan's 'Śākyamuni initially preaching the sudden' (Śākyamuni is the physical body; preaching the sudden is Vairocana). It also tallies with the Si jiaoyi's statement: 'The Tathāgata manifests the body of Rocana to preach the Dharma' (the Tathāgata is Śākyamuni's physical body, manifesting the Venerable and Special, and thus transformed in name to Rocana). In the world, some adopt the explanation of Yuetang, who says: 'The fundamental body of the object is Śākyamuni; the marks perceived through the stimulus of capacities are Rocana.' This indeed captures the point.

3.58

However, the initial sudden teaching does not necessarily teach only Dharma-body bodhisattvas; there are also ordinary beings of great capacity. Here there are two meanings: If someone directly awakens to the round and sudden principle itself, they immediately break through ignorance and enter the first abode of the round teaching; this is clarified butter. If they are beginners, although hearing the great teaching, they only enter the ten faiths; this is the earliest flavor, named milk. It is called milk not because of being bland, but because it is the beginning and the root. (Internal ordinary beings of the round teaching with purity of the six faculties are precisely the ten faiths. The first faith severs view-delusion; the second to seventh faiths sever thought-delusion; the eighth to tenth faiths sever dust-and-sand delusions within and beyond the realms. Because they have not yet broken through ignorance, it is merely called milk.) If they are people of small capacity, when the great teaching is directed toward the small, they are like the deaf and mute; their small capacity has not been transformed, remaining completely raw like milk (Miaoxuan, fascicle 10).

3.59

The two flavors and four capacities of the Avataṃsaka. The commentary states: From the past, when teaching beginners, people made diagrams of periods and flavors; on top they placed 'high mountain,' and below they matched it with the 'flavor of milk,' yet none ever investigated it. Now, examining the text of the Miaoxuan, the period of the Avataṃsaka itself contains the distinction of two flavors and four capacities. The first is exclusively teaching the Dharma-body, namely the forty-one stages of partially realizing the middle way; this is called clarified butter. The second is ordinary beings of great capacity who enter the first abode of the round teaching and realize a portion of the middle way onward; this is also called clarified butter. The third is those newly entering the ten faiths; although they have severed only the four abodes of delusion and have not broken through ignorance, this is merely called milk. The fourth is those of small capacity who are deaf and mute, remaining completely raw like milk. Therefore, those named clarified butter comprise two capacities, and those named milk also comprise two capacities. The Miaoxuan states: 'To the small it is like milk, to the great it is like clarified butter; a partial metaphor cannot be pursued completely.' As the Qian states: 'The Avataṃsaka's partial metaphor is the first flavor, but it does not capture the suddenness of the Avataṃsaka and the two teachings of distinct and round; it merely possesses the characteristic of the sequence of the five flavors.' (Text) One should know that calling the Avataṃsaka milk precisely refers to the intention of establishing the conversion from the sudden to open the gradual.

3.60

Probing capacities during the three weeks. The author states: Various texts speak of the three weeks as probing capacities; people hold no differing opinions on this. However, the Xuanwen states: 'In that initial part there were no śrāvakas at all; in the later part there were, yet although present in the assembly, they were like the deaf and mute.' Therefore Yishenzhi, relying on this, rejected it, saying: 'If in the initial part there were none at all, what was there to probe?' Now, expounding this in two senses is the only way to do complete justice to the principle: First, that during the three weeks in the initial part there were none at all—this was the Tathāgata's pedagogical intention in probing and suiting capacities. Second, that in the later part there were [śrāvakas present], appearing like the deaf and mute—this was the Tathāgata's pedagogical activity in probing and suiting capacities. Regarding the pedagogical intention: as the 'Expedient Means' chapter says, 'When I first sat at the bodhimaṇḍa, I contemplated for three weeks.' The Qian says: 'In the first week, he contemplated wishing to preach the Perfect [teaching]; in the second week, he contemplated wishing to preach the Distinct [teaching]; in the third week, he contemplated wishing to preach the Shared [teaching]. Because none had the capacities, he only preached the Tripiṭaka [teaching].' The Qian also says: 'In terms of great capacities, it was the time of the peaceful site; in terms of small capacities, it was the time after achieving [awakening] when he contemplated and had not yet preached.' The Miaole says: 'The small saw a stay of three weeks; the great beheld that from beginning to end there was no change.' These are all the Tathāgata's pedagogical intention in probing and suiting capacities. Regarding the pedagogical activity: as the Wenju says, 'At the final assembly of the Avataṃsaka, the gradual was first opened.' The Miaole explains this, saying: 'The older sūtra says: When the Buddha was in the Jeta Grove, he entered the Lion's Sprint Samādhi. Śāriputra came forth from the Jetavana; he did not see the Tathāgata's sovereign ornamentation, nor did he see the retinue of great bodhisattvas. Having no eye of wisdom to see them, neither could he praise them. This is the text [describing them] as if deaf and mute. That final assembly corresponds to the beginning of the gradual' (text). Now, examining the words of the two patriarchs, both indicate that the deaf and mute were in the later part, the beginning of the gradual. One clearly knows this was within the twelve years at the Deer Park. This is like the Miaoxuan stating that the rebuke of the Vaipulya must have been prior to the twelve years. Inferring from this, we know that the final assembly in the Jeta Grove was precisely the Tathāgata's activity of probing capacities. Because the śrāvakas had previously practiced the Hīnayāna and were not yet capable of hearing the Mahāyāna, they appeared like the deaf and mute; therefore, he made use of Vimalakīrti to spur them forward. Thus, both probing capacities and rebuking took place within the twelve years; of this there is no doubt. The Sijiaoyi places the deaf and mute in the Avataṃsaka, and the rebuke in the Vaipulya; this is merely discussed in terms of the textual divisions, and in fact is not the definitive principle. Moreover, the sūtra says that Bodhisattva Praṇidhānaprabha and others each spoke ten verses to admonish the śrāvakas; the very first verse rebuked them, saying: 'All pratyekabuddhas / and those great śrāvakas / are utterly unable to know / the realm of bodhisattva practice' (this is text where the later part is subsumed into the preceding paradigm). These are all the pedagogical activities of probing capacities. People of old could not distinguish among the various texts; not understanding the Tathāgata's pedagogical intentions and pedagogical activities, they viewed them indiscriminately, and thus many divergent views arose.

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佛祖統紀 — 志磐, Classical Chinese