華嚴經傳記 1.6

1.6

According to the Mañjuśrīparinirvāṇa Sūtra, four hundred and fifty years after the Buddha departed from the world, Mañjuśrī was still in the world. According to the Mahāprajñāpāramitopadeśa, the various Mahāyāna sūtras were mostly compiled by Mañjuśrī; this sūtra was compiled by Mañjuśrī. Soon after the Buddha departed, the worthy and holy figures followed into concealment, and heterodox paths flourished competitively. Lacking vessels of the Mahāyāna, this sūtra was collected and kept in the palace of the Dragon King of the ocean; for over six hundred years it was not transmitted to the world. Bodhisattva Nāgārjuna entered the Dragon Palace, saw this deep storehouse daily, committed it to memory, brought it out and transmitted it, and because of this it circulated. The Kaihuang Sanbao Lu states: In the past, more than two thousand li southeast of Khotan, there was the kingdom of Cakoka. Its kings throughout successive generations revered and honored the Mahāyāna. Whenever eminent monks of various countries entered its borders, they were all tested: if they studied the Hīnayāna, they were dismissed and not permitted to stay; if they were followers of the Mahāyāna, they were invited to remain and receive offerings. Inside the royal palace itself were sūtras such as the Avataṃsaka, the Mahāprajñāpāramitā, and the Mahāsaṃnipāta, each consisting of 100,000 verses. The king personally received and upheld them, holding the key in his own hand, opening [the treasury] only to chant and read them, making offerings of incense and flowers. Furthermore, within the sanctuary, all kinds of adornments and diverse jewels were fully provided, with various banners hung and fruits of both in-season and out-of-season arranged, inviting the lesser kings to enter and pay homage. Moreover, about twenty li southeast of this kingdom, there was a very steep mountain. In it were kept twelve texts, including the Avataṃsaka, Mahāsaṃnipāta, Fangdeng, Ratnakūṭa, Laṅkāvatāra, Fangguang, Śāriputradhāraṇī, Huaju Dhāraṇī, Dousaluozang, and Mahāprajñāpāramitā Dayun, all in 100,000 verses. Handed down according to the state law, they were guarded and protected. There was an Eastern Jin śramaṇa named Zhi Faling, whose demeanor was noble and magnanimous, cherishing an aspiration to stand out far above the crowd, and who loved the Mahāyāna so much that he forgot sleep and food. Thereupon, packing provisions and leaning on his staff, risking his physical life, he sought diligently there and obtained the first portion of the Avataṃsaka in 36,000 verses, which he brought back here—this is what was translated in the Jin dynasty. Now, that which Khotan presented to the Great Zhou exceeds 40,000 verses. In the first assembly, regarding the Padmagarbha World spoken of, the old translation was deficient and abridged, leaving no way to explain it; now the text is complete and radiantly intelligible. Regarding the assembly on the ten concentrations, the old sūtra had questions without answers; in the current version, it is clearly and fully provided. For this reason, formerly there were seven locations and eight assemblies, but now there are seven locations and nine assemblies. Although it is not yet complete when compared to the 100,000 verses, the principles of the 40,000 verses are without omission. Furthermore, Nāgārjuna memorized the full version to bring it upward, while Faling obtained only half to bring it eastward; although the ordinary and the holy are not the same, in propagating the Dharma they were non-dual. Yet, because territories have centers and borders and wisdom has depths and shallows, across several tens of thousands of li, what is seen and heard has been widely separated and more than half is missing—how can one not be grieved? The Mahāprajñāpāramitopadeśa says that the Acintya Sūtra has 100,000 verses. The Mahāyānasaṃgraha says that there are 100,000 verses, named the Sūtra of One Hundred Thousand. The commentary explains that this refers to the 100,000 verses of the Avataṃsaka Sūtra, which make up one hundred thousand. Furthermore, the Nirvāṇa Sūtra names this sūtra Zahua. However, 'one hundred thousand' takes the number to formulate the title; 'Zahua' relies on the characteristics to manifest the name. One who takes the number misses the source; one who relies on the characteristics leaves out its sovereign. 'Acintya' points directly to the fundamental source, advancing straight to its inner courtyard; 'Buddhāvataṃsaka' indicates the Dharma through the Person, fully detailing its profound import. Among the four names, the latter two are fitting.