復菴和尚華嚴綸貫
Venerable Monk Fu'an's Compendium of the Flower Adornment Sutra
佛滅度後六百年，有龍樹菩薩，世間文字一時讀盡。發心入龍宮看藏，見華嚴有三本：上本、中本、下本。上本有十三千大千世界微塵數偈，一四天下微塵數品；中本有四十九萬八千八百偈，一千二百品；下本有十萬偈，四十八品。遂記得下本，回歸西土。自西土傳到此方者，乃八十卷經，三十九品。品分為七處九會。七處九會者：初、菩提場說經，六品十一卷；二、普光明殿說經，六品四卷；三、忉利天說經，六品三卷；四、夜摩天說經，四品三卷；五、兜率天說經，三品十二卷；六、他化天說經，一品六卷；七、重會普光明殿說經，十一品十三卷；八、三會普光明殿說經，一品七卷；七、逝多林說經，一品二十一卷。此乃下本。前分三萬六千偈，尚有六萬四千偈九品在西土。經雖未足，而序、正、流通意已備。何以知之？清涼國師判五卷經為序分，五十五半卷經為正宗分，十九卷半經為流通分，行願品為別行。大方廣佛華嚴經者，大以當體得名，常徧為義。常則竪窮三際，徧則橫徧十方。方以就法得名，軌持為義。軌則軌生物解，持則任持自性。廣以從用得名，包博為義。包則廣容，博則普徧。佛以就人得名，覺照為義。覺則悟大夜之重昏，照則朗萬法之幽邃。華以從喻得名，感果嚴身為義。感果則萬行圓成，如桃李華，先華後果；嚴身則眾德備體，如金玉華，但有嚴身義，而無結果義。嚴以功用得名，資莊為義。資則資廣大之體用，莊則莊真應之佛身。經以能詮得名，攝持為義。攝則攝眾生之無邊，持則持性相之無盡。故名大方廣佛華嚴經。又復大是遮那之體，方是遮那之相，廣是遮那之用，佛是毗盧遮那佛。華是普賢，屬大行。嚴是文殊，屬大智大意。明欲得成佛，先以文殊之大智，運普賢之大行，莊嚴毗盧遮那佛。果上體大、相大、用大，故名大方廣佛華嚴經。又復大字配法身，方字配智身，廣字配化身及意生身，佛字配菩提身及威勢身，華字配福德身及願身，嚴字配相好莊嚴身，經字配力持身，故名大方廣佛華嚴經。世主妙嚴品者，世即三世間：有情世間、器世間、正覺世間。如經中說：無量阿脩羅王、無量諸大龍王、日天子等，此即有情世間主也。如說山神、林神、樹神、風神、河神等，此即器世間主也。如說普賢菩薩、寶𦦨妙光菩薩、大福光智生菩薩、大明德美音菩薩等，此即正覺世間主也。有情世間莊嚴器世間、正覺世間，器世間莊嚴有情世間、正覺世間，正覺世間莊嚴器世間、有情世間，三世間互相莊嚴，謂之妙，故曰世主妙嚴品。又第一會說如來依正法門(正報即自身，依報即所住屋宅)，第二會說十信，第三會說十住，第四會說十行，第五會說十回向，第六會說十地，第七會說等覺、妙覺。前七會，普是次第說，謂之行布法門。第八及第九兩會，普慧雲興二百問，普賢瓶瀉二千酬，凡說一法，一切法皆在裏許，謂之圓融法門。行布如桃華、李華，先華後果；圓融如蓮華，華果同時。就圓融又有二義：一、因該果海，二、果徹因源。因該果海者，舉十信前，十住、十行、十回向、十地、等覺、妙覺都在裏許。果徹因源者，舉等覺、妙覺後，十地、十回向、十行、十住、十信亦都在裏許。所以道：行布則教相差別，圓融則性相無礙。相是即性之相，故行布不礙圓融；性是即相之性，故圓融不礙行布。圓融不礙行布故，則一為無量；行布不礙圓融故，則無量為一。無量為一，則融通隱隱；一為無量，則涉入重重。又此經行動格式，先大後小。經首便云：爾時世尊在摩竭提國阿蘭若法菩提場中，於一切法成最正覺，智入三世悉皆平等，其身充滿一切世間，其音普順十方國土，譬如虗空具含眾像，於諸境界無所分別。此是大開一口，吞盡十方世界了也。若於此承當未得，遂漸漸放小接人，以十一卷經為眾生開發信門，四十一卷經為眾生開發解門，七卷經為眾生開發行門，二十一卷經為眾生開發證門。一部經不出信、解、行、證四門，此乃能詮之教。其次所詮之義者，不出四分、五周、六相、十玄、四種法界、二十重華藏及無量香水海。四分者：一、舉果勸樂生信分，二、脩因契果生解分，三、託法進脩成行分，四、依人證入成德分。五周者，十一卷經屬所信因果周，四十一卷經前屬差別因果周，後屬平等因果周，七卷經屬成行因果周，二十一卷經屬證入因果周。六相者，總相、別相、同相、異相、成相、壞相。若喻說者，總是一個人，謂之總相。手脚頭目各別，謂之別相。眼耳鼻舌手脚同共一身，謂之同相。眼要見，耳要門，舌要味，鼻要香，手要捉，足要奔，功用各異，謂之異相。八萬四千毛孔一時成了，謂之成相。頭要向上，脚要向下，眉在眼上，耳在兩邊，不得紊亂，各住本位，謂之壞相。其次法說者，八十卷經屬總相，卷卷經文各別，謂之別相。同是一部經，謂之同相。十一卷經要開信，四十一卷經要開解，七卷經要開行，二十一卷經要開證，功用各異，謂之異相。八十卷經卷卷皆成就，謂之成相。第一卷經不得在第二卷經後，第二卷經不得在第三卷經後，前不得在後，後不得在前，各各壞歸本位，所謂是法住法位，世間相常住，謂之壞相。其次十玄者，一、同時具足相應門，(如海一滴，味具百川。)二、廣狹自在無礙門，(一尺之鏡，現千重影。)三、一多相容不同門，(一室之燈，光光涉入。)四、諸法相即自在門，(如金與色，二不相離。)五、祕密隱顯俱成門，(片月澄空，晦明相並。)六、微細相容安立門，(如琉璃瓶，盛多芥子。)七、因陀羅網境界門，(兩鏡互照，傳輝相瀉)，八、託事顯法生解門(立像竪臂，觸目皆道)，九、十世膈法異成門(一夕之夢，翱翔百年)，十、主伴圓明具德門(北辰所居，眾星皆拱)。華嚴經大意，要於一塵上明六相十玄。其次四種法界者，圭峯禪師云：未明理事，不說有空，直指本覺靈源，故曰一真法界。從一真法界，分出理法界、事法界、理事無礙法界、事事無礙法界。法以軌則為義，界以性分為義。此真空軌則之法，在理為理法界，在事為事法界，在理事為理事無礙法界，在事事為事事無礙法界。蓋理無分限，事有千差。古詩云：春色無高下，華枝有短長。只如經中說，有一智人(諸佛菩薩)，破一微塵(凡夫一身之上有我法二執)，出大經卷(理法界)，書寫三千大千世界事(事法界、理事無礙法界、事事無礙法界)。其次二十重華藏世界者，十重表自利，十重表利他。毗盧遮那佛居第十三重者，表利他心切。又復須知有十處放光。初菩提場有二：初面門放光，表教道遐舒故；次眉間放光，通表一乘中道故；二普光明殿足輪放光，表信初行本故；三忉利天足指放光，表安住故；四夜摩天足上放光，表依行故；五兜率天膝輪放光，表屈伸回向故；六他化天眉間放光，表證十如中道故。七重會普光明殿又有二：初眉間放光，表不住生死涅槃二邊故；次口門放光，表佛口生普賢長子故；九逝多林眉間放光，表證窮法界中道故。所有第三會普光明殿不放光者，表行依解發，只發解光故。又九會各有主，第一會普賢，第二會文殊，(此經普賢為長子，文殊為幼男。)第三會法慧，第四會功德林，第五會金剛幢，第六會金剛藏，第七會普賢與如來。普賢品談平等因，如來出現品談平等果，第八會又普賢，第九會如來與善友也。又三十九品只有阿僧祇品與如來，隨好光明品是佛說，(此二品乃佛親證法門。)其餘品皆諸菩薩與雲臺寶網演說，佛但放光而已。許多所詮之義，盡從無邊香水海中流出，無邊香水海又從一心上流出。其次善財童子於福城東際大塔廟前參見文殊，文殊作象王回顧，師子嚬呻。是時六千比丘言下成道，五眾益友頓啟初心，善財悟了。文殊告云：汝今見我得根本智，未得差別智，可以南遊。(南即虛明之地，乃自己也。)經歷一百一十城，參見五十三善智識，差別門庭一一透過，成等正覺。佛國禪師頌云：出林還又入林中，便是娑羅佛廟東。師子吼時芳草綠，象王回顧落華紅。六千乞士十心滿，五眾高人一信通。珍重吾師向南去，百城烟水渺無窮。於是善財禮辭文殊，登妙高峯，求見德雲比丘。繞峯七日不見，後於別峯相見。妙峯即向上一著，盡十方世界只是一箇妙峯，善財所以不見。若要有見有聞，有說有聽，除是別峯。別峯即第二位頭也。又頌曰：德雲常在妙高峯，行繞峯頭不定蹤。七日既云尋不見，一朝何故却相逢。發心住處師緣合，(當發心住。)普見門中佛境容。(善財得普見法門。)回首夕陽坡下望，白雲青嶂萬千重。善財禮辭南遊，凡見一善知識，皆云：我已先發阿耨多羅三藐三菩提心，未知菩薩脩何等行，云何發心。先呈已發，後問行門，乃是先悟後脩也。其間如見勝熱婆羅門，四面火聚，中有刀山，高峻無極。善財登山投火，得無盡輪法門，證王子位。此乃逆境也。忠禪師頌曰：童子尋求勝熱公，門庭別露一家風。刀山火聚方登跳，頓悟圓明色是空。又如見無厭足王，坐金剛座，十千大臣，前後圍繞。十萬猛卒，其形醜惡，皆攘臂瞋目。其所犯者，或斷手足，或截耳鼻。王治事已，執善財手入宮，命之同坐。見其宮殿廣博，皆以妙寶之所合成。告善財言：我得如幻法門，身語意業，未曾煩一眾生。此亦逆境也。忠禪師頌曰：王者威嚴獄吏嗔，剜心臂腹太愁人。逡巡引入無生殿，一曲後園桃李春。又如見婆須密女，所住之宅，廣博嚴麗。寶樹寶墻，及以寶壍，一一皆有十大園林，以為莊嚴。其身出大光明，普照一切宮殿。或執或抱，或吻或唼，皆獲清涼。告善財言：我得離貪慾際法門。佛國禪師頌曰：相逢相問有何緣，高行如來一寶錢。執手抱身心月靜，吻唇唼舌戒珠圓。人非人女皆隨現，天與天形應不偏。三德已明貪慾際，酒樓華洞醉神仙。其次併見德生童子，有德童女兩人。男表智，女表悲，童者無染。習忠禪師頌曰：童女童男骨月新，手中牽個玉麒麟。慇懃來報善財道，彌勒樓前路最親。又佛國頌云：德生有德兩和融，同幻同生意莫窮。同住同脩成解脫，同悲同智顯靈功。同綠同想心冥契，同見同知道轉通。若要一生成佛果，毗盧樓閣在南中。善財於是禮辭，詣彌勒閣前禮拜云：惟願尊者，開樓閣門，令我得入。彌勒領無量諸大菩薩，從他方來。(表法無所住。)彈指一聲，(表不離當處。)閣門遂開。善財即入，入已復閉。(表攝用歸體，又表理絕門戶。)善財見一樓閣，廣博無盡，猶如虗空。又見一樓閣中，有無量諸妙樓閣。一一樓閣中，皆有彌勒。一一彌勒前，皆有善財。一一善財，皆悉合掌回顧。一善財之身，徧入一切善財身內。一切善財身，皆攝歸一善財身內。一樓閣為主，一切樓閣為伴。互徧互容，互攝互入，重重重重無盡。此乃證入法界也。佛國頌云：樓閣門前立片時，龍華師至遠方歸。不唯彈指觀深妙，又聽慈音語細微。理智行為身日月，菩提心是道樞機。許多境界何來去，萬里天邊一雁飛。善財證得一切境界莊嚴藏解脫門，自念：我今所證，不因福城東際，大塔廟前，見文殊指教，爭得到此境界。作是念時，文殊遂舒金臂，過一百一十城，不見文殊身，只見文殊手(初悟似有能所證，悟了能所俱亡)。摩善財頂云：善哉，善哉！汝所證法，解雖已圓，而行未圓。可更去見普賢，彼當令汝得深妙行。於是善財辭退諸佛會中，於紅蓮座上參見普賢，智悲圓滿，行願功成，得一切佛剎微塵數三昧法門。佛國頌云：一百由旬摩頂歸，片心思見普賢師。堂堂現在紅蓮座，落落分明白象兒。沙劫智悲方滿日，微塵行願正圓時。佛功德海重宣說，愁見波濤轉渺瀰。善財見文殊乃是解圓，又見普賢乃是行圓。行解既圓，末後一偈只云：剎塵心念可數知，大海中水可飲盡。虗空可量風可繫，無能盡說佛功德。便休，更不曾說善財甚處成佛，具三十二相、八十種好。到此方知上無佛道可成，下無眾生可度。一切眾生本來成佛，生死涅槃猶如昨夢。圓覺經云：成道亦無得，本性圓滿故。古德云：學道先須細識心，細中之細最難明。箇中尋到無尋處，始信凡心是佛心。忠禪師頌曰：打鼓弄琵琶，還他一會家。木童能撫掌，石女解烹茶。雲散天邊月，春來樹上華。善財參徧處，黑豆未生芽。所以趙州行脚徧參了，却云：佛之一字，吾不喜聞。張無盡居士頌曰：趙州八十猶行脚，只為心頭未悄然。及至徧參無一事，始知虗費草鞋錢。皆與此經同意。余嘗隨侍真歇禪師，於雜華大意，耳剽目竊，得其一二。不敢自祕，輙此錄出，以廣流通矣。
Six hundred years after the Buddha's passing, there was the Bodhisattva Nagarjuna. He had read all the worldly texts of his time. He resolved to enter the Dragon Palace to see its library, where he found three versions of the *Avatamsaka Sutra*: the superior version, the middle version, and the inferior version.
The superior version contained as many verses as the dust particles in thirteen thousand great chiliocosms, and as many chapters as the dust particles in a four-continent world system. The middle version contained 498,800 verses in 1,200 chapters. The inferior version contained 100,000 verses in 48 chapters.
He memorized the inferior version and brought it back to the Western Lands (India). What was transmitted from the Western Lands to our region (China) is the eighty-fascicle sutra in thirty-nine chapters. The chapters are divided into seven locations and nine assemblies.
The seven locations and nine assemblies are: 1. At the site of Bodhi, six chapters in eleven fascicles. 2. At the Universal Light Hall, six chapters in four fascicles. 3. In the Trayastrimsa Heaven, six chapters in three fascicles. 4. In the Yama Heaven, four chapters in three fascicles. 5. In the Tusita Heaven, three chapters in twelve fascicles. 6. In the Paranirmita-vasavartin Heaven, one chapter in six fascicles. 7. At the reassembly in the Universal Light Hall, eleven chapters in thirteen fascicles. 8. At the third assembly in the Universal Light Hall, one chapter in seven fascicles. 9. In the Jetavana Grove, one chapter in twenty-one fascicles.
This is the inferior version. The first part contains 36,000 verses; 64,000 verses in nine chapters remain in the Western Lands. Although the sutra is incomplete, the meaning of the introduction, the main body, and the conclusion is already present. How do we know this? The National Master Qingliang judged that the first five fascicles constitute the introductory section, the next fifty-five and a half fascicles constitute the main body section, and the final nineteen and a half fascicles constitute the concluding section, with the "Practices and Vows" chapter being a separate transmission.
The title *Mahavaipulya Buddhāvataṃsaka Sūtra* (The Great, Vast, Buddha Flower Adornment Sutra) is explained as follows: * **Great** (*Maha*) is named for its essence and means constant and pervasive. Constant means it exhausts the three times (past, present, future). Pervasive means it extends throughout the ten directions. * **Vast** (*Vaipulya*) is named for its function and means all-encompassing and universal. All-encompassing means it widely contains; universal means it is all-pervasive. * **Buddha** is named for the person and means enlightened awareness. Enlightenment means awakening from the deep darkness of the great night. Awareness means illuminating the profound depths of all phenomena. * **Flower** (*Avatamsaka*) is named from a metaphor and means causing the fruit and adorning the body. Causing the fruit means all practices are perfectly accomplished, like peach and plum blossoms which appear before the fruit. Adorning the body means all virtues fully embody it, like gold and jade flowers which have the meaning of adorning the body but not of bearing fruit. * **Adornment** (*Alamkara*) is named for its function and means to supply and beautify. Supply means to supply the vast essence and function. Beautify means to beautify the true and responsive Buddha bodies. * **Sutra** is named for its ability to express meaning and means to gather and uphold. Gather means to gather the boundless sentient beings. Uphold means to uphold the inexhaustible nature and characteristics.
Therefore, it is called *Mahavaipulya Buddhāvataṃsaka Sūtra*.
Furthermore: * **Great** is the essence of Vairocana. * **Vast** is the characteristic of Vairocana. * **Buddha** is Vairocana Buddha. * **Flower** is Samantabhadra, belonging to great practice. * **Adornment** is Manjushri, belonging to great wisdom and great meaning. This clarifies that to attain Buddhahood, one first uses Manjushri's great wisdom to enact Samantabhadra's great practice, thereby adorning Vairocana Buddha. The resultant state possesses the greatness of essence, characteristic, and function. Hence it is called *Mahavaipulya Buddhāvataṃsaka Sūtra*.
Furthermore: * **Great** corresponds to the Dharma Body. * **Vast** corresponds to the Wisdom Body. * **Buddha** corresponds to the Sambhogakaya (Enjoyment Body) and the Nirmanakaya (Emanation Body) and the Mind-Made Body. * **Flower** corresponds to the Merit Body and the Vow Body. * **Adornment** corresponds to the Body of Marks and Adornments. * **Sutra** corresponds to the Sustaining Power Body. Therefore, it is called *Mahavaipulya Buddhāvataṃsaka Sūtra*.
**Chapter on the Wondrous Adornments of World Leaders** * **World** means the three realms: the realm of sentient beings, the realm of the environment, and the realm of perfect enlightenment. As the sutra says: innumerable Asura kings, innumerable great dragon kings, sun deities, etc.—these are the leaders of the realm of sentient beings. As it says: mountain spirits, forest spirits, tree spirits, wind spirits, river spirits, etc.—these are the leaders of the realm of the environment. As it says: Bodhisattva Samantabhadra, Bodhisattva Jewel Flame Wondrous Light, Bodhisattva Great Fortune Light Wisdom-Born, Bodhisattva Great Bright Virtue Beautiful Sound, etc.—these are the leaders of the realm of perfect enlightenment. * The realm of sentient beings adorns the realm of the environment and the realm of perfect enlightenment. The realm of the environment adorns the realm of sentient beings and the realm of perfect enlightenment. The realm of perfect enlightenment adorns the realm of the environment and the realm of sentient beings. These three realms mutually adorn each other, which is called "wondrous." Therefore, it is called the Chapter on the Wondrous Adornments of World Leaders.
Furthermore, the assemblies discuss: 1st Assembly: The Buddha's teachings on the principal and dependent retributions.(The principal retribution is one's own body; the dependent retribution is the dwelling place, like a house.) 2nd Assembly: The Ten Faiths. 3rd Assembly: The Ten Abidings. 4th Assembly: The Ten Practices. 5th Assembly: The Ten Dedications. 6th Assembly: The Ten Grounds. 7th Assembly: Equal Enlightenment and Wonderful Enlightenment.
The first seven assemblies are taught in sequential order, called the **Differentiated Teaching**. The eighth and ninth assemblies involve Universal Wisdom raising two hundred questions and Samantabhadra pouring forth two thousand answers. Whenever one dharma is spoken, all dharmas are contained within it. This is called the **Perfectly Interpenetrating Teaching**.
The Differentiated Teaching is like peach or plum blossoms: first the flower, then the fruit. The Perfectly Interpenetrating Teaching is like a lotus flower: flower and fruit appear simultaneously.
Within the Perfectly Interpenetrating Teaching, there are two meanings: 1. The cause encompasses the ocean of the fruit. 2. The fruit penetrates the source of the cause. * "The cause encompasses the ocean of the fruit" means that when the Ten Faiths are mentioned, the Ten Abidings, Ten Practices, Ten Dedications, Ten Grounds, Equal Enlightenment, and Wonderful Enlightenment are all contained within them. * "The fruit penetrates the source of the cause" means that when Equal Enlightenment and Wonderful Enlightenment are mentioned, the Ten Grounds, Ten Dedications, Ten Practices, Ten Abidings, and Ten Faiths are all contained within them.
Therefore, it is said: The Differentiated Teaching shows the distinctions of the teachings, while the Perfectly Interpenetrating Teaching shows the non-obstruction of nature and characteristics. Characteristics are the characteristics of that nature, so the Differentiated does not obstruct the Interpenetrating. Nature is the nature of those characteristics, so the Interpenetrating does not obstruct the Differentiated. * Because the Interpenetrating does not obstruct the Differentiated, the one becomes the infinite. * Because the Differentiated does not obstruct the Interpenetrating, the infinite becomes the one. * The infinite becoming the one means fusion and subtle implication. * The one becoming the infinite means mutual entry and endless layers.
Furthermore, the structure of this sutra's presentation moves from the large to the small. The sutra begins: "Thus have I heard. At one time the Buddha was in the land of Magadha, at the site of awakening, in the forest of austerities, having attained supreme perfect enlightenment regarding all dharmas. His wisdom entered the three times, all completely equal. His body filled all worlds. His voice universally accorded with the lands of the ten directions. Like empty space containing all images, he made no distinctions regarding any objects." This is like opening a great mouth and swallowing the worlds of the ten directions whole. If one cannot grasp this immediately, then [the teaching] gradually reduces its scope to connect with people: using eleven fascicles to open the gate of **faith** for beings, forty-one fascicles to open the gate of **understanding**, seven fascicles to open the gate of **practice**, and twenty-one fascicles to open the gate of **realization**. The entire sutra does not go beyond these four gates of faith, understanding, practice, and realization. This is the **expressive teaching**.
Next, the **expressed meaning** does not go beyond the Four Divisions, Five Cycles, Six Characteristics, Ten Profound Gates, Four Kinds of Dharmadhatu, the Twenty-Tiered Lotus Treasury World, and the Immeasurable Oceans of Fragrant Waters.
**The Four Divisions:** 1. The Division of Presenting the Fruit to Encourage Joy and Generate Faith. 2. The Division of Cultivating Causes to Accord with the Fruit and Generate Understanding. 3. The Division of Relying on the Dharma to Advance in Cultivation and Accomplish Practice. 4. The Division of Relying on Persons to Realize Entry and Accomplish Virtue.
**The Five Cycles:** * The eleven fascicles belong to the Cycle of the Causality of What is Believed. * The first part of the forty-one fascicles belongs to the Cycle of Differentiated Causality. * The latter part of the forty-one fascicles belongs to the Cycle of Equal Causality. * The seven fascicles belong to the Cycle of Causality in Accomplishing Practice. * The twenty-one fascicles belong to the Cycle of Causality in Realizing Entry.
**The Six Characteristics:** Totality, Particularity, Sameness, Difference, Formation, and Disintegration. * **An analogy:** A single person is the *Totality*. The hands, feet, head, and eyes are each distinct—this is *Particularity*. The eyes, ears, nose, tongue, hands, and feet all share the same body—this is *Sameness*. The eyes want to see, the ears want to hear, the tongue wants taste, the nose wants smell, the hands want to grasp, the feet want to run—their functions are different. This is *Difference*. The 84,000 pores are all simultaneously complete—this is *Formation*. The head must be up, the feet must be down, the eyebrows above the eyes, the ears on the sides—they cannot be disordered; each abides in its own position. This is *Disintegration*. * **Explained in terms of the Dharma:** The eighty fascicles as a whole are the *Totality*. Each fascicle's text is distinct—this is *Particularity*. They are all part of the same sutra—this is *Sameness*. The eleven fascicles aim to open faith, the forty-one fascicles aim to open understanding, the seven fascicles aim to open practice, the twenty-one fascicles aim to open realization—their functions differ. This is *Difference*. All eighty fascicles are each perfectly accomplished—this is *Formation*. The first fascicle cannot be placed after the second, the second cannot be placed after the third; the former cannot be in the latter's place, the latter cannot be in the former's place. Each disintegrates back to its own position. As it is said, "The dharma abides in its dharma position; the characteristics of the world are eternally abiding." This is *Disintegration*.
**The Ten Profound Gates:** 1. The Gate of Simultaneous Complete Correspondence.(Like a single drop of seawater contains the taste of all rivers.) 2. The Gate of Freedom and Non-Obstruction Between the Broad and the Narrow.(A one-foot mirror reflects a thousand layers of images.) 3. The Gate of Mutual Compatibility of the One and the Many.(The lights of lamps in one room interpenetrate each other.) 4. The Gate of Mutual Identity and Freedom Among All Dharmas.(Like gold and its color—the two are inseparable.) 5. The Gate of the Secret and the Manifest Simultaneously Accomplished.(A slice of moon in the clear sky—darkness and brightness coexist.) 6. The Gate of the Subtle and Minute Mutually Contained and Established.(Like a crystal vase containing many mustard seeds.) 7. The Gate of the Indra's Net Realm.(Two mirrors reflecting each other, transmitting and pouring out radiance.) 8. The Gate of Revealing the Dharma Through Events to Generate Understanding.(Erecting an image or raising an arm—everything one sees is the Way.) 9. The Gate of the Ten Times Separating Dharmas Yet Forming Differences.(A single night's dream encompasses soaring for a hundred years.) 10. The Gate of the Chief and the Retinue Perfectly Clear and Fully Endowed.(Where the North Star resides, all other stars surround it.)
The essential meaning of the *Avatamsaka Sutra* is to clarify the Six Characteristics and Ten Profound Gates on a single dust mote.
**The Four Kinds of Dharmadhatu:** Chan Master Guifeng said: "Without clarifying principle and phenomena, without speaking of existence and emptiness, it directly points to the source of original awareness. Therefore it is called the One True Dharmadhatu." From the One True Dharmadhatu, it divides into: 1. The Dharmadhatu of Principle. 2. The Dharmadhatu of Phenomena. 3. The Dharmadhatu of the Non-Obstruction of Principle and Phenomena. 4. The Dharmadhatu of the Non-Obstruction of Phenomena and Phenomena.
*Dharma* means the principle of norms. *Dhatu* means the boundary of nature. This dharma of the principle of true emptiness is, in principle, the Dharmadhatu of Principle; in phenomena, the Dharmadhatu of Phenomena; in the relation of principle and phenomena, the Dharmadhatu of Non-Obstruction; and in the relation among phenomena, the Dharmadhatu of Phenomena's Non-Obstruction. Principle has no divisions or limits; phenomena have a thousand distinctions. An ancient poem says: "Spring's colors have no high or low; / Flower branches have lengths short and long."
For example, the sutra says there was a wise person(the Buddhas and Bodhisattvas) who split open a minute dust particle(the self-view and dharma-view attachments on an ordinary person's body) and brought forth a great sutra text(the Dharmadhatu of Principle), which recorded the affairs of a great chiliocosm(the Dharmadhatu of Phenomena, the Non-Obstruction of Principle and Phenomena, and the Non-Obstruction of Phenomena and Phenomena).
**The Twenty-Tiered Lotus Treasury World:** Ten tiers represent self-benefit; ten tiers represent benefiting others. Vairocana Buddha resides in the thirteenth tier, representing the intense mind of benefiting others.
Furthermore, one should know there are ten places where light is emitted: 1. At the initial Bodhi site, there are two: first, light from the face, representing the far-reaching extension of the teaching path; second, light from between the eyebrows, generally representing the Middle Way of the One Vehicle. 2. At the Universal Light Hall, light from the soles of the feet, representing faith as the basis for initial practice. 3. In the Trayastrimsa Heaven, light from the toes, representing abiding. 4. In the Yama Heaven, light from the insteps, representing reliance on practice. 5. In the Tusita Heaven, light from the knees, representing bending and stretching in dedication. 6. In the Paranirmita-vasavartin Heaven, light from between the eyebrows, representing realization of the Middle Way of the Ten Thusnesses. 7. At the reassembly in the Universal Light Hall, there are two again: first, light from between the eyebrows, representing non-abiding in the two extremes of samsara and nirvana; second, light from the mouth, representing the Buddha's mouth giving birth to Samantabhadra, the eldest son. 8. In the Jetavana Grove, light from between the eyebrows, representing the ultimate realization of the Middle Way of the Dharmadhatu.
The reason the third assembly at the Universal Light Hall does not emit light is that it represents practice arising from understanding, only emitting the light of understanding.
Also, each of the nine assemblies has a presiding figure: 1st Assembly: Samantabhadra. 2nd Assembly: Manjushri.(In this sutra, Samantabhadra is the eldest son, Manjushri the younger son.) 3rd Assembly: Dharmamati. 4th Assembly: Gunaprabha. 5th Assembly: Vajraketu. 6th Assembly: Vajragarbha. 7th Assembly: Samantabhadra and the Tathagata. (The Samantabhadra chapter discusses the cause of equality; the Tathagata's Appearance chapter discusses the fruit of equality.) 8th Assembly: Again, Samantabhadra. 9th Assembly: The Tathagata and the Good Spiritual Friend.
Also, of the thirty-nine chapters, only the "Incalculable" chapter and the "Tathagata's Minor Marks and Light" chapter are spoken by the Buddha.(These two chapters are the dharma gates personally realized by the Buddha.) The remaining chapters are all spoken by the various Bodhisattvas and the jeweled nets of cloud terraces; the Buddha merely emits light.
All these expressed meanings flow forth from the Boundless Ocean of Fragrant Waters. The Boundless Ocean of Fragrant Waters, in turn, flows forth from the One Mind.
Next, the youth Sudhana, at the great stupa temple east of the City of Bliss, went to see Manjushri. Manjushri performed the elephant king's turning back and the lion's roar. At that time, six thousand bhikkus realized the Way upon hearing his words, and the five groups of beneficial friends instantly opened their initial resolve. Sudhana awakened. Manjushri told him: "You have now seen me and attained fundamental wisdom, but you have not yet attained discriminating wisdom. You should travel south."(South represents the empty, bright place—it is oneself.)
He journeyed through one hundred and ten cities, visited fifty-three good spiritual friends, penetrated each of their distinct gates, and attained perfect enlightenment. Chan Master Foguo wrote a verse: > Out of the woods, then back into the woods again, > Just east of the Sal tree Buddha's shrine. > When the lion roars, the fragrant grass turns green; > The elephant king looks back, red blossoms fall. > Six thousand mend
復菴和尚華嚴綸貫
雲棲比丘智定，捐貲刻此大方廣佛華嚴經綸貫。 伏願智定及 法界眾生，同登華藏玄門；八難三塗，共入毗盧性海。
The monk Zhiding of Yunqi Monastery has donated funds to publish this commentary on the Avatamsaka Sutra. May Zhiding and all beings in the Dharma Realm together ascend to the profound gate of the Flower Treasury; may those in the eight difficulties and three wretched paths all enter the ocean of Vairocana’s true nature.
天啟歲次壬戌中秋佛誕日識。