Flower Garland Sutra: Discourse on Profound Principles and Resolving Doubts, Volume 6

Master Yuantong Wuli of Kaifeng Long Temple

The commentary says: "This ocean of teachings is vast and profound." "Vast" means it encompasses a wide range of meanings; "profound" means it contains deep and subtle truths.

This statement, "encompassing all without exclusion," indicates that beyond the boundless and unobstructed Dharma-realm, which is the essence of the perfect teaching, there is no other separate reality to serve as the fundamental basis.

When we speak of form and emptiness reflecting each other, this is an analogy. Form is like the ocean, emptiness is like the sky. In terms of the Dharma, form represents phenomena, emptiness represents principle. To gather form back into the principle of emptiness is the Dharma realm, which should be gathered back into the true reality. When form and emptiness reflect each other, phenomena and principle are unobstructed—the Dharma realm then reveals this unobstructedness.

First, the comprehensive inclusion: within the Perfect Teaching, the meanings of the previous four teachings are encompassed. Therefore, the commentary states: "The great ocean must gather all rivers; the Perfect must include the four."

Next, the comprehensive exclusion: within the Perfect Teaching, the meanings of the previous four teachings are not present. Therefore, the commentary states: "Although it gathers all rivers, they share the same salty taste."

(Like the moon emitting its glow, it carries fine dust yet remains red; like water that is clear, it contains light clouds yet retains its purity.)

Thus, even a single drop is fundamentally different from all rivers. Although it encompasses the four, the Perfect Teaching unifies them. Therefore, even the Ten Virtues and Five Precepts are included within the Perfect Teaching, let alone the third and fourth teachings, not to mention the first and second!

In the perfect teaching, there are also elements such as the precepts and wholesome practices of the Lesser Vehicle. However, this only means they share a certain capacity for alignment—do not assume there is any actual equivalence in their meaning, for this is precisely what is being distinguished.

The statement "the meaning of water is the same" addresses a hidden difficulty. One might doubt: "The ocean contains only salty water with all its qualities, which is purely seawater. How can it contain the waters of a hundred rivers?" The answer is: the meaning of water is the same. This means: the ocean contains only the water that can unify the waters of a hundred rivers, hence it is said that the ocean has the waters of a hundred rivers. Do not mistakenly think there is some separate water that is being unified—this is what is being clarified.

**First, on the Two Levels of the Vehicle:** If we speak from the perspective of what is identical, it refers to this sutra. If we speak from the perspective of what is shared, it extends to other teachings.

Thus, in the *Huayan Doctrinal Classification* it says: Next, regarding how teachings encompass vehicles, there are two categories:

**First, the One Vehicle according to the teachings, which has five divisions:** 1. The Distinct Teaching One Vehicle 2. The Shared Teaching One Vehicle 3. The Transcendent One Vehicle, as in the *Laṅkāvatāra Sūtra*—this belongs to the Sudden Teaching 4. The One Vehicle based on the equality of Buddha-nature—this belongs to the Final Teaching 5. The Implicit One Vehicle—this belongs to the Initial Teaching

**Second, clarifying the Three Vehicles, also in five divisions:** 1. The three within the Small Vehicle: initial, distinct, and final are all the same, because all lead to Arhatship. 2. The three within the Initial Teaching: initial and final are distinct, because some enter quiescence. 3. The three within the Final Teaching: final and initial are the same, because all attain Buddhahood. 4. The three within the Sudden Teaching: initial and final are both transcended. 5. The three within the Shared Teaching: initial and final are both the same.

As the sutra says, "What you practice is the Bodhisattva Path," and so on—this confirms the above, and can be fully understood.

In analyzing the distinctions and commonalities, all are encompassed within the perfect teaching. At the outset, differences between the common and distinct teachings are revealed; ultimately, they converge, as both can be understood as either common or distinct.

Question: Are the distinct teaching and the perfect teaching the same or different? Answer: Some say they differ in scope: the distinct teaching is narrow, while the perfect teaching is broad, as the perfect teaching encompasses both the common and distinct teachings. However, a closer examination reveals otherwise.

The perfect teaching is named affirmatively, based on its inclusive nature; the distinct teaching is named negatively, based on its selective nature. In terms of differentiation, the common and distinct teachings appear distinct; in terms of inclusion, the common can also be distinct.

Thus, the commentary states: "Now, to clarify the distinct teaching as the one vehicle, four approaches are briefly outlined." The subcommentary adds: "Within this commonality, there must be distinct meaning, just as the non-obstruction of phenomena and principle necessarily implies the non-obstruction of phenomena and phenomena. It is like river water flowing into the sea—both become salty."

**Commentary:** Regarding the "seventy-five dharmas" mentioned: **Question:** Those seventy-five dharmas are discussed as "existing" in the teachings of the specific schools, which leads to mutual obstruction. The Perfect Teaching discusses them as "non-existent"—how then can they serve as the substance and phenomena of the profound gateway? **Answer:** From the standpoint of biased faculties and their attachments, they indeed mutually obstruct. The Perfect Teaching discusses them as "non-existent" and does not take them as substance and phenomena. However, according to the Buddha's original intent, within the unobstructed Dharma-realm, he provisionally established a portion of meaning in response to those with biased faculties, so that by relying on it in practice, they might realize those dharma-gates. Their substance is not non-existent; thus, they can serve as substance and phenomena. Therefore, the commentary above states: "A thousand gateways are subtly expounded, serving as the great source for all scriptures." That is, within the unobstructed Dharma-realm expounded by the Perfect Teaching, the thousand different meanings of the various gateways flow hidden within all the sutras. By relying on them in practice, none fail to gain benefit; and the dharma thus benefited from is still the unobstructed Dharma-realm of the Perfect Teaching. It is like the water of the great sea flowing hidden beneath the four continents: wherever the earth is pierced, none fail to obtain water; and the water thus obtained is all seawater.

The phrase "Thusness and nature are both negated" means: "Thusness" is true suchness, and "nature" is naturelessness. Alternatively, "thusness" signifies the meaning of stillness, and "nature" signifies the meaning of illumination.

The ten kinds of wisdom, such as knowing the minds of others, are: the knowledge of others' minds, the knowledge of the aggregates, the knowledge of the elements, the knowledge of the world, the knowledge of the origin of suffering, the knowledge of suffering, the knowledge of the cessation of suffering, the knowledge of the path to the cessation of suffering, and the knowledge of the unconditioned.

The seven preparatory practices are:

First, the Five Methods for Calming the Mind: For a scattered mind, practice mindfulness of breathing; for excessive desire, contemplate impurity; for excessive anger, cultivate compassion; for excessive ignorance, contemplate dependent origination; for strong self-attachment, analyze the elements.

Second, the Contemplation of Specific Aspects: Contemplate the body as impure, feelings as suffering, the mind as impermanent, and all phenomena as lacking a self.

Third, the Contemplation of General Aspects: Suffering, emptiness, impermanence, and selflessness—these constitute the stage of accumulation.

Fourth, the Warmth stage. Fifth, the Summit stage. Sixth, the Forbearance stage. Seventh, the Supreme Worldly stage.

These are the stages of preparatory practice, hence they are called the preparatory methods.

You might ask: "All ten pairs of concepts are established based on the essence of the five teachings. The essence of the Sudden Teaching is solely the principle of suchness—how can it serve as the foundational substance for the profound gates?"

The answer is: While the statement is general, its meaning is specific. It can be explained through mutual inclusion, loosely taken as the foundational substance, or as the basis for merging into the true reality of absolute emptiness and transcending characteristics.

Commentary: The phrase "not identical to empty space" means it is not that there is no thing, and then empty space; rather, it is precisely because things exist that true emptiness is realized. When it is said that "blue and yellow are not identical to true emptiness," it means that appearances differ from truth, so form is not identical to emptiness. When it is said that "having no inherent nature is identical to truth," it means that form is identical to emptiness. The statement "emptiness is identical to the absence of form" means that principle overrides phenomena, so form is not identical to emptiness; yet phenomena can reveal principle, so form is identical to emptiness. The statement "because truth is not blue or yellow, it is not identical to form" means that truth does not change into form, so it is not identical to form; yet it adapts to conditions and aligns with form, so it is identical to form. The statement "emptiness is the basis" means that essence differs from function, so it is not identical to form; yet essence arises from function, so it is identical to form.

The Fourth View: The View of Complete Transcendence Beyond All Attachment

The previous three views properly correspond to the principle of the Unimpeded Interpenetration of Phenomena and Principle within the Gate of Arising and Ceasing, and they serve as a gradual approach to the Absolute Reality Beyond Characteristics. This view properly corresponds to the Gate of Suchness.

Regarding the statement "It cannot be said to be identical with form, nor can it be said to be non-identical with form, etc.": The phrase "It cannot be said" should be read as governing the following four clauses.

"It cannot be said to be identical with form"(If emptiness were identical with form, sages would be the same as ordinary beings, perceiving deluded forms.) and "It cannot be said to be non-identical with emptiness"(If emptiness were not identical with form, it would become an annihilating emptiness.) This refutes the second view mentioned earlier.

"It cannot be said to be identical with emptiness"(If form were identical with emptiness, ordinary beings would be the same as sages, perceiving true emptiness.) and "It cannot be said to be non-identical with emptiness"(If form were not identical with emptiness, then when ordinary beings perceive form, their perception should not constitute delusion.) This refutes the first view mentioned earlier.

"All are untenable" refutes and summarizes all phenomena by way of analogy.

"The untenable is also untenable" refutes the previous traces once more.

"This statement is also not accepted" means that even the statement which performs this refutation is not accepted. "Accept" here means to receive or hold onto.

"Utterly transcendent, with nothing to rely upon" means the illuminating essence stands alone.

The commentary explains that the principle is without division or limits because it cannot be divided and its nature is non-dual. If that is so, why does the later commentary state: "By using principle to harmonize phenomena, phenomena become like principle; by using phenomena to manifest principle, principle becomes like phenomena. Therefore, it is said that principle is not without division." This means principle is identical to phenomena, and since phenomena have division, principle also has division. Otherwise, the ultimate truth would not be identical to phenomena. Based on this, the commentary says principle has division and limits. Why then is it now said that principle is without division or limits? The answer: That earlier statement was made from the perspective of non-duality within diversity, while this statement is made from the perspective of diversity within non-duality. Thus, there is no contradiction.

Commentary: Since they are not different, they are completely equal. Question: Since it is said they are not different, how can it be explained that principle pervades phenomena and phenomena pervade principle? Answer: This statement of "not different" does not refer to their essence being one, but only to their measure being equal, so it does not contradict the principle. Another explanation: Because they are not different, the meaning of pervasion is established; because they are not one, principle and phenomena can be distinguished. When both meanings are considered together, principle and phenomena mutually pervade each other.

The "Revealing the Past" chapter of the commentary states, "As for what is called 'without nature' and so on, this is the secret key of the perfect teaching, the profound gateway to the ocean of nature. If one has not yet broadly attained thorough understanding, it is truly difficult to reach its innermost depths. To reveal this profound meaning, the full text is therefore quoted, valuing that the capacities of the present time may clearly illuminate and comprehend it."

Therefore, the commentary below states: "Is the accomplishment spoken of here a matter of principle or a matter of phenomena? If it is an accomplishment of phenomena, why does the explanation say 'because they are of the same nature'? If it is an accomplishment of principle, why does it here speak of 'attaining perfect enlightenment' and 'entering nirvana'? This is a major point of the *Avatamsaka Sutra* and the meaning of the perfect teaching. Without contrasting it with other schools, it is difficult to grasp. However, if sentient beings are viewed from the standpoint of humans or gods, they are fully endowed with the two selves of person and dharmas. The Hinayana teaches only the real dharmas of the five aggregates. The Mahayana sometimes teaches that they are merely manifestations of mind, sometimes that illusory existence is identical with emptiness, thereby negating both person and dharmas, and sometimes that only the Tathagatagarbha possesses the immeasurable virtuous qualities. Therefore, sentient beings are the sentient beings whose Dharmakaya is enshrouded. The meaning is one, the names differ, yet this is still spoken based on principle. There are further teachings stating: 'Appearances are fundamentally exhausted of themselves; nature is fundamentally revealed of itself. One cannot speak of being identical with Buddha or not identical with Buddha, and so on.' According to this school, they have been accomplished since antiquity and have also been in nirvana since antiquity. It is not a matter of sharing the same substance; this one's accomplishment is precisely that one's accomplishment. If so, why do sentient beings presently exist and are not identical with Buddha? If one looks from the standpoint of sentient beings, they do not even see that mind-only is identical with emptiness, let alone the matters of the perfect teaching. It is like confusing east for west while firmly grasping west. If all deluded perceptions are suddenly shattered, then the perfect principle of the Dharma-realm is all already accomplished, just as upon awakening, the western place is entirely east."

(The subcommentary states: Because principle fuses with phenomena, therefore phenomena fuse and interpenetrate according to principle. One should not understand principle and phenomena as separate.)

If so, why do the Buddhas further transform sentient beings? Precisely because they do not know it to be so, transformation is necessary. Such transformation is ultimate transformation; such transformation is transformation without cease. Therefore, the conclusion below states: "With great compassion continuous, they rescue and ferry sentient beings. According to the different gateways, there are various distinctions. Regarding the gateway of accomplishing Buddhahood, all are accomplished."

Subcommentary: The explanation states: "Categorizing and concluding the rest, the gateways are mixed and numerous, but they are briefly divided into four: 1. According to nature-identity, the one true Dharma-realm. 2. According to appearance-identity, the inexhaustible phenomena and dharmas. 3. The interpenetration of nature and appearance, revealing these two gateways as neither identical nor separate. 4. Using nature to fuse appearances, with virtues and functions layered upon layers."

First, regarding the gateway of essence: Question: Is the essence Buddha? Answer: It is, without obstruction. This should form four propositions: 1. It is Buddha, because the Dharmakaya of the nature of reality reaches everywhere. The sutra says: "Emptiness of nature is precisely Buddha." 2. Buddha transcends the duality of perceiver and perceived, being its nature. The equal true Dharma-realm is neither Buddha nor sentient being. 3. It is both Buddha and not-Buddha, because the Dharmakaya of the nature of reality has no self-nature. 4. It negates both, being with-nature and without-nature, because it is utterly quiescent. The sutra says: "In emptiness there is no two, nor is there no-two. The three times are all empty; this is what the Buddhas see."

Second, regarding the gateway of appearance, there are two: 1. Sentient, 2. Non-sentient, because the true mind follows conditions and transforms into perceiver and perceived. However, these two gateways are each further divided into defiled and pure: That is, ignorance perfuming suchness, forming defiled dependent arising; suchness perfuming ignorance, forming pure dependent arising. Defilement forms the myriad categories; purity leads to accomplishing Buddhahood. By cultivating pure conditions and severing those defiled conditions, one can accomplish Buddhahood. Based on these two meanings, sentient beings and Buddha are different.

Within defiled conditions, there are further cause and effect. Causes have pure and mixed; effects have retribution and environment. Regarding the pure gateway, any single bodhisattva, throughout the future, cultivates only one practice, each and every one being so. Regarding the mixed gateway, the ten thousand practices are cultivated together, throughout the future. Regarding the cause gateway, throughout the future, they are always bodhisattvas. Regarding the effect gateway, throughout the future, they are always Tathagatas. The sutra says: "For the sake of sentient beings, thought-moment after thought-moment, anew and anew, they accomplish perfect enlightenment." Regarding the dual-discernment gateway, throughout the future, they cultivate causes and attain effects. Regarding the dual-negation gateway, throughout the future, they are neither cause nor effect, identical with true nature.

The first two gateways mentioned earlier both possess compassion and wisdom, fusing both mind and objects. The third gateway of the interpenetration of nature and appearance has four detailed aspects: 1. Nature following appearance, same as the second gateway. 2. Appearance returning to nature, same as the first gateway. 3. Dual preservation without obstruction, possessing both above gateways. According to this, compassion and wisdom operate together, nature and appearance fuse equally, quiescence and illumination flow together, accomplishment is not independent. 4. Mutual subsumption and dual extinction, then nature and appearance are both transcended, merging into the ocean of effects, with no accomplishment or non-accomplishment.

The fourth gateway of using nature to fuse appearances: Although appearances are infinitely diverse, none are not identical with nature. Nature, being inexhaustible, is fully present within appearances. Using nature to fuse appearances, appearances become like nature, causing all the above gateways to be without obstruction, cause and effect interpenetrate, pure and mixed fuse together, all phenomena intermingle, layer upon layer without end.

Now, regarding the nature gateway, within the four propositions, it is the "identical-with-Buddha" gateway; the other three are not taken. Regarding the appearance gateway, within the sentient gateway, it is pure, not defiled; it is effect, not cause. This is a partial meaning, not what is used here. Regarding the interpenetration gateway, Buddha is the dual fusion of nature and appearance; sentient beings are the returning of appearance to nature. The present sutra precisely relies on the fourth gateway of using nature to fuse appearances: one accomplishment means all are accomplished. That is, using the pure nature of Buddha to fuse the defiled appearances of sentient beings; using the one nature of Buddha to fuse the many appearances of sentient beings. Causing the many defiled sentient beings, following the one true nature, all to become like Buddha. They have already accomplished Buddhahood. Not only sentient beings; gathering the appearances of the myriad categories, fusing them into the Buddha-body, there is none that is not accomplished. Therefore, Master Sengzhao said: "Is it not only the sage who gathers the ten thousand dharmas to complete himself?" He also said: "Therefore, the sage is empty and identical with all things; there is nothing that is not myself." Using the nature of Buddha to fuse with the nature of things, they, identical with Buddha, are all accomplished. Using the nature of things to fuse with the appearances of Buddha, therefore causing the three karmas to be equal to the myriad categories. This is the meaning of the present sutra, not the other gateways. Therefore it says, "According to the different gateways," and now it is the "accomplishing Buddhahood" gateway.

The Sudden Teaching mostly corresponds to the four propositions of the nature gateway. The Complete Teaching corresponds to the interpenetration of nature and appearance. The Initial Teaching has two aspects: "Illusory existence is identical with emptiness" corresponds to returning appearance to nature. "Merely manifested by mind" mostly corresponds to the second. The Hinayana, human, and god realms all correspond to the appearance gateway. Hence some say: "The non-sentient have no Buddha," which is according to the mutual fusion of nature and appearance. Using the nature of the sentient to fuse the appearances of the non-sentient; using the appearances of the non-sentient, following nature, to fuse and become identical with the appearances of the sentient. Therefore it is said the non-sentient have the meaning of accomplishing Buddhahood. If using the meaning of the non-sentient not accomplishing Buddhahood to fuse the appearances of the sentient, one could also say that all Buddhas and sentient beings do not accomplish Buddhahood. Because accomplishment and non-accomplishment, sentient and non-sentient, have no dual nature; because the Dharma-realm is without partiality; because the Buddha-body is universally pervasive; because form and emptiness are not two; because dharmas have no fixed nature; because the ten bodies are perfectly fused; because dependent arising is mutually reliant; because the realm of sentient beings is inexhaustible; because causes are universally pervasive; because they are far removed from annihilation and permanence; because the ten thousand dharmas are empty and fused—therefore it is said, one accomplishment means all are accomplished. It does not mean the non-sentient also have awareness-nature and accomplish Buddhahood together. If one allows this accomplishment, then they would be able to cultivate causes, the non-sentient would change into sentient, the sentient would change into non-sentient, which would be equivalent to wrong views. Other meanings are fully explained in the preceding and following sections.

In the second explanation, first the general explanation: "Because they are the same, without nature, therefore they are manifestly accomplished."

(Meaning: Since there is no dual nature, and Buddha realizes the one nature, he accomplishes Buddhahood. Nature, following the one nature, all accomplish Buddhahood.)

"The nature of delusion is fundamentally empty; sentient beings have no Buddha."

(Sentient beings themselves possess delusion, seeing sentient beings as not Buddha. Buddha comprehends emptiness and delusion; sentient beings are seen as not Buddha.)

"The true nature is ungraspable; it is not accomplished only now. Therefore all are accomplished."

(If there were something attainable to accomplish Buddhahood, the realized nature would be ungraspable. Buddha is not accomplished only now; Buddha was originally Buddha. The original Buddha of Buddha—how is it different from the Buddha of sentient beings? Therefore, one accomplishment means all are accomplished. One could also say: If one is not accomplished, all are not accomplished, because they are of the same nature. Now it is the gateway of accomplishment, therefore it says all are accomplished.)

The essential meaning of the "Questioning" chapter must be known. It is hoped that those of penetrating understanding will skillfully comprehend the sage's mind.

The oneness and non-nature are precisely the Buddha-nature. All sentient beings equally possess it, hence it is called the oneness. The conditioned appearances are fundamentally empty, hence it is called non-nature. The luminous awareness that perceives and illuminates is also called Buddha-nature. It is like the nature of water: its oneness is the water-nature; the absence of wave-nature is the non-nature; and the wetness itself is the Buddha-nature.