No. 225-A李長者華嚴經合論序。
Preface to the Combined Commentary on the Avatamsaka Sutra by Elder Li (No. 225-A)
此經則天證聖年三藏實叉難陀奉，詔譯也。天冊金輪聖神皇帝序曰：蓋聞造化權輿之首，天道未分；龜龍繫象之初，人文始著。雖萬八千歲同臨有截之區，七十二君詎識無邊之義？由是人迷四忍，輪迴六趣之中；家纏五蓋，沒溺三塗之下。及夫鷲巖西峙，象駕東驅，慧日法王超四大而高視，中天調御越十地以居尊，包括鐵圍，延促沙劫，混太空而為量，豈算數之能窮？入纖芥之微區，匪名言之可述，無得而稱者，其唯大覺歟？朕曩劫植因，叨承佛記。金僊降旨，大雲之偈先彰；玉扆披詳，寶雨之文後及。加以積善餘慶，俯集微躬，遂得地平天成，河清海晏。殊禎絕瑞，既日至而月書；貝葉靈文，亦時臻而歲洽。踰海越漠，獻賝之禮備焉；架險航深，重譯之詞罄矣。大方廣佛華嚴經者，斯乃諸佛之密藏，如來之性海也。緬惟奧義，譯在晉朝，時逾六代，年將四百，一部之典纔獲三萬餘言，唯啟半珠，未窺全寶。朕聞其梵本先在于闐國中遣使奉迎，近方至此，既覩百千之妙頌，乃披十萬之正文。粵以證聖元年於大徧空寺親受筆削，敬譯斯文，遂得甘露流津，豫夢庚申之夕；膏雨灑潤，後覃壬戌之辰。式開實相之門，還符一味之澤。豈謂後五百歲，忽逢金口之言；娑婆境中，俄啟珠凾之祕乎？至開元中，方山長者李通玄撰為合論。通玄之自序曰：有情之本，依智海以為源；含識之流，總法身而為體。只為情生智隔，想變體殊，達本情亡，知心體合。今此大方廣佛華嚴經者，明眾生之本際，示諸佛之果源。其為本也，不可以功成；其為源也，不可以行得。功亡本就，行盡源成。源本無功，能隨緣自在者，即此毗盧遮那也。於是寄位四天，示形八相。菩提場內，現蘭若以始成；普光法堂，處報身之大宅。普賢長子，舉果德於藏身；文殊小男，創啟蒙於金色。以海印三昧，周法界而降靈，用普眼之法門，覩塵中之剎海。依正二報，身土交參；因果兩門，體用相徹。以釋天之寶網，彰十剎以重重；取離垢之摩尼，明十身而隱隱。無邊剎境，自他不隔於毫端；十世古今，始終不移於當念。此方如是，十剎同然，聖眾如雲，海會相入。智凡不礙，狀多鏡以納眾形；彼此無妨，若千燈而共一室。出現品內，示因果以結始終；給孤獨園，利人天之明法界。目連、鶖子，隔視聽於對顏；六千比丘，啟十明於路上。覺城東際，五眾咸臻；古佛廟前，同登十智。善財發明導首，用彰來眾齊然。及至大中載，福州開元寺沙門志寧復以論入經，仍自述曰：華嚴經者，蓋非羅漢結集，亦非小聖傳持。大本華嚴，非佛不能知見；中本華嚴，住地菩薩乃知。小本華嚴即十萬之偈，今之所傳，只獲四萬五千餘偈。經云：如人化心化作佛，化與不化等無異；一切諸佛成菩提，成與不成無差別。善財童子成道，只在一生；六千比丘發智，不由多劫。白牛之駕將悟，即以超於大乘；金色世界現前，文殊之智全證。法華龍女成佛，只在剎那；妙峰見佛光明，初住便登。大唐忻代之間，有長者李通玄造斯經論四十卷，志寧覽此論文，得其大意。今見此方君子以論與經難為和會，志寧不揆衰邁，將此論文注於經下，使後之覽者無費乃心，纔如開經，便得見論。論從第八卷起註入經，兼論與經，共成一百二十卷。其會釋七卷，寫附於前。又至乾德歲，沙門慧研又撰為序曰：此教非貝巖所編，乃文殊結集。總三部，一部有十三千大千世界微塵數偈，一四天下微塵數品；一部有四十九萬八千八百偈，一千二百品；一部有十萬偈，四十八品。隱乎龍藏，未擅閻浮，逮從正法光，餘年將五百。則第十四代祖師龍樹運神海藏，觀前二部非世人所及，乃誦後部，歸於五天。傳布千年，方垂華夏。東晉初譯，地湧靈泉。唐朝次飜，天降甘露。玄宗開元中，太原有逸士李通玄者，窮八十卷之真詮，括四十軸之玄論。夜驅神筆，舒玉齒之祥光；日探幽玄，感天童之給饍。張皇教海，羅列義天。大中載，無諸有高僧志寧，緬思後進之披尋，難測法門之豐富，遂合經論，文旨相須。然其義類繁衍，未圓品藻。慧研因參雲水，叨覽指歸，敢搵牋毫，釐斯漏略。列經論以標舉，彰教理而相收。義朗文清，不假猊臺而抱帙；神輝智發，何勞鷲嶺以尋師。卓和尚曰：備矣。先佛為經，後佛為論。佛志寧合經論而為一，佛慧研釐經論以標綱，皆不過為後代佛子便於觀覽故耳，其用心勤矣。然一百二十卷之繁，吾恐一切賢聖終未敢輕易也。破夏以來，獲聽寧佛者袁文煒，細讀華嚴合論一徧，乃知善說華嚴無如長者，因簡其尤要者錄之。儻有大心眾生，欲乘如來乘，直至道場，則此二百紙簡要之論文，便是華嚴無盡藏之法界也。自心是毗盧遮那佛智，自眼是佛文殊根本智，自身是佛普賢差別萬行智，自誦是佛音聲，自聽是佛觀世音力，自語是佛開不二之門，自念是佛不思議神通自在功德，皆佛也。吾何幸身親見之。
This sutra was reverently translated by the Tripitaka Master Shikshananda during the Zhengsheng era of Empress Wu's reign. The preface by the Heavenly-Crowned Golden Wheel Holy and Divine Emperor reads:
I have heard that at the very dawn of creation, before the heavenly way had taken form, when dragons and tortoises first revealed their patterns, human civilization began to emerge. Even as eighty thousand years passed within the known world, how could seventy-two sovereigns comprehend the boundless truth? Thus, people became lost in the Four Forbearances, revolving within the Six Realms of existence; families became entangled in the Five Hindrances, drowning beneath the Three Lower Paths.
Then, as the Vulture Peak rose in the West and the elephant-borne teachings traveled East, the Dharma King, the Sun of Wisdom, transcended the Four Elements and gazed far above. The Supreme Tamer, dwelling in the heavens, surpassed the Ten Stages and occupied the seat of honor. He encompassed the Iron Ring Mountains, extending and shortening eons like grains of sand. He merged with the vastness of space—how could mere numbers measure him? Entering the tiniest realm, beyond what words can describe, what can be named? Only the Great Awakened One.
In a past life, I planted the roots of good fortune and humbly received the Buddha's prophecy. The Golden Immortal's decree was first revealed in the Cloud Sutra's verses; when I opened the imperial robes and examined them, the Jewel Rain scripture came later. Moreover, through accumulated virtue and abundant blessings, which gathered upon my humble self, heaven and earth became balanced, rivers clear, and the seas calm. Extraordinary auspicious signs arrived daily and were recorded monthly; sacred palm-leaf scriptures also came in due season, enriching the year. Crossing seas and deserts, tribute was offered in proper form; braving dangers and deep waters, translations were exhaustively rendered.
The Avatamsaka Sutra, the Great and Vast Buddha Flower Garland Sutra, is the secret treasury of all Buddhas and the ocean of the Thus Come One's true nature. Pondering its profound meaning, it was translated during the Jin dynasty, spanning six dynasties and nearly four hundred years. Yet only thirty thousand words were obtained from one part of the canon—merely half a pearl, the complete treasure unseen.
I learned that its Sanskrit original was in Khotan. Sending envoys to welcome it, it recently arrived here. Upon seeing the hundred thousand exquisite verses, I opened the full text of a hundred thousand words. In the first year of the Zhengsheng era, at the Great Emptiness Temple, I personally oversaw the compilation, respectfully translating this scripture. Thus, sweet dew flowed, foretold on the evening of the Gengshen day; nourishing rain descended, later saturating on the Renxu day. This opened the gate of true reality, perfectly matching the taste of oneness. How could it be that, after five hundred years, I suddenly encountered the golden mouth's words? Within the Saha world, the secret of the jeweled casket was revealed?
In the Kaiyuan era, the Elder of Fangshan, Li Tongxuan, composed a comprehensive commentary. His preface states: "The origin of sentient beings is rooted in the ocean of wisdom; all conscious beings take the Dharma body as their essence. Only because emotions arise and wisdom becomes blocked, thoughts change and essence becomes different, does one fail to realize the source. When emotions cease, the source is seen; knowing the mind, essence is united."
This Avatamsaka Sutra reveals the fundamental nature of beings and shows the causal source of Buddhahood. As the foundation, it cannot be achieved through effort; as the source, it cannot be obtained through practice. When effort ceases, the foundation is realized; when practice is exhausted, the source is complete. The source and foundation, without effort, can adapt freely to conditions—this is Vairocana.
Thus, he stationed himself in the Four Heavens, manifesting the Eight Aspects. Within the Enlightenment Ground, he appeared in a forest retreat to begin; in the Universal Light Dharma Hall, he dwelt in the great mansion of the Reward Body. Samantabhadra, the eldest son, raised the fruition of virtues from the hidden body; Manjushri, the youngest child, first opened enlightenment in the Golden Land. Through the Ocean-Seal Samadhi, he pervaded the Dharma realm and descended with spiritual power; using the Universal Eye Dharma gate, he saw the ocean of worlds within a speck of dust.
The positive and negative rewards intermingled—body and land, cause and effect, essence and function thoroughly penetrated each other. Like the net of Indra, it manifested layers of ten worlds; like the immaculate mani jewel, it revealed the Ten Bodies subtly. Boundless realms—self and others not separated by a hair's tip; ten worlds through past and present—beginning and end never moving from the present thought. Thus it is here; the same across ten worlds. The holy assembly was like clouds, the oceanic gathering interpenetrated. Wisdom and ordinary beings did not obstruct each other—like many mirrors reflecting countless forms; self and other did not hinder—like a thousand lamps sharing one room. In the Appearance chapter, cause and effect were shown from beginning to end; in the Jeta Grove, the Dharma realm was clearly revealed for gods and humans.
Maudgalyayana and Shariputra could neither see nor hear each other face to face; six thousand bhikshus awakened the Ten Insights on the road. East of Enlightenment City, five assemblies gathered; before the ancient Buddha's shrine, they all ascended the Ten Wisdoms. Sudhana, as the guide, manifested that all who came were equally enlightened.
In the Dazhong era, the monk Zhining of Kaiyuan Temple in Fuzhou further integrated the commentary into the sutra, stating: "The Avatamsaka Sutra was neither compiled by Arhats nor transmitted by lesser sages. The great version cannot be known or seen except by a Buddha; the intermediate version is known only by Bodhisattvas on the abiding grounds; the small version contains one hundred thousand verses. What is now transmitted only obtains forty-five thousand verses. The sutra says: 'Like one who, by mental transformation, creates a Buddha—the created and the uncreated are equal, without difference. All Buddhas achieve enlightenment—achievement and non-achievement are without distinction.' Sudhana the youth attained enlightenment in one lifetime; six thousand bhikshus awakened wisdom without many eons. The white-ox cart's enlightenment surpasses the Great Vehicle; the golden world appearing, Manjushri's wisdom is fully realized. In the Lotus Sutra, the dragon girl attained Buddhahood in an instant; seeing the Buddha's light on Wondrous Peak, the first stage is immediately attained."
In the region of Xin and Dai during the Tang dynasty, Elder Li Tongxuan composed this commentary in forty volumes. Zhining, reviewing this commentary, grasped its main meaning. Seeing that readers found it difficult to harmonize the sutra and commentary, Zhining, despite his advanced age, inserted the commentary into the sutra text, so that later readers would not waste their effort—upon opening the sutra, they would see the commentary. The commentary was inserted starting from the eighth volume, combining sutra and commentary into one hundred and twenty volumes. Seven volumes of explanatory notes were appended at the beginning.
In the Qiande era, the monk Huiyan composed a preface: "This teaching was not compiled on stone caves but was collected by Manjushri. It has three parts: one with as many verses as dust motes in thirteen thousand great worlds, and as many chapters as dust motes in a single world-system; one with forty-nine thousand eight hundred and eighty verses in twelve hundred chapters; one with one hundred thousand verses in forty-eight chapters. Hidden in the dragon palace, it had not spread in Jambudvipa. When the true Dharma light had shone for nearly five hundred years, the fourteenth patriarch Nagarjuna, with his spiritual power, entered the ocean treasury. Seeing that the first two parts were beyond the reach of ordinary people, he recited the last part and brought it to the five regions of India.
Transmitted for a thousand years, it finally reached China. When first translated in the Eastern Jin, a spiritual spring burst from the earth; when retranslated in the Tang, sweet dew fell from heaven. During the Kaiyuan era of Emperor Xuanzong, the recluse Li Tongxuan of Taiyuan thoroughly penetrated the true meaning of the eighty-scroll sutra and condensed it into the profound commentary of forty scrolls. At night, his divine brush moved, radiating the auspicious light of jade teeth; by day, he explored the profound mystery, receiving offerings from heavenly youths. He expanded the ocean of teachings and arrayed the heaven of principles.
In the Dazhong era, the eminent monk Zhining of Wuzhu, reflecting on how later students found it hard to fathom the richness of the Dharma gate, combined the sutra and commentary so that text and meaning supported each other. However, the meanings were complex and extensive, not yet systematically categorized. Huiyan, traveling among clouds and waters, humbly examined the essential teachings and dared to take up the brush to correct omissions. He arranged the sutra and commentary with clear headings, illuminating the teaching and its principles in mutual embrace. The meaning became clear, the text pristine—no need for a lion throne to hold the scrolls; wisdom shone, insight arose—no need to seek teachers at Vulture Peak.
Master Zhuo said: "Perfect!" The former Buddha was the sutra, the latter Buddha was the commentary. Buddha Zhining united sutra and commentary into one; Buddha Huiyan organized the sutra and commentary to establish a framework—all for the convenience of later Buddhist children. Their diligence was profound. Yet, the complexity of one hundred and twenty volumes, I fear, no sage or holy being would dare to take lightly.
Since breaking the summer retreat, I have had the privilege of hearing the Buddha-teaching from Yuan Wenwei. Having carefully read the entire Avatamsaka Commentary once, I realized that no one explains the Avatamsaka as well as the Elder. Therefore, I selected the most essential parts to record. If there are beings of great aspiration who wish to ride the Thus Come One's vehicle and directly reach the enlightenment ground, then these two hundred sheets of essential commentary are the inexhaustible Dharma realm of the Avatamsaka.
Your own mind is Vairocana Buddha's wisdom; your own eye is Manjushri's fundamental wisdom; your own body is Samantabhadra's wisdom of myriad distinctions; your own recitation is the Buddha's voice; your own listening is Guanyin's power of hearing; your own speech is the Buddha's opening of the non-dual gate; your own thought is the Buddha's inconceivable spiritual power and spontaneous merit. All are Buddha. How fortunate I am to see this personally!