Avatamsaka Sutra Commentary with Expanded Explanations (大方廣佛華嚴經隨疏演義鈔)

"Annotations on the First Roll of the Flower Adornment Sutra's Commentary"

Now, in explaining this commentary, I divide it into four main sections: first, a general introduction explaining the title and meaning; second, beginning with "I take refuge," offering reverence and requesting blessings; third, beginning with "Now, in explaining," opening the chapters and explaining the text; fourth, the final verse of the commentary, expressing humility and dedicating merit. This follows the scripture's own four-part structure. If we follow the order of introduction, main body, and dissemination, then the first two parts together form the introduction, the opening chapters form the main body, and the verse of humility forms the dissemination, making a three-part commentary.

Now, as for the first part, the general introduction explaining the title and meaning—this is the preface to the commentary, also known as the "scriptural traces." I divide it broadly into four sections and in detail into ten subsections. The four are: first, a general preface explaining the Dharma Realm as the great foundation of Buddhism; second, beginning with "Splitting apart," a specific preface to this scripture to reveal its essential purpose; third, beginning with "Therefore, the bodhisattva searches the hidden," celebrating the opportunity for encounter and inspiring beings to arouse their minds; fourth, beginning with "The title reads 'Great, Vast, and...'" briefly explaining the title's meaning to convey the essential points, also following the scripture's four-part structure.

As for the ten detailed subsections, these follow the principle of inexhaustibility. They are: one, stating the foundational essence; two, beginning with "Splitting apart," specifically praising the scripture's expression; three, beginning with "Therefore, I..." the teacher’s inconceivability; four, beginning with "Deep wisdom..." the comprehensive scope of the teaching; five, beginning with "Though empty, empty..." the text covering both root and branches; six, beginning with "Its scope..." the profound and subtle essential meaning; seven, beginning with "If then..." the immediate realization of benefits; eight, beginning with "Truly can..." concluding praise for its vastness; nine, beginning with "I only think..." feeling gratitude for this encounter; ten, beginning with "The title reads..." briefly explaining the title's meaning.

Now let me begin with the first. "Coming and going without boundary, reaching to the end—is it not only the Dharma Realm?" This passage consists of five sentences with rich meanings, briefly summarized in four aspects: first, explanation based on the three greatnesses; second, explanation based on root and branches; third, clarifying the categories of the Dharma Realm; fourth, generally establishing the intent.

First, the explanation based on the three greatnesses. This means clarifying that the Dharma Realm possesses the three greatnesses. The first sentence clarifies its function, the second its essence, the third its characteristics, the fourth merges and dissolves them, and the fifth concludes with its attribution.

Now the first: "Coming and going without boundary." "Coming" means advancing, arising, and moving. "Going" means returning, ceasing, and stilling. "Without boundary" has two meanings: first, vast and extensive without limits—this refers to phenomenal function; second, transcending all limits—this refers to phenomena identical with ultimate truth.

What is it that comes and goes? Briefly three explanations: first, speaking of both delusion and awakening; second, speaking only of delusion; third, speaking of returning to the origin and recovering the source.

Now the first: When deluded about the Dharma Realm, one goes into the six realms of existence—this is advancing and moving. When awakened to the Dharma Realm, one returns to the one mind—this is coming and stilling. Both are functions of the Dharma Realm. Delusion gives rise to mental fabrications; awakening extinguishes them.

Yet true reality has two aspects: First, according with conditions. In delusion, truth follows delusion—truth is obscured and delusion arises. In awakening, delusion ceases and one returns to truth—truth manifests and delusion disappears. Second, unchanging essence. Though delusion and awakening, arising and ceasing, coming and going appear in turbulent flux, the true realm remains tranquil like empty space. Since its essence has no beginning, there is no initial limit; since awakening transcends beginning and end, there is no final limit.

Second, speaking only of delusion, there are also two aspects: First, viewed vertically—past has no beginning, future has no end—there is no initial or final limit. Second, viewed horizontally—deluded thoughts cling and grasp, vast without any boundary. Both of these concern extensive limitlessness. As for transcending limits—delusion has no source of delusion, so vertically there is no initial limit. Since there is no beginning, how could there be an end? Therefore the final limit is also transcended. The *Fundamental Verses on the Middle Way* says: "The Great Sage has said that the ultimate origin cannot be apprehended. Samsara has no beginning, nor does it have an end. If there is no beginning or end, how could a middle exist? Therefore in this, before and after are also non-existent." Horizontally seeking the deluded mind—it is not within, not without—so it is also without boundary. Thus Master Huiyuan said: "The root's end—where does it originate? Arising and ceasing have boundaries of existence and non-existence. The slightest engagement with movement becomes this overwhelming mountain-like force. As delusive appearances mutually continue, touching principle naturally gives rise to obstruction. Though causes and conditions have no master, the paths they open are not singular." This expresses the same meaning.

Third, speaking of returning to the origin and recovering the source. Contrasted with the first meaning—the first is comprehensive. The second speaks only of delusion, involving only going forth without returning. Now this third involves only returning—returning to the original source. This embodies the meaning of stillness. Hence the *Book of Changes*, in the Hexagram of Return (*Fu*), says: "In Return, one sees the mind of Heaven and Earth." Yet going forth inevitably leads to return. The *Book of Changes*, in the Hexagram of Greatness (*Tai*), says: "No going without return—this is the boundary of Heaven and Earth." Within this single meaning, there is inherent coming and going.

Therefore, in the *Sutra of the Buddha's Teaching on the Inconceivable Realm of Buddha-Wisdom by Manjushri*, the excellent heavenly king Shancheng asked Manjushri: "How does one cultivate the Bodhisattva path?" Manjushri first spoke of the practice of dual cultivation, then said: "Furthermore, heavenly king! Having coming and having going is called cultivating the Bodhisattva path. What is meant by having coming and having going? Observing the wishes and delights of sentient beings' minds is called coming; teaching the Dharma according to what is appropriate for each is called going. Entering samadhi oneself is called coming; enabling sentient beings to attain samadhi is called going. Practicing the noble path oneself is called coming; being able to transform and teach all ordinary beings is called going. Thus, oneself attaining acceptance of the non-arising of dharmas is coming; enabling sentient beings to attain acceptance of non-arising is going. Using skillful means to transcend samsara oneself is coming; causing sentient beings to transcend birth and death is going. Delighting in stillness oneself is coming; constantly abiding in samsara to teach sentient beings is going. Diligently observing the practice of coming and going oneself is coming; explaining this Dharma to sentient beings is going. Cultivating emptiness, signlessness, and wishlessness oneself is coming; teaching the Dharma to help sentient beings sever the three kinds of discriminative mental activity is going. Firmly making vows is coming; fulfilling those vows to rescue sentient beings is going. Aspiring to enlightenment and vowing to sit at the seat of awakening is coming; fully cultivating the practices of the Bodhisattva path is going. This is the Bodhisattva's path of coming and going."

Commentary: In the ten pairs above, each first line concerns self-benefit as "coming"—coming toward Nirvana. Each second line concerns benefiting others as "going"—going into samsara to transform sentient beings. Although there is coming and going, it all ultimately serves to return to the origin and recover the original mind. Here, "without boundary" also has two meanings: first, the Bodhisattva's practice is vast and extensive without limits; second, each practice accords with principle, profound and without boundary.

The three meanings above are all functions of the Dharma Realm.

Two: "Movement and Stillness Share One Source" refers to the essence of the Dharma Realm. Regarding the previous three meanings in terms of delusion and awakening: movement means going forth, stillness means returning. Though movement and stillness, delusion and awakening, are two paths, the true nature that is deluded is a single source without duality. This non-dual source is exactly the essence.

Second, regarding the meaning of "only delusion": movement entails going and returning, because there is coming and going; stillness means the substance is empty, because it is quiescent beyond relativity. Do not seek stillness by abandoning movement; rather, seek stillness within all movement. Because stillness is sought within movement, though moving, it is constantly still. Thus movement and stillness differ in name, yet their source is not two—this non-dual source is one essence.

Third, regarding the teaching of returning to the source: benefiting oneself is stillness; benefiting others is movement. When these two benefits guide each other, transformation occurs without any sense of transformation, thus never losing the single source—this is the essence of the Dharma Realm. If compared to the two kinds of "boundlessness" above, vast and boundless is movement; the limit that is limitless is stillness. Movement and stillness are unobstructed, forming the single source. The limited and the limitless are both, in their very substance, quiescent.

Three, "Containing all wonders yet with remainder," refers to the great characteristics of the Dharma realm. It means that within the deep and mysterious, all wonders reside. The pure Dharma realm, deep and obscure, serves as that which contains—the unfathomable virtues of the nature are its subtle and great characteristics, which are what is contained. The characteristics depend on the nature, and the nature encompasses everything, hence it is called "containing." The nature's essence has no outside, while the characteristic virtues have names. What can be named cannot exhaust the essence that has no outside, hence it is said to have "remainder"—there is still vast, open space beyond. Thus, the "Asaṃkhyeya" chapter says, "Within a single microscopic pore, countless worlds enter in sequence. The pore can receive those worlds, but those worlds cannot fill the pore." This is exactly the meaning here. The pore corresponds to the nature's inherent fullness, while the worlds correspond to characteristics that remain distinct. Therefore, vast characteristics cannot exhaust the small nature that contains them. This great characteristic has roughly two meanings: First, from the perspective of non-emptiness, it possesses the unfathomable virtues of the nature—this is the perspective of the Shared Teaching. Second, from the perspective of unhindered interpenetration of all phenomena, the ten mysteries are inherently complete—this is the meaning of the Distinct Teaching. The phrase "all wonders" also comes from Laozi. His "Dao De Jing" says, "The Dao that can be spoken is not the eternal Dao. The name that can be named is not the eternal name. The nameless is the beginning of heaven and earth; the named is the mother of all things. Through constant non-desire, one observes its wonders; through constant desire, one observes its manifestations. These two arise from the same source but differ in name; both are called profound. Profound and again profound—the gateway to all wonders." Explanation: In Laozi's intent, vacuous nothingness and naturalness are regarded as the mysterious wonder, and then traces are swept away, hence "again profound." This is non-desire toward non-desire itself, from which all things arise, hence it is called "the gateway to all wonders." Here we borrow his wording but not his meaning, using the One True Dharma Realm as the mysterious wonderful essence, and the characteristics inherent in that essence as "all wonders."

Four: "Transcending speech and thought, utterly detached." This dissolves and eliminates the previous three points. When dissolved, the three and one interpenetrate; when eliminated, the three and one are both quiescent. How does it transcend? It means that principle is complete while words are partial—once words arise, principle is lost. Dharma has no form or mental image; when thought arises, confusion follows. All of these are transcended, hence "utterly detached." Thus Patriarch Sengzhao said: "The mouth wishes to speak but words fail; the mind seeks to grasp but thought vanishes." This is being utterly detached beyond the realm of words and appearances. Why? If one wishes to speak of characteristics and functions, they are identical with the quiescent substance; if one wishes to call it quiescent substance, characteristics and functions abound distinctly. In the one, the three characteristics are not identical; in the three, the one substance is undivided. The three and one are unobstructed, mutually negating and both vanishing—presence and absence alike are ungraspable. How could words and appearances reach this? Hence "utterly detached." Moreover, this very cessation and transcendence is used to dispel speech and thought; it is not that there is a state of wordlessness to rely upon. Thus the following sutra says: "Although one does not rely on the path of speech, neither does one attach to the absence of speech." Furthermore, since words and appearances are originally quiescent, cessation and transcendence themselves are also transcended. Thus speech and the cessation of speech are mutually dependent and also quiescent. Therefore the expression "utterly detached" is used provisionally to dissolve the traces of both speech and the cessation of speech.

"The only one that has all these qualities is the Dharma Realm." This conclusion indicates that all the virtues described above belong exclusively to the Dharma Realm, which is the ultimate reality.

Second, explaining according to the principle of root and branches: Among the five phrases above, the first phrase moves from the root to the branches—without shifting from ultimate reality, it establishes all phenomena. The second phrase gathers the branches back to the root—without destroying conventional names, it speaks of true reality. The third phrase shows that root and branches are unobstructed, so that inherent nature and apparent characteristics are both clearly distinct. The fourth phrase shows that root and branches are both utterly still, so that words and thoughts have nothing to rely on. The final phrase summarizes and connects all four meanings.

Fourth: Summarizing the Overall Intent. Why begin by describing the Dharma Realm? One might ask: Most commentaries first explain how the Tathāgata appears in response to beings' needs, starting with lesser teachings and gradually moving to greater ones—or how the formless manifests forms, and the wordless speaks words. Why does this text begin directly with the Dharma Realm?

The answer is: Because this is the very core of this sutra, the shared essence of all sutras, the universal ground of all phenomena, the root of delusion and awakening for all beings, the ultimate realization of all Buddhas, the source from which all Bodhisattva practices arise, and because it was taught suddenly at the moment of enlightenment—unlike other scriptures, which unfold gradually.

Among these, the last point directly answers the original question, while the preceding points together serve to support it.

Second, "splitting open the profound and subtle, illuminating and expanding mind and objects" — this section separately praises the capacity of the teachings to express meaning, showing that this sutra expresses the Dharma Realm, and is therefore inconceivable. The passage has seven sentences, divided into four parts: the first two sentences broadly clarify what is being expressed; the next two sentences specifically reveal its depth and breadth; the third part has two sentences concluding praise of its depth and breadth; the final sentence concludes what the Dharma pertains to. This is the beginning.

"Profound and subtle" refers to the many meanings of the Dharma Realm mentioned earlier — that is, the abstruse and wondrous purport, which is dissected and divided within this sutra. That is, within the unobstructed Dharma Realm, it is split into two gates of mind and objects, hence the next line says "illuminating and expanding mind and objects."

How does it "split open"? The One True Dharma Realm fundamentally has no inside or outside, does not belong to one or many. The Buddha personally realized it fully, knew that sentient beings equally possess it, and wishing to lead them to awakening, conceptually distinguished mind and objects. Objects are what is realized; mind is what realizes. Hence the text below cites Master Yu: "Mind is what Buddhas realize as the Dharma Body; objects are what Buddhas realize as the Pure Land." Thus both are what is realized, with wisdom as the realizer. The objects realized are the Great Means and Expansive (自大方廣); the mind that realizes is Buddha's Flower Adornment (佛華嚴). The sutra extensively explains this, hence the phrase "splitting open."

"Illuminating and expanding mind and objects" — mind and objects are what was opened above, while illuminating and expanding is this sutra itself. "Illuminating" means clarifying and shining. "Expanding" means emptying, or enlarging what is small to make it great.

How does it "clarify" mind and objects? In this sutra it is clearly and manifestly revealed — whether ordinary or holy, whether cause or effect, the mind that observes and the objects that are observed — all are fully present. For example, the "Appearance Section" explains the Buddha's objects, which is the Buddha's realm. It explains the Thus Come One's mind, which is the Buddha's mind. The mind and objects of all stages can be understood analogously.

How does it "shine" on mind and objects? This sutra teaches people to contemplate both mind and objects, as in the line: "To know the minds of all Buddhas, one should observe Buddha's wisdom. Buddha's wisdom has no place of dependence, like space, it depends on nothing." This is teaching contemplation of the Buddha's mind.

How does it "empty" mind and objects? As in the line: "The nature of phenomena is originally empty and still, with nothing to grasp and nothing to see. Emptiness of nature is itself Buddha, inconceivable and unthinkable." This empties mind and objects. "Nothing to grasp" means no objects; "nothing to see" means no mind. Again: "If you wish to know the Buddha's realm, purify your mind like space, distance yourself from deluded thoughts and all grasping, and make whatever your mind turns toward wholly unobstructed." This also empties mind and objects. And again: "If you wish to attain Thus Come One's wisdom, you should abandon all deluded discrimination. Penetrate existence and non-existence as equal, and quickly become a great guide for humans and gods." This too is the meaning of emptying mind and objects.

How does it "enlarge what is small to make it great"? If one expands the mind, then there is no object outside the mind; if one expands objects, then there is no mind outside objects — because whichever one is raised encompasses all dharmas without omission, hence it is boundless. Thus the sutra below says: "There is no Thusness outside wisdom for wisdom to enter, nor is there wisdom outside Thusness that can realize Thusness." The first line expands the mind; the second line expands objects. The true mind and true objects are originally boundless; when delusion is seen as identical to truth, then the small is enlarged to become great. The sutra says: "The Thus Come One's profound realm — its measure equals space." This shows the vastness of the Buddha's objects. Again: "Buddha's wisdom is vast and great, equal to space" — showing the greatness of the true mind. "Know that delusion is originally true, and seeing Buddha brings purity. As is the mind, so is Buddha; as is Buddha, so are sentient beings. Mind, Buddha, and sentient beings — these three are without difference." All these expand the deluded mind, revealing it as boundless. Cause and effect, myriad dharmas, mind and objects are universally gathered — each and every phenomenon can be expanded and illuminated.

The commentary on “exhaustively investigating principle and fully realizing nature, encompassing the fruits and including the causes” consists of two lines and two phrases, specifically praising the depth and breadth [of this scripture]. “Principle” refers to the purport and meaning—the breadth of the Path. “Nature” refers to Dharma-nature—the depth of the mind. If one exhaustively investigates the purport, then one fully realizes its essential nature. In this sutra, both the intent and the essential nature are completely fathomed. This borrows language from the “Commentary on the Hexagrams” in the *Book of Changes*. That text says, “Exhaustively investigate principle, fully realize nature, and thereby arrive at destiny. In ancient times, the sages composed the *Book of Changes* in order to follow the principle of nature and destiny.” The commentary says, “Destiny is the ultimate of life; exhausting principle means reaching its ultimate.” Thus the word “ultimate” is used to explain “nature”—nature is the ultimate. If one exhaustively investigates the principles and fully realizes one’s innate capacities, then one accords with heavenly destiny; hence the next line, “to follow the principle of nature and destiny.” Today we borrow this phrasing but the meaning is different.

The phrase “encompassing the fruits and including the causes” covers both depth and breadth. To thoroughly penetrate the fruits of the five cycles and to include all the causes of the six stages is breadth—therefore, broadly speaking, no scripture exceeds this one in explaining the stages and their causal grounds. If one says that the cause includes the ocean of fruit and that the fruit penetrates the source of cause, with the two mutually interfusing, this reveals depth. At the moment of first arousing the mind, one becomes perfectly enlightened—this is the cause including the fruit. Although one has attained Buddhahood, one does not abandon the gate of cause—this is the fruit penetrating the cause. The above is based on the sense of breadth: “encompassing the fruits” pertains to the fruit, and “including the causes” pertains to the cause, clarifying that the teaching which expresses them includes and penetrates those causes and fruits. Now, based on the sense of depth: “encompassing the fruits” pertains to the cause, because the cause penetrates that fruit; “including the causes” pertains to the fruit, because the fruit penetrates that cause. That is, the causes and fruits themselves mutually include and interpenetrate—this pertains solely to what is expressed. And the expression itself fully sets forth this meaning. Now, “the cause includes the ocean of fruit, and the fruit penetrates the source of cause” is an ancient saying. Here, wishing to fully contain the meaning of both depth and breadth, it says “encompassing the fruits and including the causes.”

The commentary explains: "Vast and profound, boundless and all-encompassing" — these two phrases conclude with praise for the depth and breadth of the Dharma. The first phrase describes its profound and expansive nature; the second reveals the reason for this depth and breadth.

"Vast" (wangwang) conveys profound depth. "Expansive" (yangyang) conveys immense breadth. "Profound" (chong) also means deep, and can also mean centered or harmonious. Thus, Laozi says, "The Way is profound yet function, seemingly never full." "Merging" (rong) means unobstructed interpenetration, encompassing both depth and breadth. Hence, Master Sengzhao remarks: "How vast, how expansive! Is there anything that does not arise from it?"

In the *Sutra of the Eight Teachers*, the brahmin Ujjaya says: "I have heard that the Buddha's path has meanings vast and profound, boundless and shoreless—nothing it does not accomplish, no being it does not deliver." This illustrates the sense of depth and breadth. It is also like harmonious vital energy that gives rise to all things yet never becomes full, and that penetrates all dharmas without obstruction.

The phrase "boundless and all-encompassing" (guangda xibei) reveals the reason for such depth and breadth: nothing is left out. This wording also appears in the *I Ching's Commentary on the Appended Phrases*, which states: "The *I* as a book is boundless and all-encompassing: it contains the Way of Heaven, the Way of humanity, and the Way of Earth. Combining these three powers and doubling them yields six lines. These six are nothing other than the ways of the three powers."

If we adapt this meaning to the sutra, it can likewise illustrate the three realms: the Way of Heaven corresponds to wisdom and true awakening; the Way of humanity corresponds to sentient beings; the Way of Earth corresponds to the physical world. This sutra extensively expounds on these three realms. Alternatively, the Way of Heaven can represent profound principle; the Way of Earth, phenomenal appearances; and the Way of humanity, the Buddhas and bodhisattvas who engage in spiritual practice. Although we draw these correspondences, the original intent is simply to convey inclusiveness.

Within this fundamental Dharma-wheel, what dharma is not contained? Not a single phenomenon or principle is not brought to its fullest; not a single cause or effect is incomplete. The five cycles of cause and effect illuminate the fifty-two stages clearly; the profound text of the nine assemblies renders the inconceivable ocean of teachings visible. When it speaks of true and false, ordinary and sacred are clearly interwoven; when it discusses the Dharma-realm, phenomena and principle are distinctly interpenetrating. The single verse on the Buddha's vision in the *Lotus Sutra* is revealed without omission. The chapter on Nirvana in the *Mahāparinirvāṇa Sūtra* fully expresses its essence and function. The six hundred fascicles of the *Prajñāpāramitā* do not go beyond a three-line verse; the entire scriptural canon of the great treasury is contained within seven characters. Thus it is said to exhaust the ocean of wisdom of all Buddhas and draw fully from the deep source of both nature and characteristics—hence the phrase "boundless and all-encompassing."

The commentary says, "This refers exclusively to the Great Flower Garland Sutra." This is the fourth point, concluding which text these teachings belong to. All the magnificent qualities described above are found only in our Flower Garland Sutra.