隱顯第二
Chapter 2: Hidden and Manifest
依文殊般涅槃經。佛去世後。四百五十年。文殊師利猶在世間。依智度論。諸大乘經。多是文殊師利之所結集。此經則是文殊所結。佛初去後賢聖隨隱。異道競興。乏大乘器攝此經。在海龍王宮。六百餘年未傳於世。龍樹菩薩入龍宮。日見此淵府。誦之在心。將出傳授。因茲流布。開皇三寶錄云。昔于闐東南二千餘里。有遮拘槃國。彼王歷葉敬重大乘。諸國名僧入其境者。竝皆試練。若小乘學則遣不留。摩訶衍人請停供養。王宮內自有華嚴摩訶般若大集等經。竝十萬偈。王躬受持。親執戶籥。轉讀則開。香華供養。又於道場內。種種莊嚴。眾寶備具。并懸諸雜幡。時非時果。誘諸小王令入禮拜。又此國東南。可二十餘里有山甚嶮。其內置華嚴．大集．方等．寶積．楞伽．方廣．舍利弗陀羅尼．華聚陀羅尼．都薩羅藏．摩訶般若大雲等。凡一十二部。皆十萬偈。國法相傳。防護守掌。有東晉沙門支法領者。風範慷慨。邈然懷拔萃之志。好樂大乘。忘寢與食。乃裹糧杖策。殉茲形命。於彼精求。得華嚴前分三萬六千偈。齎來至此。即晉朝所譯是也。今大周于闐所進。逾四萬頌。於第一會所說。華藏世界。舊譯闕略。講解無由。今文竝具爛然可領。其十定一會。舊經有問無答。今本照然備具。是以前有七處八會。今七處九會。雖望百千而未備。然四萬之理亦無遺。且龍樹誦具本以上昇。法領獲僅半以東度。雖凡聖不一。而弘法無二。但以域壤有中邊。慧解有深淺。遂使數萬里間。見聞懸隔。闕乎大半。可不傷哉。大智度論云。不思議經。有十萬偈。攝大乘論云。有百千偈。名百千經。釋論云。即華嚴經十萬偈。為百千也。又涅槃經。名此經為雜華。然百千舉數而標目。雜華即相以彰名。舉數者失其源。即相者遣其主。不思議則推宗有在。直造其庭。佛華嚴則以人標法。曲詳其致。四名之中。後二為得矣。
According to the Sutra on the Parinirvāṇa of Mañjuśrī, four hundred and fifty years after the Buddha’s passing, Mañjuśrī was still in the world. According to the Treatise on the Great Perfection of Wisdom, most of the Mahāyāna scriptures were compiled by Mañjuśrī, and this very sutra was one he compiled. Shortly after the Buddha’s passing, the sages and saints gradually withdrew from the world, and heretical teachings flourished. Since there were no worthy vessels for the Mahāyāna, this sutra was kept in the Dragon King’s palace and was not transmitted in the human world for over six hundred years. When the Bodhisattva Nāgārjuna entered the Dragon Palace, he saw this profound treasury, memorized it, and brought it out for transmission—thus it began to circulate.
The *Kāi Huáng Sān Bǎo Lù* (Record of the Three Treasures during the Kaihuang Era) states: “About 2,000 li southeast of Khotan lies the Kingdom of Śrīcakra. Its kings have revered the Mahāyāna for generations. Famous monks who enter the country are tested: those who study the Hīnayāna are sent away, while those who practice the Mahāyāna are welcomed and supported. The royal palace contains the *Avataṃsaka Sūtra*, the *Mahāprajñāpāramitā Sūtra*, the *Mahāsaṃnipāta Sūtra*, and others, each in 100,000 verses. The king himself receives and upholds these texts, personally holding the keys. When the sutras are to be read, he opens the doors and offers incense and flowers in worship. Moreover, in the Dharma hall, various adornments and precious items are arranged, along with many banners. Fruits in and out of season are offered, inviting lesser kings to come and pay homage.
Further southeast, about twenty li away, there is a steep mountain. Within it are stored twelve collections of scriptures, including the *Avataṃsaka*, *Mahāsaṃnipāta*, *Vaipulya (Mahāvyūha)*, *Ratnakūṭa*, *Laṅkāvatāra*, *Vaipulya (Corrective)*, *Śāriputra Dhāraṇī*, *Puṣpa-samaya Dhāraṇī*, *Sārasaṃbhava*, *Mahāprajñāpāramitā*, and *Mahāmegha*, each with 100,000 verses. The country’s tradition passed down through generations is to guard and protect them.
During the Eastern Jin dynasty, there was a monk named Dharmakṣema (Zhi Faling). With a magnificent character and extraordinary aspirations, he deeply loved the Mahāyāna, forgetting both sleep and food. He carried provisions and a staff, risking his life, and diligently searched for these scriptures in that kingdom. He obtained the first part of the *Avataṃsaka* in 36,000 verses and brought it back to China—this was the translation made during the Jin dynasty. Now, during the Great Zhou dynasty (of Empress Wu), the *Avataṃsaka* brought from Khotan exceeds 40,000 verses. Regarding what was taught in the first assembly—the Flower Treasury World—the old translation was brief and incomplete, leaving no basis for explanation. This current text is complete and clear, easy to understand.
The assembly on the Ten Grounds (Daśabhūmi) had questions without answers in the old translation, but in the present version they are fully present. Therefore, whereas before there were seven locations and eight assemblies, now there are seven locations and nine assemblies. Although we have not yet obtained the full 100,000 verses, the principles contained in 40,000 are complete and without omission. Moreover, Nāgārjuna recited the complete text and ascended to the heavens, while Dharmakṣema obtained only half and brought it eastward. Though the practitioners differ—one a sage, one an ordinary person—their aim of spreading the Dharma is identical. Yet due to the differences between central and border regions, and the depth or shallowness of understanding, we end up with vast discrepancies in what is seen and heard across tens of thousands of li. Losing more than half—how can we not grieve?
The *Mahāprajñāpāramitā Śāstra* says: “The *Acintya Sūtra* (Inconceivable Sutra) has 100,000 verses.” The *Mahāyānasamgraha Śāstra* says: “There is a sutra with 100,000 verses, called the *Śatasāhasrikā Sutra* (Hundred-Thousand Verse Sutra).” The commentaries explain that this refers to the *Avataṃsaka Sūtra* with 100,000 verses—i.e., 100,000 (or a hundred thousand). The *Mahāparinirvāṇa Sūtra* calls this sutra the *Mixed Flower Sutra* (Saṃpuṣpa). However, “one hundred thousand” merely cites a number as its title, while “Mixed Flower” uses a metaphor to express its nature. Citing a number loses the source; treating it as a metaphor neglects the principal subject. “Inconceivable” points directly to its essence, bringing us straight into its domain. “Buddha’s Flower Garland” (Buddhāvataṃsaka) uses the person to designate the Dharma, unfolding its meaning in perfect detail. Among these four names, the latter two are the most accurate.