華嚴經 品三 普賢三昧品Avataṃsaka Sūtra · The Samādhi of Samantabhadra

The chapter on the Samādhi of Samantabhadra is the pivot of the first assembly: the assembly having gathered and the light having pointed out the host of the Dharma, the host of the Dharma then enters concentration and receives sustaining power, and only then can he teach. In the whole chapter Samantabhadra does not utter a word; the four rounds of speaking are only the narration of the compilers of the sūtra, the praise by the speech of the buddhas of the ten directions together with their giving of wisdom, the verses spoken by the light of the tathāgatas’ pores, and the assembly’s verses of praise and request. The name of the samādhi, 「一切諸佛毘盧遮那如來藏身」 tr. “the Tathāgata-womb body of Vairocana of all buddhas” , is a name set up in the eighty-fascicle text alone; the sixty-fascicle text has 「一切如來淨藏三昧正受」 tr. “the samādhi of the pure womb of all tathāgatas, rightly received” — the names differ while the scene is wholly the same. The explanation of this name is tied solely to the three houses of Chengguan’s Huayan jing shu, Fazang’s Tanxuan ji, and Li Tongxuan’s Xin Huayan jing lun; the ancients had differing tracks, and all are recorded without judgment. Chengguan judges the text of this chapter to have six parts — the part of the samādhi, the part of the sustaining, the part of rising from samādhi, the part of the testifying signs, the part of the pores’ light praising his virtue, and the part of the assembly’s verses of request — and these are the bones for reading this chapter.

I. Doctrinal Outline and Placement

The reason for its coming — Chengguan ties this chapter to what follows the previous chapter, taking the host of the Dharma’s entering concentration to be the near skillful means of teaching:

「將釋此品，四門同前。初來意者，前眾既集，光示法主。今將說法，是故法主入定受加為近方便，故次來也。」 tr. “About to explain this chapter, the four gates are as before. As for the first, the reason for its coming: earlier the assembly had already gathered, and the light displayed the host of the Dharma. Now the teaching is about to be given, and therefore the host of the Dharma’s entering concentration and receiving sustaining power is the near skillful means; hence it comes next.” 〔T35n1735 0569c15〕

Li Tongxuan sets up its ground of coming as 「答前所問」 tr. “answering what was asked before”:

「以答前所問三十七問中云何一切菩薩行海、出離海、神通海、波羅蜜海、世界海等，故須入定。善簡眾法，答前所問令眾達解，故須入定。」 tr. “Because it answers, among the thirty-seven questions asked earlier, such questions as ‘what is the ocean of all the bodhisattvas’ practices, the ocean of going forth, the ocean of spiritual powers, the ocean of the perfections, the ocean of worlds,’ therefore he must enter concentration. In order well to sift the many dharmas, and to answer what was asked earlier so that the assembly may reach understanding, therefore he must enter concentration.” 〔T36n1739 0800a03〕

Fazang, on the sixty-fascicle text, first sorts out the general rule of entering concentration in the nine assemblies, and only then explains this text:

「何故入定者？顯非證不說故、為受加故、除眾疑故。何故入果定？為說果法故。何故因人入？為被因人故。」 tr. “Why enter concentration? To make clear that without realization there is no speaking; in order to receive sustaining power; and to remove the doubts of the assembly. Why enter a concentration of the fruit? In order to speak the dharma of the fruit. Why does a person at the causal stage enter it? In order that persons at the causal stage may be reached.” 〔T35n1733 0155a13〕

The explanation of the name — Chengguan explains the chapter’s name by raising person and dharma together, and records the difference of the chapter’s name in the Sanskrit text:

「二釋名者，普賢明說法主，以說普法故。三昧是業用，以非證不宣，故此則人法合舉。」 tr. “Second, the explanation of the name: Samantabhadra makes clear the host of the Dharma, since he expounds the universal Dharma. Samādhi is the working of activity, since without realization there is no proclaiming; hence here person and dharma are raised together.” 〔T35n1735 0569c17〕

「若準梵本，普賢三昧威德神變品。威德神變，皆定之用，攝用從體，但云三昧也。」 tr. “If one follows the Sanskrit text, it is ‘the chapter on the awesome virtue and spiritual transformation of the Samādhi of Samantabhadra.’ Awesome virtue and spiritual transformation are both the function of the concentration, and gathering the function back into the substance, it says only ‘samādhi.’” 〔T35n1735 0569c22〕

Li Tongxuan instead glosses the three words universal, worthy, and samādhi separately:

「一釋品名者，理智無邊名之為普，智隨根益稱之曰賢。」 tr. “First, the explanation of the chapter’s name: that principle and wisdom are boundless is called ‘universal’; that wisdom benefits according to the faculties is called ‘worthy.’” 〔T36n1739 0799c27〕

Why it is set apart as a chapter of its own — Chengguan sets up 「四同六異」 tr. “four sameries and six differences” as the reason:

「餘會入定受加，起定即說，同為一品。今此開者，文多義廣，勸修學故。」 tr. “In the other assemblies, entering concentration and receiving sustaining power, and then rising from concentration and immediately teaching, are together made one chapter. That it is here opened out is because the text is much and the meaning broad, and in order to urge cultivation and study.” 〔T35n1735 0569c24〕

「言四同者，入、住、加、出。」 tr. “To speak of the four sameries: entering, abiding, being sustained, and coming out.” 〔T35n1735 0569c27〕

「言六異者，一數異，餘會入起唯一，此會入起俱多故。二者類異，類餘方故。三利益異，定起多人益故。四光讚異，如來毛孔光明讚故。五眾請異，從定起已待眾請故。六證相異，餘會經終方有證相，此品益已即便地動雨雲等故。」 tr. “To speak of the six differences: first, difference of number, since in the other assemblies the entering and rising are but one, while in this assembly the entering and rising are both many. Second, difference of likeness, since it is extended to the other quarters. Third, difference of benefit, since when he rises from concentration many people are benefited. Fourth, difference of praise by light, since the light of the tathāgatas’ pores praises him. Fifth, difference of the assembly’s request, since after rising from concentration he waits for the assembly’s request. Sixth, difference of the testifying signs, since in the other assemblies the testifying signs come only at the end of the sūtra text, while in this chapter, the benefit once given, the earth straightway quakes and clouds rain down.” 〔T35n1735 0569c28〕

The tenet and aim —

「三宗趣者，入法界定，法界佛加為宗，令法界眾成法界德為趣，望於後品亦說世界海為趣。」 tr. “Third, the tenet and aim: entering the concentration of the Dharma realm, and the buddhas of the Dharma realm sustaining him, is the tenet; causing the assembly of the Dharma realm to accomplish the virtue of the Dharma realm is the aim; and looking toward the following chapter, the speaking of the ocean of worlds is also the aim.” 〔T35n1735 0570a08〕

The explanation of the text in six parts (Chengguan) — the bones for reading this chapter:

「四釋文者，文有六分：一三昧分、二加持分、三起定分、四作證分、五毛光讚德分、六大眾偈請分。」 tr. “Fourth, the explanation of the text: the text has six parts — first the part of the samādhi, second the part of the sustaining, third the part of rising from samādhi, fourth the part of the testifying signs, fifth the part of the pores’ light praising his virtue, and sixth the part of the assembly’s verses of request.” 〔T35n1735 0570a10〕

The six parts lock one by one onto the section boundaries of the base text: the part of the samādhi 〔0032c26〕 · the part of the sustaining 〔0033a15〕 · the part of rising from samādhi 〔0033b18〕 · the part of the testifying signs 〔0033c12〕 · the part of the pores’ light praising his virtue 〔0033c23〕 · the part of the assembly’s verses of request 〔0034a16〕.

II. Terminology

III. Similes and Rhetoric

(1) The simile of being the same as space (the substance and characteristic of the samādhi) — this chapter’s 「廣大無礙，同於虛空」 tr. “vast and unobstructed, the same as space” 〔T10n0279 0032c29〕:

• The vehicle of the simile: space is without bound and has nothing that obstructs it.
• What it figures: the characteristic of this samādhi.
• The meaning shown: Chengguan matches it to the characteristic of the concentration — 「廣大同空，是定相也」 tr. “vast and the same as space is the characteristic of the concentration” 〔T35n1735 0570c23〕; and he explains the three senses: 「廣者無邊，不在內外故。大者無上，究竟實際故。無礙者，無所障故，同於虛空。」 tr. “Vast is boundless, because it does not lie within inner or outer. Great is unsurpassed, because it reaches ultimately to the true limit. Unobstructed is that there is nothing that hinders it, and so it is the same as space.” 〔T35n1735 0570c03〕

(2) The simile of the whirling of the ocean of the Dharma realm — this chapter’s 「法界海漩，靡不隨入」 tr. “the whirling of the ocean of the Dharma realm, into which it enters along with everything” 〔T10n0279 0033a01〕:

• The vehicle of the simile: the whirling eddies of a great ocean, unfathomably deep and taking in everything.
• What it figures: the depth of entry of this samādhi.
• The meaning shown: Chengguan’s 「漩即深也」 tr. “whirling means deep” 〔T35n1735 0570c06〕, set up as the gate of entering the whirling eddies of the ocean of dharma.

(3) The simile of Samantabhadra’s bodily form being like space (in the verses of the pores’ light) — this chapter’s verse 「普賢身相如虛空，依真而住非國土」 tr. “Samantabhadra’s bodily form is like space; he dwells in reliance upon suchness and not upon any land” 〔T10n0279 0034a04〕:

• The vehicle of the simile: space is without shape or measure and pervades all places.
• What it figures: Samantabhadra’s bodily form and that upon which it depends.
• The meaning shown: Chengguan judges the first half-verse to be the substance and the second half to be the function — 「身相如空，法性身也。依真而住，法性土也。隨機普應，受用化也。」 tr. “Bodily form like space is the dharma-nature body. Dwelling in reliance upon suchness is the dharma-nature land. Responding universally according to capacity is the enjoyment body and the transformation body.” 〔T35n1735 0572b12〕; and from this he opens out the discussion of the ten senses of the dharma-body and the five levels of buddha-lands (see rubric V).

(4) The simile of expounding all dharmas like a great cloud (in the assembly’s verses of praise) — this chapter’s verse 「演一切法如大雲，其音廣大靡不聞」 tr. “he expounds all dharmas like a great cloud, and that voice is vast, with no place where it is not heard” 〔T10n0279 0034b04〕:

• The vehicle of the simile: a great cloud covers everywhere and rains universally.
• What it figures: the measure of Samantabhadra’s teaching of Dharma.
• The meaning shown: Chengguan’s 「「如空之言」下，喻廣大。前喻無盡無差」 tr. “From ‘the words like space’ onward, the simile is of vastness. The earlier simile was of being without exhausting and without difference.” 〔T35n1735 0573b02〕; it comes home to the fact that, the cause being full through vast kalpas, he can therefore teach as clouds rain.

(5) The simile of pervading everywhere like space (in the assembly’s verses of praise) — this chapter’s verse 「入於法界一切塵，其身無盡無差別，譬如虛空悉周遍」 tr. “he enters into every dust-mote of the Dharma realm, and his body is without exhausting and without differentiation; like space, he is completely all-pervading” 〔T10n0279 0034a28〕: it likens the body’s being without exhausting and without differentiation, and, taking space as its vehicle just as (3) does, shows something different — (3) shows the nature of the body and its land, while this shows the characteristic of pervading entry.

(6) The simile of the spring shoots and the east wind (set up by an ancient worthy, not sūtra text) — Chengguan explains why, when Samantabhadra comes out of concentration, others gain the benefit:

「普賢出定他人益者，感應道交故。如春萌芽陽氣久滿，東風一拂眾蘂齊敷。」 tr. “That when Samantabhadra comes out of concentration others are benefited is because stimulus and response meet along one way. It is as when in spring the shoots sprout: the warm breath has long been full, and at one stroke of the east wind the massed blossoms open all together.” 〔T35n1735 0572a23〕

(Recorded: this simile comes from a commentator and is not the sūtra text of this chapter.)

(7) The similes set up by the sūtra text of this chapter itself are extremely sparing 〔absence recorded as it stands〕 — in the prose portion only the two places 「同於虛空」 tr. “the same as space” and 「法界海漩」 tr. “the whirling of the ocean of the Dharma realm” set up similes, while the rest states directly the virtue and function of the samādhi and the facts of the sustaining; in the verse portion the similes cluster in the one line of 「如虛空」 tr. “like space”. The ten names of the maṇi-king clouds and the nine names of the oceanic clouds are the headings of gates of Dharma and not similes, and so are not entered under this rubric. 〔absence recorded as it stands〕

IV. Collation with Parallel Translations

The Chinese witnesses collated for this chapter: Śikṣānanda T279 (the base text, the chapter on the Samādhi of Samantabhadra, chapter 3) · Buddhabhadra T278 (the Jin-dynasty sixty-fascicle Avataṃsaka, part one of the chapter on Rocana Buddha, chapter 2, 〔T09n0278 0408b13〕 – ending before 〔0409c10〕). The sixty-fascicle text does not set this apart as a chapter, and this section is contained within the chapter on Rocana Buddha. This chapter has no separately circulating scripture and no treatise that cites and explains it clause by clause 〔not found〕. The words of the name of the samādhi are nowhere to be seen throughout the sixty-fascicle text, and so the corresponding places are taken by the structure of the scene — Samantabhadra enters concentration before the Tathāgata → the buddhas of the ten directions appear and praise → they give wisdom → they stroke his crown → he rises from concentration → the assembly gains benefit → auspicious signs appear and clouds rain down → the pores’ light praises him in verse. All eleven sentences below are recorded in full, without judgment.

Sentence 1 · Entering concentration and the name of the samādhi

Where the variants lie: (a) The name of the samādhi in the 80 is 「一切諸佛毘盧遮那如來藏身」 tr. “the Tathāgata-womb body of Vairocana of all buddhas” and in the 60 is 「一切如來淨藏」 tr. “the pure womb of all tathāgatas” — this is one of the places where the two texts stand furthest apart, and it is from this that the explanations of the ancient worthies divide into tracks (see rubric VI). (b) The 80 has the clause 「承佛神力」 tr. “received the Buddha’s spiritual power”, which the 60 lacks. (c) The 60 adds the two words 「正受」 tr. “rightly received” below the name, while the 80 says only 「三昧」 tr. “samādhi”.

Sentence 2 · The virtue and function of the samādhi

Where the variants lie: the laying out of the virtue and function in the 80 is counted by Chengguan as thirteen clauses in ten gates (see rubric V), while the 60 makes an end with four clauses only. The difference of expansion and compression is extreme — and it is precisely on these four clauses that Fazang explains the name on the sixty-fascicle text: 「下釋顯其義，初句釋如來、後句釋淨藏。離垢，淨也。滿足，藏也。虛空，喻上二也。」 tr. “What follows explains and makes manifest its meaning: the first clause explains ‘tathāgata,’ the latter clauses explain ‘pure womb.’ Apart from defilement is purity. Fully complete is the womb. Space is the simile for both of the foregoing.” 〔T35n1733 0155a22〕

Sentence 3 · The buddhas’ praise by speech and what it is for

Where the variants lie: (a) The 80 says 「毘盧遮那如來本願力」 tr. “the power of the original vow of Vairocana Tathāgata” and the 60 says 「盧舍那佛本願力」 tr. “the power of the original vow of Rocana Buddha” — a difference of translation systems for the name. (b) The number of clauses of what the sustaining is for: in the 80, T10n0279, from 「能轉一切佛法輪故」 tr. “that he may be able to turn the wheel of Dharma of all buddhas” to 「能持一切諸佛如來教文海故」 tr. “that he may be able to uphold the ocean of the teaching-texts of all buddhas and tathāgatas” 〔T10n0279 0033a26〕 there are eleven clauses by actual count 〔T10n0279 0033a20–a27〕, and Chengguan records 「有十一句，初總、餘別」 tr. “there are eleven clauses, the first general and the rest particular” 〔T35n1735 0571a25〕; in the 60, from 「轉一切諸佛法輪故」 tr. “that he may turn the wheel of Dharma of all buddhas” to 「知一切眾生諸根海故」 tr. “that he may know the ocean of the faculties of all sentient beings” there are ten clauses by actual count 〔T09n0278 0408b21–b28〕. The 80 has the one further item 「能持一切諸佛如來教文海故」 tr. “that he may be able to uphold the ocean of the teaching-texts of all buddhas and tathāgatas” 〔T10n0279 0033a26〕, and the order of wording in the sixth, seventh, and eighth clauses differs from the 60.

Sentence 4 · The ten wisdoms of the sustaining by mind

Where the variants lie: the wisdoms in the 80 are ten by actual count 〔0033a28–b06〕, while those in the 60 are eleven by actual count 〔0408b29–c06〕 — the 60 has one item over and above 「入一切智力」 tr. “the power of entering omniscience”, and the order differs between them. Both texts are recorded, without judging which is complete and which deficient.

Sentence 5 · The question and explanation that conclude the testimony

Where the variants lie: the 80 has 「證彼」 tr. “to realize that” and the 60 has 「以得」 tr. “because he has gained”. Chengguan raises a question on this clause: 「意云：諸佛有力能與、有慈能普，何以十智偏加普賢？釋云：普賢得此三昧，法爾應與。」 tr. “The sense is: the buddhas have the power to give and the kindness to give universally — why then are the ten wisdoms bestowed on Samantabhadra in particular? The explanation says: Samantabhadra has gained this samādhi, and by the very nature of things it should be given.” 〔T35n1735 0571b23〕

Sentence 6 · The sustaining by body, the stroking of the crown

Where the variants lie: (a) The 80 has 「各舒右手」 tr. “each stretched out the right hand”, the 60 has 「各申右手」 tr. “each extended the right hand”. (b) After the stroking of the crown the 80 sets forth a further passage on the virtue and function of the marks of the hand (which Chengguan judges to be ten clauses, 「於中十句，以顯無盡」 tr. “within it are ten clauses, so as to show that it is without end” 〔T35n1735 0571b29〕), which the 60 lacks altogether, the stroking of the crown there passing straight on to the assembly’s verses of praise.

Sentence 7 · The sequence of the part on rising from samādhi

Where the variants lie: this is the place where the two texts differ most in sequence and in expansion and compression. The order in the 80 is: stroking of the crown → rising from concentration (nine samādhi gates) → benefit to the assembly (nine oceanic clouds) → the worlds quake slightly and clouds rain → ten verses of the pores’ light → ten verses of the assembly’s praise and request. The order in the 60 is: stroking of the crown → the assembly’s ten verses of praise 〔0408c12–0409a02〕 → Samantabhadra, receiving the Buddha’s spiritual power, addresses the ocean of the great assembly (listing the items of the ten wisdoms, 「我當承佛神力，具足演說」 tr. “I shall, receiving the Buddha’s spiritual power, expound them in full”) 〔0409a03–a12〕 → rising from concentration 〔0409a13〕 → benefit to the assembly → quaking in six ways and the raining of jewel-king clouds → the verses of the pores → Samantabhadra repeats in verse 〔0409b17 onward〕. In the whole chapter of the 80 Samantabhadra utters not a word, while the 60 has two places where Samantabhadra speaks for himself, addressing the assembly and repeating in verse. Both texts are recorded, without judgment.

Sentence 8 · The samādhi gates from which he rises

Where the variants lie: the 80 lists the samādhi gates separately, nine gates by actual count 〔0033b20–b28〕, while the 60 raises only two clauses in general and does not list them separately. Fazang, on the sixty-fascicle text, cites this text of the part on rising in order to make clear that the substance of the concentration is unobstructed: 「一約一切定無礙，故起分中言「普賢菩薩從彼三昧起，從世界塵數等三昧起。」」 tr. “First, with respect to all concentrations being unobstructed; and so in the part on rising it says, ‘Samantabhadra bodhisattva rose from that samādhi, and rose from samādhis equal in number to the dust-motes of the worlds.’” 〔T35n1733 0155a29〕

Sentence 9 · The auspicious signs and the raining of clouds

Where the variants lie: (a) The 80 has 「微動」 tr. “quaked slightly” and the 60 has 「六種震動」 tr. “quaked in six ways” — Chengguan sets up an explanation on the 80’s 「微」 tr. “slightly”: 「言微動者，是前相故。」 tr. “That it says ‘quaked slightly’ is because this is a preliminary sign.” 〔T35n1735 0572b02〕 (b) The name of the clouds in the 80 is 「大摩尼王雲」 tr. “great maṇi-king clouds” and in the 60 is 「寶王雲」 tr. “jewel-king clouds”. (c) The numbers by actual count: the 80 states 「十種」 tr. “ten kinds” and lists ten names below, and the stated number and the names agree; the 60 states 「十種」 tr. “ten kinds” and yet lists seven names by actual count (surpassing golden-hued banner · the shining of buddha-light · golden lotus · the light of a bodhisattva’s eloquence · all wondrous sounds and multitudes · the adornment of the buddha-land’s assembly place · the wondrous sound of the light-wheel of the measureless merits of all bodhisattvas) 〔T09n0278 0409a21–a25〕. This difference between the stated number and the names listed is recorded for both texts, without judgment.

Sentence 10 · The pores’ light speaks verses

Where the variants lie: (a) The verses in the 80 are ten by actual count (a verse being four lines of seven syllables) 〔0033c25–0034a15〕, while those in the 60 are in a four-syllable form 〔0409a27–0409b16〕, the metrical shape being wholly different. (b) The 80’s 「普賢身相如虛空，依真而住非國土」 tr. “Samantabhadra’s bodily form is like space; he dwells in reliance upon suchness and not upon any land” 〔0034a04〕 ↔ the 60’s 「普賢身相，猶如虛空。依於如如，不依佛國」 tr. “Samantabhadra’s bodily form is just like space. He relies upon suchness, and does not rely upon a buddha-land” 〔0409b08〕 — the sense is the same and the phrasing differs, 「依真」 tr. “relies upon suchness” ↔ 「依於如如」 tr. “relies upon suchness as such”. (c) Before this verse the 60 has the clause 「盡盧舍那，本願底故」 tr. “because he has exhausted the very bottom of Rocana’s original vows”, for which the 80 at the same place has 「毘盧遮那之願力」 tr. “the power of the vow of Vairocana” 〔0034a03〕.

Sentence 11 · The assembly’s verses of praise and request for the Dharma

Where the variants lie: (a) The position differs — the assembly’s verses in the 80 stand at the very end of the chapter, while in the 60 they follow immediately upon the stroking of the crown (see sentence 7). (b) The verses of this section in both texts are ten by actual count: the 80 〔0034a17–b08〕, the 60 〔0408c12–0409a02〕. (c) The lines of the last verse requesting the Dharma: the 80’s 「國土云何得成立？諸佛云何而出現？及以一切眾生海？願隨其義如實說。」 tr. “How is it that the lands come to be established? How is it that the buddhas make their appearance? And what of the ocean of all sentient beings? We pray that you will expound the meaning of these truly, according as it is.” 〔0034b05〕 ↔ the 60’s 「無量無邊大眾海，一心恭敬觀普賢，無量深廣智慧海，願轉清淨妙法輪。」 tr. “The measureless, boundless ocean of the great assembly single-mindedly and reverently contemplates Samantabhadra; you ocean of measureless, deep, and vast wisdom, we pray that you turn the pure and subtle wheel of Dharma.” 〔0409a01〕 — the 80 sets out three questions plainly while the 60 makes only a general request, and this is the key difference in how the two texts pass on into what follows.

Recorded in full, without judgment: of the differences in the above eleven sentences — whether of translated names (Vairocana / Rocana · maṇi-king clouds / jewel-king clouds · stretched out the hand / extended the hand), or of expansion and compression (thirteen clauses of virtue and function against four · eleven clauses of what the sustaining is for against ten · ten wisdoms against eleven · the presence or absence of the ten clauses on the marks of the hand · the presence or absence of the nine items of samādhi gates), or of sequence (whether rising from concentration or the assembly’s verses comes first · whether Samantabhadra speaks for himself), or of the discrepancy between the number stated and the names listed (the 60 states ten and lists seven) — both texts are recorded, without judging which is superior.

V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)

(1) The name of the samādhi is itself the sectarian doctrine it displays: at once inner and outer, the direct and the dependent recompense blended together — Chengguan cites the explanation of Xianshou (Fazang), summing it up in four clauses of interfusion:

「賢首釋云：諸佛遍於一切，即顯諸佛無不周遍法界剎海，及彼塵中所有諸剎，諸剎塵中復有諸剎，如是重重不可窮盡。言如來藏身者，明即此遍剎之身，包容所遍法界剎海，無不皆在如來身中，故名藏身。」 tr. “Xianshou explains: that the buddhas pervade all things makes manifest that there is nothing in the ocean of lands of the Dharma realm that the buddhas do not pervade throughout, and all the lands within its dust-motes, and within the dust-motes of those lands yet again all the lands, thus layer upon layer past all exhausting. As for saying ‘the Tathāgata-womb body,’ it makes clear that this very body pervading the lands contains the ocean of lands of the Dharma realm that it pervades, and that there is nothing that is not within the Tathāgata’s body; hence the name ‘womb-body.’” 〔T35n1735 0570b09〕

「是故融通總有四句：一身遍剎海、二剎在身中、三身遍身內剎、四剎入遍剎身。即內即外、依正混融無礙無障，是此三昧所作，故以為名。」 tr. “Therefore of interfusion there are in all four clauses: first, the body pervades the ocean of lands; second, the lands are within the body; third, the body pervades the lands within the body; fourth, the lands enter the body that pervades the lands. At once inner and outer, the direct and the dependent recompense blended together without obstruction and without hindrance — this is what this samādhi does, and hence it is taken as its name.” 〔T35n1735 0570b14〕

The name of the samādhi is the meaning of the samādhi — what the name marks out is precisely the dependent origination of the Dharma realm in which bodies and lands enter one another layer upon layer without end.

(2) Thirteen clauses · ten gates · six pairs · four sections · three senses — Chengguan’s judgment of the text on the virtue and function of the samādhi is one of the densest passages in the doctrinal frame of this chapter:

「此定相用無量無邊，皆悉依於如來藏說。略舉其要，句有十三，門乃有十，以後二門收五句故；攝為六對，後之二門各一對故。文有四節，義唯有三，至下當明。」 tr. “The characteristic and function of this concentration are measureless and boundless, and all of it is spoken in reliance upon the Tathāgata-womb. Raising its essentials in outline, the clauses are thirteen while the gates are ten, since the last two gates take in five clauses; taken in, they make six pairs, since the last two gates are one pair each. The text has four sections, and the senses are only three, as will be made clear below.” 〔T35n1735 0570b19〕

The matching of the six pairs: the pair of substance and function (the nature of equality · displaying reflected images) · the pair of depth and breadth (vast and unobstructed, the same as space · the whirling of the ocean of the Dharma realm) · the pair of giving forth and taking in (giving birth to samādhis · taking in the Dharma realm) · the pair of object and wisdom (the ocean of the light of wisdom born from this · the oceans of establishments displayed) · the pair of containment within and without (holding the buddhas’ powers and liberation and the bodhisattvas’ wisdom · a dust-mote receiving the Dharma realm) · the pair of accomplishing and upholding, person and dharma (accomplishing the ocean of merits and the ocean of great vows · the wheel of Dharma circulated and guarded).

The matching of the four sections:

「初四句明無幽不入，釋上毘盧遮那遍照之義；次四句無德不生，釋上一切諸佛之義；次二句內外含容，釋上藏義；後三句成德持法，釋上身義。」 tr. “The first four clauses make clear that there is no hidden depth it does not enter, explaining the sense of Vairocana’s all-illumining above; the next four, that there is no virtue it does not give birth to, explaining the sense of ‘all buddhas’ above; the next two, containment within and without, explaining the sense of ‘womb’ above; and the last three, the perfecting of virtue and the upholding of the Dharma, explaining the sense of ‘body’ above.” 〔T35n1735 0570c19〕

The coming home to three senses:

「言義唯有三者，體、相、用也。入平等性，是定體也。廣大同空，是定相也。餘皆定用。此三圓融，總為無礙普賢三昧。」 tr. “To say that the senses are only three: they are substance, characteristic, and function. Entering the nature of equality is the substance of the concentration. Vast and the same as space is the characteristic of the concentration. All the rest is the function of the concentration. These three being perfectly interfused, they are together the unobstructed samādhi of Samantabhadra.” 〔T35n1735 0570c22〕

(3) The equal nature of the buddhas is the Tathāgata-womb — Chengguan explains the substance of the first pair:

「佛平等性即如來藏，是故但入如來藏身，即是已入佛平等性。此為第一契合佛性門也。」 tr. “The equal nature of the buddhas is the Tathāgata-womb, and therefore merely to enter the Tathāgata-womb body is already to have entered the equal nature of the buddhas. This is the first gate, of according with the buddha-nature.” 〔T35n1735 0570b28〕

(4) The eleven clauses of extension to the ten directions and the four layers of layering — pervasion is not a matter of words merely, and Chengguan points to each place:

「前中十一句，初一總明，謂盡窮法界；後十別指，以彰曲盡。」 tr. “Within the earlier part there are eleven clauses: the first one states in general, namely the exhausting of the Dharma realm; the latter ten point to particulars, so as to make the exhaustiveness plain.” 〔T35n1735 0570c28〕

The ten particulars pointed to are: to the end of the realm of space · the places of the ten directions · the times of the three periods · the places of subtle things · places of unobstructed small crevices · places vast by the yojana · places lit by the light of men and gods and sun and moon · places seen by the Buddha’s eye · places reached by his spiritual power · places where the Buddha’s body can appear. As for the pervasion in layers:

「二塵中多剎；三剎中多佛；四一一佛前有多普賢。」 tr. “Second, many lands within a dust-mote; third, many buddhas within a land; fourth, before each and every buddha there are many Samantabhadras.” 〔T35n1735 0571a09〕

From this comes a judgment of the first importance — that the pervasion of Samantabhadra’s body and the pervasion of the concentration are one thing:

「於上諸處皆入此定，故普賢身不分普遍麁細，深廣平滿重疊。此處入定，類通既然。法界入定，類通亦爾。」 tr. “In all the places above he enters this concentration, and therefore Samantabhadra’s body is universal without dividing coarse from fine, deep and broad, level and full, layer upon layer. Entering concentration here, the extension to likenesses is thus; entering concentration throughout the Dharma realm, the extension to likenesses is likewise.” 〔T35n1735 0571a10〕

(5) The eleven clauses of what the sustaining is for are the answer to the ten oceans — Chengguan ties the purpose of the sustaining to the ten oceans set forth in the following chapter:

「所為謂何？為轉法輪故。有十一句，初總、餘別。別中，初一總攝十智，餘九即是十海。」 tr. “What is it for? It is that he may turn the wheel of Dharma. There are eleven clauses, the first general and the rest particular. Within the particulars, the first one takes in the ten wisdoms in general, and the remaining nine are the ten oceans.” 〔T35n1735 0571a25〕

So too with the ten wisdoms of the sustaining by mind:

「餘九為別，即是〈成就品〉中十智。由與此智故，後能說彼智觀彼十海，而文少不次。」 tr. “The remaining nine are the particulars, namely the ten wisdoms in the chapter on The Formation. Because these wisdoms are given, he can afterward speak those wisdoms and contemplate those ten oceans — though the text is fewer and out of order.” 〔T35n1735 0571b07〕

What the sustaining gives is precisely the wisdom set forth in the following chapter — clear proof that this chapter is the cause of the chapter on The Formation of the Worlds.

(6) To rise from one is to rise from all: one concentration is all concentrations — Chengguan explains the general clause of the part on rising from samādhi:

「初總，謂一起一切起，由此妙定即是一切三昧海故，餘定為門皆入此故，彼全同此亦受海名」 tr. “The first is the general: namely, to rise from one is to rise from all, because this wondrous concentration is itself the whole ocean of samādhis, and the other concentrations, being gates, are all entered through it; being wholly the same as this, they too receive the name ‘ocean.’” 〔T35n1735 0571c08〕

Fazang, on the sixty-fascicle text, sets forth in ten levels the differing scope of this concentration, of which the first four are: first, with respect to all concentrations being unobstructed 〔T35n1733 0155a28〕 · second, with respect to all places being unobstructed 〔0155b03〕 · third, with respect to all times being unobstructed 〔0155b07〕 · 「四此上三重融含為一，普賢三昧無礙自在，以此三說是一定故、不相離故。」 tr. “Fourth, the three levels above are blended and contained as one: the samādhi of Samantabhadra is unobstructed and free, because these three accounts are of one concentration and are not separate from one another.” 〔0155b09〕

(7) The ten senses of the dharma-nature body and the five levels of its land — this chapter’s verse 「普賢身相如虛空，依真而住非國土」 tr. “Samantabhadra’s bodily form is like space; he dwells in reliance upon suchness and not upon any land” draws out the longest stretch of doctrinal argument in the whole chapter from Chengguan. He first poses a question:

「問：法性身土為別不別？別則不名法性，性無二故；不別則無能依所依。」 tr. “Question: are the dharma-nature body and its land different or not different? If different, it does not qualify as dharma-nature, since the nature is not two; if not different, then there is neither what depends nor what is depended upon.” 〔T35n1735 0572b13〕

The answer gathers in all the accounts:

「答：經論異說，統收法身略有十種，土隨身顯乃有五重」 tr. “Answer: the sūtras and treatises have differing accounts; gathering them in, the dharma-body is in outline of ten kinds, and the land, appearing according to the body, is of five levels” 〔T35n1735 0572b15〕

The ninth of these is what the Huayan school itself sets up:

「通攝三種世間皆為一大法身，具十佛故，其三身等並此中智正覺攝故。土亦如之，即如空身而示普身。于何不具，此唯華嚴。」 tr. “Taking in the three kinds of world together as one great dharma-body, since it is complete with the ten buddhas, and since the three bodies and the rest are all taken in under the wisdom of perfect awakening here. The land is likewise: it is in the very body like space that the universal body is shown. What is there that is not complete in it? This belongs to the Avataṃsaka alone.” 〔T35n1735 0572c26〕

(8) What the assembly asks in requesting the Dharma is the three kinds of world — Chengguan explains the verse of request at the end:

「二一頌舉法請中，前品所問雖有多門，統其要歸莫過三種世間，故今三句各顯其一。」 tr. “Second, within the one verse that raises the dharma and makes request: although what was asked in the previous chapter had many gates, gathering them to their essentials they come to no more than the three kinds of world, and so the three lines here each display one of them.” 〔T35n1735 0573b06〕

「國土云何得成立」 tr. “how is it that the lands come to be established” displays the receptacle world, 「諸佛云何而出現」 tr. “how is it that the buddhas make their appearance” displays the world of the wisdom of perfect awakening, and 「及以一切眾生海」 tr. “and what of the ocean of all sentient beings” displays the world of sentient beings — the three questions are the three worlds, and the following chapter, The Formation of the Worlds, answers precisely the first of them.

VI. Divergent Interpretations of the Commentators (the ancient worthies, with their schools marked)

Chengguan, Huayan jing shu T35n1735 (clause by clause on the eighty-fascicle text · principal)

The six matters of entering concentration — Chengguan explains the one clause 「承佛神力，入于三昧」 tr. “received the Buddha’s spiritual power and entered samādhi” by six matters:

「今初有六：一時，說偈竟時。二主，顯佛普德，唯普賢故。三處，依如來者，常對佛故。」 tr. “In the first there are six: first, the time, namely when the speaking of the verses was finished. Second, the one concerned: it is Samantabhadra alone who displays the universal virtue of the Buddha. Third, the place: that he relies upon the Tathāgata is because he is constantly facing the Buddha.” 〔T35n1735 0570a14〕

Fourth, the sense of the throne he depends upon: 「表所入三昧自性無染含果法故。」 tr. “It symbolizes that the samādhi entered is of its own nature undefiled and contains the dharmas of the fruit.” 〔T35n1735 0570a18〕 Fifth, the cause he depends upon: 「謂所入深廣，要承力故。」 tr. “That is, what is entered being deep and broad, it must be by receiving power.” 〔0570a19〕 Sixth, the entering proper: 「心境冥故。」 tr. “Because mind and object merge.” 〔0570a20〕

The two explanations of the Tathāgata-womb body — cultivated completion and original nature each have their matching:

「諸佛有者，慈悲無邊故名為廣，智慧無上故稱為大，生相已盡故云生息。」 tr. “What the buddhas possess: because compassion is boundless it is named vast; because wisdom is unsurpassed it is called great; because the characteristic of birth is already exhausted it is said to give birth and rest.” 〔T35n1735 0570a24〕

「言本性者，謂即藏識包含種子、建立趣生，故名為廣。本覺現量與佛等故，名之為大。新新生故，名之為生。染淨苦樂所不能動，故名為息。」 tr. “To speak of the original nature: that is, the store consciousness contains the seeds and establishes the destinies of birth, and so it is named vast. Original awakening in direct perception is equal to that of a buddha, and so it is named great. Because it gives birth anew from moment to moment, it is named giving birth. Because defilement and purity, suffering and pleasure cannot move it, it is named resting.” 〔T35n1735 0570a27〕

He further brings it together with original awakening: 「又毘盧遮那亦通本有，本有真實識知遍照法界義故，斯即本覺。迷而不知不得其用，唯佛覺此能無不為，故云一切諸佛，揀非凡也，亦非因也。」 tr. “Moreover Vairocana also runs through to what is originally possessed, since what is originally possessed is the sense of true knowing that shines everywhere upon the Dharma realm — this is original awakening. Deluded, one does not know it and does not obtain its function; only a buddha awakens to it and can leave nothing undone, and so it says ‘all buddhas,’ picking out that it is not the ordinary person, nor yet the causal stage.” 〔T35n1735 0570b05〕

The three senses of the ground of gaining the concentration —

「所由有三：一伴佛同加，佛佛道同故；二主佛本願。此二為緣；三自修行願。是入定因。」 tr. “The grounds are three: first, the companion buddhas sustaining together, since the way of buddha and buddha is the same; second, the original vow of the principal buddha — these two are the conditions; third, one’s own cultivated practice and vow, which is the cause of entering concentration.” 〔T35n1735 0571a19〕

The sustaining by body according to the Sanskrit text — Chengguan picks out in particular the factual manner of the ten directions’ buddhas stroking the crown:

「又準梵本，明十方佛身皆不來此，舒臂不必長，而同時摩頂，各全觸頂互不相礙，皆是如來自在業用。」 tr. “Moreover, following the Sanskrit text, it makes clear that the bodies of the buddhas of the ten directions do not come here, nor need the arms they stretch out be long, and yet they stroke the crown at the same moment, each fully touching the crown without hindering one another — all of which is the unhindered working of a tathāgata.” 〔T35n1735 0571b26〕

The matching in pairs of the nine gates of rising from concentration — Chengguan matches the first eight gates by the four pairs of knower and known, general and particular, form and mind, and dependent and direct, the ninth being the general; the first, the samādhi of the wisdom that knows: 「謂無一念暫差，故云念念無差。而不廢遍知，為善巧智」 tr. “That is, not for a single thought is there a momentary error, and so it says ‘without differentiation from thought to thought’; while this does not do away with knowing everywhere, and so it is skillful wisdom” 〔T35n1735 0571c12〕; he cites the Lengqie jing to match the second and third of the pairs, the third and fourth gates: 「《楞伽經》云「如來藏識，頓現一切身器，及諸受用。」器即廣剎。受用，即是舍宅。」 tr. “The Lengqie jing says, ‘the Tathāgata-womb consciousness displays all bodies and vessels and enjoyments all at once.’ The vessels are the vast lands. The enjoyments are the dwelling places.” 〔T35n1735 0571c15〕; and for the ninth, the gate of import, he cites the three sūtras Da bore jing · Liqu fen, Siyi jing, and Jieshenmi jing, matching it with the six imports of the Jieshenmi jing, and at the end coming home to this chapter: 「彼真義者，即此藏身。彼不思議，即此三昧。」 tr. “That true meaning is precisely this womb-body. That inconceivability is precisely this samādhi.” 〔T35n1735 0572a11〕

The nine gates and the number ten — at the head of the particular exposition Chengguan writes 「二「所謂」下別辯，塵數既多略列其十」 tr. “Second, from ‘that is to say’ onward is the particular exposition; the dust-mote numbers being many, it lists ten in outline” 〔T35n1735 0571c10〕, and yet below, having explained the gates one by one, he concludes 「上來九句，唯第三四從現得名，餘七皆從所知立稱」 tr. “The foregoing nine clauses: only the third and fourth take their names from displaying, and the other seven all set up their designations from what is known” 〔T35n1735 0572a13〕. The base text at this passage lists nine gates by actual count 〔T10n0279 0033b20–b28〕. The difference between the number stated and the number listed is recorded without judgment.

The benefit to the assembly: reducing the number and speaking of nine —

「後「其諸」下，正明得益，減數說九。初五得菩薩法門，句各一義，皆以前定含此諸義故。」 tr. “Afterward, from ‘those various’ onward, it directly makes clear the gaining of benefit, reducing the number and speaking of nine. The first five are the gaining of a bodhisattva’s gates of Dharma, each clause being one sense, all because the concentration above contains these senses.” 〔T35n1735 0572a17〕

「後四得佛果法，即如來三業：一得照藏身之實智；二得藏身力用之權智；三身毛現剎；四應垂八相義兼口轉，亦以藏身含此義故。」 tr. “The latter four are the gaining of the dharmas of a buddha’s fruit, namely the three activities of a tathāgata: first, gaining the real wisdom that illumines the womb-body; second, gaining the provisional wisdom of the powerful functioning of the womb-body; third, the body’s pores displaying lands; fourth, the letting down and showing of the eight aspects, whose sense also takes in what is turned by speech — these too because the womb-body contains these senses.” 〔T35n1735 0572a20〕

Why the part of the testifying signs comes first — Chengguan picks out how the order of the auspicious signs in this assembly differs from the other assemblies:

「諸會聞竟得益，故現相居後。此會雖即未聞，已先得益，故先現瑞，以此會辯果顯殊勝故。」 tr. “In the other assemblies the benefit is gained when the hearing is finished, and so the appearing of the signs comes afterward. In this assembly, although the hearing has not yet taken place, the benefit has already been gained beforehand, and so the auspicious signs appear first — because this assembly sets forth the fruit and makes its surpassing quality manifest.” 〔T35n1735 0572a28〕

Below this are the four matters: 「一世界微動，兼出瑞因由因果二力……四佛會雨寶，略舉十種以顯無盡，前三事相寶、後七法化傳通寶，並是出世善根所生。」 tr. “First, the worlds quake slightly, which also brings out that the cause of the auspicious signs lies in the two powers of cause and fruit … Fourth, the raining of jewels upon the buddhas’ assembly: ten kinds are raised in outline so as to show that they are without end; the first three are jewels of outward form and the latter seven are jewels of the handing on of the Dharma and its transforming work, and all are born of roots of goodness that transcend the world.” 〔T35n1735 0572b01〕

The division of the ten verses of the pores’ light —

「詞中十頌，分三：初一總述前定、次八別顯遍相、後一結讚所由。」 tr. “Within the words there are ten verses, divided into three: the first one states the foregoing concentration in general; the next eight display the characteristics of pervasion in particular; the last one concludes by praising the ground of it.” 〔T35n1735 0572b07〕

「別顯中二：前二偈半直述前遍、後五偈半舉因顯遍。」 tr. “Within the particular display there are two: the first two and a half verses state directly the pervasion above; the latter five and a half raise the cause so as to display the pervasion.” 〔T35n1735 0572b09〕

The division of the assembly’s ten verses —

「十頌分三：初八歎主請，彰其能說；次一舉法請，正陳所疑；後一歎眾請，明有堪聞之器。」 tr. “The ten verses divide into three: the first eight praise the host and make request, setting forth that he is able to teach; the next one raises the dharma and makes request, stating directly what is in doubt; the last one praises the assembly and makes request, making clear that there are vessels fit to hear.” 〔T35n1735 0573a16〕

「前中二：初五頌歎普賢因果深廣德，明有說因；後三歎能遍塵剎雨法德，明有說果。」 tr. “Within the first there are two: the first five verses praise the depth and breadth of Samantabhadra’s virtue in cause and fruit, making clear that he has the cause of teaching; the latter three praise the virtue by which he can pervade the dust-motes and lands and rain down the Dharma, making clear that he has the fruit of teaching.” 〔T35n1735 0573a19〕

The three senses of the cause in the first verse: 「因有三義：一因修法生，義通緣了；二由大願起，即是緣因；三依如來藏證真平等，此為正因。」 tr. “The cause has three senses: first, born from the cultivation of dharma, a sense running through both the conditioning and the revealing cause; second, arisen by the great vow, which is the conditioning cause; third, realizing the true equality in reliance upon the Tathāgata-womb, and this is the proper cause.” 〔T35n1735 0573a22〕 The two senses of the last verse: 「一恭敬一心，內堪受法。二諸佛隨喜，外有勝緣，故應說也。」 tr. “First, reverence and single-mindedness: within, they are fit to receive the Dharma. Second, the buddhas’ rejoicing: without, there are surpassing conditions — therefore the Dharma should be taught.” 〔T35n1735 0573b10〕

Chengguan, Yanyi chao T36n1736

〔not found〕 — the expressions proper to the commentary on this chapter, 「威德神變」 tr. “awesome virtue and spiritual transformation”, 「四同六異」 tr. “four sameries and six differences”, and 「入起唯一」 tr. “entering and rising are but one”, are nowhere to be seen throughout the Chao, and no passage of clause-by-clause exposition of this chapter is found there. The absence is recorded as it stands, and nothing from elsewhere is put in its place.

Fazang, Tanxuan ji T35n1733 (commentary on the sixty-fascicle text · following the outline of the sixty)

The four gates that sort out the entering of concentration in the nine assemblies — Fazang does not speak of this section in isolation, but first treats the nine assemblies together:

「一有無者，唯第二會無者，以所表法未成位故；餘會所表，法位成故。」 tr. “First, presence and absence: only the second assembly lacks it, because the dharma it symbolizes has not yet completed its position; in the other assemblies what is symbolized has its dharma-position completed.” 〔T35n1733 0154c29〕

「三因果者，初及七八為果定，以初說果故，七行深故、八證玄故；餘皆說因故。」 tr. “Third, cause and fruit: the first and the seventh and eighth are concentrations of the fruit, since the first speaks the fruit, the seventh because its practice is deep, and the eighth because its realization is profound; the rest all speak the cause.” 〔T35n1733 0155a03〕

「四能入人者，唯第八佛自入，表法界解脫自在唯佛窮故。初雖說果，為令物信故。」 tr. “Fourth, who it is that can enter: only in the eighth does the Buddha himself enter, symbolizing that the freedom of liberation in the Dharma realm is exhausted by a buddha alone. Although the first speaks the fruit, it is in order to make beings believe.” 〔T35n1733 0155a08〕

The sense of a person at the causal stage entering a concentration of the fruit — 「於佛前坐者，顯因果不相離故。」 tr. “That he sits before the Buddha is to display that cause and fruit are not separate from one another.” 〔T35n1733 0155a12〕; the four questions and four answers are as cited under rubric I 〔0155a13〕.

The eight senses of the name “pure womb” — as cited under rubric II 〔T35n1733 0155a15〕; and he runs them through with three levels and two explanations: 「此中淨之藏，淨即藏。如來之淨藏，如來即淨藏。淨藏之三昧，三昧即淨藏。皆二釋，思之可見。」 tr. “Here, the womb that is pure, and purity is itself the womb. The pure womb of the Tathāgata, and the Tathāgata is itself the pure womb. The samādhi that is the pure womb, and the samādhi is itself the pure womb. Each has two explanations, as may be seen on reflection.” 〔T35n1733 0155a20〕

The sense of the concluding link: one collection is all collections —

「結通者，此經一切處說總成一部，謂一部即一切部。今且舉此一方中事，恐斷其本部，故數於文末釣取一切結成本部，以明無盡無盡也。」 tr. “As for the concluding link: what this sūtra says in all places comes together to form a single collection — that is to say, one collection is all collections. Here it raises for the moment the matters of this one quarter; and lest the root collection be cut off, it therefore repeatedly, at the end of a passage, hooks in all and concludes them into the root collection, so as to make clear that it is without end upon end.” 〔T35n1733 0155a24〕

The ten levels of the scope of the samādhi — see rubric V (6); the fifth through the tenth are: 「五於上塵等三昧海中，隨一即具一切諸定，各苞十方盡三世故。六如一三昧，一切亦爾。七隨一塵內即見普賢圓明三昧，各攝十方亦盡三際。八如一塵內，一切塵道皆亦如是。」 tr. “Fifth, within the ocean of samādhis equal to the dust-motes above, any one of them is complete with all concentrations, each embracing the ten directions and exhausting the three times. Sixth, as with one samādhi, so with all. Seventh, within any one dust-mote one sees the perfectly luminous samādhi of Samantabhadra, each taking in the ten directions and likewise exhausting the three periods. Eighth, as within one dust-mote, so it is with all the paths of dust-motes.” 〔T35n1733 0155b11〕; 「九隨一念中即有普賢入塵等定、各苞塵道，盡十方剎及窮九世十世等盡。十如一念中，餘念念中盡前後際一切劫海皆亦如是。」 tr. “Ninth, within any one thought there is Samantabhadra entering the concentrations equal to the dust-motes, each embracing the paths of dust-motes, exhausting the lands of the ten directions and running through the nine times and the ten times and all the rest. Tenth, as within one thought, so from thought to thought throughout all the oceans of kalpas of the span before and after, it is likewise.” 〔T35n1733 0155b15〕 He concludes: 「如此十重為則，餘一切位中及教義理事等准此思之。」 tr. “Taking these ten levels as the rule, in all the other positions and in teaching and meaning, principle and phenomena, and the rest, one is to reflect accordingly.” 〔T35n1733 0155b18〕

The presence and absence of the sustaining in the several assemblies —

「初有無者，二七八三會無，以二位未成故、無入定故，七行依法不異前故，八佛自入定不假加故；餘會非此，故皆有也。」 tr. “First, presence and absence: the second, seventh, and eighth assemblies lack it — the second because its position is not yet completed and there is no entering of concentration; the seventh because its practice, relying on dharma, does not differ from what went before; the eighth because the Buddha himself enters concentration and does not need to be sustained. The other assemblies are not of this sort, and so all have it.” 〔T35n1733 0155b21〕

The four clauses of sustaining and praising completing one another — a judgment proper to Fazang:

「然加讚互成有四句：一加而非讚，如佛意身二加；二讚而非加，如諸菩薩偈讚等；三亦加亦讚，如佛口業；四非加非讚，如餘文也。」 tr. “Now, of sustaining and praising completing one another there are four clauses: first, sustaining that is not praising, as with the Buddha’s two sustainings by mind and by body; second, praising that is not sustaining, as with the bodhisattvas’ verses of praise and the like; third, both sustaining and praising, as with the Buddha’s activity of speech; fourth, neither sustaining nor praising, as with the rest of the text.” 〔T35n1733 0155b27〕

The three divisions of the sustaining by speech, and dependent origination — 「初中三：初明諸佛不移本剎而現身於此，以明彼即此而不壞彼故、遠即近而不壞遠故也，如緣起性知之；二讚得深定；三明定因，初他力、後自力。」 tr. “Within the first there are three: first, it makes clear that the buddhas do not move from their own lands and yet appear in body here, so as to make clear that ‘there’ is ‘here’ without destroying ‘there,’ and that far is near without destroying far — this is to be known as with the nature of dependent origination; second, praising his gaining of the deep concentration; third, making clear the cause of the concentration, first the power of others and then his own power.” 〔T35n1733 0155c01〕; 「又果力因力緣起合成也。」 tr. “Moreover the power of the fruit and the power of the cause come together by dependent origination.” 〔0155c05〕; and he ends 「加持分竟。」 tr. “The part of the sustaining is ended.” 〔T35n1733 0156a09〕

Zhiyan, Souxuan ji T35n1732 (commentary on the sixty-fascicle text)

What the sustaining is for — Zhiyan first asks after the use of sustaining:

「凡加被為果攝益，令下位下智得力，堪說上法及勝進起行。」 tr. “In general, sustaining is for the sake of the fruit’s gathering in of benefit, causing those of lower position and lower wisdom to gain power, to be fit to teach the higher Dharma, and to advance and raise up practice.” 〔T35n1732 0021c24〕

Why the second assembly does not enter concentration — 「第二辨機，初不定，防其進退，故不入定，以表法決深故。又人不入定，審見法，故不加也。」 tr. “Second, distinguishing the capacity: at first it is not settled, and to guard against advancing and retreating, therefore he does not enter concentration, so as to symbolize that the settling of the Dharma is deep. Moreover, the person does not enter concentration but examines and sees the Dharma, and so there is no sustaining.” 〔T35n1732 0021c26〕; 「第八會辨佛自入三昧，法界解脫之果大周圓極，故不假加。」 tr. “The eighth assembly sets forth the Buddha himself entering samādhi: the fruit of the Dharma realm’s liberation is greatly all-encompassing and perfectly ultimate, and so there is no need of sustaining.” 〔T35n1732 0022a01〕

Explaining according to the text in three divisions —

「次依文釋，分三：初口加與辨及加所為、二『爾時一切諸佛與』下明意加與智、三『爾時十方』下明身加摩頂與其無畏。」 tr. “Next, explaining according to the text, it divides into three: first, the sustaining by speech together with its setting forth and what the sustaining is for; second, from ‘at that time all the buddhas gave’ onward, making clear the sustaining by mind and the giving of wisdom; third, from ‘at that time the ten directions’ onward, making clear the sustaining by body, the stroking of the crown, and the giving of fearlessness to him.” 〔T35n1732 0022a03〕

The three divisions of the sustaining by speech and of the sustaining by mind — 「口加文中分三：一總、次二句辨自他行體、次七句明利他行用。」 tr. “Within the text of the sustaining by speech it divides into three: first the general; next two clauses set forth the substance of the practice for self and other; next seven clauses make clear the functioning of the practice for others’ benefit.” 〔T35n1732 0022a09〕; 「意加分三：初一總、次別辨十智、三「何以故」下釋成。初十智文，前三自利、後七利他，此與下十智多同。」 tr. “The sustaining by mind divides into three: the first one is general; next, the particular setting forth of the ten wisdoms; third, from ‘why is this so’ onward, the explanation that completes it. In the text of the first ten wisdoms, the first three are for one’s own benefit and the latter seven for others’ benefit, and these agree in much with the ten wisdoms below.” 〔T35n1732 0022a11〕

Why the Buddha does not speak it himself — Zhiyan sets up this question in its own right, answering with six senses concerning Samantabhadra:

「何故，既說果德，佛不自說者，此為表勝果下因堪剋故，又普賢得定故、長子故、眾首故、盡盧舍那佛願底故、本願故也，又自善根力故。」 tr. “Why is it that, the virtue of the fruit being set forth, the Buddha does not speak it himself? This is in order to symbolize that the surpassing fruit can be brought to completion within the cause below; and further because Samantabhadra has gained the concentration, because he is the eldest son, because he is the head of the assembly, because he has exhausted the very bottom of Rocana Buddha’s vows, because of the original vow, and further because of the power of his own roots of goodness.” 〔T35n1732 0022a13〕

The record that the sixty-fascicle text passes over the coming out of concentration — 「准下，於此應有摩頂已即出，今略無出，下始明出，及益意可知耳。」 tr. “Following what comes below, there should here be a coming out immediately after the stroking of the crown; here it passes over the coming out, and only below does it make the coming out clear, and the sense of the benefit may be known.” 〔T35n1732 0022a16〕; and he further distinguishes the differing comings out and enterings of the several assemblies: 「第八有入無出，表入法界無返故。第二會出入俱無。初會文不定也，亦可真俗雙觀，或文家交錯，餘會具出入耳。」 tr. “The eighth has entering without coming out, symbolizing that entering the Dharma realm has no returning. The second assembly has neither coming out nor entering. In the first assembly the text is not settled — it may also be a twofold contemplation of the true and the conventional, or an interweaving by the compilers; the other assemblies have both coming out and entering.” 〔T35n1732 0022a20〕

Li Tongxuan, Xin Huayan jing lun T36n1739 (a differing track of symbolic reading)

Samantabhadra’s position —

「為普賢為佛紹法界大智之家，諸佛萬行遍周之長子」 tr. “Because Samantabhadra, for the Buddha, carries on the house of the great wisdom of the Dharma realm, and is the eldest son of the all-pervading myriad practices of the buddhas” 〔T36n1739 0800a02〕

What entering concentration is for — Li Tongxuan sets up the sense as 「示法則」 tr. “showing a rule”, and not on receiving sustaining power:

「然普賢菩薩恒無定亂，以示法則，故須如是。」 tr. “Now, Samantabhadra bodhisattva is constantly without either concentration or distraction; it is in order to show a rule that he must do thus.” 〔T36n1739 0800a06〕

「又以初舉果勸修中，以入定為法則，後〈十定品〉中明十地道滿，起諸想念方真。」 tr. “Moreover, in the first raising of the fruit to urge cultivation, entering concentration is taken as the rule, while later, in the chapter on The Ten Concentrations, it makes clear that when the path of the ten grounds is full and thoughts and notions arise, only then is it true.” 〔T36n1739 0800a07〕

Recorded without judgment: as for the explanation of the name of the samādhi, Chengguan, following the eighty-fascicle text’s 「毘盧遮那如來藏身」 tr. “Tathāgata-womb body of Vairocana”, sets up the three senses of vast, great, and giving birth and resting and the two wombs of cultivated completion and original nature, and cites Xianshou’s four clauses to display the blending of the direct and the dependent recompense; Fazang, following the sixty-fascicle text’s 「淨藏」 tr. “pure womb”, sets up four senses of purity and four senses of the womb and runs them through with three levels and two explanations, and further sets forth the scope of the concentration in ten levels; Li Tongxuan does not explain the sense of this name, but glosses only the three words universal, worthy, and samādhi, and sets up the ground of entering concentration by 「示法則」 tr. “showing a rule” and by ‘answering what was asked before.’ As for why he enters concentration, Chengguan holds to receiving sustaining power as the near skillful means of teaching, Fazang holds to 「非證不說」 tr. “without realization there is no speaking” and to reaching persons at the causal stage, Zhiyan holds to 「令下位下智得力」 tr. “causing those of lower position and lower wisdom to gain power” and sets up in its own right the question ‘why does the Buddha not speak it himself,’ and Li Tongxuan holds to the showing of a rule. As for the outline of the sustaining, Chengguan makes it the three sustainings by speech, mind, and body; Fazang and Zhiyan likewise make it three sustainings, while Fazang sets forth in addition the four clauses of ‘sustaining and praising completing one another.’ As for the number of the gates of rising from concentration, the base text lists nine gates by actual count while the text of Chengguan’s commentary states 「略列其十」 tr. “lists ten in outline” and below concludes of itself 「上來九句」 tr. “the foregoing nine clauses”. The sixty-fascicle text states 「十種寶王雲」 tr. “ten kinds of jewel-king clouds” and yet lists seven names by actual count. All of these matters, being the settled accounts of the ancient worthies and the actual text of the two recensions, are recorded item by item, without judging higher or lower and without settling which to adopt.

VII. Cross-Reading and Lineage

• The tie to the chapters before and after: this chapter carries on from the chapter on the Tathāgata’s Manifestation of Signs, chapter 2, and passes on below to the chapter on The Formation of the Worlds, chapter 4. Chengguan ties it thus: 「前眾既集，光示法主。今將說法，是故法主入定受加為近方便」 tr. “Earlier the assembly had already gathered, and the light displayed the host of the Dharma. Now the teaching is about to be given, and therefore the host of the Dharma’s entering concentration and receiving sustaining power is the near skillful means” 〔T35n1735 0569c15〕; and as for the tie below, 「望於後品亦說世界海為趣」 tr. “looking toward the following chapter, the speaking of the ocean of worlds is also the aim” 〔T35n1735 0570a09〕. The three questions of the assembly’s last verse — how the lands come to be established · how the buddhas make their appearance · the ocean of all sentient beings — are precisely the opening of the following chapter.
• The tie between the sustaining and the following chapter: Chengguan judges that the nine clauses of what the sustaining is for 「即是十海」 tr. “are the ten oceans” 〔T35n1735 0571a26〕, and of the sustaining by mind that 「餘九為別，即是〈成就品〉中十智」 tr. “the remaining nine are the particulars, namely the ten wisdoms in the chapter on The Formation” 〔T35n1735 0571b07〕. The wisdom bestowed in this chapter is the wisdom set forth in the following chapter; the two chapters are cause and fruit of one matter.
• The tie to the chapter on The Ten Concentrations: Li Tongxuan takes this chapter’s entering of concentration as 「初舉果勸修中，以入定為法則」 tr. “in the first raising of the fruit to urge cultivation, entering concentration is taken as the rule”, and sets it over against the seventh assembly’s chapter on The Ten Concentrations — 「後〈十定品〉中明十地道滿，起諸想念方真」 tr. “later, in the chapter on The Ten Concentrations, it makes clear that when the path of the ten grounds is full and thoughts and notions arise, only then is it true” 〔T36n1739 0800a08〕. The concentration of the first assembly is the showing of a rule; the concentration of the later assembly is the functioning of a path made full.
• The tie to the general rule of entering concentration in the nine assemblies: Fazang 〔T35n1733 0154c28〕 and Zhiyan 〔T35n1732 0021c22〕 both refrain from treating this section in isolation, and treat it generally along with the presence or absence, the cause and fruit, and the person who can enter, of the entering of concentration and the sustaining across the nine assemblies — within that general rule the concentration of this chapter belongs to ‘the concentration of the fruit in the first assembly’ and to ‘a person at the causal stage entering a concentration of the fruit.’
• How the name of this samādhi carries over into the other chapters of this sūtra: the two expressions 「一切諸佛毘盧遮那如來藏身」 tr. “the Tathāgata-womb body of Vairocana of all buddhas” and 「普賢三昧」 tr. “the Samādhi of Samantabhadra” are nowhere to be seen throughout T10n0279 apart from the three places in this chapter itself, and the other chapters of this sūtra do not use this name again. 〔not found〕 — the absence is recorded as it stands.
• The works that set out the essentials of the Huayan school: in the three works Huayan yisheng jiaoyi fenqi zhang T45n1866 · Shixuan men T45n1868 · Fajie xuanjing T45n1883, 「毘盧遮那如來藏身」 tr. “the Tathāgata-womb body of Vairocana” and 「普賢三昧」 tr. “the Samādhi of Samantabhadra” are not to be seen. 〔not found〕 — the name of this chapter’s samādhi did not enter the headings of the school’s treatises, and the absence is recorded.
• Mutual citation among sūtras and treatises (as seen within Chengguan’s commentary): in explaining this chapter Chengguan cites the Daji jing 〔T35n1735 0570a16〕 · the Niepan jing 〔0570a25〕 · the Lengqie jing 〔0571c15〕 · the Da bore jing · Liqu fen 〔0571c26〕 · the Siyi jing 〔0571c29〕 · the Jieshenmi jing 〔0572a01〕 · the She dacheng lun 〔0572a12〕 · the Fodi lun 〔0572b16〕 · the Da zhidu lun 〔0572b19〕 · and the Cheng weishi lun 〔0572b20〕. These are what the commentator cites and not ties belonging to the sūtra text of this chapter; they are recorded here.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): the chapter on the Samādhi of Samantabhadra, chapter 3, chapter title 〔T10n0279 0032c25〕 · the body of the sūtra text begins 〔0032c26〕 – ending before the title of the chapter on The Formation of the Worlds, chapter 4 〔0034b09〕. The part of the samādhi 0032c26 (the name of the samādhi 0032c27 · the thirteen clauses of virtue and function 0032c28–0033a07 · the extension to the ten directions 0033a07–a14) · the part of the sustaining 0033a15 (the praise by speech 0033a16 · the eleven clauses of what it is for 0033a20–a27 · the ten wisdoms of the sustaining by mind 0033a28–b06 · the question and explanation concluding the testimony 0033b08 · the sustaining by body, the stroking of the crown 0033b09 · the marks of the hand 0033b10 · the extension to likenesses 0033b14) · the part of rising from samādhi 0033b18 (the nine items of samādhi gates 0033b20–b28 · the nine oceanic clouds of benefit to the assembly 0033b28–c09 · the extension to likenesses 0033c09) · the part of the testifying signs 0033c12 (quaking slightly 0033c13 · the ten items of maṇi-king clouds 0033c14–c23) · the part of the pores’ light praising his virtue 0033c23 (the ten verses 0033c25–0034a15) · the part of the assembly’s verses of request 0034a16 (the ten verses 0034a17–b08).
• Buddhabhadra T278 (the Jin translation, principal witness for collation): part one of the chapter on Rocana Buddha, chapter 2; this section runs from 〔T09n0278 0408b13〕 – ending before 〔0409c10〕 (from 〔0409c10〕 onward, 「普賢菩薩告諸菩薩言：佛子！世界海有十種事」 tr. “Samantabhadra bodhisattva addressed the bodhisattvas, saying: Sons of the Buddha! The ocean of worlds has ten matters”, is the content corresponding to chapter 4 of the eighty-fascicle text). Entering concentration 0408b13 · the praise of the buddhas of the ten directions 0408b18 · the ten clauses of what it is for 0408b21–b28 · the eleven wisdoms given 0408b29–c06 · why this is so 0408c06 · the stroking of the crown 0408c08 · the assembly’s ten verses 0408c12–0409a02 · Samantabhadra addresses the ocean of the assembly 0409a03–a12 · rising from concentration 0409a13 · the benefit to the assembly 0409a15 · quaking in six ways and the raining of jewel-king clouds 0409a19–a25 · the verses of the pores 0409a27–0409b16 · Samantabhadra’s repeated verses 0409b17–0409c09.
• Chengguan, Huayan jing shu T35n1735: the commentary on the chapter on the Samādhi of Samantabhadra begins 0569c14 (the reason for its coming 0569c15 · the explanation of the name 0569c17 · the chapter’s name in the Sanskrit text 0569c22 · the four sameries 0569c27 · the six differences 0569c28 · the tenet and aim 0570a08 · the outline in six parts 0570a10 · the six matters of entering concentration 0570a14 · setting forth the name of the concentration 0570a20 · the three senses and two wombs 0570a21 · the womb of the original nature 0570a27 · the explanation of light shining everywhere 0570b03 · Xianshou’s explanation 0570b09 · the four clauses of interfusion 0570b14 · the thirteen clauses and ten gates 0570b19 · the six pairs 0570b22 · the four sections 0570c19 · the three senses 0570c22 · the eleven clauses of extension to likenesses 0570c28 · the four layers of layering 0571a07 · the sustaining in three 0571a14 · the three grounds 0571a19 · the eleven clauses of what it is for 0571a25 · the ten wisdoms of the sustaining by mind 0571b02 · the question and explanation 0571b22 · the sustaining by body according to the Sanskrit text 0571b26 · the ten clauses on the marks of the hand 0571b29 · the part of rising from samādhi 0571c05 · to rise from one is to rise from all 0571c08 · the particular exposition of the nine gates 0571c10 · the citation of the Lengqie jing 0571c15 · the gate of import 0571c24 · the six imports of the Jieshenmi jing 0572a01 · the foregoing nine clauses 0572a13 · the benefit to the assembly reduced to nine 0572a16 · the simile of the spring shoots 0572a23 · the part of the testifying signs 0572a27 · the four matters 0572b01 · the part of the pores’ light praising his virtue 0572b06 · the dharma-nature body and land 0572b12 · the ten bodies and five lands 0572b15 · the ninth belonging to the Avataṃsaka alone 0572c26 · the five levels of the land 0573a04 · the part of the assembly’s praise and request 0573a14 · the ten verses divided in three 0573a16 · the three causes of the first verse 0573a22 · “company” means a group of one’s own kind 0573a28 · the three kinds of world 0573b06 · the two senses of the last verse 0573b09) – the colophon at the end of the fascicle 0573b13.
• Chengguan, Yanyi chao T36n1736: for this chapter, 〔not found〕 — no passage of clause-by-clause exposition (see rubric VI).
• Fazang, Tanxuan ji T35n1733: the third part, the host of the Dharma entering concentration, begins 0154c28 (the four gates of sorting out 0154c29–0155a11 · the explanation of the text 0155a11 · the four questions on entering concentration 0155a13 · the eight senses of the pure womb 0155a15 · samādhi, even holding, right receiving 0155a17 · the three levels and two explanations 0155a20 · the four clauses explaining the text 0155a22 · the concluding link and one collection 0155a24 · the ten levels of scope 0155a27–0155b18) · the fourth part, the buddhas’ sustaining 0155b20 (presence and absence in the several assemblies 0155b21 · the three sustainings 0155b24 · the four clauses of sustaining and praising 0155b27 · the three divisions of the sustaining by speech 0155c01) – 「加持分竟」 tr. “the part of the sustaining is ended” 0156a09.
• Zhiyan, Souxuan ji T35n1732: the same section of the outline begins 0021c22 (distinguishing presence and absence 0021c23 · what the sustaining is for 0021c24 · the second assembly not entering concentration 0021c26 · the eighth assembly not needing to be sustained 0022a01 · explaining according to the text in three 0022a03 · the three divisions of the sustaining by speech 0022a09 · the three divisions of the sustaining by mind 0022a11 · the question why the Buddha does not speak it himself 0022a13 · passing over the coming out of concentration 0022a16 · the comings out and enterings of the several assemblies 0022a19) – ending 0022a27.
• Li Tongxuan, Xin Huayan jing lun T36n1739: the chapter on the Samādhi of Samantabhadra begins 0799c27 (the explanation of the chapter’s name 0799c27 · samādhi, right receiving, even holding 0799c28 · the eldest son of the great wisdom of the Dharma realm 0800a02 · answering the thirty-seven questions 0800a03 · showing a rule 0800a06 · looking toward the chapter on The Ten Concentrations 0800a07) – ending before 0800a10.
• The treatises setting out the school’s essentials: in the three works Wujiao zhang T45n1866 · Shixuan men T45n1868 · Fajie xuanjing T45n1883, the name of this chapter’s samādhi is not to be seen 〔not found〕.
• Variant readings: within the range of T279 covered by this unit, 〔0032c25〕–〔0034b08〕, the Taishō base text carries 4 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0033a01〕漩【大】｜旋【宋】【宮】 · 〔0033a10〕現【大】｜見【明】 · 〔0033b04〕辭【大】｜詞【宋】【元】【明】 · 〔0033c16〕耀【大】｜曜【宋】【元】【明】【宮】. The interlinear notes (phonetic and collation glosses) were stripped and recorded at the level of the original-text layer; the original-text layer carries no □ lacuna marks.
• A further note upon the variant readings: 2 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0033b19〕【CB】【麗-CB】｜而【大】／無此字【宋】【元】【明】【宮】 · 〔0034a13〕己【CB】【麗-CB】｜已【大】／巳【磧-CB】.