華嚴經傳記

6.11—Śākya Huijue (531–620) of Wude Monastery in Bingzhou, who lived during the Sui dynasty (581–618):

The Master’s family name was Fan, and he was a native of Qi Commandery. His wisdom was lofty and his learning profound and extensive; few could equal him. He stood more than seven chi tall, with high eyebrows and bright eyes. His robes were clean and elegant, his bearing dignified, his manner gentle, and his voice clear and refined. Whenever he walked along the road, every scholar turned to gaze after him.

Although widely learned in the scriptures, the Master regarded the Avatamsaka Sutra as foremost. He was later invited to Gaoyang to expound the sutras and soon became a renowned Dharma lecturer. His audience numbered more than one thousand; the lecture hall was always packed, yet people continued to arrive without cease. The Master therefore suspended his lectures while awaiting the construction of a larger hall. At that time, a patron resolved to build a lecture hall capable of accommodating a thousand people. Construction was completed in less than a month. When the Master ascended the Dharma seat to preach, the audience filled the entire hall. Everyone marveled at the flourishing state of this Dharma assembly.

In the third year of the Wude era ⁽⁶²⁰⁾, feeling a slight pain in his heart, the Master told his disciples, “I am about to depart.” He then instructed them to use all his possessions to prepare a vegetarian feast as an offering to the Sangha and gave his final admonitions to the assembly. Thereafter, he maintained right mindfulness throughout the night. Just as dawn broke, he serenely entered final repose at the age of ninety.

The Master composed commentaries and subcommentaries on the Avatamsaka Sutra, the Ten Stages Sutra, the Vimalakirti Sutra, and other scriptures.

6.12—Śākya Famin (570–645) of Jinglin Monastery in Yuezhou, who lived during the Tang dynasty (618–907):

The Master’s family name was Sun, and he was a native of Danyang. He entered monastic life at the age of eight and took Chan Master Ying as his teacher. Later, he went to Mount Mao and heard Dharma Master Ming lecture on the Three Treatises. At the age of twenty-three, he also heard the Korean Master Shigong expound Mahayana sutras and treatises, and remained there for three years to study.

In the first year of the Zhenguan era ⁽⁶²⁷⁾, the Master returned to Danyang and lectured on the Avatamsaka Sutra and the Nirvana Sutra. In the second year of Zhenguan ⁽⁶²⁸⁾, Governor Tian of Yuezhou invited him to Yiyin Monastery to continue his teaching. At that time, more than eight hundred scholar-monks, twelve hundred monks, three hundred nuns, and innumerable lay devotees from the region came to hear his lectures. This was a flourishing Dharma assembly of that period.

In the nineteenth year of Zhenguan ⁽⁶⁴⁵⁾, lay devotees in Kuaiji invited the Master to Jinglin Monastery to lecture on the Avatamsaka Sutra. At the end of the sixth month that year, while the Master was lecturing, a dazzling golden snake about seven chi long suddenly appeared. From its mouth it emitted five-colored light, and it draped half its body above the Master’s head.

Only when the lecture ended did it disappear. At the end of that summer retreat, the Master returned to Yiyin Monastery. One night, two persons dressed in red came, bowed at his feet, and said, “The Dharma Master has expounded four Mahayana sutras, and his merit is inconceivable.

He should now go elsewhere to teach and transform beings. We have come from the East to welcome the Dharma Master.” Several dozen of the Master’s disciples all witnessed this.

On the seventeenth day of the eighth month that year, the Master entered final repose at the age of sixty-seven. For the preceding three days and three nights, the sky had inexplicably remained utterly dark. On the very day of his passing, a brilliant radiance suddenly appeared, making the night as bright as day; an extraordinary fragrance also spread everywhere, astonishing everyone. Monastics and laypeople alike then solemnly escorted the Master to Mount Long’an.

The Master authored the seven-fascicle Commentary on the Avatamsaka Sutra.

6.13—Śākya Huishao of Shenzu Monastery in Xiangzhou, who lived during the Tang dynasty (618–907):

The Master’s family name was Zhuang. He entered monastic life in childhood and practiced according to the Hinayana teachings, becoming renowned throughout the Jiang-Han region. Upon hearing Master Xiangwang Zhe lecture on the Three Treatises at Longquan Monastery, the Master could not restrain himself and said, “The Three Treatises explain the emptiness of intrinsic nature, yet their lecturer clings to emptiness.” As soon as he finished speaking, his tongue extended three chi, blood flowed from his eyes, nose, and ears, and he was unable to speak for seven days.

When Dharma Master Fu heard of this, he immediately rebuked him: “You are exceedingly foolish! The offense committed by a single utterance slandering the scriptures is graver than the five heinous offenses^[108]. You must reverently place your faith in the Mahayana Dharma before you can be freed from this offense.” The Dharma Master instructed him to burn incense and repent.

After the Master had repented, his tongue immediately returned to normal.

Thereafter, the Master went to hear Master Xiangwang Zhe teach the Mahayana sutras. When Master Zhe entered final repose, he established beside his tomb a great vegetarian offering assembly based on the Vaipulya teaching’s Seven Locations and Eight Assemblies, which continued for one hundred days. The Master then went to Shenzu Monastery on Mount Xiang, where he practiced the Mahayana Dharma daily, lectured on the Avatamsaka Sutra, and repented with utmost sincerity, never once leaving the monastery.

On the third day of the fourth month in the eleventh year of the Zhenguan era ⁽⁶³⁷⁾, while the Master was meditating in the pine forest behind the monastery, he suddenly saw three persons of refined appearance, dressed in red, who came and bowed at his feet, requesting to receive the bodhisattva precepts. After receiving the precepts, they said, “Chan Master, you are a person of keen faculties. Had you not transformed your mind and reverently placed your faith in the Mahayana Dharma, even if one thousand Buddhas appeared in the world, you would still remain in hell.” Hearing this admonition repeated, the Master wept loudly, tears mingled with blood streaming down his face as he returned to the monastery.

Upon reaching the front of Master Zhe’s room, he collapsed unconscious and could not speak. The assembly sprinkled water upon him, and only then did he regain consciousness, whereupon he wept even more bitterly.

From then on, the Master circumambulated the Buddha and practiced repentance every day. He also encouraged lay devotees to transcribe the Avatamsaka Sutra, the Large Prajnaparamita Sutra, the Lotus Sutra, the Vimalakirti Sutra, the Sutra Requested by Brahma Viśeṣacintin, the Buddha Treasury Sutra, the Three Treatises, and other texts—one hundred copies of each.

At noon on the ninth day of the third month in the thirteenth year of Zhenguan ⁽⁶³⁹⁾, while performing repentance before the Buddha, the Master serenely entered final repose at more than eighty years of age. For seven days after his passing, all the trees in the forest turned white, after which they returned to normal. This was indeed a sign manifesting that the Master had recognized his fault and repented. Truly praiseworthy!

Although the Master’s monastery was nearly fifty li from the nearest town, more than seven thousand people came to request the Three Refuges and Five Precepts, filling the entire mountain region. Thereafter, his disciples established a great vegetarian offering assembly at his tomb and invited thirty Dharma Masters, each of whom opened and recited one scripture to aid the Master’s consciousness in advancing toward awakening.

6.14—Śākya Daoying of Puji Monastery in Puzhou, who lived during the Tang dynasty (618–907):

The Master’s family name was Chen, and he was a native of Yishi in Puzhou. When he was eighteen, Vinaya Master Shuxiu wished to ordain him, but his parents, out of affection, compelled him to marry. Although he lived with his wife for five years, he never touched her.

The Master later fled to Dharma Master Ju in Bingzhou, where he heard teachings on the Avatamsaka Sutra and other scriptures. Only in the tenth year of the Kaihuang era ⁽⁵⁹⁰⁾ was he finally ordained. He immediately entered Baijie Monastery on Mount Taihang in Xie County and practiced calm abiding and insight, suddenly attaining realization.

Afterward, he took up residence at Shengguang Monastery in the capital and heard Chan Master Tanqian lecture on the Mahayana-samgraha. Chan Master Tanqian praised him, saying, “Although many students understand the texts and their meanings, Daoying alone has grasped the essential purport!” Outside the hours of Dharma instruction, the Master often followed the Avatamsaka Sutra in making vows to serve the Sangha, using phenomena to reveal principle and thereby discipline his mind.

He often said, “When I close my eyes and sit in meditation, it seems that I attain some awakening; but when I open my eyes, everything returns to normal. Therefore, in every activity, one should contemplate and discipline the mind so as not to become caught in existence or nonexistence.” Yet whenever the Master sat in meditation, his eyes would remain half-open for two or three nights; afterward, when he entered meditative concentration, various miraculous signs would appear.

On one occasion, someone came to dispute over a piece of land. Suddenly, the Master fell to the ground, his body stiff as a corpse; his breathing ceased, his complexion changed, and in a moment his body became swollen. When the other man repented and confessed his wrongdoing, the Master revived and laughed and spoke as usual^[109]. At other times, the Master immersed himself in water for sixteen days and nights^[110], or lay upon the snow for three days^[111], merely saying: “Fire burns; earth defiles.” Thus, whenever circumstances arose, the Master employed the appropriate remedy, acting freely and at ease in accordance with his will. He was truly unfathomable.

One day, while lecturing on the Treatise on the Awakening of Faith, upon reaching the section concerning the Gateway of Suchness, the Master suddenly fell silent and spoke no further. Finding this strange, everyone went to look and saw that he had stopped breathing and that his body was ice-cold. The assembly knew that he had entered the Samadhi of Cessation, so they left him undisturbed. Only after many nights did the Master emerge from samadhi.

On another occasion, during a drought, the Master lectured on the Avatamsaka Sutra to pray for rain. Suddenly, two elderly men of somewhat unusual appearance arrived to hear the Dharma, each attended by two young boys. Finding this strange, the Master asked where they had come from. One of the elderly men replied:

– This disciple is a deity of the sea. Because I delight in the Avatamsaka Sutra, I have come here to listen.

The Master said:

– I am now expounding this sutra for the benefactors. Please, then, send down rain.

The two deities instructed the young boys to make rain. The two boys immediately went out through the window, and in a moment rain poured down, thoroughly soaking the lands both near and far. The two elderly men bowed in gratitude to the Master and then vanished.

Around the ninth month of the tenth year of the Zhenguan era ⁽⁶³⁶⁾, when the Master was about to enter parinirvana, he prepared water, shaved his head, and bathed. He then returned to his seat, donned the great robe, and told his disciples: “Impermanence has now arrived; it cannot be avoided.” At the same time, he instructed them to recite the Worthy Leader verse from the Avatamsaka Sutra. As his breath was about to cease, the Master told the assembly to recite the Buddha’s name. Just as dawn broke, he serenely manifested nirvana, having lived to the age of eighty.

On the day before the Master manifested nirvana, a flock of tens of thousands of birds gathered and perched upon his quarters, crying out mournfully. On the very night of his passing, two young boys dressed in blue entered carrying flowers. There was also a stream of purple vapor resembling a ray of light that issued from the Master’s body and shone for several zhang.

At dawn, dense mist spread over an area twenty li wide. Neither people nor animals could see. This phenomenon did not cease until three days later.

When the Master’s monastic and lay disciples in the two regions of Pu and Jin (present-day Shanxi Province, China) heard of his passing, they all came and wept as though they had lost their own parents. Even elephants and cattle were moved; their lamentations could be heard for several li, tears streamed from their eyes, and they abstained from food and drink for seven consecutive days. When the grave was about to be dug, at the first stroke of the hoe the earth shook violently throughout a radius of fifteen li.

Everyone was terrified. Two rainbows also encircled the golden coffin, and two white birds flew alongside it, calling as they escorted the Master to the place where the golden coffin was to be enshrined. Clearly, the Master was a man of extraordinary wisdom and understanding who taught and transformed sentient beings; beings of both the unseen realm and the human world gathered around him, and thus these auspicious signs appeared.

His life had truly not been lived in vain!

6.15- Shi Daoyang of Hanling Monastery in Xiangzhou, who lived during the Tang dynasty (618–907):

The Master’s family name is unknown. He was a native of Wei Commandery. His demeanor was refined and elegant, his integrity lofty, and he served as a model for his age. He possessed wisdom and understanding from an early age, without needing a teacher to awaken him.

At the age of nine, the Master paid homage to Dharma Master Lingyu and was ordained under him. Before long, having been deeply nurtured by the kindness of his teacher’s instruction, the Master served him with love and reverence. After many years, he far surpassed his fellow disciples. At Hanling Monastery, the Master thoroughly investigated the teachings of the initial period^[112], namely, the Avatamsaka teaching. He was then entrusted with lecturing on the Avatamsaka Sutra and the Treatise on the Ten Grounds, and his exposition of their texts and meanings far surpassed that of earlier worthies.

One night, when he ascended the Dharma seat, there were no lamps or candles. The Master raised his hand and pointed upward, whereupon light immediately streamed forth and illuminated the entire lecture hall. Upon witnessing this auspicious sign, the assembly was astonished and did not know whence the light had come. The Master said: “This light has always been in my hand. What is there to marvel at?” This resulted from the profound merit and karma accumulated by the Master and was truly unfathomable.

Toward the end of his life, the Master devoted himself wholly to the West, aspiring to be born in the Land of Peace and Nurture. Later, knowing for himself that his life was nearing its end, he foretold his passing to those with whom he had affinities, yet no one understood him. On the first day of the eighth month, while still in good health, the Master asked the assembly: “Has the time for the meal arrived?

Follow me in proper order.” Having spoken, the Master ascended the Dharma seat. Many extraordinary signs appeared upon his body, and the incense burner emitted a pervasive fragrance. He then conferred the bodhisattva precepts upon the fourfold assembly, speaking with such earnestness that all who heard him were deeply moved.

At that time, the sevenfold assembly^[113] gathered around him, and all were permeated with the savor of the Way.

The Master looked upward and saw countless celestial beings in brilliant garments, while flutes and pipes resounded. A voice in the sky proclaimed: “The devas of Tushita Heaven are sounding music as they descend to welcome you.” Hearing this, the Master said: “The heavenly realms are the very root of birth and death and have never been the object of my aspiration. I have devoted myself wholly to the Pure Land; why is my wish now not being fulfilled?” At that very moment, he saw the celestial music ascend high into the sky and vanish in an instant.

He then saw an assembly from the West bearing countless offerings of incense, flowers, and instrumental music, respectfully surrounding him above the crown of his head. The entire assembly saw this. The Master then said: “May the assembly remain in good health.

Now that the auspicious signs have come to welcome me, I must depart with them.” As soon as he finished speaking, the assembly saw the incense burner leave his hand, and he passed away immediately upon the Dharma seat at Baoying Monastery. He had lived to the age of eighty-nine. This occurred in the eighth month of the seventh year of the Zhenguan era ⁽⁶³³⁾.

Monastics and laypeople alike grieved and mourned him, and immense crowds came to behold him. As his body was about to be placed in the coffin, the three characters “Hall of Universal Light” appeared beneath his feet. If his Way had not accorded with the canonical sutras and his conduct had not conformed to that of the sages, how could such auspicious signs have appeared? His disciples conveyed the Master’s physical body to Mount Hanling, where they excavated a cave and enshrined it. When spring arrived, the Master’s body remained seated upright and had not decayed.

6.16- Shi Lingbian of Great Ci’en Monastery^[114] in the capital, who lived during the Tang dynasty (618–907):

The Master’s family name was Li, and he was a native of Didao in Longxi. His grandfather, named Longxiang, served as Marshal of Xiangzhou during the Gao Qi dynasty (also known as the Northern Qi, 550–577). His father, named Lengqie, served as a Recording Officer in the military administration of Luozhou during the Sui dynasty (581–618), and so the Master accompanied his father to Luozhou.

When the Master was born, all his excellent marks were concealed, and he was so quiet and withdrawn that he appeared dull-witted. Only at the age of eight did he begin to speak, whereupon he displayed exceptional intelligence. Everyone in his clan was astonished, and they accordingly named him Guangbian. Later, because this name included a personal name taboo associated with Emperor Yang of the Sui dynasty^[115], it was changed to Lingbian.

When he was ten years old, his father died. The Master devoted himself wholeheartedly to mourning, to the point that his body grew weak and emaciated. His paternal uncle, Dharma Master Linggan, took pity on him, brought him home to raise him, and taught him proper conduct and the principles for managing affairs. At the age of thirteen, the Master entered monastic life and resided at Shengguang Monastery. Dharma Master Linggan and Chan Master Tanchan were both eminent figures of the same lineage, so Dharma Master Linggan instructed the Master to serve as Chan Master Tanchan’s attendant. From then onward, the Master studied and absorbed unfamiliar teachings, investigating them thoroughly day and night. Before long, he penetrated their profound mysteries.

At the age of eighteen, the Master lectured on the Śrīmālā Sūtra, the Vimalakīrti Sūtra, the Treatise on Consciousness-Only, the Awakening of Faith, and other works. After receiving the full precepts, his virtue shone ever more brightly. He also lectured on the Humane Kings Sūtra, the Treatise on the Ten Stages, the Bodhisattvabhūmi, the Mahāyānasaṃgraha, and other texts.

Yet he held: “In discussing the essential purport of the One Vehicle^[116], no scripture surpasses this Avataṃsaka Sūtra.” He therefore suspended his lectures and went to study under Dharma Master Zhizheng^[117] at Zhixiang Monastery on Mount Zhongnan, where he listened to lectures on and investigated the Avataṃsaka Sūtra. There he fulfilled all the duties of a disciple toward his teacher and further advanced the work of transmitting the Dharma.

At the same time, he read widely among the scriptures, sought out novel principles, and composed the twelve-fascicle Commentary on the Avataṃsaka Sūtra^[118], the ten-fascicle Subcommentary^[119], and the three-fascicle Chapters^[120], all of which circulated throughout the world.

When Ci’en Monastery was newly established, the Tang emperor wished to select an eminent and capable monk. Because the Master’s reputation was renowned everywhere, he was recommended for the position. His resolve nevertheless remained steadfast and his conduct solemn and disciplined, making him worthy of serving as a model for all. At places such as Chongsheng Palace, Helin Monastery, Deye Monastery, and Baifu Hall, he conferred the precepts. More than a thousand monks and nuns from the capital and the various prefectures took refuge under him and received the precepts. Altogether, he lectured on the Avataṃsaka Sūtra forty-eight times.

One day, while lecturing at Bodhi Monastery, he suddenly felt unwell and immediately returned to Ci’en Monastery. Not long afterward, he passed away at the age of seventy-eight, on the fifth day of the ninth month in the third year of the Longshuo era ⁽⁶⁶³⁾.

The Master was by nature a person of utmost filial devotion. Whenever, during a scripture lecture, he came upon a passage speaking of the profound kindness of one’s parents, his voice would choke with emotion for a long while, and sometimes he had to suspend the lecture. He never paid any attention to songs and music or the clamor of marketplaces. From youth to old age, he personally mended and washed his robes and footwear, never troubling his disciples to do so. Usually four or more disciples attended him morning and evening. When instruction or admonition was needed, he told them to sit down; when there was no business, he told them to rise and withdraw. In conversation with them, he referred to himself by his own name. This too was a noble manner of expressing reverence and humility.

6.17—Śākya Zhiyan (602–668) of Zhixiang Monastery on Mount Zhongnan, who lived during the Tang dynasty (618–907):

The Master’s family name was Zhao, and he was a native of Tianshui. His great-grandfather, named Hong, was a man who always steadfastly preserved his pure integrity. His father, named Jing, served as Administrative Aide to the Military Councilor in Shenzhou. One day, the Master’s mother dreamed that an Indian monk holding a khakkhara came and told her: “Quickly and strictly observe the fasting precepts, and purify your body and mind.” Startled awake, she perceived an extraordinary fragrance. From that time she became pregnant and later gave birth to the Master.

When only a few years old, the Master’s ability and wisdom already far surpassed those of ordinary children. He often piled stones to form stupas, wove flowers into jeweled canopies, or asked his companions to act as the assembly while he himself played the Dharma Master. Such wisdom had already been present through many lifetimes.

When he was twelve years old, the miraculous monk Dushun came to his home for no apparent reason, stroked the Master’s head, and said to his father: “This is my child; return him to me.” Hearing these words and recognizing Dushun as a true cultivator, his parents joyfully consented. Master Dushun then entrusted him to Dharma Master Da, the foremost among his disciples, for instruction. The Master studied morning and evening and never needed to ask for an explanation twice.

Later, two Indian monks came to Zhixiang Monastery. Seeing the Master’s extraordinary and refined bearing, they gave him a Sanskrit scripture. In less than a day, he had memorized it. One of the Indian monks told the Sangha: “In the future, this child will become an outstanding teacher of the Buddhadharma.”

As soon as he reached the age of fourteen, the Master entered monastic life. At that time, the Sui dynasty was nearing its end, and the people suffered from hunger and cold. Though still young, the Master possessed extraordinarily strong resolve. He later studied the Mahāyānasaṃgraha under Dharma Master Fachang^[121]. In less than a few years, he had thoroughly understood its language and mastered its principles.

Once, when eminent monks had assembled like dragons and elephants, Master Fachang instructed him to expound the meaning. At that time, Dharma Master Sengbian^[122], who possessed profound knowledge of the teachings, wished to examine the Master’s spiritual capacity. He therefore personally tested him and questioned him closely many times. The Master answered each question with language and principles of extraordinary profundity, so everyone praised the lofty wisdom of his understanding as comparable to that of the ancient sages.

After receiving the full precepts, the Master studied the Dharmaguptaka Vinaya, Kātyāyana’s treatises, the Abhidharma, the Satyasiddhi, the Ten Stages, the Bodhisattvabhūmi, the Nirvana Sūtra, and other works. Later, he went to Dharma Master Jinglin and devoted himself to studying all the scriptures and treatises, seeking out their hidden depths and investigating their subtle essential purport. People of the time all praised him for having fathomed the intent of the scriptures.

Nevertheless, the Master reflected: “The Dharma gates are measureless, and the ocean of wisdom is truly vast and deep. I still do not know what to take as my guiding compass.” He therefore went before the scripture repository, bowed in reverence, and made a personal vow. Then, taking up a scripture at random, he obtained the first fascicle of the Avataṃsaka Sūtra.

Thereupon, he went to Dharma Master Zhizheng at Zhixiang Monastery to listen to lectures on and investigate this scripture. Although he had examined the ancient editions, he continued to attend carefully to their novel implications. After enduring many hardships, he still had not resolved his doubts.

He therefore read throughout the Tripiṭaka and studied the various commentaries. When he reached the commentary of Vinaya Master Guangtong, he gradually awakened to a new and extraordinary purport: “the inexhaustible dependent origination^[123] of the Distinct Teaching of the One Vehicle^[124].” Joyfully comprehending it, he gained a provisional understanding of the meaning of the text.

Afterward, a mysterious monk came and told him: “If you wish to understand the doctrine of the One Vehicle, you should investigate the meaning of the perfect interfusion of the Six Characteristics^[125] in the Chapter on the Ten Stages. Be diligent and do not take it lightly. Collect your mind and contemplate it for one or two months, and you will comprehend it naturally.” Having spoken, the monk suddenly vanished, leaving the Master astonished for a long while. From then onward, the Master concentrated on investigating this teaching. In less than a month, he attained awakening. He then established a doctrinal classification, distinguished the schools, and composed the Commentary on the Avataṃsaka Sūtra. At that time, he was only twenty-seven years old.

On one occasion, after bowing to and circumambulating the Buddha for seven nights to seek confirmation of what was correct and incorrect, the Master dreamed that a divine youth appeared and revealed the truth to him, thereby granting confirmation. From then on, he withdrew into seclusion in a desolate place and did not contend with the world. Only in his later years did he emerge to propagate the teachings.

At that time, the Crown Prince was enfeoffed as Prince of Pei, and the Master personally served as chief lecturer. The Crown Prince issued an order that the local authorities provide the four requisites^[126], and thus the wheel of the True Dharma continued to turn. Because the Master was thoroughly versed in all matters, skilled in literary composition, and endowed with many talents, he drew a map of the Lotus Treasury World and hung it to the left of the Cong River—an achievement rarely seen in either ancient or modern times.

In the first year of the Zongzhang era ⁽⁶⁶⁸⁾, the Master dreamed one day that the Prajñā Terrace of Zhixiang Monastery suddenly collapsed. His disciple Huixiao also dreamed of a lofty ceremonial banner whose jeweled orb at the top shone brilliantly like the sun. It slowly moved into the capital and then toppled over.

Seeing these signs, the Master knew that he was about to enter final nirvana. He therefore told his disciples: “This illusory body of mine arose through conditions and has no self-nature. I shall now temporarily return to the Pure Realm.

Later, I shall go to the Lotus Treasury World. You who follow me should likewise establish this aspiration.” Then, on the night of the twenty-ninth day of the tenth month that year, with his appearance still as composed as usual, the Master lay down in the auspicious posture and passed away at Qingjing Monastery, at the age of sixty-seven.

That night, a practitioner of the Pure Land Dharma-gate heard music resounding from the Western Quarter in midair; after a short while, it returned westward. He therefore thought, “This is an auspicious sign attesting to the rebirth in the Pure Land of one whose merit and virtue are complete.” The next morning, he made inquiries, and indeed it was so.

The Master composed more than twenty commentaries and annotations on sutras and treatises. His sentences were concise, and his explanations lucid and original; he attained mastery of the Dharma-gate and elucidated its essential purport.

The Master’s disciples were Huaiqi and Xianshou. Around the Yonglong era ⁽⁶⁸⁰⁾, Guo Shenliang, a native of Chang’an County in Yongzhou, whose pure conduct was immaculate, suddenly died. Devas led his consciousness to the Tusita Heaven, where he bowed in homage to Maitreya Buddha.

At that time, a bodhisattva asked Liang, “Why do you not uphold and recite the Avatamsaka Sutra?” Liang replied, “Because there is no one to expound it.” The bodhisattva said, “Someone is expounding it at present; how can you say that there is no one?” Liang subsequently returned to life and related the entire event to Dharma Master Bochen. Only then did they learn that Master Xianshou was expounding the Avatamsaka Sutra and that his mastery of its doctrinal meaning equaled that of the ancient sages.

Huaiji, also known as Huaiqi, was highly intelligent, but before he had comprehended the profound and subtle purport, he entered quiescence at an early age.

During the Great Zhou dynasty (690–705), Emperor Zetian^[127] had planted the seed of Buddhahood throughout immeasurable kalpas and was worthy of being acclaimed hundreds of millions of times. The Prophecy of the Great Cloud Sutra^[128] brought forth the golden carriage to attend her; the Yellow River Chart manifested its sacred record^[129], sounding the jade drum to announce her advent. Both sage and divine, she wielded the Six Superknowledges^[130] without limit; supremely good and supremely beautiful, she employed the Ten Wholesome Deeds^[131] to transform beings without bound.

She proclaimed a great amnesty for prisoners and showed compassion to the guilty. She surpassed the Xia and far exceeded the Yin. Thus, Xiangcheng^[132] was built by the Fen River^[133], spreading the sun of wisdom everywhere.

Therefore, Empress Wu subjected herself to hardship and wholeheartedly practiced the Ten Powers^[134]; honoring the worthy and esteeming scholars, she forgot herself in carrying out the Four Reliances^[135]. She cast images and engraved sutras, whose radiance illumined the palace gates^[136]; she invited monks to assemblies, where they gathered like clouds within the ninefold palace precincts^[137]. Although the Han and Wei dynasties had acts that evoked spiritual responses, and the Liang and Qi dynasties possessed earnest faith, compared with this, how could they be considered worthy of mention?

At that time, Empress Wu opened the Dharma treasury of the Avatamsaka and invited eminent monks from all quarters. Days followed one another and months passed without interruption. In praising the Buddha’s virtues and extolling the words of the Dharma, flutes and pipes resounded while writings in brush and ink piled high.

On the night of the seventh day of the first month in the first year of Yongchang ⁽⁶⁸⁹⁾, Empress Wu issued an edict ordering the monks to establish at the Xuanwu Gate an Avatamsaka Dharma assembly with the Dharma seats of the Eight Assemblies, in order to propagate the wondrous essential purport of the Avatamsaka Sutra. On the eighth day, several thousand monastics and laypeople together held a vegetarian assembly. At that time, an official responsible for storing ice found a slab of crystalline ice.

Within it were two stupas more than one chi high, complete in all their tiers, silvery white in color, transparent and distinctly visible. Empress Wu then ordered that it be brought out for the monks to see. Everyone was astonished and joyfully bowed in homage, all believing that it had appeared in response to the Emperor’s virtue.

It was truly a rare auspicious sign. On that occasion, Empress Wu composed the poem Listening to the Avatamsaka and its preface.

The preface states:

In a moment free from affairs,

I listened to the Avatamsaka Sutra.

I beheld eloquence ranging unhindered,

And observed the traces of elephants and dragons^[138].

It has aided spiritual cultivation,

And also severed the roots of doubt.

Thus I set forth my heartfelt aspiration,

And record these few words.

The verse is as follows:

The Avatamsaka lecture seat opens;

The Sangha fills the Dharma assembly.

Sages likewise gather like clouds;

Celestial flowers brighten the sky.

The seats spread like thousand-petaled lotuses;

Fragrance issues forth as delicate incense smoke drifts.

The bell’s resonance reaches Akanistha Heaven^[139];

The Brahma voice^[140] echoes without bound.

A single utterance reveals the wondrous meaning;

At seven places it is proclaimed again.

Through mind alone, one reaches the Eight Assemblies^[141];

With intention stilled, one realizes the Third Dhyana^[142].

Awakening to the Dharma beyond arising and cessation,

One always rejoices in the Buddha’s presence.

Thus,

The Lotus Treasury World

Surges with waves throughout the Ocean Seal.

Realms as numerous as motes of dust

Are gathered into Indra’s Net^[143].

Her Sacred Majesty,

In leisure from affairs of state,

Shows compassion to the myriad people.

She illumines the Seven Factors of Awakening^[144] to awaken the deluded,

And displays the Four Unhindered Eloquences^[145] to admonish those in darkness.

The Buddha Way is lofty and far-reaching,

Towering beyond the entire cosmos.

Its doctrinal meaning is unsurpassed,

Majestically transcending the dust of the world.

A single utterance expounds its meaning:

Truly, one hears what has never before been heard.

Proclaimed extensively at seven places:

Indeed, one sees what has never before been seen.

Could the Imperial Consort’s Eulogy and the poem Transmitting the Lamp to Posterity possibly compare with this?

] Dharma Master Tanwuzui of Rongjue Monastery in the capital Luoyang lived during the Northern Wei dynasty (386–534).

] Dharma Master Yi of Beitai lived during the Wei dynasty (386–534) (he composed a commentary, but the number of fascicles is unknown).

] Chan Master Sengda of Honggu Monastery on Mount Linlü lived during the Qi dynasty (550–577).

] Dharma Master Seng of Qiwu Monastery on Mount Nie lived during the Qi dynasty (550–577).

] Dharma Master Tanxun of Yezhong lived during the Qi dynasty (550–577).

] Dharma Master Huishun of Zongchi Monastery in Yexia lived during the Qi dynasty (550–577).

] Dharma Master Xuanchang of Qixing Monastery on Mount Qihou in Shu Commandery lived during the Qi dynasty (550–577).

] Dharma Master Daoping of Baoshan Monastery west of Ye lived during the Qi dynasty (550–577).

] Dharma Master Quan of Zhiguan Monastery on Mount Nie lived during the Chen dynasty (557–581).

] Dharma Master Falang of Xinghuang Monastery in the capital Luoyang lived during the Chen dynasty (557–581).

] Dharma Master Huixiang of Great Chanzhong Monastery in the capital Luoyang lived during the Chen dynasty (557–581).

] Dharma Master Anlin of Qishe Monastery on Mount Zhong lived during the Chen dynasty (557–581).

] Dharma Master Hongzun of Great Xingshan Monastery in the Western Capital lived during the Sui dynasty (581–618) (he composed a commentary in seven fascicles).

] Dharma Master Tantian of the Chanding Bodhimanda in the Western Capital lived during the Sui dynasty (581–618) (he composed a commentary on the Clarifying Difficulties Chapter).

] Dharma Master Huiyuan of Jingying Monastery in the Western Capital lived during the Sui dynasty (581–618) (he composed a commentary in seven fascicles, but it remained unfinished and was never expounded).

] Dharma Master Jingyuan of the Zhixiang Bodhimanda on Mount Zhongnan lived during the Sui dynasty (581–618).

] Dharma Master Huijue of Huiri Monastery in Jiangdu lived during the Sui dynasty (581–618).

] Dharma Master Jizang of Yanxing Monastery in the Capital lived during the Tang dynasty (618–907).

] Dharma Master Zhiju of Jian’an Monastery in Changzhou lived during the Tang dynasty (618–907).

] Dharma Master Zhizheng of Zhixiang Monastery on Mount Zhongnan lived during the Tang dynasty (618–907) (he composed a commentary in ten fascicles).

] Dharma Master Huichi of Hongdao Monastery in Yuezhou lived during the Tang dynasty (618–907).

] Dharma Master Huize of Qingchan Monastery in the Capital lived during the Tang dynasty (618–907).

] Dharma Master Huiquan of Guangfu Monastery in Xiangzhou lived during the Tang dynasty (618–907).

] Dharma Master Guangjue of Puguang Monastery in the Capital lived during the Tang dynasty (618–907) (he composed a commentary in ten fascicles).

The Dharma Masters named above possessed profound mastery of the scriptures and all had broad understanding of the Avatamsaka Sutra. Some, however, humbly withdrew into seclusion, while others had the aspiration but did not bring it to fulfillment. Since they neither specialized in the Avatamsaka Sutra nor received manifestations of auspicious signs, they are merely recorded here in an appended note, so that those who aspired to propagate this sutra may be known and their fragrance may endure forever.

Notes:

^[108] The five heinous offenses: Five extremely evil offenses contrary to the Way. According to the teachings of the Lesser Vehicle, the five heinous offenses are: killing one’s mother, killing one’s father, killing an arhat, causing the Buddha’s body to bleed, and disrupting the harmony of the Sangha. The first two offenses destroy the field of gratitude, while the latter three destroy the field of virtue. Those who commit these five offenses will fall into the Five Uninterrupted Hells. (According to the Huệ Quang Dictionary of Buddhist Studies, vol. III, p. 2983).

^[109] In the ninth year of the Daye era ⁽⁶¹³⁾, while the Master was serving as monastery administrator, someone came to dispute the ownership of land. Fearing that the Sangha community would lose its rights and that this would bring no benefit to the people, the Master earnestly tried to dissuade them, but they would not listen. He therefore said: “I shall die and let you see!” As soon as he had spoken, the Master collapsed, his body becoming rigid like a corpse.

The people discussed the matter among themselves: “This Master is very fond of pretending! Let us prick his fingertips with needles to see whether this is real or feigned.” They then drove needles deeply into his fingers, yet the Master’s body gradually took on the color of a corpse. He did not move and was nearly beginning to swell.

At that time, a wise person standing nearby urged the disputant to turn his mind around and repent, vowing never again to engage in such disputes. As soon as they finished speaking, the Master immediately revived, standing, sitting, speaking, and laughing as usual. (According to the Fayuan Zhulin, fascicle 33).

^[110] On one occasion, when he came beside a pond at Longtai and saw fish swimming about, the Master said: “Let us pit our strength against one another and see who is superior. You cannot surpass me; surely I cannot fail to surpass you!” Having said this, the Master removed his robe and leapt into the water. His disciple took charge of the robe for him. After sixteen nights had passed and the contest was over, the Master came ashore and said: “Although I was in the water, the mud and soil only made me dirtier.” (According to the Continued Biographies of Eminent Monks, fascicle 25).

^[111] On another occasion, during the bitter cold of winter, when deep snow covered the ground, the Master said: “In such a quiet place as this, how could one fail to sleep?” As soon as he had spoken, the Master removed his clothing and lay upon the snow for three nights. Then he arose and said: “It seemed as though fire were burning me!” (According to the Continued Biographies of Eminent Monks, fascicle 25).

^[112] The teaching of the initial period: This refers to the Avatamsaka period. The Buddha taught the Avatamsaka Sutra during the first twenty-one days after attaining enlightenment. At that time, the primary content of his teaching was the Perfect Teaching, with the Distinct Teaching as secondary; those to whom it was taught were the assembly of great bodhisattvas of the Distinct Teaching and the outstanding practitioners of the Perfect Teaching. (According to the Huệ Quang Dictionary of Buddhist Studies, vol. III, p. 3031, entry “Five Periods and Eight Teachings”).

^[113] The seven assemblies: The seven classes of disciples, monastic and lay, who formed the community of Śākyamuni Buddha. They are bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas, upasakas, and upasikas. (According to the Huệ Quang Dictionary of Buddhist Studies, vol. VI, p. 5348).

^[114] Great Ci’en Monastery: Also called Ci’en Monastery. This ancient monastery in the southern part of the city in Xi’an County, China, was built by Crown Prince Zhi, later Emperor Gaozong, to repay the loving-kindness of his mother, Empress Wende. The monastery had approximately ten cloisters and one thousand rooms and was magnificent and imposing.

When its construction was completed, the Crown Prince personally came to worship the Buddha, then issued an edict permitting three hundred people to enter the monastic life, invited Master Xuanzang to serve as senior monk, and separately invited fifty eminent monks. A sutra translation institute was built in the northwestern part of the monastery to enshrine the scriptures, Buddha images, and relics that Master Xuanzang had brought back from India.

Later, the emperor additionally constructed the five-story Giant Wild Goose Pagoda in the style of the Western Regions to preserve the Sanskrit Buddhist scriptures brought from India by Tripitaka Master Adhikūṭa of India. On the southern rear wall of the pagoda were two stone steles engraved respectively with Emperor Taizong’s “Preface to the Sacred Teachings of the Tripitaka of the Great Tang” and Crown Prince Zhi’s “Record of the Preface.” In 656, Master Xuanzang petitioned the emperor to erect a stele for Great Ci’en Monastery.

The emperor granted the petition and personally composed the inscription. This stele was placed at Fanglin Gate. Most of Master Xuanzang’s work of translating scriptures was completed at this monastery.

After his passing, his disciple Master Kuiji succeeded him and propagated the Consciousness-Only teaching there. For this reason, the Consciousness-Only School is also called the Ci’en School. During the reign of Emperor Dezong, Tripitaka Master Muniśrī of northern India also came to this monastery to translate scriptures and later passed away there.

After many dynasties and countless changes, only the Giant Wild Goose Pagoda remained of the monastery. The monastery was restored sometime between 1662 and 1722. (According to the Huệ Quang Dictionary of Buddhist Studies, vol. II, pp. 1323–1324).

^[115] Emperor Yang of Sui (605–617): His personal name was Yang Guang, and he was the second son of Emperor Wen of Sui, Yang Jian.

^[116] The One Vehicle: Also called the Buddha Vehicle. It is the sole method that enables sentient beings to attain Buddhahood. The Buddha expounded the Dharma of the One Vehicle so that sentient beings might practice accordingly, transcend the sea of suffering of birth and death, and be conveyed to the shore of nirvana. (According to the Huệ Quang Dictionary of Buddhist Studies, vol. IV, p. 3260).

^[117] Dharma Master Zhizheng (559–639): An eminent Chinese monk who lived during the Tang dynasty. His family name was Bai, and he was from Anxi, Dingzhou, in present-day Anxi County, Hebei Province.… The Master was thoroughly versed in the Avatamsaka Sutra and frequently ascended the Dharma seat to preach. He composed the Avatamsaka Commentary in ten fascicles. (According to the Huệ Quang Dictionary of Buddhist Studies, vol. VII, p. 5774).

^[118] Commentary: Also called an exposition of meaning, a work that annotates sutras and treatises.

^[119] Subcommentary: A text explaining a commentary. A subcommentary is an abridged annotation that follows the original text and adds concise explanations, making the subtle meaning of the sutra and its commentary clearer and easier to understand.

^[120] Chapter: A division into sections for discussing the meaning of the teachings.

^[121] Fachang (567–645): An eminent Chinese monk who lived during the Tang dynasty. His family name was Zhang, and he was from Baishui, Nanyang, in present-day Henan Province. As a child, the Master studied Confucianism. At the age of nineteen, he entered the monastic life under Master Tanyan. At the age of twenty-two, he studied the Mahayana-samgraha, and researched and lectured on the Avatamsaka Sutra, the Satyasiddhi Shastra, the Abhidharma, and the Treatise on the Stages. During the Sui dynasty, by imperial command he resided at Great Chanding Monastery in Chang’an. The Master passed away in 645 at the age of seventy-nine. (According to the Huệ Quang Dictionary of Buddhist Studies, vol. IV, p. 3559).

^[122] Sengbian (568–642): An eminent Chinese monk who lived during the Tang dynasty. His family name was Zhang, and he was from Nanyang, in present-day Henan Province. The Master entered the monastic life in childhood and studied the Mahayana-samgraha under Dharma Master Zhining.

Around 618–626, during the Tang dynasty, the Master lectured upon and propagated the Mahayana-samgraha. Around 627–649, while Master Xuanzang was translating scriptures, the Master was appointed as a verifier of doctrine. Later, by imperial decree, he resided at Hongfu Monastery, where he devoted himself to lecturing and teaching.

Although renowned throughout the country, the Master remained humble and once attended Master Daoyue’s lectures on the Abhidharmakosha. (According to the Huệ Quang Dictionary of Buddhist Studies, vol. V, p. 4276).

^[123] Inexhaustible dependent origination: Also called dependent origination of the Dharma Realm, inexhaustible dependent origination of the Dharma Realm, tenfold-tenfold inexhaustible dependent origination, dependent origination of the Ten Mysteries, and dependent origination of the One Vehicle; it is the contemplation of the Dharma Realm of the non-obstruction of phenomena in the doctrine of the Huayan school. The Huayan school holds that although the phenomenal realm contains myriad distinctions, its nature is true substance; that is, all dependently originated dharmas possess true substance.

This is the true mark of the Dharma Realm. The Dharma Realm is formed as all dharmas arise from one dharma and one dharma arises from all dharmas. Therefore, one is all, all is one; they mutually enter and mutually contain one another, perfectly interfused without obstruction, layer upon layer, inexhaustibly… (According to the Huệ Quang Dictionary of Buddhism, vol.

IV, pp. 3503–3504).

^[124] Distinct Teaching of the One Vehicle: The doctrine of the One Vehicle in the Huayan school is distinct from the capacities of the Three Vehicles and accords only with the capacities suited to the Perfect Teaching and the Sudden Teaching of the Mahayana. (According to the Huệ Quang Dictionary of Buddhism, vol. I, p. 539).

^[125] Perfect interfusion of the six characteristics: Also called dependent origination of the six characteristics. The six characteristics—universality, particularity, identity, difference, integration, and disintegration—interpenetrate one another without obstruction. Together with the doctrine of the Ten Mysterious Gates, this doctrine is collectively called the Ten Mysteries and Six Characteristics and is an essential teaching of the Huayan school.

The Huayan school uses these six characteristics as the basis for establishing the doctrine of the “perfect interfusion of the six characteristics”: all dharmas fully possess these six characteristics and interact without obstruction; the whole and its parts, and the parts and the whole, are one body. (According to the Huệ Quang Dictionary of Buddhism, vol. III, p. 2568).

^[126] Four requisites: The four things of clothing, food and drink, bedding, and medicine; or clothing, food and drink, medicine, and dwellings. (According to the Huệ Quang Dictionary of Buddhism, vol. V, p. 4840).

^[127] Wu Zetian (624–705): The only female emperor in Chinese history (690–705), a native of Wenshui, Jingzhou (present-day Wenshui County, Shanxi Province).

At the age of fourteen, Wu Zetian was selected to enter the palace and attend Emperor Taizong of Tang (Li Shimin), who favored her because of her intelligence. When Emperor Taizong of Tang passed away, Wu Zetian requested permission to become a nun at a convent; she was then only twenty-seven years old. Crown Prince Li Zhi succeeded to the throne, taking the imperial title Emperor Gaozong of Tang.

He summoned her into the palace and appointed her Zhaoyi, a high-ranking imperial consort, and before long made her empress; she was then thirty-two years old. When Emperor Gaozong grew old, she took complete control of the affairs of state. After Emperor Gaozong died, she deposed Emperor Zhongzong (Li Xian) in 684 and installed Li Dan on the throne as Emperor Ruizong of Tang.

Wu Zetian nevertheless retained complete authority. She renamed the capital Luoyang as Chengdu and reformed the official bureaucracy from the central government to the localities, both in its organization and its institutions.

In 690, Wu Zetian compelled Emperor Ruizong of Tang to lead more than 600,000 people in jointly signing and submitting a memorial enthroning her as emperor. She changed the name of the dynasty from Tang to Zhou and styled herself “Emperor Zetian Jinlun.” She was skilled in strategy, adept at employing capable people, and governed for more than forty years. Together with the bhikshu Tan Ci, she produced the Great Cloud Sutra in four fascicles, whose contents declared: “Empress Wu was originally Maitreya Buddha, who descended into the world to reign as sovereign and govern the people.” Yet she also revered the eminent monks Shenxiu, Fazang, Yijing, and others as her teachers, showing them the utmost respect.

She also had monasteries built to ordain monastics, images fashioned, and sutras copied, continuing for many years without weariness. In her old age, however, she became arrogant and tyrannical, thereby setting the Zhou court upon the path to destruction.

One morning in early 705, Zhang Jianzhi compelled Wu Zetian to abdicate immediately, abolish the dynastic name Zhou, and restore the Tang dynasty. She died in the eleventh month of 705 at the age of eighty-two and was given the posthumous title “Empress Zetian.”

(According to the Huệ Quang Dictionary of Buddhism, vol. VII, p. 6057; Lê Giảng, Chinese Dynasties, Youth Publishing House, 2002, pp. 156–160).

^[128] Prophecy of the Great Cloud: The prophecy in the Great Cloud Sutra. The Great Cloud Sutra is also called the Great Vaipulya Great Cloud Sutra, the Great Vaipulya Signless Great Cloud Sutra, the Signless Great Cloud Sutra, and the Secret Treasury Great Cloud Sutra… The sutra consists of six, five, or four fascicles.

Its thirty-seven chapters describe the Buddha’s instruction to the bodhisattva Great Cloud concerning methods of practice for penetrating the dharani gate, the Great Ocean samadhi, the true words of the Buddhas, the eternal abiding of the Tathagata, and the precious treasury of the Tathagata. Regarding its origins, there are two theories: that it was fabricated or that it was a new translation. Advocates of the fabrication theory hold that Wu Zetian of the Tang dynasty issued an imperial decree ordering monks to compose this sutra and propagate it throughout the country in order to consolidate the sovereign authority of the Heavenly Empress. (According to the Huệ Quang Dictionary of Buddhism, vol.

II, pp. 1291–1292, entry “Great Vaipulya Sutra of Non-Perception”).

^[129] Yellow River Chart: The chart borne upon the back of the dragon-horse in the Yellow River. “The Yellow River produced the Chart”: The full phrase is “The Yellow River produced the Chart, and the Luo produced the Writings,” meaning that a diagram appeared from the Yellow River and written characters appeared from the Luo River. This sentence is quoted from the first part of the Appended Statements in the Zhouyi: “The Yellow River produced the Chart, and the Luo produced the Writings; the sages took these as their models.” The Chan school uses this phrase to indicate something extraordinary beyond human intellectual capacity. (According to the Huệ Quang Dictionary of Buddhism, vol. II, p. 1738).

^[130] Six superknowledges: The six extraordinary powers of noble ones of the Three Vehicles. They are the superknowledge of spiritual powers, the divine eye, the divine ear, knowledge of others’ minds, knowledge of former lives, and knowledge of the exhaustion of the outflows. (According to the Huệ Quang Dictionary of Buddhism, vol. III, p. 2570).

^[131] Ten wholesome actions: Ten wholesome deeds performed through the three kinds of karma of body, speech, and mind. The ten wholesome actions comprise: not killing living beings, not stealing, not engaging in sexual misconduct, not speaking falsely (not speaking contrary to the truth), not engaging in divisive speech (not speaking words that cause estrangement), not using harsh speech (not speaking coarse or malicious words), not engaging in frivolous speech (not speaking embellished or deceptive words), not coveting, not harboring anger, and not holding wrong views (not having erroneous understanding). (According to the Huệ Quang Dictionary of Buddhism, vol. VI, p. 5318).

^[132] Xiangcheng: The name of a county in Henan Province, China.

^[133] Fen River: A river originating in the Guancen Mountains, southwest of Ningwu County, Shanxi Province, China.

^[134] Ten powers: The ten powers of a bodhisattva. They are the power of the profound mind (the power of the straightforward mind), the power of the increasingly superior profound mind, the power of skillful means, the power of knowledge (the power of wisdom), the power of vows, the power of practice, the power of the Vehicle, the power of miraculous transformation (the power of the sportive superknowledges), the power of bodhi, and the power of turning the Dharma wheel. (According to the Huệ Quang Dictionary of Buddhism, vol. VI, p. 5256).

^[135] Four reliances: Also called the four reliant practices. These are the four practices upon which practitioners rely. These four practices are conditions for entering the Path and are the supports of those of superior faculties and keen capacities. They are: wearing rag-robes, always going on almsround, sitting beneath trees, and using medicine made from decomposed substances. (According to the Huệ Quang Dictionary of Buddhism, vol. V, p. 4904).

^[136] The original text reads “thousand gates” 千門, meaning “palace gates” 宮門: the gates of the imperial palace.

^[137] Ninefold precincts: Nine levels, referring to the place where the sovereign sits.

^[138] Elephant-dragon: That is, dragon-elephant.

^[139] Summit of Existence: Also called the Heaven of the Summit of Existence and the Heaven of Ultimate Form, the ninth heaven belonging to the four dhyana heavens of the Form Realm and the highest summit of the world of sentient existence. (According to the Huệ Quang Dictionary of Buddhism, vol. II, pp. 2064–2065).

^[140] Brahma voice: Also called the Brahma sound, the wondrous and pure voice of Buddhas and bodhisattvas, one of the Buddha’s thirty-two excellent marks. According to fascicle 4 of the Mahaprajnaparamita Shastra, the Buddha’s Brahma voice possesses five powers: 1—It resounds like thunder; 2—It is clear and carries far, causing those who hear it to rejoice; 3—It causes people to give rise to reverence and affection; 4—It is easy to understand; 5—Those who hear it never tire of listening. (According to the Hue Quang Dictionary of Buddhism, vol. IV, p. 3464).

^[141] Seven Places and Eight Assemblies: The Seven Places are the seven locations where the Buddha taught the Avatamsaka Sutra. The Eight Assemblies are the eight assemblies at which the Buddha taught the Avatamsaka Sutra. The first assembly was held at the Bodhimanda of Quiescent Extinction.

The second assembly was held in the Hall of Universal Radiance. The third assembly was held in the Trayastrimsha Heaven. The fourth assembly was held in the Yama Heaven.

The fifth assembly was held in the Tushita Heaven. The sixth assembly was held in the Paranirmitavashavartin Heaven. The seventh assembly was held in the Hall of Universal Radiance.

The eighth assembly was held in the Jeta Grove. Thus, the Buddha taught in the Hall of Universal Radiance on two occasions. (According to the Hue Quang Dictionary of Buddhism, vol. II, p. 1296; vol.

VI, p. 5385).

^[142] Third dhyana: The third of the four dhyana heavens in the Form Realm.

^[143] Indra’s Net: A jeweled net used to adorn the palace of Shakra, lord of the devas, and so forth. The Avatamsaka Sutra uses Indra’s Net as an analogy for the meaning that the one and the many mutually contain and interpenetrate one another, and that all dharmas interpenetrate in layer upon layer without end. (According to the Hue Quang Dictionary of Buddhism, vol. IV, p. 3140).

^[144] Seven Factors of Awakening: Also called the Seven Limbs of Awakening. Seven dharmas that enable bodhi wisdom to develop. They are: the factor of awakening of mindfulness, the factor of awakening of investigation of dharmas, the factor of awakening of diligence, the factor of awakening of joy, the factor of awakening of tranquility, the factor of awakening of concentration, and the factor of awakening of equanimity. (According to the Hue Quang Dictionary of Buddhism, vol. VI, p. 5360).

^[145] Four Unhindered Powers of Eloquence: Also called the Four Unhindered Understandings. Four kinds of power to comprehend freely and without obstruction—that is, discerning wisdom—and the power to express oneself through language—that is, eloquence. They are: unhindered understanding of dharmas, unhindered understanding of meanings, unhindered understanding of language, and unhindered eloquence. (According to the Hue Quang Dictionary of Buddhism, vol. V, p. 4898).