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| Contents Door 1 2 3 4 5 6 7 8 9 10 previous next * Preface | ||
Prologue:
If one estimates that of the Ten Dwellings, the Ten Conducts, and so forth, the positions as a whole include each other, then they do not co-exist, and each pervades the Dharma Realm. If one estimates that all of the positions assist each other, then they do coexist and simultaneously pervade the Dharma Realm.
Commentary:
Previously it discussed how while their doors still are not identical, they still are not confused. Now it says that supposing one discusses this in a general fashion, if one estimates that of the Ten Dwellings, the Ten Conducts, and so forth, that is, the Ten Transferences, or else the Ten Grounds, the positions as a whole include each other, then they do not coexist. When the positions of the Ten Conducts include the Ten Dwellings, then there are only the Ten Conducts. When the positions of the Ten Dwellings include the Ten Conducts, then there are only the Ten Dwellings.That is why it says the positions as a whole include each other, which is another way of saying they are identified with each other. When the Ten Conducts are being spoken, the Ten Dwellings are drawn into and enter the Ten Conducts, and so they do not coexist. Their not coexisting means that when the Ten Dwellings are spoken, the Ten Conducts, the Ten Transferences, and the Ten Grounds are all drawn into and enter the positions of the Ten Dwellings, and each pervades the Dharma Realm. When each position is being spoken, that position itself pervades everywhere throughout the Dharma Realm.
If one estimates that all of the positions assist each other, then they do coexist. All of the positions assisting each other means that all of the positions of the Ten Dwellings, the Ten Conducts, the Ten Transferences, and the Ten Grounds support each other and help each other out. If they do that, then they do coexist. If they didn’t coexist, how could they help each other? Therefore, when all of the positions assist each other, they all coexist, and simultaneously pervade the Dharma Realm. At one and the same time they all are able to pervade the Dharma Realm together. Yet, even though they simultaneously pervade the Dharma Realm, they still are not jumbled or mixed up with each other.
Prologue:
Each and every chapter and assembly may be known by this standard.
In the tenth, the same as all other Buddhas, this Buddhas being such, the other Buddhas are thus, too. Therefore, all assemblies’ final connecting sections all say, “All we Buddhas also speak that way.”Commentary:
Each and every chapter and assembly may be known by this standard. Every one of the assemblies of the seven places and nine assemblies, and all of the thirty-nine chapters are the same as this. “By this standard” means they all operate according to this same principle.
In the tenth, the same as all other Buddhas, this Buddha being such, the other Buddhas are thus, too. The tenth kind of place is being identical with all other Buddhas. Since Vairochana, this Buddha, speaks the Avatamsaka Sutra, and his speaking pervades all places, all the other Buddhas are also the same as Vairochana Buddha, and their speaking the Flower Adornment Sutra also pervades all places. Therefore, all assemblies’ final connecting sections all say, “All we Buddhas also speak that way.” When the final connecting section of every assembly is presented, it refers to this connection with all Buddhas, “We Buddhas all talk like that.”Prologue:
Since hosts do not see each other, attendants do not see each other. But a host with attendants and attendants with a host do see each other. If they did not see each other, then each would pervade the Dharma Realm. Since they do see each other, they simultaneously pervade the Dharma Realm, being neither confused for one another nor obstructed by one another.Commentary:
So many principles were discussed before, and yet it goes on now to explain still another principle. Since hosts do not see each other, attendants do not see each other. What is meant by hosts not seeing each other? When the Flower Adornment Sutra is spoken, there is only one Dharma-Speaking Host.For example, when Vairochana Buddha is the Dharma-Speaking Host, the Buddhas of the ten directions are not Dharma-Speaking Hosts. Basically, the Buddhas of the ten directions all speak the Flower Adornment Sutra, so shouldn’t they all be hosts? No. whenever one Buddha speaks the Flower Adornment Sutra, all the other Buddhas of the ten directions all come and listen to the Flower Adornment Sutra. They can’t be the hosts. When another Buddha of the ten directions speaks the Flower Adornment Sutra, then at that time Vairochana Buddha is not the host. Since no two Buddhas can be hosts at one time, that’s why the hosts can never see one another.
What is meant by attendants not seeing each other? It doesn’t mean that those in attendance who come to listen to the Sutra don’t see each other. The way it works is, for example, when Vairochana Buddha is speaking the Sutra, he is the host and not an attendant. If the Buddhas of the ten directions are speaking the Flower Adornment Sutra, then they are the hosts and not the attendants. That’s how attendants don’t see each other. Only one will be attendant, not both.But a host with attendants and attendants with a host do see each other. When being host, one can’t be attendant; and when being attendant, one can’t be host. Hosts see attendants, and attendants see hosts, they see each other. If they did not see each other, then each would pervade the Dharma Realm. If it were the case that one did not see the other, then each one of them would pervade the entire Dharma Realm.
Since they do see each other, they simultaneously pervade the Dharma Realm. They pervade the Dharma Realm together, being neither confused for one another nor obstructed by one another. They don’t get mixed up, nor do they block each other. The many do not obstruct the one, nor does the one obstruct the many. One and many are unobstructed. It is the same with Vairochana Buddha and the Buddhas of the ten directions.
In general, in studying the Buddha-dharma, you should have perseverance, and the resolves you make should be infinite and unending, multi-layered and inexhaustible. Every day you should increase your resolve, not just have five minutes of enthusiasm and then turn back. You should greatly rouse up your spirits to study the Buddhadharma.
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