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| Chinese Buddhist Canon |
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| Sections |
Sections
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| Tibetan Buddhist canon |
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| 1. Kangyur |
Kangyur 1. Vinaya 2. Prajnaparamita 3. Buddhavatamsaka 4. Ratnakuta 5. Sutra 6. Late translated Sutras 6. Tantra
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| 2. Tengyur |
Tengyur 1. Stava 2. Tantra
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TheBuddhāvataṃsaka-nāma-mahāvaipulya-sūtra (TheMahāvaipulya Sūtra named "Buddhāvataṃsaka") is one of the most influentialMahāyāna sutras ofEast Asian Buddhism.[1] It is often referred to in short as theAvataṃsaka Sūtra.[1] In ClassicalSanskrit,avataṃsa,vataṃsa anduttaṃsa (from stemtaṃs, meaning "to decorate")[2] all meangarland, wreath, or any circular ornament, such as an earring[3]; suffix -ka often functions either as a diminutive or plural. Thus, the title may be rendered in English asA Garland of Buddhas,Buddha Ornaments, orBuddha's Fine Garland.[3] InBuddhist Hybrid Sanskrit, the termavataṃsaka means "a great number," "a multitude," or "a collection." This is matched by the Tibetan title of the sutra, which isA Multitude of Buddhas (Tibetan:sangs rgyas phal po che).[3]
Modern scholars consider theBuddhāvataṃsaka to be a compilation of numerous smaller sutras, many of which originally circulated independently and then were later brought together into the larger matureBuddhāvataṃsaka. Many of these independentBuddhāvataṃsaka sutras survive in Chinese translation.[1]
The text has been described by the translatorThomas Cleary "the most grandiose, the most comprehensive, and the most beautifully arrayed of the Buddhist scriptures."[4] TheBuddhāvataṃsaka describes a cosmos of infinite realms upon realms filled with an immeasurable number of Buddhas. This sutra was especially influential inEast Asian Buddhism.[5] The vision expressed in this work was the foundation for the creation of theHuayan school ofChinese Buddhism, which was characterized by a philosophy ofinterpenetration. The Huayan school is known asHwaeom inKorea,Kegon inJapan andHoa Nghiêm in Vietnam. The sutra is also influential inChan Buddhism.[5]
This work has been used in a variety of countries. Some major traditional titles include the following:
According to aDunhuang manuscript, this text was also known as theBodhisattvapiṭaka Buddhāvataṃsaka Sūtra.[9]
TheBuddhāvataṃsakasūtra was written in stages, beginning from at least 500 years after the death of theBuddha. One source claims that it is "a very long text composed of a number of originally independent scriptures of diverse provenance, all of which were combined, probably in Central Asia, in the late third or the fourth century CE."[11] Japanese scholars such as Akira Hirakawa and Otake Susumu meanwhile argue that the Sanskrit original was compiled in India from sutras already in circulation which also bore the name "Buddhavatamsaka".[12]
TheTen Stages sutra (Daśabhūmika) and theFlower Array sutra(Gaṇḍavyūha) have both survived inSanskrit. There are two other parts of theAvatamsaka which have survived in Sanskrit, theBhadracaryāpraṇidhāna (The Aspiration Prayer for Good Conduct), and theAnantabuddhakṣetraguṇodbhāvana-nāma-mahāyāna-sūtra (Cultivating the Qualities of Infinite Buddhafields).[13] Apart from these four texts and some fragments, the rest of the sutra only survives in Chinese and Tibetan translations.[14]
Two full Chinese translations of theBuddhāvataṃsakasūtra were made. Fragmentary translation probably began in the 2nd century CE, and the famousTen Stages Sutra, often treated as an individual scripture, was first translated in the 3rd century. The first complete Chinese version was translated byBuddhabhadra around 420 in 60 scrolls with 34 chapters,[15] and the second byŚikṣānanda, assisted byBodhiruci[16] around 699 in 80 scrolls with 40 chapters.[17][18] There is also a translation of theGaṇḍavyūha section byPrajñā around 798. The second translation includes more sutras than the first, and the Tibetan translation, which is still later, includes many differences with the 80 scrolls version. Scholars conclude that sutras were being added to the collection.
The single extant Tibetan version was translated from the original Sanskrit byJinamitra et al. at the end of ninth century.[19]
According toParamārtha, a 6th-century monk fromUjjain in central India, theBuddhāvataṃsakasūtra is also called the "Bodhisattva Piṭaka."[9] In his translation of theMahāyānasaṃgrahabhāṣya, there is a reference to the Bodhisattva Piṭaka, which Paramārtha notes is the same as theAvataṃsaka Sūtra in 100,000 lines.[9] Identification of theBuddhāvataṃsakasūtra as a "Bodhisattva Piṭaka" was also recorded in the colophon of a Chinese manuscript at theMogao Caves: "Explication of the Ten Stages, entitledCreator of the Wisdom of an Omniscient Being by Degrees, a chapter of the Mahāyāna sūtraBodhisattvapiṭaka Buddhāvataṃsaka, has ended."[9]
The sutra, among the longest Buddhist sutras, is a compilation of disparate texts on various topics such as theBodhisattva path, theinterpenetration of phenomena (dharmas), theomnipresence ofBuddhahood, the miraculous powers of the Buddhas and bodhisattvas, the visionary powers of meditation, and the equality of things inemptiness.[20][21]
According toPaul Demiéville, theBuddhāvataṃsaka collection is "characterized by overflowing visionary images, which multiply everything to infinity, by a type ofmonadology that teaches the interpenetration of the one whole and the particularized many, of spirit and matter" and by "the notion of a gradual progress towards liberation through successive stages and an obsessive preference for images of light and radiance."[22] Likewise, Alan Fox has described the sutra's worldview as "fractal", "holographic", and "psychedelic".[23]
The East Asian Buddhist view of the text is that it expresses the infinite universe as seen by a Buddha (theDharmadhatu), who sees all phenomena as empty and thus infinitely interpenetrating, from the point of view ofenlightenment.[22] This interpenetration is described in theBuddhāvataṃsakasūtra as the perception "that the fields full of assemblies, the beings and aeons which are as many as all the dust particles, are all present in every particle of dust."[24] Thus, a Buddha's view of reality is also said to be "inconceivable; no sentient being can fathom it".[24]
The following passage from theBuddhāvataṃsaka describes thisholistic idea of universal interpenetration or interfusion which sees the total sum of all things as being contained in each individual phenomena:
Children of the Buddha, just as if there was a great sūtra, as extensive as the great universe, in which are written down all phenomena in the great universe. That is to say, in it is written about the phenomena in the great enclosing iron mountains, as extensively as the great enclosing iron mountains; it is written about the phenomena on earth, as extensively as the earth; it is written about the phenomena in the medium universe, as extensively as the medium universe; it is written about the phenomena in the small universe, as extensively as the small universe. In the same vein, all phenomena – be they of the four continents, or the great oceans,Sumeru mountains, the palaces of thegods in the heavens of the realm of desire, the palaces in the realm of form, and the palaces of the formless realm – are written down to an equal length. Even though this sūtra is as extensive as the great universe, it can be fully comprised within a single particle of dust. As it is with one particle, so it is with all particles of dust.[25]
This idea would later become central in East Asian Buddhist traditions like theHuayan school andZen.
Paul Williams notes that the sutra contains both the "mind-only" (cittamatra,Yogacara) teachings and the emptiness teachings (associated withPrajñaparamita andMadhyamaka). The sutra thus teaches that all things are empty of inherent existence and also speaks of "pure untainted awareness or consciousness (amala-citta) as the ground of all phenomena".[26]
Teachings about emptiness and mind-only can be found throughout the sutra, especially in chapters 10, 1 6, and 22 of the 60 fascicle version (T 278).[27] The sutra contains various statements affirming the mind-only teaching. For example, it states: "Thetriple world is only mind", and "Everything is created by the mind alone." It also affirms emptiness when it states: "The triple world is completely empty. That is the vision of the Buddhas;" and "all dharmas lack intrinsic nature; to understand the nature of dharmas like this is to see Vairocana."[27]
TheBuddhāvataṃsakasūtra also highlights the visionary and mystical power of attaining the spiritual wisdom which sees the nature of the world:
Endless action arises from the mind; from action arises the multifarious world. Having understood that the world's true nature is mind, you display bodies of your own in harmony with the world. Having realized that this world is like a dream, and that all Buddhas are like mere reflections, that all principles [dharma] are like an echo, you move unimpeded in the world (Trans in Gomez, 1967: lxxxi)[26]
As a result of their infinite power andomnipotence, Buddhas have the magical ability to create and manifest infinite number of forms all over the universe, and they do this effortlessly and without any calculation, through an infinite number of skillful means (upaya), out of great compassion for all beings.[28] As the sutra states:
- In all atoms of all lands, Buddha enters, each and every one,
- Producing miracle displays for sentient beings:
- Such is the way of Vairocana....
- The techniques of the Buddhas are inconceivable,
- All appearing in accord with beings' minds....
- In each atom the Buddhas of all times
- Appear, according to inclinations;
- While their essential nature neither comes nor goes,
- By their vow power they pervade the worlds. (Cleary 1984–7: I, Bk 4)
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The sutra also discusses how there are an immeasurable number of Buddhas and their buddha-fields which are said to be infinite, representing a vast cosmic view of reality. One key Buddha in this sutra is the BuddhaVairocana ("Radiance" or "The Illuminator"). Vairocana is a supreme cosmic Buddha who is the source of light and enlightenment of the 'Lotus universe', and who is said to contain all world systems within his entire cosmic body.[22]
TheAvatamsaka sutra also states that the wisdom of the Buddha (theTathagata) is present everywhere in the universe, indeed, it is present within every living being. Thus, the sutra states (in chapter 32, Manifestation of the Tathagata):
Son of Buddha, the wisdom of Tathagata is present everywhere. Why? Son of Buddha, in the class of living beings there is no place where the wisdom of Tathagata is not present. Why is it that? The wisdom of Tathagata is not established due to grasping the discrimination/consciousness, because the omniscient wisdom, the self-existent wisdom and the non-obstructed wisdom perfectly appear in total disconnection with discrimination.[29]
According to Paul Williams, the Buddha "is said or implied at various places in this vast and heterogeneous sutra to be the universe itself, to be the same as 'absence of intrinsic existence' or emptiness, and to be the Buddha's all-pervadingomniscient awareness."[28] The very body of Vairocana is also seen as a reflection of the whole universe:
The body of [Vairocana] Buddha is inconceivable. In his body are all sorts of lands of sentient beings. Even in a single pore are countless, immeasurable vast oceans.[30]
Also, for theBuddhāvataṃsakasūtra, the historical BuddhaSakyamuni is simply a magical emanation of the cosmic Buddha Vairocana.[28]
The point of all the skillful teachings of the Buddha is to lead all living beings through thebodhisattva stages (Bhūmis) and to finalBuddhahood. These stages of spiritual attainment are also widely discussed in various parts of the sutra (book 15, book 26).[22] Indeed, according to a detailed study of the sutra by Itō Zuiei, some of the most important teachings in the sutra are related to the bodhisattva path, its primary cause (bodhicitta) and bodhisattva activity (bodhisattva-caryā).[25] TheDaśabhūmika Sūtra chapter describes ten bhūmis in detail.
Luis O. Gómez notes that there is an underlying order to theAvatamsaka collection. The discourses in the sutra version with thirty nine books (or chapters) are delivered to eight different audiences or "assemblies" in seven locations such asBodh Gaya andTusita Heaven.[31] Each "assembly" includes various locales, doctrinal topics and characters.
The following list of assemblies is based on the exegesis of the ChineseHuayan school. In Huayan commentaries, the main "assemblies" which the collection is traditionally divided into are:[31][32][33]
This assembly of bodhisattvas and other beings is gathered at theBodhimaṇḍa (the seat of awakening under thebodhi tree inBodh Gaya,Magadha), where the Buddha is seated. It is depicted as both the historical place as well as a transcendent palace filled with multicolored jewels and lights.[34] In these chapters, various bodhisattvas, includingSamantabhadra, and the Buddha, discuss the nature of reality, the infinity of the universe, howBuddhahood is omnipresent throughout the universe (which is really one vastBuddhafield) and how bodhisattvas fill the countless worlds in the universe.[35] Chapter six discusses the BuddhaVairocana, his vow to reach Buddhahood long ago, and his path of practice.[36]
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This assembly is located in the "Hall of Universal Light", a grand palace which is coextensive with theBodhimaṇḍa.[37] In this set of books, the bodhisattvaMañjuśrī arrives, and empowered by the Buddha's power, gives various teachings on the path.[37] Mañjuśrī teaches on thefour noble truths and the Buddha sends a light from his feet that illuminates the ten directions (symbolizing the all-pervading quality of the Buddha's wisdom).[38] Mañjuśrī then gives further teachings on bodhisattvas, and on pure conduct.[39] The 11th chapter is a popular text, widely known as the "pure practices chapter".
In chapter 12, the bodhisattva Bhadraśrī also teaches the Bodhisattva Path, discussing bodhicitta, faith, and merit, and recites a set of verses which were seen as a dharani in India, theDharani of the Jewelled Comet (Ratnolkadhāraṇī).[40]
Without leaving his seat at the bodhi tree, the Buddha ascends toIndra's (Sakra) palace inTrāyastriṃśa Heaven at the summit ofMount Sumeru and he is praised by Sakra in verse. Many bodhisattvas arrive from other realms and recite verses on the nature of reality, praising the Buddha and bodhisattvas.[41]
In book 15, a bodhisattva named Dharmamati teaches on how the bodhisattva path progresses through ten abodes (viharas): (1) Awakening the Aspiration to Enlightenment; (2) Preparing the Ground; (3) Cultivating the Practices; (4) Noble Birth (i.e. into the family of the buddhas); (5) Perfection of Skilful Means; (6) Rectification of the Mind; (7) Nonregression; (8) Childlike Simplicity; (9) Crown Prince of the Dharma; and (10) Consecration.[42] Dharmamati then teaches on spiritual conduct and the importance of analytical inquiry for beginners on the path (book 16).[43] In book 17, Dharmamati teaches about the arousing of themind of awakening (bodhicittotpāda) and how its merit is greater than any kind of act of worship, no matter how vast.[44] In book 18, Dharmamati discusses the main practices of bodhisattvas: heedfulness (apramāda), the perfections (pāramitās), the ten "inexhaustible treasuries" and others.[45]
The Buddha ascends toYama's palace (Yama is the god of death), is welcomed with verses of praise. Ten more bodhisattvas arrive and sing verses on the nature of reality, emptiness and the mind.[46] These verses also discuss how the world is a mental creation, it includes the famous simile which compares the mind to a painter and the world to a painting.[47]
In book 21, one of the bodhisattvas, Guṇavana, teaches the ten practices (carya) of bodhisattvas (which also roughly correspond to the 10 paramitas): (1) Giving Delight (corresponding todāna); (2) Bestowing Benefits (śīla); (3) Nonresentment (kṣānti); (4) Inexhaustible Practice (vīrya); (5) Transcending Ignorance and Confusion (dhyāna); (6) Skilful Manifestation (upāya); (7) Nonattachment; (8) Veneration; (9) Cultivation of Good Qualities; (10) Cultivation of Truth (jñāna).[48]
In book 22, Guṇavana teaches the "Ten Inexhaustible Treasuries" (which summarize the bodhisattva path in from a different point of view). They are: (1) Faith; (2) Ethical conduct; (3) Repentance; (4) Shame (with regard to past wrongdoing); (5) Acquiring Knowledge (of the Dharma); (6) Generosity; (7) Wisdom; (8) Mindfulness; (9) Retention (of what has been learnt); and (10) Eloquence (in teaching the Dharma).[49]
Paralleling the last two books, the Buddha arrives asTushita heaven without leaving from his past abodes as well. He radiates light in the ten directions and ten more bodhisattvas arrive, singing verses to the Buddha.[50] In book 25, the bodhisattva Vajradhvaja enters samadhi and is blessed by 100,000 Buddhas. Then Vajradhvaja teaches the ten aspects of the bodhisattvas' transfer (pariṇāmana) ofmerit.[51]
This is the second longest book in the Avatamsaka and it was known as theVajradhvaja Sūtra orVajradhvaja Dhāraṇī to the Indian scholarShantideva.[51]
This is theTen Stages Sutra (Daśabhūmika sutra), which focuses on explainingthe tenbhūmis (levels or stages) of the bodhisattva path. It was well known in India as the main source for the bodhisattva stages and was widely cited byShantideva.Vasubandhu wrote an influential commentary on this sutra, theDasabhūmikabhāsya.[52] Another commentary survives in Chinese translation, theDaśabhūmikavibhāṣā (十住毘婆沙論,Shi zhu piposha lun, Taisho # 1521). It is attributed to Nagarjuna and was translated byKumārajīva's translation team.[53]
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The Buddha returns to the hall of universal light andSamantabhadra re-appears, becoming the main teacher of this assembly. In book 27, Samantabhadra teaches on ten types of meditative absorption (samadhi) and the various powers that they bestow on those who master them (such as being able to travel freely to all realms in the universe).[54] In book 28, Samantabhadra similarly discusses ten supernormal powers (abhijñā) mastered by bodhisattvas (such astelepathy etc.), and in book 29, he discusses ten types of patience (kṣānti), which mainly refers to an acceptance of the illusory andunarisen nature of reality (i.e.anutpattikadharmakṣānti).[55]
Book 30 is taught by the Buddha himself, and it discusses the incalculable (asaṅkhyeya) andinfinite nature of the universe and the number of beings contained in it.[56] Books 31 and 32 are taught by the bodhisattva Cittaraja and discuss time and space respectively. Cittaraja states that time is relative, and that in some worlds, an entire aeon (kalpa) is but a day in other worlds.[56] Books 33 discusses the various qualities of the Buddhas and in book 34, Samantabhadra teaches the attributes of the ten bodies of the Buddha.[57]
Book 35 discusses the manifestation of the Buddha in the world. Shakyamuni discusses his birth in Tushita, where he was a bodhisattva named Vairocana ('Shakyamuni' and 'Vairocana' are often used interchangeably in the Avatamsaka).[58] In book 36, Samantabhadra discusses the bodhisattva path in brief, including fifty qualities that must be cultivated.[59]
Book 37 is an influential text titledThe Manifestation of the Tathagata (Tathāgatotpattisaṃbhava) which also once circulated as an independent sutra. This book discusses the nature of Buddhahood and its manifestation in the world. Samantabhadra describes ten aspects of Buddhahood in detail and affirms that Buddhahood is present in every particle in the physical universe, as well as in the body and mind of every living being.[60]
In book 38 (the third longest book in the sutra), titledDisengagement from the World, Samantabhadra teaches on the Buddhist path to awakening. He is asked two hundred questions on the bodhisattva's career and provides ten answers to each one, providing a comprehensive set of guidelines and practices for bodhisattvas. These answers include: "ten types of spiritual teachers, ten kinds of effort, ten sources of contentment, ten ways of bringing sentient beings to maturity, ten kinds of moral discipline and so on."[61]
Book thirty nine, entitledEntering the Dharmarealm (入法界品) in the Chinese, is also known as theGaṇḍavyūha Sūtra (Stem Array, orSupreme Array Sutra). It is the longest book in theAvatamsaka.[62] It contains the story of the bodhisattvaSudhana's spiritual career. Sudhana is a young man who hears Manjushri teaching and is inspired to seek awakening. Manjushri sends him to his first teacher, and this begins Sudhana's quest, which leads him to study under a series of teachers of all types (monastic, and lay, male and female, from all social and economic classes), including great bodhisattvas likeAvalokiteshvara.[62]
Each teacher imparts to Sudhana their own special bodhisattva practice which helps Sudhana deepen his wisdom. The book's climax comes when Sudhana meets the bodhisattvaMaitreya, who guides him to enter a great tower called "Matrix Adorned with the Splendours of Vairocana" (vairocana-vyūhālāṅkāra-garbha). Within the tower, Sudhana has a grand vision of infinite worlds, each of which contains forms of Maitreya guiding beings to awakening. He also sees countless assemblies of beings with Buddhas teaching them and with Sudhana present in each one.[63]
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Sudhana then meets Manjushri and Samantabhadra which confirm his attainment with further visions, including his final merging into the body of Samantabhadra (which contains the entire universe).[64][65]
Following Sudhana's mystic union with Samantabhadra, Samantabhadra recites a popular series of verses which describe the bodhisattva path, the aspiration for enlightenment and various bodhisattva vows.[64] The core of these aspirations are the ten great vows of Samantabhadra, which are: "(1) to pay homage to all the buddhas; (2) to glorify the qualities of all the tathāgatas; (3) to make ample offerings to all the buddhas; (4) to confess and repent of all one's sins; (5) to rejoice in the merits of others; (6) always to request the preaching of the dharma; (7) to entreat enlightened beings to remain in the world; (8) always to study the teachings of the buddha; (9) always to respond to sentient beings according to their various needs; and (10) to dedicate all merits to sentient beings that they may achieve buddhahood."[66][67]
These verses are known as theBhadracaripraṇidhāna (Vows of Good Conduct) orĀrya-samantabhadra-caryā-praṇidhāna-rāja (The Royal Vow to follow the Noble Course of Conduct of Samantabhadra).[65] This text which concludes the entireAvatamsaka was very popular in India, East Asia and inHimalayan Buddhism, and it is cited in numerous sources. It was considered to be adhāraṇī and recited individually as a meritorious text.[65]
The text was known to Indian authors likeBhavya,Śantideva, andKamalaśīla. The Tibetan canon also contains five commentaries on the individual verses, attributed to figures likeNāgārjuna,Diṅnāga, Śākyamitra, Bhadrāpaṇa, andVasubandhu.[65]
Various "chapters" of theBuddhāvataṃsaka collection also circulated as individual sutras. These include theTen Stages (Daśabhūmika), theFlower Array (Gaṇḍavyūha),the Manifestation of theTathagatha, theBhadracaryāpraṇidhāna, and theAnantabuddhakṣetraguṇodbhāvana-nāma-mahāyāna-sūtra.[1][13][14][68]
Thesutra is also well known for its detailed description of the course of thebodhisattva's practice through ten stages where theTen Stages Sutra, orDaśabhūmika Sūtra (十地經,Wylie:'phags pa sa bcu pa'i mdo), is the name given to this chapter of theAvataṃsaka Sūtra. This sutra gives details on the ten stages (bhūmis) of development a bodhisattva must undergo to attain supreme enlightenment. The ten stages are also depicted in theLaṅkāvatāra Sūtra and theŚūraṅgama Sūtra. The sutra also touches on the subject of the development of the "aspiration for Enlightenment" (bodhicitta) to attain supremebuddhahood.
The last chapter of theAvatamsaka circulates as a separate and important text known as theGaṇḍavyūha Sutra ("flower-array", or "bouquet";[69]入法界品 'Entering the Dharma Realm'[70]). Considered the "climax" of the larger text,[71] this section details the pilgrimage of the laymanSudhana to various lands (worldly and supra-mundane) at the behest of the bodhisattvaMañjuśrī to find a spiritual friend who will instruct him in the ways of a bodhisattva. According to Luis Gomez, this sutra can also be "regarded as emblematic of the whole collection."[31]
Despite the former being at the end of theAvataṃsaka, theGaṇḍavyūha and theTen Stages are generally believed to be the oldest written chapters of the sutra.[72]
TheBhadracaryā-praṇidhāna (orSamantabhadra-caryā-praṇidhāna) was often added to the end of theAvataṃsaka-sūtra, at the very end of theGaṇḍavyūha. The prayer contains the ten vows ofSamantabhadra which encapsulate the core essence of the commitments and actions of all past and future buddhas. However, not all translations of theGaṇḍavyūha contain this prayer (Śikṣānanda's ChineseGaṇḍavyūha does not include it, for example), and some translators translated the prayer independently, likeBuddhabhadra.[68]
TheBhadracaryā was influential in India, and has been influential on NepaleseNewar Buddhism,Tibetan Buddhism and Chinese Buddhism.[68] It is cited in numerous sources as well as in numerous Buddhist inscriptions. It was also considered a dharani with magical powers.[68]
Furthermore, there is an Indian commentary to theBhadracaryā-praṇidhāna, which was translated into Tibetan in various editions attributed to various authors, includingNagarjuna - which is unlikely, since the commentary knows ofAryadeva's and Mātr̥ceṭa's work. According to Dr. Maria Vasylieva, the most likely author is a certain *Bhadrapana.[73] A Sanskrit manuscript of one edition of this commentary is held by a collection in China.[73]
TheTathāgatotpattisaṃbhava sūtra (The Manifestation of the Tathagatha sutra), which corresponds to chapter 32 of the fullBuddhāvataṃsaka translation ofBuddhabhadra (Taisho Tripitaka no. 278), focuses on the nature of the Buddha (Tathāgata) and his activities. According to Imre Hamar, this sutra "is a precursor to thetathāgatagarbha theory, the idea of universal access to buddhahood, as it stresses that all living beings have the wisdom of the Buddha, but due to their defilements, they are not able to see it. The Buddha's mission is to reveal this fact to living beings."[1]
A version of this text was also translated into Chinese byDharmarakṣa in 292 CE as an independent sutra, theFo shuo rulai xingxian jing (佛說如來興顯經;The Appearance of Tathāgata as Related by the Buddha;*Tathāgatotapattisaṃbhavanirdeśa).[1] TheTathāgatotpattisaṃbhava is quoted in numerous Indian Mahayana sources, including by theSūtrasamuccaya, theRatnagotravibhāgavyākhyā, Vasubandhu'sVyākhyāyukti.[74]
Both theVajra-flag sutra (Vajradhvaja sūtra, also known as theVajradhvaja-pariṇāmanā) and theRatnolkādhāraṇī (The Dhāraṇī of the Jewel Torch) seem to have been important sutras in India. TheVajradhvaja sūtra is cited five times byShantideva in hisŚikṣāsamuccaya and it is one of the few texts explicitly recommended in hisBodhisatvacaryāvatāra (chapter 7, verse 46).[74] It is Chapter 30 in the TibetanAvatamsaka.[75] Two manuscripts of an independentVajradhvaja are preserved in theDunhuang texts.[74]
Meanwhile, theRatnolkādhāraṇī is also widely cited by Shantideva (four times in the Śikṣāsamuccaya). The relationship between theRatnolkādhāraṇī and theBuddhāvataṃsaka is complex. Parts of theRatnolkādhāraṇī can be found in different chapters of theBuddhāvataṃsaka (in the Tibetan Avatamsaka's chapter 17 and in chapter 20). TheRatnolkādhāraṇī also exists as independent Tibetan and Chinese sutras.[74][76]
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The first relatively complete English translation of the contents of theBuddhāvataṃsakasūtra was authored by the lateThomas Cleary and published by Shambhala Publications in 1984 asThe Flower Ornament Scripture: A Translation of the Avatamsaka Sūtra.[77] Cleary's translation was actually only partially translated from Śikṣānanda's most complete and now standard Tang Dynasty edition. Cleary chose instead to translate fully a third of this scripture (the very long and detailed Chapter 26 and the immense 53-part Chapter 39) from the much later P.L. Vaidya Sanskrit editions, even though he claimed on page two of his introduction to have made his translation from the Śikṣānanda edition.[78] This is clearly not true, for Cleary's translations of Chapters 26 and 39 do not follow Śikṣānanda's Chinese at all, whereas theydo follow the often very different P.L. Vaidya Sanskrit edition fairly closely from beginning to end.[78]
Bhiksu Dharmamitra has recently produced from Tripitaka Master Śikṣānanda's 699 ce Sanskrit-to-Chinese edition (T0279) the first and so far only complete English translation ofany edition of theBuddhāvataṃsakasūtra. It is published by Kalavinka Press in three volumes (totaling 2,500 pages) asThe Flower Adornment Sutra: An Annotated Translation of the Avataṃsaka Sutra with A Commentarial Synopsis of the Flower Adornment Sutra (October 1, 2022 / ISBNS: Volume One - 9781935413356; Volume Two - 9781935413363; Volume Three - 9781935413370). (His complete translation of Chapter 39 which corresponds precisely to theGaṇḍavyūha is contained in Volume Three of this work. It includes the traditionally appended conclusion to Chapter 39, "The Conduct and Vows of Samantabhadra" which was originally translated into Chinese in 798 ce by Tripitaka Master Prajñā).[78]
Kalavinka Press also published theDaśabhūmika Sūtra (corresponding to Chapter 26 of theAvataṃsaka Sūtra) as an independent text as:The Ten Grounds Sutra: The Daśabhūmika Sūtra: the Ten Highest Levels of Practice on the Bodhisattva's Path to Buddhahood (2019). This was translated by Bhikshu Dharmamitra from Tripitaka Master Kumārajīva's circa 410 ce Sanskrit-to-Chinese translation of the Daśabhūmika Sūtra (T0286).
The publisher Bukkyo Dendo Kyokai (BDK) has finished editing and is currently (as of July, 2022) in the process of preparing for publication an unannotated multi-volume edition of Bhikshu Dharmamitra'sFlower Adornment Sutra which also includes Bhikshu Dharmamitra's translation of the traditionally appended conclusion to Chapter 39, "The Conduct and Vows of Samantabhadra" originally translated by Tripitaka Master Prajñā.
Both theGaṇḍavyūha and theDaśabhūmika (which together constitute approximately one third of theAvataṃsaka Sūtra) have been independently translated from the Tibetan version by Peter Alan Roberts along with 84000.co as:
These translations are freely available on the 84000 website.
TheCity of Ten Thousand Buddhas is also producing a translation of theAvataṃsaka Sūtra (which they titleThe Great Means Expansive Buddha Flower Adornment Sutra) along with a lengthy commentary by VenerableHsuan Hua.[81] Currently over twenty volumes are available, and it is estimated that there may be 75-100 volumes in the complete edition.
The term "avatamsaka" means "a garland of flowers," indicating that all the virtues that the Buddha has accumulated by the time he attains enlightenment are like a beautiful garland of flowers that adorns him.
...adornment, or glorious manifestation, of the Buddha[...]It means that countless buddhas manifest themselves in this realm, thereby adorning it.
{{cite book}}: CS1 maint: bot: original URL status unknown (link)The titleGaṇḍavyūha is obscure, being generally interpreted as 'array of flowers', 'bouquet'. it is just possible that the rhetorical calledgaṇḍa, a speech having a double meaning (understood differently by two hearers), should be thought of here.
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