Commentary: Venerable Master Hsuan Hua (宣化)
Chinese translation: Tang Dynasty by the Tripitaka Master Shramana Shikshananda of Khotan
Vietnamese translation: Bhikshu Thích Minh Định
— oOo —
Chapter 13 – Ascending to Peak of Mount Sumeru
Mount Sumeru lies at the very center of the four great continents (Eastern Victorious Body Continent, Southern Jambudvipa, Western Cow-Continent, and Northern Kuru), with a diamond foundation. It extends 84,000 yojanas into the sea. Outside Mount Sumeru is the Sea of Fragrant Water, which surrounds it. Seven layers of fragrant-water seas flow around it, enclosed by seven layers of golden mountains. Beyond the seventh layer of golden mountains lies the saltwater sea. Beyond the saltwater sea lies the Iron Encircling Mountain.
The area of the second level is eight thousand yojanas. The area of the third level is four thousand yojanas. The area of the fourth level is two thousand yojanas. There are also four kinds of colors: yellow, silver, vajra, and lapis lazuli.
The Heaven of the Four Heavenly Kings is halfway up Mount Sumeru. The Trāyastriṃśa Heaven is at the summit of Mount Sumeru. This summit is where heavenly beings and sages dwell. Because they have not left the earth, they are called earth-dwelling heavens.
Sumeru is translated as “Wondrously High.” Judging by these two words, “Wondrously High,” this mountain may or may not exist. When you see it, you cannot see its summit; when you do not see it, the mountain still stands tall and imposing. Why? Because it is wondrously high! Only immortals and sages who use supernatural powers can reach its summit; ordinary people cannot. Because it is a realm so wondrous that it cannot be described, it is called Mount Wondrously High.
Shakyamuni Buddha ascended from the Hall of Universal Light to the summit of Mount Sumeru to expound the wondrous Dharma of the Avatamsaka Sutra for the heavenly beings. Yet he did not move from his seat; he remained seated beneath the Bodhi tree in meditation. While in samadhi, he emitted a radiant light and empowered the Bodhisattvas to expound the teachings at length. The chapter “Ascending to the Summit of Mount Sumeru” is the thirteenth chapter.
At that time, through the Tathagata’s majestic spiritual power, in every world in the ten directions, all beings in each Jambudvipa of each four-continent world saw the Tathagata seated beneath the tree. Bodhisattvas in every place, relying on the Buddha’s spiritual power, expounded the Dharma, and each believed that they were always in the Buddha’s presence.
Commentary: After the second assembly had concluded, Shakyamuni Buddha manifested great spiritual power. Throughout the limitless, boundless worlds in the ten directions, in Jambudvipa—the Southern Continent of one of the four continents—sentient beings in all the worlds of the ten directions saw the Buddha seated beneath the Bodhi tree, attaining Perfect, Complete Enlightenment. Beside each Buddha were limitless, boundless Bodhisattvas who, relying on the Buddha’s great spiritual power, expounded all the Dharma. Every Bodhisattva and all sentient beings said: “The Buddha is always right in front of me, teaching the Dharma.” This is like the moon: sentient beings in the east, west, south, and north all say that the moon is in front of them, shining on them.
It is like a boat sailing on the sea. When the boat sails east, it feels that the moon follows it to shine upon it. When the boat sails west, it feels that the moon follows it to shine upon it. When the boat remains still, it feels that the moon rests in the sky to shine upon it. The sentient beings of Southern Jambudvīpa feel that the Buddha is before them, preaching the Dharma for them. The sentient beings of Southern Jambudvīpa in the worlds of the ten directions all think the same way.
At that time, the World-Honored One, without leaving the place beneath any of the Bodhi trees, ascended Mount Sumeru and headed toward Indra’s palace.
Commentary: At that time, Shakyamuni Buddha did not leave the foot of any Bodhi tree, but remained peacefully in samadhi. The Buddha’s Dharma body takes the Dharma realm as its essence and form, and is present everywhere. Therefore, without moving from his original seat, he ascended to the summit of Mount Sumeru, toward the palace of Indra.
At that time, Śakra, king of the gods, standing before the Hall of Wonderful Victory, saw the Buddha approaching from afar. He then used his miraculous power to adorn the hall and set out the lion throne of the Treasury of Universal Light, which was made entirely of wondrous jewels.
Commentary: At that time, Indra was in front of the Hall of Wonderful Victory. From afar, he saw Shakyamuni Buddha approaching, and so he used his supernatural powers to adorn the Hall of Wonderful Victory. He adorned the Universal Light Treasury Lion Throne. The throne was made entirely of wondrous jewels.
Ten thousand tiers were magnificently adorned. Ten thousand golden nets were spread over them; ten thousand kinds of curtains and ten thousand kinds of canopies were arranged at intervals all around; ten thousand silks and brocades were made into hanging streamers; ten thousand jeweled garlands were interwoven all around; ten thousand garments were spread over the seats; ten thousand heavenly kings and ten thousand Brahmā Kings surrounded them before and behind; and ten thousand lights shone brilliantly all around.
Commentary: “‘Ten’ is the beginning of immeasurable numbers, symbolizing the meaning of layer upon layer without end. The realm of the Flower Adornment Sutra is layer upon layer without end, endless upon endless, wondrous beyond description. That lion throne had ten thousand tiers, layer upon layer without end; it was exceptionally majestic and supreme. It also had ten thousand golden nets, layer upon layer without end, spread overhead to cover the lion throne. There were also ten thousand kinds of jeweled curtains and ten thousand kinds of jeweled canopies, arranged all around. Another ten thousand embroidered silks hung down as ornaments. Ten thousand strings of precious jewels, layer upon layer without end, were interspersed all around. Ten thousand kinds of garments were spread across the jeweled throne. Ten thousand deva princes and ten thousand Brahma Kings surrounded the Buddha, before and behind Him. And ten thousand rays of light, layer upon layer without end, shone forth from the various jewels to illuminate the lion throne.”
At that time, Śakra, having respectfully prepared a seat for the Tathāgata, bowed and joined his palms, then respectfully faced the Buddha and said: “Welcome, World-Honored One! Welcome, Well-Gone One! Welcome, Tathāgata, Worthy One, Rightly and Fully Enlightened One! I pray that, out of compassion, you will dwell in this palace!”
Commentary: At that time, after Śakra, King of the Heavens, had adorned the lion throne for Śākyamuni Buddha, he bowed and joined his palms, showing reverence with his body. With a beaming face, respectfully and earnestly, he turned toward the Buddha—this showed reverence in his thoughts. And he said, showing reverence in his speech. With his body, speech, and thoughts all pure, he said to the Buddha, “World-Honored One, Your coming is timely—truly, it is just the right time. Sugata, Your arrival is indeed opportune; Tathāgata, You have come. Now I entreat the Perfectly Enlightened One, out of compassion, to arouse great loving-kindness and enter the Wondrous Victory Palace, in order to expound the wondrous Dharma of the Great and Vast Buddha Flower Adornment Sutra to the gods.”
At that time, the World-Honored One accepted the invitation and entered the Hall of Wondrous Victory. In all the worlds throughout the ten directions, the same was true.
Commentary: At that time, the Buddha saw that Śakra, king of the gods, was earnestly inviting him to stay at the Palace of Wonderful Victory. He accepted Śakra’s invitation, entered the palace, and ascended the lion throne. In every Jambudvīpa in all the worlds of the ten directions, all the Śākyamuni Buddhas beneath the bodhi trees together ascended to the summit of Mount Sumeru, accepted Śakra’s invitation, and entered the Palace of Wonderful Victory.
At that time, through the Buddha’s spiritual power, all the music in Śakra’s palaces naturally fell silent. He then recalled the roots of goodness he had planted in the presence of past Buddhas and recited these words:
Commentary: At that time, Śakra, relying on the Buddha’s great spiritual power, caused all the music in every palace to fall silent of its own accord. Then Śakra recalled the causes and conditions of the past, remembering that he had once planted every wholesome root at the bodhimandas of the Buddhas. He then spoke in verses to make clear the causes and conditions of his past lives.
Kāśyapa Tathāgata, endowed with great compassion
Supreme and unsurpassed among all that is auspicious
That Buddha once came and entered this palace
Therefore this place is the most auspicious.
Commentary: Kāśyapa is translated as “light-concealing,” because he often eclipsed all other light. No light at all was as bright as his; that was the light of his body. He also eclipsed all false light; that was his compassionate radiance. That Buddha was endowed with the great light of compassion and was supreme above all auspicious things. In the past, that Buddha Kāśyapa once entered the Hall of Wondrous Victory to expound the great Flower Adornment Dharma for the gods. For this reason, this Hall of Wondrous Victory, the place of enlightenment, is said to be the most auspicious.
Koṇāgamana, whose vision is unobstructed
Supreme among all auspicious things
That Buddha once came into this palace
Therefore, this place is most auspicious.
Commentary: “Câu Na Mâu Ni” is translated as “Golden Stillness”: “golden” means radiance, and “stillness” means unobstructed. What that Buddha perceived was without obstruction. Among all auspicious things, it is the most supremely auspicious. That Buddha, Câu Na Mâu Ni, once entered the Hall of Wonderful Victory to expound the Avatamsaka Sutra to the gods. For this reason, the Hall of Wonderful Victory is said to be the most auspicious place of enlightenment.
Krakucchanda is like a golden mountain,
Among all auspicious things, it is unsurpassed;
That Buddha once entered this palace;
Therefore, this place is most auspicious.
Commentary: Krakucchanda means “afflictions have been completely eradicated.” That Buddha’s body was like a golden mountain: gold is pure, and a mountain does not move. Among all auspicious things, it is the most supremely auspicious. In the past, Buddha Krakucchanda once entered the Hall of Miraculous Victory to expound the Avataṃsaka Sutra for the devas. For this reason, the Hall of Miraculous Victory is said to be the most auspicious place of practice.
Vipassī Buddha, free of the three defilements
Foremost among all auspicious things
That Buddha once came into this palace
Therefore this place is most auspicious
Commentary: Viṣvabhū is translated as “pervasively all-pervasive and自在.” That Buddha was free of the three defilements. The three defilements are present karma, the seeds of the past, and habits from long ago. One may also say that the three karmas of body, speech, and mind were pure, without the slightest speck of dust. In the past, the Buddha Viṣvabhū once entered the Palace of Wondrous Victory to expound the great Dharma of the Flower Garland to the gods. For this reason, it is said that the bodhimaṇḍa at the Palace of Wondrous Victory was most auspicious.
Sikhī Tathāgata, free from discrimination,
supreme among all auspicious things;
that Buddha once came and entered this palace
therefore this place is most auspicious.
Commentary: “Śikhī” means “the one who holds a plan.” That Buddha is like a jewel in a topknot, free from all discrimination, endowed with great wisdom, and penetratingly illuminating the true nature of all dharmas. Wherever he goes, that place becomes auspicious. The Tathāgata Śikhī once entered the Palace of Wondrous Victory to expound the great Flower Garland teaching to the gods. For this reason, the Palace of Wondrous Victory is the most auspicious.
Vipassī Buddha is like the full moon
Among all auspicious things, he is supreme
That Buddha once came and entered this palace
Therefore this place is the most auspicious
Commentary: Vipasyin has four meanings: pure contemplation, supreme contemplation, supreme vision, and universal vision. Like the full moon, with wisdom complete—this is universal vision, meaning seeing everywhere. To destroy completely, or to be exhausted, is pure contemplation. Being both complete and pure is supreme contemplation and supreme vision. That Buddha was like a full-moon night, shining everywhere. Wherever he went, that place became auspicious. In the past, Vipasyin Buddha once entered the Hall of Sublime Victory to expound the great Avatamsaka Dharma to the devas. For this reason, the Hall of Sublime Victory is the most auspicious.
Phussa clearly realized the highest truth,
Among all auspicious things, it is supreme;
That Buddha once came and entered this palace,
Therefore this place is the most auspicious.
Commentary: Phất Sa is translated as “Increasing Prosperity,” which also means a supremely excellent principle. That Buddha clearly understands and fully penetrates the principle of ultimate meaning. Ultimate meaning is before a single thought has arisen. If there is even one thought, it is not ultimate meaning.
One day, Bodhisattva Manjushri asked Vimalakirti: “What is the supreme meaning?” – Vimalakirti remained silent and said nothing.
Hence the saying: “Of the nondual Dharma gate, keep your mouth shut;
Do not speak rashly of the ultimate truth.” Once it is spoken, it is already the second truth. The ultimate truth has not even a single word. It is the most supremely auspicious of all auspicious things. In the past, the Buddha Phussa once entered the Palace of Wondrous Victory to expound the wondrous Dharma of the Flower Garland Sutra to the devas. For this reason, the Palace of Wondrous Victory is the most auspicious.
Tissa Tathagata, whose eloquence is unobstructed
the most supreme among all auspicious things
that Buddha once entered this palace
therefore this place is most auspicious.
Commentary: Tissa means “teaching deliverance.” To deliver all sentient beings, one must expound the Dharma and teach. That Buddha was skilled in expounding the Dharma, and therefore had unobstructed eloquence. Among all auspicious things, this is the most supreme auspiciousness. In the past, the Tathagata Tissa once entered the Hall of Wonderful Victory to expound the wondrous Dharma of the Flower Adornment Sutra to the gods. For this reason, the Hall of Wonderful Victory is the most auspicious.
The immaculate, undefiled Padma Buddha
supreme above all auspicious things
that Buddha once came and entered this palace
therefore this place is most auspicious.
Commentary: Ba Tou Mo means “red lotus.” The body and mind of that Buddha are pure, like a lotus, and free from dust and defilement. Among auspicious things, it is the most supremely auspicious. In the past, the Buddha Ba Tou Mo once entered the Hall of Wondrous Victory to expound the wondrous Dharma of the Flower Garland Sutra to the gods. For this reason, the Hall of Wondrous Victory is the most auspicious.
Dipankara Tathagata, great radiance
Foremost and unsurpassed among all auspicious things
That Buddha once came and entered this palace
Therefore this place is most auspicious
Commentary: When the Thus Come One Burning Lamp first brought forth the resolve for enlightenment, his body radiated a light like a shining lamp. In subsequent lifetimes, age after age, he cultivated blessings and wisdom. While practicing the Bodhisattva path, he diligently cultivated the six perfections and widely carried out the myriad practices. In every lifetime, his body radiated a great light, and so he was called the Thus Come One Burning Lamp. That Buddha not only possessed great radiance, but was also endowed with wisdom. He was the third Buddha of the Auspicious Eon and had once bestowed a prediction of Buddhahood upon Shakyamuni Buddha. Among auspicious things, this is the most supreme auspiciousness. The Buddha Burning Lamp once entered the Hall of Wondrous Victory to expound the wondrous Dharma of the Flower Garland Sutra to the gods. For this reason, the Hall of Wondrous Victory is the most auspicious.
Most Buddhas are named after their virtues. For example, Śākyamuni Buddha is translated as “Able Benevolence, Silent Stillness.” “Able Benevolence” means activity, while “Silent Stillness” means tranquility. “Able Benevolence” means teaching and transforming all sentient beings everywhere, and having the four immeasurable minds of loving-kindness, compassion, sympathetic joy, and equanimity. “Silent Stillness” refers to the four virtues of Nirvana: permanence, bliss, self, and purity.
Just as in this world the King of the Trāyastriṃśa Heaven, through the Tathāgata’s spiritual power, praises in verse all the virtues of the ten Buddhas, so too do all the Śakra Kings of the heavens in the worlds of the ten directions praise the Buddhas’ virtues in the same way.
Commentary: In the Saha world, the king of the Trāyastriṃśa Heaven is also known as Śakra. Relying on the Buddha’s great majestic spiritual power, he uses verses to praise and extol the virtues of the ten Buddhas. All the kings of the Trāyastriṃśa Heavens in the worlds of the ten directions likewise resemble Śakra in the Saha world, using verses to praise the virtues of the ten Buddhas.
At that time, the World-Honored One entered the Hall of Wondrous Victory and sat in the full-lotus posture. Suddenly, the hall became vast and spacious, like the dwelling places of the hosts of devas. All the worlds in the ten directions were likewise.
Commentary: At that time, Shakyamuni Buddha entered the Hall of Wonderful Victory and sat in full lotus posture on a lion throne made of the jewels of the Treasury of Universal Light. The Hall of Wonderful Victory suddenly became immeasurably vast, able to accommodate all the heavenly beings who had come to listen to Shakyamuni Buddha expound the wondrous Dharma of the Great and Vast Buddha Flower Adornment Sutra. In the worlds of the ten directions, the Hall of Wonderful Victory in every Trayastrimsha Heaven was likewise so.
END OF CHAPTER 13