In the Buddha Adornment Sūtra, fascicle 50, chapter 37a, Samantabhadra Bodhisattva says, “When the sun rises in Jambudvīpa, it first illuminates Mount Sumeru and all great kings of mountains, then the black mountain, then plateaus, and then the entire great earth. . . . Likewise a Tathāgata’s wisdom illuminates all without discrimination. However, the radiance of His wisdom-knowledge differs according to sentient beings’ preferences and capacities” (T10n0279, 0266b3–19). Inspired by this analogy, Huayan masters classify the Buddha’s teachings into three time periods: (1) sunrise, (2) moving sunshine, and (3) sunset.

Sunrise
    During this period, the sun at the horizon shines its light onto the highest mountaintops, just as the Buddha turns the root Dharma wheel, revealing in the Buddha Adornment Sūtra His perfect realization of the hindrance-free dharma realm. The One Vehicle He presents is a special teaching (別教) for the most advanced Bodhisattvas. These are His good teachings in the beginning.

Moving Sunshine
    During this period, the Buddha skillfully gives different teachings by turning the wide-ranging Dharma wheel three times. First, He turns the Hīnayāna Dharma wheel for sentient beings of low capacity, revealing in the Āgamas the Four Noble Truths and the Twelve Links of Dependent Arising. Second, He turns the Three-Vehicle Dharma wheel for sentient beings of middling capacity, revealing in vaipulya sūtras that dharmas are projections of one’s consciousness, to turn riders of the Two Vehicles to the Mahāyāna. Third, He turns the Mahāyāna Dharma wheel for sentient beings of high capacity, revealing in Tathāgata-store (Tathāgata-garbha) sūtras the definitive teachings of the One Vehicle. These are His good teachings in the middle.

Sunset
    During this period, the sun at the horizon once again shines its light onto the highest mountaintops, just as the Buddha turns the return-to-the-root Dharma wheel for His sharpest disciples, replacing the Three Vehicles with the One Vehicle, confirming the agreement of His teachings in the Lotus Sūtra with those in the Buddha Adornment Sūtra. These are His good teachings in the end.

The Huayan School considers that the One Vehicle presented in the last two periods is a unifying teaching (同教) for riders of the Three Vehicles. The One Vehicle presented in the first period is a special teaching (別教), the highest teaching.

Teachings Classified by Level

The Huayan School takes into consideration not only the classifications of teachings by the Tiantai School but also the tenets of the Chán (dhyāna) School and the Faxiang (dharma appearance) School. Dushun (T45n1867) classifies the Buddha’s teachings into five levels, each with a different view on the one mind (eka-citta). Later Huayan masters also expound them in their commentaries. These levels are (1) Hīnayāna teachings, (2) beginning Mahāyāna teachings, (3) mature Mahāyāna teachings, (4) immediate-realization teachings, and (5) all-embracing teachings.

Hīnayāna Teachings
    These teachings are for those incapable of accepting the Mahāyāna doctrine. They expound that there is no self in a person and expound the emptiness of a person composed of dharmas, such as the five aggregates, but cover little of no self in a dharma and the emptiness of a dharma. Followers of these teachings recognize only one’s six consciousnesses and the dependent arising of dharmas from one’s karmas. Striving to end their cycle of birth and death, they do not know a holy Bodhisattva’s changeable birth and death.^[6] These teachings relate to the one mind as the mind that creates karmas, which lead to corresponding requitals.

Beginning Mahāyāna Teachings
    These teachings expound more on dharma appearances than on dharma nature (dharmatā). Based on prajñā-pāramitā sūtras, they state that dharmas have no selves and are empty. They emphasize the dependent arising of dharmas from one’s ālaya consciousness (eighth consciousness) as taught in the Sandhinirmocana Sūtra (T16n0676), and do not expound the Middle Way.^[7] These teachings relate to the one mind as ālaya consciousness.

Mature Mahāyāna Teachings
    These teachings expound more dharma nature than dharma appearances, which all come down to dharma nature. According to sūtras such as the Laṅkāvatāra Sūtra (T16n0670) and  Śrīmālādevi Sūtra (T12n0353), all sentient beings have the Tathāgata store (tathāgata-garbha), which is synonymous with true suchness (bhūta-tathātā), and they all will attain Buddhahood. These teachings introduce the dependent arising of dharmas from true suchness, which remains changeless. They relate to the one mind as the Tathāgata store.

Immediate-Realization Teachings
    These teachings are based on dharma nature only. Because dharmas by nature are true suchness, one can come to realization of the truth immediately, without using words or skillful observations, just as Vimalakīrti Bodhisattva, in the Vimalakīrti-nirdeśa Sūtra (T14n0475), explains the non-duality of dharmas by his silence. As proclaimed by the Chán School, if one does not have a single thought, one is called a Buddha.^[8] These teachings relate to the one mind as the mind free from words and mental activities. By contrast, the Mahāyāna teachings at levels two and three are gradual-realization teachings.

All-Embracing Teachings
    These teachings are contained in the Buddha Adornment Sūtra. They encompass all teachings and present the One Vehicle as a special teaching for the most advanced Bodhisattvas. These teachings expound the one mind that encompasses all dharmas. In the dharma realm of the one mind, dharma nature is like an ocean that dissolves all dharmas into one, and the interdependent arising of dharmas is hindrance free. All-embracing teachings are also immediate-realization teachings as revealed in this sūtra, fascicle 17, chapter 16, in which Dharma Wisdom Bodhisattva says that upon a Bodhisattva’s initial activation of the bodhi mind, he attains anuttara-samyak-saṁbodhi (T10n0279, 0089a1–2).

The Dharma Realm of the One Mind

The Sanskrit word dharma means anything (mental, physical, event). For example, a dharma can be a dog, a tree, any of a sentient being’s components, such as the five aggregates, or a mental object, such as an emotion or a thought. Every dharma obeys its law and stays within its boundaries, without confusion with another dharma. For example, a dog and a tree are different dharmas, each having its own appearance and living its own life. However, this word has a special meaning when it is capitalized: the Dharma means the Buddha Dharma, i.e., Buddhist doctrine.
    In the West, dharma is often equated to phenomenon. Although such dharmas as a sunrise, a war, a fashion trend, or an epidemic are phenomena, it is doubtful that such dharmas as walking, drinking, thinking, a teaching, a sentient being, a mountain, a river, a table, a galaxy, or a dust particle can be called phenomena.
    Different minds perceive dharmas differently. For example, humans perceive water as water, but hungry ghosts perceive water as ashes or filth (Rulu 2012b, 173). Therefore, the Tiantai School of China recognizes ten dharma realms: (1) hell dwellers, (2) hungry ghosts, (3) animals, (4) humans, (5) asuras, (6) gods, (7) holy voice-hearers, (8) Pratyekabuddhas, (9) holy Bodhisattvas, and (10) Buddhas. The first six dharma realms are also called the six life-paths, through which ordinary beings transmigrate by doing good and evil karmas. The last four dharma realms are experienced by holy beings at different levels of spiritual attainment. However, Buddhas, who are fully enlightened and enlighten others, are beyond classification as a being or a nonbeing.
    By contrast, the Huayan School, based on the teachings in the Buddha Adornment Sūtra, expounds the hindrance-free dharma realm of the one mind. This dharma realm is also called the one true dharma realm.
    In the 10-fascicle Chinese version of the Laṅkāvatāra Sūtra, fascicle 1, the Buddha says, “Nirvāṇa is called the one mind; the one mind is the Tathāgata store” (T16n0671, 0519a1–2). Chengguan says that the one mind, beyond existence and nonexistence, is the body of the true dharma realm. The one mind encompasses all things, which are not apart from it (X05n0229, fascicle 2).
    The Huayan School’s theses on the dharma realm include (1) dependent arising in the dharma realm, (2) the four dharma realms, (3) the three observations, (4) the ten abstruse doors, and (5) the six appearances. They are summarized below.

Dependent Arising in the Dharma Realm

Dependent arising has different meanings and implications in different teachings. For example, the Twelve Links of Dependent Arising explain saṁsāra, the cycle of birth and death, as a sequence of events; voice-hearers, out of disgust for saṁsāra, seek to enter nirvāṇa. Dependent arising from ālaya consciousness is driven by pure and impure seeds; one seeks to end impure seeds and keep pure seeds. Dependent arising from the Tathāgata store means that sentient beings arise and transmigrate until they attain Buddhahood, because true suchness, though changeless, follows conditions. The Esoteric School teaches dependent rising from the six domains—earth, water, fire, wind, space, and consciousness—and claims that these six are the fundamental body of the universe.
    The Huayan thesis of dependent arising in the dharma realm of the one mind expounds all-encompassing interdependent arising. As all dharmas constantly arise without end, one dharma is the condition for many dharmas to arise; many dharmas are the conditions for one dharma to arise. As manifestations of the one mind, all dharmas are like mutual reflections of the jewels of the god-king Indra’s net, all reflections reflecting one another, forming endless reflections. All dharmas identify with one another and enter one another, hindrance free. There are no opposites or paradoxes, such as saṁsāra versus nirvāṇa, purity versus impurity, true mind versus false mind, Buddhas versus sentient beings. As all dharmas remain different, they are in complete unity.
    All dharmas arise through causes and conditions because dharma nature is emptiness (śunyatā). For example, in the Buddha Adornment Sūtra, fascicle 50, chapter 37a, Samantabhadra Bodhisattva explains, “Buddha-Sons, through countless causes and conditions, a Three-Thousand Large Thousandfold World forms. Such is the nature of dharmas. There is no producer, no maker, no knower, and no accomplisher. Nevertheless, a world forms. . . . Likewise a Tathāgata’s appearance is accomplished through countless causes and conditions, . . . This is how a Tathāgata attains true enlightenment. It is attained without birth or act, because such is the nature of dharmas” (T10n0279, 0263b10–24). Therefore, dependent arising in the dharma realm is also called dependent arising from dharma nature.

The Four Dharma Realms

To delve into this dharma realm, Huayan masters teach that one can view it as four dharma realms: (1) the dharma realm of things,^[9] (2) the dharma realm of the principle, (3) the dharma realm of no hindrance between things and the principle, and (4) the dharma realm of no hindrance among things. These four dharma realms are listed in Chengguan’s treatise on the three observations of the dharma realm (T45n1883) and Zongmi’s explanations of the three observations (T45n1884).

The Dharma Realm of Things
    All dharmas, such as mountains and seas, galaxies and atoms, sentient beings, and their physical and mental components and activities, appear to be separate things, like ocean waves arising, changing, and perishing through causes and conditions. They are manifestations of the one mind, like reflections in a clear mirror.

The Dharma Realm of the Principle
    Dharmas that arise and perish through causes and conditions have no self-essence (svabhāva), i.e., no inherent existence. The Sanskrit word svabhāva means “own being,” similar to the Kantian term noumenon, “thing-in-itself.” Without self-essence, dharmas are empty. Emptiness (śunyatā) is their nature and true reality (bhūta-tathātā). This changeless dharma nature is the underlying principle of all dharmas manifested from the one mind.

The Dharma Realm of No Hindrance between Things and the Principle
    As dharmas are founded on the principle, the principle is implicit in dharmas. Although dharmas appear and disappear, the principle is changeless. Although the principle is formless and timeless, it is revealed through dharmas with illusory appearances. In the analogy of a gold lion, gold is likened to the principle and the lion is a thing in a particular appearance. Without gold, a gold lion cannot appear. Therefore, without the principle, nothing can arise (T45n1880, 0664a24–25).

The Dharma Realm of No Hindrance among Things
    Chengguan (T36n1738) classifies dharmas into ten groups: (1) physical things, from one dust particle to vast worlds; (2) minds, pure or impure, and their functions; (3) time intervals, from moments to kalpas, and all time frames; (5) places, from the tip of one hair somewhere to worlds in the ten directions; (6) bodies of Buddhas, Bodhisattvas, voice-hearers, and sentient beings, from one pore to the entire body; (7) directions, from one direction to the ten directions; (8) meanings of words, from one meaning to all meanings; (9) actions, from one action to all actions; (10) positions on the Bodhisattva Way, from the first level of abiding to the Buddha ground.
    Because the true reality of all things is emptiness, their illusory appearances do not hinder one another. For example, in the Buddha Adornment Sūtra, fascicle 49, chapter 36, Samantabhadra Bodhisattva says, “All worlds enter the tip of one hair; the tip of one hair enters all worlds. All sentient beings’ bodies enter one body; one body enters all sentient beings’ bodies. An ineffable number of kalpas enter one thought; one thought enters an ineffable number of kalpas. The teachings of all Buddhas enter one teaching; one teaching enters the teachings of all Buddhas. An ineffable number of sensory fields enter one sensory field; one sensory field enters an ineffable number of sensory fields. An ineffable number of faculties enter one faculty; one faculty enters an ineffable number of faculties. All faculties enter one non-faculty; one non-faculty enters all faculties. All perceptions enter one perception; one perception enters all perceptions. All sounds of words enter the sound of one word; the sound of one word enters the sounds of all words. The three time frames [past, present, and future] enter one time frame; one time frame enters all three time frames” (T10n0279, 0258b27–c6).

The Three Observations

To fully understand the first dharma realm, one needs to fathom the last three dharma realms by making three observations. Attributed to Dushun, they are the first three of the five observations in Fazang’s essay on activation of the bodhi mind (T45n1878). Chengguan also explains these three observations in his treatise (T45n1883). Then Zongmi (T45n1884) annotates them, and Xüfa (X58n1025) summarizes them. The three observations are (1) the true emptiness of things, (2) no hindrance between things and the principle, and (3) pervasive mutual encompassing of things.

The True Emptiness of Things
    To fathom the dharma realm of the principle, one should observe the emptiness of dharmas in the dharma realm. Using form as an example, Chengquan (T45n1883) observes form in four ways: (1) form is emptiness because it has no self-essence; (2) emptiness, like a clear mirror that displays images, is form; (3) emptiness and form do not hinder each other because form is illusory and emptiness does not destroy form; (4) observing form without thinking, and without relying on views, such as those in (1) and (2), leads to realizing its true emptiness.
    As form is true emptiness, so too are all other dharmas. True emptiness is revealed in the Buddha Adornment Sūtra, fascicle 16, chapter 14, in which All Wisdom Bodhisattva says, “Observe that dharmas / Have no self-essence. / Their births and deaths / Are false names. / All dharmas have neither birth / Nor death. / If one can have this understanding, / Buddhas always appear before one. /” (T10n0279, c11–14).

No Hindrance between Things and the Principle
    The first observation leads to realizing the true emptiness of things as the principle, but does not reveal things as useful manifestations of true suchness. To fathom the dharma realm of no hindrance between things and the principle, Chengguan teaches that one should see the oneness of things and the principle through ten doors.
    (1) The principle, which is free from differentiation, pervades all things.
    (2) Things, which can be differentiated, encompass the principle.
    (3) Things, which have no self-essence, rely on the principle to arise. They are like pictures painted by an artist, i.e., one’s mind.
    (4) Things reveal the principle because their appearances through causes and conditions indicate that their nature is emptiness.
    (5) The principle transcends all things, like the open sky unchanged by worlds in existence or destruction. In the Buddha Adornment Sūtra, fascicle 52, chapter 37c, Samantabhadra Bodhisattva says, “Buddha bodhi neither increases nor decreases, whether anyone attains or does not attain true enlightenment. Why? Because bodhi is beyond appearance and no appearance, one and many” (T10n0279, 0275a27–29).
    (6) Things conceal the principle because things are detectable, but the principle is not. Therefore, sentient beings perceive dharma appearances, but not dharma nature.
    (7) The principle is things, like water in the appearance of waves.
    (8) Things are the principle, like waves made of water.
    (9) The principle is not things because the principle is true and things are false appearances.
    (10) Things are not the principle because things arise and perish through causes and conditions, and the principle is changeless.
    While doors 7 and 8 reveal that things and the principle are the same, doors 9 and 10 reveal that they are different. Therefore, things and the principle are neither same nor different. Nevertheless, they are one and there is no hindrance between them.

Pervasive Mutual Encompassing of Things
    Through the second observation, one sees the oneness of things and the principle. Therefore, as the principle, like the sky, is pervasive and all-encompassing, so do things pervade and encompass one another, hindrance free. To fathom the dharma realm of no hindrance among things, Chengguan teaches that one should observe their pervasive mutual encompassing through ten doors.
    (1) The principle is like things. Because it appears as different things, seeing anything is seeing the principle.
    (2) Things are like the principle. Therefore, even a dust particle pervades all things as does the principle.
    (3) Everything displays no hindrance between things and the principle. Because things and the principle are neither same nor different, one thing can encompass one or many things; many things can encompass one or many things. When one thing encompasses one or many things, the latter pervade the former. When many things encompass one or many things, the latter pervade the former.
    (4) There is no hindrance between a particular place and many other places. Because things and the principle are different, a particular place is defined by its location; because things and principle are the same, places have no locations as does the principle. Therefore, anything can remain in its place and be everywhere in the ten directions; a Buddha can remain on His seat in one world and expound the Dharma in all worlds.
    (5) There is no hindrance between small and large things. Because things and the principle are different, things have different sizes; because things and the principle are the same, things have no sizes as does the principle. Therefore, a dust particle that remains small can encompass Mount Sumeru as can the principle.
    (6) There is no hindrance to one thing encompassing many things. For example, each of the ten mirrors facing a light in the center of a room encompasses the reflections of the other nine mirrors.
    (7) There is no hindrance between encompassing and entering one or many things. As one thing encompasses many things, it also enters them. As many things encompass one thing, they also enter it.
    (8) There is no hindrance to mutual encompassing and entering one or many things. One thing can encompass and enter one or many things, and one or many things can encompass and enter one or many things. For example, as the reflections of nine mirrors enter one mirror and are encompassed by it, its reflection enters nine mirrors and is encompassed by them.
    (9) There is no hindrance to entering, together with encompassed things, one or many things. One thing can encompass many things and, together with them, enter one or many things. For example, one mirror encompasses the reflections of many mirrors and enters, together with these reflections, one or many mirrors.
    (10) In sum, all dharmas are in complete unity, hindrance free.

The Ten Abstruse Doors

Understanding the dharma realm of no hindrance among things that endlessly arise through causes and conditions leads to an understanding of the abstruse meanings in the Buddha Adornment Sūtra. However, it is difficult for human minds to comprehend this dharma realm. Building upon the meanings of the preceding ten doors, Huayan masters propose another ten doors to describe this dharma realm revealed by the Buddha. They are called the ten abstruse doors, also called the ten abstruse doors of hindrance-free dependent arising of dharmas, or the ten abstruse doors of the Huayan One Vehicle.
    The ten abstruse doors expounded by Zhiyan (T35n1732, T45n1868) and Fazang (T45n1866) are attributed to Dushun and referred to as the old ten doors. Then Fazang (T35n1733, T45n1871) changes their order and replaces two doors. His ten doors are referred to as the new ten doors. Chengguan (T35n1735, T36n1736, X05n0232) expounds these new ten doors, and Xüfa (X58n1025) summarizes them. These ten new doors are (1) all things in simultaneous responsiveness, (2) no hindrance between small and large things, (3) one thing and many things encompassing each other and remaining different, (4) things identifying with one another unhindered, (5) things being simultaneously manifest and concealed, (6) a small thing encompassing many things with no change in sizes, (7) all things in the state of Indra’s net, (8) things bringing an understanding of the dharma realm, (9) things in any of the ten time frames, and (10) everything arising as a principal in complete unity with its companions. Their summaries below are based on Chengguan (X05n0232).

All Things in Simultaneous Responsiveness
    All things simultaneously respond to one another, free from before and after, beginning and ending. They are like reflections in a tranquil ocean seen in the Ocean Seal Samādhi (sāgaramudrā-samādhi). Everything is like a drop of ocean water that contains the flavors of all river waters. This door is the general door that leads to the next nine doors, and all ten doors encompass one another.

No Hindrance between Small and Large Things
    Everything is like the principle, which has no boundary. Therefore, small is large, and large is small. Everything is like a small mirror that can contain the reflection of a huge mountain. Therefore, a lotus flower can span the entire dharma realm.

One Thing and Many Things Encompassing Each Other and Remaining Different
    When one thing enters many things, many things encompass it, all remaining different. When many things enter one thing, one thing compasses them, all remaining different. For example, when a thousand lamplights illuminate one another, they look like one light, but remain different.

Things Identifying with One Another Unhindered
    Things identify with one another unhindered, like waves made of the same water. One thing identifies with many things; many things identify with one thing. One Buddha’s words are all Buddhas’ words; entering One Dharma Door is entering all Dharma Doors. Different positions on the Bodhisattva Way are the same, as revealed in the Buddha Adornment Sūtra. In its fascicle 17, chapter 16, Dharma Wisdom Bodhisattva says that upon a Bodhisattva’s initial activation of the bodhi mind, he attains anuttara-samyak-saṁbodhi (T10n0279, 0089a1–2).

Things Being Simultaneously Manifest and Concealed
    When one thing encompasses many things, one thing is manifest and many things are concealed. When many things encompass one thing, many things are manifest and one thing is concealed. Because one thing can simultaneously encompass many things and be encompassed by many things, it can be simultaneously manifest and concealed, like a secret. Those who see a Buddha in heaven do not see Him in the human world; those who see a Buddha in the human world do not seem Him in heaven. All groups simultaneously see a Buddha in their worlds, but not other worlds.

A Small Thing Encompassing Many Things with No Change in Sizes
    When one thing encompasses many things, one and many retain their sizes. For example, when a dust particle encompasses many large worlds, it conforms to dharma nature and is like a crystal vase, and many large worlds are like mustard seeds in the vase. However, the dust particle does not become large, and the worlds do not become small. In one thought, all subtle meanings clearly emerge. In one thought, a Bodhisattva knows all sentient beings’ different minds.

All Things in the State of Indra’s Net
    As every jewel of the god-king Indra’s net displays reflections of all other jewels, all reflections reflect one another without end. One dust particle encompasses countless worlds made of dust particles, each of which encompasses countless worlds. It continues in this way without end, like the endless reflections in Indra’s net.

Things Bringing an Understanding of the Dharma Realm
    Because there is no difference between things and the principle, anything can bring an understanding of the dharma realm. Therefore, upon seeing a flower or hearing a bell, a Chán student sees his Buddha nature. Whatever one does, whether standing still, raising one’s hand, or touching something, reveals the inconceivable dharma realm.

Things in Any of the Ten Time Frames
    Each of the three time frames has three time frames: past has its past, present, and future; present has its past, present, and future; future has its past, present and future. These nine time frames are encompassed in one thought, the tenth time frame. Although the ten time frames seem to be separate, things and time are in complete unity. One thought is countless kalpas; in a dream, one can pass through one hundred years.

Everything Arising as a Principal in Complete Unity with Its Companions
    In the dharma realm of dependent arising, nothing arises alone. Everything arises as a principal in unity with its companions, like a polar star surrounded by lesser stars. One teaching is accompanied by many teachings. When a Buddha emits radiance, it is accompanied by billions of beams of light as its retinue. When Samantabhadra Bodhisattva expounds the Dharma, Bodhisattvas from other worlds come to testify that they expound the same Dharma. When they expound the Dharma, each is a principal accompanied by other Bodhisattvas as his companions.

Of these ten doors, the first three are the base, which produce the last seven. The first produces the fourth, fifth, and sixth; the second produces the seventh, eighth, and ninth; the third produces the tenth. Everything in the dharma realm, large or small, can be observed through these ten abstruse doors because they reveal the dharma realm of no hindrance among things.

The Six Appearances

The term “six appearances” comes from the Buddha Adornment Sūtra, fascicle 34, chapter 26a, in which a Bodhisattva on the first ground makes ten vows. His fourth vow is to take vast Bodhisattva actions and explain truthfully the six appearances of every action. These six are (1) general, (2) particular, (3) same, (4) different, (5) completed, and (6) undone (T10n0279, 0181c25–26).
    According to Huayan masters, every dharma, not just a Bodhisattva action, has these six appearances. Their explanations of the six appearances are based on the relationship between a thing and its components. A thing’s general appearance disregards its components. Its particular appearance arises from its particular components. Its components have the same appearance because they belong to the same thing. Its components have different appearances because they are different components with different uses. A thing has a completed appearance when it is completed through dependent arising of its components. It has an undone appearance when its components go separate ways.
    For example, the general appearance of a team is a group of people. Its particular appearance arises from its particular members. Its members have the same appearance because they belong to the same team. Its individual members have different appearances and skills. A team has a completed appearance because of the union of its members. It has an undone appearance when its members go separate ways.
    Every team member has these six appearances as well. His general appearance is a human body. His particular appearance arises from his particular sense organs and other features. His sense organs have the same appearance because they belong to him. His sense organs have different appearances because they are different organs with different functions. He has a completed appearance because of the union of his sense organs. He has an undone appearance when one or more of his sense organs are missing or useless. Then every sense organ has these six appearances. It goes on like this, down to a tissue, a cell, an atom, and even a sub-atomic particle.
    Of these six appearances, the first and second reveal the equal importance of the general and particular appearances of a thing; the third and fourth reveal that its components belong to it but remain different; the fifth and sixth reveal the completion and dissolution of a thing because of its components; the first, third, and fifth reveal unity; the second, fourth, and sixth reveal differences. As unity and differences are not apart from each other, all six appearances are in unity. As every dharma has these six appearances, all dharmas in the dharma realm are interconnected.

Why Dharmas Are in Complete Unity

To explain why dharmas are hindrance free and in complete unity, Chengguan (T35n1735, X05n0232) gives ten reasons.
    (1) Dharmas are manifestations of the one mind, like waves lifted by the ocean.
    (2) Dharmas have no definite nature. Manifested by the mind through conditions, large is not definitely large; small is not definitely small; one is not definitely one; many are not definitely many.
    (3) The dharma realm is a great arising of interdependent dharmas. As different dharmas are mutual conditions for arising, they respond to one another.
    (4) Dharma nature pervades all things. Therefore, there is no hindrance among things, as revealed by the ten abstruse doors.
    (5) Dharmas are illusory. When a dreamer travels to near and far places, there is no difference between near and far. When a magician conjures many things from one thing, and one thing from many things, there is no difference between the conjured one and many things. Therefore, when a sentient being conjured by the Tathāgata store does illusory things, there is no difference between one and many illusory things he does.
    (6) Dharmas are like reflections. Manifested from the mind, they are like endless mutual reflections of two mirrors facing each other.
    (7) Causes of dharmas are countless. One cause has countless causes, each of which has countless causes. For example, in the past, Buddhas and Bodhisattvas have taken universally worthy actions, observed dependent arising of dharmas, made great vows, transferred their merits, and created other excellent causes. Such countless causes lead to their hindrance-free attainments.
    (8) A Buddha has realized the ultimate truth. He is adorned with merit and wisdom, which indicate that perfect causes have led to perfect effects.
    (9) Profound samādhi enables one to experience the hindrance-free dharma realm. In the Buddha Adornment Sūtra, fascicle 40, chapter 27a, the Buddha says, “If a Bodhisattva enters these samādhis, he acquires the endless power of the dharma realm and walks across the open sky hindrance free” (T10n0279, 0213a7–8).
    (10) All Buddhas have achieved inconceivable liberation and acquired spiritual powers. In fascicle 47, chapter 33b, Blue Lotus Flower Store Bodhisattva says, “Buddha-Bhagavāns have ten hindrance-free liberations. . . . All Buddhas can manifest in a dust particle an ineffably ineffable number of Buddhas appearing in worlds in the ten directions. . . . All Buddhas can manifest in a dust particle all past, present, and future Buddha work” (Ibid., 0251b5–17).
    The eighth, ninth, and tenth reasons imply that the hindrance-free dharma realm is revealed by Buddhas, who are fully enlightened and have transcended human perception, and is experienced by advanced Bodhisattvas in samādhi. They set an example for those with enough faith to enter the dharma realm through spiritual training.

Benefits of the Mahāvaipulya Sūtra of Buddha Adornment

The Bodhisattva Way culminates in attainment of Buddhahood. At the beginning of the Buddha Adornment Sūtra, Śākyamuni Buddha, in His first assembly under the bodhi tree, displays the glory of Buddhahood. He reveals Himself as Vairocana Buddha in His sublime reward body (saṁbhogakāya), which is the main requital for completing the Bodhisattva Way. He also reveals the Lotus Flower Store of Oceans of Magnificent Worlds, which is the reliance requital.^[10] In the ninth assembly, the youth Sudhana demonstrates entering the dharma realm by completing in one lifetime all six stages of the Bodhisattva Way. The first assembly reveals the Buddha one believes in, and the ninth assembly reveals the believer becoming a Buddha. Universally worthy actions are the perfect cause, and Buddhahood is the perfect effect. Cause and effect are equal in the hindrance-free dharma realm of the one mind.
    Fazang (T45n1871) lists ten benefits of this sūtra. They are (1) seeing or hearing a Buddha, (2) activating the bodhi mind, (3) taking actions, (4) taking spiritual positions, (5) ascending to heaven or a Bodhisattva ground quickly, (6) removing hindrances, (7) giving others benefits, (8) acquiring benefits through training, (9) acquiring benefits immediately, and (10) conforming to dharma nature.

Seeing or Hearing a Buddha

Studying a Buddha’s teachings is seeing and hearing a Buddha. In the Buddha Adornment Sūtra, fascicle 52, chapter 37c, Samantabhadra Bodhisattva says, “Whoever makes offerings to the ground walked by a Tathāgata or to His memorial pagodas acquires roots of goodness, ends the trouble of his afflictions, and experiences the joy experienced by sages and holies. . . . If sentient beings see or hear a Buddha, though they do not elicit faith or delight because they are fettered by karma-hindrances, they still plant their roots of goodness without fail and will ultimately enter nirvāṇa” (T10n0279, 0277b14–18).

Activating the Bodhi Mind

In fascicle 17, chapter 17, Dharma Wisdom Bodhisattva says that as soon as a Bodhisattva activates the bodhi mind, he is praised by all Buddhas in worlds in the ten directions, and can expound the Dharma and teach all sentient beings in all worlds (Ibid., 0091c17–19).

Taking Actions

Taking even one universally worthy action leads to taking all spiritual positions. In fascicle 49, chapter 36, Samantabhadra Bodhisattva says that a Bodhisattva-Mahāsattva who retains the teachings on universally worthy actions will, with a little effort, quickly attain anuttara-samyak-saṁbodhi and acquire the entire Buddha Dharma (Ibid., 0258c24–26).

Taking Spiritual Positions

Every position on the Bodhisattva Way encompasses all positions, from the first level of abiding to the Buddha Ground. Therefore, one ground encompasses the virtues of all grounds (T09n0278, 0395b25–26). All positions are one position. Therefore, upon fulfilling the ten faithful minds, a Bodhisattva attains Buddhahood.

Ascending to a Heaven or a Bodhisattva Ground Quickly

In fascicle 48, chapter 35, when hell dwellers encounter the radiance emitted by Vairocana Bodhisattva in Tuṣita Heaven (the fourth desire heaven), they gain a respite from suffering, and acquire ten purities of their eyes, ears, noses, tongues, bodies, and minds. After death, they are reborn in Tuṣita Heaven and become god-sons (T10n0279, 0255c16–20). When they hear Samantabhadra Bodhisattva’s vast transference of his roots of goodness, they ascend to the tenth Bodhisattva ground and are adorned with powers and samādhis (Ibid., 0257a5–6).

Removing Hindrances

In the same chapter, these god-sons repent of their grave sins and remove all hindrances by doing pure body, voice, and mind karmas (Ibid., 0257a6–7). When they make an offering to Vairocana Tathāgata, a cloud of lotus flowers is emitted from every pore on their bodies, and fragrant clouds rain down fragrances everywhere. Those whose bodies are suffused with the fragrance experience peace and joy and all their karma-hindrances are removed (Ibid., 0257a13–18).

Giving Others Benefits

In the same chapter, those who see that cloud canopy plant roots of goodness as numerous as the sands of the Ganges (Ibid., 0257a23–24). Those who encounter even briefly the radiance of a Bodhisattva who abides in the position of Pure Gold Web Wheel-Turning King will ascend to the tenth Bodhisattva ground (Ibid., 0257b6–8).

Acquiring Benefits through Training

In chapter 39 in fascicles 60–80, the youth Sudhana activates the bodhi mind, takes universally worthy actions with faith under the guidance of fifty-three beneficent learned teachers, and attains Buddhahood in one lifetime.

Acquiring Benefits Immediately

In fascicle 61, chapter 39b, Mañjuśrī Bodhisattva teaches 6,000 monks led by Śāriputra to cultivate ten tireless minds in order to ride the Mahāyāna, and they immediately enter the samādhi called Hindrance-Free Eye That Sees the States of All Buddhas (Ibid., 0331b21–29).

Conforming to Dharma Nature

As all dharmas conform to dharma nature, so too do sentient beings. In fascicle 52, chapter 37c, Samantabhadra Bodhisattva says that when a Tathāgata attains true enlightenment, in His body He sees all sentient beings activate the bodhi mind, train in Bodhisattva actions, attain true enlightenment, and even enter parinirvāṇa. These events have the same nature, i.e., no self-essence. Knowing that all dharmas have no self-essence, He acquires all wisdom-knowledge and endless great compassion to deliver sentient beings (Ibid., 0275a19–26).

Entering the Dharma Realm