Huayanjing jinshizizhang: A Philosophical Translation in Thai and New Approach to Understanding Avataṃsaka

Abstract

This article (along with its upcoming series) firstly aims to translate Huayanjing jinshizizhang from the original in Classical Chinese into Thai. My translation is based on the three facets of “sense,” that is, (a) “content” (b) “style” and (c) “effect” in conjunction with “transcodage” or code-switching between languages. Secondly, the aim is to annotate the original in Classical Chinese, which is considered “abstruse,” for further research. When translating the text with more than one meaning, my reasonings are given as to why they should be translated as such, to demonstrate that “translation is decision-making.” Thirdly, the aim is to analyze philosophical concepts in Huayanjing jinshizizhang by locating the text into the contexts of Avataṃsaka Sutra, Śāstra, and bhāṣya of the Avataṃsaka School. Lastly, the study criticizes the stereotypical views of Theravāda literati in Thailand on Śūnyatā by Avataṃsaka.

The translation will shed new light on why Śrāvakayāna (the Vehice of the Hearers), from the perspective of Avataṃsaka Buddhists, does not attain Śūnyatā in its full potential. I argue that: (a) we should not apply “anattalakkhaṇa” (of five skandhas) as a Theravāda-based-meaning to apprehend Avataṃsaka, for the Avataṃsaka School attains “asvâbhāva dharma” (無自性法) via “nature” (性) called “Nature Origination” (性起) within “weiyifajie” (唯一法界) in the operations of “Phenomena and Principle without Hindrances” (事理無礙) and “Phenomenon and Phenomenon without Hindrances” (事事無礙) (b) We should not assume that “non-characteristics dharma” (無相法) by Nāgārjuna is akin to Avataṃsaka’s in principle, since “samutpāda” (起) by Nāgārjuna is “loka-dhātu” on horizontal axis via “pratyaya-kāra,” and not tantamount to “pariniṣpanna-svabhāva” (圓成實性) which combines “loka-dhātu” on vertical axis (phenomena and principle) to horizontal axis (between phenomenon and phenomenon) by virtue of “tathāgata-parijñāna/jñāna” (如來智慧) which is in part of “bhūtatathatā/tathatā/tathagata-garbha-pratītya-samutpāda” (真如/如來藏緣起). (c) Due to its unique dialectics, we should utilize the affirmative terms of Avataṃsaka to understand the Avataṃsaka School.