English (machine translation)
Translation of 修華嚴奧旨妄盡還源觀
- Language
- English
- Extent
- 66 passages, 8,045 words
- Text
- complete digital text
- Source
- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1876 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
- 1 — 66 parts
Text
1.1
Composed by Śramaṇa Fazang, Translator of Scriptures at the Great Jianfu Monastery under the Tang.
1.2
The complete teaching is inconceivable: peer into a single mote of dust and it is suddenly manifest. The perfect lineage is unfathomable: look at a fine hair and it is simultaneously displayed. Yet function is differentiated from essence, not without tendencies of distinction; phenomena appear based on principle, naturally possessing the form of a single limit. It is like medicine arising when sickness appears, or wisdom being established when delusion is born. If the sickness is false, the medicine is also false—raising an empty fist to stop a child's crying; if the mind penetrates, phenomena penetrate—drawing upon empty space to show pervasiveness. Once one is aware and awakened, what is blocked and what penetrates? The hundred negations put an end to cognitive grasping, and the four catuṣkoṭi sever addition and subtraction. Thus both medicine and sickness vanish together, quietude and turbulence are completely fused, subject and object are dissolved to enter the profound lineage, and nature and marks are eliminated to return to the dharma-realm.
1.3
I observe that the profound guidelines are vast and boundless, and their subtle purport is faint and minute. Those who read them rarely fathom their source, and those who seek them seldom exhaust their bounds. Therefore true emptiness is obstructed at the fore of the mind, perpetually turning into a field of conditioned thought; the limit of reality dwells before one's eyes, but turns instead into a sphere of names and marks. Now, gathering the profound and esoteric, embracing the great lineage, I extract the scroll of scripture from within a mote of dust and turn the wheel of Dharma on the tip of a hair. The discerning find virtue exalted that very day, while the deluded lose hope through many lifetimes; for those who grasp the purport, mountains and peaks are easily moved, but for those who run counter to the lineage, not even a fraction of an ounce can enter. Thereupon, reviewing past proclamations and consulting old writings, assembling the profound texts of the Tripiṭaka and relying upon the subtle purports of the five vehicles, verbose phrasing has been eliminated and omitted meanings restored to completeness. Although this initial compilation is free of doubt, all the more does it rely upon the authority of prior standards: exhausting this ocean of nature and converging with that forest of practice, I distinctively present six gates forming altogether a single contemplation—interpenetrating yet unconfused, luminous within a single limit. Hoping to turn back from the paths of delusion like feelings illuminated by the dawn sun, may noble people who cherish the Way look down and examine it closely.
1.4
Now I briefly explain this contemplation, dividing it generally into six gates: first listing their names, then analyzing them at length.
1.5
First, revealing the one essence, namely, the essence of self-nature pure, complete, and luminous.
1.6
Second, giving rise to the two functions: first, the function of the ocean-reflection wherein all phenomena abide permanently; second, the function of the dharma-realm completely luminous and unhindered.
1.7
Third, showing the three pervasive aspects: first, the pervasive aspect of a single mote of dust universally encompassing the dharma-realm; second, the pervasive aspect of a single mote of dust endlessly producing [all things]; third, the pervasive aspect of a single mote of dust containing and holding emptiness and existence.
1.8
Fourth, practicing the four virtues: first, the virtue of adapting to conditions in marvelous, boundless function; second, the virtue of maintaining deportment with principled conduct; third, the virtue of gentle, upright rectitude that embraces sentient beings; fourth, the virtue of universally enduring suffering on behalf of sentient beings.
1.9
Fifth, entering the five cessations: first, the cessation of illuminating phenomena as pure and open, abandoning conditions; second, the cessation of observing persons as serene and still, ending desires; third, the cessation of nature-origination's manifold surging being naturally so; fourth, the cessation of thoughtlessness through the manifestation of samādhi-light; fifth, the cessation of non-marks through profound interpenetration of principle and phenomena.
1.10
Sixth, giving rise to the six contemplations: first, the contemplation of true emptiness by gathering objects back into the mind; second, the contemplation of marvelous existence by manifesting objects from the mind; third, the contemplation of the secret, perfect interpenetration of mind and objects; fourth, the contemplation of the wisdom-body casting reflections in multitude of conditions; fifth, the contemplation of multiple bodies entering the image of a single realm; sixth, the contemplation of Indra's net wherein host and companions mutually manifest.
1.11
First, revealing the one essence refers to the essence of self-nature pure, complete, and luminous. This is none other than the essence of dharma-nature within the tathāgatagarbha: originally and fundamentally self-sufficient in its nature, it is not defiled when dwelling in defilement, nor is it purified through cultivation—hence it is called 'self-nature pure.' The essence of its nature shines everywhere, leaving no darkness unillumined—hence it is called 'complete and luminous.' Furthermore, following the flow to add defilement, it is not stained; going against the flow to eliminate defilement, it is not cleansed. It does not increase in the body of a noble one, nor does it decrease in the body of an ordinary person. Although there is the distinction between concealment and manifestation, there is no difference of variation. When defilements cover it, it is concealed; when wisdom understands it, it is revealed. It is not produced by generative causes; it is only brought to light by illuminating causes. The Awakening of Faith says: The intrinsic essence of tathatā 'has the meaning of great wisdom and luminosity; the meaning of shining throughout the dharma-realm; the meaning of true knowledge; the meaning of the mind of pure self-nature…' It is explained at length therein, and hence it is called the essence of self-nature pure, complete, and luminous.
1.12
Below this, 'giving rise to the two functions based on the essence' means giving rise to the two functions based on the aforementioned pure essence.
1.13
First, the function of the ocean-reflection wherein all phenomena abide permanently. Speaking of the 'ocean-reflection,' this is the innate enlightenment of tathatā. When delusions are exhausted and the mind is clear, the myriad phenomena appear all at once. It is like the great ocean raising waves because of the wind; if the wind ceases, the ocean water becomes clear and still, and no image fails to appear. The Awakening of Faith says: 'The treasury of immeasurable merits, the ocean of dharma-nature tathatā.' Therefore it is called the sāgaramudrā-samādhi. A sūtra says: 'All phenomena and the myriad images are sealed by a single dharma.' That 'single dharma' is what is called the One Mind. This mind subsumes all worldly and supramundane dharmas; it is the essence of the great universal-aspect teaching of the one dharma-realm. It is solely based on deluded thoughts that differences exist; if one is free of deluded thoughts, there is only the one tathatā. Therefore it is called the sāgaramudrā-samādhi. The Avataṃsaka Sūtra says: 'Manifesting the forms of boys or girls, / Devas, dragons, and asuras, / Even mahoragas and the like, / Causing them all to be seen according to their inclinations. / Sentient beings have distinct appearances; / Their karmic activities and voices are also immeasurable. / All such things are able to appear / Through the awesome spiritual power of the sāgaramudrā-samādhi.' Based on this meaning, it is called the sāgaramudrā-samādhi.
1.14
Second, the function of the dharma-realm completely luminous and unhindered. This is the Avataṃsaka-samādhi. That is, broadly cultivating the myriad practices, according with principle to accomplish virtue, universally encompassing the dharma-realm to realize bodhi. Speaking of the 'flower adornment' (avataṃsaka), flowers have the function of bearing fruit, and practice has the efficacy of inducing retribution. Now, relying on phenomena to express this, flowers are used as an analogy. 'Adornment' means that when practices are accomplished and fruit is perfected, according with principle and matching truth, nature and marks are both forgotten, subject and object are both extinguished, and it shines forth in brilliant clarity; hence it is called adornment. Indeed, unless it is a practice flowing from the real, there is no way to accord with the real; how could any practice that decorates the real not arise from the real! Here, the real encompasses the tips of delusion, and there is no practice that is not cultivated; delusion penetrates to the source of the real, and there is no mark that is not quieted. Hence it is called the function of the dharma-realm completely luminous and unhindered. The Avataṃsaka Sūtra says: 'Adorning and purifying inconceivable lands, / Making offerings to all Tathāgatas, / Emitting great light that is boundless, / Delivering sentient beings without limit, / Giving, morality, patience, vigor, and dhyāna, / Wisdom, skillful means, spiritual powers, and so forth— / All of these are completely unimpeded / Through the power of the Buddha's Avataṃsaka-samādhi.' Based on this meaning, it is called the Avataṃsaka-samādhi.
1.15
Third, 'showing the three pervasive aspects' means that based on the two previous functions, each and every function universally encompasses the dharma-realm; hence it is called pervasive. Speaking of the three pervasive aspects:
1.16
First, the pervasive aspect of a single mote of dust universally encompassing the dharma-realm. That is, a mote of dust has no self-nature; gathering the real, it is established. Since the real is boundless, the dust is also like this. A sūtra says: 'In all the dust motes of the Padmagarbha World Realm, / In each and every dust mote the dharma-realm is seen; / Jewel-light manifests buddhas gathering like clouds— / This is the sovereignty of the Tathāgata's lands.' Based on this meaning, one should know that a single mote of dust universally encompasses the dharma-realm.
1.17
Second, the pervasive aspect of a single mote of dust endlessly producing [all things]. That is, a mote of dust has no self-essence; its arising must rely upon the real. Since tathatā possesses the numerous virtues [as numerous as] the sands of the Ganges, the functions that arise based on the real are likewise of myriad differences. The Awakening of Faith says: 'As for tathatā, because its self-essence has the meaning of permanence, bliss, self, and purity, the meaning of cool, unchanging sovereignty, and is fully endowed with such merits exceeding the sands of the Ganges, down to having the meaning of lacking nothing…' A sūtra says: 'Within such an ocean of Padmagarbha World Realms, without distinction, whether mountains, rivers, down to groves of trees, dust motes, hair tips, and other places, every single one of them accords with the tathatā dharma-realm and is endowed with boundless virtues.' Based on this meaning, one should know that a single mote of dust is principle and is phenomenon; is person and is dharma; is that and is this; is environment and is body; is defiled and is pure; is cause and is fruit; is identical and is different; is one and is many; is broad and is narrow; is sentient and is insentient; is the trikāya and is the ten bodies. Why is this? Because there is unobstructed interpenetration of principle and phenomena, and unobstructed interpenetration among phenomena; because phenomena are naturally so; and because the ten bodies function sovereignly in mutual operation. It is exclusively the realm of the Universal Eye. Within the phenomenal marks described above, each and every one mutually contains and subsumes the other, each possessing realms that are multiple and endless. A sūtra says: 'The endless ocean of all dharma-gates / Gathers together in the bodhimaṇḍa of a single dharma; / Such dharma-nature is spoken by the Buddha, / And the eye of wisdom can understand this skillful means.'
1.18
Question: 'According to what you have said, upon a single mote of dust there is no principle that is not revealed, no phenomenon that is not fused, no text that is not explained, and no meaning that is not penetrated. How are students of the present day to understand, comprehend, and reach this point within a mote of dust, so as to suddenly resolve their manifold doubts? Moreover, upon a single mote of dust, what is defilement? What is called purity? What is the real? What is called the conventional? What is called saṃsāra? What is called nirvāṇa? What are called afflictions? What is called bodhi? What is called the Hinayana Dharma? What is called the Mahayana Dharma? Please grant an explanation and resolve this, so that we may hear what has never been heard!'
1.19
Answer: 'When great wisdom is complete and luminous, beholding a fine hair it encompasses the ocean of nature; when the source of truth is clearly manifest, dwelling in a single mote of dust it illuminates the entire body. The myriad dharmas arise necessarily at the same time, and in a single limit principle has no before or after. Why is this? Because this unreal mark of a single mote of dust can obscure the real, it is defilement; because this mark of dust is empty and non-existent, it is purity. Because the essence of this dust's nature is fundamentally identical with tathatā, it is the real; because this mark of dust is conditionally arisen and magically existent, it is the conventional. Because the mark of dust shifts and changes from thought to thought, it is saṃsāra; because observing that the mark of dust exhausts the marks of arising and ceasing and is empty without reality, it is nirvāṇa. Because the largeness or smallness of the dust's mark is entirely the discrimination of the deluded mind, it is affliction; because the essence of the dust's mark is fundamentally empty and quiet and conditioned thought naturally ceases, it is bodhi. Because the essence of the dust's mark is devoid of imagined nature (parikalpita), it is the Hinayana Dharma; because the nature of dust is without arising and without ceasing, and relies on other-dependence (paratantra) as apparent existence, it is the Mahayana Dharma. This is a brief explanation. If we were to speak fully of it, even if all sentient beings harbored different doubts and simultaneously questioned the Tathāgata, the Tathāgata would explain it with only the single word "dust". You should contemplate this deeply.'
1.20
A sūtra says: 'The endless ocean of all dharma-gates / Is expounded in a single word without remainder.' Based on this meaning, it is called the pervasive aspect of a single mote of dust endlessly producing [all things].
1.21
Third is the pervasive aspect of a single mote of dust containing and holding emptiness and existence. This means that a dust mote lacking self-nature is emptiness, while its illusory mark being clearly manifest is existence. Because illusory form has no essence, it is necessarily not different from emptiness; because true emptiness is endowed with virtues, it penetrates thoroughly to the surface of existence. Contemplating form as emptiness, one accomplishes great wisdom and does not abide in saṃsāra; contemplating emptiness as form, one accomplishes great compassion and does not abide in nirvāṇa. Only when form and emptiness are non-dual, and compassion and wisdom are not distinct, is it genuine truth. The Ratnagotravibhāga says that bodhisattvas prior to the path still have three doubts regarding this true emptiness and marvelous existence: first, doubting that emptiness annihilates form, grasping at an emptiness of annihilation; second, doubting that emptiness is different from form, grasping at an emptiness outside of form; third, doubting that emptiness is an entity, grasping at emptiness as existence. Now, this is explained here: form is illusory form, and necessarily does not obstruct emptiness; emptiness is true emptiness, and necessarily does not obstruct form. If it obstructed form, it would be an emptiness of annihilation; if it obstructed emptiness, it would be real form. Just as a single dust mote is endowed with true emptiness and marvelous existence as stated above, one should know that each and every dust mote is also like this. If one realizes this principle, then a dust mote contains the ten directions without deficiency in large or small, and a thought encompasses the nine ages, extension and brevity being simultaneous. Therefore, marvelous and sublime words manifest the perfect teaching within a fine hair; the extraordinary assembly of noble ones display their entire bodies within a light particle of dust. It far transcends the extremes of words and thoughts, breaking out beyond fish traps and snares. A sūtra says: 'Suppose there is a great scripture scroll, whose measure equals the three-thousandfold world-realm, situated inside a single dust mote, and so it is with all dust motes. There is a wise person, who with pure eyes sees it universally and clearly; he breaks open the dust mote and brings forth the scripture scroll, widely benefiting sentient beings,' and so on. If explained according to principle, the dust mote is the deluded attachment of sentient beings, while the scripture scroll is the complete luminosity of great wisdom. Since the essence of wisdom is boundless, it is said that its measure equals the three-thousandfold world-realm. Relying on this meaning, it is called the pervasive aspect of a single mote of dust containing and holding emptiness and existence.
1.22
Next, relying on this cognitive object capable of pervasion, one practices the four virtues; that is, relying on the aforesaid cognitive object of a single dust mote capable of pervasion, one cultivates the four kinds of virtuous practices.
1.23
First is the virtue of adapting to conditions in marvelous, boundless function. This means that relying on truth one gives rise to function, widely benefiting the multitude of beings. The capacities of sentient beings are not uniform, their receptions and understandings have ten thousand differences, and their desires are distinct; adapting to their capacities, one teaches them the Dharma, giving medicine in accordance with the illness, causing them to take and practice it. This meaning is fully explained in the Vimalakīrti Sūtra. Furthermore, by virtue of great compassion, it is called 'adapting to conditions'; by virtue of great wisdom, it is called 'marvelous function'. Moreover, without destroying provisional designations, one constantly delivers sentient beings, hence 'adapting to conditions'; understanding that the nature of sentient beings is empty and that in truth there is no one who is delivered, is called 'marvelous function'. Moreover, principle being phenomenon is called 'adapting to conditions'; phenomenon being principle is called 'marvelous function'. Moreover, truth not violating the conventional is 'adapting to conditions'; the conventional not violating truth is 'marvelous function'. Moreover, relying on the fundamental to give rise to the derivative is 'adapting to conditions'; gathering the derivative to return to the fundamental is 'marvelous function'. Indeed, because dharmas have no boundaries, their arising is necessarily simultaneous; true principle does not obstruct the ten thousand differences, and manifest responses are nothing other than a single realm. In terms of function, waves surge and cauldrons boil, functioning entirely with the true essence; in terms of essence, the mirror is clean and the water is clear, elevating adaptation to conditions to converge in quiescence. It is like the radiant color of morning sunlight, which without intent illuminates the ten directions; it is like an upright form before a bright mirror, displaying ten thousand images without moving. Therefore it is called the virtue of adapting to conditions in marvelous, boundless function.
1.24
Second is the virtue of maintaining deportment with principled conduct. This refers to the four deportments of walking, standing, sitting, and lying down. The Mahāyāna has eighty thousand and the Hīnayāna three thousand, which serve as models for maintaining [the teaching], regulate the disordered threads of the six harmonies, are the staircase for leaving the three realms, and the swift vessel for crossing the sea of suffering; for rescuing creatures and guiding the deluded, nothing surpasses this. Yet, because the golden countenance has hidden its radiance and the correct teaching has declined, transmissions have become corrupt and false, and people take their own views as their teachers, causing the teaching to lack principles, the pure stream to be contaminated, gains and losses to be put forward together, and delusion to be falsely mixed with true purity. Consequently, beginners run into error at every turn; not relying on the sūtras and vinaya, they confound worldly feelings, bringing ruin upon themselves and ruining others, which is deeply lamentable. Therefore, the Yogācārabhūmi-śāstra says: 'Neither excessively sinking nor slightly floating, constantly abiding in correct mindfulness, with roots and retinue, purely cultivate the brahma-conduct.' The Avataṃsaka Sūtra says: 'Precepts are the foundation of unexcelled bodhi; one should completely maintain pure precepts.' The Brahmajāla Sūtra says: 'The assemblies of dust-mote-like bodhisattvas attain correct enlightenment through this.' The Awakening of Faith says: 'Because one knows that the essence of dharma-nature is free from transgression and prohibition, one follows dharma-nature and practices śīla-pāramitā—namely, not killing, not stealing, not engaging in sexual misconduct, not lying, and staying far away from greed, anger, deceit, flattery, and wrong views; one should also stay far away from commotion, have few desires and be content, and even feel great fear toward minor transgressions, not slighting the prohibitions and precepts instituted by the Tathāgata, constantly guarding against criticism and dislike, not causing sentient beings to falsely give rise to offenses.' One uses this deportment to maintain [the teaching], in order to transform sentient beings.
1.25
Question: 'According to what was explained above, that tathatā has a single characteristic, the Buddha-essence is non-dual, and it is fully endowed with all meritorious virtues, why then are precept practices such as deportment necessarily required?'
1.26
Answer: 'For example, like a great maṇi jewel whose essential nature is bright and pure, but having long been soiled by dust, it has coarse and foul defilements; if someone only contemplates the jewel-nature without polishing and treating it in various ways, it will never attain purity. The dharma of tathatā is by essential nature empty and pure, but has long been defiled by the taints of ignorance and afflictions; if someone only contemplates tathatā without various perfumings and cultivations through holding precepts, samādhi, and wisdom, there will never be a time of purity. Based on this meaning, in principle one must uphold the precepts.'
1.27
Question: 'The five groups of renunciants are transcendent and leave the mundane, so they can possess deportment; but the class of householders, their bodies entangled in mundane nets, how could they be free from faults and transgressions?'
1.28
Answer: 'The category of renunciants naturally has strict codes, while the fellowship of householders generally upholds the five precepts. The three refuges and five precepts are indeed the bridge for leaving the sea of suffering, the foundation for advancing toward nirvāṇa, the progressive steps of the vinaya, and the lofty basis for the seven groups; the myriad goods arise relying on this, and they are truly the level ground of the Buddha-dharma. A sūtra says: "If śīla is not pure, samādhi will not appear before one." One should know that precepts are the essence of samādhi, wisdom is the function of samādhi, and when the three trainings are fully complete, one immediately realizes bodhi. The Dharmaguptaka Vinaya says: "Primary is upholding precepts without transgression; a bhikṣu's deportment is naturally dignified and upright. Enemies cannot approach him; if he is not in accordance with the Dharma, he will be reprimanded." Relying on this principle, it is called the virtue of maintaining deportment with principled conduct.'
1.29
Third is the virtue of gentle, upright rectitude that embraces sentient beings. This means that great wisdom illuminating the real is called 'upright rectitude', while great compassion rescuing creatures is called 'gentle'. Moreover, 'upright rectitude' is based on the original nature not changing; 'gentle' is based on flowing along without stagnating. Being gentle subdues and eliminates afflictions, and harmony accords with principle in cultivation; using this harmonizing dharma, one embraces sentient beings. Furthermore, 'upright rectitude' means the essence is free from falsehood, speech and deed correspond, virtues are harbored within the breast, one is unconstrained by fame and profit, one treats gold as lightly as a dirt clod and values the teaching above gems, only regulating beings for the sake of correct activity, swiftly aspiring that self and other become complete. Therefore it is called the virtue of gentle, upright rectitude that embraces sentient beings.
1.30
Fourth is the virtue of universally enduring suffering on behalf of sentient beings. This means cultivating all practices not for oneself, but solely desiring to widely benefit the multitude of beings. Treating enemies and friends with equality, one universally causes them to sever evil, fully cultivates the myriad practices, and swiftly realizes bodhi. Furthermore, with great compassion and great vows, the bodhisattva uses his body as a pledge in the three evil destinies to ransom all suffering sentient beings, resolving to make them attain joy, to the end of future time with a mind free of retreat, not harboring even a hair's breadth of hope for repaying kindness from sentient beings. The Avataṃsaka Sūtra says: 'The cloud of vast compassion pervades all; relinquishing boundless bodies equal to the dust motes of kṣetras, through the cultivation power of an ocean of past kalpas, this world is now free from all defilements.' This means that sentient beings' deluded attachments flow on thought by thought, which is called suffering. The bodhisattva teaches them to comprehend that the aggregates are empty and quiescent, their self-nature originally non-existent; hence it is called leaving suffering.
1.31
Question: 'Sentient beings are boundless, and suffering karma is boundless; how can a bodhisattva universally endure suffering on behalf of sentient beings?'
1.32
Answer: 'That a bodhisattva endures suffering on behalf of sentient beings is due to the power of great compassion and skillful means. It is simply because sentient beings have deluded attachments and do not understand that the essence of karma arises from delusion, having no way to emerge from suffering. The bodhisattva teaches them to cultivate the two gates of cessation and contemplation, without the mind halting for an instant; cause and effect are obliterated, and suffering karma has no way to arise. Merely preventing them from entering the three wretched realms is called the virtue of universally enduring suffering on behalf of sentient beings.'
1.33
The Abhidharmasamuccaya-vyākhyā says: 'Perceiving the unsolid as solid, deeply abiding in inverted views; freed from the affliction of afflictions, one attains supreme bodhi.' Above, the explanation of the four kinds of virtuous practices is completed.
1.34
Next is gathering function to return to essence and entering the five gates of cessation. The five gates of cessation mean that relying on the previous practices capable of performing the four virtues, the marks themselves are immediately empty, and with marks exhausted and the mind clear, one cultivates cessation. That which is called 'entering' means that nature and marks are both obliterated, the essence pervades the dharma-realm, and entering without marks of entering is called 'entering'. The Avataṃsaka Sūtra says: 'The Tathāgata's profound sphere, its measure equals space; all sentient beings enter, yet in truth there is nowhere entered.' Furthermore, based on the *Tathāgatagocaranirdeśa-sūtra*, it says: 'Entering samādhis of signlessness, one sees all dharmas as quiescent. Because of constantly entering equality, I pay homage to that which has no contemplation.' This is because all sentient beings originally never fail to be within the Tathāgata's sphere; there is nothing more that could be entered. Just as when a person is lost, he takes east to be west; when he awakens, west is itself east, and there is no separate east that can be entered. Because sentient beings are lost, they think delusion can be abandoned and truth can be entered; when they awaken, delusion is itself truth, and there is no separate truth that can be entered. This meaning is also like this: entering without entering, hence it is called 'entering'. Why? Entering and not entering are originally equal, being the identical dharma-realm. The Awakening of Faith says: 'If there are sentient beings who can contemplate thoughtlessness,' this is called entering the gate of tathatā.
1.35
Regarding the five cessations:
1.36
First is the cessation of illuminating dharmas as pure and void, separated from conditions. This means that dharmas of the ultimate truth are by original nature empty and quiescent, while dharmas of the conventional truth are empty even as they seem to exist. The ultimate and the conventional are pure and void, solitary without support; the cognizing wisdom is quiescent, and the cognized object is empty. Mind and object are unconstrained, and the essence blends into vast openness; at the moment of correct realization, causes and conditions are both departed from. The Vimalakīrti Sūtra says: 'Dharmas do not belong to causes, because they do not reside in conditions.' Relying on this principle, it is called the cessation of illuminating dharmas as pure and void, separated from conditions.
1.37
Second is the cessation of contemplating the person as quiescent and severing desires. This means that the five aggregates lacking a master is called 'quiescent', and being empty and quiescent without seeking is called 'severing desires'. Therefore it is called the cessation of contemplating the person as quiescent and severing desires.
1.38
Third is the cessation of nature-origination flourishing abundantly and naturally so. This means that relying on essence to give rise to function is called 'nature-origination'; arising to respond to ten thousand differences is called 'flourishing abundantly'; being constantly so throughout past and present is called 'naturally so'. This means that the dharma of tathatā is naturally so in adapting to conditions; when the ten thousand dharmas flourish together, they naturally so return to nature. Therefore it is called the cessation of nature-origination flourishing abundantly and naturally so. A sūtra says: 'From the foundation of non-abiding, all dharmas are established.' This is its meaning.
1.39
Fourth is the cessation of thoughtlessness through the manifestation of samādhi-light. "Samādhi-light" refers to the precious jewel of the svastika cakravartin's pure white jewel net in the Ekayāna teaching. This precious jewel's essence is clear and penetrating, illuminating the ten directions simultaneously; without thought it accomplishes affairs, and whatever is wished for is complied with. Although it manifests marvelous efficacy, its mind is without thoughts or deliberate reflection. The Avataṃsaka Sūtra states: "Just as a cakravartin accomplishes the supreme seven treasures, whose place of origin cannot be found, the nature of karma is also like this." If sentient beings enter this gate of great cessation and marvelous contemplation, they will accomplish affairs naturally without thought and without reflection; like that precious jewel illuminating both near and far simultaneously, it manifests distinctly and pervades empty space, unobstructed by the dust, mist, smoke, and clouds of the two vehicles and heterodox paths. Therefore it is called the cessation of thoughtlessness through the manifestation of samādhi-light.
1.40
Fifth is the cessation of non-marks through profound interpenetration of principle and phenomena. This means that the phenomena of illusory marks and the principle of naturelessness alternately conceal and manifest each other; hence it is called "profound interpenetration." Furthermore, because principle is manifested through cultivation, phenomena penetrate through to principle; because practice arises from principle, principle penetrates through to phenomena. Mutually preserving and mutually negating each other, it is therefore called "profound interpenetration." As for "profound interpenetration," it means that great wisdom alone persists with its essence pervading the dharma-realm, while great compassion rescues beings through the manifold array of myriad practices; compassion and wisdom are doubly fused, and nature and marks are both obliterated. Therefore it is called the cessation of non-marks through profound interpenetration of principle and phenomena.
1.41
The above explanation of the five cessations is concluded.
1.42
Hereinafter, contemplation is aroused based on cessation.
1.43
Question: "According to the principles above, practicing in reliance on them is sufficient for complete fulfillment. Why is it further necessary to enter the two gates of cessation and contemplation?"
1.44
Answer: "The Awakening of Faith states: 'If one cultivates cessation, it remedies the ordinary person's abiding attachment to the world and can relinquish the timid and weak views of the two vehicles; if one cultivates contemplation, it remedies the fault of the two vehicles in failing to arouse great compassion due to their narrow inferiority, and distances one from ordinary persons' failure to cultivate good roots.' For this reason, the two gates of cessation and contemplation mutually assist each other and are not parted from each other. If one does not cultivate cessation and contemplation, there is no way to enter the path to bodhi. The Avataṃsaka states: 'Just as a garuḍa uses its left and right wings to beat upon the ocean waters, cleaving them in two, observes the dragons whose lives are about to end, and seizes them; when the Tathāgata appears in the world it is also like this: using great cessation and marvelous contemplation as two wings, he beats upon the ocean waters of sentient beings' great craving, cleaving them in two, observes sentient beings whose faculties have ripened, and delivers them.' In accordance with this meaning, it is essential to cultivate cessation and contemplation."
1.45
Question: "Since the two gates of cessation and contemplation are the essential core, but ordinary beginners have not yet understood how to pacify the mind, please instruct confused followers so that they may return to the correct path."
1.46
Answer: "Relying on what the Awakening of Faith says: 'If one cultivates cessation, one should abide in a quiet place, sitting upright with correct mindfulness. One does not rely on breathing, nor on visible form, nor on emptiness, nor on earth, water, fire, or wind, nor even on seeing, hearing, perceiving, or knowing. All thoughts are eliminated as they arise, and the thought of eliminating is also dismissed. Because all phenomena are fundamentally free of thought, they are unproduced from thought to thought, and unextinguished from thought to thought; nor should one follow the mind in externally thinking of cognitive objects. Then one eliminates mind by means of mind; if the mind runs astray, one should immediately rein it in, bringing it back to correct mindfulness.' Constantly and diligently maintaining the correct mindfulness of contemplation of mere-mind consciousness, all demonic realms will naturally stay far away. Ordinary beginners cannot yet distinguish the heterodox from the orthodox; the net of Māra enters the mind to deceive the practitioner, and having no master to consult, they have nothing to rely upon. Taking the machinations of the four Māras to be the correct path, as days and months pass and their heterodox views deepen, even if they encounter good conditions, it will ultimately be difficult to change. Sinking into the ocean of suffering, there will be no way of liberation. One must examine this deeply within oneself, never letting [vigilance] lapse for even an instant." This meaning is as explained in the Awakening of Faith.
1.47
As for Section 6, arousing the six contemplations: based on the previous five gates, which are cessations that are identical to contemplation, one arouses contemplation that is identical to cessation. Why is this? Because principle and phenomena are unobstructed, the Dharma being naturally so; because concentration and wisdom are doubly fused, free of delimitation; because the one and the many are mutually identical, cut off from before and after; and because the great function is unhindered, free of obstruction.
1.48
As for the six contemplations:
1.49
First is the contemplation of true emptiness by gathering objects into the mind. This means that all phenomena in the three realms are created solely by the One Mind; outside the mind there is not a single phenomenon that can be obtained, hence it is called "gathering into the mind." This means that all discriminations arise solely from one's own mind, and there has never been an object outside the mind that could serve as a condition for the mind. Why is this? Because when the mind does not arise, external objects are fundamentally empty. The treatise states: 'Because one relies on consciousness-only, objects are fundamentally without essence, and thus the meaning of true emptiness is accomplished; because dust-objects do not exist, the fundamental consciousness is not produced.' The sūtra also states: 'Not having realized that objects are only mind, one gives rise to manifold discriminations; once one realizes that objects are only mind, discriminations are no longer produced. Knowing that all phenomena are only mind, one readily abandons the marks of external dust; thereby halting discrimination, one awakens to equal and true emptiness. Just as in the world there is a king of physicians who rescues the sick with marvelous medicine, the Buddhas are also like this, preaching consciousness-only for the sake of beings.' From this one comes to know: from mind objects appear, and from objects mind appears; mind does not go out to objects, and objects do not enter mind. One should practice this contemplation, which is profound wisdom. Therefore it is called the contemplation of true emptiness by gathering objects into the mind.
1.50
Second is the contemplation of marvelous existence by manifesting objects from the mind. That is, phenomena are not impeded by principle, and in accordance with phenomena, distinctions are formed. In the previous gate, marks were gathered back into the essence; now in this gate, function is aroused on the basis of the essence, cultivating the myriad practices completely to adorn the reward land. Furthermore, in the previous gate, marks were gathered into essence to manifest the dharmakāya; now in this gate, function is aroused on the basis of essence to cultivate and accomplish the saṃbhogakāya. Therefore it is called the contemplation of marvelous existence by manifesting objects from the mind.
1.51
Third is the contemplation of the secret, perfect interpenetration of mind and objects. "Mind" refers to the unobstructed mind, through which the Buddhas realize the dharmakāya; "objects" refers to the unobstructed objects, through which the Buddhas realize the pure land. This means that the Tathāgata's saṃbhogakāya and the pure land on which it relies are perfectly interpenetrating and unobstructed, or the body manifests kṣetras. As the sūtra states: 'Within a single pore are immeasurable kṣetras, each having four continents and four great oceans; Sumeru and the Cakravāḍa iron mountains are also like this, all appearing within it without being cramped.' Or kṣetras manifest the Buddha's body, as the sūtra states: 'In all the motes of dust of the Padmagarbha World Realm, into each and every mote of dust the Buddha enters, universally arousing spiritual transformations for the sake of sentient beings; such is the Dharma of Vairocana.' Within this gate, it is divided into four propositions, as explained in the Commentary on the Profound Discourse. In this way, the dependent and the primary are blended together without delimitation. The previous two contemplations each described one side; now this one doubly fuses and integrates mind and objects. Therefore it is called the contemplation of the secret, perfect interpenetration of mind and objects.
1.52
Fourth is the contemplation of the wisdom-body reflecting like a shadow in manifold conditions. This means that the essence of wisdom is singular and capable of reflecting manifold conditions; the marks of conditions are fundamentally empty, and the essence of wisdom illuminates quiescence; when the marks of conditions are exhausted, Suchness alone persists. This means that among conditioned phenomena, there are none that do not contain the true nature, just like the solar disc shining upon the distant reaches of empty space: those with eyes all see it, and even the congenitally blind receive its nourishing benefit. It makes known the seasons and periods of cold and heat, and insentient grass and trees all grow; the Tathāgata's sun of wisdom is also like this. Therefore it is called the contemplation of the wisdom-body reflecting like a shadow in manifold conditions.
1.53
Fifth is the contemplation of multiple bodies entering into one like mirror images. This is the dharma-realm of the unobstructed interpenetration among phenomena. It means that Vairocana's ten bodies function mutually without obstruction. The sūtra states: 'Or with his own body he acts as the sentient-being body, the land body, the karmic-retribution body, the śrāvaka body, the pratyekabuddha body, the bodhisattva body, the tathāgata body, the wisdom body, the dharma body, and the empty-space body; of these ten bodies, whichever single body is cited subsumes the remaining nine bodies.' Therefore it is called the contemplation of multiple bodies entering into one like mirror images. Just as one body mutually acts as ten bodies, so in each and every pore, each and every body part, and each and every joint, there are ten bodies mutually acting; or with the faculty of the eye he performs the Buddha-work of the ear, or with the faculty of the ear he performs the Buddha-work of the eye; nose, tongue, body, and mind are also like this. Why is this? Through realizing this great cessation and marvelous contemplation, empowered by the power of the Dharma, it is attained in this way. The sūtra states: 'Or with multiple bodies he acts as one body, or with one body he acts as multiple bodies; or with one body he enters into multiple bodies, or with multiple bodies he enters into one body; it is not that one body perishes and multiple bodies are born, nor that multiple bodies perish and one body is born. All this is attained through the power of deep samādhi. Or entering samādhi with different objects, he emerges with the same object; or entering samādhi with the same object, he emerges with different objects; or entering samādhi with one body, he emerges with multiple bodies; or entering samādhi with multiple bodies, he emerges with one body.' Therefore it is called the contemplation of multiple bodies entering into one like mirror images.
1.54
Sixth is the contemplation of principal and companion mutually manifesting like Indra's net. This means that taking oneself as the principal, one views others as companions; or taking one phenomenon as the principal, all phenomena are companions; or taking one body as the principal, all bodies are companions. Whichever single phenomenon is cited, principal and companions are both gathered in, layer upon layer without end. This symbolizes the dharma-nature reflecting like shadows layer upon layer, inexhaustible in all phenomena; it is also compassion and wisdom being inexhaustible layer upon layer. Just as the youth Sudhana gradually walked south from the Jeta Grove until he arrived before the great pavilion adorned by Vairocana, gathered his thoughts for a moment, and said to the Bodhisattva Maitreya: 'I only pray that the Great Holy One will open the door of the pavilion and allow me to enter.' Maitreya snapped his fingers, and the door immediately opened; after Sudhana entered, it closed again as before. He saw within the pavilion hundreds of thousands of pavilions; in front of each and every pavilion there was a Bodhisattva Maitreya, in front of each and every Bodhisattva Maitreya there was a youth Sudhana, and each and every youth Sudhana had his palms joined in front of Maitreya. This symbolizes that the dharma-realm is layer upon layer, inexhaustible like Indra's net. This clarifies that the youth Sudhana, cultivating according to this principle of the Avataṃsaka dharma-realm, reached the pinnacle of stages and suddenly realized the dharma-realm. Here, one pavilion is cited as the principal, and all pavilions are companions. Therefore it is called the contemplation of principal and companion mutually manifesting like Indra's net, which is also the contemplation of the unobstructed interpenetration among phenomena.
1.55
Regarding these six contemplation gates explained above, citing one as principal, the other five are companions; there is no before and after, for beginning and end are completely simultaneous. Entering any single gate completely encompasses the entire dharma-realm. This principle is likened to a round pearl pierced with six holes: entering through any single hole, one completely encompasses the entire pearl. This is also like that: unfolded into six gates, entering any single gate completely encompasses the dharma-realm, because in the perfect doctrinal principle the Dharma is naturally so, and because Sudhana fully realized it all in a single lifetime. Expanding and contracting without obstruction, concealing and manifesting simultaneously, the single point cut off from beginning and end, entering and emerging oblivious to interior and exterior. Initial resolve is true awakening, subsuming multiple lifetimes in a kṣaṇa; when the path of the ten faiths is perfected, a single thought encompasses the Buddha-stage. Consequently, bodhisattvas prior to the stages produce doubt regarding phenomena, and five hundred śrāvakas are cut off from profound discernment; fusing and penetrating without obstruction, the one and the many intermingling, its complete realization and correspondence is called the Buddha-stage.
1.56
However, the designations of these contemplation gates are not fixed. If named in terms of the one essence, it is the samādhi gate of the ocean-reflection shining brightly; if discussed in terms of the two functions, it is named the samādhi gate of Avataṃsaka marvelous practices; if spoken in terms of the three pervasive aspects, it is the samādhi gate of a mote of dust containing the ten directions; if named according to the four virtues, it is named the samādhi gate of embracing sentient beings through the four embrace-practices; if spoken in terms of the five cessations, it is the samādhi gate of the unhindered nature of quiescence and function; if named taking the six contemplations, it is the samādhi gate of the unobstructed Buddha-fruit. Designations are established in accordance with virtues for meanings such as these; according to the teaching, they are explained as the six contemplations. Entering any single gate, all virtues are completely endowed; when the unproduced is already revealed, illusory existence is not annihilated. Gathering the dharma-realm, a single mote of dust subsumes it; raising a single body, ten bodies manifest.
1.57
Meanings such as these cannot be fathomed by ordinary sentiments; when consciousness is exhausted and views eliminated, they can be seen through contemplation. Although I am unskillful, having long delighted in this sūtra, I have briefly offered this piece of humble writing to compile this sky-spanning meaning.
1.58
The verse says:
1.59
Having searched extensively through the origins of the teachings, / I have compiled this Avataṃsaka contemplation. / The text is concise and the meaning without lack; / the wise should diligently study it.
1.60
Contemplation on Exhausting Delusion and Returning to the Source: Cultivating the Profound Meaning of the Avataṃsaka
1.61
Record of the Re-collation
1.62
Composed by the Śramaṇa Jingyuan of Jinshui under the Song
1.63
In the past, Dharma Master Zhiyuan of Gushan once stated, "Venerable Dushun extracted the profound purport of the Avataṃsaka and composed this text, presumably based on the Northern Stūpa inscription's preface by Gao Ying, Secretariat Drafter under the Tang." Jingyuan previously read the Record of the Miaojue Stūpa composed by Pei Xiu, Prime Minister under the Tang, which moreover stated, "The commentator on the Avataṃsaka revered Xianshou's Returning to the Source, savoring it untiringly, like a black dragon playing with its pearl." Thus did I realize that this contemplation was indeed authored by National Preceptor Xianshou, beyond doubt. Furthermore, the contemplation fully cites three passages of text, all of which are the words of the National Preceptor, evident and clear.
1.64
In the winter, the eleventh month of the first year of the Xining era, I specially brought copies of the contemplation from various commanderies and once again requested Master Tongyi Zining of Qiantang to re-collate its words. Master Ning was deep in learning and understood antiquity, striving to examine various texts, contemplating them by morning and savoring them by evening. Thereupon he said to Yuan, "The cited words compiled by Xianshou have been recovered and attained! Please allow me to set forth one or two of them: Does not the Contemplation say, 'When function is distinguished according to essence, it is not without the condition of differentiation; when phenomena become manifest reliant on principle, they naturally have the form of a single limit'? This is one among the hundred gates of the Ocean of Meanings. Again it says, 'To rescue beings and guide the deluded, nothing surpasses this'—is this not the commentary and preface to the Prajñāpāramitāhṛdaya Sūtra? Again it says, 'Within this gate it is divided into four propositions'—this too is the profound discourse of the Jin Commentary, and it is already clear!"
First 64 of 67 passages. Read on