華嚴發菩提心章 1

English (machine translation) 1

Language: English

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Editorial Principles for the Avataṃsaka Essay on Arousing the Bodhicitta

There are different variants of this essay, yet the text contains many errors and quite a few words and sentences are missing. Now, based on the various editions from Toganoo and the Southern Capital (Nara), corrections and revisions have been made in accordance with the meaning. These emendations are not based on private opinion; whenever there is a major discrepancy in the text, it is appended in the upper margin. The Fajie yijing states: "Master Xiangxiang's Bodhicitta Essay records the contemplation gates of the dharmadhātu in order to elucidate the characteristics of arousing the mind." Therefore, in the fourth section of the present essay, "Manifesting the Virtues," there are five gates: from the first, the contemplation of true emptiness, to the third, the contemplation of omnipresent and all-embracing [inclusion], it quotes that text of contemplation in its entirety. Furthermore, texts such as Yuanchao's Shuchao lu, Gyōnen's Kegonshū yōgi, Eichō's Tōiki dentō roku, and the Kōzanji zōmoku all attribute the authorship to Xianshou. There is also an extant work titled Avataṃsaka-samādhi Essay, but its text is largely the same as this essay. Could it be that later scholars mistakenly took a fragmentary edition of this essay to be the Samādhi Essay? Thus, when the Tanxuan ji explains the ten levels of consciousness-only, it states: "What has been explained above is discussed in terms of teaching with respect to understanding. If one considers contemplation and practice, there are also ten levels, as explained in the one-fascicle Avataṃsaka-samādhi." However, upon examining what the world titles the Samādhi Essay, it lacks that text entirely; therefore, we must know that it is definitely not what was referred to in the Tanxuan ji.

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Shōtoku 4 [1714], Nishikiryōzan Mandara-in.

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Composed by the Śramaṇa Fazang of the Western Monastery of the State of Wei.

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First: Arousing the Mind; Second: Examining the Teachings; Third: Revealing Faults; Fourth: Manifesting the Virtues.

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Within the first [section], it is asked: "What is called arousing the bodhicitta?"

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The answer is: "According to the Qixin lun, there are three kinds of mind: first, the straightforward mind, because it is properly mindful of the dharma of tathatā; second, the deep mind, because it delights in cultivating all good practices; third, the mind of great compassion, because it rescues all suffering sentient beings. Based on these three minds, each is further opened into ten gates.

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"Within the first, the straightforward mind, ten minds are possessed:

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"First is the vast mind, which means vowing to contemplate all dharmas as completely suchness.

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"Second is the extremely deep mind, which means vowing to contemplate tathatā, seeking to exhaust its source and bottom.

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"Third is the mind of expedient means, which means examining and selecting, as an expedient means to approach the true.

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"Fourth is the firm mind, which means that even if encountering extreme suffering or pleasure, this contemplative mind is not abandoned.

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"Fifth is the uninterrupted mind, which means contemplating this principle of tathatā to the limit of the future without sensing its duration.

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"Sixth is the mind of subduing, which means that if mindfulness is lost and afflictions temporarily arise, one immediately perceives and completely subdues them, causing the contemplative mind to continue.

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"Seventh is the skillful mind, which means contemplating the true principle without obstructing engagement with phenomena, skillfully cultivating the myriad practices.

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"Eighth is the non-dual mind, which means that the myriad practices engaged in phenomena are interfused as non-dual with the single taste of true principle.

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"Ninth is the unobstructed mind, which means that since principle and phenomena are already completely interfused and non-dual, phenomena that fully embody principle are further caused to mutually identify and interpenetrate.

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"Tenth is the perfectly luminous mind, which means suddenly contemplating the dharmadhātu as completely one and completely many, manifesting simultaneously without hindrance or obstruction.

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"Within the second, the deep mind, ten minds are also possessed:

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"First is the vast mind, which means vowing to cultivate and study all gates of practice throughout the entire dharmadhātu.

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"Second is the mind of practice, which means cultivating and applying oneself in response to conditions regarding this boundless ocean of practice.

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"Third is the ultimate mind, which means that whatever is cultivated and studied must certainly be brought to completion, up to bodhi.

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"Fourth is the mind that endures suffering, which means being able to endure great suffering and cultivate difficult practices without considering them difficult.

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"Fifth is the insatiable mind, which means suddenly cultivating many practices without feeling sated in one's disposition.

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"Sixth is the untiring mind, which means being courageous and untiring regarding each and every difficult practice over a long time.

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"Seventh is the constant mind, which means that regarding each and every practice, each continues uninterrupted in thought after thought to the limit of the future, always without cessation.

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"Eighth is the mind that seeks no fruit or reward, which means cultivating these practices without seeking the fruits of humans, devas, or the two vehicles.

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"Ninth is the joyful mind, which means that whenever cultivating practices, they match the mind of one's original aspiration, causing great joy in all cases.

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"Tenth is the unconfused mind, which means that whatever is cultivated is free from the two vehicles and entirely transcends the three wheels.

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"Within the third, the mind of great compassion, ten minds are also possessed:

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"First is the vast mind, which means forming vows regarding all sentient beings to deliver them.

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"Second is the supreme mind, which means delivering them so that they certainly attain the fruit of Buddhahood.

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"Third is the mind of skillful expedient means, which means seeking skillful expedient dharmas to deliver sentient beings, which must certainly be brought to fruition.

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"Fourth is the mind that endures suffering, which means being able to endure taking upon oneself great suffering on behalf of all those sentient beings.

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"Fifth is the insatiable mind, which means transforming each and every sentient being difficult to convert through immeasurable expedient means, without satiety.

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"Sixth is the untiring mind, which means that in converting sentient beings difficult to convert, even if carrying the suffering of sentient beings for immeasurable kalpas, one does not consider it toilsome.

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"Seventh is the constant mind, which means that regarding each and every sentient being, thought after thought is continuous to the limit of the future, without rest.

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"Eighth is the mind that seeks no gratitude or reward, which means providing such vast and great benefit to sentient beings while ultimately never expecting even the tip of a hair's worth of gratitude or reward.

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"Ninth is the joyful mind, which means that when causing sentient beings to attain peace and happiness, one comprehensively causes them to attain the happiness of a cakravartin, the happiness of Śakra and Brahmā, and even the happiness of the two vehicles and great nirvāṇa.

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"Tenth is the unconfused mind, which means not perceiving any agent of conversion or object of conversion."

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"Second: Examining the Teachings.

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"Question: In sentient beings' cultivation, must they rely on upholding the sacred teachings for practice to be accomplished? Or must they discard the teachings and practice for it to be established?"

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"Answer: To comprehensively differentiate this meaning, there are briefly ten categories of sentient beings:

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"First, there are sentient beings who fundamentally do not know the teachings. They rashly abandon the sacred words, take their own deluded minds as their master, or follow evil companions to practice in violation of the teachings, considering this the essential core of the mind. Outwardly they display dignified deportment, but inwardly they are truly corrupt and rotten. Skilfully deceitful and delusive, they are partisans of Māra. These are the worst of people.

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"Second, there are sentient beings who also turn their backs on the sacred teachings and do not read the scriptures. Only with a simple and straightforward mind do they follow the aforementioned deceitful persons, deeming it the essential way of liberation, laboriously cultivating with ultimately no benefit. Although they are superior to the former category, they are still not good people. Both of these two above abandon the sacred teachings and do not attain the principle.

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"Third, there are sentient beings who, hearing that for the previous two turning their backs on the teachings is harmful, then merely read the sacred words without understanding the meaning, knowing nothing of cultivation. Merely through deceit do they lean upon the sacred teachings, seeking fame and profit, violating what they recite themselves, complying with delusion and turning away from the true. Although they do not abandon the sacred words, they are still not good people.

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"Fourth, there are sentient beings who, although upholding, reading, and reciting, merely chase after words and phrases, not knowing the principle and not understanding cultivation. Merely with a straightforward mind do they take reading and reciting as their practice. Although without deceit and superior to the former people, they are still not ultimate. Both of these two above do not abandon the sacred teachings, yet do not attain the principle.

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"Fifth, there are sentient beings who read and recite the sacred teachings, partially understand understanding and practice, and cultivate according to their capacity, reading words and phrases much and cultivating little. Although they are good people, they are not yet ultimate.

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"Sixth, there are sentient beings who broadly examine the sacred teachings, completely understand understanding and practice, gradually abbreviate the sacred words, and cultivate in accordance with the teachings, seizing the intention to practice exclusively and no longer reading much. Although they are again superior to the former, they are still not ultimate.

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"Seventh, there are sentient beings who uphold the sacred teachings and deeply comprehend their meaning. Forgetting the trap and catching the game, they focus solely on cultivation and no longer examine the words. Although they abandon the trap of the teaching, they are still not ultimate.

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"Eighth, there are sentient beings who examine the teachings and attain their purport, knowing that among all dharmas none do not accord with nature. Therefore, regarding the teachings of written words, they also do not wait to abandon them; upholding these teachings that accord with nature constitutes correct practice. Although they do not abandon the teachings and attain the true, they are still not ultimate.

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"Ninth, there are sentient beings who constantly uphold the verbal teachings that accord with nature, thereby managing neither to abandon nor cling to the teachings, and constantly contemplate the word-transcending true principle, thereby managing neither to abandon nor stagnate in the principle, giving rise to both practices together. Thus the sūtra states: 'The noble one speaks the Dharma, the noble one remains silent'—this is the matter. Although principle and phenomena are unobstructed and both practices arise together, they are still not ultimate.

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"Tenth, there are sentient beings who examine the teachings and attain the true, realizing the non-obstruction of principle and teachings. They constantly contemplate principle without obstructing the upholding of teachings, and always recite and study without obstructing the contemplation of emptiness. Thus the sūtra states: 'Accomplishing foremost words of truth, being able to practice as one speaks, being able to speak as one practices... up to studying the non-dual speech of all Buddhas of the three periods of time, complying with all wisdom of the Tathāgata,' and so forth. This, then, is the complete interfusion of principle and teachings, combining to form a single contemplation; only this is ultimate."

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"Third: Revealing Faults.

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"Question: Are form and emptiness, emptiness and form, mutually identical or not mutually identical?"

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"Answer: There are two gates: first, revealing faults; second, manifesting the virtues.

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"In the first, revealing faults, there are four propositions: that is, identity is untenable; non-identity is also untenable; both [identity and non-identity] are also untenable; neither [identity nor non-identity] is also untenable.

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"Within the first proposition, there are two aspects: namely, based on persons and based on dharmas.

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"With respect to persons, there are four propositions. If form is identical to emptiness, there are two faults: first, the fault of ordinary deluded beings being the same as nobles, because form as seen by ordinary beings would be identical to emptiness; second, the fault of noble wisdom being the same as ordinary beings, because the true emptiness realized would be identical to the form seen by ordinary beings. If emptiness is identical to form, there are also two faults: first, nobles should be the same as ordinary beings, because they would see deluded form; second, ordinary beings should be the same as nobles, because they would see true emptiness.

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"With respect to dharmas, the four propositions are: if form is identical to emptiness, there are again two faults: first, the fault of destroying conventional truth, because if forms such as blue and yellow are identical to true emptiness, there would be no separate conventional truth; second, the fault of destroying ultimate truth, since taking characteristics such as blue and yellow to be true emptiness means there would be no separate true emptiness. If emptiness is identical to form, there are also two faults: first, the fault of destroying ultimate truth, because if emptiness is blue, yellow, and so forth, there would be no true emptiness; second, the fault of destroying conventional truth, because taking true emptiness to be form means there would be no deluded form.

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"Second, that non-identity is also impermissible has likewise two faults.

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"Regarding the four propositions on persons: If form is not identical with emptiness, there are two faults: First, the fault that ordinary confusion is not established, because the form that is seen would not be illusory. Second, the fault that an ordinary being could not awaken to become a noble one, because the illusory form that is seen would be blocked off from true emptiness. If emptiness is not identical with form, there are likewise two faults: First, the fault that noble wisdom is not established, because emptiness would be apprehended as being outside form, which is not true emptiness. Second, the fault that the noble does not come from the ordinary, because emptiness would be different from illusory form, and the noble would naturally be noble of itself.

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"Regarding the four propositions on dharmas: If form is not identical with emptiness, there are likewise two faults: First, the fault of destroying conventional truth, because if form does not lack intrinsic nature, it could not exist dependent on conditions. Second, the fault of destroying ultimate truth, because if one does not integrate form into emptiness, there would be no true emptiness. If emptiness is not identical with form, there are likewise two faults: First, the fault of destroying ultimate truth, because nihilistic emptiness outside of form is a principle that is not real. Second, the fault of destroying conventional truth, because if emptiness is not illusory form, [form] would have nothing to rely upon.

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"Third, that both [identity and non-identity together] are also impermissible means that if form is both identical and not identical with emptiness, and emptiness is both identical and not identical with form, there are likewise two kinds of faults.

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"First, regarding persons, there are two faults: first, the fault of confusion between ordinary beings and noble ones; second, the fault that delusion and awakening are not established.

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"Next, regarding dharmas, there are likewise two faults: first, the fault of confusion between the two truths; second, the fault that the two truths are not established. Contemplate this and it will become evident.

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"Fourth, that neither [identity nor non-identity] is also impermissible means that if form is neither empty nor non-empty, and emptiness is neither form nor non-form, there are likewise two kinds of faults.

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"Regarding persons, there are two faults: first, the fault that the deluded would have no expectation of awakening to become a noble one, and awakening would not come from the ordinary; second, the fault of confusion between the noble and ordinary, destroying both positions.

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"Second, regarding dharmas, there are likewise two faults: first, the fault that the two truths are separated and neither is established; second, the fault that the two truths are conflated, losing the fundamental substance of dharmas. Contemplate this and it will become evident."

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Fourth, manifesting the virtues has itself five gates: 1. the contemplation of true emptiness; 2. the contemplation of non-obstruction between principle and phenomena; 3. the contemplation of omnipresent and all-embracing [interfusion]; 4. the ten gates of cessation and contemplation in the chapter on form and emptiness; 5. the doctrine of the perfect interfusion of principle and phenomena.

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In the first method of contemplation of true emptiness, four propositions and ten gates are briefly formulated: 1. the contemplation of integrating form into emptiness; 2. the contemplation of clarifying that emptiness is form; 3. the contemplation of the non-obstruction of emptiness and form; 4. the contemplation of total obliteration without reliance.

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Within the first gate, there are four [propositions]:

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1. Form is not identical with emptiness, because it is identical with emptiness. Why is this? Because form is not identical with nihilistic emptiness, it is not empty. Because the entire substance of form is true emptiness, it says 'because it is identical with emptiness.' Truly because it is identical with true emptiness, it is not nihilistic emptiness. Therefore it is said: Because it is empty, it is not empty.

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2. Form is not identical with emptiness, because it is identical with emptiness. Why is this? Because the characteristics of blue and yellow are not the principle of true emptiness, it is said to be not identical with emptiness. Yet blue and yellow lack intrinsic substance and none is not empty, so it is said to be identical with emptiness. Truly because the emptiness of blue and yellow's lack of intrinsic substance is not identical with blue and yellow, it is said to be not identical with emptiness.

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3. Form is not identical with emptiness, because it is identical with emptiness. Why is this? Because there is no form within emptiness, it is not identical with emptiness; because when form is integrated it lacks intrinsic substance, it is identical with emptiness. Truly because when integrating form into emptiness there must be no form within emptiness, therefore because form is empty, form is not empty.

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The above three propositions have used the Dharma to eliminate emotional attachments.

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4. Form is emptiness. Why is this? All dharmas of form are necessarily not different from true emptiness, because all dharmas of form necessarily lack intrinsic nature; therefore form is emptiness. Just as it is for form and emptiness, so it is for all dharmas. Contemplate this.

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In the second contemplation, clarifying that emptiness is form, four gates are likewise formulated.

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1. Emptiness is not identical with form, because emptiness is identical with form. Why is this? Nihilistic emptiness is not identical with form, therefore it is called non-form. True emptiness is necessarily not different from form, therefore it is said that emptiness is form. Therefore, it must be because true emptiness is identical with form that nihilistic emptiness is not identical with form.

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2. Emptiness is not identical with form, because emptiness is identical with form. Why is this? Because the principle of emptiness is not blue and yellow, it is said that emptiness is not identical with form. Yet the true emptiness that is not blue and yellow is necessarily not different from blue and yellow; therefore it is said that emptiness is form. It must be because it is not different from blue and yellow that it is not identical with blue and yellow; therefore it is said that emptiness is form and not identical with form.

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3. Emptiness is not identical with form, because emptiness is identical with form. Why is this? Emptiness is that which is relied upon, not that which relies; therefore it is not identical with form. It necessarily serves as that which is relied upon for that which relies; therefore it is form. Truly because it is that which is relied upon, it is not identical with form; because it is that which is relied upon, it is form. Therefore it is said: Because it is not identical with form, it is form.

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The above three propositions have likewise used the Dharma to eliminate emotional attachments.

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4. Emptiness is form. Why is this? True emptiness is necessarily not different from form, because of dharmanairātmya, and the principle is not annihilation. Therefore emptiness is form; just as it is for emptiness and form, so it is for all dharmas. Contemplate this.

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Third, the contemplation of the non-obstruction of form and emptiness: This means that the entire substance of form is not different from emptiness, being entirely the emptiness that exhausts form; hence while form is not exhausted, emptiness is manifest. The entire substance of emptiness is not different from form, being entirely the form that exhausts emptiness; hence while being emptiness and being form, emptiness is not concealed. Therefore, when a bodhisattva contemplates form, there is none that is not seen as emptiness; when contemplating emptiness, there is none that is not seen as form. Unhindered and unobstructed, they are a dharma of single taste. Contemplate this and it will become evident.

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Fourth, the contemplation of total obliteration without reliance: This means that this contemplated true emptiness cannot be said to be identical with form or not identical with form, nor can it be said to be identical with emptiness or not identical with emptiness. All dharmas are impermissible, and the impermissible is also impermissible; even this statement is not accepted. Remote and severed, without reliance, it cannot be reached by speech, nor attained by understanding; this is called the cognitive object of practice. Why is this? Because when a thought is generated and a notion stirs, it immediately diverges from the substance of dharmas and loses right mindfulness.

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Moreover, among the preceding four phrases, the eight gates of the first two phrases all eliminate emotional attachments and reveal understanding. The single gate of the third phrase brings understanding to its conclusion and approaches practice. The single gate of the fourth phrase genuinely establishes the substance of practice. If one does not clearly penetrate the preceding understanding, there is no way to tread upon it and accomplish this practice. If one does not understand that in this practice the Dharma transcends the preceding understanding, there is no way to accomplish correct understanding. If one clings to understanding and does not let go, there is no way to enter this correct practice. Therefore, practice is accomplished through understanding, and when practice arises, understanding is severed.

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Second, the contemplation of the non-obstruction between principle and phenomena: This means that the fusing, preservation, cessation, opposition, and conformity between principle and phenomena comprehensively comprise ten gates.

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1. The gate of principle pervading phenomena: This means that the nature of principle that pervades is without delimitations, while the phenomena that are pervaded have differences of status and aspect. In each and every phenomenon, principle completely pervades in its entirety; it does not pervade partially. Why is this? Because that true principle cannot be divided. Therefore, each and every fine speck of dust encompasses boundless true principle, complete and fully present without exception.

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2. The gate of phenomena pervading principle: This means that the phenomena that pervade have delimitations, while the principle that is pervaded must be without delimitations. These delimited phenomena are entirely identical with the undelimited principle, not partially identical. Why is this? Because phenomena lack intrinsic substance and are just like principle. Therefore, without being destroyed, a single speck of dust pervades the dharmadhātu. As it is with a single speck of dust, so it is with all dharmas. Contemplate this. This gate of complete pervasion transcends emotional habits and departs from conceptual views; no worldly analogy can fully illustrate it. It is like the entire great ocean being present in a single wave, yet the ocean is not small; like a single small wave encircling the great ocean, yet the wave is not large. Simultaneously completely pervading all waves, yet the ocean is not diverse; simultaneously each encircling the great ocean, yet the waves are not one. Furthermore, when the great ocean completely pervades a single wave, this does not prevent its entire substance from completely pervading all waves; when a single wave completely encircles the ocean, all waves also each completely encircle it without obstructing one another. Contemplate this.

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Question: 'Since principle pervades in its entire substance, why is a single speck of dust not small? Since it is not small like the dust speck, how can it be said to pervade a single speck of dust in its entire substance? Moreover, when a single speck of dust completely encircles the nature of principle, why is it not large? If it is not broad and large like principle, how can it completely pervade the nature of principle? This produces a contradiction, and the meanings are completely contrary!'

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Answer: 'Principle and phenomena, viewed in relation to each other, are each neither one nor different; therefore they can completely include each other without destroying their original statuses.

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'First, viewing principle in relation to phenomena has four propositions: 1. Because true principle and phenomena are not different, the entire substance of true principle is within a single phenomenon. 2. Because true principle and phenomena are not one, the nature of principle is eternally boundless. 3. Because non-oneness is identical with non-difference, the boundless nature of principle is entirely within a single speck of dust. 4. Because non-difference is identical with non-oneness, the nature of principle in a single speck of dust has no delimitation.

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'Next, viewing phenomena in relation to principle also has four propositions: 1. Because phenomenal dharmas and principle are not different, a single speck of dust completely encircles the nature of principle. 2. Because phenomenal dharmas and principle are not one, the single speck of dust is not destroyed. 3. Because non-oneness is identical with non-difference, a single small speck of dust encircles boundless true principle. 4. Because non-difference is identical with non-oneness, while encircling boundless principle the speck of dust is not large. Contemplate this.'

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Question: 'When the boundless nature of principle completely pervades a single speck of dust, is there the nature of principle in the locations of other external phenomena, or is there no nature of principle? If there is principle outside the dust speck, then it does not pervade a single speck of dust in its entire substance! If there is no principle outside the dust speck, then it does not pervade all phenomena in its entire substance. The meanings are extremely contradictory!'

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Answer: 'Because the one nature of principle is fused, and the many phenomena are unobstructed, it can be entirely inside and entirely outside, without hindrance or obstruction. Therefore each has four propositions.

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'First, regarding the four propositions on principle: 1. When the entire substance of the nature of principle is within all phenomena, it does not obstruct its entire substance being at the locus of a single speck of dust; therefore, being outside is being inside. 2. When its entire substance is within a single speck of dust, it does not obstruct its entire substance being at the loci of other phenomena; therefore, being inside is being outside. 3. Because the non-dual nature is each completely within all, it is both inside and outside. 4. Because the non-dual nature is not all, it is neither inside nor outside. The first three propositions clarify that it is not different from all dharmas; this single proposition clarifies that it is not one with all dharmas. Truly because it is neither one nor different, inside and outside are unobstructed.

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'Next, regarding the four propositions on phenomena: 1. When a single phenomenon completely encircles principle, it does not obstruct all phenomenal dharmas also completely encircling it; therefore, being inside is being outside. 2. When all phenomenal dharmas each encircle principle, it does not obstruct a single speck of dust also completely encircling it; therefore, being outside is being inside. 3. Because all phenomenal dharmas simultaneously each encircle it, they are completely inside and also completely outside, without any obstruction. 4. Because all phenomenal dharmas are each not destroyed, viewed in relation to each other they are neither inside nor outside. Contemplate this.'

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3. The gate of phenomena being established dependent on principle: This means that phenomena have no separate substance and must rely on true principle to be established. Because all conditioned arisings lack self-nature, it is through the principle of naturelessness that phenomena can be accomplished. Just as waves gather water to form movement, water, viewed in relation to waves, is able to establish them. It should be known that the existence of all dharmas dependent on the tathāgatagarbha is also like this. Contemplate this.

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4. The gate of phenomena being able to manifest principle: This means that because phenomena gather principle, phenomena are empty and principle is real. Because phenomena are empty, the principle within the phenomena as a whole stands out and is clearly revealed. It is just as the wave-forms are empty, causing the water's substance to be revealed. It should be known that the principle here is also like this. Contemplate this.

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Fifth is the gate of principle annulling phenomena, which means that since phenomena are formed by gathering principle, phenomenon-characteristics are completely dissolved, and only the single true principle is equally revealed, because apart from the true principle not a fraction of a phenomenon can be found. It is like water annulling waves so that waves are completely dissolved; here, when water is preserved, waves are destroyed to the end.

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Sixth is the gate of phenomena hiding principle, which means that the true principle accords with conditions to form phenomenal entities; but since these phenomenal entities run contrary to principle, phenomena are manifested while principle does not appear. It is like water forming waves: movement is manifested while calmness is hidden. The sūtra says: 'The dharmakāya, cycling through the five destinies, is called a sentient being.' Therefore, when sentient beings appear, the dharmakāya does not appear.

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Seventh is the gate of the true principle being identical to phenomena, which means that wherever there is true principle, it must never be outside phenomena, because it is the principle of dharmanairātmya. Phenomena necessarily rely on principle, and principle is empty and devoid of [independent] substance; therefore, this principle is in its entirety identical to phenomena before it can be the true principle. It is like water being identical to waves without movement ceasing, for it is not devoid of wetness; thus water is identical to waves. Contemplate this.

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Eighth is the gate of phenomenal entities being identical to principle, which means that phenomena of pratītyasamutpāda are necessarily devoid of self-nature; because they are devoid of self-nature, their whole substance is identical to truth. Therefore it is said that sentient beings are identical to tathatā without waiting for their cessation. Since the moving characteristics of waves are entirely identical in substance to water, there are no different characteristics.

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Ninth is the gate of the true principle not being phenomena, which means that the principle that is identical to phenomena is nevertheless not phenomena, because the true and the false are different, the real is not the unreal, and that which is relied upon is not that which relies. It is like water, which is identical to waves, not being waves, because movement and wetness are different.

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Tenth is the gate of phenomenal entities not being principle, which means that phenomena, which are entirely principle, are always not principle, because nature and characteristics are different, and that which relies is not that which is relied upon. Therefore, though their whole substance is entirely principle, phenomenon-characteristics are distinctly evident. It is like waves, which are entirely water, always not being water, because the meaning of movement is not wetness.

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These ten meanings above belong to one and the same pratītyasamutpāda. From the perspective of principle viewing phenomena, there are integration and disintegration, identity and separation; from the perspective of phenomena viewing principle, there are manifestation and concealment, unity and difference. Free in both accord and discord, unimpeded and unobstructed, they arise simultaneously and instantaneously. Contemplate deeply to make the contemplation vividly clear. This is called the contemplation of the perfect interfusion and non-obstruction of principle and phenomena.

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Third is the contemplation of omnipresent and all-embracing [phenomena], which means that phenomena interfuse like principle, pervading and containing without obstruction, interpenetrating freely. Ten gates are briefly distinguished.

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First is the gate of principle being like phenomena, which means that since phenomenal entities are unreal, their characteristics are entirely dissolved; since the nature of principle is real, its substance is entirely revealed. Here, phenomena are not separate phenomena, but the entirety of principle is phenomena; therefore, although the bodhisattva looks upon phenomena, this is contemplation of principle, yet one says that these phenomena are not identical to principle.

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Second is the gate of phenomena being like principle, which means that phenomenal entities are not different from principle; therefore, phenomena follow principle in being universally pervasive, causing a single speck of dust to pervade the dharmadhātu everywhere. When the entire substance of the dharmadhātu pervades all dharmas, this single speck of dust, also like the nature of principle, is entirely within all dharmas. As with a single speck of dust, so it is with all phenomenal entities.

1.110

Third is the gate of phenomena containing principle and phenomena without obstruction, which means that because phenomenal entities are not one with principle, a phenomenon can maintain its original single self while being able to broadly contain [others]. For example, the characteristics of a single speck of dust are not vast, yet it can contain and embrace the boundless dharmadhātu. Since dharmas such as world-realms are not separate from the dharmadhātu, they all appear together within a single speck of dust. As with a single speck of dust, so it is with all dharmas. This is because principle and phenomena interfuse and are neither one nor different. In all, there are four propositions: 1. one in one; 2. one in all; 3. all in one; 4. all in all. Each has its reason; contemplate this.

1.111

Fourth is the gate of non-obstruction between the universal and the localized, which means that because phenomenal entities and principle are neither one nor different, this phenomenal entity does not depart from one location, yet fully pervades within all specks of dust in the ten directions. Because 'not different' is identical to 'not one', it fully pervades the ten directions without moving from its single location; being identical to far, identical to near, identical to pervading, and identical to abiding, it is unimpeded and unobstructed.

1.112

Fifth is the gate of non-obstruction between the broad and the narrow, which means that because phenomenal entities and principle are neither one nor different, without destroying a single speck of dust it can broadly contain the oceans of world-realms in the ten directions; because 'not different' is identical to 'not one', broadly containing the dharmadhātu of the ten directions does not make the minute particle of dust vast. Thus, the phenomenon of a single speck of dust is identical to broad, identical to narrow, identical to vast, and identical to small, unimpeded and unobstructed.

1.113

Sixth is the gate of non-obstruction between pervading and containing, which means that when this single speck of dust is viewed in relation to all, because universal pervasion is identical to broad containment, when it pervades within all, it simultaneously gathers back all those dharmas so that they fully abide within its own single self; further, because broad containment is identical to universal pervasion, it causes this single speck of dust to be universally present within all the differentiated dharmas inside itself. Therefore, when this single speck of dust pervades others, others simultaneously pervade it; being able to contain and being able to enter occur at the same time, pervading and embracing without obstruction. Contemplate this.

1.114

Seventh is the gate of non-obstruction between embracing and entering, which means that when all are viewed in relation to a single dharma, because entering the other is identical to embracing the other, at the very moment all entirely enter into the one, they cause that one to be within all of their own selves simultaneously without obstruction. Further, because embracing the other is identical to entering the other, at the very moment a single dharma is entirely within all, it causes all to abide constantly within the one simultaneously without obstruction. Contemplate this.

1.115

Eighth is the gate of non-obstruction in mutual engagement, which means that when a single dharma is viewed in relation to all, there are embracing and entering, which generally comprise four propositions: one embraces all, one enters all; all embrace one, all enter one; one embraces one dharma, one enters one dharma; all embrace all, all enter all. They interpenetrate and interfuse simultaneously without obstruction.

1.116

Ninth is the gate of non-obstruction in co-presence, which means that when all are viewed in relation to one, there are also entering and embracing, and likewise four propositions: embracing one and entering one; embracing all and entering one; embracing one and entering all; embracing all and entering all. They interpenetrate and interfuse simultaneously, unimpeded and unobstructed.

1.117

Tenth is the gate of universal interfusion without obstruction, which means that all and one, universally and simultaneously, view each other, each possessing the two preceding sets of four propositions. Universally interfused and unobstructed, this should be understood along the lines of the above. Make it appear vividly and perfectly, matching the cognitive object of practice, unimpeded and unobstructed. Contemplate it deeply so that it manifests before you.

1.118

Fourth is the section on the ten gates of śamatha and vipaśyanā on rūpa and śūnyatā.

1.119

The first is the gate of integrating characteristics into nature, within which there are two kinds: 1. With respect to the objective cognitive object, integrating phenomena into principle; 2. With respect to the subjective cognitive mind, gathering it into correctness.

1.120

The second is the gate of generating phenomena relying on principle, which also has two kinds: 1. Because the principle to which one returns is not nihilistic emptiness, it does not obstruct phenomenon-characteristics from being distinctly evident; 2. Because the śamatha entered does not stagnate in quietude, there is further the wondrous awakened contemplation that arises in accordance with phenomena to cultivate practice.

1.121

The third is the gate of non-obstruction of principle and phenomena, which also has two kinds: 1. Because of training in the prior penetration and mutual interpenetration of principle and phenomena, they are now unobstructed; 2. Because both manifest before oneself, śamatha and vipaśyanā are caused to illuminate instantaneously within a single thought-moment.

1.122

The fourth is the gate of the dual cessation of principle and phenomena: because the dual contemplation of phenomena and principle mutually shapes and annuls each other, both are completely exhausted—neither principle nor phenomena, serenely and mutually ceased; therefore, śamatha and vipaśyanā both cease, soaring free without reliance.

1.123

The fifth is the gate of the interfusion of mind and cognitive object: the unobstructed cognitive object that ceases principle and phenomena, and the unobstructed mind that ceases śamatha and vipaśyanā, are two yet not two, and thus do not obstruct mind and cognitive object; merging into a single taste, they are not two yet two, and thus do not destroy the single taste while mind and cognitive object remain distinct.

1.124

The sixth is the gate of phenomena being mutually present in phenomena: because principle carries all phenomena to fully pervade a single phenomenon, through vipaśyanā that is identical to śamatha, all dharmas are manifested within a single phenomenon while the mind is free of distraction. As with a single phenomenon, so it is with all.

1.125

The seventh is the gate of mutual identity between this and that: because all phenomena are not different from principle, and principle is not different from phenomena, one is identical to all while thoughts are not confused. As with a single phenomenon, so it is with all.

1.126

The eighth is the gate of non-obstruction in identity and entering: because interpenetration being not one and mutual containment being not different are substances without duality, through the non-dual wisdom of śamatha and vipaśyanā instantaneously manifested, the two gates of identity and entering share the same dharmadhātu, and the mind is free of distraction.

1.127

The ninth is the gate of the multi-layered manifestation of Indra's net: because a single phenomenon contains all, and each in turn contains all, they are thus multi-layered and inexhaustible. Since a single phenomenon is like this, all remaining phenomena are likewise. Through the eye in which the mind and cognitive object of śamatha and vipaśyanā are not different, all are instantaneously manifested, each multi-layered and inexhaustible; illumined by the universal eye, they appear vividly before one without discrimination and without distraction.

1.128

The tenth is the gate of the complete endowment of host and companion: the bodhisattva, with the wisdom of the universal gate, instantaneously illuminates this dharmadhātu of the universal gate. Singling out one as host, all become companions; host and companions, companions and host, are all inexhaustible and inexpressible; all the gates of the ocean of the bodhisattva's samādhi are established freely and unobstructed, yet without different thoughts.

1.129

Fifth is the meaning of the perfect interfusion of principle and phenomena, which also has ten gates.

1.130

First is the gate of principle and phenomena both interfusing. The unreality of phenomena and the reality of principle mutually embrace and completely contain, interfusing to form ten meanings: 1. Phenomenal entities of pratītyasamutpāda, being empty and devoid of self-nature, are entirely principle in their whole substance; 2. The true nature of dharmas of principle, being real, does not obstruct its whole substance from being entirely phenomena; 3. Because the preceding two meanings are inseparable, principle and phenomena both exist; 4. Because the two meanings mutually annul each other, principle and phenomena both cease; 5. Phenomena are entirely principle, yet phenomena are not destroyed; 6. Principle is entirely phenomena, yet principle is not lost; 7. Both exist, yet neither is established; 8. Both perish, yet neither ceases; 9. The preceding eight harmonize and manifest together; 10. They all mutually annul each other without ceasing. Combine their meanings and contemplate this.

1.131

Second is the gate of the concealment and manifestation of dharmas of principle. Principle and nature accord with phenomena, with concealment and manifestation interfusing, which also has ten meanings: 1. Because principle is entirely phenomena, principle is concealed; 2. Because phenomena are entirely principle, principle is manifested; 3. Because the preceding two are inseparable, concealment and manifestation are both established; 4. Because the two meanings mutually annul each other, there is neither concealment nor manifestation; 5. Because it is entirely phenomena without losing its own self, being concealed it is constantly manifested; 6. Because phenomena are exhausted without obliterating the other, being manifested it is constantly concealed; 7. Because these two are inseparable, they are simultaneously concealed and manifested; 8. Through mutual annulment both perish, and thus there is neither concealment nor appearance; 9. Because the preceding eight meanings belong to the same nature of principle without obstructing each other, they are manifested together simultaneously; 10. When the meaning of simultaneous mutual annulment is completely ceased without remainder, they are of the same single taste yet not one. Contemplate deeply and it can be seen.

1.132

Furthermore, solitary concealment and solitary manifestation each have ten meanings. As for the ten meanings of both existing and both ceasing, they can be understood through reflection.

1.133

Third is the gate of the preservation and cessation of phenomenal entities. Phenomenon-characteristics accord with principle, existing and perishing freely, also interfusing to form ten meanings: 1. Because phenomena are entirely principle, phenomena cease; 2. Because principle is entirely phenomena, phenomena are preserved; 3. Because the preceding two are inseparable, they are both preserved and ceased; 4. Because the two mutually annul each other, they are neither preserved nor ceased; 5. Because phenomena are formed only when their whole substance is entirely principle, in ceasing they are preserved; 6. Because phenomena in their whole substance completely become principle, with nothing that is not cleared away, in being preserved they cease; 7. Because the two meanings harmonize with each other, in ceasing they are both preserved; 8. Because they mutually annul each other, both preservation and cessation cease; 9. Because the preceding eight meanings belong to the same phenomenal entity, existing and perishing freely, they manifest together unobstructed; 10. Through the meaning of simultaneous mutual annulment, there is complete perfect interfusion without remainder. Transcending conventional sentiment, this too can be seen through deep contemplation.

1.134

The ten meanings of solitary preservation, solitary cessation, and so forth, should be contemplated in accordance with the above.

1.135

Fourth, the gate of the mutual presence of phenomena and phenomena. In the pratītyasamutpāda of phenomena, power and function mutually embrace each other; this also has ten meanings. First: among conditioned dharmas of pratītyasamutpāda, if one condition were absent, all other conditions would entirely fail to be established; therefore, one condition has power and is able to gather all, while the remainder all lack power and are gathered within the one. This is the one manifesting and the many being concealed. Second: because the many are only one, the many conditions have power and can gather the one, while the one condition lacks power and is gathered within the many. This is the many manifesting and the one being concealed. Third: because the preceding two meanings are not separated from one another, they appear together unobstructed. Fourth: because they mutually contrast with and negate each other without exception, it is neither concealed nor manifest. Fifth: because when it has the power to gather the other, it must lack the power to enter the other, the manifest is precisely the concealed. Sixth: when it lacks the power to enter the other, it must have the power to gather the other; thus the concealed is precisely the manifest. Seventh: simultaneously gathering means there is none that does not simultaneously enter; thus the concealed and the manifest both appear. Eighth: simultaneously gathering and simultaneously entering must not be simultaneous; thus the concealed and the manifest are extinguished. Ninth: because the preceding eight meanings belong to the same pratītyasamutpāda, they freely manifest together. Tenth: mutually contrasting with and negating each other, they transcend all reliance, perfectly interfused and beyond thought. Through deep contemplation and comprehending the meaning, this can be known by extension.

1.136

Furthermore, the ten meanings of gathering alone, admitting alone, and so forth, should be contemplated following the preceding.

1.137

Fifth, the gate of concealment and manifestation of a single phenomenon. When one phenomenon is viewed in relation to the many, there is gathering and entering, and concealment and manifestation are spontaneous; this also has ten meanings. First: because it gathers the many, the one manifests. Second: because the one enters the many, the one is concealed. Third: because gathering and entering are simultaneously of one dharma, it is both concealed and manifest. Fourth: total gathering mutually negates, each entirely exhausted; hence it is neither concealed nor manifest. Fifth: because the one can gather the many, only then can it enter into the many; thus manifest is constantly concealed. Sixth: because it enters the many, only then can it gather the many; thus concealed is constantly manifest. Seventh: because it possesses the preceding six meanings only then does it constitute the one; hence both are concealed and both are manifest. Eighth: the two meanings being identical in substance mutually negate and are both exhausted; thus it is neither concealed nor manifest. Ninth: combining the preceding eight meanings in the same single dharma, they suddenly appear together without obstruction. Tenth: because the preceding meanings mutually negate each other completely, obliterating all reliance and towering far beyond words and thought, both are eradicated. Putting aside subjective views, contemplate this according to principle.

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華嚴發菩提心章 — Classical Chinese