註華嚴經題法界觀門頌 1
English (machine translation) 1
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Preface to the Commentary on the Verses on the Title of the Avataṃsaka Sūtra and the Contemplation of the Dharmadhātu
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Take the rhymes deliberately, but strictly avoid speaking of it directly.
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Composed and with collected explanations compiled by Congzhan, the sweeper monk of Fayun in Guide.
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I venture to consider that the profound purport of the contemplation gate is named "universal interfusion"; the full and partial hidden tenets are marked by the dharmadhātu. Profoundly tranquil and unmoving, in dust mote after dust mote the pure lands are purely real; spiritually reflecting in accord with conditions, in thought-instant after thought-instant the Buddha-mind realizes awakening. Although the tip of a hair is narrow, it accommodates many kṣetras and is ever broader; though the mental states are profound, they unify the manifold assemblies without difference. Thereupon Mañjuśrī manifested his traces, gathering its subtleties, and the venerable elder of the secret [lineage] threw open the gate, skillfully applying the pivot and key. The gate has the secrets of the broad and narrow, and the wondrous abridgment is just now opened; the key matches the faculties of the deep and shallow, and the profound penetration can be set in motion. Even so, the commentaries and subcommentaries of the various masters are already complete, yet doctrines and teachings are mutually deficient; unless one is an eminent figure capable of seizing the debate-seat, who could penetrate both Chan and contemplation? There was Master Guangzhi of Yimen, endowed with unobstructed eloquence and having attained the dhāraṇī gate, thoroughly versed in both doctrine and lineage, fine in both rhetoric and calligraphy. He composed the Tongxuan ji to guard against picking leaves and seeking branches; he uttered wondrous gāthās especially to show the shadow of the whip to fine steeds. The guidelines within his words exhaustively gathered the waves of the nature-ocean; the abstruse profundities within his phrases flashed forth the eyes of the Chan gate. Painters fold their hands—how could they know the true form of the blooming flower? The open pillar disdains him—how could it compare to the wondrous feet extended from the coffin? Practice is established through wisdom: Old Master Wang's melon stem has a bitter rind but a sweet center; the moon is peered at by relying on a finger: outside, the worn-out nag seems dull, but inside it is nimble. Upon the head and tail of the ox, grasping upside down and applying in reverse, one meets the source on both left and right; as spring days gradually lengthen, the ordinary accords with the Way, and vertical and horizontal attain the wondrous. The root of doubt is severed: Nanquan pointed in vain at the garden flower; the contemplation-wisdom shines solitary and bright: Old Master Shen, speak no more of sipping tea! Playing a part as occasion arises, he commented on the elegant gāthās to instruct beginners; further imitating the knitted brows, I have personally composed this preface, adding to the clumsiness. Since the notes and texts are completed to model and guide beginners, may worthy companions of the Way open up a distinct single thread. Savoring the breeze and moon of Yimen, purify and penetrate one's own mind; entering the multiple profundities of the dharmadhātu, one does not involve other realms. Blending light and darkness, the wondrous understanding turns back on the path; pulling out the drowning and boarding the boat, let all roam the nature-ocean together. Recorded on the fifteenth day, the mid-winter month, the ji Shen year, the first year of Zhengda.
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Composed by Master Guangzhi, Bensong, of Mount Yimen
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The Master was originally a man of the capital. At first, hearing the great Avataṃsaka Sūtra, he thoroughly penetrated its profound mysteries; later, passing through the Chan groves of the various patriarchs, he clearly illuminated the lineage's tenets. In the sixth year of Yuanfeng, the guisi year (1083), under Emperor Shenzong, he ceased his investigation and withdrew to Mount Song. Soon after, Upāsaka Wujin heard of the Master's virtue, and in the wuchen year of the Yuanyou era (1088), he reverently led a group of worthy figures to invite the Master into the capital, requesting him to lecture on this contemplation. To benefit students of both Chan and doctrinal teachings, he composed the Tongxuan ji in three fascicles, dissecting the text and analyzing the meaning, reflecting upon the ancients and eclipsing contemporaries. He uttered gāthās on the seven-character sūtra title and thirty contemplation gates, summarizing the key essentials of the sūtra and contemplation, revealing the eyes of the Chan gate. Tianjue and the host of worthies all unfolded the scrolls and listened to him from time to time, marveling greatly at his eloquence. Thereupon they drew up an official document, strongly pressing him to come out into the world and reside at the great monastery of Yimen in Kaifeng. Furthermore, a memorial was submitted specially conferring the fine title of Master Guangzhi. Later, he resided at the Baoben Chan Monastery, where he ended his days.
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Dafangguang fo huayan jing
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Gāthā on circumambulating the pagoda:
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Great (Da)
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From the beginning it has had no match or equal; a mouth full cannot express it. This means that the nature-ocean of the Avataṃsaka is entirely gathered into this single character, and the heavenly meaning of the dharmadhātu also issues forth from it. Tell me, where does this character gather and integrate? Where does it flow forth? If someone understands this, not only could the ink of the ocean not exhaust writing it, but they would also recognize the basis of non-abiding. If one has not yet done so, how can one avoid entering the ocean to count the grains of sand?
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Great:
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Praising the above, the greatness of the essence alone persists; giving rise to the below, signs are cut off and it encompasses all.
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Encompassing the dharmadhātu,
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The myriad dense phenomena are all within it.
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Severing coming and going, neither inner nor outer,
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Where in the three times and ten directions could it be sought?
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Being the master of the three times, acting as the ruler of the four modes of birth,
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The faithful, worthies, and noble fruits of the three times receive it to verify the truth—it is their master and model; the womb-born, egg-born, moisture-born, and transformative-born of the ten directions rely on it to pursue delusion—it is their ruler.
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Boundlessly free, how could there be being or non-being? Passing through kalpas, how could there be formation or destruction?
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Extending boundlessly through realms vast as sand, it does not belong to being or non-being; passing through dust kalpas, when was there ever formation or destruction?
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Even with Sengyou's wondrous brush, how could one set hands to painting it?
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Though the world has boundless skilled painters, arriving here, none can depict it at all.
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A Persian, having lost his night-glowing pearl, ran to the riverbank to fish for crabs.
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Throwing away the sweet peach tree, walking along the mountain seeking bitter wild pears. The "Persian" is one who discerns jewels. It is like reading the great sūtra without awakening to the initial character "Great," persistently following the lines and counting the ink, just like losing the black dragon's pearl and turning back to seek crabs' eyes to serve as bright pearls. This is deeply lamentable! I dare to ask Yimen: what is "Great"? It says below:
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Yī!
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The stone man gives a cold laugh; the greatest sound has no voice.
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Square [Correct/Universal] (Fang)
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The true virtuous marks accord with conditions; wherever the eye reaches, all is completely manifest.
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Square:
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Praising the above, the greatness of the purely real marks; giving rise to the below, the myriad distinctions of circumstantial and direct retributions.
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Vast and boundless,
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The nature-ocean is soaring, empty, and vast; the wave-marks according with conditions are boundless.
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Ears, nose, tongue, form, sound, and fragrance,
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The six faculties and six dusts [objects], twelve āyatanas in total.
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Either fat or lean, whether short or long,
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The various marks of fat, lean, short, and long are constantly without difference, yet differentiated.
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Inner and outer are brilliantly clear; past and present ever stand imposing.
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The myriad phenomena of the ten directions and three times are simultaneously manifest.
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The four nobles and six ordinaries spread out in branches;
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The defiled and pure direct retribution spreads out in branches.
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The mountain of knives and forest of swords shed their rays.
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The circumstantial retribution of the receptacle realm distinguishes its radiant images. The two retributions, circumstantial and direct, gather all phenomena.
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Three measures of morning breeze along the willow-lined path; a pole of spring light by the apricot-blossom wall.
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If one understands that through mind-only the myriad phenomena are empty, in each and every thing the true message is completely revealed.
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Look!
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Opening the eyes or closing the eyes, the true realm is without interval.
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Broad (Guang)
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The myriad wondrous functions arise abundantly, responding to things without partiality.
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Broad:
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Praising the above, the greatness of the inconceivable function; giving rise to the below, there is standard according with capacities.
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Numincally boundless,
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The numinous capacity responds to stimuli, brilliantly evident according to each category. Immense and boundless, its measure has no limit.
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Awakening to the mind's source, unlocking the jewel treasury,
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The "mind's source" flows unceasingly. The "jewel treasury" contains the manifold wonders. Being able to awaken and being able to unlock is the skillful function of wisdom.
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Following high, following low, without bias or faction,
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The wisdom regarding things of the Way is impartial; its essence cuts off hatred and love.
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The sea-seal radiates brilliance,
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The "sea-seal" (sāgara-mudrā) is the name of a samādhi. Just as when the sea is calm and clear the myriad images all appear, so when the light of the mind and the light of samādhi [shine], there is nothing not seen. Just as a seal imprints on an object, the text and form both appear. The Bhadraśrī Chapter of the great sūtra says: "There may be kṣetras without a Buddha, and there one manifests the attainment of true awakening," and further says, "Sentient beings' bodily forms are each different, their actions, karmas, and voices are also boundless; all such things can be manifested through the majestic spiritual power of the sāgara-mudrā-samādhi." The outline says: The perfectly bright sea-seal is that upon which the great function of direct retribution relies.
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A subtle dust mote contains the myriad images.
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Sudhana praised the night goddess Prāmudita-nayanā, saying: "Wherever I have passed, I have seen all the subtle dust motes. In each and every subtle dust mote, I saw kṣetras numerous as subtle dust motes." The Contemplation says: "Just as the form of a single subtle dust mote is not large, yet it can contain and gather the boundless dharmadhātu. Because the kṣetras and other phenomena are not separate from the dharmadhātu, they therefore all appear within a single dust mote." This is the function of the empty essence of circumstantial retribution. However, regarding the mutual accommodation of circumstantial and direct, the meaning has six clauses: first, within circumstantial appears circumstantial—meaning a dust mote contains worlds; second, within direct appears direct—meaning the tip of a hair contains sentient beings, thoughts, and so forth; third, within direct appears circumstantial—meaning the tip of a hair [contains] worlds, dust motes, and so forth; fourth, within circumstantial appears direct—meaning a dust mote contains Buddhas and sentient beings; fifth, within circumstantial appear both direct and circumstantial—meaning within a dust mote are seen Buddhas, bodhisattvas, worlds, and so forth; sixth, within direct appear both circumstantial and direct—meaning within a hair pore appear kṣetras together with the four nobles and six ordinaries. However, that a single dust mote or hair can contain and pervade possesses three meanings: first, having efficacy; second, acting as host; third, possessing the meaning of being neither one nor different. That is, because a single dust mote or hair is not one with principle, it does not destroy the small mark of a single dust mote or hair, and acts as that which contains and pervades; because it is not different from principle, it can then contain and pervade. Phenomena such as worlds are without efficacy, and act as that which is contained and pervaded. Qingliang says: "Completing the ultimate achievement in an instant, contemplating the Buddha-realm in a dust mote or hair."
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Suddenly clouds rise from the southern mountain; in a moment rain pours down upon the northern peaks.
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The "Bhadraśrī Chapter" states: "When the great ocean dragon king disports himself, he appears everywhere with mastery, raising clouds that fill all four continents, clouds of diverse and adornful hues. He rains down pure water upon Jambudvīpa, subtle, moistening, and ever timely, nourishing all flowers, fruits, and medicines, ripening every crop and sprout..." and so forth up to, "The dragon king accomplishes all with mastery, yet his body does not move and has no conceptual discrimination." Qingliang says: "The dragon king's great function is identical in virtue." Furthermore, Yunmen addressed the assembly, saying: "When the ancient Buddha crosses paths with the bare pillar, what level of functioning capacity is this?" The assembly had no answer. Yunmen answered on their behalf: "Clouds rise on the southern mountain; rain falls on the northern mountain. Now tell me, what function is this?" The Master continues below:
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Old Dame Wang plays with monkeys in the street; the bare pillar, however, resents having no such tricks.
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Let you toy with the silk line at the end of the fishing pole; undisturbed by the clear waves, the meaning is distinct of itself. This is the function of non-function, a functioning not involved in deliberate effort.
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Hūṃ!
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The mud ox roars at the moon; its teeth turn chilled and cold.
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Buddha
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The fully and partially enlightened one is endowed with the ten bodies.
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Buddha
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Praising the greatness of the wondrous supreme fruition above, bringing forth below the difficulty of distinguishing true and response [bodies].
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Light holds the sun of wisdom,
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This means that when the Buddha expounds the Dharma, he first radiates bodily light and then unfolds the illumination of wisdom, destroying darkness and dispelling doubt; hence wisdom is like the sun.
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Illuminating deep gloom.
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The Buddha's wisdom is entirely capable of dispelling the twenty-six primary and secondary afflictive hindrances, just like breaking through deep gloom.
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Opening the secret,
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"Secret" means not transmitted to those who are not proper vessels; "hidden" means received according to one's capacity. The Buddha alone is capable of opening and revealing it.
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At times expounding sūtras,
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Sūtras are the basket of scriptures (sūtra-piṭaka). According to the capacity of persons of the three vehicles, he expounds the Dharma in accordance with principle.
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At other times explaining the vinaya.
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Vinaya refers to the Dharmaguptaka vinaya basket and the like. It means subduing the three karmic actions so as not to commit evil. Treatises are not mentioned because they were composed by bodhisattvas.
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Like the udumbara flower, / Appearing only once in a great while,
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This is translated as "rare." When a Buddha is about to appear in the world, this flower blooms first as an auspicious sign.
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At the Bhadrā, the outer coffin revealed the pair of feet;
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Bhadrā is translated here as Nairañjanā, or "Golden Water"; it is the name of a river. This means that the Buddha displayed a lifespan of seventy-nine years, expounding the Dharma for forty-nine years to deliver countless people. In the end, he arrived beside the Nairañjanā River at the edge of the city of Kuśinagara, beneath the twin śāla trees, where he peacefully passed away lying on his right side with feet crossed. The assembly of noble humans and devas wept bitterly in grief, and they wrapped him in fine white cotton smeared with fragrant oil. Having wrapped and smeared him, they placed him within triple coffins of gold, silver, and iron. The devas and spirits all offered fragrant firewood, piling it high as a mountain. When he was about to be cremated, Mahākāśyapa was in the great stone cave on Mount Gṛdhrakūṭa; seeing various anomalous omens, he said to his assembly: "The Buddha has now left me and entered great nirvāṇa." He then led five hundred disciples and hurried there. As soon as he had paid homage to the feet, the Tathāgata brought forth and showed his two feet and spoke a gāthā: "The eldest son of my Dharma / Is named Mahākāśyapa. / Ānanda is diligent and vigorous, / Capable of severing all doubts." When the gāthā ended, he withdrew his feet. The golden coffin lifted itself seven tāla trees high, circled the city several times, and returned to its original place. When the devas offered fire, none could ignite it; by the samādhi of self-manifesting radiant fire, he cremated himself, yielding eight hu and four dou of relics, for which stūpas were erected and offerings made across worlds as numerous as sands. This is the mark of entering nirvāṇa.
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On the snowy peak, reed sprouts pierced his knees.
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This refers to when the Buddha was the crown prince at nineteen years of age. At that time, a deva of the Pure Abodes knelt before a window gap and announced: "The time for renunciation has arrived; do not cling to the inner palace." The prince then sought to tour the four gates to enjoy the flowers and fruits, and upon seeing birth, old age, sickness, and death, he felt great revulsion. At night he dreamed of various auspicious omens. At the third watch of the night, the king of the Pure Abodes led the eight classes of beings to circle in the sky, while the Four Heavenly Kings each held the horse's hooves, leaping over the city wall to depart. First arriving at Mount Daṇḍa, he took off his precious royal garments, clothed his body in deer skin, and cut off his dark hair himself. He then took Ārāḍa Kālāma as his teacher, practicing the concentration of nothingness. After three years, he knew it was not ultimate. Next he went to Udraka Rāmaputra to cultivate the concentration of neither perception nor non-perception. After another three years, he knew it was also deficient and renounced it. Later he went to the Snowy Mountains, undertaking austerities while subduing Māra and non-Buddhists, manifesting various marks to tame sentient beings. He let magpies nest atop his crown and spiderwebs hang between his eyebrows; reed sprouts grew through his knees, and white mold grew beside his mouth. After another six years, on the eighth day of the second month, at the end of the night when the bright morning star appeared, he manifested the realization of correct awakening, entitled Teacher of Gods and Humans. At that time he was thirty years old. This is the mark of attaining awakening. The fifty-ninth fascicle of the Great Sūtra explains that the fruit of wondrous awakening has ten marks: 1. Dwelling in heaven; 2. Manifesting descent; 3. Entering the womb; 4. Dwelling in the womb; 5. Initial birth; 6. Household life; 7. Renouncing the household; 8. Attaining awakening; 9. Turning the wheel [of Dharma]; 10. Entering nirvāṇa. Although the various teachings speak of eight marks of attaining awakening, here it speaks of ten; which is exact? It continues below:
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If you wish to understand the old barbarian's exact place:
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The Records of the Western Regions says: East of the Congling mountains there are barbarian kingdoms, several tens of thousands of li from the five regions of India; it is not the Buddha's birthplace. Mundane people and outsiders in this land have grown accustomed to calling the Buddha a western barbarian. Yet the "Tathāgata's Names Chapter" of the Avataṃsaka Sūtra states: "This Sahā world contains one billion four-continent worlds, and the Tathāgata has tens of billions of various names therein, causing sentient beings to have individual understanding and vision as he preaches the Dharma for them." Now, what could be wrong with the Great Master following popular custom to call the Buddha an old barbarian?
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"One, two, three, four, five, six, seven."
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Leaving the one and taking up the seven, the words are direct and the speech is precise. If you understand it in this way, you sever your emotional consciousness. Hence the Buddha said: "This Dharma is not something that conceptual deliberation and discrimination can understand." Therefore, when a monk asked Dongshan, "What is the Buddha?" Dongshan said, "Three pounds of flax." When a monk asked Fayan, "What is the Buddha?" Fayan said, "You are Huichao." All other answers concerning the Buddha are like this, sharing the same fine basis as these words of the Great Master. Why is this? Have you not heard it said: "Huaizhou achyranthes, Qingzhou dates—in the end, they yield to the excellence of their own places of origin"? Yimen continues below:
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Gathered
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Having gathered turtle hair, you lose hare horns.
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Flower
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Samantabhadra's myriad practices: their virtues are like flourishing blooms.
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Flower
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Praising the greatness of the true practices above, bringing forth below the deep causes that tally with the fruit.
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Ten thousand pistils, a thousand petals,
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Three thousand dignified demeanors, eighty thousand subtle practices.
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Fragrance spreading far to heaven's edge;
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True practices fill the three thousand realms; true vows' fragrance rises over millions of prefectures.
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Residing in Mañjuśrī's ground, heading toward Samantabhadra's home.
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The practice arising from understanding is like the ground; being able to realize the ultimate fruit is like the home.
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In the past, the gift of five stems; / In vain was Śākya predicted.
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Examining the Benxing jing, it states: When the Buddha was cultivating practice during the second asaṃkhyeya kalpa, there was at that time a city named Padmā, and in the city was a king named Arimardana. In that kingdom was a great bodhisattva named Dīpaṃkara. When he went forth and became a Buddha, King Arimardana reverently welcomed and made offerings to Dīpaṃkara. The king ordered a ban on the private sale of flowers within twelve yojanas outside the city, purchasing them all himself to offer to the Tathāgata. In the snowy mountains of that country was a brāhmaṇa seer named Ratna, who had a disciple named Megha, Dharma-named Sumati, who was the foremost among that assembly, having completed the study of all the seer's teachings. The youth took leave of his master to attend an unhindered assembly, receiving five hundred gold coins which he wished to deliver to his master. Arriving at the city of Padmā and seeing the city adorned and splendid, he asked people: "Why is it like this?" A person informed him: "The king has invited Dīpaṃkara Tathāgata to make great offerings." Hearing this, the youth leaped with joy and gave away his gold coins, buying five stems of utpala flowers from a girl to offer to Dīpaṃkara Buddha. When the Buddha entered the city, the youth scattered them over the Buddha's crown; through the power of his vow, they transformed into a flower canopy following the Buddha's walking and resting. By spiritual power, the Buddha manifested an area of mud; seeing this, the youth spread his hair to cover it, further thinking: "May the Tathāgata tread over my body. If I do not receive prediction, I shall never rise." The Tathāgata came, stepped on it, and passed, forbidding his followers to step on him. The Buddha gave him a prediction: "In a future age you will become a Buddha named Śākyamuni, endowed with the ten titles, no different from me." Now Yimen deduces that from the initial aspiration matching original awakening to the realization of the ultimate stage, this reveals one's own accomplishment to be complete, not obtained from another; hence he says: "In vain was he predicted."
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Lingyun's seeing was crude; / Xuansha went out of his way to be circuitous.
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"Crude" means light, careless, and inattentive. Zhuangzi says: "In governing, do not be crude; in ruling the people, do not be hasty and sloppy." Formerly, Chan Master Zhile of Mount Lingyun in Fuzhou stayed long with Chan Master Dawei You. One day, upon seeing peach blossoms, he suddenly awakened to the Way, presenting a gāthā to Weishan: "For thirty years I have sought a master of the sword; / How many times have leaves fallen and new branches sprouted? / Ever since I once saw the peach blossoms, / Right up to now I have never doubted again." Weishan said: "Awakening through conditions, there is never any regression. Guard it well." At that time, Xuansha heard it mentioned and said: "Fitting, extremely fitting; yet I dare guarantee that the elder brother has not penetrated thoroughly." Thus it is called "circuitous," meaning indirect and not granting approval.
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If you understand Nanquan's direct, precise meaning:
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While Chan Master Nanquan Yuan was sitting with Grand Master Lu Geng, the Grand Master said: "Dharma Master Zhao was also extraordinary, able to say, 'Heaven and earth share the same root with me; the myriad things are of one substance with me.'" Nanquan pointed with his finger to a flower in the courtyard, saying: "Grand Master! When people of this age see this single flower, it is just like a dream."
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Old Wang of the eastern village sells sweet melons.
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Buying and selling within the guild does not allow outsiders to know. Alas! People of this age all say Old Wang sells melons, obtaining the Buddha's full fruition through causal practice flowers. Some say: Old Wang is Nanquan, who often referred to himself as Teacher Wang. Do not misunderstand! Why so? When Nanquan called the Grand Master, the orioles sang in the willows on the embankment; when he pointed his finger at the courtyard flower, butterflies danced in the spring atop the trees. Fearing people would not understand, he again produced Old Wang's melon-selling words that cut off conceptual sentiments. If it is still not understood, Yimen is defeated.
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Closed
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Close your lips, and that is a bit better.
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Adornment
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Provisional and real both penetrate; cause and fruit are both adorned.
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Adornment
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Praising the greatness of the adorning wisdom above, bringing forth below their mutual interpenetration and reliance.
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Cause and fruit complement each other;
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Employing the causal flowers of Samantabhadra's myriad practices to adorn the complete fruition of Vairocana's ten bodies; hence they are said to complement each other.
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Wisdom serves as the hook, practice as the curtain.
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The two wisdoms, provisional and real, guide beings to merge with the true, like a curtain having a hook to roll up and let down with regularity; the two practices, principle and phenomena, wondrously unite with spontaneous reality, like a doorway having a curtain to block Māra and non-Buddhists. This explains the causal practices that can adorn; below explains the fruitional virtues that are adorned.
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Clouds arise in the vast sky;
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The clouds are an analogy for the wisdom conforming to principle; the sky is compared to the dharmakāya.
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Flowers are added upon the brocade.
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The flowers are an analogy for the wisdom conforming to quantity; the brocade is compared to the saṃbhogakāya.
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A single disc illuminates the autumn night; / A thousand streams reflect the cold toad.
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The moon is an analogy for wisdom. The autumn night is compared to the dharmakāya. The thousand streams are analogous to the saṃbhogakāya's skillful response to the multitude of vessels. This reveals self-enjoyment and enjoyment-for-others; it is the wisdom in which principle and quantity are doubly interfused.
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Pure and defiled pavilions layer upon layer;
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The twenty tiers of the Flower Treasury World demarcate the defiled and the pure; the adornments of millions of billions of Buddha-lands are inexhaustible pavilions. The two kinds of circumstantial retribution mutually depend upon and accommodate one another in various ways; hence it is called "layer upon layer."
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Images of the noble and the ordinary interpenetrate.
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The four nobles and six ordinaries, like shadows of lamps, interpenetrate one another, simultaneously encompassing and pervading all. This clarifies the two kinds of direct retribution. Elder Li said: "In both circumstantial and direct retributions, bodies and lands interpenetrate." The preceding two lines clarify the completely interfused and unobstructed wisdom.
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If someone wishes to understand the meaning within this: / What is bitter is bitter, what is sweet is sweet!
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For one who understands that the tongue root discerns flavors, coptis and licorice are completely unimpeded.
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"Know!"
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The gate to all wonders is revealed herein.
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"Sūtra"
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In essence, it consists of sounds, names, sentences, and letters; in meaning, it strings together, holds, and constitutes constant law.
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"Sūtra"
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This praises the greatness of the preceding One Vehicle teaching, and introduces the profound depths of the subsequent round and distinct [teachings].
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Fragrant through myriad ages;
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The True Dharma lasts one thousand years, the Semblance Dharma lasts one thousand years, and the Degenerate Dharma lasts ten thousand years. Exhausting the count of the Degenerate Dharma, it is therefore called "myriad ages." The propagation of the auditory teaching is like fragrance wafting into the distance.
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Having a thread, the flowers escape withering and falling.
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In the Western Heavens, the Buddha's teaching is called a "thread" (sūtra), drawing on the meaning of stringing flowers together to make a garland so they are not lost or dropped. The Confucian canons of this land are called "jing" (warp), taking the meaning of the warp and weft weaving together; their principles are quite similar.
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Cleaved out from within a dust mote;
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A verse in Chapter Fifty-one of the Avataṃsaka says: "Suppose there is a great scroll of scripture, equal in measure to the three-thousandfold world, existing within a single subtle dust mote, and so it is in all dust motes. There is a wise person who, seeing clearly with a pure eye, breaks open the dust mote and brings forth the scroll of scripture, universally benefiting sentient beings. The Buddha's wisdom is also like this: pervading the minds of sentient beings, bound by false thoughts, they neither perceive nor know it. The Buddhas, with great compassion, cause them to eliminate false thoughts, so that it thus emerges to benefit all bodhisattvas." Qingliang said: "Cleaving open the scroll of scripture within a subtle dust mote, the fruit is achieved thought after thought."
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Awakening upon hearing the words;
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Take, for example, the five bhikṣus led by Kauṇḍinya: upon first hearing the Buddha teach the Dharma in the Deer Park, they awakened to the four truths and the emptiness of persons, and all attained the fruit of arhatship. Guifeng said: "Under a single word, the mind ground opens wide; within a single scroll, the sky of meaning shines brightly." Aside from these, those who heard the scriptures and awakened to the Way cannot be cited in full.
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The waves of the four floods subside;
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The "Daśabhūmika Chapter" says: "The flood of desire, the flood of existence, the flood of ignorance, and the flood of views arise continuously in the mind, drifting in the ocean of suffering, difficult to escape." Now, hearing the round sound, one suddenly awakens to the source of the mind; completely calm and serenely motionless, one no longer follows the four floods—this is the subsiding of the waves of saṃsāra.
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The six kingdoms attain tranquility.
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This means that when deluded, within the domains of the six sense bases there is a distinct class of mind and mental factors, with consciousness restlessly grasping and rejecting within its own sphere, just like a country plagued by thieves that cannot be peaceful. Now, relying on the scripture, one realizes the nature and penetrates falsehood to arrive wholly at truth; the sense bases and their objects no longer collude, and the māra of consciousness dissolves of itself, like a kingdom without thieves, thereby attaining tranquility.
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This time, reading it in the morning and turning it in the evening;
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Pointing to the moon with a finger, what harm is there in occasionally playing with the fingertip? Awakening to the teaching and penetrating the real, how could following along to read and turn [the pages] be an obstacle? As when a monk asked Yaoshan: "The Venerable usually admonishes people not to read the scriptures; why do you read them yourself?" Yaoshan said: "I just want to screen my eyes." This is the meaning.
1.153
Cease pulling out wedges and extracting nails!
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Within the true principle, the two attachments and two obscurations are like nails and wedges stuck in wood, difficult to remove. Now, having heard the scripture and gained understanding, attachments and obscurations have all dissolved—what more is there to say about transforming the ordinary into the noble? An ancient worthy said: "When the Way flourishes, the Son of Heaven's orders are not promulgated; when the times are serene, cease singing songs of great peace."
1.155
Last night across the vast sky a thunderbolt roared; / The Vajra pushed over Wangzhou Pavilion.
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The mud ox roars—who recognizes the tune? And yet, the round sound of the Great Scripture is like a thunderbolt shaking heaven and earth; the soundless sound is like a mud figure pushing over the Flower Pavilion. Such far-fetched interpretations are quite laughable. Tell me: what is this one scroll of scripture? The Great Master says:
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"Sneer!"
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Revealing the dynamic within the phrase, it is both pitiful and laughable.
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"Du!"
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The seven characters of the scripture's title are distinct in a single shout.
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"Du!"
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This praises the greatness of the preceding capacity for direct perception, and introduces the three levels of faculties receiving benefit below.
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Senseless withered stump,
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Without obtaining the Great Scripture, how does one differ from rotten wood?
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A foul physical form of skin wrapping bones.
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There is no harm in speaking of it. Yongjia said: "Deeply lamenting the muddled and obstinate leather hide." The Great Scripture says: "For instance, a person born blind cannot see the light of the sun and moon, yet they still benefit him." This versifies those of inferior faculties.
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Subtle and dim,
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Half bright and half dark.
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Vague and indistinct.
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This refers to people of middling faculties. When they suddenly hear the Great Scripture say that upon the first generation of the mind [of awakening], one immediately encompasses the five stages and achieves right awakening, and that by brief hearing and perfuming, before even taking a step, light radiates, fulfilling the three levels and ten grounds—such words startle ordinary ears and the principle transcends conventional sentiment. In vague bewilderment, doubtful and alarmed, as if existing and as if forgotten, their nature cannot firmly resolve.
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The Golden Crow rises from Yanggu; / The Jade Hare sets in the Xian Pool.
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The Golden Crow is swift; the Jade Hare is fast. One must not read this literally to understand Yimen. Even so, in the land of Fusang there is a mountain named Yanggu, taking its name from the appearance of the rising sun. Xian is a hexagram from the Book of Changes, with Dui above and Gen below. The Image says: "Above the mountain is a marsh: Xian." Here, Yimen's meaning draws on the sun setting in the marshes of the western mountains. Furthermore, the rising sun concludes the preceding benefit gained by the two faculties, and introduces the sudden realization of those with superior faculties below. The scripture says: "For instance, when the sunlight appears, it first shines on the king of mountains, then on the other mountains, and later shines on the high plateaus and the great earth, yet the sun never had any distinction." The moon setting compares to the superior faculties whose awakening to principle is difficult to transmit, so they conceal their light. Hence it says below:
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Just let it be sluggish and slow like a jade; / Cease speaking of the swift eagle and falcon!
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"Just let it be" is an expression indicating inexhaustibility. A "jade" refers to a lame man and a dull horse. It illustrates that those of superior wisdom, having penetrated the profound mysteries of the Great Scripture and awakened to the dark lineage of the patriarchs' realm, rarely meet anyone who understands them and cannot transmit it; therefore, they mingle with the world, feigning stupidity and dullness. What is the use of speaking of the swiftness of an eagle or a falcon? At this point, it is settled with a single stroke. Qingliang said: "When the tune is high, few can follow; when the singing reaches the ultimate, responses are rare." It is difficult to find such a person.
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The Dafangguang fo huayan jing / Smashes the mountain-ghost cave of ignorance!
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A single pill cures many illnesses; there is no need for numerous prescriptions. If one does not get the concluding words, the preceding talk can hardly be complete. Yet such a single Dharma universally benefits the three faculties; it lies right here. Hence the Record of Resonances says: "Hearing the merits of the seven characters, one does not fall among the asuras; recollecting the exceptional achievement of a single verse, one escapes hell." Going on like this again, what should it ultimately be? Yimen says:
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"Sever!"
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Severed by a sharp blade, all images are forgotten; / Throughout a thousand ages, people admire the master craftsman. Shanye says: Frugal.
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Cultivating the Contemplation Gate of the Dafangguang Fo Huayan Dharmadhātu Has Three Levels
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Briefly summarizing the essential meaning of this chapter, how would I dare to make groundless interpretations? The meaning is: "Cultivating" means the perfuming and attainment through calm abiding and clear observation. Calm abiding and clear observation are the methods of entry. The wondrous cessation of all conditions is called "calm abiding"; the dark spirit shining alone is called "clear observation." In the causal stage they are named calm abiding and clear observation; in the fruitional stage they are named concentration and wisdom. Calm abiding is the substance of clear observation; clear observation is the function of calm abiding. With these two methods doubly interfused, they illuminate the inexhaustible wondrous realm. "Perfuming" directly explains this cultivation. "Attainment" is the destination of cultivation. Using the two methods of calm abiding and clear observation to perfume the mind, one accomplishes the wondrous practice of attainment and entry. "Dafangguang fo huayan" is the scripture upon which it relies. The seven characters below are the contemplation text that relies on it. "Dafangguang" is the Dharma realized. "Fo huayan" is the person who realizes it. "Great" (da) is the substance: the mind-substance of all Buddhas and sentient beings. "Square and broad" (fangguang) are the marks and functions of that very substance. "Buddha" (fo) is the person of the fruit. "Avataṃsaka" (huayan, Flower Adornment) is the person of the cause. "Flower" is an analogy for Samantabhadra's myriad practices; "adornment" is Mañjuśrī's great wisdom. With great wisdom as the host directing the myriad practices, it adorns the great, square, and broad, thereby accomplishing the Buddha fruit. "Dharmadhātu" (fajie) is the threefold wondrous realm contemplated. Universally encompassing myriad existences, all are unified in the One True; there are no other phenomena, only the one mind. Because this one mind has the capacity to hold its own nature and serve as a model, it is named "dharma"; because it has intrinsic nature and distinct parts, the name "dhātu" (jie) is established. The unmoving true mind in its own substance is called "holding"; conforming to conditions to accomplish virtues is called "serving as a model"; accomplishing the differences of phenomenal matters is called "parts"; and the substance being empty and identical is called "nature." Thus we know that the dharmadhātu is the meaningful function of the mind. "Contemplation" (guan) is the contemplating pure wisdom: it is the exhaustion of sentiment and the elimination of views. "Sentiment" refers to the sentiment of consciousness, extending to all false minds. "Views" refers to conceptual seeking, a general term for various views. This refers to inverted seeking running contrary to correct principle; now, all of them are eliminated, and only then can one accord with the threefold wondrous realm. "Gate" (men) is the teaching that explains, which is the text of these eight or nine sheets of paper. Combining the meaning explained, it is the gate through which contemplating wisdom walks. "Has three levels": this excludes the dharmadhātu of phenomena, meaning that phenomena do not stand alone. Therefore, in the Dharmadhātu lineage there is no isolated phenomenon; apart from principle, there are no phenomena. If one contemplates them in isolation, that is a realm of sentimental clinging; hence it is now excluded. If one explains this title through the six aspects: the universal aspect brings forth the entire substance without division; the particular aspect divides the universal to make particulars; the identical aspect shows that each particular bears the universal; the difference aspect speaks of their respective functions; the integration aspect shows their mutual assistance; the disintegration aspect shows each abiding in its own state. On every single dharma, the six aspects are all thus. Furthermore, "cultivating" generally strings together the entire title, serving as the precursor to awakening and entering. "Great" takes its name from its substance, with constancy and all-pervasiveness as its meaning. "Square" takes its name from the Dharma, with holding its nature and serving as a model as its meaning. "Broad" takes its name from function, with all-embracing comprehensiveness as its meaning. "Buddha" takes its name from the person, with awakening and illuminating as its meaning. "Flower" takes its name from metaphor, with adorning the body by inducing the fruit as its meaning. "Adornment" receives its designation from efficacy and function, with assisting and embellishing as its meaning. "Dharmadhātu" takes its name from holding its nature, serving as a model, and having intrinsic nature and distinct parts, with mutual penetration, interfusion, and containment as its meaning. "Contemplation" takes its name from absorbing the objective realm into the mind, with forgetting sentiment and comprehending phenomena as its meaning. "Gate" takes its name from entering and exiting without blockage, with being able to generate wondrous wisdom as its meaning. "Has three levels": first is the contemplation of true emptiness, within which four phrases and ten gates are briefly opened, discerning sentiment and delusion to reveal function; second is the contemplation of the unobstructedness of principle and phenomena, within which distinctions are made across ten gates, interfusing phenomena and principle to reveal function; third is the contemplation of total pervasion and inclusion, within which ten gates are distinguished, encompassing phenomena with phenomena to reveal the profound.
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I. The Contemplation of True Emptiness
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Appended remark: The title is distinct and clear—an excellent entry path. The meaning is: Screening out false and delusional thoughts is called 'true'; screening out shapes and obstructive physical forms is called 'emptiness'. The name is established relying on the essence and the functional applications of the one mind. 'Contemplation' is the wondrous, non-conceptual wisdom that accords with principle. Understanding phenomena when delusional emotions [are exhausted], it is named from subsuming the objective realm into the mind. The emptiness that is not empty, which transcends characteristics and leaves thoughts behind, profoundly quiet and uniquely persisting, is foremost. This contemplation gate practices the practice of transcending characteristics, operates the wisdom that accords with principle, eliminates the sentiments of nihilistic emptiness and substantial form, and leaves behind the views of the subject of realization and the object of realization. It accords with the true emptiness of the actual limit and is endowed with the wondrous virtues of the truly permanent. Having this sequential arrangement, it is briefly unfolded into four phrases and ten gates. Since one lets down one's hands and enters into the entanglements, dividing into sections and parts cannot be avoided.
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1. The Contemplation of Resolving Form into Emptiness
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Melting vases, basins, hairpins, and bracelets into one gold; turning milk, curd, butter, and ghee into a single flavor. The meaning is: Harmoniously resolving the conditionally arisen illusory forms into true emptiness. 'Contemplation' is the contemplating wisdom, which takes its name from the contemplated object. Or it may be that the emptiness to which [forms] return is the essence, while contemplation is the wisdom's functioning, explained according to the two types [of compound]: dependent on the principal or holding the action. The following are all similar to this. For those whose minds are penetrative, they can resolve and return; for those whose intellects are blocked, they must dispel and eliminate. Delusional sentiments held for a long time are difficult to eliminate, so four gates are distinguished.
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1. Screening Out Nihilistic Emptiness
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Be extremely cautious of misidentifying it, so it must be thrust aside. However, there are words appended by Yimen; it is not fitting to add remarks here, but accommodating beginners with an alternative turning word does no harm. The meaning is: 'Screening out' applies to both the agent and the object. The following five are all similar to this: selecting out and removing false attachments to preserve the true Dharma. This merely screens out the illness of attaching to nihilistic extinction-emptiness found in heterodox paths and Hinayana adherents. The Contemplation says: 'First, illusory form is not identical with nihilistic emptiness; this is what is screened out. Because illusory form is identical with true emptiness, this is the screening Dharma.' The following are all similar to this.
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No thing can be severed; originally it is calm extinction.
1.188
These are the words appended by Yimen to screen out the emptiness of nihilistic emptiness; the meaning reveals that outside of true emptiness, there is no nihilistic extinction-emptiness. Formed due to false calculation, things are originally calm and extinct, and there is nothing that is not true emptiness. Therefore the Lotus Sūtra says: 'All phenomena from their very origin / are constantly characteristics of calm extinction.' The gāthā says (the following should all have this, but it is omitted accordingly):
1.189
True emptiness does not destroy existence;
1.190
Returning home along the path—what could be amiss? This gāthā addresses the illness of destroying form to clarify emptiness. The Commentary says: 'Like digging a well and removing soil to produce empty space, one must destroy form.' The Madhyamaka-śāstra says: 'Existing first and non-existing later is called nihilistic extinction.' Now, to simplify and set this apart, it says 'does not destroy existence'. The Zhao lun says: 'How could one wait for cutting and cleaving to seek open passage?' Bai Letian says: 'Without leaving false existence, true emptiness is attained.'
1.191
Apart from form, it is not true emptiness.
1.192
Be careful not to speak of them as two separate stakes; abandoning existence and attaching to emptiness is wrong. This gāthā addresses the illness of departing from form to clarify emptiness. The Commentary says: 'Emptiness is outside of form, like where a wall stands is not empty, but outside the wall is empty.' Yongjia says: 'Abandoning existence and clinging to emptiness is an illness just the same; / it is just like escaping drowning by jumping into fire.'
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Startling awake (pronounced in the falling tone) the dream of the śrāvaka,
1.194
Dreaming on the bed of nirvāṇa, suddenly awakened upon hearing the teaching. This gāthā addresses the illness of clinging to emptiness and nihilistic extinction. It means that these people grasp phenomena outside the mind, destroy form to clarify emptiness, cling to the aggregates, realms, and so forth as having real self-entities, and falsely calculate the extinction of the future faculties and objects as nirvāṇa; thereupon they abhor suffering and rejoice in calm extinction, reducing their bodies to ashes and extinguishing their wisdom, forever equating themselves with great space and taking calm extinction as bliss. Therefore Chan Master Dixin gathered the meaning of true emptiness not destroying illusory existence from the great sūtra to startle awake the śrāvakas who tend toward calm extinction, causing them to turn their minds toward the Great [Vehicle]. If they do not turn their minds, it is like dreaming a great dream throughout a long night; when would they ever awake? The Commentary says: 'The two vehicles' nihilistic extinction returns to nirvāṇa.'
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Worthy of throwing wide the ignorance of the heterodox.
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Sweeping away the film of ignorance, flashing forth the original pure brilliance. This gāthā addresses the illness of ordinary beings and heterodox paths who deny cause and effect. Because their minds wander outside the Path, they are called 'heterodox paths'. It means those ordinary beings do not know that the three realms are mind-only and that all forms arise from karma; cause and effect are unceasing, and birth and death continue in succession. They calculate and cling, saying: 'All things exist spontaneously without cause; gathering, they become existent, and dispersing, they become non-existent; the spirit perishes and the body separates, and the faculties have no future retribution.' The Commentary says: 'The nihilistic extinction of the heterodox paths returns to great space.' Once these two kinds of people receive the power of the Dharma and turn their minds, the troops will certainly move as the seal turns.
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Linked texts (1)
- 註華嚴經題法界觀門頌 — Classical Chinese