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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1887b · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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Text

1.1

Dharmadhātu Diagram of the One Vehicle. Complete poem in one seal, fifty-four angles, two hundred and ten characters.

Now, the skillful teaching of the Great Sage is without fixed direction; responding to capacities and according with ailments, it is not of a single kind. Those who are confused by it cling to traces without knowing they have lost the substance; though they strive diligently, their return to the source is not yet realized. Therefore, relying on principle and based on the teachings, I have briefly fashioned an intertwined poem, hoping that those disciples who cling to names may return to the nameless, true origin. As for the method of reading the poem: one should begin with the central dharma, winding around in twists and turns, until ending with the Buddha, reading in accordance with the path of the seal.

1.3

[Diagram verse characters in grid layout:]
Death nirvāṇa always together and thus is world real jewel hall utmost sit

1.4

life meaning as out manifold principle benefit practice dharma intention as seize skillful real

1.5

awakening not person realm middle thing profit who adorn return provisions good limit

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correct thought great can dark dark obtain return store family obtain with condition middle

1.7

expedient deliberate worthy person three so vessel origin jewel accord portion dhā no path

1.8

time rain Samantabhadra ocean seal no accord limit exhaust no ra ṇī obtain bed

1.9

mind jewel Buddha ten distinct portion born impossible rest delusion thought must not old

1.10

arise benefit born fill space empty crowd dharma Buddha for name move not come

1.11

first complete separate separate mixed not nature remain realm wondrous not guard self

1.12

ten directions all dust middle still round not true subtle no name nature

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contain that is thought one thought also that is interfused know nature ultimate deep without accord

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middle is kalpa that is one as mutual no place extremely deep cut quiescent condition

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dust no far measure no is mutual two wisdom realization cut one come complete

1.16

subtle measure kalpa nine worlds ten worlds marks all dharmas unmoving original one

1.17

one one that is many all one that is one one middle many all one middle

1.18

“Dharmadhātu Diagram of the One Vehicle” down to “two hundred and ten characters.”

1.19

The Great Record states: One matches this “Dharmadhātu Diagram of the One Vehicle,” etc., to Master Yan’s fivefold ocean seal. That is, “Dharmadhātu of the One Vehicle” matches the ocean seal of forgetting images (the Record's analysis of the first scroll explains this match). The single word “Diagram” matches the ocean seal of manifesting images, meaning that a diagram is an image. The sūtra states: “Just according to its image, manifesting supernormal power.” Master Zang explains: “According to what is contemplated, as in the one hundred and twenty-four questions above down to the Dharma gates taught up through the sixth assembly, those answering these questions all—within the Tathāgata’s dharmadhātu-kāya—without exception, roundly, clearly, and suddenly manifest their images (and so on).” The sūtra below states: “Within the pure dharmakāya, there is no image that does not manifest” (thus far). This passage applies both to internal realization and external transformation; here it is matched in terms of internal realization. “Complete poem in one seal” matches the Buddha’s outward-facing ocean seal, meaning that the poem represents Samantabhadra’s capacity, while the seal represents the Buddha’s outward-facing mind, because the Buddha’s outward-facing seal of mind tacitly tallies with Samantabhadra’s great capacity’s inward-facing mind-top. “Fifty-four angles” matches Samantabhadra’s ocean seal of entering samādhi and observing, meaning that Samantabhadra’s internal realization has two meanings: First, if in terms of the gate of the Buddha-Samantabhadra, then when Samantabhadra enters samādhi, he not only exhaustively realizes the outward-facing seal of mind, but also fully realizes the first two ocean seals, because when Samantabhadra faces inward he is the ten Buddhas, and when the ten Buddhas face outward they are Samantabhadra. Second, if in terms of the gate of distinguishing capacities, then with respect to the Buddha facing outward, he realizes only one portion, because it is not yet complete. Now, in terms of the latter meaning, within this pure store samādhi, the faculties and natures—raw and ripe—of the five teachings and even the immeasurable vehicles, as well as the prominent angles of the various dharmas of the dharmadhātu, suddenly appear. “Two hundred and ten characters” matches Samantabhadra’s emerging from samādhi in the mind and the ocean seal of manifesting speech, meaning that within this ocean seal, the dharmas such as the five cycles of cause and effect are partially displayed and established in graphs and words. According to Shenlin’s intention, in “Dharmadhātu Diagram of the One Vehicle,” the dharma of the dharmadhātu is that which is realized, and today my mind is that which realizes. Precisely this place where that which [realizes] and that which [is realized] are unattainable is the one person capable of cultivation whose practice and stages are termed “vehicle”; since such an unmoving standard and demarcation is established, it is called “dharmadhātu.” The original position of the dharma of the dharmadhātu is our five-foot body; wishing to demonstrate this meaning, an image of the entire body of the complete dharmadhātu was drawn, hence it is called a “diagram.” The winding within the diagram’s seal represents the three vehicles: turning their backs on the non-abiding fundamental substance within the level and equal path and teaching of the One Vehicle, they wind and hibernate in the place where a single thought does not arise and is non-dual, and even cling to the reward Buddha-fruit within a single mark and a single trace. The circling back represents the Hinayāna: not knowing that there is the tathatā of emptiness of dharmas, they only circle back to and cling to the principle of emptiness of persons. The bending represents humans and devas: not knowing of the practice and virtue of world-transcendence, they bend and cling to the human and deva karma of the five precepts and eight precepts. The twisting represents the three bad destinies: not knowing of the actions and karma of humans and devas, they twist and cling to wrong views, falling into the three bad destinies. Thus, all the marks of the three vehicles and three bad destinies are completely drawn; hence it is said that an image of the entire body of the complete dharmadhātu is drawn.

1.20

Venerable Farong’s Record states: The Dharmadhātu Diagram of the One Vehicle has two levels of selection and setting aside. First, setting aside the teaching aspect and taking only the realization aspect: the dharma of the One Vehicle applies both to realization and to teaching, but saying “dharmadhātu” sets aside the teaching aspect, because the realization aspect is the ultimate limit of the dharma of the One Vehicle. Second, setting aside only the three vehicles, and taking both the realization and teaching aspects of the One Vehicle generally, because the One Vehicle is used to set aside the three vehicles. The “One” of this One Vehicle, and the red seal of the “One” below that is free from beginning and end, are of the same meaning as the one-character seal in Master Yan’s gate of mutual generation of root and branch. Pressing the one-character seal at the head of the Great Sūtra is intended to clarify that every word and every phrase spoken from beginning to end in the entire text manifests only the One. Furthermore, pressing the one-character seal at the places in the Five-Fascicle Commentary where the correct is revealed against the heterodox means that if one generates a dual understanding regarding dharmas, it is heterodox, whereas knowing that dharmas are one is correct. That is, if a bodhisattva gives rise to a single thought of anger, then the sixty gates of universal practice become a million obstacles; truly, because the mind of anger arises from the distinctive clinging to self and other, it is said that if one generates a dual understanding, it is heterodox. If a bodhisattva gives rise to the great compassion of identical essence, then the million obstacle gates become the sixty universal practices; seeing the dharmas of the three realms as one's own body and mind, one gives rise to the great compassion of identical essence, which is why it is said that knowing that dharmas are one is correct. Furthermore, pressing the one-character seal in the Notes on the Gaṇḍavyūha means that if one views dharmas as two or as three, one immediately incurs the eight root offenses and cannot enter the dharmadhātu of the One Vehicle; if one does not generate a dual understanding regarding dharmas, one is immediately able to enter the dharmadhātu of the One Vehicle. Here it is also like this: from beginning to end, it does not explain two or explain three, but only intends to manifest the One. As for what is called “One,” within the absence of that which [perceives] and that which [is perceived], if it is provisionally and forcibly divided, there is the One that is able to observe and the One that is observed. If one understands that one's own body and mind completely subsume all dharmas, without slant and without omission, cutting off that which [perceives] and that which [is perceived], this is the One that is able to observe; precisely the place where this body and mind abide is the One that is observed. Question: Within this One, how does one attain entry? Answer: By cultivating śamatha and vipaśyanā. Question: What are śamatha and vipaśyanā? Answer: If one cultivates śamatha and vipaśyanā according to the One Vehicle: using the seal of the six characteristics to seal the ten universal dharmas, without moving their respective positions, fusing them into one, clearly and distinctly understood—this is vipaśyanā (contemplation); like a seal stamping an object, neither raised nor turned, the contemplative wisdom thus accords and tallies with the dharma, free from that which [observes] and cut off from that which [is observed], unified without distinction and unmoving—this is śamatha (calming). As for “vehicle”: being able to have resolute faith regarding the above single place is called “vehicle”; not having such faith is not called “vehicle.” In the case of the three vehicles, upon hearing the dharma of tathatā, one cannot have sudden faith, but has gradual faith; therefore there are the ten faiths. One cannot have sudden understanding, but has gradual understanding; therefore there are the ten understandings. And so forth, down to being unable to have sudden realization, but having gradual realization; therefore there are the ten realizations. Thus proceeding gradually to the Buddha-fruit, it is called “vehicle.” “Riding the path of true suchness to come and realize correct awakening” is its meaning. In the case of the One Vehicle, if regarding the above single place one gives rise to round faith, that itself is round realization, hence it is called “vehicle.” “One motion is all motions” is precisely this meaning. “Dharma” is my body and mind. “Dhātu” (realm): precisely this body and mind, comprehensively enveloping, cutting off opposites, with anterior and posterior limits severed, is the meaning of the ultimate boundary of dharmas. “Diagram” is an image. Just as, for a person who does not know an elephant, one draws the image of an elephant and shows it to him; in the same way, because practitioners do not know that their own body and mind is the Buddha of the dharmadhātu, an image of the Buddha of the dharmadhātu is drawn and pointed out to them.

1.21

The Notes on the Gaṇḍavyūha states: Now, in entering the dharmadhātu, in accordance with whatever is corresponding to establish the demarcation of the Dharma, one must first be free from faults. There are eight root offenses for a newly resolved bodhisattva setting out toward the Great Vehicle, which burn up all roots of goodness and cause them to fall into the evil destinies, separating them from the place of peace, losing the bliss of humans and devas, and also losing the bliss of the realm of the Great Vehicle. First: Born in the world of the five turbidities, having leftover roots of goodness and drawing near to good spiritual friends, taking refuge in the profound Dharma and giving rise to the unsurpassed mind, hearing the extremely deep Dharma, reciting and upholding it, but reciting, reading, and expounding it to people of small wisdom, who upon hearing it are startled, doubtful, and terrified, retreating and falling away from the bodhicitta to take pleasure in the Śrāvakayāna—this is the first heavy offense. One must only know their faculties and understand their minds, expounding for them gradually from the shallow to the deep. Second: Saying to someone, “How could you be able to give rise to the mind of the Great Vehicle? You had better quickly turn toward the śrāvakas and pratyekabuddhas and enter nirvāṇa”—this is the second heavy offense. Third: Saying to someone, “What use is it for you to study the precepts and deportment? You should quickly give rise to the mind of the Great Vehicle, upholding, reading, and reciting the Mahāyāna scriptures; your actions of body, speech, and mind will become pure, and you will also not receive evil retribution”—this is the third heavy offense. Fourth: Saying to someone, “You should not read and recite the scriptures of the śrāvakas; you should cover up the śrāvaka scriptures. Within the śrāvaka teachings, one cannot cut off the defilements of fetters and bondages; you should listen to and receive the pure, extremely profound scriptures of the Great Vehicle, which can destroy evil and give rise to the goodness of bodhi.” If someone faithfully accepts this, both persons incur the fourth heavy offense. Fifth: Expounding the Mahāyāna teachings for the sake of seeking gain, and seeing others expound the Mahāyāna and attain gain, hating, reviling, looking down on, and being jealous of them—this is the fifth heavy offense. Sixth: For the sake of seeking gain, saying, “I have understood the profound Dharma,” not stating that it was heard and obtained from another, betraying the Buddhas and bodhisattvas—this is the sixth heavy offense. Seventh: Practicing the conduct of a caṇḍāla, taking the property of other good bhikṣus and the property of the Three Jewels to reward and present to officials and great kings, relying on the power of kings and officials to belittle good bhikṣus, harboring anger, resentment, hatred, and jealousy—this is the seventh heavy offense. Eighth: Committing evil acts, relying on the superior power of kings and officials and relying on material generosity to belittle good bhikṣus, ridiculing, humiliating, and creating strife, preaching the non-Dharma as Dharma, abandoning the correct sūtras and vinaya, establishing regulations contrary to the Dharma, and causing distress to arise where there was no distress, or increasing distress where distress already existed, for bhikṣus of good conduct and those who sit in meditation and recite the scriptures—this is the eighth heavy offense. If one has already committed them, one should rely on Ākāśagarbha Bodhisattva to repent the offenses and eradicate them. If newly resolved bodhisattvas wish to broadly propagate the Great Dharma to benefit themselves and others, they must first leave behind the preceding faults and then rely on the Dharma gate of the Dharma Master of the ninth bhūmi; then they will accord with the dharmadhātu.

1.22

The record of the Venerable Zhenxiu says: "'One' means having no other. The three vehicles say it is the unity of nature (svabhāva); the One Vehicle says it is the unity of conditions (pratyaya). The unity of conditions means that, according to what is applied, it is the middle way and tathatā. This refers to the hundred phrases on tathatā in the 'Dedication Chapter'—namely, 'like the sun,' 'like the moon,' and so forth. Although it is indeed tathatā, there are still the names and characteristics of the sun, and the names and characteristics of the moon; it is not without names and characteristics. However, in terms of Samantabhadra's realization, there are no such names and characteristics; it is only to guide the three vehicles that it relies on names and characteristics. This is distinguished in terms of Samantabhadra's teaching aspect. Question: If 'according to what is applied, it is the middle way' is already extremely profound, what further meaning constitutes Samantabhadra's realization? Answer: 'According to what is applied, it is the middle way and tathatā' relies on the teachings of the three vehicles to employ the names and characteristics of the sun and so forth; thus it is said to correspond to the teaching. This realization aspect is where the path of language is cut off, and hence it terminates names; the locus of mental activity is extinguished, and hence it is free from characteristics. Question: If so, what difference is there between this stage and the silence of Vimalakīrti? Answer: Vimalakīrti's silence is because names and characteristics are inverted, so only by departing from these names and characteristics does it become silence. The silence of the Buddha in the nine assemblies is silence within names and characteristics, so there is a profound distinction. That is, without abandoning names and characteristics, right within these names and characteristics there is silence; it is not like empty space, possessing nothing at all. This is distinguished in terms of Samantabhadra's realization aspect. Question: 'The path of language is cut off and the locus of mental activity is extinguished' is also extremely profound; what further meaning constitutes the realm of the ten Buddhas? Answer: Although the former is silence, it is silence within names and characteristics; but the fruition aspect is the locus where from the very beginning no names and characteristics are seen. Question: If so, are there no phenomena and no things at this stage? Answer: Phenomena as discussed in the previous stages are, from the very beginning, non-existent here. Question: If that is so, then are there truly no phenomena within it? Answer: It fully possesses them. Question: What things are there? Answer: This is what the ancient masters called 'the place where conventional views and feelings are overturned.' 'Vehicle' means conveying. Question: Since the preceding word 'one' contains three meanings, is the vehicle also like this? Answer: It is. Proceeding from a cause of a distinct fruition to a fruition of a distinct cause is the meaning of vehicle in the three vehicles; now, in terms of the meaning that cause is immediately fruition, it is called conveying—this is Samantabhadra's teaching aspect. Turning away from the names and characteristics of cause and effect, in terms of the meaning of 'the path of language is cut off and the locus of mental activity is extinguished,' it is the conveying meaning of Samantabhadra's realization aspect. The fruition aspect of the ocean of nature is ineffable, hence it is only called the inconceivable vehicle; this is called a vehicle in terms of unmovingness. 'Phenomenon' (dharma) has three meanings: First, its own substance is called a phenomenon. In terms of the three vehicles: outside the substance of a cow there is a horse, and within the substance of a horse there is a cow. In terms of the One Vehicle: alongside this phenomenon there is no that phenomenon, and alongside that phenomenon there is no this phenomenon; hence it is called its own substance. Second, facing the mind is called a phenomenon. In terms of the three vehicles: what is faced by the sixth consciousness, the mental consciousness, is called the sense-object of phenomena (dharmāyatana). In terms of the One Vehicle, what is faced by the inexhaustible mental consciousness is called a phenomenon. Third, the meaning of a standard rule can be understood. 'Dharmadhātu' also has three meanings: First, the distinctness of natures. In terms of the three vehicles: the three natures of wholesome, unwholesome, and indeterminate are each distinct; in terms of the One Vehicle, whichever of the three natures is raised, it completely encompasses the others without remainder, each without anything on its side, hence it is called the distinctness of natures. Second, the meaning of cause. In terms of the three vehicles: only that which generates the visual consciousness is called the nominal seed of the visual consciousness; in terms of the One Vehicle, that which universally generates the six consciousnesses is the nominal seed of the visual consciousness. Third, the meaning of sustaining. In terms of the three vehicles: the cause of a distinct fruition sustains the fruition of a distinct cause; in terms of the One Vehicle, the cause of the complete fruition sustains the fruition of the complete cause, hence it is called sustaining. 'Diagram' indicates the teachings and the faculties and desires of the One Vehicle and three vehicles based on the images of the ocean seal: the sequential differences of the vermilion seal are the teachings of the three vehicles, while the roundness of the vermilion seal is the teaching of the One Vehicle. The characters within the sequential differences of the seal are the faculties and desires of the three vehicles, while the characters within the perfection of the seal are the capacities of the One Vehicle."

1.23

The record of the Venerable Farong says: "'Combining the poem into a single seal' means that a single vermilion line joins all the black characters together to form a round seal; hence it is called 'combining the poem.' Question: Are the black characters written first and then the vermilion line drawn, or is the vermilion line drawn first and then the black characters written? Answer: Both are correct. Writing first and drawing later has the meaning of bringing principle into accordance with phenomena; drawing first and writing later has the meaning of bringing phenomena into accordance with principle. Although Master Yan made seventy-three seals, he only wished to manifest the meaning of this single seal. The preceptor Xiang, having deeply grasped his master's intent, therefore made only this one fundamental seal."

1.24

The record of the Venerable Zhenxiu says: "As for 'poem,' because the text of the diagram consists of thirty lines of seven characters each, it is simply called a poem; it is not said in terms of rhyme. As for 'a single seal,' it is because it wishes to manifest one great pratītyasamutpāda."

1.25

The Great Record says: "Regarding the fifty-four corners, the text below says: 'Why is there only one single line in the seal text? Answer: To express the single voice of the Tathāgata,' and so forth. Applying the ten kinds of voices from the 'Chapter on Nature Manifestation' to the capacities of the five vehicles yields fifty. This Buddha, who is able to respond, fully takes up the four methods of containment (saṃgrahavastu) and the four immeasurables (apramāṇa); therefore they are called the four corners."

1.26

The record of Zhenxiu says: "The fifty-four corners represent the spiritual friends (kalyāṇamitra) who are persons, namely the fifty-five spiritual friends. Because the initial and final appearances of Mañjuśrī are combined, there are only fifty-four; combining the initial and final appearances and embracing those in between forms a single complete wisdom. The spiritual friend Samantabhadra is the principle realized, for none of the phenomena of the dharmadhātu go beyond principle and wisdom. The two hundred and ten characters represent the spiritual friend that is the Dharma. That is to say, in the 'Chapter on Leaving the World,' the clouds of Universal Wisdom arise with two hundred questions, and Samantabhadra pours forth from his vase two thousand answers; for each question ten lines of answers are given, hence it is said to be 'ten.'"

1.27

The Great Record says: "The two hundred and ten characters represent the five cycles of cause and effect: setting aside the initial cause and effect, within the subsequent four cycles the fruitions are excluded and the causes are taken; in the causes of the four cycles there are fifty stages each, thus making two hundred. All the fruition stages within those four cycles are combined into one, wishing to show that this fruition is identically the fruition of the ten Buddhas, hence it is called 'one ten.' Question: Why is the initial cause and effect excluded? Answer: Because it is merely what is believed, not the practice that is accomplished. Question: Why are the fruition stages combined into one? Answer: Since the causal stages have distinctions, because what is explained with equal validity has distinct characteristics, the fruitions should also be like this. However, wishing to show that they are identically the fruition of the ten Buddhas, they are simply grouped into one. It is also said: these are the ten gates and ten dharmas of the three realms manifested within the ocean seal. That is, the ten-coin simile and the ten universal dharmas mentioned below make twenty; each of the twenty discusses the ten mysteries, combining to make two hundred; together with the original ten mysteries, it is therefore called two hundred and ten. Furthermore, this seal is the universal, and the seventy-three seals are the particulars. In terms of the particular seals, taking the seventy seals and applying them across the seals of the three times, each time has seventy, thus combining to make two hundred and ten. Therefore, combining the two hundred and ten seals forms the single universal characteristic seal of the ocean seal samādhi. Regarding the thirty lines of seven characters: the preceding ten dharmas and ten similes, together with the original ten mysteries, combine to make thirty; these thirty lines do not go beyond the seven characters of the sutra's title, so the poem was composed in seven-character lines. Therefore, although the phenomena of the dharmadhātu are said to be inexhaustible, they do not go beyond the two hundred and ten characters. Synthesizing these yields thirty lines; synthesizing these again, they do not go beyond the seven characters; synthesizing these again, they do not go beyond principle and wisdom; synthesizing these again, they do not go beyond the single, most pure dharmadhātu. For this reason, it is titled the Dharmadhātu Diagram of the One Vehicle."

1.28

In his general explanation of the title, Qingliang's Commentary says: "'In the sixth fascicle, all characteristics are fully subsumed' means that rolling it up gradually from the end, it does not go beyond the nine assemblies; the nine assemblies do not depart from the first assembly; the first assembly does not depart from the general title; and the general title does not go beyond principle and wisdom. Without principle there is no wisdom, hence outside of principle there is no wisdom; without wisdom there is no principle, hence outside of wisdom there is no principle. Thus, principle and wisdom are non-dual, and wisdom is also subsumed into principle. Apart from substance there is no function; subsuming function back into substance, substance's own nature is intrinsically detached, so substance is immediately non-substance and originally pure—it is forcibly named the pure dharmadhātu. Therefore, from the ultimate inexhaustibility down to a single character or no characters, all subsume the ocean of the Avataṃsaka's nature without remainder."

1.29

"The Great Sage's good teaching... [to] ...according to the illnesses are not singular."

1.30

The record of Farong says: "'The Great Sage' means that among all the teachings, the master of this present teaching is the most supreme. Question: In the four teachings below, do the transformer and the transformed both fall short? Answer: Yes. Question: The three bodies that transform in the three vehicles are merely the great functioning of the ten bodies of the One Vehicle; why say they fall short? Answer: Since it is said that they are merely the functioning of the ten bodies, they fall short. Question: The ten Buddhas are simply the Sambhogakāya for one's own enjoyment, which is the Buddha beneath the tree. Why say they fall short? Answer: If considered in terms of this meaning, one could say they reach it; however, wishing to distinguish the grades of teaching, it is said that they fall short."

1.31

In the section on the causes and conditions for the arising of the teaching in Qingliang's Commentary, it says: "Is the Buddha who now expounds this sutra true or manifested, one or many? If one says true, why is he named Śākyamuni, dwelling in the Sahā world and seen alike by humans and devas? If one says manifested, why is it said that Vairocana resides in the Lotus Store and great bodhisattvas see him, seeing the Buddha's dharmakāya? If one says one, why does he appear distinctly in many places? If one says different, why is it also said that his body is not divided? Therefore, the Buddha who expounds this sutra is neither of the aforementioned; he is precisely the inexhaustible body-cloud of the dharmadhātu, in which the true and manifested interfuse, and the one and many are unimpeded (and so forth). First, elucidate the ten bodies, and afterwards reveal their non-obstruction. Regarding the ten bodies, there are inherently two senses: First, in terms of interfusing the three worlds into ten bodies: 1. the body of sentient beings, 2. the body of lands, 3. the body of karmic retributions, 4. the body of śrāvakas, 5. the body of pratyekabuddhas, 6. the body of bodhisattvas, 7. the body of tathāgatas, 8. the body of wisdom, 9. the body of Dharma (dharmakāya), and 10. the body of empty space. Second, in terms of the Buddha himself, there are inherently ten bodies: 1. the bodhi body, 2. the vow body, 3. the transformation body (nirmāṇakāya), 4. the sustaining body, 5. the body adorned with marks and signs, 6. the majestic body, 7. the mind-made body (manomayakāya), 8. the merit body, 9. the Dharma body (dharmakāya), and 10. the wisdom body (and so forth). Regarding non-obstruction, there are briefly ten meanings: 1. non-obstruction of pervasive function, and so forth... 10. perfect and unimpeded non-obstruction, meaning that this Buddha-body is immediately principle and immediately phenomena, immediately one and immediately many, immediately dependent and immediately primary, immediately person and immediately Dharma, immediately this and immediately that, immediately sentient and immediately non-sentient, immediately deep and immediately broad, immediately cause and immediately effect, immediately the three bodies and immediately the ten bodies, identically a single, unimpeded body-cloud of the dharmadhātu."

1.32

Farong's Record states: As for "good teaching": in terms of the three vehicles, that which accords and benefits in this life and other lifetimes is good, while that which contradicts and harms in this life and other lifetimes is evil. That which cannot be categorized as either of these two is the indeterminate. In terms of the One Vehicle, it is simply good. Why so? Master Yan said: "The ultimate purport of perfect interfusion leaves nothing unvirtuous; meeting conditions, it accords with all, bestowing without discriminating among things." Therefore, know that the One Vehicle is uniquely good. Question: If so, are the indeterminate and evil also simply this one good? Answer: Yes. Question: If so, when evil is brought up, is it also like this? Answer: Yes. However, its being called "good" is said in the sense that whatever is brought up lacks any bias. As for "without direction" [or bounds]: in terms of the three vehicles, expounding one, two, or even immeasurable [teachings] according to [capacities] is not "without direction." Why? Because the teachings of the three vehicles are expounded in accordance with distinct faculties, they are not "without direction." The teaching of the One Vehicle, whether expounding the truths, conditions, or pāramitās, penetrates to the ultimate limit of the ocean seal and expounds with sovereign ease; hence it is called "without direction." As for "responding to faculties according to their diseases, being not of one kind": it is like minor physicians who dispense remedies separately. A supreme physician king, however, gathers all kinds of substances from under heaven to make a single medicinal ball; regardless of how different the diseases are, he bestows it universally and equally, and there is no illness it does not cure. The Buddha of the One Vehicle is also like this: responding universally to the diseases of faculties and capacities across the various teachings, he expounds only with the one Dharma of the ocean seal samādhi according with their faculties: among śrāvakas, he bestows the Dharma of the four truths of the complete ocean seal; among pratyekabuddhas, he bestows the Dharma of conditioned arising of the complete ocean seal; among bodhisattvas, he bestows the Dharma of the six pāramitās of the complete ocean seal; and even among the mature and the sudden, he also bestows it completely and entirely.

1.33

The Great Record states: People of the lower four teachings are all diseased faculties; the perfect faculties are not so. Furthermore, the faculties of the perfect teaching also have a great illness: because if a single thought of anger arises, there are immediately hundreds of thousands of gateway-obstacles.

1.34

Zhenxiu's Record states: As for "Great Sage": it is called Great Sage in contrast to the minor sages of the lower three vehicles. As for "good teaching": it is the teaching upheld by text. This text-upheld teaching arises entirely from the substance of the ocean seal samādhi; therefore, in the single word calling "water," phenomena such as fire and wood are all fully present. In a single word, all phenomena are fully present; hence it is called the completeness of the teaching. Within this word "water," there is the meaning of water's wetness; within the meaning of water's wetness, all meanings of the dharmadhātu, such as fire's heat, are fully present; hence it is called the completeness of the meaning. Such meanings are fully present in the word "water"; therefore, taken together, it is called the teaching of the one great pratītyasamutpāda. Question: When one wishes to use fire, does one use the fire that arrived within the word calling "water"? Answer: This is merely a condition of water. When one wishes to use fire, one uses the fire that comes and arrives within the word "fire." Question: If so, is the fire within the arrival of water distinct from the fire within the arrival of fire? Answer: Because they have arrived, they are the same. Question: If so, why is it necessary to utter the word "fire comes" again? Answer: Where fire is needed, one must utter the word for fire. Question: If only the fire within the arrival of fire can be used, is the fire within the arrival of water not real fire? Answer: It is real fire. However, it is fire that constitutes water; therefore, it forms a distinct gateway from the fire within fire.

1.35

As for "responding without direction to faculties": as with the good teaching above, it accords with the dharmadhātu and lacks any distinct direction of taking up or casting aside; hence it is called "without direction." This refers to the universal characteristic teaching of inexhaustible perfection. It responds to the faculties of Samantabhadra. As for "according to their diseases, being not of one kind": this refers to the lower four teachings.

1.36

The Zhigui zhang states: Now, the Lord of the Teaching is perfectly interfused, exhausting empty space in the dust-mote lands; the Indra's net jewels are vast and boundless, encompassing the dharmadhātu on the tip of a single hair. Unimpeded and fused, it is the wondrous realm of Rocana; all boundaries being obliterated, it is the profound insight of Samantabhadra's eye. The vast and subtle words indeed cannot be traced to their ultimate purport; the magnificent and deep ocean of Dharma is especially difficult to fathom in its ancestral source. Now, briefly raising the grand outline, I open these ten meanings to gather their essential points, entitled "The Intended Purport" (Zhigui), in the hope that those who explore the profound may roughly know its principles. First: The place of expounding the sūtra. When the perfect teaching arises, it must pervade dust-mote [realms]; since directions are exhausted, how could discourse on the dharmadhātu distinguish separate places? Now, from the narrow to the wide, ten places are briefly opened: 1. This Jambudvīpa; 2. Pervading the ten billion [worlds]; 3. Exhausting the ten directions; 4. Pervading the paths of dust motes; 5. Reaching into different realms; 6. Discourse in distinct dust motes; 7. Returning to the Lotus Treasury; 8. Repeatedly subsuming lands; 9. Like Indra's net; 10. Identical with other Buddhas, and so on. Second: The time of expounding the sūtra. As the eternal expounding has neither a beginning nor an end, how much less could the perfect interfusion of a single thought-moment and kalpas allow its divisions of time to be distinguished? Now, briefly raising the measures of long and short, it is divided into ten tiers: 1. Only a single thought-moment; 2. Exhausting seven days; 3. Pervading the three periods of time; 4. Subsuming the same kind; 5. Gathering different kalpas; 6. A thought-moment subsuming kalpas; 7. Repeatedly subsuming again; 8. Time in different realms; 9. Mutually entering into one another; 10. The root subsuming the branch, and so on. Third: The Buddha who expounds the sūtra. Question: Since the Rocana-body of the Buddha who expounds this sūtra is in inexhaustible times and places as described above, is this Buddha a single body, or is he multiple bodies, and so on? Now, in manifesting this meaning, ten tiers are briefly distinguished: 1. Unimpeded pervasion of function; 2. Unimpeded pervasion of characteristics; 3. Unimpeded tranquility and function; 4. Unimpeded dependent arising; 5. Unimpeded truth and response; 6. Unimpeded parts and perfection; 7. Unimpeded cause and effect; 8. Unimpeded dependent and primary [retributions]; 9. Unimpeded covert entry; 10. Unimpeded perfect interfusion. Fourth: The assembly of the expounded sūtra. How could the vast and multitude-like ocean of the assembly be known by calculating dust motes? Now, summarily outlining the essentials, ten positions are also manifested: 1. The assembly of fruition virtues; 2. The assembly of constant followers; 3. The assembly that adorns the gathering; 4. The assembly of offerings; 5. The assembly of extraordinary qualities; 6. The assembly of resonance; 7. The assembly representing the Dharma; 8. The assembly realizing the Dharma; 9. The assembly receiving benefit; 10. The assembly manifesting the Dharma. Fifth: The etiquette of expounding the sūtra. With boundless great compassion pervasively filling the realm of sentient beings, the forms and ceremonies for transforming the myriad kinds are difficult to measure. Now, according to the general and the particular, ten examples are opened for each. Discussing them generally: whether by sounds, by manifesting wondrous forms, by extraordinary fragrances, by supreme tastes, by wondrous touches, by realms of phenomena, by the six internal sense faculties, by the four deportments, by disciples and people, or by all actions, all are capable of gathering sentient beings. Next, manifesting spoken sounds in particular also has ten examples: 1. The Tathāgata's vocal action expounding by itself with the perfect voice; 2. Sounds emerging from the Tathāgata's pore to expound the Dharma; 3. The Tathāgata's light emitting sound to proclaim the Dharma; 4. Causing bodhisattvas' vocal action to expound the Dharma; 5. Causing sounds to emerge from bodhisattvas' pores to expound the Dharma; 6. Causing bodhisattvas' light also to emit sound to expound the Dharma; 7. Causing oceans of lands to emit sound to expound the Dharma; 8. Causing all sentient beings to expound the Dharma; 9. Expounding the Dharma with sounds of the three periods of time; 10. Expounding the Dharma through all phenomena emitting sound. Sixth: Revealing the scriptural teaching. The subtle words of the perfect teaching must exhaust the dharmadhātu; having exhausted the Tathāgata's inexhaustible powers of eloquence, each pervades empty space, hair-tips, and oceans of lands; furthermore, each completely exhausts the future boundary, expounding suddenly and constantly across boundless times and places. How could such a teaching be restricted to specific volumes and ranks? Now, following the scriptural text, it is analyzed into ten classes: 1. The sūtra of varied expounding; 2. The sūtra of identical expounding; 3. The sūtra of universal vision; 4. The upper version of the sūtra; 5. The middle version of the sūtra; 6. The lower version of the sūtra; 7. The abridged version of the sūtra; 8. The ruler-and-retinue sūtra; 9. The kindred sūtra; 10. The perfect sūtra. Seventh: Manifesting the meaning of the sūtra. Since the ocean of meanings is vast and deep, and the true source is boundless and remote, two categories are briefly opened, each distinguishing ten gateways. First, explaining the designated phenomena as vast and boundless, they are gathered into ten pairs to subsume them synthetically: 1. The pair of teaching and meaning; 2. The pair of principle and phenomena; 3. The pair of object and wisdom; 4. The pair of practice and stage; 5. The pair of cause and effect; 6. The pair of dependent and primary [retributions]; 7. The pair of substance and function; 8. The pair of person and Dharma; 9. The pair of adverse and accordant; 10. The pair of response and stimulus. Next, explaining the principles and purports that are manifested: skillful eloquence is sovereign, and tendencies and transformations are multifaceted; ten examples are also raised to manifest non-obstruction: 1. Non-obstruction of nature and characteristics; 2. Non-obstruction of breadth and narrowness; 3. Non-obstruction of the one and the many; 4. Non-obstruction of mutual entering; 5. Non-obstruction of mutual identity; 6. Non-obstruction of concealment and manifestation; 7. Non-obstruction of the subtle; 8. Non-obstruction of Indra's net; 9. Non-obstruction of the ten times; 10. Non-obstruction of ruler and retinue. Eighth: Explaining the intention of the sūtra. That phenomenal characteristics are perfectly interfused indeed has its causes; the causes and conditions being immeasurable, ten kinds are briefly distinguished: 1. To clarify that phenomena have no fixed characteristics; 2. Because they are manifested by mind only; 3. Because they are like illusory events; 4. Because they appear like a dream; 5. Because of the power of superior supernormal penetrations; 6. Because of the function of deep samādhi; 7. Because of the power of liberation; 8. Because causes are boundless; 9. Because pratītyasamutpāda is mutually supportive; 10. Because the dharmatā is interfused and penetrating. Ninth: Clarifying the benefit of the sūtra. Through faith and inclination, entering this Dharma of Samantabhadra yields perfect and sudden benefits that are vast and boundless; briefly gathering the scriptural text, ten kinds are manifested: 1. Benefit of seeing and hearing; 2. Benefit of producing the aspiration; 3. Benefit of initiating practice; 4. Benefit of encompassing the stages; 5. Benefit of swift realization; 6. Benefit of extinguishing obstacles; 7. Benefit of transformative advantage; 8. Benefit of cultivating practice; 9. Benefit of sudden attainment; 10. Benefit of according with the nature. Tenth: Manifesting the perfection of the sūtra. As the dharmadhātu is perfectly interfused, there is no condition it does not accord with; that is, the phenomena manifested in the above nine gateways are synthesized into the one Dharma of the great pratītyasamutpāda: wherever there is one place, there are all, unimpeded, perfectly interfused, inexhaustible, and sovereign. If divided according to meaning, there are also ten gateways: 1. Perfection of place; 2. Perfection of time; 3. Perfection of the Buddha; 4. Perfection of the assembly; 5. Perfection of etiquette; 6. Perfection of teaching; 7. Perfection of meaning; 8. Perfection of intention; 9. Perfection of benefit; 10. Universal perfection. Because it is the same unimpeded great pratītyasamutpāda, sovereign, immeasurable, and inconceivable, this is called the inexhaustible ocean of the Avataṃsaka Dharma, exhausting the dharmadhātu and transcending empty space, which only the wisdom of Samantabhadra can fathom to the bottom.

1.37

"Those who are confused about it... [have] no day of returning to the source."

1.38

Fa's Record states: As for "those who are confused about it": they are people of the lower four teachings, because they do not know the non-abiding fundamental Dharma of the One Vehicle. As for "clinging to the tracks, they do not know that they have lost the substance": it is like a hunter vainly guarding a rabbit's tracks, not knowing how far away the rabbit's body is. Likewise, people of the three vehicles cultivate and practice as expounded for three incalculable kalpas, yet the fruit they attain is merely tracks; clinging to it as ultimate, they do not know they have lost the real substance of the One Vehicle. As for "toiling diligently, there is no day of returning to the source": practicing the six pāramitās and cultivating various bodhipakṣa dharmas for immeasurable kotis of nayutas of kalpas is why it is called "toiling diligently." Yet, there is no day when they return to the house of the One Vehicle; hence it is said that "there is no day of returning to the source."

1.39

"Relying on principle and according with teaching... the nameless true source."

1.40

Fa's Record states: As for "relying on principle and according with teaching": "principle" is the ocean seal of forgetting images, meaning that within the Buddha's mind the three worlds are realized, yet the Buddha's realizing mind is entirely without discrimination. "Teaching" is the ocean seal of manifesting images, meaning that the phenomena of the three worlds realized by the Buddha, without moving from their respective positions, have their natures distinctly and clearly manifested in the middle way. Therefore, relying on the principle of forgetting images, one draws a single vermilion line; according with the teaching of manifesting images, one arranges many black characters, making a circular seal. As for "briefly crafting an intertwined poem": the black characters wind along the vermilion line, and the vermilion line winds through the black characters; hence it is called "intertwined." When the black winds through the vermilion, phenomena pervade principle; when the vermilion winds through the black, principle pervades phenomena.

1.41

The Great Record says: Regarding "hoping that those who cling to names will return to the nameless true source"—some take the realm of having names and characteristics in external transformation entirely as clinging to names, and directly consider internal realization to be the nameless true source. However, those who cling to names belong only to the lower four teachings. As for the nameless true source, in terms of reality, it is the locus where internal realization and external transformation are completely without differentiation; thus the text below says, "In terms of principle, the two phenomena of realization and teaching are originally, in the middle way, completely without differentiation." Moreover, in terms of that which is realized, what the Buddha realizes is called the realization aspect, whereas what the bodhisattvas realize is called the teaching aspect. Question: When one who adheres to traces returns to the true source, does he abandon the previously adhered-to traces of teaching and only then return? Or are the traces adhered to identical with the source returned to? Answer: It is as in the latter question. [Question:] If so, does one who understands the One Vehicle of the true substance of pratītyasamutpāda also understand the four truths, conditioned arising, and so forth? Answer: He sees that, without moving, the names of the truths and conditions are themselves the inexhaustible and perfectly interfused Dharma. Question: If so, does one who adheres to traces also understand the inexhaustible and perfectly interfused Dharma? Answer: From my perspective, it is not other; from his perspective, it has not yet opened up.

1.42

"With the dharma at the center as the beginning … read following the path of the seal."

1.43

Fa's Record says: Regarding "With the dharma at the center as the beginning, winding and turning, up to buddha as the end"—"winding" refers directly to seeing the roundness of the seal, while "turning" refers to the various corners and bends. Question: If in terms of the path of the seal, it transcends beginning and end, why in terms of the characters is dharma the beginning and buddha the end? Answer: While in direct terms of principle there is indeed neither beginning nor end, if beginning and end are not indicated, there would be no upāya to enter the Dharma. Regarding "following the path of the seal": if considered solely in terms of the characters, it is the distinct teaching of the three vehicles; if considered solely in terms of the seal, it is the distinct teaching of the One Vehicle; having the seal follow the characters and having the characters follow the seal is the shared teaching of the One Vehicle; and if possessing all three, it is the perfect teaching of the One Vehicle. "Having the seal follow the characters" means the One Vehicle descending to the three vehicles. "Having the characters follow the seal" means the three vehicles participating in the One Vehicle. Upward participation and downward descent are both the shared teaching.

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