法界圖記叢髓錄 2.25

2.25

The Ancient Record states: The Venerable Yunhua said, 'Only the Dharma expounded by the Avataṃsaka Sūtra arises relying on the ocean-seal samādhi.' At that time, the National Overseer Zhiji raised an objection, saying, 'The Mahāsaṃnipāta Sūtra states: "Just as the bodies and external physical forms of all sentient beings in Jambudvīpa all have their imprinted forms within the ocean, therefore the great ocean is named an imprint (seal). The bodhisattva is also like this: attaining the ocean-seal samādhi, they see the mental activities of all sentient beings (and so on)." Thus, the teachings of the four lower teachings also arise relying on the ocean-seal samādhi; why do you say it is not so?' Yunhua replied, saying, 'There are five kinds of ocean seals. First, the Śakra who has practiced progressively through three great asaṃkhyeya kalpas, when ascending to the summit of the Mount Sumeru of the emptiness of phenomena and battling with the asura of cognitive obscuration (jñeyāvaraṇa), manifests the images of the three categories and one hundred dharmas in the ocean of the great perfect mirror wisdom: this is an ocean seal. Second, the Śakra who has practiced progressively through incalculable kalpas, when ascending to the summit of the Sumeru of original awakening and battling with the asura of fundamental ignorance, manifests the images of the nature-virtues [as numerous as] the sands of the Ganges in the ocean of the one mind of tathatā: this is an ocean seal. Third, the Śakra of not producing a single thought, when ascending to the summit of the Sumeru of the one-practice samādhi and battling with the asura of false discrimination, manifests the image of signlessness and non-conceptualization in the ocean of non-dual true reality: this is an ocean seal. Fourth, the Śakra who has practiced progressively through kalpas [as numerous as] the dust motes of two Buddha lands, when ascending to the summit of the Sumeru of the universal characteristic and battling with the asura of conceptual construction (parikalpita), manifests the images of the ten kinds of universal dharmas in the ocean of worlds: this is an ocean seal. Fifth, the Śakra of the ten Buddhas, when ascending to the summit of the Sumeru of dharmatā and battling with the asura of non-abiding true reality, manifests the images of the three kinds of worlds in the ocean of lands: this is an ocean seal (thus far). Among these five, the former three correspond in order to the initial, final, and sudden [teachings]; the latter two correspond in order to external transformation and internal realization. Adding further discussion to this, in terms of cause, the ocean seal should have six kinds: namely, the Śakra of Samantabhadra, when ascending to the summit of the Sumeru of understanding and practice and battling with the asura of the hundred obscurations, manifests the image of inexhaustible universal dharmas in the ocean seal of the brilliant crystal mirror. If according to the meaning of the former three tiers, then the three vehicles according to their capacity also treat of the ocean seal; yet when it is said that the three vehicles are all expounded outside of the ocean-seal samādhi, it is spoken in reference to the ocean seal of the One Vehicle.'