[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [顯密圓通成佛心要集](https://indike.org/pramana/in.bauddha.taisho.1955) › 1.6 # 顯密圓通成佛心要集 1.6 顯密圓通成佛心要集 1.6 - **Language:** Classical Chinese ### [1.6](https://indike.org/pramana/in.bauddha.taisho.1955.1.6) 且初顯教心要者，謂賢首、清涼，共判如來一代時教而有五種：一、小乘教，謂《阿含》等六百餘卷經，《婆沙》等六百餘卷論，說一切法從因緣生，明三界不安，了人空真理，修自利之行，忻小乘之果。二、大乘始教，有二：一、法相宗，謂《深密》、《佛地》等數十本經，《瑜伽》、《唯識》等數百卷論，說一切法皆是唯識，了二空真理，修六度萬行，趣大乘佛果，於中多談法相之義；二、無相宗，謂諸部《般若》等千餘卷經，《中》、《百》、《門》等數本論文，說一切法本來是空，無始迷情妄認為有，欲證菩提以為所得，修習萬行，於中多談無相空義。斯之兩宗，皆是大乘初門，故名曰始，始者初也。三、一乘終教，謂《法華》、《涅槃》等四十餘部經，《寶性》、《佛性》等十餘部論，說一切眾生皆有佛性，從本已來靈明不昧，了了常知，無始迷倒不自覺悟，欲成佛果須先了悟自家佛性，後方稱性修習本有無量妙行，多談法性是大乘盡理之教，故名曰終，終者盡也。四、一乘頓教，謂《楞伽》、《思益》經文，達磨所傳禪宗，說一切妄相本空、真心本淨，元無煩惱本是菩提，唯談真性不依位次成佛，故名曰頓。五、不思議乘圓教，謂《華嚴》一經，《十地》一論，全說毘盧法界普賢行海，於中所有若事若理若因若果，一具一切重重無盡，總含諸教無法不收，稱性自在無障無礙，逈殊偏說，故名為圓。此之五教，前前者是淺是權，後後者是深是實，若以圓教望之前四，皆是應根權施設也。（今且據對待而論，言前四是權、圓教為實。若定執圓教為實，缺前四教，亦非圓暢。若五教俱傳、偏圓共讚，逗根方足。已下為圓教中具含前教行門，故不別說。）今依圓教修行，略分為二：初悟毘盧法界；後修普賢行海。且初悟毘盧法界者，謂《華嚴經》所說一真無障礙法界，或名一心，於中本具三世間、（一器世間，為一切國土；二眾生世間，謂一切有情；三智正覺世間，謂一切聖人。）四法界，（一、事法界，二、理法界，三、事理無礙法界，四、事事無礙法界。）一切染淨諸法，未有一法出此法界，此是一切凡夫聖人根本之真心也。（亦是根本之真身。）汎言真心而有二種：一、同教真心，二、別教真心。於同教中復有二種：一、終教真心，二、頓教真心。且初終教真心者，故《首楞嚴經》云：「當知虛空生汝心內，猶如片雲點太清裏，況諸世界在虛空耶？」（自家真心猶如太清之天，十方虛空喻似一片之雲，即知真心極大、虛空極小，虛空比於真心尚爾極小，況諸世界在虛空中耶？）又云：「空生大覺中，如海一漚發，有漏微塵國，皆依空所生。」（大覺即是真心異名，真心廣大猶如大海，虛空微小似一浮漚，況諸國土皆依虛空生耶？若比真心即是小中之小。）又云：「真心遍圓含裹十方，反觀父母所生之身，如彼十方虛空之內，吹一微塵若存若亡。」又云：「不知色身外洎山河虛空大地，咸是妙明真心中物。」又云：「一切世間諸所有物，皆即菩提妙明真心。」（既言皆即菩提妙明真心，非是世間諸法在真心內別有其體，即知盡法界所有虛空大地情與非情，全是一味妙明真心，凝然清淨不增不減。）一切眾生從無始來迷却此心，妄認四大為身緣慮為心。譬如百千箇澄清大海不認，但認一小浮漚。（若了四大之身、緣慮之心，緣生無性全是真心，如了浮漚緣生無體，全是海水。近有儒生罕覽佛經，聞斯廣大真心懵然未信，余尋喻云：「此是如來親說，但是自心迷倒不見，安得不信？且如俗書《莊子》云：『北溟有魚，其名為鯤，鯤之大不知其幾千里。化而為鳥，其名為鵬，鵬之背不知其幾千里，怒而飛，其翼若垂天之雲，將徙於南溟，水擊三千里，摶扶搖而上者九萬里。』《列子》云：『世豈知有此物哉？大禹行而見之，伯益知而名之，夷堅聞而志之，不可為自目不親覩，亦不信有此物耶。』俗書所說有相物情尚爾，何況如來所說無相真心也？《寶性論》云：『聲居者不知宇宙之通泰是也。』」）後頓教一心者，謂絕待一心，彌滿清淨中不容他，一切妄相本來是無，絕待真心本來清淨。《華嚴經》云：「法性本空寂，無取亦無見，性空即是佛，不可得思量。」《起信論》云：「一切諸法從本已來，離言說相，離名字相，離心緣相，畢竟平等，無有變易，不可破壞，唯是一心，故名真如。」謂前終教隨眾生迷，說有色身山河、虛空大地、世間諸法，令諸眾生翻妄歸真，了達色身山河虛空大地世間諸法，全是一味妙明真心。今頓教中，本無色身山河虛空大地世間諸法，本是一味絕待真心，故清涼云：「總不說法相、唯辯真性，即知周遍法界，本是一味絕待真心，寂然清淨，不生不滅不增不減。」欲要易解周遍法界，喻似一顆瑩淨圓珠，朗然清淨無影無像無內無外。清涼云：「照體獨立，物我一如。」達磨云：「我法以心傳心，不立文字，即傳此心。」曹溪云：「明鏡本清淨，何假出塵埃。」亦是此心也，一切眾生從無始來，不了此心妄見諸相，猶如眼病橫見空華。《圓覺經》云：「妄認四大為自身相，六塵緣影為自心相，譬彼病目見空中華。」（若了真心本無諸相，如虛空中本無諸華。《圓覺經》云：「如來因地修圓覺者，知是空華即無流轉，亦無身心受彼生死，非作故無，本性無故。」今頓教中空華之喻甚為切要，今時緇素宗禪者，極廣洎乎開示此心多不入神，如葉公好龍，真龍現前愕然不顧，若未悟此心非是真禪，是故欲修禪行，先須了悟此一心也。）二別教一心者，謂一真無障礙大法界心，含三世間、具四法界，全此全彼而無障礙，即知包羅法界圓裹十方，全是一真大法界心。於此一真大法界內，所有若凡若聖、若理若事，隨舉一法亦皆全是大法界心，乃至唯舉一塵亦皆全是大法界心。《華嚴經》云：「華藏世界所有塵，一一塵中見法界。」又一塵既是大法界心，於此一塵大法界內，復舉一塵亦皆全是大法界心，若橫若竪重重舉之，重重皆是大法界心。故清涼大師，於《華嚴．十地品》疏說帝網無盡一心也。一切眾生從無始來迷妄，不知無盡法界是自身心，於中本具帝網無盡色心功德，即與毘盧遮那身心齊等，却將自家無障無礙佛之身心，顛倒執為雜染眾生。譬如金輪聖王統四天下，身智具足富樂無比，忽然昏睡夢為蟻子，於夢位中但認已為蟻子，不覺本是輪王。（無盡法界之佛，世喻難況，今但喻迷真執妄之義，智者應知。）是故欲求成就究竟佛果，切須悟此毘盧法界。若未悟此法界，縱經多劫修習萬行，徒自勞苦不得名為真實菩薩，亦不能生如來家。故《華嚴經》云：「不了於自心，云何知正道？彼由顛倒慧，增長一切惡。」清涼云：「不依此悟，所作非真。自為修行，元來結業。」（此無盡法界一心，人罕能知，知亦寡信，信亦鮮解，解亦難臻此境，是以多劫菩薩不信不解，上首聲聞如盲如聾，其有宿熏圓根宜此駐意，若能信悟在懷，當日生於佛家。恐人難信，今舉例況之，如《法苑珠林》說：「有一術人路行，見一人擔檐，上有籠子可受升餘，告擔人云：『我步行疲極，欲寄君籠子內，願相許耳。』擔人慮是狂人，便語云：『任君入耳。』乃跳入籠子中。籠子非大、術人非小，擔之而行也不覺重。行數十里，擔人於一樹下住食，乃呼術人共食，術人云：『我自有飲食。』擔人視之，見籠中有種種器物飲食，告擔人云：『我欲與婦共食。』即口中吐出一女子，容貌甚美，二人共食。食已其夫便睡，婦告擔人：『我有外夫欲來共食，夫若覺時，君勿道之。』婦便口中出一丈夫共食，三人籠中全不逼窄。良久其夫身動欲覺，其外夫告擔人云：『且去。』其婦即置外夫口中，器物飲食亦置口中。其夫覺已，復置婦在口中云云。」此是世間小術，尚爾重重相容而無障礙，豈況毘盧無障礙法界耶？應須諦而信之、思而解之，勿要高推聖境虛度一生者哉。）後修普賢行海者，既得了悟無障礙法界，於自本心，於中本具十華藏世界微塵數相好，帝網無盡神通功德，與十方諸佛更無差別。奈無始局執妄情，習以性成卒難頓盡，致令自家神通功德不能盡得自在受用。故須稱自家毘盧法界，修本有普賢行海，令無盡功用疾得現前。《華嚴經》云：「修此法者，少作功力，疾得菩提。」雖普賢行海浩瀚無涯，（一藏教中所說行門，皆是華嚴普賢之行，但應權淺根宜之流出也。）今就觀行略示五門：一、諸法如夢幻觀，二、真如絕相觀，三、事理無礙觀，四、帝網無盡觀，五、無障礙法界觀。 > First, regarding the essentials of the exoteric teaching: Xianshou and Qingliang jointly classified the Tathāgata's lifelong teachings into five kinds: First is the Hīnayāna teaching, referring to over six hundred fascicles of sūtras such as the \*Āgama\*s and over six hundred fascicles of treatises such as the \*Vibhāṣā\*, which teach that all dharmas arise from causes and conditions, clarify that the three realms are unstable, realize the true principle of the emptiness of the person, cultivate practices for one's own benefit, and aspire to the fruits of the Hīnayāna. Second is the initial Mahāyāna teaching, which has two \[aspects\]: First, the Dharmalakṣaṇa school, referring to several dozen sūtras such as the \*Sandhinirmocana\* and \*Buddhabhūmi\*, and several hundred fascicles of treatises such as the \*Yogācārabhūmi\* and \*Vijñaptimātratāsiddhi\*, which teach that all dharmas are consciousness-only, realize the true principle of the two emptinesses, cultivate the six perfections and myriad practices, and head toward the Mahāyāna fruit of Buddhahood, among which the meaning of dharmalakṣaṇa is mostly discussed; second, the Signless school, referring to over a thousand fascicles of sūtras such as the various divisions of the \*Prajñāpāramitā\*, and several treatises such as the \*Madhyamaka-śāstra\*, \*Śata-śāstra\*, and \*Dvādaśamukha-śāstra\*, which teach that all dharmas are fundamentally empty, that beginningless deluded feelings falsely grasp them as existent, and that desiring to realize bodhi as something to be attained, one cultivates the myriad practices, among which the signless meaning of emptiness is mostly discussed. Both of these two schools are the entry gate to the Mahāyāna, and hence are called "initial"; "initial" means the beginning. Third is the final Ekayāna teaching, referring to over forty sūtras such as the \*Lotus Sūtra\* and \*Nirvāṇa Sūtra\*, and over ten treatises such as the \*Ratnagotravibhāga\* and \*Buddhadhātu-śāstra\*, which teach that all sentient beings possess the buddhadhātu, which from the beginning has been spiritually luminous and unobscured, clearly and constantly aware, but through beginningless delusion and inversion they do not realize it themselves; if one wishes to attain the fruit of Buddhahood, one must first realize one's own buddhadhātu, and only then, in accordance with \[this\] nature, cultivate the fundamentally possessed, immeasurable, wondrous practices. It discusses dharmatā extensively and is the teaching of the Mahāyāna that exhausts the principle; hence it is called "final"; "final" means exhausting. Fourth is the sudden Ekayāna teaching, referring to the texts of sūtras such as the \*Laṅkāvatāra\* and \*Viśeṣacintibrahma-paripṛcchā\*, and the Chan school transmitted by Bodhidharma, which teaches that all false marks are fundamentally empty and the true mind is fundamentally pure, originally without afflictions and fundamentally bodhi, and speaks solely of the true nature without relying on stages to attain Buddhahood; hence it is called "sudden." Fifth is the perfect teaching of the inconceivable vehicle, referring to the single sūtra of the \*Avataṃsaka\* and the single treatise of the \*Daśabhūmika\*, which fully speak of the Vairocana dharmadhātu and the ocean of Samantabhadra's practices, wherein all things, whether phenomenon or principle, cause or effect, the one contains all in endless layers upon layers; it completely subsumes all teachings, leaving no dharma unincluded, autonomous in accord with the nature without hindrance or obstruction, far surpassing partial expositions; hence it is called "perfect." Among these five teachings, the former are shallow and provisional, while the latter are deep and ultimate; if one views the preceding four in light of the perfect teaching, they are all provisional establishments made in response to capacities. (Here, discussing them provisionally in terms of relative opposition, it is said that the preceding four are provisional and the perfect teaching is ultimate. If one rigidly clings to the perfect teaching as ultimate while lacking the preceding four teachings, it would also not be complete and unimpeded. Only when all five teachings are transmitted together and both partial and perfect are praised in common is it sufficient to adapt to capacities. Below, because the practices of the preceding teachings are fully contained within the perfect teaching, they are not explained separately.) Now, relying on the perfect teaching for cultivation, it is briefly divided into two: first, awakening to the Vairocana dharmadhātu; second, cultivating the ocean of Samantabhadra's practices. First, regarding awakening to the Vairocana dharmadhātu: this refers to the one true unhindered dharmadhātu spoken of in the \*Avataṃsaka Sūtra\*, also called the one mind, within which are fundamentally contained the three realms of the world—(1. the vessel world, which refers to all lands; 2. the world of sentient beings, which refers to all sentient beings; 3. the world of enlightened wisdom, which refers to all noble ones)—and the four dharmadhātus—(1. the dharmadhātu of phenomena; 2. the dharmadhātu of principle; 3. the dharmadhātu of unhindered phenomenon and principle; 4. the dharmadhātu of unhindered phenomenon and phenomenon)—and all defiled and pure dharmas; not a single dharma exists outside this dharmadhātu. This is the fundamental true mind of all ordinary beings and noble ones. (It is also the fundamental true body.) Generally speaking, there are two kinds of true mind: first, the true mind of the shared teaching; second, the true mind of the distinct teaching. Within the shared teaching, there are again two kinds: first, the true mind of the final teaching; second, the true mind of the sudden teaching. First, regarding the true mind of the final teaching, the \*Śūraṅgama Sūtra\* says: "You should know that empty space is produced within your mind like a patch of cloud dotting the great pure sky, how much more so all the worlds within space!" (One's own true mind is like the great pure sky, and the empty space of the ten directions is compared to a single patch of cloud; thus one knows that the true mind is exceedingly vast and empty space is exceedingly small. If empty space is already so small compared to the true mind, how much more so all the worlds within empty space!) It also says: "Space arises within the Great Awakening / like a bubble emerging on the sea; / the defiled worlds, like specks of dust, / all arise relying upon space." (The Great Awakening is an alternative name for the true mind. The true mind is vast like the great ocean; empty space is minuscule like a floating bubble; how much more so all the lands that arise relying upon empty space! When compared to the true mind, they are the smallest of the small.) It also says: "The true mind is pervasive and perfect, encompassing the ten directions; looking back at the body born of parents, it is like a speck of dust blown within the empty space of the ten directions, existing or not existing." It also says: "You do not know that the physical body, and outside it extending to the mountains, rivers, empty space, and the great earth, are all things within the wondrously luminous true mind." It also says: "All things existing in all worlds are just the wondrously luminous true mind of bodhi." (Since it says they are "just the wondrously luminous true mind of bodhi," worldly dharmas do not possess an essence separate from the true mind; thus one knows that all empty space, the great earth, the sentient and the insentient throughout the entire dharmadhātu are entirely of one flavor, the wondrously luminous true mind, serenely pure, neither increasing nor decreasing.) All sentient beings from beginningless time have lost sight of this mind, falsely taking the four elements to be the body and conditions of conceptual thought to be the mind. This is like ignoring hundreds of thousands of clear great oceans and acknowledging only a single small floating bubble. (If one realizes that the body of the four elements and the mind of conceptual thought are conditioned arisings without nature and are entirely the true mind, it is like realizing that the floating bubble is conditionally arisen without an essence and is entirely sea water. Recently, Confucian scholars who seldom read Buddhist scriptures have heard of this vast true mind and remained utterly confused and incredulous. I promptly gave an analogy, saying: "This was personally spoken by the Tathāgata; it is merely that your own mind is deluded and upside down and does not see it—how can you not believe it? For instance, the secular book \*Zhuangzi\* says: 'In the Northern Ocean there is a fish named the kun; the size of the kun is unknown, several thousand li. It transforms into a bird named the peng; the back of the peng is unknown, several thousand li. When it rouses and takes flight, its wings are like clouds hanging from the sky. When it is about to migrate to the Southern Ocean, the water is struck for three thousand li, and it spirals up upon the whirlwind for ninety thousand li.' \*Liezi\* says: 'How could the world know of the existence of such a creature? Great Yu traveled and saw it, Boyi knew and named it, and Yijian heard of and recorded it. Can one, because one's own eyes have not personally witnessed it, not believe that such a creature exists?' If secular books describe tangible creatures in such a manner, how much more so the formless true mind spoken of by the Tathāgata? The \*Ratnagotravibhāga\* says: 'Those who dwell in caves do not know the vast openness of the universe'—this is precisely the meaning.") Next, regarding the one mind of the sudden teaching: this refers to the non-dual one mind, completely filled with purity and admitting no other; all false marks are fundamentally nonexistent, and the non-dual true mind is fundamentally pure. The \*Avataṃsaka Sūtra\* says: "The dharma-nature is fundamentally empty and tranquil, / without grasping and without viewing; / the emptiness of nature is just the Buddha, / and cannot be conceptualized." The \*Awakening of Faith\* says: "All dharmas from the beginning are free from marks of speech, free from marks of names, and free from marks of mental conditioning; they are ultimately equal, without alteration, indestructible, and are only the one mind; hence it is called tathatā." In the preceding final teaching, following the delusions of sentient beings, it spoke of having physical bodies, mountains, rivers, empty space, the great earth, and worldly dharmas, in order to make sentient beings turn away from falsehood and return to truth, realizing that the physical body, mountains, rivers, empty space, the great earth, and worldly dharmas are entirely of one flavor, the wondrously luminous true mind. Now in the sudden teaching, there are fundamentally no physical body, mountains, rivers, empty space, the great earth, or worldly dharmas; fundamentally there is only the one flavor of the non-dual true mind. Therefore Qingliang said: "It does not speak of dharmalakṣaṇa at all, but only clarifies the true nature; thus one knows that pervading the dharmadhātu, it is fundamentally of one flavor, the non-dual true mind, quiescent and pure, neither arising nor ceasing, neither increasing nor decreasing." If one wishes to easily understand this pervading the dharmadhātu, it is compared to a single brilliantly clear, perfectly round jewel, radiantly pure, without shadow or image, without inside or outside. Qingliang said: "The body of illumination stands independently; object and self are as one." Bodhidharma said: "My Dharma uses mind to transmit mind, not establishing words; it is precisely this mind that is transmitted." Caoxi said: "The bright mirror is fundamentally pure; how could it depend on wiping away dust?" It is also this mind. All sentient beings, from beginningless time, not understanding this mind, falsely see various marks, like a diseased eye mistakenly seeing flowers in the sky. The \*Sūtra of Complete Enlightenment\* says: "Falsely grasping the four elements as the marks of one's own body, and the conditioned shadows of the six sense objects as the marks of one's own mind, is like a diseased eye seeing flowers in the sky." (If one realizes that the true mind fundamentally lacks all marks, it is like empty space fundamentally lacking flowers. The \*Sūtra of Complete Enlightenment\* says: "When the Tathāgata was on the causal ground cultivating complete enlightenment, knowing that these are flowers in the sky, there was no transmigration, nor was there a body or mind undergoing birth and death; they are not nonexistent because they were made so, but because their fundamental nature is nonexistent." Now, in the sudden teaching, the analogy of flowers in the sky is extremely pertinent. In our time, monastics and laypeople who follow Chan are extremely numerous, but when it comes to disclosing this mind, most do not grasp its spirit; it is like Lord Ye who loved dragons—when a real dragon appeared before him, he was terrified and would not look at it. If one has not awakened to this mind, it is not true Chan; therefore, if one wishes to cultivate Chan practice, one must first realize this one mind.) Second, regarding the one mind of the distinct teaching: this refers to the one true unhindered great dharmadhātu mind, which contains the three realms of the world and possesses the four dharmadhātus; completely this and completely that without obstruction, one knows that it encompasses the dharmadhātu and perfectly enfolds the ten directions, being entirely the one true great dharmadhātu mind. Within this one true great dharmadhātu, all that exists, whether ordinary or noble, principle or phenomenon, whatever single dharma one brings up is entirely the great dharmadhātu mind, up to bringing up merely a single speck of dust, it is entirely the great dharmadhātu mind. The \*Avataṃsaka Sūtra\* says: "In all the dust of the Lotus Store World, / within each and every speck of dust the dharmadhātu is seen." Furthermore, since a single speck of dust is already the great dharmadhātu mind, within the great dharmadhātu of this single speck of dust, if one again brings up a single speck of dust, it is also entirely the great dharmadhātu mind; whether horizontally or vertically, bringing it up in layers upon layers, every layer is the great dharmadhātu mind. Therefore Great Master Qingliang, in his commentary on the "Daśabhūmika Chapter" of the \*Avataṃsaka Sūtra\*, spoke of the one mind of Indra's net without end. All sentient beings, from beginningless time, in delusion and falsehood do not know that the endless dharmadhātu is their own body and mind, within which are fundamentally possessed the merits of forms and mind of Indra's net without end, which are equal to the body and mind of Vairocana; instead, they invert their own unhindered Buddha's body and mind, grasping them as a defiled sentient being. This is like a gold-wheel-turning sage king ruling over the four continents, endowed with body and wisdom and peerlessly rich and joyful, who suddenly falls asleep and dreams that he is an ant; in the state of the dream, he only acknowledges himself as an ant, unaware that he is originally a wheel-turning king. (The Buddha of the endless dharmadhātu is difficult to illustrate by worldly analogies; here it merely illustrates the meaning of being deluded about the true and grasping the false, as the wise should know.) Therefore, if one seeks to achieve the ultimate fruit of Buddhahood, one must emphatically awaken to this Vairocana dharmadhātu. If one has not awakened to this dharmadhātu, even if one cultivates the myriad practices for many kalpas, it will be in vain and toil for oneself; one cannot be called a genuine bodhisattva, nor can one be born into the family of the Tathāgata. Thus the \*Avataṃsaka Sūtra\* says: "If one does not understand one's own mind, / how can one know the right path? / Through inverted wisdom, / one increases all evils." Qingliang said: "If one does not rely on this awakening, what one does is not real. While considering it cultivation, it has all along been compounding karma." (This one mind of the endless dharmadhātu is rarely known by people; of those who know it, few believe; of those who believe, few understand; and of those who understand, it is difficult to reach this realm. For this reason, bodhisattvas of many kalpas do not believe and do not understand, and senior śrāvakas are like the blind and the deaf. Those who possess long-cultivated perfect faculties should fix their attention here; if one can hold faith and awakening in one's bosom, on that very day one will be born into the Buddha's family. Fearing that people may find it hard to believe, I now cite a comparable example: as the \*Fayuan zhulin\* says, "A magician was walking on a road and saw a porter carrying a load, upon which was a basket capable of holding a little over a sheng. He said to the porter, 'I am exhausted from walking and wish to lodge inside your basket, if you would kindly permit it.' Suspecting he was a madman, the porter replied, 'You may enter as you wish.' The magician then jumped into the basket. The basket was not large, nor was the magician small, yet carrying him along, the porter did not feel him heavy. After traveling several tens of li, the porter stopped under a tree to eat, and invited the magician to eat with him. The magician said, 'I have my own food and drink.' The porter looked and saw various utensils, food, and drink in the basket. The magician told the porter, 'I wish to eat with my wife.' From his mouth he then spat out a woman of exceedingly beautiful appearance, and the two ate together. Having eaten, the husband fell asleep. The woman told the porter, 'I have another lover who wants to come and eat with me; if my husband wakes up, please do not tell him.' The woman then brought a man out of her mouth to eat with her; the three in the basket were not cramped at all. After a long while, the husband moved his body, about to wake up. The lover told the porter, 'I am leaving now.' The woman then put the lover into her mouth, and the utensils, food, and drink into her mouth as well. When the husband woke up, he again put the woman into his mouth, and so on." If even worldly petty arts are so capable of containing layer upon layer without hindrance, how much more so the unhindered dharmadhātu of Vairocana! One must carefully believe it and reflectively understand it, and not push the noble realm up too high and waste one's life in vain.) Next, regarding cultivating the ocean of Samantabhadra's practices: having attained awakening to the unhindered dharmadhātu within one's fundamental mind, within which are fundamentally possessed the marks and hallmarks numbering as many as the dust motes of ten Lotus Store Worlds, and the endless spiritual powers and merits of Indra's net, which are not at all different from those of the Buddhas of the ten directions. However, due to beginningless rigid attachments and false passions, habituation has formed a nature that is hard to exhaust suddenly, with the result that one cannot fully obtain the autonomous enjoyment of one's own spiritual powers and merits. Therefore, one must conform to one's own Vairocana dharmadhātu and cultivate the fundamentally possessed ocean of Samantabhadra's practices, so that the endless functions quickly become manifest. The \*Avataṃsaka Sūtra\* says: "Those who cultivate this Dharma expend little effort and quickly attain bodhi." Although the ocean of Samantabhadra's practices is vast and boundless—(the gates of practice spoken of throughout the entire canon are all the practices of the \*Avataṃsaka\* Samantabhadra, merely flowing forth in adaptation to provisional and shallow capacities)—now, regarding contemplative practice, five gates are briefly shown: 1. the contemplation of all dharmas as like dreams and illusions; 2. the contemplation of tathatā beyond marks; 3. the contemplation of unhindered phenomenon and principle; 4. the contemplation of Indra's net without end; 5. the contemplation of the unhindered dharmadhātu. > — English (machine translation) (machine translation) - [Previous: 1.5](https://indike.org/pramana/in.bauddha.taisho.1955.1.5) - [Next: 1.7](https://indike.org/pramana/in.bauddha.taisho.1955.1.7) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1955.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1955~en-mt.1.6) — English, machine translation ## Linked texts (2) - [首楞嚴義疏注經](https://indike.org/pramana/in.bauddha.taisho.1799.6.186) — Classical Chinese - [大佛頂如來密因修證了義諸菩薩萬行首楞嚴經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhi.bhagavadusnisamaha*zh-paramiti.3.40) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1955.1.6](https://indike.org/pramana/in.bauddha.taisho.1955.1.6) · Pramāṇa