顯密圓通成佛心要集 1.11

1.11

Fifth, the contemplation of the unobstructed dharmadhātu (which corresponds to the contemplation of the comprehensive dharmadhātu upon which the four dharmadhātus rely): this means constantly contemplating that all defiled and pure phenomena in their entire substance are nothing other than the mind of the unobstructed dharmadhātu, and contemplating that this wisdom capable of contemplation is also entirely the mind of the dharmadhātu. The Avataṃsaka Sūtra says: 'Knowing that all phenomena are the mind's own nature, one achieves the wisdom body without relying on another's awakening.' Furthermore, Qingliang says: 'Only when one knows that whatever one contacts is all mind does one comprehend the nature of mind.' Now, within this unobstructed dharmadhātu, the three realms of the world and the four dharmadhātus with all their defiled and pure phenomena are fundamentally present; not a single phenomenon falls outside this dharmadhātu. And as this dharmadhātu is wholly this and wholly that without mutual obstruction, one therefore knows that every sense faculty and every sense object is completely the unobstructed dharmadhātu. If throughout the four postures one constantly contemplates that every faculty and every object is the multiply layered, inexhaustible dharmadhātu, one is practicing the sphere of the Universal Eye. (This contemplation is the root of all samādhi contemplation gates; if one constantly cultivates it, all samādhi contemplation gates will naturally manifest before oneself.) Regarding the many contemplation gates explained above, whether one delights in cultivating them comprehensively or cultivating one or two, all are permissible according to one's inclination. But if one focuses earnestly on training, even if one does not achieve it in one lifetime, it will certainly be perfected in three lifetimes. Furthermore, the practitioner must give rise to mental visualization; only when visualized so that it constantly appears before oneself without fading is it the true practice of the Avataṃsaka perfect teaching. The commentator Qingliang, within the ten profound gates of the unhindered phenomenon and phenomenon, often gives six phrases: the first five phrases are giving rise to thoughts in training, and when trained so that it appears before oneself one no longer thinks to train; though one does not think to train, it constantly appears without fading, and only then is the sixth phrase of practice accomplished. The Contemplation of the Dharmadhātu says: 'Reflect on it deeply and finely to make it appear before oneself. When perfectly clear and manifestly evident, it matches the sphere of practice.' (Chan Master Guishan explains: 'Thinking of it to make it manifest is true understanding; once manifested, one no longer thinks of it, and though one no longer thinks of it, it constantly appears without fading—only then is it real practice.') Master Yixing also says: 'First, one must give rise to thoughts, visualizing until it appears before oneself; thereafter, one uses prajñā emptiness to purify and remove it, which then becomes the inconceivable great function, and one suddenly enters the fruit of Buddhahood. If one does not give rise to mind to contemplate it, one has misunderstood the meaning of prajñā; even if one enters emptiness, one loses the path of the perfect and sudden.' For a practitioner of the perfect school, only when the effort of training reaches the point where speech is forgotten, conceptual thoughts are cut off, and everything is distinct and clear, does it become true practice. If one attains this, within the four postures one constantly sees the inconceivable sphere. May practitioners of the Way pay heed to this: fundamentally it is thus, but people are deluded and do not see it. Furthermore, for practitioners cultivating the mind, if there are various auspicious, good, or bad dream realms, or if they encounter various demonic obstructions, or if various adverse and favorable circumstances manifest, or if they hear various pleasant and unpleasant sounds, or if various insects and ants crawl on the body, or if body and mind are uneasy with excessive thinking and worrying, or if when entering contemplation various marks appear that do not accord with the fundamental contemplation, and so forth: all must be contemplated as like a dream, like an illusion, in their entire substance unreal, or contemplated as all being one's own true mind. The Awakening of Faith says: 'One should be mindful that it is mind-only, and the objective sphere will vanish, never becoming an affliction.' This concludes the essentials of the exoteric teaching above.