佛祖統紀 1.71

1.71

From the true origin of the true nature of reality, conventional traces are projected; following the conventional traces, the true origin is revealed. Although origin and traces differ, they are an inconceivable unity. The text says: "Contemplate all phenomena as empty, like the true nature of reality" (this clarifies that origin and traces manifest mutually and principle harmonizes; the Shiqian says: "This is the origin and trace of the nature of principle; only through this are there the origin and traces of external function"). Second, clarifying origin and trace in terms of principle and teaching: That is, the two truths illuminated at the origin are both inexpressible, and both are termed the origin. When past Buddhas expediently taught them, these were the teachings of the two truths; the teachings are termed traces (explaining the characteristics of origin and trace). Were there no origin of the two truths, there would be no two kinds of teaching. Were there no traces of teaching, how could the origin of truths be revealed? Although origin and traces differ, they are an inconceivable unity (characteristics manifest mutually and principle harmonizes). The text says: "This Dharma cannot be shown; the characteristics of words are extinguished. By the power of expedient means, it was preached to the five monks" (citing textual evidence). Third, teaching and practice as origin and trace: Initially receiving the past Buddhas' teaching serves as the origin, and thereupon there is the practice of cultivating causes to attain the fruits (explaining the characteristics of origin and trace; there should be the three characters "serves as the trace"). Through teaching explaining principle, practice can arise; through practice according with teaching, principle can be revealed. Although origin and traces differ, they are an inconceivable unity (characteristics manifest mutually and principle harmonizes). The text says: "All phenomena from their origin are constantly calm and extinct in characteristic; when the Buddha's disciples have practiced the path, they will become Buddhas in future ages" (citing textual evidence). Fourth, clarifying origin and trace in terms of essence and function: Through initial practice in the past, according with principle and realizing the Dharmakāya serves as the origin. Because the origin of the Dharmakāya was initially attained, the function of the Nirmāṇakāya arises from the essence (explaining the characteristics of origin and trace; there should be the three characters "serves as the trace"). Through the Nirmāṇakāya, the Dharmakāya is revealed. Although origin and traces differ, they are an inconceivable unity (characteristics manifest mutually and principle harmonizes). The text says: "Since I attained Buddhahood, it has been extremely long and distant, like this; merely by expedient means to teach and transform sentient beings, I make such statements" (citing textual evidence). Fifth, clarifying origin and trace in terms of the real and the expedient: The "real" is initially attaining both the Dharma and Nirmāṇa bodies in the remote past, both of which are termed the origin. Intermediate repeated proclamations of birth and proclamations of extinction, with various expedient provisions of Dharma and Nirmāṇa bodies, are therefore termed traces (explaining the characteristics of origin and trace). Were there not the origin of initially attaining the Dharma and Nirmāṇa [bodies], there would be no traces of intermediate Dharma and Nirmāṇa [bodies]. Through the traces the origin is revealed; although origin and traces differ, they are an inconceivable unity (characteristics manifest mutually and principle harmonizes). The text says: "This is my expedient means; for all Buddhas it is also thus" (citing textual evidence). Sixth, discussing origin and trace in terms of the present and the past: The previous teachings that have already spoken of phenomena and principle, up to the expedient and the real, are all traces (the "past" is precisely the trace, referring to the trace gate and all trace teachings; the "present" is precisely the origin, referring to the origin gate. Everything prior to the origin gate is termed the past; only after the emergence [from the earth] is it termed the present). What the present sūtra speaks of concerning the remote phenomena and principle, up to the expedient and the real, are all termed the origin (explaining the characteristics of origin and trace). Were it not for the remote origin clarified at present, there would be no way to project the traces already spoken; were it not for the traces already spoken, how could the present origin be revealed? Although origin and traces differ, they are an inconceivable unity (origin and traces manifest mutually and principle harmonizes). The text says: "After a long time, the Buddhas' Dharma must surely preach the real truth" (citing textual evidence). The initial origin is only origin and not trace (since the initial actual realization had not yet projected traces, it pertains solely to the origin). The final that has already been spoken is only trace and not origin (since the trace gate already spoken has not yet revealed the origin, it pertains solely to the trace). The intermediate is both trace and origin (viewed in relation to one another, the intermediate are mutually origin and trace; furthermore, intermediate projections of traces are termed 'also trace', and when revealing the origin, they are termed 'also origin'). Were there no origin of the primal time, the intermediate and final traces could not be projected. Were there no traces already spoken (referring to today's trace gate), the origin spoken at present could not be revealed (today's origin gate). Although origin and traces differ, they are an inconceivable unity (the above are all texts on the sixfold origin and traces). If one clings to the traces as the origin, one neither understands the traces nor recognizes the origin. There are those who say that Mañjuśrī, Avalokiteśvara, and Devadatta are sometimes called teachers and sometimes called disciples; the confused do not understand this. If one sweeps away the intermediate, none are not traces, and then traces and origin can be comprehended. If one clings to the traces and doubts the origin, then both meanings are lost. (Fahua xuanyi). Chart of the Sixfold Origin and Traces: