Cultivating the Profound Meaning of Avatamsaka: The Contemplation of Ending Delusion and Returning to the Source (修華嚴奧旨妄盡還源觀)

Contemplation on the Exhaustion of Delusion and Return to the Source According to the Profound Meaning of the Huayan Sutra

Translation of the Great Tang Dajianfu Temple Scripture-Translating Monk Fazang

The vast teaching is beyond conception, yet a single mote reveals it all at once; the perfect doctrine is unfathomable, yet a tiny hair displays it wholly and clearly. However, when function is distinguished from substance, there is not without the appearance of difference; phenomena manifest according to principle, yet naturally possess a form of seamless unity. This is like illness arising and medicine being prescribed, delusion arising and wisdom being established. The illness is delusion, so the medicine is delusion—like raising an empty fist to stop a child’s crying; when the mind is penetrated, the Dharma is penetrated—like pointing to the sky to show its boundlessness. Once awakened, once enlightened, what is obstructed? What is penetrated? The hundred negations cease their grasping; the four propositions are cut off from all addition and subtraction. Thus, medicine and illness both vanish; stillness and disturbance merge together. Activity and passivity dissolve into the profound principle; nature and characteristics are extinguished, returning to the Dharma realm.

I have observed that the profound principles are vast and boundless, their subtle meanings rare and minute. Those who read them seldom fathom their source; those who seek them rarely reach their ultimate bounds. Thus, the true emptiness, though dwelling in the forefront of the mind, is constantly made a field of discursive thought; the ultimate reality, though residing right before one's eyes, is instead turned into a realm of names and appearances.

Now, I have gathered and unified these profound mysteries, encompassing the great teachings, bringing forth the sutras from amidst the dust, and turning the Dharma-wheel in the minutest place. For the wise, virtue flourishes in this very day; for the deluded, hope is cut off for many lifetimes. Those who grasp the essential meaning find mountains and hills easy to move; those who deviate from the principle find even the slightest measure difficult to enter.

Therefore, I have repeatedly consulted the ancient teachings and examined the old texts, drawing upon the profound words of the Three Baskets and relying on the wonderful principles of the Five Vehicles. Redundant phrases have been excised; missing meanings have been restored. Although this compilation is newly made without doubt, it is nevertheless based on established precedents. I have exhausted this ocean of nature and united it with that forest of practice, distinctly setting forth six gates which communicate as a single contemplation—interrelated yet not confused, a single horizon perfectly clear—hoping to guide back those who have lost their way, so their understanding may become as bright as the morning sun. May the noble ones who cherish the Way examine this with care.

Now I shall briefly elucidate this contemplation, dividing it into six sections in total. First, the names are listed; afterward, they are explained in detail.

Manifesting the One Essence, which is the inherently pure, perfectly luminous nature.

Two Arisings and Two Functions: first, the function of the ocean-seal's eternal abiding in the manifold array; second, the function of the dharma-realm's perfect illumination and self-mastery.

Three Demonstrations and Three Pervasions: First, a single mote of dust universally pervades the entire Dharma Realm. Second, a single mote of dust gives rise to the inexhaustible. Third, a single mote of dust contains and embraces both emptiness and existence.

The Four Practices and Four Virtues: First, the virtue of wondrously responding to conditions without fixed methods; second, the virtue of dignified conduct and steadfast observance of precepts; third, the virtue of gentle sincerity in guiding sentient beings; fourth, the virtue of universally bearing the sufferings of all sentient beings.

The Five Entries and Five Cessations:

First, illuminating the Dharma, clear and empty, cessation through detachment from conditions.

Second, contemplating persons, tranquil and serene, cessation through severance of desire.

Third, the nature's arising, abundant and flourishing, cessation in accordance with the Dharma.

Fourth, the light of concentration manifesting, cessation without thought.

Fifth, phenomena and principle mysteriously interpenetrating, cessation beyond appearances.

Six Arisings and Six Contemplations: First, the contemplation of true emptiness by gathering all phenomena back to the mind. Second, the contemplation of wondrous existence as phenomena manifest from the mind. Third, the contemplation of the secret and perfect interfusion of mind and phenomena. Fourth, the contemplation wherein the reflection of wisdom appears within all conditions. Fifth, the contemplation of multiple bodies entering a single realm of images. Sixth, the contemplation of mutual manifestation between host and companions, like the net of Indra.

To reveal the One Essence is to speak of the inherently pure, perfectly luminous essence. This is precisely the essence of Dharma-nature within the Tathāgata-garbha. From the very beginning, its nature has been inherently complete and sufficient. Dwelling amid defilement, it is not sullied; undergoing cultivation, it is not made more pure. Therefore it is called inherently pure. The nature-essence universally illuminates; there is no darkness it does not shine upon. Therefore it is called perfectly luminous. Moreover, following the stream and receiving defilement, it is not sullied; reversing the stream and removing defilement, it is not made more pure. It can also be said: in the body of a sage it is not increased; dwelling in an ordinary body it is not diminished. Though there is the distinction of being concealed or revealed, there is no difference in its nature. When obscured by afflictions, it is concealed; when illuminated by Wisdom (Prajñā), it is revealed. It is not produced by a generative cause; it is only realized by a realizing cause. The *Awakening of Faith* states: "The true suchness of the self-essence possesses the meaning of great Wisdom and luminosity; possesses the meaning of universally illuminating the Dharma-realm; possesses the meaning of true and real awareness; possesses the meaning of the inherently pure mind..." As is extensively explained therein, it is therefore called the inherently pure, perfectly luminous essence.

From this foundation, based on the essence, two functions arise: that is, based on the previously purified essence, the two functions manifest.

First, the Samādhi of the Oceanic Reflection, which is the ever-abiding function of the manifold universe. The term "Oceanic Reflection" refers to the Suchness of the fundamental enlightenment. When delusion is exhausted and the mind becomes clear, all phenomena simultaneously appear. It is like the ocean, where waves arise because of the wind; when the wind ceases, the ocean water becomes clear and still, and every image is reflected without exception. The *Awakening of Faith* states: "The treasury of immeasurable merits and virtues, the ocean of the Dharma-nature, Suchness." Therefore, it is called the Samādhi of the Oceanic Reflection. The scripture says: "The manifold array and the myriad phenomena are all imprinted by the One Dharma." The so-called "One Dharma" is none other than the One Mind. This Mind encompasses all worldly and transcendental dharmas; it is the essence of the great Dharma-realm, the totality of characteristics. Differences arise only based on false thoughts. If one departs from false thoughts, there is only the One True Suchness. Hence, it is called the Samādhi of the Oceanic Reflection. The *Avataṃsaka Sūtra* states: "Sometimes manifesting in the forms of young boys or girls, of devas, nāgas, and asuras, even down to mahoragas, according to their desires, all are enabled to see. The forms and features of sentient beings are each different; their actions, sounds, and voices are also boundless. Yet all such things are able to be manifested through the majestic power of the Samādhi of the Oceanic Reflection." Based on this meaning, it is called the Samādhi of the Oceanic Reflection.

Second, the Dharma Realm's perfect illumination and unimpeded function—this is the Flower Adornment Samādhi. It means extensively cultivating the myriad practices, which accord with principle and accomplish virtue, universally pervade the Dharma Realm, and realize bodhi. The term "Flower Adornment": flowers possess the function of bearing fruit; practices have the capacity to induce results. Here, relying on phenomena to manifest principles, the flower is employed as a metaphor. "Adornment" means that when practices are perfected and fruits fulfilled, they accord with principle and are identical with truth; both nature and characteristics are extinguished, both subject and object are utterly transcended; they shine brilliantly and distinctly—therefore it is called "adornment." Indeed, without practices that flow from the true, one cannot accord with the true; how could any practice that adorns the true not arise from the true! This is the true pervading the end of delusion, so no practice is left uncultivated; delusion penetrating to the source of the true, so no characteristic is not tranquil. Thus it is called the Dharma Realm's perfect illumination and unimpeded function. The *Flower Adornment Sutra* states: "Adorning and purifying inconceivable lands, making offerings to all Tathāgatas, emitting great light without bounds, liberating sentient beings without limit, giving, precepts, patience, diligence, and meditation, wisdom, skillful means, spiritual powers, and so forth. All such things are unimpeded, by the power of the Buddha Flower Adornment Samādhi." Based on this meaning, it is called the Flower Adornment Samādhi.

Threefold Manifestation and Threefold Pervasion refers to the fact that, based on the preceding two functions, each and every function universally extends throughout the entire Dharma realm; hence it is called “pervasion.” The term “threefold pervasion” means:

First, a single mote universally pervades the entire Dharma Realm. This means that a mote has no self-nature; it is established by embracing the True. Since the True is boundless, the mote likewise follows accordingly. The *Sutra* states: “All motes within the Flower Treasury World— In each single mote the Dharma Realm is seen. Jeweled light manifests Buddhas, gathering like clouds— This is the Tathāgata’s land of sovereign freedom.” Based on this principle, one should understand that a single mote universally pervades the Dharma Realm.

Second, a single dust-mote gives rise to boundless pervasion. This means that a dust-mote has no self-nature; its arising must depend on the True. Since Suchness itself possesses virtues as numerous as the sands of the Ganges, the functions arising in dependence on the True are likewise infinitely varied. The *Awakening of Faith* states: “Suchness, in its self-nature, possesses the meanings of permanence, bliss, self, and purity; it possesses the meanings of coolness, immutability, and freedom. It is endowed with such virtues exceeding the sands of the Ganges, and there is not even the slightest meaning of deficiency.” The *Sutra* states: “In this Ocean of Flower Treasury World-Sea, without exception—whether mountains, rivers, or even forests, dust-motes, hairs, and so forth—each and every one is none other than the Dharmadhātu of Suchness, endowed with boundless virtues.” Based on this meaning, one should know that a single dust-mote is simultaneously principle and phenomena, person and dharmas, that and this, dependent and primary, defiled and pure, cause and effect, identical and different, one and many, broad and narrow, sentient and non-sentient, and is simultaneously the Three Bodies and the Ten Bodies. Why? Because principle and phenomena are non-obstructive, phenomena and phenomena are non-obstructive; such is the nature of dharmas. Because the Ten Bodies mutually function in freedom. This is solely the realm of the Universal Eye. As described above, within these phenomenal appearances, each and every one further mutually contains and mutually embraces the others, each endowed with layer upon layer of inexhaustible realms. The *Sutra* states: “The inexhaustible ocean of all Dharma-gates converges in a single Dharma within the site of enlightenment. Such is the Dharma-nature proclaimed by the Buddha; the Eye of Wisdom can comprehend this skillful means.”

Question: "According to the teachings, on a single speck of dust, principle is fully revealed, phenomena are wholly integrated; the texts are entirely explicable, and meanings are completely penetrable. How then may practitioners of this age awaken to comprehend the realm of dust, instantly resolving all doubts? Moreover, on a single speck of dust, what is defilement? What is called purity? What is true? What is termed conventional? What is named birth-and-death? What is named nirvana? What is called affliction? What is called bodhi? What is the teaching of the Small Vehicle? What is the teaching of the Great Vehicle? I beseech you to reveal and resolve these, that we may hear what has never been heard before!"

Answer: "Great wisdom, perfect and luminous, perceives the minutest particle and encompasses the ocean of true nature; the genuine source, brightly manifest, dwells in a single dust mote and illuminates the whole body. All phenomena arise necessarily at the same time; within the single reality, principle knows no before or after. Why is this so? Because this illusory appearance of a single dust mote can obscure the true, which is defilement; because this dust appearance is empty and without existence, which is purity. Because the essential nature of this dust is originally identical with thusness, which is the ultimate truth; because this dust appearance arises dependently as illusory existence, which is the conventional truth. Because the dust appearance changes from moment to moment, which is birth and death; because contemplating the dust appearance until its arising and ceasing are exhausted, empty and without reality, which is nirvāṇa. Because the size of the dust appearance is entirely the discrimination of deluded mind, which is affliction; because the substance of the dust appearance is fundamentally empty and quiescent, and conceptual thinking naturally ceases, which is bodhi. Because the substance of the dust appearance is free from false discrimination, which is the teaching of the Small Vehicle; because the nature of the dust is unproduced and unceasing, dependently appearing as if existent, which is the teaching of the Great Vehicle. Thus briefly stated—if explained fully, suppose all sentient beings, with their various doubts, were to ask the Tathāgata simultaneously, the Tathāgata would use only this single word 'dust' to explain. This should be deeply contemplated."

The Sutra states: All Dharma gates are an inexhaustible ocean, yet a single word can expound them completely without remainder. Based on this meaning, it is called "from one particle arises the inexhaustible and all-pervading."

Third, a single dust mote contains and encompasses both emptiness and existence, pervading all. This means that the dust mote, being without inherent nature, is emptiness; yet its illusory appearance vividly exists. Truly, because illusory form has no substance, it cannot be different from emptiness; and true emptiness, possessing virtues, thoroughly penetrates the realm of existence. Contemplating form as emptiness gives rise to great wisdom and non-abiding in birth-and-death; contemplating emptiness as form gives rise to great compassion and non-abiding in nirvana. Because form and emptiness are not two, and compassion and wisdom are not separate, this is the true reality.

The *Ratnagotravibhāga* states that bodhisattvas before the Path still have three doubts regarding this true emptiness and wondrous existence: first, doubting that emptiness annihilates form, thus grasping at annihilated emptiness; second, doubting that emptiness is separate from form, thus grasping at emptiness outside of form; third, doubting that emptiness is a thing, thus grasping at emptiness as existence. Here it is explained: form is illusory form and certainly does not obstruct emptiness; emptiness is true emptiness and certainly does not obstruct form. If it obstructs form, it is annihilated emptiness; if it obstructs emptiness, it is substantial form.

Since a single dust mote possesses the true emptiness and wondrous existence as described above, one should know that each and every dust mote is likewise. If one realizes this principle, one attains that a dust mote contains the ten directions without diminishing its size, and a single thought encompasses the nine periods of time, making long and short simultaneous. Thus, sublime and subtle words are revealed even in the slightest detail within the perfect teaching; extraordinary holy beings manifest their complete bodies within a light speck of dust. This utterly transcends the limits of words and thought, and goes beyond the reach of nets and snares.

The scripture says: "There is a great scripture scroll, equal in measure to the three-thousandfold world system, contained within a single dust mote; and so it is within all dust motes. There is a wise and intelligent person, with pure eyes and universal clear sight, who breaks open the dust mote and brings forth the scripture scroll, greatly benefiting and bringing peace to all sentient beings," and so forth.

If we speak according to the principle, the dust mote is the deluded calculation of sentient beings; the scripture scroll is the great, perfect, luminous wisdom. Since the substance of wisdom is boundless, it is said to be "equal in measure to the three-thousandfold world system." Based on this meaning, it is called "a single dust mote contains and encompasses both emptiness and existence, pervading all."

Based on this all-pervading realm, four virtues are cultivated: relying on the previously mentioned single particle of dust as the all-pervading realm, one practices four kinds of virtuous conduct.

First, the Virtue of Wondrous Functioning in Accord with Conditions, Unbounded in Scope. This means that from the True arises function, broadly benefiting all sentient beings. The faculties and capacities of beings are not equal; their reception and understanding vary in ten thousand ways; their inclinations and desires differ. Thus, one responds to their capacities in bestowing the Dharma, administers medicine suited to their illness, and enables them to accept and practice it. The *Vimalakīrti Sūtra* fully elucidates this meaning.

Furthermore, because of great compassion, it is called “accord with conditions”; because of great wisdom, it is called “wondrous functioning.”

Also, without destroying conventional designations, one constantly liberates sentient beings—hence “accord with conditions”; fully realizing that sentient beings are empty in nature, with no one actually being liberated—this is called “wondrous functioning.”

Moreover, principle being identical with phenomena is called “accord with conditions”; phenomena being identical with principle is called “wondrous functioning.”

Also, the True not contradicting the conventional is “accord with conditions”; the conventional not contradicting the True is “wondrous functioning.”

Also, arising from the basis to manifest the particulars is “accord with conditions”; gathering the particulars back to the basis is “wondrous functioning.”

Truly, because the Dharma is without division or limitation, its arising must be simultaneous. The True Principle does not obstruct the myriad distinctions; its manifest response is entirely within the single reality.

In function, it is like waves surging and water boiling— yet the whole True Essence operates through them. In essence, it is like a mirror clear and water still— yet all accord with conditions while merging in quiescence.

Like the streaming radiance of sunlight, unmindful yet illuminating the ten directions; like a bright mirror reflecting forms, unmoving yet presenting all images.

Therefore it is called the Virtue of Wondrous Functioning in Accord with Conditions, Unbounded in Scope.

Second, the virtue of maintaining discipline with dignified conduct. This refers to the four dignified postures of walking, standing, sitting, and lying down. The Mahayana has eighty thousand [rules of conduct], the Hinayana has three thousand; these serve as models for maintaining discipline, ordering the confusion of the six harmonies, a ladder for exiting the three realms, a swift vessel for crossing the sea of suffering. In rescuing beings and guiding the deluded, nothing surpasses this. However, because the golden countenance [of the Buddha] has hidden its radiance and the true teaching has declined, transmission has become diluted and teachers follow their own views. Consequently, the teaching lacks discipline, indiscriminately drawing from the pure stream, mixing gain and loss equally, falsely participating in true purity. Thus, beginners encounter situations and create faults, not relying on sutras and vinaya, confusing ordinary feelings, harming themselves and others—truly lamentable. Therefore, the *Yogācārabhūmi-Śāstra* states: Not too sunk, not too floating, constantly abiding in right mindfulness, with root and subsidiary [virtues], purely cultivating the holy life. The *Avataṃsaka Sūtra* states: "Precepts are the unsurpassed basis of bodhi; one should fully uphold pure precepts." The *Brahmajāla Sūtra* states: "Dust-mote bodhisattvas all achieve right enlightenment through this." The *Awakening of Faith* states: Knowing that the nature of dharmas inherently has no violation of precepts, therefore one conforms to the nature of dharmas and practices the pāramitā of śīla: namely, not killing, not stealing, not engaging in sexual misconduct, not lying; also staying far away from greed, anger, deceit, flattery, wrong views; one should also avoid noisy places, have few desires and know contentment, and even regarding minor faults, give rise to great dread, not belittling the prohibitions established by the Tathāgata, constantly guarding against criticism, not allowing beings to wrongly give rise to transgressions. Using this dignified conduct to maintain discipline, one teaches and transforms beings.

Question: "According to the above explanation, true suchness is of one mark, the Buddha-nature is non-dual, and is fully endowed with all virtues. Why then is it necessary to uphold precepts such as dignified conduct and decorum?"

Answer: "It is like a great mani jewel, whose nature is luminous and pure, yet long covered by dust and burdened with coarse defilements. If one merely contemplates the jewel's nature without employing various methods of polishing and cleansing, it will never become pure. The Dharma of Suchness, whose nature is empty and pure, has long been stained by the defilements of ignorance and afflictions. If one merely contemplates Suchness without cultivating through various practices such as upholding precepts, meditation, and wisdom, it will never become pure. Based on this principle, it is necessary to uphold the precepts."

Question: "The five monastic communities have transcended worldly life and can fully embody dignified conduct. But those who remain in lay life are entangled in the web of worldly affairs—how could they possibly avoid transgressions?"

Answer: "Those who leave home to become monastics have their own strict precepts, while lay followers universally uphold the Five Precepts. The Three Refuges and Five Precepts are indeed the bridge that leads out of the ocean of suffering and the fundamental path toward Nirvāṇa. They serve as the gradual steps of the Vinaya and form the revered foundation for the seven assemblies of disciples. All wholesome qualities arise based on them; they are truly the level ground of the Buddha's teaching. The scripture states: 'If śīla (moral discipline) is not pure, samādhi (meditative concentration) does not arise.' One should understand that precepts are the substance of concentration, and wisdom is its function. When these three trainings are complete and perfect, one attains Bodhi (enlightenment). The Four-Part Vinaya says: First, uphold the precepts without violation; the bhikṣu's dignified conduct is naturally upright. Those with enmity cannot draw near; if one does not accord with the Dharma, one will be reproached." Based on this principle, it is said that dignified conduct and proper maintenance of the precepts possess the virtue of rules.

Third, the virtue of gentleness and straightforwardness in guiding sentient beings. This means that great wisdom illuminating truth is called straightforwardness, while great compassion saving beings is called gentleness. Furthermore, straightforwardness refers to the unchanging nature of original essence; gentleness refers to flowing with circumstances without obstruction. Gentleness subdues and extinguishes afflictions; harmony accords with principle in practice. Using such harmonizing methods, one guides sentient beings. Moreover, straightforwardness means the essence is free from falsehood and deceit, with speech and action in accordance. Holding virtue within, not clinging to fame or gain, treating gold as dirt but valuing teachings more than treasures, solely for right practice in guiding beings, swiftly vowing for the perfection of self and others. Therefore, it is called the virtue of gentleness and straightforwardness in guiding sentient beings.

Fourth, the virtue of universally bearing the suffering of all sentient beings. This means cultivating all practices and methods not for one’s own sake, but solely to extensively benefit the multitude of beings. Treating enemies and loved ones equally, universally enabling them to abandon evil, fully cultivating the myriad practices, and swiftly realizing Bodhi. Moreover, with great compassion and great vows, the Bodhisattva offers his own body as a pledge to redeem all suffering beings from the three evil destinies, determined to bring them happiness. For endless future ages his mind never retreats or bends, nor does he harbor even a hair’s breadth of expectation that beings will repay his kindness. The Avataṃsaka Sūtra says: “Vast and great clouds of compassion pervade all; relinquishing the body countless times, equal to the dust motes of worlds; through the power of practice over oceans of past kalpas, in this world now there is no defilement.” It is said that sentient beings, clinging falsely, thought-moment after thought-moment flowing on, call this suffering. The Bodhisattva teaches them to realize that the aggregates are empty and still, that their own nature is originally non-existent; thus it is called liberation from suffering.

Question: "If sentient beings are boundless and their karmic suffering is boundless, how can a bodhisattva universally bear the suffering on behalf of all sentient beings?"

Question: "How does a bodhisattva bear the suffering on behalf of sentient beings?"

Answer: "A bodhisattva bears suffering on behalf of sentient beings through the power of skillful means arising from great compassion. It is only because sentient beings, clinging to delusion, do not comprehend that the substance of karma arises from this delusion, and thus have no means to escape suffering. The bodhisattva teaches them to cultivate the two gates of śamatha (calm abiding) and vipaśyanā (insight), so that their minds never cease this practice. When cause and effect are extinguished, suffering and karma have no basis to arise. Simply by preventing them from falling into the three wretched destinies, this is called the virtue of universally bearing suffering on behalf of sentient beings."

The *Compendium of Mahayana* states: "Perceiving the unenduring as enduring, one abides deeply in delusion; free from the torment of afflictions, one attains the supreme Bodhi." Thus concludes the exposition of the four virtuous practices.

From the application of functions returning to the essence, one enters the five gates of cessation. The five gates of cessation refer to relying on the previous practice of the four virtuous actions, whereby phenomena themselves are emptiness, and when phenomena are exhausted and the mind becomes clear, one cultivates cessation. The term “entering” means that both nature and characteristics are extinguished, the essence pervades the dharma realm, and entering is without the mark of entering; this is called entering. The *Avataṃsaka Sūtra* states: “The profound realm of the Tathāgata is equal in measure to space; all sentient beings enter it, yet in reality there is nothing entered.” Moreover, according to the *Sūtra on Entering the Buddha’s Realm*, it is said: “Entering the samādhi of signlessness, one sees all dharmas in tranquility. Constantly entering equality, therefore one pays homage without observing anything.” This means that all sentient beings originally dwell within the realm of the Tathāgata without exception; there is nothing further to enter. It is like a person who, due to confusion, mistakes east for west; only upon awakening does one realize that west itself is east, and there is no separate east to enter. Sentient beings, due to confusion, believe that falsity can be abandoned and truth can be entered; only upon awakening does one realize that falsity itself is truth, and there is no separate truth to enter. This principle is likewise: entering without entering, thus it is called entering. Why? Because entering and not entering are originally equal, being of the same dharma realm. The *Awakening of Faith* states: “If there are sentient beings who can contemplate no-thought, they are said to have entered the gate of suchness.”

The five types of cessation are:

First, Illumination of Dharma's Purity and Emptiness: The Cessation of Relinquishing Conditions.

This refers to the dharma of ultimate truth, whose nature is originally empty and quiescent, and the dharma of conventional truth, which appears to exist yet is empty. Both the ultimate and the conventional are pure, empty, and serene, with nothing to cling to. The discerning mind that grasps at conditions becomes still; the objective realm that is grasped at is empty. Mind and objects are not confined; their essence merges into vast emptiness. At the moment of genuine realization, both causes and conditions are relinquished. As the *Vimalakīrti Sūtra* states: "The dharma is not bound by causes, nor does it reside in conditions." Based on this principle, it is called Illumination of Dharma's Purity and Emptiness: The Cessation of Relinquishing Conditions.

Second, contemplating the cessation of tranquility and desire through observing sentient beings. This means that the five aggregates have no master, which is called tranquility; emptiness and stillness without seeking is called the cessation of desire. Therefore it is said: contemplating the cessation of tranquility and desire through observing sentient beings.

Third, the cessation of the phenomenal arising from the nature, flourishing in accordance with the Dharma. This means that based on the essence, the arising of function is called "arising from the nature." Its response manifests in myriad distinctions, thus termed "flourishing." It has always been thus, from ancient times to the present, and is called "in accordance with the Dharma." This means that the Dharma of Suchness, in accordance with the Dharma, follows conditions; all phenomena arise together, and in accordance with the Dharma, return to the nature. Therefore it is said: "The cessation of the phenomenal arising from the nature, flourishing in accordance with the Dharma." The scripture states: "From the root of non-abiding, all dharmas are established." This is its meaning.

Fourth, the Samadhi of Manifesting the Light of Concentration Without Thought. The term "light of concentration" refers to the precious pearl of the Wheel-Turning King adorned with the white, pure net of the svastika emblem within the One Vehicle teaching. This precious pearl is inherently luminous and clear, illuminating all ten directions equally. It accomplishes tasks without deliberation, and all thoughts arise from it. Though it manifests wondrous functions, the mind remains free of discursive thought. As the *Avataṃsaka Sūtra* states: "Just as a wheel-turning king possesses the seven supreme treasures, their origin cannot be found; such is the nature of karma." If sentient beings enter this great samadhi and wondrous contemplation, they accomplish tasks spontaneously, without thought or deliberation, like that precious pearl illuminating far and near equally, clearly manifesting and pervading empty space, unobstructed by the dust, fog, smoke, or clouds of the two vehicles or external paths. Thus it is called the Samadhi of Manifesting the Light of Concentration Without Thought.

Fifth, the cessation of the interpenetration of principle and phenomena, transcending characteristics. This means that the illusory phenomena of events and the principle of their naturelessness mutually conceal and mutually reveal each other, hence it is called "profound interpenetration." Moreover, principle is manifested through cultivation, thus phenomena penetrate principle; practice arises from principle, thus principle penetrates phenomena; they mutually sustain and mutually negate each other, hence it is called "profound interpenetration." "Profound interpenetration" means that great wisdom alone abides, its essence pervading the entire dharma realm, while great compassion saves beings through myriad practices flourishing; compassion and wisdom merge as one, nature and characteristics both vanish. Therefore it is called the cessation of the interpenetration of principle and phenomena, transcending characteristics.

Thus concludes the explanation of the five contemplative cessations.

From below, based on the support, contemplation arises.

Question: "According to the principles above, practicing in accordance with them should be sufficient for perfection. Why then is it necessary to further enter the two gates of śamatha and vipaśyanā?"

Answer: "The Awakening of Faith states: 'If one cultivates śamatha (calm abiding), it counteracts the worldly attachments of ordinary beings and enables one to abandon the timid and narrow views of the two vehicles. If one cultivates vipaśyanā (insight), it counteracts the fault of the two vehicles in failing to give rise to great compassion and their narrow inferiority, and distances one from ordinary beings who do not cultivate wholesome roots.' For this reason, the two gates of śamatha and vipaśyanā mutually support and accomplish one another, never to be separated. If one does not cultivate śamatha and vipaśyanā, there is no way to enter the path to bodhi (enlightenment). The Avataṃsaka Sūtra says: It is like the golden-winged garuḍa bird, which with its left and right wings stirs the ocean waters, causing them to part, and then observes the dragon beings whose lives are about to end and seizes them. The Tathāgata’s appearance in the world is also like this: with great śamatha and wondrous vipaśyanā as the two wings, he stirs the great ocean of sentient beings’ attachment, causing it to part, and observes those sentient beings whose roots have matured and liberates them. Based on this meaning, it is essential to cultivate śamatha and vipaśyanā."

Question: "Since the practices of śamatha and vipaśyanā are essential to our tradition, beginners who are ordinary beings have yet to understand how to settle the mind. I beg you to instruct those who are lost, so they may return to the right path."

Answer: According to the *Awakening of Faith* it states: “When practicing cessation, dwell in a quiet place, sit upright with correct intention. Do not rely on the breath, do not rely on forms and appearances, do not rely on emptiness, do not rely on earth, water, fire, or wind, and so forth, even to not relying on seeing, hearing, feeling, or knowing. All thoughts are to be relinquished as they arise, and the thought of relinquishing is also to be relinquished. Because all dharmas are originally without thought, each thought neither arises nor ceases, nor does one follow the mind’s external thoughts of objects; then use the mind to subdue the mind. If the mind scatters, immediately gather it back to correct mindfulness.” Constantly and diligently maintain correct mindfulness in the contemplation of mind-only, and all demonic states will naturally recede. Ordinary people beginning their practice have not yet distinguished the erroneous from the correct; the demonic net enters their minds and deceives the practitioner. Furthermore, without a teacher to consult, they have nothing to rely upon. Relying on the functions of the four maras, they take them to be the true path. As months and years pass, erroneous views deepen. Even if they encounter favorable conditions, it ultimately becomes difficult to change. Sinking in the sea of suffering, they have no means of escape. Examine this deeply; do not allow even a moment’s negligence. This meaning is as explained in the *Awakening of Faith*.

The Sixfold Arising and Contemplation: Based on the previous five gates, one contemplates cessation within arising, and arises within contemplation of cessation. Why is this so? Because phenomena and principle are non-obstructive—such is the nature of Dharma. Because concentration and wisdom merge as one—transcending all distinctions. Because the one and the many interpenetrate—without before or after. Because great function is freely manifest—without any obstruction.

The six contemplations are:

The First: The Contemplation of Subsuming Phenomena into Mind to Realize True Emptiness. It means all dharmas throughout the three realms are solely created by the one mind; beyond the mind, not a single dharma can be attained. Hence it is called “subsuming into mind.” It means all discrimination arises only from one’s own mind; there has never been an external object that can serve as a condition for the mind. Why is this? Because when the mind does not arise, external objects are originally empty. The *Treatise* states: Because one relies on consciousness-only, objects are fundamentally without substance—thus the meaning of true emptiness is established. Since sensory objects are nonexistent, the fundamental consciousness does not arise. Moreover, the *Sutra* says: Not yet realizing objects are only mind, One gives rise to all kinds of discrimination. Having realized objects are only mind, Discrimination then ceases to arise. Knowing all dharmas are only mind, One abandons the marks of external dust. Through this, discrimination is stilled, And one awakens to the equal, true emptiness. As in the world there is a king of physicians, Who saves illnesses with wondrous medicine, So too are all Buddhas thus, Teaching beings that all is only mind. From this we understand: By the mind, objects appear; By objects, the mind appears. The mind does not reach the object, The object does not enter the mind. One should practice this contemplation— The Wisdom is most profound. Hence it is called the Contemplation of Subsuming Phenomena into Mind to Realize True Emptiness.

Second, the contemplation of wondrous existence manifesting from the mind. Here, phenomena are not obstructed by principle, and each phenomenon arises with its distinctions. It is said that in the previous gate, appearances are gathered into the essence; in this present gate, functions arise based on the essence, fully cultivating all practices and adorning the reward land. Moreover, in the previous gate, appearances are gathered into the essence, revealing the Dharma body; in this present gate, functions arise based on the essence, cultivating to accomplish the reward body. Therefore it is called the contemplation of wondrous existence manifesting from the mind.

Third, the contemplation of the secret and perfect interpenetration of mind and realm. By "mind" is meant the unobstructed mind, which all buddhas realize to become the Dharma-body. By "realm" is meant the unobstructed realm, which all buddhas realize to become the pure land.

This means that the reward-body of the Tathāgata and the pure land on which it depends are perfectly interpenetrating and unobstructed. Sometimes the body manifests as the land, as the *sūtra* says: > In a single pore are boundless lands, > Each with four continents and four great seas, > Mount Sumeru and the iron mountains also appear therein, > All fully present without any crowding.

Sometimes the land manifests as the buddha-body, as the *sūtra* says: > All the dust motes in the Flower Treasury World— > In each and every mote, buddhas fully enter, > Universally manifesting spiritual transformations for sentient beings; > Such is the Dharma of Vairocana.

Within this gate, four propositions are distinguished, as explained in the *Profound Discourse Commentary*.

Thus, the environment and the beings are blended and fused without distinction or limit. The previous two contemplations each described one side; now this one unites and interpenetrates mind and realm. Therefore it is called the contemplation of the secret and perfect interpenetration of mind and realm.

Fourth, the contemplation of the wisdom-body's shadow manifesting in all conditions. This means the essence of wisdom is singular, yet it can illuminate all conditions. The characteristics of conditions are fundamentally empty; the essence of wisdom shines in stillness. When all characteristics of conditions are exhausted, thusness alone remains. It is said that all conditioned phenomena invariably contain the true nature, just as the sun-disk illuminates and appears throughout the vast sky. Those with eyes all behold it, and even those born blind receive its moistening benefit. It lets them know the seasons and the periods of cold and heat; grasses and trees, though insentient, all flourish and grow. The Tathāgata's sun of wisdom is likewise. Therefore it is called the contemplation of the wisdom-body's shadow manifesting in all conditions.

Fifth, the contemplation of many bodies entering one mirror image. This is the Dharma realm of non-obstruction among phenomena. It means that the ten bodies of Vairocana mutually function without hindrance. The scripture says: "One may use one's own body to manifest as the body of sentient beings, the body of lands, the body of karmic retribution, the body of a śrāvaka, the body of a pratyekabuddha, the body of a bodhisattva, the body of a Tathāgata, the body of wisdom, the body of Dharma, and the body of space. Among these ten bodies, any single body that is raised encompasses the other nine bodies." Therefore it is called the contemplation of many bodies entering one mirror image. For example, within one body, the ten bodies mutually function; within each pore, each part of the body, and each joint, there are ten bodies mutually functioning. Or one may use the faculty of sight to perform the Buddha's work of the faculty of hearing, or use the faculty of hearing to perform the Buddha's work of the faculty of sight; the same applies to the faculties of smell, taste, touch, and mind. Why is this? Because through the realization of this great śamatha and sublime vipaśyanā, empowered by the force of Dharma, one attains such abilities. The scripture says: "One may use many bodies to manifest as one body, or use one body to manifest as many bodies. One may use one body to enter many bodies, or use many bodies to enter one body. It is not that one body perishes and many bodies arise, nor that many bodies perish and one body arises. All this is due to the power of profound concentration, whereby such manifestations are possible. One may enter samādhi in a different realm and arise in the same realm, or enter samādhi in the same realm and arise in a different realm. One may enter samādhi with one body and arise with many bodies, or enter samādhi with many bodies and arise with one body." Therefore it is called the contemplation of many bodies entering one mirror image.

Sixth, the contemplation of the interpenetration of principal and retinue, like Indra's net. This means taking oneself as principal and viewing others as retinue; or taking one dharma as principal and all dharmas as retinue; or taking one body as principal and all bodies as retinue. Whenever any single dharma is raised, both principal and retinue are simultaneously encompassed, layer upon layer without end. This expresses how the nature of reality manifests in infinite reflections, and how within all phenomena there is inexhaustible fullness—it is also the inexhaustible layers of compassion and wisdom.

Just as the youth Sudhana, departing gradually southward from the Jeta Grove, arrived before the great adorned tower of Vairocana. He collected his thoughts for a moment and addressed Maitreya Bodhisattva, saying, "O great sage, I beseech you to open the tower gate so that I may enter." Maitreya snapped his fingers, and the gate opened. Sudhana entered, and it closed again as before. Inside the tower he saw hundreds of thousands of towers, and before each tower stood a Maitreya Bodhisattva, and before each Maitreya Bodhisattva stood a Sudhana, each Sudhana with palms joined reverently before Maitreya. This illustrates how the Dharma realm is layered upon layer, like Indra's net—inexhaustible. This clarifies how Sudhana, relying on the principle of the Huayan Dharma realm in his practice, attained the ultimate realization of the Dharma realm in a sudden awakening. Here, one tower is taken as principal, and all towers as retinue. Therefore it is called the contemplation of the interpenetration of principal and retinue, like Indra's net, and it is also the contemplation of the non‑obstruction of all phenomena.

The six contemplative gates described above take one as primary, with the remaining five as companions. There is no sequence of before and after; beginning and end are simultaneously complete. Entering any single gate fully encompasses the Dharma-realm. This principle may be likened to a round pearl pierced with six holes: entering any one hole entirely contains the whole pearl. So it is here: opening six gates, entering any single gate fully encompasses the Dharma-realm, perfecting both teaching and principle, for the Dharma is thus of itself. Sudhana in a single lifetime fully realized this. Rolling and unrolling are unobstructed; concealment and manifestation occur simultaneously. A single boundary cuts off beginning and end; entering and exiting vanish within and without. The initial mind of right enlightenment gathers many lifetimes into an instant; the ten stages of faith complete the path, and a single thought embraces the Buddha-ground. Thus, bodhisattvas before the stages encounter events and give rise to doubts; five hundred śrāvakas find profound discernment utterly beyond them. Interpenetrating without obstruction, one and many mutually interweave. Perfect realization in accord is called the Buddha-ground.

Yet this contemplative approach has no fixed designation. If based on its singular essence as a name, it is called the Samadhi Gate of the Ocean-Reflection Manifestation; if considered in terms of its dual functions, it is named the Samadhi Gate of the Sublime Practice of the Flower Garland; if spoken of according to its threefold pervasiveness, it is the Samadhi Gate Wherein a Single Dust-Mote Contains the Ten Directions; if designated by its four virtues, it is called the Samadhi Gate of the Four Means of Embracing Beings; if framed by the five cessations, it becomes the Samadhi Gate of Non-Obstruction Between Quiescence and Function; if named by the six contemplations, it is the Samadhi Gate of the Unobstructed Buddha-Fruit. Meanings such as these establish names according to the virtues; based on the teaching, they are spoken of as the six contemplations. Upon entering any single gate, all virtues are fully possessed. When the Unborn is clearly revealed, illusory existence is not thereby annihilated. It gathers the entire Dharma-realm within a single dust-mote; it raises one body and ten bodies appear.

Such profound meanings are not grasped by ordinary thought; When consciousness is exhausted and views are removed, They may be contemplated and realized.

Though I lack keen discernment, I have long pondered this scripture, And venture now to compose these humble words, Seeking to gather the boundless meaning of the Dharma.

The Verse states:

Contemplation on the Exhaustion of Delusion and Return to the Source According to the Profound Meaning of the Flower Ornament Sutra

Revised Edition

Commentary by Jingyuan of the Jin River Monastery

In ancient times, Master Zhiyuan of Gushan once remarked, "The Venerable Dushun elucidated the profound meaning of the Avataṃsaka Sūtra and composed this text, which is based on the preface to the Northern Stūpa Inscription by the Tang dynasty Secretariat Drafter Gao Ying." Jingyuan, having previously read the Record of the Miraculous Enlightenment Stūpa composed by the Tang dynasty Chancellor Pei Xiu, noted that the record states, "The master of the Avataṃsaka commentaries revered the Return to the Source by Master Xianshou, savoring it without weariness, like a black dragon playing with a pearl." From this, it is clear that this contemplation was indeed authored by National Teacher Xianshou, without doubt. Moreover, within the contemplation, three passages are quoted in full, all being the words of the National Teacher, each chapter clearly so.

In the winter month of November, during the first year of the Xining era, I specially gathered various regional editions for comparison and once again invited Master Zining of Tongyi Temple in Qiantang to re-collate the text. Master Ning, deeply learned and versed in the ancient ways, diligently examined multiple writings, pondering by day and contemplating by night. Thereupon, he said to me: “The collection by Xianshou quotes extensively from various sources, and through careful restoration, these passages have been recovered! Allow me to present a few examples: Does not the *Contemplation* say, ‘Though function arises from substance, it is not without distinctions; phenomena manifest according to principle, yet they inherently share a single form’—this is indeed one of the hundred gates in the ocean of meaning. Again, it states, ‘In saving beings and guiding the deluded, nothing surpasses this’—is this not from the preface to the commentary on the *Heart Sutra*? Moreover, it says, ‘Within this gate, it is divided into four propositions’—this too is clearly from the profound discourse in the Jin commentary!”

Yuan responded, saying: "Order without confusion shows the net is held by its main cord; delving into profound words values their connection to the broader meaning. Thus, the noble one and the monk, widely studying the ancestral teachings, bear outstanding insight—how could this have existed only in ancient times?" Yuan admired Master Tongyi's transmission of the Cien lineage's doctrine and his exposition of the Confucian Five Classics, examining the texts and seeking the substance, clearly illuminating similarities and differences, his mind being as my own. Therefore, I have inscribed this at the end of the scroll.

The Sutra of the Buddha's Last Teaching, with its weighty passages carefully collated.