Ocean Seal Samadhi Treatise (海印三昧論)

Treatise on the Seal of the Ocean Samadhi(with Preface)Based on the Avatamsaka Sutra

Record of Ming Xiao

The boundless Great Way cannot be found through narrow practices. The profound Truth is too deep to be grasped by shallow understanding. If you try to enter the Way with a limited mindset, the Way will not be entered through such limits. If you cling to teachings in seeking Truth, the Truth will not be found through such clinging. Only through limitless practice can one be worthy of the Way, and only with a perfectly empty, all-encompassing wisdom can one fully realize the Truth. Therefore, I invite all noble-hearted seekers to share this spirit of using words as mere tools, like a fish trap to be abandoned once the fish is caught.

A Treatise says: There is a great samadhi called the Ocean Seal, which swiftly brings practitioners to the stage of non-retrogression and bestows great benefit with minimal effort. Within this seal, the essential meaning is encapsulated in a dhāraṇī, a verse that upholds the core teachings of all scriptures and encompasses the virtues of all buddhas.

Dhāraṇī can be understood in two ways: as principle and as meaning. The principle aspect comprises three elements: essence, wisdom, and function.

The essence is the fundamental one-mind of all beings. This mind is inherently pure by nature, neither increasing nor decreasing, neither arising nor ceasing. It is vast and boundless like space, holding all mundane and supramundane dharmas within it—nothing is excluded.

Wisdom refers to the two kinds of wisdom of the Tathāgata’s ground: wisdom of principle and wisdom of phenomena. This wisdom illuminates all principles without exception and penetrates all events without obstruction. It holds all infinite virtues—nothing is excluded.

Function refers to the two bodies of the Tathāgata’s ground: the responsive body and the transformation body. These respond throughout the dharma-realm to teach and transform beings, continuing endlessly through future ages without exhaustion. They hold all mundane and supramundane dharmas—nothing is excluded.

The meaning aspect refers to the vast and subtle meaning revealed by the perfect teaching of the Mahayana, which holds the secret dharma treasury of all buddhas throughout the ten directions and three times—nothing is excluded.

These two kinds of dhāraṇī gates each encompass countless dharma gates, like dust motes or sand grains. They interpenetrate without obstruction, each containing the other. Entering any one gate, one comprehends all and gains access to the buddha’s realm, achieving fearlessness. As the scripture verse says: "In one, understand the countless; in the countless, understand the one. As they unfold, they are not ultimately real; the wise have no fear."

Thus, these two dhāraṇī gates—and indeed the countless dharma gates—all enter the Ocean Seal Samadhi. This is like all the rivers of the world flowing into the great ocean, which accepts them all without exception. The Ocean Seal Samadhi is just the same, receiving all the waters of scriptural teachings.

Or consider how the sun, moon, stars, celestial palaces, the armies of the asuras, and the hosts led by Indra are all reflected clearly within the waters of the great ocean. The Ocean Seal Samadhi is likewise: the infinite dharma-realm, with its buddhas and holy beings, appears fully within it.

The meaning of the dhāraṇī should be understood as expressed in the verse. If one wishes to read it, begin with the character at the corner of the seal, follow its turning pattern, and continue until reaching nirvāṇa, which is the end.

The verse says:

An instant is a direction. This is the principle. This is the place. Abiding without cessation. Arising without production.

Here is the English translation of the Buddhist scripture passage, formatted as requested:

│ View all phenomena as impermanent, │ Like bubbles on water. │ See them as illusions, mirages, │ Without any true essence. │ Those who see all things this way │ Will transcend birth and death, │ And realize the truth of non-attachment.

Middle Way — Liberation from the Ten Attachments and Non-Attachment — The Buddha-Dharma — Bodhisattva's Abiding Place — Afflictions — Bodhi — The Essence of Non-Self

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In form, in Dharma, in fullness and measure, they are one with the nature of enlightenment. Yet they differ in their awareness of this nature. Some beings have not yet realized this, so they are called “unenlightened.”

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All lands and all dharmas are fundamentally of one single suchness.

Nirvana is beyond dualities—it is neither close nor far.

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One is not one. There is no Buddha, No nirvana, Yet mind is neither nothing Nor is it non-existent.

How should we then live?

All dharmas are fundamentally equal, with no distinction or difference. The essence of nirvana is the true body, Nurturing life as a close companion.

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One who understands the middle path is wise. It is difficult to perceive the end of death. All things cease.

[Translation]

Just let go of everything.

A Buddha, realizing that birth and death are Nirvana, arises within the Ten Dharma Realms and yet remains at ease.

[Translation]

Just let go of everything.

Appearances, roots, lands, and all—

One causes all thoughts—

Thought after thought, never yet expounded.

Non-dual.

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The eternal realm is vast beyond measure. One tiny speck of dust contains it all. Within this world, the cycle of life and death unfolds.

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This body, this mind, this world— So vast and open, yet they contract and expand. Boundless realms arise from it. If the heart is at peace, all boundaries vanish; If the mind is still, the ten directions are your own body.

How should we then live?

Know the ten directions as one single realm: Within a single speck of dust is everything. If you do not know this truth, You won't know the ancient. If you cling to what's old, You will never let it go.

Now I am free—no longer bound to anything. I have realized the truth and entered the state of liberation, following the path taught by the Buddha. This is true freedom.

Thus it is said:

In the world, there is nothing to cling to, Nothing to grasp or hold as "mine." Having clearly seen the Dharma, I let go of all attachments, And even the notion of "self" has vanished.

Like a bird flying through the sky, leaving no trace, I dwell in peace, unburdened by past karma. I have crossed the ocean of suffering, And will never again be born into this world of endless change.

Nothing is contained, nothing is kept— No dust, no single speck, no burden. Once ends seeking, no need for progress, For eons also pass like this.

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Boundless, infinite, vast, and great—over countless eons, the wise one attained Buddhahood. With diligent effort in the past, the Buddha...

The Treatise says: This Dharma gate opens the wisdom eyes of all Bodhisattvas and fulfills all their vows. Any practitioner who wishes to be reborn in the Pure Land should rely on this gate, studying and practicing it moment by moment, without interruption at any time. Those who take up this Dharma will, through small expedient means, swiftly reach the fruit of Buddhahood.

It is like someone who boards a ship, crosses the sea to reach the other shore, and with a favorable wind, uses small expedient means to quickly arrive. Those who practice this Dharma — whether walking, standing, sitting, or lying down — constantly abide in the absorption of cessation at all times. Such practitioners will soon attain the stage of unhindered tolerance. The benefits of this Dharma are countless; even if all Buddjas spoke for countless eons, they could not fully describe them. The secret Dharma treasury of the Buddhas of the three times is none other than this Dharani verse.

If a practitioner wishes to swiftly advance toward unexcelled enlightenment, they should first make vast and excellent vows. They should arouse great compassion toward all beings, regard their spiritual teachers as rare to encounter, respect the Three Jewels, and eradicate pride. In accord with the Mahayana sutras, they should sincerely confess all karmic obstructions. Then they should earnestly seek a great spiritual teacher and inquire about the essentials of the Dharma. After hearing the teaching, they should contemplate it with mindfulness and practice it as taught, maintaining an uninterrupted mind at all times. Those who do so will soon enter the Dharani gate.

The Seal of the Ocean Reflection Samadhi mentioned above is found in the Ten Grounds chapter of the Flower Adornment Sutra. The image of the seal is established based on meaning. The verse text summarizes the essential meaning of that sutra.

Why does the seal of the path have no beginning or end? To show that this one path transcends the boundaries of the three times — past, future, and present cannot encompass it.

Why does the seal of the path have twists and turns? To show that this one path adapts to conditions and suits beings’ capacities, manifesting differences according to the three vehicles.

Why does the seal consist of fifty-six angles? To represent the forty mind positions before the grounds, the ten grounds, the stage of near-enlightenment, and the stage of wondrous enlightenment — these fifty-two types of people — and to show that all of them rely on this one path to practice the four means of embracing and liberate beings. The fifty-two angles correspond to these fifty-two types. The remaining four angles represent the four means of embracing.

In the stage of ten faiths, practitioners have faith in the one path and the four means. In the stage of ten understandings, they understand this one path and the four means. In the stage of ten practices, they conduct themselves faithfully according to this one path and practice the four means. In the stage of ten dedications, their understanding and conduct are complete as they practice the one path and the four means. In the ten grounds and the stage of near-enlightenment, they directly realize the one path and practice the four means. In the stage of wondrous enlightenment, they completely realize the source of the one path and, throughout the future, teach beings using the four means.

Why does the verse have fourteen characters both vertically and horizontally? To show that although Bodhisattva practices are countless, they do not go beyond the ten perfections and the four means of embracing. All Bodhisattvas in the limitless worlds of the ten directions rely on these practices as their foundation.

Why does the verse have a beginning and an end? To comfort timid Bodhisattvas. Although the path to Buddhahood is long, if they practice without cease, they will eventually attain Buddhahood. Never retreat.

Why are both the beginning and end of the verse located in the center? To show that the correct contemplation practiced by beginners does not differ from the wisdom of correct contemplation of the Tathagata.

Why does reading horizontally or vertically around the seal fail to yield a sentence? To show that the profound meaning of this Dharani cannot be understood by those holding views of permanence, annihilation, or extremes.

Why can a sentence be found by searching from the center? To show that the profound meaning of this Dharani can only be known through the correct view of the middle path.

Why is there no verse outside the seal? To show that although the Buddha’s teaching is vast like countless grains of sand, it does not depart from the one path. Outside this one path, there is no other Dharma.

Why is the meaning of the verse not explained? To encourage practitioners to find profound meaning in few words. To prevent them from abandoning the essential and chasing after superficial details, greedily counting words and missing the great benefit. As the sutra says: It is better to understand the meaning with little learning than to learn much without understanding. This tests practitioners’ level of gain, depth of capacity, and maturity of practice. It also makes those with narrow views and arrogance place more weight on the true Dharma.

Moreover, this profound meaning is not within the domain of nine types of beings. What are these nine? 1. Ordinary beings. 2. Those with worldly intelligence. 3. Those who analyze phenomena. 4. Hearers and solitary realizers. 5. Practitioners attached to the view of emptiness. 6. Those with scattered minds who pursue much learning. 7. Beings holding extreme views. 8. Beings holding views of annihilation. 9. Beings holding views of permanence. Such people slander one another, saying, “My wisdom is superior, yours is inferior. Only I can fully understand the Buddha’s teaching.” These people are truly pitiable. They create a great self within a five-foot body, as if measuring the limits of space with a tiny mind. It is like a child trying to measure the ocean with a clam shell, saying, “Only I can measure the great sea.” Those with narrow views measure the Buddha’s Dharma in the same way. Unless they remove their pride and repent from their hearts, it will be hard to teach them. Even if they recite the words, they will not understand the profound principle. Even if they have much learning, it only increases their arrogance, and their efforts are in vain. As a sutra verse says: “Like a poor person counting others’ treasures day and night, never possessing even half a coin themselves — so it is with much learning without practice.”

Because of such beings, to protect them, the meaning is not further explained. Otherwise, their wrong views would only increase, and they would sink forever in the sea of suffering without a chance to escape. As a sutra verse says: “Those who destroy the Dharma and lack faith fall into the three lower realms. I would rather not teach and quickly enter nirvana.”

The meaning of this Dharani is the domain of the wisdom that is equal to the realm of reality, involving limitless practices. As a sutra verse says: “One whose mind roams the realm of reality like space — such a person knows the Buddha’s domain.”

Why is the original text preserved? To show that the true Dharma is ultimately permanent, the common foundation of all Buddhas of the three times. Like a carpenter’s chalk line, a constant rule relied upon by successive masters. Also, it encourages Bodhisattvas in name only to abandon superficialities and seek the origin, reaching the fundamental source. It ensures the true Dharma remains, its light constantly shining, breaking beings’ ignorance. It also ensures that beings, in life after life, will not see the Buddha lineage end. For these reasons, the original text is kept.

The essential meaning of the sutra is briefly described thus. To fully fathom its source, only a Buddha can completely know it. We can only rely on faith, understanding, and praise. To arouse vast vows, I praise in verse.

Treatise on the Ocean-Seal Samadhi

The best(examining what is good) means setting aside distinctions(appearing as they are). Limitation(recognizing where to conserve effort) feels weak(the subtle essence within the text serves as the foundation).

Copied on the twentieth day of the eighth month in the first year of the Eikyū era (the year of the Water Serpent). Written by the scribe Suke-nori. Collated in the third month of the sixth year of the Kyōhō era against the castle's copy stored at Kōzan-ji Temple.