English
English version This is True Thusness Original Enlightenment (Tathata-mulajnana). When delusion ceases and the mind becomes clear, all phenomena appear simultaneously, like waves arising on the ocean due to the wind. If the wind stops, the seawater becomes clear, and all phenomena are reflected without exception. The *Awakening of Faith* says: 'Limitless is the treasury of merit and virtue, the Dharma-nature is the ocean of True Thusness.' Therefore, it is called the Samudramudra-samadhi (Ocean Seal Samadhi). The *Sutra* says: 'All of existence and myriad phenomena are sealed by the One Dharma.' This One Dharma refers to the One Mind, which encompasses all mundane and supramundane dharmas. It is the essence of the Great Totality Dharma-door of the One Dharma Realm, differentiated only by deluded thoughts. If one is free from deluded thoughts, there is only True Thusness. Therefore, it is called the Samudramudra-samadhi. The *Avatamsaka Sutra* says: 'Sometimes appearing as boys and girls, as devas (gods), nagas (dragons), and asuras (demons), even as mahoragas (great serpents), they appear to each according to their liking. The forms of sentient beings are all different, their actions and sounds are also immeasurable. All of these can be manifested by the majestic power of the Samudramudra-samadhi.' Based on this meaning, it is called the Samudramudra-samadhi. Secondly, the perfect, luminous, and unhindered function of the Dharma Realm is the Avatamsaka-samadhi (Flower Garland Samadhi). This refers to extensively cultivating myriad practices, perfecting virtues in accordance with principle, universally pervading the Dharma Realm, and attaining Bodhi (enlightenment). 'Avatamsaka' means that flowers have the function of bearing fruit, and practices have the ability to produce results. Now, we use things to express and manifest, so we use flowers as a metaphor. 'Adornment' (严) means that the results of practice are complete and perfect, in accordance with principle and true to reality. Both nature and appearance disappear, and both the subject and object are extinguished, manifesting brilliantly and clearly. Therefore, it is called 'adornment.' Truly, practices that do not flow from True Thusness cannot accord with True Thusness. How can practices that adorn True Thusness not arise from True Thusness! Thus, True Thusness encompasses the ends of delusion, and there is no practice that is not cultivated. Delusion thoroughly penetrates the source of True Thusness, and there is no phenomenon that is not still. Therefore, it is said, 'the perfect, luminous, and unhindered function of the Dharma Realm.' The *Avatamsaka Sutra* says: 'Adorning and purifying inconceivable lands, making offerings to all Tathagatas (Buddhas), emitting great light without limit, liberating sentient beings without end, giving, upholding precepts, patience, diligence, and dhyana (meditation), wisdom, skillful means, spiritual powers, and so on, all of these are unhindered, by the power of the Buddha's Avatamsaka-samadhi.' Based on this meaning, it is called the Avatamsaka-samadhi. Third, 'showing the three pervasions' means relying on the previous two functions, one by one --------------------------------------------------------------------------------
Chinese
用中普周法界，故云遍也。言三遍者：一者、一尘普周法界遍。谓尘无自性揽真成立，真既无边尘亦随尔。《经》云：“华藏世界所有尘，一一尘中见法界，宝光现佛如云集，此是如来刹自在。”准此义故，当知一尘普周法界也。 二者、一尘出生无尽遍。谓尘无自体，起必依真，真如既具恒沙众德，依真起用亦复万差。《起信论》云：“真如者，自体有常乐我净义故，清凉不变自在义故，具足如是过恒沙功德，乃至无有所少义故。”《经》云：“如此华藏世界海中，无问若山若河乃至树林尘毛等处，一一无不皆是称真如法界具无边德。”依此义故，当知一尘，即理即事、即人即法、即彼即此、即依即正、即染即净、即因即果、即同即异、即一即多、即广即狭、即情即非情、既三身即十身。何以故？理事无碍、事事无碍，法如是故、十身互作自在用故，唯普眼之境界也。如上事相之中，一一更互相容相摄，各具重重无尽境界也。《经》云：“一切法门无尽海，同会一法道场中，如是法性佛所说，智眼能明此方便。” 问：“据其所说，则一尘之上，理无不显、事无不融，文无不释、义无不通。今时修学之徒，云何晓悟达于尘处顿决群疑？且于一尘之上，何者是染？云何名净？何者为真？何者称俗？何者名 现代汉语译本：用中普周法界（指整个宇宙），所以说是‘遍’。所说的三遍是：第一，一尘普周法界遍。意思是说，微尘没有自性，依附于真如而成立，真如既然没有边际，微尘也随之如此。《华严经》说：‘华藏世界所有的微尘，每一个微尘中都能见到法界，宝光显现佛陀如云聚集，这是如来的刹土自在。’依据这个意思，应当知道一尘普周法界。 第二，一尘出生无尽遍。意思是说，微尘没有自体，生起必定依靠真如，真如既然具有恒河沙数般的功德，依真如而生起的作用也千差万别。《起信论》说：‘真如，自体具有常、乐、我、净的意义，清凉不变自在的意义，具足像恒河沙数一样多的功德，乃至没有丝毫欠缺的意义。’《华严经》说：‘如此华藏世界海中，无论山、河，乃至树林尘毛等处，没有一处不是称合真如法界，具足无边功德。’依据这个意思，应当知道一尘，即是理也是事，即是人也是法，即是彼也是此，即是依也是正，即是染也是净，即是因也是果，即是同也是异，即是一也是多，即是广也是狭，即是有情也是非情，既然三身即是十身。为什么呢？因为理事无碍、事事无碍，法就是这样，十身互相作用自在的缘故，唯有普眼（指佛的智慧之眼）的境界才能达到。如上面的事相之中，每一个都互相容纳相摄，各自具有重重无尽的境界。《华严经》说：‘一切法门无尽海，同会一法道场中，如是法性佛所说，智眼能明此方便。’ 问：依照你所说的，那么一尘之上，道理没有不显现的，事相没有不融合的，文字没有不解释的，意义没有不通达的。现在修学的人，如何才能晓悟通达于微尘之处，从而顿然解决各种疑惑？而且在一尘之上，什么是染？什么叫做净？什么是真？什么叫做俗？什么叫做
English
English version: It uses the universally pervasive Dharmadhatu (the entire universe), hence the term 'pervasive'. The three pervasions mentioned are: First, one dust particle universally pervades the Dharmadhatu. This means that a dust particle has no self-nature, it is established by relying on True Thusness (Tathata), and since True Thusness is boundless, the dust particle is also like that. The Sutra says: 'In every dust particle of the Flower Adornment World, one sees the Dharmadhatu, the Buddha appears with jeweled light like gathering clouds, this is the sovereign realm of the Tathagata.' According to this meaning, one should know that one dust particle universally pervades the Dharmadhatu. Second, one dust particle gives rise to endless pervasions. This means that a dust particle has no self-entity, its arising must rely on True Thusness, and since True Thusness possesses countless virtues like the sands of the Ganges, the functions arising from relying on True Thusness are also infinitely diverse. The Awakening of Faith says: 'True Thusness, its self-entity has the meaning of permanence, bliss, self, and purity, the meaning of coolness, immutability, and freedom, it possesses such virtues as numerous as the sands of the Ganges, even to the meaning of lacking nothing.' The Sutra says: 'In this Flower Adornment World Sea, whether it be mountains, rivers, or even trees, forests, dust, hairs, etc., every single place is in accordance with the True Thusness Dharmadhatu, possessing boundless virtues.' According to this meaning, one should know that one dust particle is both principle and phenomenon, both person and dharma, both that and this, both dependent and independent, both defiled and pure, both cause and effect, both same and different, both one and many, both broad and narrow, both sentient and non-sentient, since the three bodies are the ten bodies. Why? Because principle and phenomenon are unobstructed, phenomenon and phenomenon are unobstructed, the Dharma is like this, the ten bodies interact freely, only the realm of the Universal Eye (Buddha's eye of wisdom) can reach it. In the above phenomena, each one mutually contains and embraces each other, each possessing layers upon layers of endless realms. The Sutra says: 'All Dharma gates are an endless sea, converging in the Dharma assembly of one Dharma, such is the Dharma-nature spoken by the Buddha, the eye of wisdom can illuminate this expedient.' Question: According to what you have said, then on one dust particle, no principle is not revealed, no phenomenon is not integrated, no text is not explained, no meaning is not understood. Now, how can those who are studying and practicing understand and penetrate the place of a dust particle, thereby suddenly resolving all doubts? And on one dust particle, what is defilement? What is called purity? What is truth? What is called mundane? What is called --------------------------------------------------------------------------------
Chinese
生死？何者名涅槃？云何名烦恼？云何名菩提？云何名小乘法？云何名大乘法？请垂开决，闻所未闻！” 答：“大智圆明睹纤毫而周性海，真源朗现处一尘而耀全身。万法起必同时一际，理无前后。何以故？由此一尘虚相能翳于真，即是染也。由此尘相空无所有，即是净也。由此尘性本体同如，即是真也。由此尘相缘生幻有，即是俗也。由于尘相念念迁变，即是生死。由观尘相生灭相尽空无有实，即是涅槃。由尘相大小皆是妄心分别，即是烦恼。由尘相体本空寂缘虑自尽，即是菩提。由尘相体无遍计，即是小乘法也。由尘性无生无灭依他似有，即是大乘法也。如是略说，若具言之，假使一切众生怀疑各异，一时同问如来，如来唯以一尘字而为解释，宜深思之。” 《经》云：“一切法门无尽海，一言演说尽无余。”依此义故，名一尘出生无尽遍。 三者、一尘含容空有遍。谓尘无自性即空也，幻相宛然即有也。良由幻色无体必不异空，真空具德彻于有表。观色即空，成大智而不住生死；观空即色，成大悲而不住涅槃；以色空无二，悲智不殊，方为真实也。《宝性论》云：“道前菩萨于此真空妙有，犹有三疑：一者、疑空灭色，取断灭空。二者、疑空异色，取色外空。三者、疑空是物，取空为有。 生死是什么？什么叫做涅槃（Nirvana，解脱）？什么叫做烦恼（Kleshas，精神上的痛苦）？什么叫做菩提（Bodhi，觉悟）？什么叫做小乘法（Hinayana，个体解脱之道）？什么叫做大乘法（Mahayana，普度众生之道）？请您慈悲开示，让我听闻前所未闻的道理！' 回答：'伟大的智慧圆满光明，能洞察细微之处而周遍于自性之海，真实的本源明朗显现，在一粒微尘中照耀全身。万法的生起必定同时存在于一个界限之内，道理上没有先后之分。为什么这么说呢？因为这一粒微尘的虚幻之相能够遮蔽真实，这就是染污。因为这微尘之相空无所有，这就是清净。因为这微尘的自性本体相同如一，这就是真谛。因为这微尘之相由因缘而生，虚幻而有，这就是世俗。因为这微尘之相念念迁变，这就是生死。如果观察微尘之相，生灭之相穷尽，空无所有，这就是涅槃。因为微尘之相，无论大小，都是虚妄之心的分别，这就是烦恼。因为微尘的本体本来空寂，因缘思虑自然止息，这就是菩提。因为微尘之相本体没有普遍的计度分别，这就是小乘法。因为微尘的自性不生不灭，依他而似有，这就是大乘法。这样简略地说，如果要详细地说，假使一切众生怀疑各不相同，一时共同向如来提问，如来只用一个'尘'字来解释，应该深入思考。' 《经》中说：'一切法门无尽如大海，一言演说穷尽无遗漏。'依据这个意义，叫做一尘出生无尽遍。 第三，一尘含容空有遍。所谓微尘没有自性就是空，虚幻之相宛然存在就是有。正是因为虚幻的色相没有实体，必定不异于空，真空具备功德，彻照于有之外表。观察色就是空，成就大智慧而不执着于生死；观察空就是色，成就大悲心而不执着于涅槃；因为色和空没有二致，悲和智没有差别，才算是真实。《宝性论》（Ratnagotravibhāga，又名《如来藏论》）中说：'道前的菩萨对于这真空妙有，还有三种疑惑：第一，怀疑空会消灭色，执取断灭空。第二，怀疑空异于色，执取色之外的空。第三，怀疑空是实物，执取空为实有。'