English
English version: From that time on, Sudhana (Shancai, 善财) completely realized enlightenment in one lifetime, so he could contract and expand freely, appearing and disappearing simultaneously. In the realm of the One Reality (一真法界), he transcended the boundaries of beginning and end, and entering and exiting had no distinction between inside and outside. The initial aspiration was the true awakening, encompassing the cultivation of many lifetimes in an instant; the path of the Ten Faiths (十信) was perfected, and a single thought contained the realm of Buddhahood. This caused Bodhisattvas before the Bhumis (地, stages of the Bodhisattva path) to have doubts when encountering things, and the profound insights of the five hundred Sravakas (声闻, disciples) could not reach it. Unobstructed interpenetration, the one and the many intermingling, complete realization and correspondence, is called the Buddha-ground (佛地). However, the name of this contemplation gate is not fixed. If named according to the One Body (一体), it is the Samadhi Gate of the Sea-seal Manifestation (海印炳现三昧门); if discussed according to the Two Functions (二用), it is called the Samadhi Gate of the Wonderful Conduct of the Avatamsaka (华严妙行三昧门); if based on the Threefold Universality (三遍), it is the Samadhi Gate of a Dust Containing the Ten Directions (尘含十方三昧门); if according to the Four Virtues (四德), it is named the Samadhi Gate of the Four Embracing Dharmas Embracing Beings (四摄摄生三昧门); if according to the Five Cessations (五止), it is the Samadhi Gate of Tranquil Function Without Obstruction (寂用无碍三昧门); if taking the Six Contemplations (六观) as the name, it is the Samadhi Gate of the Unobstructed Buddha-fruit (佛果无碍三昧门). Such meanings are named according to their virtues, and according to the teachings, they are called the Six Contemplations. Entering any one gate, all virtues are complete. Since non-birth is manifested, illusory existence does not disappear. Gathering the Dharma Realm into a single dust, raising one body and manifesting ten bodies, such meanings cannot be conceived by emotions; only when consciousness is exhausted and views are removed can they be contemplated. Although I am not clever, I have always studied this sutra, and I will present some simple words, hoping to gather the profound meaning of the heavens. The verse says: Extensively seeking the roots of all teachings, gathering to form this Avatamsaka Contemplation, the words are concise and the meaning is not lacking, the wise should diligently study it. 《Contemplation on Exhausting Illusions and Returning to the Source, Exploring the Profound Meaning of the Avatamsaka》 Re-edited by Ji Narrated by the Sramana Jingyuan (净源) of Jinshui in the Song Dynasty In the past, Dharma Master Zhiyuan (智圆) of Gushan once said: 'Venerable Dushun (杜顺) elucidated the profound meaning of the Avatamsaka Sutra and wrote this article.' This is probably based on the inscription on the North Pagoda written by Gao Ying (高郢), a secretary of the Central Secretariat in the Tang Dynasty. Jingyuan once read the 'Record of the Wonderful Enlightenment Pagoda' written by Prime Minister Pei Xiu (裴休) of the Tang Dynasty, which said: 'The commentator of the Avatamsaka Sutra admired Xianshou's (贤首) 'Returning to the Source,' studying it with delight, like a dragon playing with a pearl.' Only then did I know that this 'Contemplation' was indeed written by National Teacher Xianshou. Moreover, the three sections of text quoted in the 'Contemplation' are all the words of the National Teacher, clearly and distinctly. -------------------------------------------------------------------------------- 焉。
Chinese
熙宁元年冬十一月，特抱诸郡观本，再请钱唐通义大师子宁重校其辞。宁公学深知古，力考诸文，朝而思夕而玩，因与源曰：“贤首所集，具引之语，救而得之矣！请试陈其一二焉。《观》不云乎：‘用就体分，非无差别之势，事依理显，自有一际之形。’兹乃《义海百门》之一也。又曰：‘拯物导迷莫斯为最’，岂非《般若心经疏．序》欤！又谓‘就此门中分为四句’，此亦晋疏玄谈，又已明矣！” 源应之曰：“夫有条不紊，表其网之在纲，探乎深辞，贵其通于舆义。然则君子僧博览祖训，负卓卓之识，岂独畴昔有之乎！”源爱通义师传慈恩祖教，讲儒者五经，而考文责实、章灼同异，意犹吾心也，于是乎题之卷末，云耳。 纪重校(竟) 现代汉语译本： 就这样。 熙宁元年（公元1068年）冬季十一月，特地带着各郡的观本，再次请钱塘通义大师子宁重新校对其文辞。子宁大师学识渊博，精通古文，竭力考证各种文献，早晚思索玩味，于是对源说：‘贤首国师所收集的，都引用了这些话语，补救后才得以完整！请允许我尝试陈述其中的一二。《观经》不是说过吗：‘用以成就体性，并非没有差别的态势；事依理而显现，自然有一际的形态。’这乃是《义海百门》中的一个例子。又说：‘拯救众生，引导迷途，没有比这更好的了’，这难道不是《般若心经疏．序》中的话吗！又说‘就在这个门中分为四句’，这也是晋朝疏的玄谈，已经很明白了！’ 源回应说：‘有条理而不紊乱，表明网的关键在于纲；探究深奥的辞藻，贵在通达普遍的意义。既然如此，那么像您这样博览祖师训诫，具有卓越见识的君子僧，难道只是过去才有吗！’源喜爱通义大师所传的慈恩宗的教义，讲解儒家的五经，并且考证文献，追究事实，辨明相同和差异，心意与我相同，因此将这些题写在卷末，仅此而已。 纪重校（完毕）
English
English version: Thus it is. In the eleventh month of winter in the first year of the Xining era (1068 AD), I specially brought the commentaries from various prefectures and again invited the Venerable Zining, the Great Master of Tongyi Monastery in Qiantang (Hangzhou), to re-examine their wording. Master Zining, with his profound knowledge and mastery of ancient texts, diligently researched various documents, contemplating them morning and night. He then said to Yuan: 'What the National Teacher Xianshou (Fazang) collected all quoted these words, which were rescued and made complete! Please allow me to present one or two examples. Doesn't the *Guan Jing* (Visualization Sutra) say: 'Using it to accomplish the essence, it is not without the potential for differentiation; matters manifest according to principle, naturally having the form of a single boundary.' This is one example from the *Yihai Baimen* (One Hundred Gates of the Ocean of Meaning). It also says, 'To save beings and guide the lost, nothing is better than this,' isn't this from the *Preface to the Commentary on the Heart Sutra*! It also says, 'Within this gate, it is divided into four phrases,' this is also the profound discussion of the Jin Dynasty commentary, which is already clear!' Yuan responded, 'Having order without chaos indicates that the key to the net lies in the rope; exploring profound words values understanding universal meaning. Since this is the case, then such a virtuous monk like you, who has extensively studied the ancestral teachings and possesses outstanding knowledge, is not only found in the past!' Yuan loves the teachings of the Ci'en School (Yogācāra School) transmitted by Master Tongyi, explains the Five Classics of Confucianism, and examines documents, pursues facts, and distinguishes similarities and differences. His intention is the same as mine, so I inscribe these at the end of the scroll, that's all. Record of Re-examination (End) --------------------------------------------------------------------------------