T45n1867_華嚴五教止觀
大正藏第 45 冊 No. 1867 華嚴五教止觀
No. 1867
五教止觀一乘十玄門合行敘
夫五教止觀也者。華嚴初祖帝心尊者所造。且一乘十玄門也者。第二祖至相大師所撰也。偕釋于大不思議經。而始起五教。乃立十玄。是顯于無閡重重因陀羅珠網之寶冊。示乎圓融隱隱錠光頗黎鏡之玉章也。或日書林井氏袖彼二小策子來謂云。頃日雕刻入梓。因思欲及於遐邇。而卷軸至少。若別行者恐煩披閱。是故合集以行焉。因乞措一辭于卷首。繇旃應索書而為敘。
惟時元祿第九丙子八月穀旦寓智積覺眼空敬識
華嚴五教止觀
京終南山文殊化身 杜順 說
行人修道簡邪入正止觀法門有五。
一法有我無門(小乘教) 二生即無生門(大乘始教) 三事理圓融門(大乘終教) 四語觀雙絕門(大乘頓教) 五華嚴三昧門(一乘圓教)
第一法有我無門
夫對病而裁方。病盡而方息。治執而施藥。執遣而藥已。為病既多。與藥非一。隨機進修異。所以方便不同。今偏就五停心中。為眾生著我者。說界分別觀。眾生從無始已來。執身為一。計我我所。然計我有二種。一即身執我。二離身執我。言離身執我者。謂外道計身內別有神我者是
【現代漢語翻譯】 現代漢語譯本
大正藏第 45 冊 No. 1867 華嚴五教止觀
No. 1867
五教止觀一乘十玄門合行敘
五教止觀，乃是華嚴初祖帝心尊者所造。一乘十玄門，則是第二祖至相大師所撰。一同闡釋于《大不思議經》，從而開創五教，建立十玄。這好比展現於無礙重重因陀羅珠網（Indra's net，比喻相互聯繫、重重無盡的世界）的珍貴典籍，昭示著圓融隱約、如同錠光（Dipankara，過去佛之一）頗黎鏡（crystal mirror）般的精妙篇章。近日，書林井氏帶著這兩本小冊子前來，說想要雕刻印行，使其流傳遠近。但考慮到卷軸過於簡短，如果單獨刊行，恐怕會增加閱讀者的麻煩，因此將它們合在一起刊行。因此請求我在卷首寫一段序言。我旃（Zhan）應他的請求，寫下這篇序。
時值元祿第九年丙子八月吉日，寓居智積寺的覺眼空敬識。
華嚴五教止觀
京終南山文殊（Manjusri，智慧的象徵）化身 杜順（Dushun） 說
修行人修道，爲了簡別邪說，進入正道，止觀法門有五種：
一、法有我無門（小乘教） 二、生即無生門（大乘始教） 三、事理圓融門（大乘終教） 四、語觀雙絕門（大乘頓教） 五、華嚴三昧門（一乘圓教）
第一 法有我無門
好比針對病癥而制定藥方，病癥痊癒則藥方停止使用；爲了去除執著而施用藥物，執著消除則藥物不再需要。因為病癥繁多，所以給出的藥物也不止一種。根據不同根器進行修行，所以方便法門也各不相同。現在偏重於用五停心觀（five kinds of meditation）中的界分別觀，來為執著于『我』的眾生說法。眾生從無始以來，就執著于身體，認為有『我』和『我所』。然而，認為有『我』有兩種：一是即身執我，二是離身執我。所謂離身執我，是指外道認為在身體內另有一個神我。
【English Translation】 English version
T45 No. 1867 Avatamsaka Five Teachings Cessation and Contemplation
No. 1867
Preface to the Combined Practice of Five Teachings Cessation and Contemplation and the Ten Profound Gates of the One Vehicle
The Five Teachings Cessation and Contemplation were created by Emperor Heart Venerable One, the first patriarch of the Avatamsaka school. The Ten Profound Gates of the One Vehicle were written by the second patriarch, Master Zhi Xiang (Zhi Xiang, 至相大師). Together, they explain the Great Inconceivable Sutra, initiating the Five Teachings and establishing the Ten Profound Gates. This reveals the precious texts of the unobstructed, layer upon layer, Indra's net (Indra's net, 比喻相互聯繫、重重無盡的世界), and demonstrates the subtle chapters of the rounded and integrated, faintly discernible, Dipankara (Dipankara, 過去佛之一) crystal mirror.
Recently, Jing of Shorin brought these two small books, saying that he wanted to carve and print them so that they could be circulated far and wide. However, considering that the scrolls were too short, it would be troublesome for readers if they were published separately, so they were combined for publication. Therefore, he requested me to write a preface at the beginning of the volume. I, Zhan, responded to his request and wrote this preface.
Respectfully written by Jueyan Kong, residing at Chishaku-in Temple, on an auspicious day in August of the ninth year of Genroku (1696).
Avatamsaka Five Teachings Cessation and Contemplation
Said by Dushun (Dushun), the incarnation of Manjusri (Manjusri, 智慧的象徵) from Zhongnan Mountain in the capital
For practitioners cultivating the path, in order to distinguish between heresy and enter the right path, there are five methods of cessation and contemplation:
- The Gate of Dharma Exists, Self Does Not (Hinayana Teaching) 2. Birth is Identical to Non-Birth (Mahayana Elementary Teaching) 3. The Gate of Perfect Interfusion of Phenomena and Principle (Mahayana Consummate Teaching) 4. The Gate of Dual Transcendence of Language and Observation (Mahayana Sudden Teaching) 5. The Samadhi Gate of Avatamsaka (One Vehicle Perfect Teaching)
First, the Gate of Dharma Exists, Self Does Not
It is like prescribing a medicine for an illness; when the illness is cured, the prescription is no longer needed. It is like administering medicine to remove attachments; when attachments are eliminated, the medicine is no longer necessary. Because there are many illnesses, the medicines given are not just one kind. Cultivating according to different capacities, the expedient methods are also different. Now, focusing on the contemplation of the distinctions of realms from the five kinds of meditation (five kinds of meditation), we speak for the beings attached to 'self'. Since beginningless time, beings have been attached to the body, considering there to be 'self' and 'what belongs to self'. However, there are two kinds of considering there to be 'self': one is attachment to self in the body, and the other is attachment to self apart from the body. The so-called attachment to self apart from the body refers to the heretics who believe that there is another divine self within the body.
也。廣如經論中破。於此不更繁文。言即身執我者。執我如來慈悲為破此病故。都開四藥以治四病。其中別門各有藥病。具如后釋。言四病者。一執身為一我。二執四大。三執五陰。四執十二入。言四藥者。一色心兩法。二四大五陰。三十二入。四十八界是也。次釋。若眾生執身為一我而成病者。即說色心二法為藥。亦云。此中乃有色心二法。云何為一我耶。眾生聞此遂即轉執色心為實成病。即為開一色即為開一心。色為四色。即四大是也。開一心為四心。即五陰中四陰是也。此乃是四色四心。云何但執一色一心為一我耶。眾生又即轉執四色四心成病。佛即為合四大為一色。即五陰中色陰是也。合四心為一心。即十二入中意入是也。眾生聞此又更轉執成病。佛即為分一色為十一色。言十一者。即十二入中內五根外六塵。成十一色也。開一心為七心。即十八界中六識並意識是也。此乃是十八界。云何直執一色一心為有我耶。眾生聞此遂悟得入空也。然十八界中各有三種。謂內界外界中界。又就三種中各分為二。一者病三。二者藥三。言病三者。一內執六根。總相為我者是也。二外執六塵。總相為我所者是也。三總計中間六識。總相為我見者是也。謂我見我聞我覺我知者是也。次言藥三者。一分內六根為六界。謂眼界等是
【現代漢語翻譯】 現代漢語譯本： 也。如同經論中廣泛破斥的那樣，這裡不再贅述。說到執著于『即身』為我的人，如來（Tathagata，佛的稱號之一，意為『如來者』）的慈悲是爲了破除這種病，因此才開設四種藥來治療四種病。其中每個不同的方面各有其對應的藥和病，具體在後面解釋。所說的四種病是：一、執著身體為唯一的我；二、執著四大（地、水、火、風）為我；三、執著五陰（色、受、想、行、識）為我；四、執著十二入（眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）為我。所說的四種藥是：一、色法和心法兩種；二、四大和五陰；三、十二入；四、十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識）。 接下來解釋。如果眾生執著身體為唯一的我而成為病，就說色法和心法兩種是藥。也可以說，這裡有色法和心法兩種，怎麼能是一個我呢？眾生聽到這些，就轉而執著色法和心法為實有，從而成為病。就為他們開示，一個色法可以分解為四個色法，也就是四大。一個心法可以分解為四個心法，也就是五陰中的四個陰（受、想、行、識）。這明明是四種色法和四種心法，怎麼能只執著一個色法和一個心法為唯一的我呢？眾生又轉而執著四種色法和四種心法成為病，佛就為他們合併四大為一個色法，也就是五陰中的色陰。合併四種心法為一個心法，也就是十二入中的意入。 眾生聽到這些又更加轉而執著成為病，佛就為他們分解一個色法為十一個色法。所說的十一個，就是十二入中的內五根（眼、耳、鼻、舌、身）和外六塵（色、聲、香、味、觸、法），成為十一個色法。分解一個心法為七個心法，也就是十八界中的六識（眼識、耳識、鼻識、舌識、身識、意識）加上意識。這明明是十八界，怎麼能直接執著一個色法和一個心法為有我呢？眾生聽到這些就領悟而進入空性。然而十八界中各有三種，即內界、外界、中界。又就這三種中各分為兩種，一是病三種，二是藥三種。所說的病三種是：一、內在執著六根（眼、耳、鼻、舌、身、意）的總相為我；二、外在執著六塵（色、聲、香、味、觸、法）的總相為我所；三、總計中間的六識（眼識、耳識、鼻識、舌識、身識、意識）的總相為我見。也就是認為『我見』、『我聞』、『我覺』、『我知』。接下來所說的藥三種是：一、分解內在的六根為六界，即眼界等。
【English Translation】 English version: Also, it is extensively refuted in the sutras and treatises, so I will not elaborate here. Regarding those who cling to the 'immediate body' as self, the Tathagata's (One of the titles of the Buddha, meaning 'the Thus-Come One') compassion is to eradicate this illness, hence opening up four medicines to treat four illnesses. Among them, each different aspect has its corresponding medicine and illness, as explained later. The four illnesses are: 1. Clinging to the body as the only self; 2. Clinging to the four great elements (earth, water, fire, wind) as self; 3. Clinging to the five skandhas (form, feeling, perception, volition, consciousness) as self; 4. Clinging to the twelve entrances (the six sense organs: eye, ear, nose, tongue, body, mind, and the six sense objects: form, sound, smell, taste, touch, dharma) as self. The four medicines are: 1. The two dharmas of form and mind; 2. The four great elements and the five skandhas; 3. The twelve entrances; 4. The eighteen realms (the six sense organs: eye, ear, nose, tongue, body, mind, the six sense objects: form, sound, smell, taste, touch, dharma, and the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness). Next, to explain. If sentient beings cling to the body as the only self and become ill, then it is said that the two dharmas of form and mind are the medicine. It can also be said, here there are the two dharmas of form and mind, how can it be one self? When sentient beings hear this, they then cling to form and mind as real, thus becoming ill. Then it is revealed to them that one form can be divided into four forms, which are the four great elements. One mind can be divided into four minds, which are the four skandhas (feeling, perception, volition, consciousness) within the five skandhas. These are clearly four forms and four minds, how can one cling to only one form and one mind as the only self? Sentient beings then cling to the four forms and four minds and become ill, the Buddha then merges the four great elements into one form, which is the form skandha within the five skandhas. He merges the four minds into one mind, which is the mind entrance within the twelve entrances. When sentient beings hear this, they cling even more and become ill, the Buddha then divides one form into eleven forms. The eleven that are spoken of are the inner five sense organs (eye, ear, nose, tongue, body) and the outer six sense objects (form, sound, smell, taste, touch, dharma) within the twelve entrances, becoming eleven forms. He divides one mind into seven minds, which are the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) plus consciousness within the eighteen realms. These are clearly the eighteen realms, how can one directly cling to one form and one mind as having a self? When sentient beings hear this, they then awaken and enter emptiness. However, within the eighteen realms, each has three aspects, namely the inner realm, the outer realm, and the intermediate realm. Furthermore, within these three aspects, each is divided into two, one is the three illnesses, and the other is the three medicines. The three illnesses are: 1. Inwardly clinging to the general characteristics of the six sense organs (eye, ear, nose, tongue, body, mind) as self; 2. Outwardly clinging to the general characteristics of the six sense objects (form, sound, smell, taste, touch, dharma) as what belongs to self; 3. Generally considering the intermediate six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) as the view of self. That is, thinking 'I see', 'I hear', 'I feel', 'I know'. The three medicines that are spoken of next are: 1. Dividing the inner six sense organs into six realms, namely the eye realm, etc.
也。治前計我之病也。二分外六塵為六界。謂色界等是也。治前計我所之病。三分中間我見聞等為六識識。謂眼識界耳識界等者是也。治前我見聞等病。是已上三處合明。帶數標稱分齊差別。彼此不同。總舉題綱名為十八界法也。所言界者別也。十八者數也。故言十八界。即於前一一法上。各有六重。一者名。二者事。三者體。四者相。五者用。六者因。所言名者。眼根口中是說言者是也。所言事者。名下所詮一念相應如幻者是也。所言體者。八微事也。言八微者。堅濕暖動色香味觸者是也。所言相者。眼如香䕑華。亦云如蒲桃埵是也。所言用者。發生眼識者是也。又有四義。一眼識作眼根。二發生眼識。三眼識屬眼根。四眼識助眼根者是也。所言因者。賴耶識根種子者是也。耳根如斜跋窠相。鼻根如覆爪甲。舌根如偃月刀相。身根如立地蛇相。意根據小乘。如芙蓉相。若據大乘。以四惑俱生為相。四惑者。我貪我慢我癡我見也。意根體者阿賴耶識是也。事者名下所詮與意識內緣一念相應執我者是也。除意根體事。余根準眼根思之可知。第二外六塵者。一一是有六種。一者名口中言說色塵者是也。二者事名下所詮一念與眼識相應者是也。三者體八微者是也。四者相青黃赤白者是也。五者用引生眼識者是也。六者因阿賴
【現代漢語翻譯】 現代漢語譯本： 也。這是爲了對治之前執著于『我』的病癥。將外在的六塵分為六界，比如色界、聲界等，這是爲了對治之前執著于『我所有』的病癥。將中間的『我』的見聞等分為六識界，比如眼識界、耳識界等，這是爲了對治之前執著于『我』的見聞等的病癥。以上三處合起來說明，帶著數字標明分類和差別，彼此不同，總括起來稱為十八界法。所說的『界』，是類別的意思。『十八』，是數量。所以說十八界。即在前面每一個法上，各有六重意義：一是名，二是事，三是體，四是相，五是用，六是因。所說的『名』，比如眼根，口中說出的就是『眼根』這個名稱。所說的『事』，是在名稱下所詮釋的與眼識相應的一念，如幻如化。所說的『體』，是八微。所說的八微，是堅、濕、暖、動、色、香、味、觸。所說的『相』，眼根像香䕑華，也說像蒲桃埵。所說的『用』，是發生眼識。又有四種意義：一是眼識作為眼根，二是發生眼識，三是眼識屬於眼根，四是眼識幫助眼根。所說的『因』，是阿賴耶識的根種子。耳根像斜跋窠相。鼻根像倒覆的爪甲。舌根像偃月刀的形狀。身根像立在地上的蛇。意根根據小乘的說法，像芙蓉花。如果根據大乘的說法，以四惑俱生為相。四惑是：我貪、我慢、我癡、我見。意根的體是阿賴耶識。事，是在名稱下所詮釋的與意識內緣一念相應執著于『我』。除了意根的體和事，其餘的根可以參照眼根來思考，就可以明白了。第二，外六塵，每一個都有六種意義：一是名，口中說出的色塵這個名稱。二是事，在名稱下所詮釋的與眼識相應的一念。三是體，是八微。四是相，是青黃赤白等顏色。五是用，是引生眼識。六是因，是阿賴耶識的種子。
【English Translation】 English version: Also. This is to cure the illness of clinging to 'self' previously. Dividing the external six dusts into six realms, such as the Rupa-dhatu (form realm), etc., is to cure the illness of clinging to 'what belongs to me' previously. Dividing the 'self's' seeing and hearing, etc., in the middle into six Vijnana-dhatus (consciousness realms), such as the eye-consciousness realm, ear-consciousness realm, etc., is to cure the illness of clinging to the 'self's' seeing and hearing, etc., previously. The above three places combined explain, with numbers marking the classification and differences, different from each other, collectively called the Eighteen Dhatus (realms) Dharma. The so-called 'dhatu' means category. 'Eighteen' is the number. Therefore, it is said to be the Eighteen Dhatus. That is, on each of the preceding dharmas, there are six meanings: first is name (nama), second is event (artha), third is substance (dravya), fourth is characteristic (lakshana), fifth is function (karitra), and sixth is cause (hetu). The so-called 'name', such as the eye-organ (caksu-indriya), what is spoken in the mouth is the name 'eye-organ'. The so-called 'event' is the single thought corresponding to eye-consciousness, which is explained under the name, like a phantom. The so-called 'substance' is the eight subtle elements (astu-rupa). The so-called eight subtle elements are solidity, fluidity, heat, motion, color, smell, taste, and touch. The so-called 'characteristic', the eye-organ is like a fragrant utpala flower, also said to be like a grape cluster. The so-called 'function' is to generate eye-consciousness. There are also four meanings: first, eye-consciousness acts as the eye-organ; second, it generates eye-consciousness; third, eye-consciousness belongs to the eye-organ; fourth, eye-consciousness helps the eye-organ. The so-called 'cause' is the root seed of the Alaya-vijnana (storehouse consciousness). The ear-organ (srotra-indriya) is like the shape of a slanting basket. The nose-organ (ghrana-indriya) is like an inverted claw. The tongue-organ (jihva-indriya) is like the shape of a crescent moon knife. The body-organ (kaya-indriya) is like a snake standing on the ground. The mind-organ (manas-indriya), according to the Hinayana (small vehicle), is like a lotus flower. According to the Mahayana (great vehicle), it takes the simultaneous arising of the four afflictions (kleshas) as its characteristic. The four afflictions are: self-greed (atma-raga), self-conceit (atma-mana), self-ignorance (atma-moha), and self-view (atma-drsti). The substance of the mind-organ is the Alaya-vijnana. The event is the clinging to 'self' in the single thought corresponding to the internal connection of consciousness, which is explained under the name. Except for the substance and event of the mind-organ, the remaining organs can be understood by referring to the eye-organ. Second, the external six dusts (sad-visaya), each has six meanings: first is the name, the name of the color-dust (rupa-visaya) spoken in the mouth. Second is the event, the single thought corresponding to eye-consciousness, which is explained under the name. Third is the substance, which is the eight subtle elements. Fourth is the characteristic, which is colors such as blue, yellow, red, and white. Fifth is the function, which is to generate eye-consciousness. Sixth is the cause, which is the seed of the Alaya-vijnana.
耶識中色種色種子者是也。聲塵以大小長短音聲為相。香塵以香臭等為相。味塵以酸堿甘辛苦為相。觸塵冷暖澀滑硬軟輕重等為相也。法塵以方圓長短形量等為相。其法塵以無明為體。除法塵體。外餘五塵準色塵思之。中間六識者。一名口中言說眼識者是也。二事者名詮不及妙得不亡者是也。三體者用如來藏為體。四相者清凈圓滿為相也。五用者得境了知為用也。六因者以阿賴耶識中眼識種子者是也。然意識中事者。名下所詮與正理不相應者是也。以一切往礙為相。除意識事相。外餘五識準眼識思之。其名事等一界既六。總計十八界都一百八界也。有經用此為一百八煩惱。所治之病既爾。能治之藥亦然。俱根塵識等並以藏識為體。故楞伽經云。藏識海常住。境界風所動。恒起諸識浪。騰躍而轉生。據此經文。是為可證。若行者觀此十八界。斷前等煩惱。得離我我所。此即解脫能觀之心。是智所觀之境。無人名得人無我智也。人我雖去。法執猶存。法執者謂色心也。問此中法執色心與前破一我色心何別耶。答前則一身為有人。故舉色心以破見。乃至如是展轉開一身為十一色。開一心為七心等。至此始知從眾緣和合生。故人見始亡。鑒理未明。猶執眾緣。以為實有。有斯異也。此略出說小乘破我執。明界分別觀竟。
【現代漢語翻譯】 現代漢語譯本：耶識（Yishi，末那識）中的色種（sezhong，色法的種子）就是指這個。聲塵（shengchen，聲音的客體）以大小、長短的音聲作為它的相狀。香塵（xiangchen，氣味的客體）以香臭等作為它的相狀。味塵（weichen，味道的客體）以酸、堿、甘、辛苦作為它的相狀。觸塵（chuchen，觸覺的客體）以冷、暖、澀、滑、硬、軟、輕、重等作為它的相狀。法塵（fachen，法的客體）以方、圓、長、短、形狀、量等作為它的相狀。這法塵以無明為它的本體。除了法塵的本體之外，其餘五塵可以參照色塵來思考。中間的六識（liushi，六種意識）中，第一種叫做口中言說的眼識。第二件事叫做名詮不及，妙得不亡。第三本體以如來藏為本體。第四相以清凈圓滿為相。第五用以得境了知為用。第六因以阿賴耶識（Alaya-vijnana）中的眼識種子為因。然而意識中的事，叫做下文所詮釋的與正理不相應的。以一切往礙作為它的相狀。除了意識的事相之外，其餘五識可以參照眼識來思考。這名事等一界既然有六，總計十八界，總共有一百八界。有的經典用這個作為一百八種煩惱。所要治療的疾病既然是這樣，那麼能夠治療的藥物也是這樣。都以根、塵、識等，並且以藏識（Alaya-vijnana）為本體。所以《楞伽經》（Lankavatara Sutra）說：『藏識海常住，境界風所動，恒起諸識浪，騰躍而轉生。』根據這部經文，這是可以證明的。如果修行者觀察這十八界，斷除前面的煩惱，就能脫離我與我所，這就是解脫。能觀的心是智慧，所觀的境是無人。名叫得到人無我智。人我雖然去除，法執仍然存在。法執是指色心。問：這其中的法執色心與前面破除一我色心有什麼區別呢？答：前面則認為一身是有人，所以舉出色心來破除這種見解，乃至這樣輾轉開一身為十一色，開一心為七心等。到這裡才開始知道是從眾緣和合而生，所以人見才開始消失，但是鑑別真理還不明白，仍然執著眾緣，認為它們是真實存在的。有這樣的區別。這簡略地說明了小乘破除我執，闡明界分別觀完畢。
【English Translation】 English version: The 'sezhong' (色種, seed of form) in Yishi (耶識, Alaya-vijnana) refers to this. 'Shengchen' (聲塵, sound object) takes sounds of varying sizes and lengths as its characteristic. 'Xiangchen' (香塵, scent object) takes fragrant and foul smells as its characteristic. 'Weichen' (味塵, taste object) takes sour, alkaline, sweet, bitter, and spicy tastes as its characteristic. 'Chuchen' (觸塵, touch object) takes cold, warm, rough, smooth, hard, soft, light, and heavy sensations as its characteristic. 'Fachen' (法塵, dharma object) takes square, round, long, short, shapes, and measurements as its characteristic. This 'fachen' takes ignorance as its substance. Apart from the substance of 'fachen', the other five 'chen' can be understood by referring to 'sechen'. Among the six 'shis' (識, consciousnesses) in between, the first is called the eye-consciousness that speaks in the mouth. The second matter is called 'name's explanation falls short, subtle attainment does not perish'. The third substance takes the 'Tathagatagarbha' (如來藏) as its substance. The fourth characteristic takes purity and completeness as its characteristic. The fifth function takes understanding through obtaining the object as its function. The sixth cause takes the seed of eye-consciousness in the 'Alaya-vijnana' (阿賴耶識) as its cause. However, the matter in consciousness is called what is explained below and does not correspond to right reason. It takes all past hindrances as its characteristic. Apart from the characteristic of the matter in consciousness, the other five consciousnesses can be understood by referring to eye-consciousness. Since there are six of these names, matters, etc., in one realm, the total of eighteen realms amounts to one hundred and eight realms. Some sutras use this as one hundred and eight afflictions. Since the disease to be treated is like this, so is the medicine that can treat it. All of them, including the roots, objects, and consciousnesses, take the 'Alaya-vijnana' (阿賴耶識) as their substance. Therefore, the 'Lankavatara Sutra' (楞伽經) says: 'The 'Alaya-vijnana' sea is constant, moved by the wind of the realm, constantly rising waves of consciousness, leaping and being reborn.' According to this sutra passage, this can be proven. If a practitioner observes these eighteen realms and cuts off the preceding afflictions, they can be freed from 'I' and 'mine', which is liberation. The mind that can observe is wisdom, and the realm that is observed is no-person. It is called obtaining the wisdom of no-self of persons. Although the self of persons is removed, the attachment to dharma still exists. Attachment to dharma refers to form and mind. Question: What is the difference between the attachment to dharma, form, and mind here and the form and mind of breaking the one self earlier? Answer: Earlier, it was thought that one body was a person, so form and mind were used to break this view, and so on, gradually opening one body into eleven forms, opening one mind into seven minds, etc. Only here does one begin to know that it arises from the combination of many conditions, so the view of persons begins to disappear, but the discernment of truth is not yet clear, and one still clings to the many conditions, thinking that they are real. There is such a difference. This briefly explains the Theravada's breaking of self-attachment, clarifying the contemplation of the distinction of realms is complete.
第二生即無生門
生即無生門者。就此門中。先簡名相。后入無生門。今初簡名相者。且就世間。隨取一物徴即得。今且就一枕上徴。問不違世間。喚作何物。答是枕。問復是何。答是名。又問。此是何枕。答是木枕。又問。木枕復是何。答不是名。又問。既不是名。喚作何物。答是句。又問。枕喚作何物。答不是句。又問。既不是句。喚作何物。答是名。又問。名將何用。答名將呼事。又問。素將來。答枕到來也。即指到來者。是何。止不須語。此是默答。更問。定是何物。答不是枕。又問。既不是枕。枕向何處去。答是名。又問。名在何處。答口中言說者是。又問。此既不是枕。喚作何物。答離言。又問。何以得知離言。答由眼見故假言詮。又問。若假言詮。喚作言何物。答是事。又問。事有多種。或是相事。或是色事。或是理事。答此是相事。又問。相亦有多種。或邪或方圓等相。答此是方相。又問。方相有多種。言多種者。名同事別。答此是枕名下方相。又問。名相事八識之中是何心攝。答眼識門中第六意識心中名相事。又問。從何處得此名相事忽然于意識心中現耶。答從種子來。問何以得知。答此枕名相不得作席名相。故得知從種子來也。問種子從何處得。答從邪師邊得。又問。當得之時云何得。
【現代漢語翻譯】 現代漢語譯本 第二生即無生門
生即無生門者。就此門中，先簡擇名相，后入無生門。現在開始簡擇名相。且就世間，隨便取一件東西來驗證。現在且就一個枕頭來驗證。問：不違背世俗的說法，稱作什麼？答：是枕頭。問：『枕』又是什麼？答：是名稱。又問：這是什麼枕頭？答：是木枕。又問：『木枕』又是什麼？答：不是名稱。又問：既然不是名稱，稱作什麼？答：是語句。又問：『枕』稱作什麼？答：不是語句。又問：既然不是語句，稱作什麼？答：是名稱。又問：名稱有什麼用？答：名稱用來稱呼事物。又問：如果我叫『枕』，會發生什麼？答：枕頭會到來。即指到來的是什麼？停止，不需要說話。這是默然回答。再問：『定』是什麼？答：不是枕頭。又問：既然不是枕頭，枕頭到哪裡去了？答：是名稱。又問：名稱在哪裡？答：在口中說出的就是。又問：這既然不是枕頭，稱作什麼？答：離言。又問：怎麼知道是離言？答：因為用眼睛看到，所以假借言語來表達。又問：如果假借言語來表達，稱作言語什麼？答：是事物。又問：事物有多種，或是相事，或是色事，或是理事？答：這是相事。又問：相也有多種，或邪或方圓等相？答：這是方相。又問：方相有多種，說多種，是名稱相同而事物不同？答：這是枕頭名稱下的方相。又問：名相事在八識之中屬於哪個心所攝？答：在眼識門中的第六意識心中是名相事。又問：從哪裡得到這個名相事，忽然在意識心中顯現？答：從種子來。問：怎麼知道？答：這個枕頭的名相不能當作蓆子的名相，所以知道是從種子來的。問：種子從哪裡得到？答：從邪師那裡得到。又問：當得到的時候，如何得到？
【English Translation】 English version The Second Birth is the Gate of No-Birth
『Birth is the Gate of No-Birth』 means that within this gate, we first discern names and forms, and then enter the Gate of No-Birth. Now, we begin by discerning names and forms. Let's take any object in the world to examine. For now, let's examine a pillow. Question: Without contradicting worldly terms, what is this called? Answer: It is a pillow. Question: And what is 『pillow』? Answer: It is a name. Question: What kind of pillow is this? Answer: It is a wooden pillow. Question: And what is 『wooden pillow』? Answer: It is not a name. Question: Since it is not a name, what is it called? Answer: It is a phrase. Question: What is 『pillow』 called? Answer: It is not a phrase. Question: Since it is not a phrase, what is it called? Answer: It is a name. Question: What is the use of a name? Answer: A name is used to call things. Question: If I call 『pillow』, what happens? Answer: The pillow arrives. Indicating what arrives, stop, no need to speak. This is a silent answer. Question: What is 『fixed』? Answer: It is not a pillow. Question: Since it is not a pillow, where did the pillow go? Answer: It is a name. Question: Where is the name? Answer: It is what is spoken in the mouth. Question: Since this is not a pillow, what is it called? Answer: Beyond words. Question: How do we know it is beyond words? Answer: Because we see with our eyes, we borrow language to express it. Question: If we borrow language to express it, what do we call language? Answer: It is a thing. Question: There are many kinds of things, such as form-things, color-things, or principle-things? Answer: This is a form-thing. Question: There are also many kinds of forms, such as crooked, square, or round forms? Answer: This is a square form. Question: There are many kinds of square forms, saying many kinds means the names are the same but the things are different? Answer: This is the square form under the name of pillow. Question: Among the Eight Consciousnesses, which mind does the name-form-thing belong to? Answer: In the eye-consciousness, within the sixth consciousness, it is a name-form-thing. Question: From where does this name-form-thing come, suddenly appearing in the consciousness? Answer: It comes from a seed. Question: How do we know? Answer: The name-form of this pillow cannot be used as the name-form of a mat, so we know it comes from a seed. Question: Where does the seed come from? Answer: It comes from a heretical teacher. Question: When it is obtained, how is it obtained?
答由於見聞熏成種子故。又問。此名相事既在意識心中。即合心內看。何故心外向前看。答向前看時。此名相全在心裡。又問。何以得知。答眼識但見色。名相事在意識心內。又問。我迷人唯見名相。汝智者既見色者。相貌云何。何者是色。卻問迷人。汝見名相。相貌云何。迷人答曰。四棱六面者是智人。問曰。向棱處看。當見棱耶見色耶。迷人審諦觀察答云。唯見色不見棱。余棱面上亦同此問答。迷人問曰。既全是色者。名相何在。智人答曰。名相在汝心中。迷人不伏。智人問曰。有何所以不伏。迷人答曰。如我現見佛授記寺門樓。名相是我心中向前看者。名相亦遂在我心中。何故一人取得。一人取不得。智人卻問曰。汝取名相來。迷人答言。已取得訖。智人問曰。取得何物。迷人答曰。取得名相。又問。名相軟耶硬耶。答云硬。智人云。放著硬但取名相。莫取硬來。迷人答。硬及名相俱得。又問。便可見耶。答不可見。更問。見何物。答但見名相。迷人卻問。既取名相得。唯取得名相何在。智人答云。名相在迷人心裡。迷人不伏。名相在心中。智人問曰。何以不伏。迷人答。既種種名相俱在我心中。何故不齊得硬。答得硬。若得硬者。是現名相。不得硬者。以是過去名。又難曰。意識不得現量境。云何得有過去現
【現代漢語翻譯】 現代漢語譯本 答：這是由於見聞熏習而成的種子所致。又問：這些名相之事既然在意識心中，就應該在心裡看，為何要向心外向前看呢？答：向前看時，這些名相完全在心裡。又問：如何得知？答：眼識只能見到色（Rupa，物質現象），名相之事在意識心內。又問：我等迷惑之人只見名相，你等智者既然見到色，那相貌如何？什麼是色？（智者）反問迷惑之人：你見到的名相，相貌如何？迷惑之人答道：四棱六面的是智人。（智者）問：向棱角處看，當見到棱角還是見到色？迷惑之人仔細觀察后答道：只見到色，沒見到棱角。其餘棱面上的問答也相同。迷惑之人問：既然全是色，名相在哪裡？智者答道：名相在你心中。迷惑之人不服氣。智者問：有什麼理由不服氣？迷惑之人答道：比如我現在見到佛授記寺的門樓，名相在我心中，向前看時，名相也就在我心中。為何一人能取到，一人卻取不到？智者反問：你取名相來。迷惑之人答道：已經取到了。智者問：取到了什麼？迷惑之人答道：取到了名相。又問：名相是軟的還是硬的？答道：是硬的。智者說：放下硬的，只取名相，不要取硬的。迷惑之人答：硬的和名相都取到了。又問：能看見嗎？答：不能看見。再問：看見什麼？答：只看見名相。迷惑之人反問：既然取名相能取到，但只取到名相，名相在哪裡？智者答道：名相在迷惑之人的心裡。迷惑之人不服氣，認為名相在心中。智者問：為何不服氣？迷惑之人答：既然種種名相都在我心中，為何不能一起得到硬的？答：得到硬的，是現在的名相；得不到硬的，是因為是過去的名。又反駁說：意識不能得到現量境（Pratyaksha，直接感知），怎麼會有過去和現在呢？
【English Translation】 English version Answer: This is due to the seeds formed by the熏習(Xunxi, habitual influence) of seeing and hearing. Question: Since these matters of names and forms (Nama-rupa) are in the consciousness (Vijnana), they should be seen within the mind. Why look outward and forward? Answer: When looking forward, these names and forms are entirely in the mind. Question: How is this known? Answer: Eye-consciousness only sees 色 (Rupa, form/matter), the matters of names and forms are within the consciousness. Question: We deluded people only see names and forms. Since you wise ones see 色 (Rupa, form/matter), what is its appearance? What is 色 (Rupa, form/matter)? (The wise one) asks the deluded person in return: What is the appearance of the names and forms you see? The deluded person answers: The one with four edges and six faces is the wise one. (The wise one) asks: Looking at the edges, do you see the edges or do you see 色 (Rupa, form/matter)? The deluded person observes carefully and answers: I only see 色 (Rupa, form/matter), I do not see the edges. The questions and answers on the other edges are the same. The deluded person asks: Since it is all 色 (Rupa, form/matter), where are the names and forms? The wise one answers: The names and forms are in your mind. The deluded person is not convinced. The wise one asks: What is the reason for not being convinced? The deluded person answers: For example, I now see the gate tower of the Buddha's prophecy temple, the names and forms are in my mind, and when looking forward, the names and forms are also in my mind. Why can one person obtain it, but another cannot? The wise one asks in return: You, bring the names and forms. The deluded person answers: I have already obtained them. The wise one asks: What have you obtained? The deluded person answers: I have obtained the names and forms. Again, (the wise one) asks: Are the names and forms soft or hard? (The deluded person) answers: They are hard. The wise one says: Put down the hard one, only take the names and forms, do not take the hard one. The deluded person answers: I have obtained both the hard one and the names and forms. Again, (the wise one) asks: Can it be seen? (The deluded person) answers: It cannot be seen. Again, (the wise one) asks: What do you see? (The deluded person) answers: I only see the names and forms. The deluded person asks in return: Since I can obtain the names and forms, but only obtain the names and forms, where are the names and forms? The wise one answers: The names and forms are in the mind of the deluded person. The deluded person is not convinced, thinking that the names and forms are in the mind. The wise one asks: Why are you not convinced? The deluded person answers: Since all kinds of names and forms are in my mind, why can't I obtain the hardness together? Answer: Obtaining the hardness is the present name and form; not obtaining the hardness is because it is a past name. It is also refuted: Consciousness cannot obtain the direct perception (Pratyaksha), how can there be past and present?
量境耶。答二種名俱在過去。于中有獨行不觸行差別故。又問曰。既二種名相皆是妄識。經云。何有獨影像。有帶質影像。答言帶質者亦是獨影心緣方相是比量境。故不是現量。故今說別。以共眼識不共故說別也。又問。分別何故不同。答曰。分別有顯了有憶持。二種不同。是故有托質影。有不託質影。分別不同故也。迷人又問曰。我唯見二種名相。汝智者見何法。答曰。智人唯見色法。不見名相。此簡名竟。次入無生門者。夫智人觀色法者。且如色法。眼識得時實無分別。不是不得而無分別。此即是法眼識親證如色無異。及其意識不了妄計我。生假分別。倒見沉淪。於事中真妄齊致。何者意識分別不如法也。言真妄者。眼識得故名真。意識緣故為妄。真懸差別不等。是故證法無人。何以故。法無分別故。經云。法無分別。若行分別。是即分別。非求法也。色法既爾。心法亦然。準以思之。如色無異。故經云。五識所得境當體如來藏等。是則入初門之方便。契自位之妙門。略說大意如斯。廣釋如經論中說。又諸法皆空相無不盡。于中復為二觀。一者無生觀。二者無相觀。言無生觀者。法無自性。相由故生。生非實有。是則為空。空無毫末。故曰無生。經云。因緣故有。無性故空。解云。無性即因緣。因緣即無性。又中
【現代漢語翻譯】 現代漢語譯本 問：什麼是量境？答：兩種名稱都存在於過去。其中有獨行和不觸行的差別。又問：既然兩種名稱相都是虛妄的意識，經中說，為什麼有獨影像，有帶質影像？答：帶質影像也是獨影，心緣于方形的相，是比量境（通過比較推理得到的境界）。所以不是現量（直接感知到的境界）。所以現在特別說明，因為它與眼識的共同和不共同之處不同，所以特別說明。又問：分別（區分）為什麼不同？答：分別有顯了和憶持兩種不同。因此有依託質的影像，有不依託質的影像。分別不同就是這個原因。迷惑的人又問：我只看到兩種名稱相，你智者看到什麼法？答：智者只看到色法（物質現象），看不到名稱相。這是簡要說明名稱相的結束。接下來進入無生門。智者觀察色法，比如色法，眼識得到時實際上沒有分別。不是沒有得到就沒有分別。這即是法眼識親身證悟，與色無異。等到意識不了達，虛妄地計較『我』，產生虛假的分別，顛倒地沉淪，在事物中真妄並存。為什麼說意識的分別不如法呢？所謂真妄，眼識得到所以名為真，意識緣取所以為妄。真妄的差別不等同。所以證悟佛法的人不存在。為什麼呢？因為佛法沒有分別。經中說，佛法沒有分別。如果進行分別，那就是分別，不是求法。色法是這樣，心法也是這樣，可以類比思考。如色無異。所以經中說，五識（眼識、耳識、鼻識、舌識、身識）所得到的境界，當體就是如來藏（佛性的別稱）等等。這就是進入初門（最初的法門）的方便，契合自身位置的妙門。簡略地說，大概就是這樣。詳細的解釋如經論中所說。而且諸法都是空相，沒有不窮盡的。其中又分為兩種觀：一是無生觀，二是無相觀。所謂無生觀，法沒有自性，相由因緣而生。生不是真實存在的，所以是空。空無一毫一末，所以叫做無生。經中說，因緣故有，無性故空。解釋說，無性就是因緣，因緣就是無性。又
【English Translation】 English version Question: What is the scope of inference (Liang Jing)? Answer: Both types of names exist in the past. Within them, there is a difference between independent action and non-contact action. Question: Since both types of name-appearances are false consciousness, why does the scripture say, 'What are solitary images and images with substance?' Answer: 'Images with substance' are also solitary images. The mind is connected to the square appearance, which is the scope of inference (Bi Liang Jing) [a state obtained through comparative reasoning]. Therefore, it is not direct perception (Xian Liang) [a state of direct perception]. So, I am now explaining it separately because its common and uncommon aspects with eye-consciousness are different. Question: Why is discrimination (Fen Bie) [distinction] different? Answer: Discrimination has two different types: clear and remembered. Therefore, there are images that rely on substance and images that do not rely on substance. The difference in discrimination is the reason for this. A confused person asks: I only see two types of name-appearances. What Dharma (law, teaching) do you, the wise one, see? Answer: The wise person only sees form (Se Fa) [material phenomena] and does not see name-appearances. This is the end of the brief explanation of names. Next, entering the gate of non-origination (Wu Sheng Men). When a wise person observes form, for example, when eye-consciousness obtains form, there is actually no discrimination. It is not that there is no discrimination because it is not obtained. This is the Dharma-eye-consciousness personally realizing that it is no different from form. When consciousness does not understand and falsely calculates 'I', false discriminations arise, and one falls into delusion, where truth and falsehood coexist in things. Why is the discrimination of consciousness not in accordance with the Dharma? What is meant by truth and falsehood is that what is obtained by eye-consciousness is called truth, and what is grasped by consciousness is called falsehood. The difference between truth and falsehood is not equal. Therefore, there is no one who realizes the Dharma. Why? Because the Dharma has no discrimination. The scripture says, 'The Dharma has no discrimination. If you engage in discrimination, that is discrimination, not seeking the Dharma.' Just as it is with form, so it is with mind. Think about it in the same way. It is no different from form. Therefore, the scripture says that the realm obtained by the five consciousnesses (Wu Shi) [eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness] is inherently the Tathagatagarbha (Ru Lai Zang) [another name for Buddha-nature], etc. This is the expedient means for entering the initial gate (Chu Men) [the first Dharma gate], which aligns with the wonderful gate of one's own position. Briefly speaking, that is roughly it. Detailed explanations are as described in the scriptures and treatises. Furthermore, all dharmas are empty in nature, without exception. Within them, there are two types of contemplation: one is the contemplation of non-origination (Wu Sheng Guan), and the other is the contemplation of no-appearance (Wu Xiang Guan). The so-called contemplation of non-origination is that dharmas have no self-nature, and appearances arise from conditions. Origination is not truly existent, so it is empty. Emptiness has not even a hair's breadth, so it is called non-origination. The scripture says, 'Because of conditions, there is existence; because of no-self-nature, it is empty.' The explanation is that no-self-nature is conditions, and conditions are no-self-nature. Also
論云。以有空義故。一切法得成。又經云。若一切法不空者。則無道無果等。第二無相觀者。相即無相也。何以故。法離相故。經云。法離於相。無所緣故。又經云。一切法皆空。無有毫末相。空無有分別。由如虛空有門論云。無性法亦無。一切皆空故。觀如是法離情執故。故名為觀。問一切法皆空。云何成觀耶。答只以一切法皆空故。是故得成觀也。若不空者。即是顛倒。何成觀也。問作如是觀者。治何等病耶。答治上執法之病。何者。法實非有。妄見為有。由妄見故。即謂真如涅槃可得。生死有為可舍。為斯見故。是故成病。今知法空。如法無謬。故成於觀。故經云。如如與法界。菩提及實際。種種意生身。我說為心量等。又經云。以無分別空故云觀也。諸法皆空相無不盡。略申綱紀。準以思之。前門則得人無我智。此始教菩薩則得人法二空。亦名法無我智也。
第三事理圓融觀
夫事理兩門圓融一際者。復有二門。一者心真如門。二者心生滅門。心真如門者是理。心生滅者是事。即謂空有二見。自在圓融。隱顯不同。竟無障礙。言無二者。緣起之法似有即空。空即不空。復還成有。有空無二。一際圓融。二見斯亡。空有無礙。何以故。真妄交映全該徹故。何者。空是不礙有之空。即空而常有。有是
【現代漢語翻譯】 現代漢語譯本：論中說：『因為有空性的意義，所以一切法才能成立。』 經典中也說：『如果一切法不是空性的，那麼就沒有道和果等等。』 第二，無相觀，就是以相為無相。為什麼呢？因為法是離相的。經典中說：『法是遠離於相的，沒有所緣。』 經典又說：『一切法皆空，沒有絲毫的相。空沒有分別，猶如虛空。』 《有門論》中說：『無自性的法也是沒有的，一切都是空性的。』 像這樣觀照法，遠離情執，所以稱為觀。問：一切法皆空，如何成就觀呢？答：正因為一切法皆空，所以才能成就觀。如果不空，那就是顛倒，如何能成就觀呢？問：作這樣的觀，能治療什麼病呢？答：能治療執著於法的病。為什麼呢？法實際上並非實有，卻妄見為實有。由於這種妄見，就認為真如（Tathata，事物的真實如是的狀態）涅槃（Nirvana，解脫）可以獲得，生死有為可以捨棄。爲了這種見解，所以成了病。現在知道法空，如法沒有謬誤，所以成就了觀。所以經典中說：『如如（Tathata，事物的真實如是的狀態）與法界（Dharmadhatu，一切法的界限），菩提（Bodhi，覺悟）及實際，種種意生身，我說為心量等等。』 經典又說：『因為沒有分別的空性，所以稱為觀。』 諸法皆空，相無不盡。簡略地闡述綱要，依據此來思考。前面的門則得到人無我智（Anatta，無我）。這始教的菩薩則得到人法二空，也稱為法無我智（Dharma-sunyata，法無我）。 第三，事理圓融觀 事和理兩門圓融為一體，又有兩種途徑。一是心真如門，二是心生滅門。心真如門是理，心生滅門是事。這就是所謂的空有二見，自在圓融，隱顯不同，最終沒有障礙。說沒有二，是因為緣起之法看似有即是空，空即是不空，又還原成有。有空沒有二，一體圓融，兩種見解消失。空有無礙。為什麼呢？因為真妄交相輝映，完全包含徹底。什麼是空是不妨礙有的空，即空而常有，有是
【English Translation】 English version: The treatise says: 'Because of the meaning of emptiness, all dharmas can be established.' And the sutra says: 'If all dharmas are not empty, then there is no path, no fruit, etc.' Secondly, the contemplation of no-characteristic is to take characteristic as no-characteristic. Why? Because dharma is apart from characteristics. The sutra says: 'Dharma is apart from characteristics, without any object of cognition.' And the sutra says: 'All dharmas are empty, without a hair's breadth of characteristic. Emptiness has no distinctions, like space.' The 'Treatise on the Gate of Existence' says: 'Dharmas without self-nature are also non-existent, all are empty.' Contemplate the dharma in this way, being apart from emotional attachments, therefore it is called contemplation. Question: All dharmas are empty, how can contemplation be accomplished? Answer: Precisely because all dharmas are empty, therefore contemplation can be accomplished. If it is not empty, then it is inverted, how can contemplation be accomplished? Question: What kind of illness does such contemplation cure? Answer: It cures the illness of attachment to dharmas. Why? Dharmas are not actually existent, but are falsely seen as existent. Because of this false view, it is thought that Tathata (the suchness of things), Nirvana (liberation) can be attained, and samsara (birth and death) can be abandoned. Because of this view, it becomes an illness. Now knowing that dharmas are empty, like dharma without error, therefore contemplation is accomplished. Therefore, the sutra says: 'Tathata (the suchness of things) and Dharmadhatu (the realm of all dharmas), Bodhi (enlightenment) and Reality, various mind-born bodies, I say are mental measurements, etc.' And the sutra says: 'Because of emptiness without discrimination, it is called contemplation.' All dharmas are empty, and all characteristics are exhausted. Briefly explain the outline, and think about it accordingly. The previous gate obtains the wisdom of no-self (Anatta). This initial teaching Bodhisattva obtains the two emptinesses of person and dharma, also called the wisdom of dharma no-self (Dharma-sunyata). Third, the contemplation of the perfect fusion of phenomena and principle. The two gates of phenomena and principle are perfectly fused into one reality, and there are two ways. One is the gate of mind as true suchness, and the other is the gate of mind as arising and ceasing. The gate of mind as true suchness is principle, and the gate of mind as arising and ceasing is phenomena. This is what is called the two views of emptiness and existence, freely and perfectly fused, hidden and manifest differently, and ultimately without obstruction. To say there is no duality is because the dharma of dependent origination seems to exist but is empty, and emptiness is not non-existence, but returns to existence. Existence and emptiness are not two, and the one reality is perfectly fused, and the two views disappear. Emptiness and existence are unobstructed. Why? Because true and false reflect each other, completely encompassing and thoroughly. What is emptiness is the emptiness that does not hinder existence, that is, emptiness is always existence, and existence is
不礙空之有。即有而常空故。有即不有。離有邊有。空即不空。離無邊空。空有圓融一無二。故空有不相礙。互形奪故雙離兩邊。故經云。深入緣起斷諸邪見。有無二邊無復余習。又經云。因緣故法生。因緣故法滅。若能如是解。斯人疾成佛。又經云。甚深如來藏。恒與七識俱。二種攝受生。智者則遠離。又經云。染而不染。難可了知。不染而染。難可了知。依是義故。得有止觀雙行悲智相導。何者。以有即空而不有故名止。以空即有而不空故名觀。空有全收不二而二故亦止亦觀。空有互奪二而不二故非止非觀。言悲智相導者。有即空而不失有故。悲導智而不住空。空即有而不失空故。智導悲而不滯有。以不住空之大悲故。恒隨有以攝生。以不攝生。以不滯有之大智故。常處空而不證滅。滅則不滅之滅。滅而非滅。生則無生之生。生而非生。生非生故。生相紛然而不有。滅非滅故。空相(法然而不空。空相法然而不空。故生死涅槃而下一)。生相紛然而不有。故涅槃生死而不殊。何以故。空有圓融一不一故。亦可分為四句。以有即空故。不住生死。以空即有故。不住涅槃。空有一塊而兩存故。亦住生死亦住涅槃。以空有相奪兩不存故。不住生死不住涅槃。其猶水波為喻。高下相形是波。濕性平等是水。波無異水之波。
【現代漢語翻譯】 現代漢語譯本 不妨礙空性的存在。因為有即是常空，所以有即非有，遠離了有邊。空即非空，遠離了無邊。空與有圓融無礙，一體不二，所以空與有互不相礙。因為互相影響和轉化，所以雙雙遠離有和無兩邊。因此經中說：『深入緣起，斷除各種邪見，有和無兩種邊見都不會再有殘餘。』 經中又說：『因為因緣，法產生；因為因緣，法滅亡。如果能夠這樣理解，這個人很快就能成佛。』 經中又說：『甚深如來藏（tathāgatagarbha，如來所證悟的真如自性），恒常與第七識（manas，末那識）共同存在，兩種攝受產生，有智慧的人就會遠離。』 經中又說：『被染污而不被染污，難以理解；不被染污而被染污，難以理解。』 依據這個道理，才能做到止觀雙執行，悲智互相引導。為什麼呢？因為有即是空，但又不失其有，所以稱為止（śamatha，奢摩他，止息妄念）。因為空即是有，但又不失其空，所以稱為觀（vipaśyanā，毗婆舍那，如實觀察）。空和有全部收攝，不二而二，所以既是止又是觀。空和有互相轉化，二而不二，所以非止非觀。說到悲智互相引導，因為有即是空，但不失其有，所以大悲引導智慧而不停留在空性上。空即是有，但不失其空，所以智慧引導大悲而不執著于有。因為不住于空性的大悲，所以恒常隨順有以攝受眾生。因為不執著于有的大智慧，所以常處於空性而不證入寂滅。寂滅則是不滅的寂滅，寂滅而非寂滅。生則是無生的生，生而非生。因為生非生，所以生相紛繁卻並非真實存在。因為滅非滅，所以空相（sunyata，空性）法爾如是而不空。（空相法然而不空，所以生死涅槃沒有差別）。生相紛然而不有，所以涅槃和生死沒有差別。為什麼呢？因為空和有圓融無礙，一體而不異。也可以分為四句：因為有即是空，所以不住于生死。因為空即是有，所以不住于涅槃。空和有如同一塊而兩面並存，所以既住于生死也住于涅槃。因為空和有互相轉化，兩面都不存在，所以不住于生死也不住于涅槃。這就像用水和波浪來比喻，高低起伏是波浪，濕潤的性質平等是水。波浪沒有不同於水的波浪。
【English Translation】 English version It does not obstruct the existence of emptiness. Because existence is always empty, existence is non-existence, thus being apart from the side of existence. Emptiness is non-empty, thus being apart from the side of non-existence. Emptiness and existence are perfectly harmonized, one and not two, so emptiness and existence do not obstruct each other. Because they mutually shape and transform, they are both apart from the two sides of existence and non-existence. Therefore, the sutra says: 『Deeply enter into dependent origination, cut off all wrong views; the two extremes of existence and non-existence will have no remaining traces.』 The sutra also says: 『Because of conditions, phenomena arise; because of conditions, phenomena cease. If one can understand in this way, that person will quickly become a Buddha.』 The sutra also says: 『The profound Tathagatagarbha (tathāgatagarbha, the true nature of Thusness realized by the Tathagata) is always together with the seventh consciousness (manas, manas-vijnana), two kinds of reception arise, the wise will stay away from it.』 The sutra also says: 『Defiled yet not defiled, difficult to understand; not defiled yet defiled, difficult to understand.』 Based on this principle, one can achieve the dual practice of cessation and contemplation, with compassion and wisdom guiding each other. Why? Because existence is emptiness but does not lose its existence, it is called cessation (śamatha, calming the mind). Because emptiness is existence but does not lose its emptiness, it is called contemplation (vipaśyanā, insight). Emptiness and existence are fully embraced, not two but two, so it is both cessation and contemplation. Emptiness and existence mutually transform, two but not two, so it is neither cessation nor contemplation. Speaking of compassion and wisdom guiding each other, because existence is emptiness but does not lose its existence, great compassion guides wisdom without dwelling in emptiness. Emptiness is existence but does not lose its emptiness, so wisdom guides compassion without being attached to existence. Because of the great compassion that does not dwell in emptiness, it constantly follows existence to embrace beings. Because of the great wisdom that does not cling to existence, it always abides in emptiness without realizing extinction. Extinction is extinction that is not extinction, extinction but not extinction. Birth is birth that is not birth, birth but not birth. Because birth is not birth, the appearances of birth are numerous but not truly existent. Because extinction is not extinction, the aspect of emptiness (sunyata, emptiness) is naturally so and not empty. (The aspect of emptiness is naturally so and not empty, so there is no difference between samsara and nirvana). The appearances of birth are numerous but not truly existent, so there is no difference between nirvana and samsara. Why? Because emptiness and existence are perfectly harmonized, one and not different. It can also be divided into four sentences: Because existence is emptiness, one does not dwell in samsara. Because emptiness is existence, one does not dwell in nirvana. Emptiness and existence are like one piece with two sides coexisting, so one dwells in both samsara and nirvana. Because emptiness and existence mutually transform, neither side exists, so one does not dwell in samsara nor dwell in nirvana. This is like using water and waves as a metaphor, the ups and downs are waves, the wet nature is the same as water. Waves are not different from water.
即波以明水。水無異波之水。即水以成波。波水一而不礙殊。水波殊而不礙一。不礙一故處水即住波。不礙殊故住波而恒居水。何以故。水之與波別而不別故。經云。眾生即涅槃相不復更滅。亦得涅槃即眾生性不復更生。又經云。如來不見生死不見涅槃。生死涅槃等無差別。又經云。于無為界現有為界。而亦不壞無為之性。于有為界等亦然。又經云。非凡夫行。非賢聖行。是菩薩行。解云。凡夫行者著有。賢聖行者住無。今既有無無二而二。二而不二。是故雙離兩失。頓絕百非。見心無寄。故名觀也。
第四語觀雙絕門
夫語觀雙絕者。經云言語道斷心行處滅者是也。即于上來空有兩門。離諸言論心行之境。唯有真如及真如智。何以故。圓融相奪離諸相故。隨所動念即皆如故。竟無能所為彼此故。獨奪顯示染不物故。經云。唯如如及如如智獨存等。又經云。諸法寂滅相不可以言宜。又經云。法離一切觀行。又經云。若解真實者無菩提。問若云空有圓融語觀雙絕者。即離觀行。云何證入耶。答非是默而不言。但以語即如故。不異於法。是以無言。觀行亦爾。反上可知。故經云。有三十二菩薩。各說二而不二不二而二。名入不二法門。次至維摩。默答寂無言說。名真入不二法門。文殊嘆曰。善哉善哉。默然無
【現代漢語翻譯】 現代漢語譯本： 這就像水和波浪的關係。水本身並沒有不同於波浪的水，而是水形成了波浪。波浪和水既是一體又不妨礙它們的區別，波浪和水的區別又不妨礙它們的一體性。正因為不妨礙一體性，所以處於水中就等同於處於波浪中；正因為不妨礙區別性，所以處於波浪中也始終處於水中。為什麼呢？因為水和波浪之間，既有區別又不區別。《經》中說：『眾生即是涅槃之相，不再有消滅；也可以說涅槃即是眾生之性，不再有產生。』又《經》中說：『如來既不見生死，也不見涅槃，生死和涅槃是等同而沒有差別的。』又《經》中說：『在無為的境界中顯現有為的境界，但也不會破壞無為的本性；在有為的境界中也是一樣。』又《經》中說：『既不是凡夫的修行，也不是賢聖的修行，這才是菩薩的修行。』解釋說：『凡夫的修行執著于有，賢聖的修行執著于無。現在既是有和無沒有分別而又存在分別，存在分別而又沒有分別，所以能夠同時脫離有和無兩種執著，徹底斷絕一切錯誤的觀念，見到心中沒有任何依附，因此稱為觀。』
第四，語觀雙絕門
所謂語觀雙絕，就是《經》中所說的『言語的道路斷絕，心識的活動也停止』的狀態。也就是在前面所說的空和有兩方面，都脫離了言論和心識活動的境界，只有真如（Tathata，事物的真實如是的狀態）和真如智（Tathata-jnana，認識事物真實如是狀態的智慧）存在。為什麼呢？因為圓融的相互融合，脫離了一切表象。隨著念頭的產生，一切都如如不動，最終沒有能認知的主體和被認知的客體，也沒有彼此的分別。只有獨立存在的真如才能顯示出不被染污的本性。《經》中說：『只有如如和如如智獨立存在。』又《經》中說：『諸法的寂滅之相，不可以言語表達。』又《經》中說：『法脫離一切觀行。』又《經》中說：『如果理解了真實，就沒有菩提（Bodhi，覺悟）。』問：如果說空和有圓融，言語和觀想都斷絕，那麼就脫離了觀想和修行，又該如何證入呢？答：不是沉默不語，而是因為言語本身就是如如不動，不異於法，所以才無言。觀想和修行也是如此，反過來理解就明白了。所以《經》中說：『有三十二位菩薩，各自闡述二和不二、不二和二的道理，這叫做進入不二法門。』後來輪到維摩詰（Vimalakirti，一位在家菩薩），他以沉默來回答，沒有任何言語，這叫做真正進入不二法門。文殊（Manjusri，智慧的象徵）讚歎說：『好啊！好啊！沉默沒有
【English Translation】 English version: This is like the relationship between water and waves. The water itself is no different from the water of the waves, but the water forms the waves. Waves and water are both one and do not hinder their distinction, and the distinction between waves and water does not hinder their unity. Precisely because it does not hinder unity, being in water is equivalent to being in waves; precisely because it does not hinder distinction, being in waves is always in water. Why? Because between water and waves, there is both distinction and no distinction. The Sutra says: 'Sentient beings are the very form of Nirvana (Nirvana, the state of liberation), there is no more extinction; it can also be said that Nirvana is the very nature of sentient beings, there is no more birth.' Also, the Sutra says: 'The Tathagata (Tathagata, 'Thus Gone One', refers to the Buddha) sees neither birth and death nor Nirvana, birth and death and Nirvana are equal and without difference.' Also, the Sutra says: 'In the realm of non-action, the realm of action is manifested, but it does not destroy the nature of non-action; it is the same in the realm of action.' Also, the Sutra says: 'It is neither the practice of ordinary people nor the practice of the wise and holy, this is the practice of Bodhisattvas (Bodhisattva, an enlightened being).' It is explained: 'The practice of ordinary people is attached to existence, the practice of the wise and holy is attached to non-existence. Now that existence and non-existence are both without distinction and yet with distinction, with distinction and yet without distinction, therefore one can simultaneously detach from both attachments to existence and non-existence, completely sever all wrong views, and see that there is no attachment in the mind, therefore it is called contemplation.'
Fourth, the Gate of Dual Cessation of Speech and Contemplation
The so-called dual cessation of speech and contemplation is the state described in the Sutra as 'the path of speech is cut off, and the activity of consciousness ceases.' That is, in the two aspects of emptiness and existence mentioned above, both are detached from the realm of speech and mental activity, and only Tathata (Tathata, the true suchness of things) and Tathata-jnana (Tathata-jnana, the wisdom of knowing the true suchness of things) exist. Why? Because of the perfect fusion of roundness, detached from all appearances. As thoughts arise, everything remains as it is, and ultimately there is no subject that can know and no object that can be known, nor is there any distinction between each other. Only the independently existing Tathata can reveal the nature that is not defiled. The Sutra says: 'Only Thusness and Thusness-wisdom exist independently.' Also, the Sutra says: 'The aspect of the extinction of all dharmas (dharmas, phenomena) cannot be expressed in words.' Also, the Sutra says: 'The Dharma (Dharma, the teachings of the Buddha) is detached from all contemplation and practice.' Also, the Sutra says: 'If one understands the truth, there is no Bodhi (Bodhi, enlightenment).' Question: If it is said that emptiness and existence are perfectly fused, and speech and contemplation are cut off, then one is detached from contemplation and practice, how can one enter into it? Answer: It is not being silent, but because speech itself is Thusness, not different from the Dharma, therefore there is no speech. Contemplation and practice are also the same, understand it in reverse and you will understand. Therefore, the Sutra says: 'There are thirty-two Bodhisattvas, each explaining the principle of two and not two, not two and two, this is called entering the non-dual Dharma gate.' Later, when it came to Vimalakirti (Vimalakirti, a lay Bodhisattva), he answered with silence, without any words, this is called truly entering the non-dual Dharma gate. Manjusri (Manjusri, the symbol of wisdom) praised: 'Good! Good! Silence has no
言。是真入不二法門。解云。維摩雖默無言。即是說法。何以故。以諸菩薩皆得解故。何者。言說觀行即是法也。問空有無二遂令大士無言。性相镕融致使觀心無措者。信如其說。今修學者未審。以何方便而證契耶。答即於此空有法上。訊息取之。何者。以空攝於有。有而非有。有見斯盡。以有攝於空。空而非空。空執都亡。空有即入全體交徹。一相無二兩見不生。交徹無礙礙而不礙兩相俱存。互奪圓融而不廢兩非雙泯。故契圓珠而自在諸見勿拘。證性海而無罵。蕭然物外超情離念。迥出擬議頓塞百非。語觀雙絕。故使妄心冰釋諸見云披。唯證相應。豈關言說。是以維摩默答欲表理出言端。天女盛談欲彰性非言外。性非言外。言即無言。理出言端。不說即說。不說即說故。絕情慮之思議。言即無言故。殄解心之圖度。以斯融奪。豈筆說能申。唯證相應。當自知耳。故經云。如人飲冷水唯自知也。此意在言外。勿執言思理。理不出言。莫捐而求理。諦解研竅。復自顯然。委細瑩磨。故應明耳。但須勤加用力專志勿移。行住坐臥中無令暫廢。久作不已。白皂自分深可信矣。故經云。如人渴須水。穿鑿于高原。施功不已。漸見濕土。知水必近。又經云。譬如人鉆火未熱而止息。火勢隨止滅。懈怠者亦然。又論云。如人夢渡河
【現代漢語翻譯】 現代漢語譯本： 說：這才是真正進入不二法門。解釋說：維摩詰雖然沉默不語，實際上就是在說法。為什麼呢？因為各位菩薩都領會了他的意思。什麼意思呢？言語表達、觀想修行，這些都是法啊！問：空和有這二元對立，使得大菩薩都無法言說；自性和現象相互融合，導致觀心也無從下手。如果真是這樣，那麼現在的修行人，應該用什麼方法來證悟呢？答：就在這空和有的法上，仔細體會。怎麼體會呢？用空來攝取有，有卻不是實有，這樣有見的執著就會消失。用有來攝取空，空也不是頑空，這樣對空的執著也會消亡。空和有就融入一體，完全交融貫通，沒有對立，沒有兩種不同的見解產生。交融貫通，沒有阻礙，雖然有阻礙卻又沒有阻礙，兩種狀態同時存在。互相轉化，圓融無礙，但又不廢棄空和有這兩種狀態，也不是將它們完全泯滅。所以，要契合圓滿的寶珠，自在無礙，不要拘泥於各種見解。證悟自性的海洋，就不會被外境所干擾。清凈安寧，超脫於事物之外，遠離情感和念頭。遠遠超出思慮的範圍，一下子堵塞所有的錯誤觀念。言語和觀想都達到極致。所以，妄心就像冰一樣融化，各種錯誤的見解就像云一樣消散。只有證悟才能相應，這和言語有什麼關係呢？因此，維摩詰的沉默回答，是爲了表明真理超出言語的表達。天女的滔滔不絕，是爲了彰顯自性不是言語之外的東西。自性不是言語之外的東西，所以言語就是無言。真理超出言語的表達，所以不說就是說。不說就是說，所以能夠斷絕情感思慮的思議。言語就是無言，所以能夠消除理解心的推測。用這種方法來融合和轉化，哪裡是筆墨能夠表達的呢？只有證悟才能相應，應當自己去體會。所以經書上說：『如人飲冷水，唯有自知。』這個意思在於言語之外，不要執著于言語而思索真理。真理不是言語能夠完全表達的，但也不要拋棄言語而去尋求真理。仔細理解，深入研究，自然就會明白。認真細緻地磨練，自然就會明白。只需要勤奮努力，專心致志，不要轉移目標。在行走、站立、坐臥中，都不要讓修行暫時停止。長期堅持下去，黑白自然分明，這一點是可以深信的。所以經書上說：『如人渴須水，穿鑿于高原，施功不已，漸見濕土，知水必近。』又經書上說：『譬如人鉆火，未熱而止息，火勢隨止滅，懈怠者亦然。』又論書上說：『如人夢渡河』
【English Translation】 English version: It is said: This is the true entry into the non-dual Dharma gate. The explanation says: Although Vimalakirti (name of a bodhisattva, meaning 'stainless fame') is silent, he is actually expounding the Dharma. Why? Because all the Bodhisattvas (enlightened beings) have understood his meaning. What is it? Verbal expression and contemplative practice are all Dharma! Question: The duality of emptiness and existence renders even great Bodhisattvas speechless; the fusion of nature and phenomena makes contemplation impossible. If this is true, how should present-day practitioners attain enlightenment? Answer: Right on this Dharma of emptiness and existence, carefully discern it. How? By using emptiness to encompass existence, existence is not truly existent, and the attachment to the view of existence will disappear. By using existence to encompass emptiness, emptiness is not a void, and the clinging to emptiness will also vanish. Emptiness and existence then merge into one, completely interpenetrating, without opposition, and without the arising of two different views. Interpenetration is unobstructed; although there is obstruction, there is no obstruction, and both states coexist. They transform each other, harmonizing perfectly without abandoning either emptiness or existence, nor completely obliterating them both. Therefore, one should accord with the perfect pearl, be free and unhindered, and not be attached to various views. Attain the ocean of self-nature, and one will not be disturbed by external circumstances. Be pure and peaceful, transcend things, and be free from emotions and thoughts. Go far beyond the scope of deliberation, and instantly block all wrong notions. Speech and contemplation both reach their limit. Therefore, the deluded mind melts like ice, and all wrong views scatter like clouds. Only realization can correspond; what does this have to do with words? Thus, Vimalakirti's silent answer was to show that the truth is beyond verbal expression. The goddess's (referring to a celestial being) eloquent discourse was to highlight that self-nature is not something outside of words. Self-nature is not outside of words, so words are non-words. Truth is beyond verbal expression, so not speaking is speaking. Not speaking is speaking, so it can cut off the deliberation of emotional thoughts. Words are non-words, so they can eliminate the speculation of the understanding mind. Using this method to merge and transform, how can it be expressed by writing? Only realization can correspond; one should experience it for oneself. Therefore, the sutra says: 'Like a person drinking cold water, only he himself knows.' This meaning is beyond words; do not cling to words and ponder the truth. Truth cannot be fully expressed by words, but do not abandon words to seek the truth. Understand carefully, study deeply, and it will naturally become clear. Polish diligently and meticulously, and it should become clear. Just diligently exert effort, focus your mind, and do not shift your goal. In walking, standing, sitting, and lying down, do not let practice stop even for a moment. Persist for a long time, and black and white will naturally become clear; this can be deeply believed. Therefore, the sutra says: 'Like a person thirsty for water, digging on a high plateau, if he continues to exert effort, he will gradually see damp soil, knowing that water is near.' And the sutra says: 'For example, if a person drills for fire and stops before it gets hot, the fire will stop and go out; the lazy person is the same.' And the treatise says: 'Like a person dreaming of crossing a river.'
水。因勇猛力而得覺也。若也用功間斷。才作還休。求悟終自難期。望解虛盈歲月。何者。無始習業垢重難穿。雖有覺心。隨見隨滅。若不克勤懇切。無以成於行心。隨日妄以為懷。徒自疲於筋力。夫是行者存意思之。
第五華嚴三昧門
但法界緣起惑者難階。若先不濯垢心。無以登其正覺。故大智論云。如人鼻下有糞臭。沉麝等香亦為臭也。故維摩經云。無以生滅心行說實相法故。須先打計執。然後方入圓明。若有直見色等諸法從緣。即是法界緣起也。不必更須前方便也。如其不得直入此者。宜可從始至終一一徴問。致令斷惑盡迷除法絕言見性生解方為得意耳。問曰。云何見色等諸法。即得入大緣起法界耶。答曰。以色等諸事本真實亡詮。即妄心不及也。故經云。言說別施行。真實離文字。是故見眼耳等事。即入法界緣起中也。何者。皆是無實體性也。即由無體幻相方成。以從緣生非自性有故。即由無性得成幻有。是故性相相渾融全收一際。所以見法即入大緣起法界中也。問既言空有無二即入融通者。如何復云見眼耳等即入法界中耶。答若能見空有如是者。即妄見心盡方得順理入法界也。何以故。以緣起法界離見亡情繁興萬像故。問既知如是。以何方便令得入耶。答方便不同略有三種。一者徴令見盡。
【現代漢語翻譯】 現代漢語譯本 水，因勇猛精進而覺悟。如果用功時斷時續，剛開始又停止，想要覺悟終究難以實現，希望通過時間來開悟也是徒勞。為什麼呢？因為無始以來的習氣和業障深重難以突破。即使有覺悟之心，也會隨見隨滅。如果不努力勤奮，就無法成就堅定的修行之心，每天只是徒勞地思考，白白耗費精力。修行者應該認真思考這些道理。
第五華嚴三昧門
只是，對於法界緣起的道理，迷惑的人難以理解。如果不能先洗滌污垢的心，就無法登上正覺的境界。所以《大智度論》說：『如果人的鼻下有糞便的臭味，即使是沉香麝香也會變成臭味。』所以《維摩詰經》說：『不要用生滅的心去談論真實的實相法。』必須先破除計較執著，然後才能進入圓滿光明的境界。如果能夠直接看到色等諸法都是由因緣而生，那就是法界緣起。不需要再用其他方便法門。如果不能直接進入這種境界，就應該從頭到尾一一追問，直到斷除迷惑，消除迷妄，去除對法的執著，顯現自性，產生理解，才能算是真正領悟。』有人問：『如何才能通過觀察色等諸法，進入大緣起法界呢？』回答說：『因為色等諸事的本性是真實不虛的，無法用言語來完全表達，所以妄心無法企及。』所以經上說：『言語表達的是另一回事，真實是超越文字的。』因此，觀察眼耳等事物，就能進入法界緣起之中。為什麼呢？因為它們都是沒有實體自性的。正因為沒有實體，幻相才能顯現。因為是從因緣而生，不是自身本來就有的。正因為沒有自性，才能成就幻有的現象。所以，自性和現象相互融合，完全歸於一體。因此，見到法就能進入大緣起法界之中。』有人問：『既然說空和有不是對立的，就能進入融通的境界，為什麼又說觀察眼耳等就能進入法界呢？』回答說：『如果能夠這樣看待空和有，那麼妄見之心就會消失，才能順應道理進入法界。』為什麼呢？因為緣起法界超越了見解和情感，繁榮興盛著萬象。』有人問：『既然知道了這些道理，用什麼方法才能進入呢？』回答說：『方法不同，大致有三種。一是通過追問，使（妄）見消失。
【English Translation】 English version 'Water. Awakening is attained through vigorous effort. If effort is intermittent, starting and stopping, the quest for enlightenment will be difficult to achieve, and hoping for understanding through the passage of time will be in vain. Why? Because beginningless habits and karmic obscurations are deep and difficult to penetrate. Even if there is a mind of awakening, it arises and vanishes with each perception. Without diligent and earnest effort, a firm mind of practice cannot be achieved, and merely engaging in futile thoughts each day will only exhaust one's strength. Practitioners should contemplate these principles carefully.'
'The Fifth Huayan Samadhi Gate'
'However, those who are deluded find it difficult to grasp the principle of the arising of the Dharmadhatu. If one does not first cleanse the defiled mind, one cannot ascend to the state of perfect enlightenment. Therefore, the Mahaprajnaparamita Shastra says: 'If a person has the stench of feces under their nose, even the fragrance of musk and other scents will be perceived as foul.' Therefore, the Vimalakirti Sutra says: 'Do not use the mind of arising and ceasing to speak of the true Dharma of reality.' One must first break down attachments and clinging, and then enter the realm of perfect clarity. If one can directly see that all dharmas, such as form, arise from conditions, that is the arising of the Dharmadhatu. There is no need for further preliminary practices. If one cannot directly enter this state, one should inquire and question from beginning to end, until delusion is eliminated, confusion is dispelled, attachment to the Dharma is removed, the nature is revealed, and understanding arises, then one can be considered to have truly attained realization.' Someone asks: 'How can one enter the great Dharmadhatu of dependent origination by observing dharmas such as form?' The answer is: 'Because the nature of things such as form is truly real and cannot be fully expressed in words, the deluded mind cannot reach it.' Therefore, the sutra says: 'Verbal expression is a separate matter; reality is beyond words.' Therefore, observing things such as the eyes and ears allows one to enter the dependent origination of the Dharmadhatu. Why? Because they are all without substantial nature. It is precisely because they are without substance that illusory appearances can arise. Because they arise from conditions and are not inherently existent, it is precisely because they are without inherent nature that illusory existence can be achieved. Therefore, nature and appearance are completely blended and unified into one reality. Therefore, seeing the Dharma allows one to enter the great Dharmadhatu of dependent origination.' Someone asks: 'Since it is said that emptiness and existence are not dualistic, and one can enter the state of interpenetration, why is it also said that observing the eyes and ears allows one to enter the Dharmadhatu?' The answer is: 'If one can see emptiness and existence in this way, then the deluded mind will disappear, and one can accord with reason and enter the Dharmadhatu.' Why? Because the Dharmadhatu of dependent origination transcends views and emotions, and flourishes with myriad phenomena.' Someone asks: 'Now that we know these principles, what methods can we use to enter?' The answer is: 'The methods differ, but there are roughly three types. The first is to cause (deluded) views to disappear through questioning.'
如指事問云何者是眼。如已前小乘中六種簡之。若入一切諸法但名門中收。無有一法非名者。復須責其所以知眼等是名。如是展轉責其所以。令其亡言絕解。二者示法令思。此復有二門。一剝顛倒心。既盡如指事。以色香味觸等。奪其妄計。令知倒惑。所有執取不順於法。即是意識無始妄見熏習所成。無始急曳續生三界。輪環不絕。若能覺知此執即是緣起。當處無生。二者示法斷執。若先不識妄心示法。反成倒惑。若不示法令見。迷心還著于空。所以先剝妄心。后乃示法令見。三者顯法離言絕解。就此門中亦為二。一遮情。二表德。言遮情者。問緣起是有耶。答不也。即(空故。緣起之法無性即空。問是無耶。答不也。即有故。以緣起之法即由無始得有故問也)亦有亦無耶。答不也。空有圓融一無二故。緣起之法空有一際無二相故也。如金與莊嚴具思之。問非有非無耶。答不也。不礙兩存故。以緣起之法空有互奪同時成也。問定是無耶。答不也。空有互融兩不存故。緣起之法空奪有盡唯空而非有。有奪空盡唯有而非空。相奪同時兩相雙泯。二表德者。問緣起是有耶。答是也。幻有不無故。問是無耶。答是也。無性即空故也。問亦有亦無耶。答是也。不礙兩存故。問非有非無耶。答是也。互奪雙泯故。又以緣起故是有。
【現代漢語翻譯】 現代漢語譯本： 如果通過指示事物來提問，例如『什麼是眼？』，可以參考之前小乘佛教中六種方式來簡要說明。如果進入一切諸法唯名的法門中，那麼沒有哪一種法不是名。還需要追問為什麼知道眼等是名。像這樣層層追問，直到使其無法用語言表達，無法用思維理解。 第二種方法是示法令思。這又分為兩個方面。一是剝除顛倒之心。既然已經窮盡了指示事物的方法，就用色、香、味、觸等來剝奪其虛妄的計較，使其明白顛倒迷惑。所有執取都是不順應於法的，這都是意識無始以來的虛妄見解熏習所成。無始以來，這種急切的牽引力持續不斷地在三界中產生，像車輪一樣循環不絕。如果能夠覺知這種執取就是緣起，那麼當下就沒有生滅。 二是示法斷執。如果事先不認識虛妄之心就去指示佛法，反而會造成顛倒迷惑。如果不通過指示佛法來使其覺悟，那麼迷惑的心還會執著于空。所以要先剝除虛妄之心，然後才指示佛法使其覺悟。 第三種方法是顯法，使之超越語言和思維。在這個法門中也分為兩個方面：一是遮情，二是表德。所謂遮情，就是問：『緣起是有的嗎？』回答：『不是的。』（因為是空性。緣起的法沒有自性，就是空。）問：『是無的嗎？』回答：『不是的。』（因為是有。因為緣起的法是由無始而有的。）問：『也是有也是無嗎？』回答：『不是的。』（因為空和有圓融一體，沒有二元對立。緣起的法，空和有之間沒有二相。）就像用黃金和莊嚴具來思考。 問：『既不是有也不是無嗎？』回答：『不是的。』（因為不妨礙兩者並存。因為緣起的法，空和有互相奪取，同時成立。）問：『一定是無嗎？』回答：『不是的。』（因為空和有互相融合，兩者都不存在。緣起的法，空奪取有，全部是空而不是有；有奪取空，全部是有而不是空。互相奪取的同時，兩種相狀都消失了。） 所謂表德，就是問：『緣起是有嗎？』回答：『是的。』（因為幻有不是沒有。）問：『是無嗎？』回答：『是的。』（因為無自性就是空。）問：『也是有也是無嗎？』回答：『是的。』（因為不妨礙兩者並存。）問：『既不是有也不是無嗎？』回答：『是的。』（因為互相奪取，同時泯滅。）又因為是緣起，所以是有。
【English Translation】 English version: If one asks by pointing to a thing, such as 'What is the eye?', one can refer to the six methods of simplification in the earlier Hinayana teachings. If one enters the Dharma gate of 'all dharmas are merely names', then there is no dharma that is not a name. One must further question why one knows that the eye, etc., are names. Questioning in this way, layer upon layer, until one is speechless and beyond understanding. The second method is to show the Dharma and cause reflection. This again has two aspects. First, to strip away the inverted mind. Since the method of pointing to things has been exhausted, use form, sound, smell, taste, touch, etc., to deprive one of their false calculations, making them understand inverted delusion. All attachments are not in accordance with the Dharma; these are all formed by the habitual influence of the beginningless false views of consciousness. From beginningless time, this urgent pulling force continuously arises in the three realms, cycling endlessly like a wheel. If one can realize that this attachment is dependent origination (pratītyasamutpāda), then there is no birth or death in the present moment. Second, to show the Dharma and sever attachment. If one shows the Dharma without first recognizing the false mind, it will instead create inverted delusion. If one does not cause enlightenment through showing the Dharma, then the deluded mind will still be attached to emptiness. Therefore, one must first strip away the false mind, and then show the Dharma to cause enlightenment. The third method is to reveal the Dharma, making it transcend language and thought. Within this Dharma gate, there are also two aspects: first, negation of sentiment (遮情, zhē qíng); second, expression of virtue (表德, biǎo dé). Negation of sentiment means asking: 'Is dependent origination existent?' The answer is: 'No.' (Because it is emptiness. The Dharma of dependent origination has no self-nature, which is emptiness.) Asking: 'Is it non-existent?' The answer is: 'No.' (Because it is existent. Because the Dharma of dependent origination exists from beginningless time.) Asking: 'Is it both existent and non-existent?' The answer is: 'No.' (Because emptiness and existence are perfectly integrated as one, without duality. The Dharma of dependent origination has no two aspects between emptiness and existence.) Think of it like gold and ornaments. Asking: 'Is it neither existent nor non-existent?' The answer is: 'No.' (Because it does not hinder the coexistence of both. Because the Dharma of dependent origination, emptiness and existence seize each other, establishing simultaneously.) Asking: 'Is it definitely non-existent?' The answer is: 'No.' (Because emptiness and existence mutually merge, and both do not exist. The Dharma of dependent origination, emptiness seizes existence, all is emptiness and not existence; existence seizes emptiness, all is existence and not emptiness. While mutually seizing, both aspects disappear.) Expression of virtue means asking: 'Is dependent origination existent?' The answer is: 'Yes.' (Because illusory existence is not non-existent.) Asking: 'Is it non-existent?' The answer is: 'Yes.' (Because no self-nature is emptiness.) Asking: 'Is it both existent and non-existent?' The answer is: 'Yes.' (Because it does not hinder the coexistence of both.) Asking: 'Is it neither existent nor non-existent?' The answer is: 'Yes.' (Because they mutually seize and simultaneously vanish.) Moreover, because it is dependent origination, therefore it is existent.
以緣起故是無。以緣起故是亦有亦無。以緣起故是非有非無。乃至一不一。亦一亦不一。非一非不一。多不多。亦多亦不多。非多非不多。如是是多。是一。亦是多亦是一。非是一非是多。即不即四句準之如是。遮表圓融無礙皆由緣起自在故也。若能如是者。方得見緣起法也。何以故。圓融一際稱法見故。若不同前後見者。是顛倒見非正見也。何以故。前後別見不稱法故。問如是見已。云何方便入法界耶。答言入方便者。即于緣起法上。訊息取之。何者。即此緣起之法即空無性。由無性故幻有方成。然此法者即全以無性性為其法也。是故此法即無性而不礙相存也。若不無性。緣起不成。以自性不生皆從緣故。既全收性盡。性即無為不可分別。隨其大小性無不圓。一切亦即全性為身。是故全彼為此。即性不礙幻相。所以一具眾多。既彼此全體相收。不礙彼此差別也。是故彼中有此。此中有彼。故經云。法同法性。入諸法故。解云。法者即舉緣起幻有法也。同性者。緣起即空而不礙此相故。全收彼為此。以彼即空而不礙彼相故。既此彼全收相皆不壞。是故此中有彼。彼中有此。非但彼此相收。一切亦復如是。故經云。一中解無量。無量中解一。展轉生非實。智者無所畏。又云。於一法中解眾多法。眾多法中解了一法。如是
【現代漢語翻譯】 現代漢語譯本 因為緣起，所以是『無』。因為緣起，所以是『亦有亦無』。因為緣起，所以是『非有非無』。乃至『一』與『不一』，『亦一亦不一』，『非一非不一』，『多』與『不多』，『亦多亦不多』，『非多非不多』，都是如此。這樣是『多』，是『一』，『亦是多亦是一』，『非是一非是多』。『即』與『不即』這四句，都可以這樣理解。遮詮和表詮圓融無礙，都是因為緣起自在的緣故。如果能夠這樣理解，才能真正見到緣起之法。為什麼呢？因為圓融一際，才能稱合於法性而見。如果不能以前後的關聯來看待，那就是顛倒見，不是正見。為什麼呢？因為前後分別來看待，不符合法性。問：像這樣見解之後，要怎樣方便地進入法界呢？答：進入方便的方法，就是在緣起之法上，仔細地體會。什麼意思呢？就是這緣起之法，本身就是空無自性的。因為沒有自性，所以幻有的現象才能成立。然而這緣起之法，完全是以無自性作為它的法性。所以這緣起之法，雖然無自性，卻不妨礙現象的存在。如果沒有無自性，緣起就不能成立。因為自性不是自己產生的，都是從因緣而生。既然完全收攝了法性，法性就是無為的，不可分別的。隨著大小，法性無不圓滿。一切法也都是以全體的法性作為自身。所以完全以彼法為此法，法性不妨礙幻相。所以一法具足眾多法。既然彼此全體相收，不妨礙彼此的差別。所以彼法中有此法，此法中有彼法。所以經中說：『法同法性，入諸法故。』解釋說：『法』，就是指緣起幻有的法。『同性』，就是說緣起是空性的，不妨礙現象的存在。完全收攝彼法為此法，因為彼法是空性的，不妨礙彼法的現象。既然此法彼法完全收攝，現象都不破壞。所以此法中有彼法，彼法中有此法。不只是彼此互相收攝，一切法也都是這樣。所以經中說：『一中解無量，無量中解一，展轉生非實，智者無所畏。』又說：『於一法中解眾多法，眾多法中解了一法。』就是這個道理。
【English Translation】 English version Because of dependent origination (緣起), it is 'non-being'. Because of dependent origination, it is 'both being and non-being'. Because of dependent origination, it is 'neither being nor non-being'. Even 'one' and 'not one', 'both one and not one', 'neither one nor not one', 'many' and 'not many', 'both many and not many', 'neither many nor not many', are all like this. Thus, it is 'many', it is 'one', 'it is both many and one', 'it is neither one nor many'. The four phrases of 'identity' and 'non-identity' can be understood in this way. The negation and affirmation are perfectly integrated and unobstructed, all because of the freedom of dependent origination. If one can understand in this way, then one can truly see the Dharma (法) of dependent origination. Why? Because perfect integration is in accordance with Dharma-nature (法性). If one does not see it with the connection of before and after, it is a reversed view, not a correct view. Why? Because seeing the before and after separately does not accord with Dharma-nature. Question: After having such a view, how can one conveniently enter the Dharma Realm (法界)? Answer: The method of entering conveniently is to carefully contemplate on the Dharma of dependent origination. What does this mean? It means that this Dharma of dependent origination is itself empty and without self-nature (自性). Because it has no self-nature, the illusory existence can be established. However, this Dharma completely takes non-self-nature as its Dharma-nature. Therefore, this Dharma, although without self-nature, does not hinder the existence of phenomena. If there is no non-self-nature, dependent origination cannot be established. Because self-nature is not self-produced, it all arises from conditions (緣). Since it completely encompasses Dharma-nature, Dharma-nature is non-active and cannot be distinguished. According to its size, Dharma-nature is all-encompassing. All Dharmas are also taking the entire Dharma-nature as their body. Therefore, completely taking that Dharma as this Dharma, Dharma-nature does not hinder the illusory appearance. Therefore, one contains many. Since they completely encompass each other, it does not hinder the differences between them. Therefore, in that there is this, and in this there is that. So the Sutra says: 'Dharma is the same as Dharma-nature, entering all Dharmas.' Explanation: 'Dharma' refers to the Dharma of illusory existence arising from dependent origination. 'Same nature' means that dependent origination is empty and does not hinder the existence of phenomena. Completely taking that as this, because that is empty and does not hinder the appearance of that. Since this and that are completely encompassed, the phenomena are not destroyed. Therefore, in this there is that, and in that there is this. Not only do they encompass each other, but all Dharmas are also like this. Therefore, the Sutra says: 'In one, understand the immeasurable; in the immeasurable, understand one; transformation arises not real; the wise are fearless.' It also says: 'In one Dharma, understand many Dharmas; in many Dharmas, understand one Dharma.' This is the principle.
相收彼此即入。同時頓現無前無後。隨一圓融即全收彼此也。問法既如是。智復如何。答智順於法。一際緣成。冥契無簡。頓現不無先後。故經云。普眼境界清凈身。我今演說人諦聽。解云。普眼者。即是法智相應頓現多法也。即明法唯普眼智所知簡非余智境界也。境界者。即法。明多法互入猶如帝網天珠重重無盡之境界也。清凈身者。即明前諸法同時即入終始難原緣起整合見心無寄也。然帝釋天珠網者。即號因陀羅網也。然此帝網皆以寶成。以寶明徹遞相影現涉入重重。於一珠中同時頓現。隨一即爾。竟無去來也。今且向西南邊。取一顆珠驗之。即此一珠能頓現一切珠影。此珠既爾。餘一一亦然。既一一珠一時頓現一切珠既爾。餘一一亦然。如是重重無有邊際。有邊即此重重無邊際珠影皆在一珠中。炳然高現。余皆不妨此。若於一珠中坐時。即坐著十方重重一切珠也。何以故。一珠中有一切珠故。一切珠中有一珠時。亦即著一切珠也。一切反此。準以思之。既於一珠中入一切珠。而竟不出此一珠。於一切珠入一珠。而竟不起此一珠。問既言於一珠中入一切珠而竟不出此一珠者。云何得入一切珠耶。答只由不出此珠。是故得入一切珠。若出此一珠入一切珠者(即不得入一切珠也。何以故。離此珠內無別珠故。問若離此
珠內無一切珠者。此網即但)。一珠所成。如何言結多珠成耶。答只由唯獨一珠方始始結多為網。何以故。由此一珠獨成網故。若去此珠。全無網故。問若唯獨一珠者。云何言結成網耶。答結多珠成網者。即唯獨一珠也。何以故。一是總相具多成故。若無一。一切無故。是故此網一珠成也。一切入一。準思可知。問雖西南邊一珠總收十方一切珠盡無餘。方各各有珠。云何言網唯一珠成耶。答十方一切珠者。總是西南方一顆珠也。何以故。西南邊一珠即十方一切珠故。若不信西南邊一珠即是十方一切珠者。但以墨點。點西南邊一珠者。一珠著時即十方中皆有墨點。既十方一切珠上皆有墨點。故知十方一切珠即是一珠也。言十方一切珠不是西南邊一珠者。豈可是人一時遍點十方一切珠耶。縱令遍點十方一切珠者。即是一珠也。此一為始既爾。余為初亦然。重重無際點點皆同。杳杳難原。一成咸畢。如斯妙喻類法思之。法不如然。喻同非喻。一分相似故以為言。何者。此珠但得影相攝入。其質各殊。法不如然。全體交徹故。華嚴經性起品云。為饒益眾生令悉開解故。以非喻為顯現真實義。如是微密法無量劫難聞。精進智慧者乃聞如來藏(云云)。經云以非喻為喻等也。諸有行者準喻思之。
盧遮那佛過去行 令佛剎海
【現代漢語翻譯】 現代漢語譯本： 問：如果珠網中沒有包含一切其他的珠子，那麼這個網僅僅是由一顆珠子形成的。為什麼說是由多顆珠子結成的呢？ 答：正因為只有一顆珠子，才能開始結成多顆珠子的網。為什麼呢？因為這顆珠子獨自形成了網。如果去掉這顆珠子，整個網就不存在了。 問：如果只有一顆珠子，怎麼能說是結成網呢？ 答：結成多顆珠子的網，實際上就是一顆珠子。為什麼呢？因為這一顆珠子總括了所有珠子的相，具備了形成網的條件。如果沒有這一顆珠子，一切都不存在。所以這個網是由一顆珠子形成的，一切都包含在這一顆珠子中，可以依此推想理解。 問：即使西南邊的一顆珠子總攝了十方一切的珠子，沒有遺漏，但各個方位仍然有各自的珠子。怎麼能說網是由一顆珠子形成的呢？ 答：十方一切的珠子，總的來說就是西南方的那一顆珠子。為什麼呢？因為西南邊的一顆珠子就是十方一切的珠子。如果不相信西南邊的一顆珠子就是十方一切的珠子，可以用墨點點在西南邊的那一顆珠子上。當這顆珠子被點上墨點時，十方所有的珠子上都會有墨點。既然十方一切的珠子上都有墨點，就知道十方一切的珠子就是一顆珠子。如果說十方一切的珠子不是西南邊的那一顆珠子，難道有人能同時遍點十方一切的珠子嗎？即使能夠遍點十方一切的珠子，實際上也是一顆珠子。這以一為開始的情況是這樣的，其餘的珠子最初也是如此。重重無盡，點點相同，深奧難測，一旦形成就全部完成。像這樣的巧妙比喻，可以類比思考佛法。佛法並非如此，比喻只是相似而非完全相同，只是部分相似所以才用比喻來說明。為什麼呢？因為這些珠子只是得到了影像的攝入，它們的本質各不相同。佛法並非如此，而是全體交融貫通。所以《華嚴經·性起品》說：『爲了饒益眾生，讓他們完全開解，所以用非比喻來顯現真實的意義。』這樣微妙的佛法，無量劫都難以聽聞，只有精進有智慧的人才能聽聞如來藏（等等）。經中說用非比喻作為比喻等等。所有修行的人可以根據這個比喻來思考。 盧舍那佛（Vairocana Buddha）過去的行為，是爲了使佛剎海...
【English Translation】 English version: Question: If within the pearl net there are no other pearls, then this net is solely formed by one pearl. How can it be said to be formed by multiple pearls? Answer: It is precisely because there is only one pearl that it can begin to form a net of multiple pearls. Why? Because this one pearl alone forms the net. If this pearl is removed, the entire net ceases to exist. Question: If there is only one pearl, how can it be said to form a net? Answer: The net formed by multiple pearls is, in essence, that single pearl. Why? Because this one pearl encompasses the totality of all pearls and possesses the conditions to form the net. Without this one pearl, nothing exists. Therefore, this net is formed by one pearl; everything is contained within this one pearl. You can understand this by analogy. Question: Even if the one pearl in the southwest corner encompasses all the pearls of the ten directions without exception, each direction still has its own individual pearls. How can it be said that the net is formed by only one pearl? Answer: All the pearls of the ten directions are, in essence, that one pearl in the southwest corner. Why? Because the one pearl in the southwest corner is all the pearls of the ten directions. If you do not believe that the one pearl in the southwest corner is all the pearls of the ten directions, you can put a dot of ink on the pearl in the southwest corner. When this pearl is marked with ink, all the pearls in the ten directions will have a dot of ink. Since all the pearls in the ten directions have a dot of ink, it is known that all the pearls of the ten directions are one pearl. If you say that the pearls of the ten directions are not the one pearl in the southwest corner, could someone simultaneously mark all the pearls of the ten directions? Even if one could mark all the pearls of the ten directions, it would still be, in essence, one pearl. This is how it is with the beginning of one; the beginning of the others is also the same. Layer upon layer, endlessly, each point is the same, profoundly difficult to fathom. Once formed, it is all complete. Such a subtle metaphor can be used to contemplate the Dharma (law, teaching). The Dharma is not exactly like this; the metaphor is similar but not identical. It is only partially similar, so a metaphor is used to explain it. Why? Because these pearls only receive the inclusion of images; their essence is different. The Dharma is not like this; it is entirely interpenetrating. Therefore, the Avatamsaka Sutra, in the chapter on the arising of nature, says: 'In order to benefit sentient beings and allow them to fully understand, non-metaphors are used to reveal the true meaning.' Such subtle Dharma is difficult to hear even for countless eons; only those who are diligent and wise can hear the Tathagatagarbha (the womb of the Buddhas) (etc.). The sutra says to use non-metaphors as metaphors, etc. All practitioners can contemplate based on this metaphor. The past actions of Vairocana Buddha (the Illuminating Buddha), were to make the Buddha-land sea...
皆清凈 無量無數無邊際 彼一切處自在遍 如來法身不思議 無色無相無倫匹 示現色相為眾生 十方受化靡不現 一切佛剎微塵中 盧遮那現自在力 弘誓佛海震音聲 調伏一切眾生類
行人修道簡邪入正止觀法門一卷
華嚴杜順和上略出記
終南山杜順禪師緣起
其禪師有一弟子。奉事以經三十餘年。其弟子常思。向五臺禮拜文殊菩薩他日忽然咨量和上。弟子意欲向五臺禮拜。愿和上慈悲放某甲去。和上再三苦留不得。其禪師遂放去。汝去早來。吾待汝。遂拜辭和上。經旬月方到五臺。志誠頂禮。忽遇一老人云。汝彼從何處來。弟子答言。從終南山來。汝有何意來。故來禮拜文殊菩薩。老人云。文殊菩薩不在此間。弟子問老人曰。在何處。老人報云。在終南山。杜順禪師是。其弟子驚怪報老人曰。是弟子和上奉事經三十年。老人曰。汝雖奉事。由來不識。汝火急即回夜頭到即見。若隔宿即不見也。汝便行即得。其人極怪。來經一月方到。今日卻回。若為投宿可到。信此老人語。即回須臾到西京。其日薄晚甚怪。便且過諸善知識家。皆是不錯逡巡。間鼓聲動。即擬趁南門出。早被閉了。甚悵望不得出城。遂卻善知識家。寄宿之上鼓動。即出城急行到
【現代漢語翻譯】 現代漢語譯本 皆清凈 無量無數無邊際，彼一切處自在遍 如來法身不思議，無色無相無倫匹 示現色相為眾生，十方受化靡不現 一切佛剎微塵中，盧遮那（Vairocana）現自在力 弘誓佛海震音聲，調伏一切眾生類
行人修道簡邪入正止觀法門一卷
華嚴杜順和上略出記
終南山杜順禪師緣起
其禪師有一弟子，奉事以經三十餘年。其弟子常思，向五臺禮拜文殊菩薩（Manjusri）。他日忽然咨量和上。弟子意欲向五臺禮拜，愿和上慈悲放某甲去。和上再三苦留不得。其禪師遂放去。汝去早來，吾待汝。遂拜辭和上。經旬月方到五臺，志誠頂禮。忽遇一老人云。汝彼從何處來。弟子答言，從終南山來。汝有何意來。故來禮拜文殊菩薩。老人云，文殊菩薩不在此間。弟子問老人曰，在何處。老人報云，在終南山，杜順禪師是。其弟子驚怪報老人曰，是弟子和上奉事經三十年。老人曰，汝雖奉事，由來不識。汝火急即回夜頭到即見。若隔宿即不見也。汝便行即得。其人極怪。來經一月方到。今日卻回，若為投宿可到。信此老人語。即回須臾到西京。其日薄晚甚怪。便且過諸善知識家。皆是不錯逡巡。間鼓聲動。即擬趁南門出。早被閉了。甚悵望不得出城。遂卻善知識家。寄宿之上鼓動。即出城急行到
【English Translation】 English version All is pure. Immeasurable, countless, and boundless, everywhere is pervaded by freedom. The Dharmakaya (法身) of the Tathagata (如來) is inconceivable, without color, without form, without equal. Manifesting forms for sentient beings, appearing everywhere in the ten directions to receive transformation. In every Buddha-land's dust mote, Vairocana (盧遮那) manifests the power of freedom. The vast vows of the Buddha-ocean resonate with sound, taming all kinds of sentient beings.
A Volume on the Dharma Gate of Correcting Evil and Entering Right Contemplation and Insight for Practitioners.
Brief Notes Extracted by Venerable Dushun of Huayan (華嚴杜順和上).
The Origin of Chan Master Dushun of Zhongnan Mountain.
This Chan master had a disciple who served him for over thirty years. This disciple often thought of going to Mount Wutai to pay homage to Manjusri Bodhisattva (文殊菩薩). One day, he suddenly consulted his master, 'Disciple intends to go to Mount Wutai to pay homage, may the master have compassion and allow me to go.' The master repeatedly tried to keep him, but could not. The Chan master then let him go, saying, 'Return early, I will wait for you.' So he bid farewell to his master. After several weeks, he arrived at Mount Wutai and sincerely prostrated in worship. Suddenly, he encountered an old man who said, 'Where do you come from?' The disciple replied, 'From Zhongnan Mountain.' 'What is your intention in coming here?' 'I came to pay homage to Manjusri Bodhisattva.' The old man said, 'Manjusri Bodhisattva is not here.' The disciple asked the old man, 'Where is he?' The old man replied, 'He is at Zhongnan Mountain, Chan Master Dushun is.' The disciple was astonished and told the old man, 'He is my master whom I have served for thirty years.' The old man said, 'Although you have served him, you have never recognized him. You must return immediately and you will see him tonight. If you stay overnight, you will not see him. You must leave immediately.' The man was extremely puzzled. It took him a month to arrive, but now he had to return today. How could he find lodging to arrive in time? Believing the old man's words, he returned and arrived in Xijing in a short while. It was late in the day, which was very strange. He decided to visit some virtuous friends, but they were all mistaken. In the meantime, the drum sounded. He intended to rush out of the south gate, but it was already closed. He was very disappointed that he could not leave the city. So he returned to his virtuous friend's house to spend the night. When the drum sounded, he left the city and hurried on.
山。其和上昨夜早已滅度訖。其人甚怨恨。不得見和上別。極悲哽果。如五臺老人言。方知是文殊菩薩。其禪師述華嚴法界觀十玄止觀義海等章。見行於世。此乃是文殊菩薩化身耳。
【現代漢語翻譯】 現代漢語譯本：山中的那位和尚昨天晚上已經圓寂了。那個人非常怨恨，沒能見到和尚最後一面，極其悲傷哽咽。正如五臺山的老人所說，才知道他是文殊菩薩（Manjusri Bodhisattva，智慧的象徵）。那位禪師所著述的《華嚴法界觀》、《十玄止觀義海》等篇章，流傳於世。這實在是文殊菩薩的化身啊。
【English Translation】 English version: The monk in the mountain passed away last night. That person was very resentful, not being able to see the monk for the last time, and was extremely sad and choked with sobs. Just as the old man of Mount Wutai said, only then did they realize that he was Manjusri Bodhisattva (Manjusri Bodhisattva, symbol of wisdom). The chapters written by that Zen master, such as 'Huayan Dharma Realm Contemplation', 'Ten Mysterious Cessation and Contemplation Meaning Ocean', etc., are circulating in the world. This is truly an incarnation of Manjusri Bodhisattva.