T45n1872_華嚴策林
大正藏第 45 冊 No. 1872 華嚴策林
No. 1872
華嚴策林
右唐賢首國師述
夫華嚴宗旨。其義不一。究其了說。總明因果二門。因即普賢行愿。果即舍那業用。此諸界為體。緣起為用。體用全收。圓通一際。語其所以。不出緣起。以義迴轉。镕達有空。隨智鑒用。即說多門。隨體湛宗。即說一義。若論玄旨。一多不可。然以不爲了一不多爲了多。恒存常空常有。大況如此。粗陳梗概。今就要義。略申問答。但述大意。余屬經文。庶得道君子。探其趣焉。
一徴普眼 二明理事 三辨正因 四融大小 五結成壞 六通二界 七明隱顯 八明因果 九達色空
一徴普眼
問眼色相依。應有其事。根塵和合。其旨非無。緣會現時。云何得不𫮧境。云何方名普眼 私答曰五緣為因。稱眼為果。若緣發現。即以緣名為眼。若以因沒果中。緣皆號眼。然則全色為眼。恒見而無緣。全眼為色。恒稱見而非我。非我離於情想。無緣絕於貪求。收萬象于目前。全十方于眼際。是以緣義無盡。隨見見而不究。物性難見思。應法法而難準。十法則眼普義通。乃見通體久自隱。隱照之遂重重。然究十方于眼際。鏡空有而皎明。收萬象以成身。現理事而通徹。謹對
【現代漢語翻譯】 現代漢語譯本
《華嚴策林》
右為唐代賢首國師（Xianshou Guoshi，唐代高僧，法號法藏 Fazang）所著。
華嚴宗（Huayan school，佛教宗派）的宗旨，其含義並非單一。探究其究竟的說法，總的來說闡明因果二門。因即是普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）的行愿，果即是舍那（Vairocana，報身佛）的業用。此以諸界為本體，緣起為作用。本體和作用全部收攝，圓融通達於一際。說到它的所以然，離不開緣起。以義理迴轉，融通有和空。隨著智慧的鑑別運用，就說出多種法門。隨著本體的深湛宗旨，就說出單一的義理。如果論及玄妙的宗旨，一和多都不可執著。然而因為不執著於一，所以不多；不執著于多，所以不多。恒常存在常空常有。大概情況就是這樣。粗略地陳述梗概。現在就要義來說，略微地陳述問答。只敘述大概的意思，其餘的屬於經文。希望有道的君子，探求其中的趣味。
一、 徵普眼（Universal Eye，佛的智慧之眼） 二、 明理事（Principle and Phenomena，理和事） 三、 辨正因（Primary Cause，根本原因） 四、 融大小（Integration of Large and Small，大小的融合） 五、 結成壞（Formation and Destruction，形成與破壞） 六、 通二界（Penetration of Two Realms，貫通兩個世界） 七、 明隱顯（Manifestation and Concealment，隱藏與顯現） 八、 明因果（Cause and Effect，因與果） 九、 達色空（Understanding Form and Emptiness，領悟色與空）
一、 徵普眼
問：眼和色相互依存，應該有這樣的事。根（Root，感覺器官）和塵（Dust，感覺對像）和合，這個宗旨並非沒有道理。因緣聚合顯現的時候，怎麼能夠不觸及境界？怎麼才能稱為普眼？
私下回答說：五緣（Five Conditions，五種條件）作為因，稱眼為果。如果因緣發現，就以因緣的名字作為眼。如果以因沒入果中，因緣都叫做眼。這樣，全部的色就是眼，恒常看見而沒有因緣。全部的眼就是色，恒常稱為看見而不是我。非我脫離於情想，無緣斷絕於貪求。收萬象于目前，全十方于眼際。因此緣的意義沒有窮盡，隨著看見而看見卻不能窮盡。物的性質難以用思慮看見，應該傚法法而難以衡量。十法（Ten Dharmas，十種法）則是眼的普遍意義貫通，才能看見貫通的本體長久地自己隱藏。隱藏和照耀於是重重疊疊。然而探究十方于眼際，像鏡子一樣空明而皎潔。收萬象以成身，顯現理事而通徹。謹此對答。
【English Translation】 English version
The Huayan Ce Lin (Forest of Admonitions on the Huayan [Sutra])
Written by the Venerable National Teacher Xianshou (Xianshou Guoshi, a prominent monk of the Tang Dynasty, Dharma name Fazang) of the Tang Dynasty.
The tenets of the Huayan school (Huayan school, a school of Buddhism) are not singular in meaning. Examining its ultimate explanation, it generally elucidates the two gates of cause and effect. Cause is the practices and vows of Samantabhadra (Samantabhadra, a bodhisattva symbolizing the principle and practice of all Buddhas), and effect is the karmic function of Vairocana (Vairocana, the Sambhogakaya Buddha). This takes the various realms as its substance and dependent origination as its function. Substance and function are entirely encompassed, perfectly interpenetrating in a single boundary. Speaking of its reason, it cannot be separated from dependent origination. Through the revolving of meaning, it integrates existence and emptiness. Following the discernment and application of wisdom, it expounds multiple Dharma gates. Following the profound tenets of the substance, it expounds a single meaning. If discussing the profound tenets, neither one nor many should be clung to. However, because one is not clung to, it is not many; because many is not clung to, it is not many. Constant existence, constant emptiness, and constant being exist. The general situation is like this. A rough presentation of the outline. Now, focusing on the essential meaning, a brief exposition of questions and answers. Only the general meaning is narrated; the rest belongs to the sutra text. It is hoped that virtuous individuals can explore its interest.
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Questioning the Universal Eye (Universal Eye, the wisdom eye of the Buddha) 2. Clarifying Principle and Phenomena (Principle and Phenomena, Li and Shi) 3. Distinguishing the Primary Cause (Primary Cause, the fundamental cause) 4. Integrating Large and Small (Integration of Large and Small) 5. Concluding Formation and Destruction (Formation and Destruction) 6. Penetrating Two Realms (Penetration of Two Realms) 7. Clarifying Manifestation and Concealment (Manifestation and Concealment) 8. Clarifying Cause and Effect (Cause and Effect) 9. Understanding Form and Emptiness (Understanding Form and Emptiness)
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Questioning the Universal Eye
Question: The eye and form are mutually dependent, so there should be such a thing. The root (Root, sense organ) and dust (Dust, sense object) are in harmony, and this principle is not without reason. When conditions gather and manifest, how can one not touch the realm? How can one be called the Universal Eye?
Private answer: The five conditions (Five Conditions) are the cause, and the eye is called the effect. If the conditions arise, then the name of the conditions is taken as the eye. If the cause is submerged in the effect, the conditions are all called the eye. In this way, all of form is the eye, constantly seeing without conditions. All of the eye is form, constantly called seeing but not 'I'. Non-'I' is detached from emotions and thoughts, and without conditions, greed is cut off. It gathers all phenomena in front of the eyes and encompasses all directions at the edge of the eyes. Therefore, the meaning of conditions is inexhaustible, following seeing and seeing but not exhausting it. The nature of things is difficult to see with thought, and one should emulate the Dharma but it is difficult to measure. The ten dharmas (Ten Dharmas) are the universal meaning of the eye penetrating, so one can see the penetrating substance that has long been hidden. Concealment and illumination are thus layered upon layered. However, exploring the ten directions at the edge of the eyes is like a mirror, empty and bright. It gathers all phenomena to form the body, manifesting principle and phenomena and penetrating thoroughly. This is my humble response.
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二明理事
問緣起事相。分齊歷然。法界理性。無有所。若以存壞一。體用不巧。亦通事理。收為不二。為祛茲弊。庶皎玄宗 私對。緣起事相。必收性而方成。法界玄宗。亦依緣而現空。有有交徹。體用玄通。言事即有徹空源。談有乃空透有表。或時雙奪。纖毫之論不具。或時相成。廣大之談並見。現全收事全奪事而為理。事非別事。物具理而為事。何方空隨有現理遂事彰。一際通觀。萬物可定者矣。謹對。
三辨正因
問今時修道入行。必應見佛求法。從因至果。涵蓋相依。若見三十二相為因。遂即無相可睹。若詮一空為因。后恐理事懸別。請辨其佛之因。希聞成佛之果 私對。佛以無生空寂為身。亦以法界無起為體。但證此理。佛隨理以現身。但入無生。法隨智以顯相。相即無相。色身未足失理。無則不無。空門何得為寔。久離寂默。三世之所未審。當已去色聲。六根之所罕接。然後證心內。照理成佛。亦同成靜息外緣。智就法亦同就。因滿即果。克發心已成正覺之基。果滿即因成。得道蓋自初心之本。何必全因至果。恐招所得之基全理事。將涉有性之論。謹對。
四融大小
問有大有小。相狀歷然。一廣一陜。事物差別。若以小收大。或恐大失本形。若以大收小。
【現代漢語翻譯】 現代漢語譯本
二、明理事
問：緣起的事相，分界限度歷歷分明，法界的理性，沒有什麼缺失。如果執著于存在和毀滅的單一性，那麼本體和作用就不夠巧妙，即使貫通事和理，也歸結為不二。爲了消除這些弊端，希望能夠闡明玄妙的宗旨。
答：私下認為，緣起的事相，必須包含自性才能成就。法界的玄妙宗旨，也依賴於因緣而顯現空性。有和有相互交融貫通，本體和作用玄妙通達。談論事，就是有貫通空性的根源；談論有，就是空性透徹顯現有之表象。有時雙重否定，細微的論點也不具備；有時相互成就，廣大的論述一同顯現。現在完全包含事，完全否定事，而成為理。事不是獨立的事，事物具備理而成為事。哪裡是空隨著有而顯現，理隨著事而彰顯？在一際的通達觀照中，萬物就可以確定了。謹此作答。
三、辨正因
問：現在修行入道，必定應該見佛求法，從因到果，像盒子和蓋子一樣相互依存。如果以見到三十二相（San Shi Er Xiang，指佛的三十二種殊勝的相貌特徵）為因，那麼就無法看到無相。如果詮釋空性為因，恐怕以後事和理會懸殊差別。請辨析成佛的因，希望聽到成佛的果。
答：私下認為，佛以無生空寂為身，也以法界無起為體。只要證悟這個道理，佛就會隨著理而顯現身。只要進入無生，法就會隨著智慧而顯現相。相就是無相，執著於色身就不足以領會真理。無也不是絕對的無，空門怎麼能成為實在的呢？長久地遠離寂靜，是三世（San Shi，指過去、現在、未來三世）所不能理解的。應當已經捨棄了色聲，六根（Liu Gen，指眼、耳、鼻、舌、身、意六種感覺器官）所難以接觸的，然後才能證悟心內，照亮真理而成就佛。也同樣成就靜止外緣，智慧成就法也同樣是成就。因圓滿就是果，克制併發心已經成為成就正覺的基礎。果圓滿就是因成就，得道大概是從初心之本。何必完全從因到果？恐怕招致所得的基礎，完全是理事，將涉及有性的論調。謹此作答。
四、融大小
問：有大有小，相狀歷歷分明，一個廣闊一個狹窄，事物有差別。如果用小來包含大，恐怕大會失去本來的形狀。如果用大來包含小
【English Translation】 English version
Two, Clarifying Principle and Phenomenon
Question: The characteristics of dependent origination are distinctly clear, and the rationality of the Dharma Realm is without any deficiency. If one clings to the oneness of existence and destruction, then the substance and function are not skillful enough. Even if one connects phenomena and principle, it still concludes in non-duality. To eliminate these drawbacks, I hope to clarify the profound doctrine.
Answer: I privately believe that the characteristics of dependent origination must include self-nature to be accomplished. The profound doctrine of the Dharma Realm also relies on conditions to manifest emptiness. Existence and existence interpenetrate each other, and substance and function are profoundly connected. Talking about phenomena means that existence penetrates the source of emptiness; talking about existence means that emptiness thoroughly reveals the appearance of existence. Sometimes there is a double negation, and subtle arguments are not complete; sometimes they complement each other, and broad discussions appear together. Now, completely including phenomena and completely negating phenomena becomes principle. Phenomena are not independent phenomena; things possess principle and become phenomena. Where does emptiness manifest with existence, and principle become apparent with phenomena? In the comprehensive observation of the One Reality, all things can be determined. This is my humble answer.
Three, Discriminating the Correct Cause
Question: Now, in practicing the path, one should definitely see the Buddha and seek the Dharma. From cause to effect, they depend on each other like a box and its lid. If seeing the Thirty-two Marks (San Shi Er Xiang, referring to the Buddha's thirty-two auspicious physical characteristics) is the cause, then one cannot see the formless. If interpreting emptiness as the cause, I fear that phenomena and principle will be vastly different in the future. Please distinguish the cause of becoming a Buddha, and I hope to hear the result of becoming a Buddha.
Answer: I privately believe that the Buddha takes non-birth and emptiness as his body, and also takes the non-arising of the Dharma Realm as his substance. As long as one realizes this principle, the Buddha will manifest his body according to the principle. As long as one enters non-birth, the Dharma will manifest its form according to wisdom. Form is formless; clinging to the physical body is not enough to understand the truth. Non-existence is not absolute non-existence; how can the gate of emptiness be considered real? Long-term separation from silence is incomprehensible to the Three Times (San Shi, referring to the past, present, and future). One should have already abandoned form and sound, which are difficult for the Six Senses (Liu Gen, referring to the six sense organs: eyes, ears, nose, tongue, body, and mind) to come into contact with, and then one can realize the inner mind, illuminate the truth, and achieve Buddhahood. It is also the same as achieving the cessation of external conditions; wisdom achieving the Dharma is also the same as achieving. The cause being complete is the effect; restraining and initiating the mind has already become the foundation for achieving perfect enlightenment. The effect being complete is the cause being achieved; attaining the Way probably comes from the origin of the initial mind. Why must it be completely from cause to effect? I fear that it will lead to the foundation of what is attained being completely principle and phenomena, which will involve the theory of existence. This is my humble answer.
Four, Integrating the Large and Small
Question: There is large and small, and their characteristics are distinctly clear, one being broad and the other narrow, and things have differences. If one uses the small to contain the large, I fear that the large will lose its original form. If one uses the large to contain the small
亦恐小傷無質。寬隘即其不等。出入何得相容。遮卻蒙云。皎斯智日 私對。大必收小方得名大。小必容大乃得小稱。各無自性。大小所以相容。並不竟成。廣陜以之齊納。是知大是小大。小是大小。小無定性。終自遍於十方。大非定形。歷劫皎於一世。則知小時正大芥子納于須彌。大時正小。海水納于毛孔。若不各壞性。出入何得不備。又以皆存本形。舒捲自然無礙。謹對。
五結成壞
問成壞之義。其勢雖明。差別異陳。復乖其致。今者成時壞居何所。壞時成在何方。若異聖乃不容。若同凡又不信。請以珠玉來酬。祛茲瓦礫 私對。壞即成處壞。亦壞即成法界。空而恒有。存壞即有徹于空壞。實存即空彰于有表。然後異亦不異同。體之自皎明。迷之自矇昧。若以性端結空有二邊。若以智照來通成壞一際。謹對。
六通二界
問眾生為迷。諸佛為悟。體雖是一。約用有差。若以眾生通佛。諸佛合迷。若以佛通眾生。眾生合悟。冀拂塵鏡以顯大明。庶辟玄關。開為暗室 私對曰。恒以非眾生為眾生。亦非諸佛為諸佛。不礙約存而恒奪。不妨壞而常成。隨緣具立眾生之名。豈有眾生可得。約體權施法身之號。寧有諸佛可求。莫不妄徹真源。居一相而恒有。真該妄末。入五道而常空。情該則二界
【現代漢語翻譯】 現代漢語譯本： 恐怕細微的損傷也會使整體失去其本性。寬廣和狹隘是相對不等的概念。出入之間又怎麼能夠相互容納呢？如果被烏雲遮蔽，智慧的光芒就會被遮掩。這是我個人的理解。 從相對的角度來說，必須先包含小的才能稱之為大；必須先容納大的才能稱之為小。大小各自沒有獨立的自性，所以才能相互容納。如果不徹底完成，廣闊和狹窄就無法統一。由此可知，大之中有小，小之中有大。小沒有固定的自性，最終可以遍佈十方；大沒有固定的形狀，經歷漫長的時間也如同短暫的一世。由此可知，小的時候正是大的時候，芥子可以容納須彌山（Mount Sumeru，佛教宇宙觀中的中心山）；大的時候正是小的時候，海水可以納入毛孔。如果各自不改變其本性，出入又怎麼能夠完備呢？又因為都保持著原有的形狀，舒展和收縮自然沒有障礙。這是我謹慎的回答。
五、關於成壞
問：關於成和壞的意義，其道理雖然明白，但差別和不同的陳述，又違背了其根本。現在，成的時候，壞在哪裡？壞的時候，成又在何方？如果與聖人的觀點不同，那是不允許的；如果與凡夫的觀點相同，那又令人難以信服。請用珠玉般的言辭來回答，消除這些瓦礫般的疑惑。這是我個人的理解。 壞就在成的地方壞，也是壞就存在於成的法界（Dharmadhatu，宇宙萬法的總稱）。法界是空性的，但又恒常存在；存在於壞之中，就能徹底明白空性；實在的存在，就能彰顯空性的外在表現。這樣，不同也就等同，本體自然明亮；迷惑的人自然矇昧。如果執著于空和有這兩個極端，就會被束縛；如果用智慧來照亮，就能貫通成和壞的統一性。這是我謹慎的回答。
六、關於貫通二界
問：眾生是迷惑的，諸佛是覺悟的。本體雖然是一個，但從作用上來說有差別。如果用眾生的角度來貫通諸佛，諸佛就等同於迷惑；如果用諸佛的角度來貫通眾生，眾生就等同於覺悟。希望拂去塵埃，使鏡子顯現光明；希望打開玄妙的關竅，使黑暗的房間變得明亮。這是我個人的理解： 始終以非眾生的角度來看待眾生，也以非諸佛的角度來看待諸佛。不妨礙在相對的層面上存在，但始終要超越它；不妨礙壞滅，但始終在成就。隨順因緣而建立眾生的名稱，哪裡有真實的眾生可以得到呢？根據本體而權宜地施設法身（Dharmakaya，佛的法性身）的稱號，哪裡有真實的諸佛可以追求呢？無不是從虛妄中徹悟真源，處於單一的相狀而恒常存在；真理涵蓋虛妄的末端，進入五道（Five Paths of Rebirth，眾生輪迴的五種道途）而常為空性。情感執著就會區分兩個世界。
【English Translation】 English version: I fear that even small injuries can cause the whole to lose its essence. Broadness and narrowness are unequal concepts. How can coming in and going out accommodate each other? If obscured by dark clouds, the bright sun of wisdom will be concealed. This is my personal understanding. Relatively speaking, one must first contain the small to be called large; one must first accommodate the large to be called small. Large and small each have no independent self-nature, so they can accommodate each other. If not thoroughly completed, broadness and narrowness cannot be unified. From this, we know that there is small within the large, and large within the small. Small has no fixed self-nature, and can eventually pervade the ten directions; large has no fixed shape, and even after long kalpas (aeons, extremely long periods of time), it is like a brief lifetime. From this, we know that when it is small, it is precisely large, a mustard seed can contain Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology); when it is large, it is precisely small, seawater can be contained in a pore. If each does not change its nature, how can coming in and going out be complete? And because they all maintain their original shapes, stretching and contracting are naturally unhindered. This is my careful response.
- On Formation and Destruction
Question: Regarding the meaning of formation and destruction, although the principle is clear, the differences and various statements contradict its foundation. Now, when there is formation, where does destruction reside? When there is destruction, where is formation? If it differs from the views of the sages, that is not permissible; if it is the same as the views of ordinary people, that is unconvincing. Please respond with jewel-like words to dispel these pebble-like doubts. This is my personal understanding. Destruction occurs where there is formation, and destruction also exists within the Dharmadhatu (Dharmadhatu, the totality of all phenomena in the universe) of formation. The Dharmadhatu is empty in nature, yet it constantly exists; existing within destruction, one can thoroughly understand emptiness; real existence can manifest the external expression of emptiness. In this way, difference becomes the same, the essence is naturally bright; those who are deluded are naturally obscured. If one clings to the two extremes of emptiness and existence, one will be bound; if one uses wisdom to illuminate, one can connect the unity of formation and destruction. This is my careful response.
- On Connecting the Two Realms
Question: Sentient beings are deluded, and Buddhas are enlightened. Although the essence is one, there are differences in terms of function. If one uses the perspective of sentient beings to connect with Buddhas, Buddhas become the same as delusion; if one uses the perspective of Buddhas to connect with sentient beings, sentient beings become the same as enlightenment. I hope to wipe away the dust so that the mirror can reveal its brightness; I hope to open the mysterious gateway so that the dark room can become bright. This is my personal understanding: Always regard sentient beings from the perspective of non-sentient beings, and also regard Buddhas from the perspective of non-Buddhas. It does not hinder existence on a relative level, but one must always transcend it; it does not hinder destruction, but it is always in the process of becoming. Establishing the name of sentient beings according to conditions, where can real sentient beings be found? Provisionally applying the title of Dharmakaya (Dharmakaya, the Dharma body of the Buddha) based on the essence, where can real Buddhas be sought? It is none other than thoroughly awakening to the true source from delusion, existing constantly in a single aspect; truth encompasses the end of delusion, entering the Five Paths of Rebirth (Five Paths of Rebirth, the five realms of existence in which beings are reborn) and is always empty in nature. Emotional attachment will distinguish the two realms.
難通智說乃一如易說。然後雙非雙立互成。見諸佛于眾生身。觀眾生於佛體。
七明隱顯
問隱顯之義。旨趣難原。依空色以通玄。約一多而顯密。若顯時有隱。觀色即合見空。若隱時有顯。見寂應常睹動。請開法藏。此智珠 私對。此能攝即此云彼。若收此。亦此顯彼隱。隱在即是顯在。顯時正是隱時。一壞全攝。多成此顯。全收彼隱。法體而恒明。明亦非顯。佛動而常寂。寂亦非隱。隱由顯立。法界開乎緣起中。顯由隱成。萬物鏡於一空之上。然見空即是見色。了妄即是了真。詎歷八萬。體心之首。謹對。
八明因果
問因果相依。其猶涵蓋。若從因獲果。即果成異於因時。若即因是果。眾生同於佛地。不得稱為斷德。茲又落常。幸旨迷方開斯正路 私對曰。因果二位。同一緣起。相因成立。義不孤興。因徹果源。果究因末。普賢行愿。方號圓因。舍那十身。遂稱滿果。然則法無前後。隨了處而因圓。佛雖斷常。遂悟時而理現。果果非是得。因亦不亡。猶是發心方驗。果究因際。菩薩已成正覺。即知因源果位相望。自招斷常之失。同體一解。復招體用之識。自可緣起門中。許因相即。法界證處果異預談。
九達色空
問緣起事。分齊差別。法界空理。離於限量。一通一礙自
【現代漢語翻譯】 現代漢語譯本： 難通的智慧說和容易理解的說法實際上是一樣的。然後雙重否定和雙重肯定相互成就。在眾生的身上看到諸佛，在佛的本體上觀察眾生。 七、闡明隱顯
問：隱和顯的意義，其主旨難以探究根源。依靠空和色來通達玄妙，通過一和多來顯現秘密。如果顯現的時候有隱藏，觀察色就能夠同時見到空。如果隱藏的時候有顯現，見到寂靜就應該常常看到運動。請開啟法藏，讓我得以領悟。私下回答：這個能攝取就是指這個，說這個也就是指那個。如果收攝這個，也就是這個顯現而那個隱藏。隱藏存在的時候就是顯現存在的時候，顯現的時候正是隱藏的時候。一個壞滅全部攝取，多個成就這個顯現，全部收攝那個隱藏。法的本體因此而恒常光明，但光明也不是顯現。佛陀運動而常常寂靜，但寂靜也不是隱藏。隱藏由顯現而成立，法界在緣起中開顯；顯現由隱藏而成，萬物在一空之上映現。然而，見到空就是見到色，了悟虛妄就是了悟真實，哪裡需要經歷八萬劫？體悟心性的開端即可。謹此作答。 八、闡明因果
問：因果相互依存，就像盒子和蓋子。如果從因獲得果，那麼果成就的時候就不同於因。如果因就是果，那麼眾生就等同於佛的境界，就不能稱為斷德，這又落入了常見。希望您能指明迷途的方向，開啟這條正路。私下回答說：因和果是兩個階段，都屬於同一緣起，相互依存而成立，意義不會孤立產生。因徹底貫穿果的源頭，果探究因的末端。普賢菩薩的行愿，才能夠稱為圓滿的因。舍那佛（Vairocana）的十身，才能夠稱為圓滿的果。然而，法沒有前後，隨著領悟之處而因圓滿。佛雖然斷除常與斷，隨著覺悟之時而道理顯現。果不是得到，因也不會消亡，就像是發心才能夠驗證。果探究因的邊際，菩薩已經成就正覺。如果認為因和果的位相互對立，就會招致斷常的過失。如果認為本體和作用是一樣的，又會招致執著體用的認識。應該在緣起門中，允許因和果相互即是。在法界證悟之處，果的差異不應該預先談論。 九、通達色空
問：緣起的事物，有分界和差別。法界的空性，遠離障礙。一通達一障礙，自然...
【English Translation】 English version: The wisdom that is difficult to understand and the sayings that are easy to understand are actually the same. Then, double negation and double affirmation mutually accomplish each other. Seeing all Buddhas in the bodies of sentient beings, observing sentient beings in the essence of the Buddha. 7. Clarifying the Hidden and the Manifest
Question: The meaning of the hidden and the manifest, its main point is difficult to trace to its origin. Relying on emptiness (空, kong) and form (色, se) to penetrate the mysterious, revealing the secret through one and many. If there is hiddenness when manifesting, observing form can simultaneously see emptiness. If there is manifestation when hiding, seeing stillness should always see movement. Please open the Dharma treasury so that I may understand. Private reply: This that can encompass refers to this, saying this is also referring to that. If this is gathered, then this manifests while that hides. When the hidden exists, the manifest exists; when the manifest exists, it is precisely when the hidden exists. One destruction encompasses all, many accomplish this manifestation, all gather that hiddenness. The essence of the Dharma is therefore constantly bright, but brightness is not manifestation. The Buddha moves and is always still, but stillness is not hiddenness. Hiddenness is established by manifestation, the Dharmadhatu (法界, fajie) opens up in dependent origination (緣起, yuanqi); manifestation is accomplished by hiddenness, all things are reflected on the one emptiness. However, seeing emptiness is seeing form, understanding delusion is understanding truth, where is there a need to experience eighty thousand kalpas? Comprehending the beginning of the mind-nature is sufficient. This is my humble reply. 8. Clarifying Cause and Effect
Question: Cause and effect are interdependent, like a box and its lid. If one obtains the effect from the cause, then the effect becomes different from the cause when it is accomplished. If the cause is the effect, then sentient beings are equal to the realm of the Buddha, and it cannot be called the virtue of cessation, which again falls into eternalism. I hope you can point out the direction of the lost path and open this correct path. Private reply: Cause and effect are two stages, both belonging to the same dependent origination, interdependent and established, the meaning will not arise in isolation. The cause thoroughly penetrates the source of the effect, the effect investigates the end of the cause. The practices and vows of Samantabhadra (普賢, Puxian), can then be called the perfect cause. The ten bodies of Vairocana (舍那, She na), can then be called the complete effect. However, the Dharma has no before and after, with the place of understanding, the cause is perfected. Although the Buddha cuts off permanence and annihilation, with the time of enlightenment, the principle manifests. The effect is not obtained, and the cause will not perish, just like the aspiration of bodhicitta can be verified. The effect investigates the boundary of the cause, the Bodhisattva has already achieved perfect enlightenment. If one thinks that the positions of cause and effect are opposed to each other, one will incur the fault of annihilationism and eternalism. If one thinks that the essence and function are the same, one will again incur the recognition of clinging to essence and function. One should allow cause and effect to be mutually identical in the gate of dependent origination. In the place of enlightenment in the Dharmadhatu, the differences in the effect should not be discussed in advance. 9. Understanding Form and Emptiness
Question: Things arising from dependent origination have boundaries and differences. The emptiness of the Dharmadhatu is free from obstruction. One understanding, one obstruction, naturally...
在之義有乖。或隱或顯。融會之端莫準。欲使力齊一味義顯同源。希聽德音。愿開高唱 私對。色攬空成。如動波之收水。事含理就。似金器此隨形。色依空立。空約色明。互奪則二義必亡。互成則兩門俱現。現時即隱。故觀色而常空。空時即顯。故觀空而恒色。色既非色。空亦非空。互有力而互無。互相成而互奪。故無生之義遂彰。由相成。故緣起之門乃現。色無自性。舉體全空。空無自體。舉空全色。色空無二。圓通一際。更使一通一礙。溥在相而未融。有隱解在性而方中。謹對。
華嚴策林(終)
維時明治二十四年卯五月。南山留學之際。撿出此書于釋迦文院寶庫。偶接悲母四大不順之急報。欲直下山看病。乃祈平愈於三寶奉速寫畢。
南都唐招提寺末資
五月十七日 求律沙門智海(五夏)
【現代漢語翻譯】 現代漢語譯本： 在理解『色』（Rupa，物質現象）與『空』（Sunyata，空性）的意義上存在偏差，有時隱晦，有時顯明，融合貫通的關鍵難以把握。希望能夠使理解的力量達到一致，意義顯現為同一來源，渴望聆聽您的教誨，希望您能開始高聲宣講。
我私下認為，『色』依附於『空』而成立，就像波浪最終歸於水一樣；事相包含著理體，就像金器隨著模具而呈現形狀一樣。『色』依賴於『空』而存在，『空』通過『色』來顯明。如果相互排斥，那麼兩種意義必然消亡；如果相互成就，那麼兩扇法門都會顯現。顯現之時即是隱沒之時，所以觀察『色』而知其常為空性；空性之時即是顯現之時，所以觀察『空』而知其恒常存在。這個『恒常存在』既不是『色』，也不是單純的『空』，相互作用而相互不成立，相互成就而相互排斥，所以無生的意義得以彰顯。由於相互成就，所以緣起的法門得以顯現。『色』沒有自性，整體完全是空性；『空』沒有自體，舉空全是『恒常存在』。『色』與『空』沒有二致，圓融通達于同一境界。如果進一步使『一』通達而『一』受阻，普遍存在於事相之中而未能融合，只有在體悟自性時才能達到中道。以上是我個人的理解。
《華嚴策林》（終）
于明治二十四年卯五月，在南山留學之際，于釋迦文院寶庫中找到此書。恰逢接到悲痛的訊息，母親四大不調，急欲下山探望病情，於是祈求三寶保佑母親康復，並快速抄寫完畢。
南都唐招提寺末資
五月十七日 求律沙門智海（五夏） English version: There are discrepancies in understanding the meaning of 『Rupa』 (色, material form) and 『Sunyata』 (空, emptiness), sometimes obscure, sometimes clear, and the key to integration is difficult to grasp. I hope to align the power of understanding, to reveal the meaning as originating from the same source, and I eagerly desire to listen to your teachings, hoping you will begin to proclaim them loudly.
In my humble opinion, 『Rupa』 is established based on 『Sunyata』, just as waves ultimately return to water; phenomena contain the principle, just as golden vessels take shape according to the mold. 『Rupa』 exists dependent on 『Sunyata』, and 『Sunyata』 is manifested through 『Rupa』. If they reject each other, then both meanings will inevitably perish; if they accomplish each other, then both Dharma doors will appear. The moment of manifestation is the moment of concealment, so observing 『Rupa』 one knows it is always emptiness; the moment of emptiness is the moment of manifestation, so observing 『Sunyata』 one knows it is eternally existent. This 『eternally existent』 is neither 『Rupa』 nor simply 『Sunyata』, interacting and yet not established, accomplishing each other and yet rejecting each other, so the meaning of non-origination is revealed. Because of mutual accomplishment, the Dharma door of dependent origination is manifested. 『Rupa』 has no self-nature, the whole is entirely emptiness; 『Sunyata』 has no self-essence, the entirety of emptiness is 『eternally existent』. 『Rupa』 and 『Sunyata』 are not two, perfectly integrated into the same realm. If further making 『one』 unobstructed and 『one』 obstructed, universally existing in phenomena and yet not integrated, only when realizing the self-nature can one reach the Middle Way. This is my personal understanding.
《Huayan Celin》 (華嚴策林, end)
In the fifth month of Mao in the 24th year of Meiji (明治), while studying in Nanzan (南山), I found this book in the treasury of Shakyamuni-in (釋迦文院). Coincidentally, I received the sorrowful news that my mother's four elements were imbalanced, and I urgently wanted to go down the mountain to visit her. Therefore, I prayed to the Three Jewels for my mother's recovery and quickly finished copying it.
Nanto (南都) Todai-ji (唐招提寺) Masushi (末資)
May 17th Shamon Chikai (求律沙門智海) (five summers)
【English Translation】 English version: There are discrepancies in understanding the meaning of 『Rupa』 (色, material form) and 『Sunyata』 (空, emptiness), sometimes obscure, sometimes clear, and the key to integration is difficult to grasp. I hope to align the power of understanding, to reveal the meaning as originating from the same source, and I eagerly desire to listen to your teachings, hoping you will begin to proclaim them loudly.
In my humble opinion, 『Rupa』 is established based on 『Sunyata』, just as waves ultimately return to water; phenomena contain the principle, just as golden vessels take shape according to the mold. 『Rupa』 exists dependent on 『Sunyata』, and 『Sunyata』 is manifested through 『Rupa』. If they reject each other, then both meanings will inevitably perish; if they accomplish each other, then both Dharma doors will appear. The moment of manifestation is the moment of concealment, so observing 『Rupa』 one knows it is always emptiness; the moment of emptiness is the moment of manifestation, so observing 『Sunyata』 one knows it is eternally existent. This 『eternally existent』 is neither 『Rupa』 nor simply 『Sunyata』, interacting and yet not established, accomplishing each other and yet rejecting each other, so the meaning of non-origination is revealed. Because of mutual accomplishment, the Dharma door of dependent origination is manifested. 『Rupa』 has no self-nature, the whole is entirely emptiness; 『Sunyata』 has no self-essence, the entirety of emptiness is 『eternally existent』. 『Rupa』 and 『Sunyata』 are not two, perfectly integrated into the same realm. If further making 『one』 unobstructed and 『one』 obstructed, universally existing in phenomena and yet not integrated, only when realizing the self-nature can one reach the Middle Way. This is my personal understanding.
《Huayan Celin》 (華嚴策林, end)
In the fifth month of Mao in the 24th year of Meiji (明治), while studying in Nanzan (南山), I found this book in the treasury of Shakyamuni-in (釋迦文院). Coincidentally, I received the sorrowful news that my mother's four elements were imbalanced, and I urgently wanted to go down the mountain to visit her. Therefore, I prayed to the Three Jewels for my mother's recovery and quickly finished copying it.
Nanto (南都) Todai-ji (唐招提寺) Masushi (末資)
May 17th Shamon Chikai (求律沙門智海) (five summers)