T45n1875_華嚴經義海百門

大正藏第 45 冊 No. 1875 華嚴經義海百門

No. 1875

華嚴經義海百門(並序)

京大薦福寺沙門法藏述

夫緣起難思。諒遍通於一切。法界叵測。誠顯現於十方。莫不性海沖融應人機而表一。智光赫奕耀世間以通三。殊勝微言輕毫彰于圓教。奇特聖眾纖埃現以全身。迥超情慮之端。透出名言之表。竊見玄綱浩浣。妙旨希夷。覽之者詎究其源。學之者罕窮其際。由是微言滯於心首。恒為緣慮之場。實際居於目前。翻為名相之境。今者統收玄奧。囊括大宗。出經卷于塵中。轉法輪于毛處。明者德隆于即日。昧者望絕於多生。得其意則山嶽易移。乖其旨則錙銖難入。輒於一塵之上。顯其實德。窮茲性海。覽彼行林。總舉十門。別開百義。參而不雜。一際皎然。義煥爛于篇題。理昭彰于文字。庶入道之士。粗觀其致焉。所列名目。條之如左。

緣生會寂門第一　實際斂跡門第二　種智普耀門第三　镕融任運門第四　體用顯露門第五　差別顯現門第六　修學嚴成門第七　對治獲益門第八　體用開合門第九　抉擇成就門第十

緣生會寂門第一

夫緣起萬有。有必顯于多門。無性一宗。宗蓋彰于眾德。分其力用。則卷舒之趣易明。覽其玄綱。則理事之

【現代漢語翻譯】現代漢語譯本《華嚴經義海百門》(並序) 京大薦福寺沙門法藏述緣起之理深奧難思，確實普遍貫通於一切事物。法界廣大不可測度，真實顯現在十方世界。沒有哪一樣不是性海般沖融，應和眾生的根機而彰顯唯一真理；智慧之光輝赫然照耀世間，以通達三世一切法。殊勝微妙的言語，即使輕微如毫毛也能彰顯圓滿的教義；奇特神聖的聖眾，即使細小如微塵也能顯現其全身。遠遠超越了情識思慮的邊際，透徹顯露于名言概念之外。我私下看到玄妙的綱領浩瀚無垠，精妙的旨意深奧而又難以捉摸。閱讀它的人難以探究其源頭，學習它的人很少能窮盡其邊際。因此，微妙的言語停留在心頭，常常成為思慮的場所；實際的真理就在眼前，反而成為名相概念的境界。現在，我將統攝玄妙的奧義，囊括佛法的大宗，從經卷的塵埃中顯現出來，在毛孔之處轉動法輪。明智的人當下就能獲得利益，愚昧的人多生多劫都難以企及。領會它的意義，就能像移動山嶽一樣容易；違背它的旨意，即使是極小的東西也難以進入。我嘗試在一微塵之上，顯現其實際的功德，窮盡這性海，縱覽那修行之林。總共提出十個綱領，分別展開一百種義理。相互參照而不雜亂，一真法界清清楚楚。義理在篇題中煥發光彩，真理在文字中昭然顯現。希望入道的修行之士，能夠粗略地瞭解其中的要旨。所列的名目如下：緣生會寂門第一實際斂跡門第二種智普耀門第三镕融任運門第四體用顯露門第五差別顯現門第六修學嚴成門第七對治獲益門第八體用開合門第九抉擇成就門第十緣生會寂門第一緣起產生萬有，萬有必定顯現於多種方面。無自性這一宗旨，其宗旨必定彰顯于眾多功德。區分它的作用，那麼卷舒的意趣就容易明白；縱覽它的玄妙綱領，那麼事和理的...

【English Translation】 English version 'The Hundred Gates to the Ocean of Meanings in the Avatamsaka Sutra' (with Preface) By Śramaṇa Fazang (法藏) of Da Jianfu Temple in the Capital The arising of conditions (緣起, pratītyasamutpāda) is difficult to fathom, truly pervading all things. The Dharmadhātu (法界, dharmadhātu) is immeasurable, genuinely manifesting in the ten directions. There is nothing that is not like the ocean of nature, harmonizing and responding to beings' capacities, revealing the one truth; the light of wisdom shines brightly in the world, penetrating the three times. The supremely subtle words, even as light as a hair, manifest the perfect teaching; the extraordinary and sacred assembly, even as minute as dust, manifests its entire body. Far surpassing the limits of emotional thought, thoroughly revealing itself beyond the realm of names and words. I have privately observed that the profound principles are vast and boundless, the subtle meanings are deep and elusive. Those who read it find it difficult to explore its source, and those who study it rarely exhaust its boundaries. Therefore, the subtle words remain in the mind, constantly becoming a field of thought; actual reality resides before the eyes, but instead becomes a realm of names and appearances. Now, I will comprehensively gather the profound mysteries, encompass the great doctrine, reveal the sutra from the dust, and turn the Dharma wheel at the pore of a hair. The wise will gain merit immediately, while the ignorant will have no hope for many lifetimes. Grasp its meaning, and moving mountains will be easy; deviate from its purpose, and even the smallest thing will be difficult to enter. I will attempt to manifest its actual virtues on a single mote of dust, exhaust this ocean of nature, and survey that forest of practices. In total, I will present ten categories, separately unfolding a hundred meanings. They are interrelated but not mixed, the one reality is clear and bright. The meanings shine brilliantly in the titles, and the principles are clearly revealed in the words. I hope that those who enter the path can roughly understand its essence. The listed items are as follows: First Gate: Dependent Origination Meeting with Quiescence (緣生會寂門) Second Gate: Actual Reality Concealing Traces (實際斂跡門) Third Gate: Seed Wisdom Universally Shining (種智普耀門) Fourth Gate: Perfect Fusion and Spontaneous Functioning (鎔融任運門) Fifth Gate: Essence and Function Manifesting and Revealing (體用顯露門) Sixth Gate: Differences Manifesting (差別顯現門) Seventh Gate: Cultivation and Learning Perfectly Accomplishing (修學嚴成門) Eighth Gate: Counteracting and Gaining Benefit (對治獲益門) Ninth Gate: Essence and Function Opening and Closing (體用開合門) Tenth Gate: Decisive Selection and Accomplishment (決擇成就門) First Gate: Dependent Origination Meeting with Quiescence The arising of conditions produces all existence, and all existence must manifest in many aspects. The doctrine of no self-nature, its doctrine must manifest in many virtues. Distinguishing its functions, then the meaning of contraction and expansion is easy to understand; surveying its profound principles, then the matter and the reason...

門方曉。今就體用而言。略分十義。

一明緣起　二入法界　三達無生　四觀無相　五了成壞　六示隱顯　七發菩提　八開涅槃　九推去來　十鑒動靜

初明緣起者。如見塵時。此塵是自心現。由自心現。即與自心為緣。由緣現前。心法方起。故名塵為緣起法也。經云。諸法從緣起。無緣即不起。沉淪因緣。皆非外有。終無心外法。能與心為緣。縱分別于塵。亦非攀緣。然此一塵圓小之相。依法上起。假立似有。竟無實體。取不可得。舍不可得。以不可取捨。則知。塵體空無所有。今悟緣非緣。起無不妙。但緣起體寂。起恒不起。達體隨緣。不起恒起。如是見者。名實知見也。

二入法界者。即一小塵。緣起是法。法隨智顯。用有差別。是界此法。以無性故則無分齊。融無二相。同於真際。與虛空界等遍通一切。隨處顯現無不明瞭。然此一塵。與一切法各不相知。亦不相見。何以故。由各各全是圓滿法界。普攝一切更無別法界。是故不復更相知相見。縱說知見。莫非法界知見。終無別法界可知見也。經云。即法界無法界。法界不知法界。若性相不存。則為理法界。不礙事相宛然。是事法界。合理事無礙。二而無二。無二即二。是為法界也。

三達無生者。謂塵是心緣。心為塵因。因緣和合

。幻相方生。由從緣生。必無自性。何以故。今塵不自緣。必待於心。心不自心。亦待于緣。由相待故。則無定屬緣生。以無定屬緣生。則名無生。非去緣生說無生也。論云。因不自生。緣生故。生緣不自生。因生故。生今由緣生。方得名生。了生無性。乃是無生。然生與無生。互成互奪。奪則無生。成則緣生。由即成即奪。是故生時無生。如是了者。名達無生也。

四觀無相者。如一小塵圓小之相。是自心變起假立無實。今取不得。則知。塵相虛無。從心所生。了無自性。名為無相。經云。諸法本性空。無有毫末相。然相雖取不得。詮無之義非絕。以相無體性法即立。以法為無相之佐由不失法相故。相即非相。非相即相。相與無相。實無差別也。此無相義。如繩上蛇。全言無蛇。當知。繩是無蛇之依。今法是無相之法。全以法為無相之相也。

五了成壞者。如塵從緣起立。是成即體。不作于塵。是壞今由了緣非緣。乃名緣成。了壞非壞。乃名緣壞。以壞不妨始成於法。是故壞時正是成時。以成無所有。是故成時。正是壞時。皆同時成立。無先無後。若無壞即成。是自性有。若無成即壞。是斷滅空。成壞一際。相由顯現也。

六示隱顯者。若觀塵相不可得時。即相盡而空現。由見相時不即于理。是

【現代漢語翻譯】現代漢語譯本：幻相才剛剛產生，是因為依緣而生，必定沒有自性。為什麼呢？現在的塵埃不能自己產生，必定依賴於心。心也不能自己產生，也依賴於緣。由於相互依賴的緣故，就沒有固定的歸屬，依緣而生。因為沒有固定的歸屬而依緣生，就叫做無生，而不是離開依緣生來說無生。論中說：『因不能自己產生，因為依緣而生；生緣不能自己產生，因為因產生。』現在生由依緣而生，才能夠叫做生。瞭解生沒有自性，才是無生。然而生與無生，互相成就互相否定。否定就是無生，成就就是依緣生。由於既是成就又是否定，所以生的時候就是無生。像這樣瞭解的人，就叫做通達無生。四、觀察無相：像一粒小塵埃的圓形小相，是自心變化而產生的，虛假安立而沒有真實。現在如果執取不到，就知道塵埃的相是虛無的，從心所生，了無自性，名為無相。《經》中說：『諸法的本性是空，沒有絲毫的相。』然而相雖然執取不到，詮釋無的意義卻不是斷絕。因為相沒有體性，法就得以成立。用法來輔助無相，因為不失去法相的緣故，相就是非相，非相就是相，相與無相，實際上沒有差別。這無相的意義，就像繩子上的蛇，完全說是沒有蛇。應當知道，繩子是沒有蛇的依據。現在法是無相之法，完全用法作為無相之相。五、瞭解成壞：像塵埃從依緣而起而成立，是成，但它的體性不成為塵埃，是壞。現在由於瞭解依緣不是緣，就叫做依緣而成。瞭解壞不是壞，就叫做依緣而壞。因為壞不妨礙開始成就法，所以壞的時候正是成的時候。因為成沒有所有，所以成的時候，正是壞的時候。都是同時成立，沒有先後。如果沒有壞，那麼成就是自性有。如果沒有成，那麼壞就是斷滅空。成壞是一體的，相互由之顯現。六、顯示隱顯：如果觀察塵埃的相不可得的時候，就是相消失而空顯現。由於見到相的時候不立即契合理，是

【English Translation】 English version: Illusory appearances arise because they originate from conditions (緣生, yuan sheng), and therefore inherently lack self-nature (自性, zi xing). Why is this so? Present dust cannot arise on its own; it necessarily depends on the mind. The mind, too, cannot arise on its own; it also depends on conditions. Because of this mutual dependence, there is no fixed belonging, and arising depends on conditions. Because there is no fixed belonging and arising depends on conditions, it is called 'no-birth' (無生, wu sheng). This 'no-birth' is not spoken of by separating from conditioned arising. The treatise says: 'The cause does not arise by itself; it arises due to conditions. The conditions for arising do not arise by themselves; they arise due to the cause.' Now, arising is named 'arising' only because it originates from conditions. Understanding that arising has no self-nature is true 'no-birth.' However, arising and 'no-birth' mutually complete and negate each other. Negation is 'no-birth,' completion is conditioned arising. Because it is both completion and negation, arising is 'no-birth' at the moment of arising. One who understands in this way is said to have attained 'no-birth.' Fourth, observing 'no-form' (無相, wu xiang): The round and small form of a tiny dust particle is a false establishment arising from the transformation of one's own mind, without any reality. If one cannot grasp it now, one knows that the form of dust is empty and arises from the mind, completely lacking self-nature, and is called 'no-form.' The sutra says: 'The fundamental nature of all dharmas is emptiness; there is not a hair's breadth of form.' However, although form cannot be grasped, the meaning of explaining 'no' is not cut off. Because form has no substance, the dharma is established. Using the dharma to assist 'no-form,' because the characteristics of the dharma are not lost, form is 'non-form,' and 'non-form' is form. Form and 'no-form' are actually without difference. The meaning of this 'no-form' is like a snake on a rope; it is completely said that there is no snake. One should know that the rope is the basis of no snake. Now, the dharma is the dharma of 'no-form,' completely using the dharma as the form of 'no-form.' Fifth, understanding completion and destruction (成壞, cheng huai): Like dust arising and being established from conditions, it is completion, but its substance does not become dust, it is destruction. Now, because one understands that conditioned arising is not a condition, it is called completion through conditioned arising. Understanding that destruction is not destruction is called destruction through conditioned arising. Because destruction does not hinder the initial completion of the dharma, the moment of destruction is precisely the moment of completion. Because completion has nothing, the moment of completion is precisely the moment of destruction. Both are established simultaneously, without before or after. If there is no destruction, then completion is self-existent. If there is no completion, then destruction is annihilation. Completion and destruction are one boundary, mutually revealed by it. Sixth, showing concealment and manifestation (隱顯, yin xian): If one observes that the form of dust cannot be obtained, then form disappears and emptiness manifests. Because one does not immediately accord with principle when seeing form, it is

故事顯而理隱。又此塵與諸法。互相資相攝。存亡不同。若塵能攝彼。即彼隱而此顯。若彼能攝塵。即塵隱而彼顯。隱顯一際。今但顯時。已成隱也。何以故。由顯時全隱而成顯。隱時全顯而成隱。相由成立。是故隱時。正顯顯時正隱也。

七發菩提者。謂此塵即寂滅涅槃無性乃是佛菩提。智所現故。今由了達一切眾生及塵毛等無性之理。以成佛菩提智故。所以于佛菩提身中。見一切眾產生正覺轉法輪也。又眾生及塵毛等。全以佛菩提之理成眾生故。所以于眾生菩提身中。見佛發菩提心修菩薩行。當知。佛菩提更無異見。今佛教化塵內眾生。眾生復受塵內佛教化。是故佛即眾生之佛。眾生即佛之眾生。縱有開合。終無差別。如是見者。名發菩提心。起同體大悲。教化眾生也。

八開涅槃者。謂不了塵顯迷顯為生。復見塵隱迷隱為滅。即依流動生滅之相。緣于塵上。迷心變起。謂是真實。今求生滅之相。竟無起處。亦無可得。動念自亡。妄想皆滅。隨其滅處。名大涅槃。故經云。流轉是生死。不動名涅槃。

九推去來者。謂塵隨風東去時。求去相不可得。隨風西來時。求來相亦不可得。皆唯塵法。竟無來去之相。以無實故。來時無所從來。去時亦無所去。經云。法無去來。常不住故。良以了塵去來無

【現代漢語翻譯】現代漢語譯本：故事的道理有時顯而易見，有時則隱藏得很深。此外，微塵與諸法之間，互相依存，互相攝持，它們的存亡狀態各不相同。如果微塵能夠攝持其他事物，那麼其他事物就會隱沒，而微塵則會顯現。如果其他事物能夠攝持微塵，那麼微塵就會隱沒，而其他事物則會顯現。隱沒和顯現只是一體的兩個方面。現在僅僅是顯現的時候，就已經包含了隱沒的因素。為什麼這麼說呢？因為顯現的時候，完全是由隱沒而成就的；隱沒的時候，完全是由顯現而成就的。它們互相依存才能成立。所以，隱沒的時候，正是顯現的時候；顯現的時候，也正是隱沒的時候。

發起菩提心（Bodhi-citta，覺悟之心）的第七個方面是：這個微塵本身就是寂滅涅槃（Nirvana，解脫）的無自性（Anatta，無我），它實際上就是佛菩提（Buddha-bodhi，佛的覺悟），是智慧所顯現的。現在因為徹底了達一切眾生以及微塵毛髮等無自性的道理，從而成就佛菩提的智慧。所以在佛菩提的境界中，能夠看到一切眾產生就正覺（Samyak-sambuddha，圓滿覺悟），轉動法輪（Dharmacakra，佛法之輪）。此外，眾生以及微塵毛髮等，完全是由佛菩提的道理而成就的，所以能夠在眾生的菩提境界中，看到佛發起菩提心，修菩薩行（Bodhisattva-caryā，菩薩的修行）。應當知道，佛菩提並沒有其他的見解。現在佛在微塵內的世界教化眾生，眾生又在微塵內的世界接受佛的教化。所以，佛就是眾生的佛，眾生就是佛的眾生。縱然有開合的變化，最終也沒有差別。像這樣見解的人，就叫做發起菩提心，生起同體大悲心（Mahākaruṇā，偉大的慈悲），教化眾生。

開啟涅槃之門的第八個方面是：不瞭解微塵的顯現，迷惑于顯現，認為那是生（birth，出生）；又看到微塵的隱沒，迷惑于隱沒，認為那是滅（death，死亡）。於是就依據流動生滅的表象，執著于微塵之上，迷惑的心因此而生起，認為那是真實的。現在尋求生滅的表象，最終找不到它的起始之處，也無法得到它。妄念自然消亡，妄想全部滅除。隨著妄想滅除的地方，就叫做大涅槃（Mahā-nirvāṇa，大解脫）。所以經書上說：『流轉就是生死，不動就叫做涅槃。』

推究去來的第九個方面是：當微塵隨著風向東邊飄去的時候，尋求『去』的表象是不可得的；當微塵隨著風向西邊飄來的時候，尋求『來』的表象也是不可得的。一切都只是微塵的法性，最終沒有來去的表象。因為沒有實在的自性，所以來的時候無所從來，去的時候也無所去。經書上說：『法沒有去來，因為它恒常不駐留。』這是因爲了解微塵的去來沒有實在的自性。

【English Translation】 English version: The principle of the story is sometimes obvious and sometimes deeply hidden. Furthermore, the dust and all dharmas (phenomena, teachings) are mutually dependent and supportive, with different states of existence and extinction. If the dust can encompass other things, then those things will be hidden, and the dust will be revealed. If other things can encompass the dust, then the dust will be hidden, and those other things will be revealed. Concealment and revelation are merely two aspects of the same entity. Now, the moment of revelation already contains the element of concealment. Why is this so? Because the moment of revelation is entirely accomplished by concealment; the moment of concealment is entirely accomplished by revelation. They are established by mutual dependence. Therefore, the moment of concealment is precisely the moment of revelation, and the moment of revelation is precisely the moment of concealment.

The seventh aspect of arousing Bodhi-citta (the mind of enlightenment) is: this dust itself is the quiescent Nirvana (liberation) of no-self (Anatta, absence of inherent existence), which is actually Buddha-bodhi (the enlightenment of the Buddha), manifested by wisdom. Now, because of thoroughly understanding the principle of no-self in all sentient beings and dust motes, one achieves the wisdom of Buddha-bodhi. Therefore, in the realm of Buddha-bodhi, one can see all sentient beings attaining Samyak-sambuddha (perfect enlightenment) and turning the Dharmacakra (the wheel of Dharma). Furthermore, sentient beings and dust motes are entirely accomplished by the principle of Buddha-bodhi, so in the Bodhi realm of sentient beings, one can see the Buddha arousing Bodhi-citta and practicing Bodhisattva-caryā (the conduct of a Bodhisattva). It should be known that Buddha-bodhi has no other views. Now, the Buddha teaches sentient beings within the world of dust, and sentient beings receive the Buddha's teachings within the world of dust. Therefore, the Buddha is the Buddha of sentient beings, and sentient beings are the sentient beings of the Buddha. Even with opening and closing changes, there is ultimately no difference. One who sees in this way is called arousing Bodhi-citta, generating great compassion (Mahākaruṇā, great compassion arising from the realization of oneness) and teaching sentient beings.

The eighth aspect of opening the gate of Nirvana is: not understanding the manifestation of dust, being deluded by manifestation, and considering it as birth; and seeing the concealment of dust, being deluded by concealment, and considering it as death. Thus, one relies on the appearance of flowing birth and death, clinging to the dust, and the deluded mind arises, considering it as real. Now, seeking the appearance of birth and death, one ultimately cannot find its starting point, nor can one obtain it. Deluded thoughts naturally cease, and all delusions are extinguished. The place where delusions are extinguished is called Mahā-nirvāṇa (great liberation). Therefore, the sutra says: 'Transmigration is birth and death, non-movement is called Nirvana.'

The ninth aspect of investigating coming and going is: when the dust goes east with the wind, seeking the appearance of 'going' is unattainable; when the dust comes west with the wind, seeking the appearance of 'coming' is also unattainable. Everything is only the Dharma nature of dust, and ultimately there is no appearance of coming and going. Because there is no real self-nature, there is nowhere to come from when coming, and nowhere to go to when going. The sutra says: 'The Dharma has no coming and going, because it constantly does not abide.' This is because understanding the coming and going of dust has no real self-nature.

體。所以去來即無去來。無去來而恒來去。一際成立。無有彼此之差別。是故經云。菩薩不來相而來。不去相而去。所以不移塵處。而詣十方。恒不離十方。而入塵處。恒不來去。而來去之量。等於法界也。

十鑒動靜者。謂塵隨風飄飖。是動寂然不起是靜。今靜時由動不滅。即全以動成靜也。今動時由靜不滅。即全以靜成動也。由全體相成。是故動時正靜。靜時正動。亦如風本不動能動諸物。若先有動。則失自體。不復更動思之。

然上諸義緣生既立。理不合孤窮萬有以為同括。無盡而成總。若尋其奧。雖處狹而常寬。欲究其淵。縱居深而逾淺。緣起之義其大矣哉。

實際斂跡門第二

夫歸宗巨壑亡委輸于百川。會寂真源銷緣成於萬有。是故眾流亡而相盡。多緣寂而法空。歸體息于攀緣。奪相止於迷惑。今就理而言。略顯十義。

初二無我　二明遮詮　三如虛空　四不生滅　五無自他　六無分別　七入不二　八無差別　九明一味　十歸泯絕

初明二無我者。謂能分別塵相者。是人所分別之塵。從緣具體。是法由相虛假似有而無實體。即為人無我。經云。我尚不可得。非我何可得。由塵從緣而無自性。是法無我。論云。若法從緣生。此則無自性。以人法二俱無我為一味也。

【現代漢語翻譯】現代漢語譯本：體。所以去和來就是無去無來。無去無來卻恒常來去。一際（真如的別名）成立，沒有彼此的差別。所以經中說：『菩薩不以來的相狀而來，不以離去的相狀而離去。』因此，不移動所處的塵世，而前往十方世界；恒常不離開十方世界，而進入塵世。恒常不來不去，而其來去的量，等於法界。十鑒動靜：所謂塵土隨風飄動，這是動；寂然不動，這是靜。現在靜止的時候，由動而不滅，就是完全以動來成就靜。現在動的時候，由靜而不滅，就是完全以靜來成就動。由於全體互相成就，所以動的時候正是靜，靜的時候正是動。也像風本來不動，卻能使萬物動起來。如果先有動，就失去了自身，不能再使其他事物動起來了，仔細思考一下。然而以上各種意義，緣起既然成立，道理上不應該把萬有都看作是孤立的，而應該把它們看作是相互聯繫的整體。如果探尋其中的奧妙，即使身處狹小的地方也常常覺得寬廣；想要探究它的深淵，即使身處深處也覺得淺顯。緣起的意義是多麼偉大啊！實際斂跡門第二歸宗于巨大的山谷，百川的流水消失在其中；會歸於寂靜的真源，萬有的緣起消融而歸於空。因此，眾多的流派消失而歸於盡頭，眾多的因緣寂滅而使法性空寂。歸於本體而止息攀緣，去除表相而停止迷惑。現在就理上來說，簡略地闡述十種意義：初、二無我；二、明遮詮；三、如虛空；四、不生滅；五、無自他；六、無分別；七、入不二；八、無差別；九、明一味；十、歸泯絕。初明二無我：所謂能分別塵相的，是人所分別的塵。塵從因緣和合而有具體形態，是法由表相虛假，看似有而無實體，這就是人無我。《經》中說：『我尚且不可得，非我怎麼可以得到呢？』由於塵從因緣而沒有自性，這就是法無我。《論》中說：『如果法從因緣生，那麼就沒有自性。』以人法二者都無我為一味。

【English Translation】 English version: It is the substance. Therefore, going and coming are without going and coming. Without going and coming, yet constantly going and coming. The One Reality (Ekatva, another name for Suchness) is established, without any difference between this and that. Therefore, the sutra says, 'The Bodhisattva comes without the appearance of coming, and departs without the appearance of departing.' Thus, without moving from the realm of dust, one goes to the ten directions; constantly not leaving the ten directions, one enters the realm of dust. Constantly neither coming nor going, yet the measure of coming and going is equal to the Dharma Realm. Ten Reflections on Movement and Stillness: So-called dust is blown about by the wind, this is movement; silent and unmoving is stillness. Now, in stillness, movement does not cease, which means stillness is entirely accomplished by movement. Now, in movement, stillness does not cease, which means movement is entirely accomplished by stillness. Because the whole mutually accomplishes, therefore, in movement there is true stillness, and in stillness there is true movement. It is also like the wind, which is originally still, yet can move all things. If there were movement first, it would lose its own substance and could no longer move other things. Think about it. However, since the above meanings of dependent origination (Pratītyasamutpāda) are established, it is not reasonable to regard all things as isolated and encompass them as a whole. If one seeks its mystery, though in a narrow place, it is always wide; wanting to explore its depths, though residing in the deep, it is even shallower. The meaning of dependent origination is truly great! Chapter Two: The Actual Subsuming Traces Returning to the great valley, the streams of a hundred rivers disappear into it; converging to the silent true source, the arising of myriad things dissolves into emptiness. Therefore, the many streams vanish and come to an end, the many conditions become still and the Dharma is empty. Returning to the substance, one ceases clinging; removing appearances, one stops delusion. Now, speaking in terms of principle, I will briefly explain ten meanings: First, the Two No-Selves; Second, Explaining Exclusion; Third, Like Empty Space; Fourth, Non-Arising and Non-Ceasing; Fifth, No Self and Other; Sixth, No Discrimination; Seventh, Entering Non-Duality; Eighth, No Difference; Ninth, Explaining One Taste; Tenth, Returning to Extinction. First, explaining the Two No-Selves: What can distinguish the characteristics of dust is the dust distinguished by people. Dust comes from the aggregation of conditions and has a concrete form. The Dharma is false due to appearances, seemingly existing but without substance, which is the no-self of persons (Pudgala-nairātmya). The Sutra says, 'Even the self is unattainable, how can the non-self be attained?' Because dust comes from conditions and has no self-nature, this is the no-self of phenomena (Dharma-nairātmya). The Treatise says, 'If a Dharma arises from conditions, then it has no self-nature.' Taking the two no-selves of persons and phenomena as one taste.

二明遮詮者。問曰。塵是有耶。答曰不也從緣無自性即空故。問塵是無耶。答不也。不礙緣起有故。問塵亦有亦無耶。答不也。空奪有盡唯空。有奪空盡唯有。互不存故。問塵是非有非無耶。答不也。不礙俱存故。俱除計有無之見。非無法也。經云。但除其病而不除法。是為護過。

三如虛空者。謂塵體空無所有。即無分限亦不可取捨。而遍通十方。能與一切理事解行等為所依。而有無盡大用。猶如虛空。與一切法為依。而全建立。無有分限。遍通十方。猶如虛空。即得虛空智虛空身無礙用也。

四不生滅者。謂塵從風起散。而有生滅之相。今推生相滅相。悉皆空無。經云。因緣故法生。因緣故法滅。由生時是無性生。由滅時是無性滅。以無性故生即不生。滅亦不滅。

五無自他者。謂塵是緣為他也。心是因為自也。今心不自心。必待于緣。既由緣始現。故知。無自性也。又塵不自塵。亦待於心。既由心方現。故知。無他性也。又一切法。皆不自生。亦不他生。故無自他也。今言自他者。非別異見。自是他自。他是自他。自他一際。自在說也。論云。自性亦不有。他性亦復無。

六無分別者。謂見塵圓小之相好惡飛飏者。是自心分別也。即此分別之心。緣塵而起。尋起無體。名相自亡

【現代漢語翻譯】現代漢語譯本二、明遮詮者：問：『塵是有嗎？』答：『不是的，從因緣而生，沒有自性，所以是空。』問：『塵是無嗎？』答：『不是的，不妨礙因緣生起而存在。』問：『塵既是有也是無嗎？』答：『不是的，空性佔據，有就消失殆盡，有佔據，空就消失殆盡，兩者不能並存。』問：『塵既不是有也不是無嗎？』答：『不是的，不妨礙兩者同時存在。』同時去除計較有和無的見解，但不是沒有法。經中說：『只是去除其病，而不是去除法。』這是爲了守護過失。三、如虛空者：指塵的本體是空，一無所有，沒有界限，也不可取捨，卻能遍及十方，能為一切事理、理解、修行等提供所依，具有無盡的大用，就像虛空一樣。為一切法提供所依，而完全建立，沒有界限，遍通十方，就像虛空一樣。這樣就能獲得虛空智、虛空身，以及無礙的妙用。四、不生滅者：指塵從風中生起，又隨風飄散，呈現出生滅的表象。現在推究生的表象和滅的表象，都是空無。經中說：『因為因緣的緣故，法產生；因為因緣的緣故，法滅亡。』由於產生時是無自性的產生，由於滅亡時是無自性的滅亡。因為沒有自性的緣故，生就是不生，滅也就是不滅。五、無自他者：指塵是因緣和合而成，是『他』；心是產生塵的原因，是『自』。現在心不能自己產生心，必定要依賴於因緣。既然由因緣才顯現，所以知道沒有自性。同樣，塵不能自己成為塵，也要依賴於心。既然由心才顯現，所以知道沒有他性。又一切法，都不是自己產生，也不是由他產生，所以沒有自也沒有他。現在所說的『自他』，不是指差別異見，自是他自，他是自他，自他一體，是自在的說法。論中說：『自性也不存在，他性也沒有。』六、無分別者：指見到塵的圓形、微小、美好、醜惡、飛揚等表象，是自心的分別。這個分別之心，因塵而生起，追尋其生起之處，沒有實體，名相自然消亡。

【English Translation】 English version Two, Clarifying Negation: Question: 'Does dust exist?' Answer: 'No, it arises from conditions, has no inherent nature, and is therefore empty.' Question: 'Is dust non-existent?' Answer: 'No, it doesn't hinder the arising of conditions and thus exists.' Question: 'Is dust both existent and non-existent?' Answer: 'No, emptiness seizes and existence vanishes completely; existence seizes and emptiness vanishes completely; they cannot coexist.' Question: 'Is dust neither existent nor non-existent?' Answer: 'No, it doesn't hinder both from existing simultaneously.' It simultaneously removes the views of clinging to existence and non-existence, but it is not the absence of Dharma. The sutra says: 'Only remove the illness, but do not remove the Dharma.' This is to protect against faults. Three, Like Empty Space: This refers to the essence of dust being empty, without anything substantial, without limits, and not subject to acceptance or rejection, yet pervading the ten directions. It can provide a basis for all principles, understanding, practice, and so on, possessing endless great functions, just like empty space. It provides a basis for all dharmas and is completely established, without limits, pervading the ten directions, just like empty space. In this way, one can attain the wisdom of empty space, the body of empty space, and unobstructed functions. Four, Non-arising and Non-ceasing: This refers to dust arising from the wind and scattering with the wind, presenting the appearance of arising and ceasing. Now, examining the appearance of arising and the appearance of ceasing, they are all empty and without substance. The sutra says: 'Due to conditions, dharmas arise; due to conditions, dharmas cease.' Because arising is without inherent nature, it is non-arising; because ceasing is without inherent nature, it is non-ceasing. Five, Without Self or Other: This refers to dust being formed by conditions, which is 'other'; the mind is the cause of dust, which is 'self'. Now, the mind cannot arise from itself; it must rely on conditions. Since it appears due to conditions, it is known to have no inherent nature. Similarly, dust cannot become dust by itself; it also relies on the mind. Since it appears due to the mind, it is known to have no other-nature. Furthermore, all dharmas do not arise from themselves, nor do they arise from others; therefore, there is neither self nor other. The 'self' and 'other' mentioned here do not refer to differentiated views; self is self-other, other is self-other, self and other are one, which is a free and unconstrained explanation. The treatise says: 'Self-nature does not exist, nor does other-nature exist.' Six, Without Discrimination: This refers to seeing the roundness, smallness, beauty, ugliness, flying, and other appearances of dust as discriminations of one's own mind. This discriminating mind arises due to dust, and when its origin is traced, it has no substance, and its names and forms naturally vanish.

。是無分別。但分別情破。說為無分別。非如木石。經云。法從分別生。還從分別滅。又云。無分別智分別無窮。無窮之相性分別滅由分別無體。即分別無分別。由無體不礙緣。即無分別恒分別。

七入不二者。謂見塵與心有二。二即無二也。若執塵心為一。遮言不一。以迷心所見非無緣故。若執塵心為二。遮言不二。以離心外無別塵故。由心與塵二即無二。唯心無體。一亦無一。由一無一。由二無二。一二無礙。現前方入不二。當經云。無二智慧中。出人中師子。不著一二法。知無一二故。

八無差別者。謂見塵相圓小。與一切法分齊有異。是為差別。觀塵無體一切皆空。唯理所現無復異體。是無差別。又此理性隨緣成一切法。非無分齊。是即差別。經云。諸法無差別。唯佛分別。知了差無差法。非無理事故。然差別緣起萬有無差法界一空。由空與有同別互融。會萬有以為一空。差即無差。觀一空而成萬有。無差即差。差與無差一際顯現。四句作之可見。

九明一味者。謂塵從緣成立。皆無自性。縱理事教義萬差。莫不唯空寂一味。只以緣起萬差。說空一味。若無萬差。是唯一味。若舉空即一味唯空。若舉性即一味唯性。若舉如則一味唯如。類顯可知。

十歸泯絕者。謂心與塵互相泯絕。

【現代漢語翻譯】現代漢語譯本：這是沒有分別的境界。但當分別的情執破除時，就稱之為『無分別』，並非如同木頭石頭一樣毫無知覺。《經》中說：『法從分別生，還從分別滅。』又說：『無分別智分別無窮。』無窮的相性，是由於分別沒有實體而消滅。即因為分別沒有實體，所以分別就是無分別。由於沒有實體，不妨礙因緣生起，即無分別恒常在分別。七入不二，是指見塵（所見之物）與心有二元對立。『二』即是『無二』。如果執著于塵與心為一，就否定它們的不一，因為迷惑的心所見並非沒有因緣。如果執著于塵與心為二，就否定它們的不二，因為離開心外沒有別的塵。由於心與塵，『二』即是『無二』，唯有心沒有實體，『一』也沒有『一』。由於『一』沒有『一』，由於『二』沒有『二』，一二之間沒有阻礙，在眼前顯現入于不二之境。正如經中所說：『無二智慧中，出人中師子，不著一二法，知無一二故。』八無差別，是指見到的塵相有圓有小，與一切法在界限上有差異，這就是差別。觀察塵沒有實體，一切皆空，唯有理所顯現，沒有不同的本體，這就是無差別。又此理性隨順因緣成就一切法，並非沒有界限，這就是差別。《經》中說：『諸法無差別，唯佛分別。』知曉了差別與無差別的法，並非沒有理性的緣故。然而差別是緣起萬有，無差別是法界一空。由於空與有，同與異互相融合，會萬有歸於一空，差別即是無差別。觀察一空而成萬有，無差別即是差別。差別與無差別在一際顯現，用四句來分析就可以明白。九明一味，是指塵從因緣成立，都沒有自性。縱然在事理、教義上有萬千差別，沒有不是空寂一味的。只是因為因緣生起萬千差別，才說空寂一味。如果沒有萬千差別，就是唯一的一味。如果舉空，就是一味唯空。如果舉性，就是一味唯性。如果舉如，就是一味唯如。類似的情況可以類推得知。十歸泯絕，是指心與塵互相泯滅。

【English Translation】 English version: This is the state of no-discrimination. But when the emotional attachment to discrimination is broken, it is called 'no-discrimination,' not like wood and stone that are without awareness. The Sutra says: 'Dharma arises from discrimination, and also ceases from discrimination.' It also says: 'The wisdom of no-discrimination discriminates infinitely.' The infinite characteristics of phenomena cease because discrimination has no substance. That is, because discrimination has no substance, discrimination is no-discrimination. Because it has no substance, it does not hinder the arising of conditions, that is, no-discrimination constantly discriminates. The 'seven entries are not two' means that there is a duality between the seen object (visual dust) and the mind. 'Two' is 'not two.' If one clings to the idea that dust and mind are one, one denies their non-oneness, because the perceptions of the deluded mind are not without causes and conditions. If one clings to the idea that dust and mind are two, one denies their non-duality, because there is no separate dust outside the mind. Because of the mind and dust, 'two' is 'not two,' only the mind has no substance, and 'one' has no 'one.' Because 'one' has no 'one,' because 'two' has no 'two,' there is no obstruction between one and two, and the state of non-duality appears before one's eyes. As the Sutra says: 'From the wisdom of non-duality, emerges the lion among men, not attached to one or two dharmas, knowing there is neither one nor two.' The 'eight no-difference' means that the seen dust has roundness and smallness, and there are differences in boundaries with all dharmas, which is difference. Observing that dust has no substance, everything is empty, only the principle manifests, and there is no different essence, which is no-difference. Moreover, this principle follows conditions to accomplish all dharmas, not without boundaries, which is difference. The Sutra says: 'All dharmas have no difference, only the Buddha distinguishes.' Knowing the dharmas of difference and no-difference is not without reason. However, difference is the arising of all phenomena, and no-difference is the one emptiness of the Dharma Realm. Because emptiness and existence, sameness and difference, mutually merge, all phenomena are brought back to one emptiness, difference is no-difference. Observing one emptiness to accomplish all phenomena, no-difference is difference. Difference and no-difference manifest in one boundary, which can be understood by analyzing it with four phrases. The 'nine clarifying one taste' means that dust is established from conditions, and has no self-nature. Even though there are ten thousand differences in phenomena, principle, teachings, and meanings, there is nothing that is not the one taste of emptiness and tranquility. It is only because conditions give rise to ten thousand differences that we speak of the one taste of emptiness. If there were no ten thousand differences, it would be the only one taste. If we mention emptiness, it is the one taste of only emptiness. If we mention nature, it is the one taste of only nature. If we mention suchness, it is the one taste of only suchness. Similar situations can be inferred. The 'ten returning to annihilation' means that the mind and dust mutually annihilate each other.

若以塵唯心現。則外塵都絕。若以心全現塵。則內心都泯。泯則泯其體外之見。存則存其全理之事。即泯常存即存常泯。四句可知。

然上諸義實際難思。心行罕緣其致。真源叵測名言詎賾其端。然無言不絕言。依體興其萬用無事不辯事。隨緣顯。以一空明事。要必談空。說體寧不開用。是故斂跡則緣心罔托。亡相乃妄識無依。方得稱于緣生。將符順於法界。

種智普耀門第三

夫大智照明就纖毫而觀性海。真源朗現即微塵以眺法身。磊落云繁。一多開而隨應。崔嵬岳聚理事分以成形。今就體用現前。略分十義。

一顯如量　二分六通　三明難思　四生佛家　五示圓音　六辯依正　七會機感　八施佛事　九開五眼　十分三智

初顯如量者。謂塵體空無。是如理。不礙事相宛然。是如量。今塵性。順真則無分齊。一切事法。全依性顯。是故一塵中見一切事。此事是如理智中如量之境界也。

二分六通者。謂此塵無體。不動塵處。恒遍十方剎海。無去來之相。是神足通。經云。不起于座。遍游十方。又見。塵法界無際。而有理事教義一切等。諸菩薩皆同證入。皆同修習。此法更無別路。是他心通。又見塵法界解行現前之時。即知。過去曾於佛所親聞此法。以觀心不斷。是故今日得

【現代漢語翻譯】現代漢語譯本：如果認為微塵是由心顯現的，那麼外在的微塵就完全斷絕了；如果認為心完全顯現為微塵，那麼內在的心就完全泯滅了。泯滅，就是泯滅執著于體外之見的想法；存在，就是存在於事物中完整的道理。即泯滅之時常存，存在之時常泯滅。這四句話可以理解其中的道理。

然而，以上這些道理實際上難以思議，心識的活動很少能觸及到它的精髓。真實的本源深不可測，語言文字又怎能窮盡它的端倪呢？然而，沒有言語就無法斷絕言語，依據本體而興起萬用，沒有事情不能通過事相來辨明，隨著因緣而顯現。用一個空明的道理來處理事情，一定要談論空性。講述本體，怎能不開啟妙用呢？因此，收斂軌跡，緣心就沒有依託；消亡表相，虛妄的意識就沒有依靠。這樣才能稱得上是緣起，才能符合順應法界。

種智普耀門第三

大智慧的照明，能夠在細微之處觀察到性海；真實的本源朗然顯現，能夠從微塵之中看到法身。光明磊落，像云一樣繁盛，從一和多之中開啟而隨應；高聳巍峨，像山嶽一樣聚集，從理和事之中區分而形成。現在就本體和妙用現前，略微分為十個方面：

一、顯現如量（如實而量），二、分證六通（六種神通），三、闡明難思（難以思議），四、生於佛家，五、開示圓音（圓滿的聲音），六、辨別依正（依報和正報），七、契合機感（根機和感應），八、施行佛事，九、開啟五眼，十、具足三智。

首先，顯現如量，是指微塵的本體是空無的，這是如理；不妨礙事相宛然存在，這是如量。現在微塵的自性，順應真如，就沒有分別界限。一切事法，完全依靠自性顯現。因此，在一粒微塵中能夠見到一切事物。這件事是如理智中如量之境界。二、分證六通，是指這微塵沒有實體，不移動微塵的位置，恒常遍佈十方剎土，沒有來去的現象，這是神足通（神通之一）。經中說：『不起于座，遍游十方。』又見到，微塵法界沒有邊際，而有理事教義一切等等，諸位菩薩都共同證入，都共同修習。這個法門更沒有別的路徑，這是他心通（神通之一）。又見到微塵法界解行現前之時，就知道過去曾經在佛的處所親耳聽聞過這個法門，因為觀心的功夫沒有斷絕，所以今天才能得到。

【English Translation】 English version: If one considers dust to be manifested solely by the mind, then external dust is completely severed. If one considers the mind to be fully manifested as dust, then the inner mind is completely extinguished. Extinction means extinguishing the view that clings to externality; existence means the complete principle within things is preserved. 'Extinction is constant existence, existence is constant extinction.' These four phrases can reveal the underlying principle.

However, the meanings above are actually difficult to fathom, and the activities of the mind rarely touch upon their essence. The true source is unfathomable; how can words and language exhaust its intricacies? Yet, without words, one cannot sever words; based on the essence, myriad functions arise; there is nothing that cannot be discerned through phenomena, manifesting according to conditions. Using a single, clear understanding of emptiness to deal with matters, one must discuss emptiness. In explaining the essence, how can one not unfold its functions? Therefore, when traces are concealed, the conditioned mind has no support; when appearances are extinguished, deluded consciousness has no reliance. Only then can it be called arising from conditions, and only then will it accord with the Dharmadhatu (realm of reality).

Chapter Three: Universally Shining Door of Seed Wisdom

The illumination of great wisdom allows one to observe the nature-sea even in the smallest detail; the clear manifestation of the true source allows one to contemplate the Dharmakaya (body of the Dharma) from a mote of dust. Bright and distinct, like flourishing clouds, it opens up from one and many, responding accordingly; towering and majestic, like gathered mountains, it distinguishes and forms from principle and phenomena. Now, focusing on the present manifestation of essence and function, we briefly divide it into ten aspects:

Manifesting as Measure (Revealing truth and capacity), 2. Distributing the Six Supernatural Powers, 3. Clarifying the Inconceivable, 4. Born into the Buddha-family, 5. Revealing the Perfect Sound, 6. Discriminating Dependent and Proper (circumstances and the result of karma), 7. Harmonizing Potential and Response, 8. Performing Buddha-activities, 9. Opening the Five Eyes, 10. Possessing the Three Wisdoms.

First, 'Manifesting as Measure' means that the essence of dust is empty and without substance; this is 'as principle' (如理, ruli). It does not hinder the distinct existence of phenomena; this is 'as measure' (如量, ruliang). Now, the nature of dust, in accordance with Suchness (真如, zhenru), has no boundaries. All phenomena completely rely on the nature to manifest. Therefore, within a single mote of dust, one can see all things. This matter is the realm of 'as measure' within the wisdom of 'as principle'. Second, 'Distributing the Six Supernatural Powers' means that this dust has no substance. Without moving the position of the dust, it constantly pervades the ocean of lands in the ten directions, without the appearance of coming or going; this is the supernatural power of spiritual feet (神足通, shenzutong). The sutra says, 'Without rising from the seat, one travels throughout the ten directions.' Furthermore, seeing that the dust-Dharmadhatu is boundless, and that there are principle, phenomena, teachings, meanings, and everything else, all Bodhisattvas jointly enter into realization and jointly cultivate. There is no other path to this Dharma; this is the supernatural power of knowing others' minds (他心通, taxintong). Furthermore, seeing that at the time when understanding and practice manifest in the dust-Dharmadhatu, one knows that in the past, one personally heard this Dharma at the Buddha's place. Because the effort of contemplating the mind has not been interrupted, one is able to attain it today.

了。為宿命通。又見塵性空寂無相可得。即無二見。若見相即為二見也。由無相即無有二。名天眼通。經云。不以二相見名真天眼。又了塵無生。無性空寂。即執心不起。是漏盡通。經云。斷結空心。我是則無有生。又聞說塵法界差別之聲。即知。一切聲全是耳不復更聞也。然此聞無緣無得。于聲悟一切法。是常聞一切佛法。為天耳通也。

三明難思者。謂塵不壞小量。而遍十方普攝一切。于中顯現。斯由量即非量非量即量。又居見聞之地。即見聞之不及。處思議之際。即思議之不測。皆由不思議體自不可得故。即思不可思。經云。所思不可思。是名為難思。

四生佛家者。佛以真如法界無生之理為家。今見塵無生無性時。即此智從無生法顯生故。名生佛家也。經云。於法不分別。是則從如生。又云。普於三世佛法中。知無生已而化生但契義理即名生佛家。是佛之子。亦名佛出現也(有本云。無生之理菩提涅槃為家)。

五示圓音者。謂此說塵之音。然音具足智慧之藏。隨眾生機。有深淺之感。若於聲上。了大小音韻是假立空無所有故。然聲是實者。此乃小乘機性。即愚法教顯也。于聲上即知聲事無體。會事顯理者。此由大乘機性。即終教顯也。于聲上即知大小音聲空無所有。生心動念即乖法體。

【現代漢語翻譯】現代漢語譯本：成就了宿命通（能夠知曉過去世的能力）。又見到塵性的空寂，沒有實在的相可以執取，這就是沒有二元對立的見解。如果執著于相，那就是二元對立的見解。因為沒有相，所以沒有二元對立，這叫做天眼通（能夠看到超乎尋常事物和境界的能力）。《經》中說：『不以二元對立的相來觀察，才叫做真正的天眼。』又了知塵無生，自性空寂，這樣執著的心就不會生起，這就是漏盡通（斷絕一切煩惱，不再輪迴的能力）。《經》中說：『斷除煩惱結縛，空寂其心，我（阿羅漢）則不再有生死。』又聽到解說塵法界差別的聲音，就知道一切聲音全是耳根的作用，不再需要另外去聽。然而這種聽聞是無緣無得的，從聲音中領悟一切法，是常時聽聞一切佛法，這叫做天耳通（能夠聽到超乎尋常的聲音的能力）。

三明難思：指的是微小的塵埃沒有損壞，卻能遍佈十方，普遍攝取一切，並在其中顯現。這是因為量即非量，非量即是量。又處於見聞的境地，卻超出見聞所能及的範圍；處於思議的境地，卻超出思議所能測度的範圍。都是因為不可思議的本體自身不可得，所以才是思不可思。《經》中說：『所思的不可思議，這叫做難思。』

四生佛家：佛以真如法界無生的道理為家。現在見到塵無生無性時，就是這種智慧從無生法中顯現出來，所以叫做生佛家。《經》中說：『對於法不作分別，這就是從如而來。』又說：『普遍於三世佛法中，知曉無生之後而化生。』只要契合義理，就叫做生佛家，是佛的兒子，也叫做佛出現。（有的版本說：以無生的道理、菩提、涅槃為家）。

五示圓音：指的是這種說塵的聲音，然而聲音具足智慧的寶藏，隨著眾生的根機，有深淺不同的感應。如果在聲音上，了知大小音韻是假立的，空無所有，認為聲音是真實的，這是小乘的根機，是愚法教的顯現。在聲音上就知道聲音的事情沒有實體，會合事相而顯現真理的，這是大乘的根機，是終教的顯現。在聲音上就知道大小音聲空無所有，生起心念就違背了法體。

【English Translation】 English version: Attained the P宿命通 (Sù mìng tōng) (the power to know past lives). Furthermore, seeing the emptiness and stillness of the nature of dust, with no real form to grasp, this is the absence of dualistic views. If one clings to form, that is a dualistic view. Because there is no form, there is no duality, this is called 天眼通 (Tiān yǎn tōng) (the power of divine vision). The Sutra says: 'Not seeing with dualistic forms is called true divine vision.' Furthermore, understanding that dust is unborn and its nature is empty and still, then clinging thoughts will not arise, this is 漏盡通 (Lòu jìn tōng) (the power of the extinction of outflows). The Sutra says: 'Cutting off the bonds of affliction, emptying the mind, I (the Arhat) will then have no more birth and death.' Furthermore, hearing the sounds explaining the differences in the realm of dust and Dharma, one knows that all sounds are entirely the function of the ear, and there is no need to listen separately. However, this hearing is without conditions and without attainment; from sound, one awakens to all Dharmas, and constantly hears all the Buddha's teachings, this is called 天耳通 (Tiān ěr tōng) (the power of divine hearing).

Threefold Illumination of the Inconceivable: This refers to the fact that tiny dust particles are not destroyed, yet they pervade the ten directions, universally encompassing everything, and manifesting within them. This is because quantity is non-quantity, and non-quantity is quantity. Moreover, being in the realm of seeing and hearing, it is beyond the reach of seeing and hearing; being in the realm of thought, it is beyond the measure of thought. All of this is because the inconceivable substance itself is unattainable, therefore it is thinking about the unthinkable. The Sutra says: 'What is thought is unthinkable, this is called inconceivable.'

Fourfold Birth in the Buddha's Family: The Buddha takes the unborn principle of 真如法界 (Zhēnrú fǎ jiè) (the true thusness Dharma realm) as his family. Now, seeing that dust is unborn and without nature, it is this wisdom that manifests from the unborn Dharma, therefore it is called birth in the Buddha's family. The Sutra says: 'Not discriminating about the Dharma, this is coming from thusness.' It also says: 'Universally in the Buddhadharma of the three times, knowing the unborn and then being born through transformation.' As long as it accords with the meaning, it is called birth in the Buddha's family, is the Buddha's son, and is also called the appearance of the Buddha. (Some versions say: taking the unborn principle, Bodhi, and Nirvana as the family).

Fivefold Demonstration of the Perfect Sound: This refers to the sound of speaking about dust, yet the sound fully possesses the treasury of wisdom, and according to the faculties of sentient beings, there are deep and shallow responses. If, in sound, one understands that the sounds of large and small tones are falsely established, empty and without anything, and considers the sound to be real, this is the faculty of the Small Vehicle, and the teaching of foolish Dharma is manifested. In sound, one knows that the affairs of sound have no substance, and one unites phenomena to reveal the principle, this is the faculty of the Great Vehicle, and the ultimate teaching is manifested. In sound, one knows that the sounds of large and small tones are empty and without anything, and the arising of thoughts violates the substance of the Dharma.

一味一相不可分別者。此乃大乘機性。即頓教顯也。于聲上了知聲是緣起法界菩提涅槃主伴自在。一即一切一切即一。如帝釋殿珠網重重無盡境界。此由一乘機性。即圓教顯也。此一音上。由機有大小。令此法門亦復不一。一切諸聲。各各如是。乃為如來無礙圓音法輪常轉爾。

六辨依正者。謂塵毛剎海是依。佛身智慧光明是正。今此塵是佛智所現。舉體全是佛智。是故光明中見微塵佛剎。又剎海微塵。全用法界性。而為塵體。是故塵中見一切佛說法化生等事。當知。依即正正即依。自在無礙。乃至塵毛國土一一事法。各各如是。全佛依正也。

七會機感者。謂塵如如平等法界。隨智所顯。機大則義顯亦大。機小則理顯亦小。隨眾生之根性。有證悟之淺深。是為機感。即此機感。全如來法身而應現也。

八施佛事者。謂塵音聲文字。皆悉性離即解脫故。此無性文字。非事之事。以空無故。佛智所顯。隨所施為。不失法界。即為佛事。經云。有所施為。無非佛事。

九開五眼者。謂塵無性之色為肉眼也。塵是緣起之法為法眼。塵性空故無所有是慧眼。塵無相可得。息諸分別。不二見故名為天眼。塵性空寂。無相可得。依正無礙念劫圓融有無平等。名為佛眼。然不可以五眼見於塵。但于塵處隨顯

【現代漢語翻譯】現代漢語譯本一味一相不可分別者：指味道和相狀是不可分割的。這指的是大乘（Mahayana）根器的特性，也就是頓教（Sudden Teaching）所闡明的道理。在聲音上徹底了知聲音是緣起（dependent origination）的，法界（Dharmadhatu），菩提（Bodhi，覺悟），涅槃（Nirvana，寂滅）是主伴自在的。一即一切，一切即一，如同帝釋天（Indra）宮殿的珠網，重重無盡的境界。這是由於一乘（Ekayana，唯一乘）根器的特性，也就是圓教（Perfect Teaching）所闡明的道理。在這一個聲音上，由於根器有大小，使得這個法門也不盡相同。一切諸聲，各自都是如此。這才是如來（Tathagata）無礙圓音法輪常轉的真諦。六、辨別依正：所謂依報（environment）是指塵埃、毛髮、剎土、大海等，正報（主體）是指佛身、智慧、光明等。現在這微塵是佛智所顯現的，整體完全是佛智。因此在光明中能見到微塵佛剎。又剎海微塵，完全運用法界之性，作為微塵的本體。因此在微塵中能見到一切佛說法化生等事。應當知道，依報即是正報，正報即是依報，自在無礙。乃至塵埃、毛髮、國土，每一件事物，各自都是如此，完全是佛的依報和正報。七、會合機感：所謂微塵如如平等，法界隨智慧所顯現。根器大則義理顯現也大，根器小則義理顯現也小。隨著眾生的根性，有證悟的深淺。這就是機感。而這機感，完全是如來法身所應現的。八、施行佛事：所謂微塵、音聲、文字，都因為其本性空寂而得到解脫。這無自性的文字，是非事之事，因為是空無的緣故，由佛智所顯現，隨著所施行的作為，不失去法界之性，就是佛事。《經》中說：『有所施為，無非佛事。』九、開啟五眼：所謂微塵無自性的色是肉眼。微塵是緣起的法是法眼。微塵的自性是空性，一無所有是慧眼。微塵沒有相可以得到，止息一切分別，不二的見解，所以名為天眼。微塵的自性空寂，沒有相可以得到，依報和正報無礙，念劫圓融，有和無平等，名為佛眼。然而不能用五眼來見微塵，只是在微塵之處隨順顯現。

【English Translation】 English version That which is of one flavor and one form, and cannot be differentiated, refers to the nature of the Mahayana vehicle. This is manifested by the Sudden Teaching. Upon hearing a sound, to fully understand that sound is dependent origination, that the Dharmadhatu, Bodhi, and Nirvana are the sovereign and companion, free and at ease. One is all, and all is one, like the jeweled net in Indra's palace, a realm of endless layers. This is due to the nature of the Ekayana vehicle, which is manifested by the Perfect Teaching. Upon this one sound, due to the varying capacities of beings, this Dharma gate is also not uniform. All sounds are each like this. This is the true meaning of the Tathagata's unobstructed, perfect sound, the Dharma wheel constantly turning. 6. Discriminating the Environment and the Principal: The environment refers to dust motes, hairs, Buddha-lands, and seas; the principal refers to the Buddha's body, wisdom, and light. Now, this dust mote is manifested by the Buddha's wisdom, and its entirety is completely Buddha's wisdom. Therefore, in the light, one can see dust mote Buddha-lands. Moreover, the dust motes of the sea of lands entirely utilize the nature of the Dharmadhatu as the substance of the dust mote. Therefore, within a dust mote, one can see all the Buddhas preaching the Dharma, transforming beings, and so on. One should know that the environment is the principal, and the principal is the environment, free and unobstructed. Even dust motes, hairs, and lands, each and every phenomenon is like this, entirely the Buddha's environment and principal. 7. Unifying Capacity and Response: The dust mote is suchness, equal Dharmadhatu, manifested according to wisdom. If the capacity is great, the meaning manifested is also great; if the capacity is small, the principle manifested is also small. According to the nature of sentient beings, there are shallow and deep levels of realization. This is capacity and response. And this capacity and response is entirely the manifestation of the Tathagata's Dharmakaya. 8. Bestowing Buddha-deeds: Dust motes, sounds, and words are all liberated because their nature is empty. These words without inherent nature are non-affairs, because they are empty. Manifested by the Buddha's wisdom, whatever is bestowed does not lose the nature of the Dharmadhatu, and is thus a Buddha-deed. The Sutra says, 'Whatever is bestowed is nothing other than a Buddha-deed.' 9. Opening the Five Eyes: The form of the dust mote without inherent nature is the physical eye. The dust mote as a Dharma of dependent origination is the Dharma eye. The nature of the dust mote is emptiness, devoid of anything, is the wisdom eye. The dust mote has no characteristics to be obtained, ceasing all discriminations, a non-dual view, hence it is called the heavenly eye. The nature of the dust mote is empty and still, without characteristics to be obtained, the environment and the principal are unobstructed, thoughts and kalpas are perfectly fused, existence and non-existence are equal, and this is called the Buddha eye. However, one cannot see the dust mote with the five eyes, but it manifests accordingly in the place of the dust mote.

立名也。

十分三智者。謂達塵性空無之理。抉擇邪正。順理入真。此抉擇之心。是加行智。又見此塵全是亡言絕慮。性超圖度能所不起動念亦非。此為正體智。又見塵緣起幻有不礙差別。雖種種差別莫不空無所有。以不失體故。全以法體而起大用。一多無礙主伴相攝。一即一切。一切即一。是為后得智。

然上諸義法無分齊。現必同時理不礙差。隱顯一際。用則波騰鼎沸。全真體以執行。體即鏡凈水澄。舉隨緣而會寂。若曦光之流采無心。而朗十方。如明鏡之端。形不動而呈萬像。

镕融任運門第四

夫性海無涯。眾德以之繁廣。緣生不測多門由是圓通。莫不迴轉萬差卷舒之形。隨智镕融一際開合之勢。從心照不生機。縱差別而恒順用非乖體。雖一味而常通。今就體勢而言。略分十義。

一會理事　二達色空　三通大小　四收遠近　五明純雜　六融念劫　七了一多　八會通局　九明卷舒　十總圓融

初會理事者。如塵相圓小是事。塵性空無是理。以事無體。事隨理而融通。由塵無體。即遍通於一切。由一切事事不異理。全現塵中。故經云。廣世界即是狹世界。狹世界即是廣世界。

二達色空者。如見塵從緣成立是色。色無體故是空。空若無色而言空。即是無世諦之妄

【現代漢語翻譯】現代漢語譯本：立名也。

十分三智者。謂達塵性空無之理。抉擇邪正。順理入真。此抉擇之心。是加行智。又見此塵全是亡言絕慮。性超圖度能所不起動念亦非。此為正體智。又見塵緣起幻有不礙差別。雖種種差別莫不空無所有。以不失體故。全以法體而起大用。一多無礙主伴相攝。一即一切。一切即一。是為后得智。

然上諸義法無分齊。現必同時理不礙差。隱顯一際。用則波騰鼎沸。全真體以執行。體即鏡凈水澄。舉隨緣而會寂。若曦光之流采無心。而朗十方。如明鏡之端。形不動而呈萬像。

镕融任運門第四

夫性海無涯。眾德以之繁廣。緣生不測多門由是圓通。莫不迴轉萬差卷舒之形。隨智镕融一際開合之勢。從心照不生機。縱差別而恒順用非乖體。雖一味而常通。今就體勢而言。略分十義。

一會理事　二達色空　三通大小　四收遠近　五明純雜　六融念劫　七了一多　八會通局　九明卷舒　十總圓融

初會理事者。如塵相圓小是事。塵性空無是理。以事無體。事隨理而融通。由塵無體。即遍通於一切。由一切事事不異理。全現塵中。故經云。廣世界即是狹世界。狹世界即是廣世界。

二達色空者。如見塵從緣成立是色（Rūpa）。色（Rūpa）無體故是空。空若無色而言空。即是無世諦之妄

【English Translation】 English version: Establishing Names.

The Three Wisdoms in Full: These refer to understanding the principle that the nature of dust is emptiness and non-existence; discerning between what is wrong and right; and entering into truth by following principle. This mind of discernment is the Wisdom of Application. Furthermore, seeing that this dust is entirely beyond words and deliberation, its nature transcends conceptualization, and the arising of subject and object, or any stirring of thought, is not. This is the Wisdom of the Correct Essence. Moreover, seeing that the arising of dust is illusory and does not obstruct differentiation, although there are various differentiations, none are not empty and non-existent. Because it does not lose its essence, it fully utilizes the Dharma-essence to bring forth great function. One and many are unobstructed, principal and subordinate interpenetrate. One is all, and all is one. This is the Wisdom Attained Afterwards.

However, the above meanings and dharmas have no boundaries. Manifestation is necessarily simultaneous, and principle does not obstruct difference. Concealment and manifestation are of one boundary. In function, they surge like waves, operating with the entire true essence. The essence is like a clear mirror and still water, revealing stillness by responding to conditions. Like the flowing light of the sun, it illuminates the ten directions without intention. Like a clear mirror, forms do not move, yet it presents all images.

The Gate of Melting and Unimpeded Operation, Fourth

The sea of nature is boundless, and the myriad virtues are vast because of it. The arising of conditions is unfathomable, and the many gates are thus perfectly interconnected. All revolve the forms of myriad differences, contracting and expanding. Following wisdom, they melt and merge into one boundary, opening and closing with the power of the mind. Illuminating from the unarisen, even with differences, they are always in accordance, and function is not contrary to essence. Although of one flavor, they are always interconnected. Now, speaking in terms of essence and potential, we briefly divide them into ten meanings:

Harmonizing Principle and Phenomena, 2. Penetrating Form and Emptiness, 3. Interconnecting Large and Small, 4. Gathering Near and Far, 5. Clarifying Pure and Mixed, 6. Melting Thoughts and Eons, 7. Understanding One and Many, 8. Harmonizing Thoroughness and Limitation, 9. Clarifying Contraction and Expansion, 10. Comprehensive Perfect Fusion

First, Harmonizing Principle and Phenomena: For example, the round and small appearance of dust is phenomena. The empty and non-existent nature of dust is principle. Because phenomena have no substance, phenomena merge and interpenetrate with principle. Because dust has no substance, it pervades all things. Because all things are not different from principle, they are fully manifested in the dust. Therefore, the sutra says, 'The vast world is the narrow world, and the narrow world is the vast world.'

Second, Penetrating Form and Emptiness: For example, seeing that dust arises from conditions is form (Rūpa). Because form (Rūpa) has no substance, it is emptiness. If emptiness is spoken of without form, it is the delusion of no mundane truth.

色。因妄色而有真諦之真空。色若無空而言色。即是無真諦之真空。因真空而有世諦之妄色。今但了妄無體。即是真空。非無色名空也。經云。色性自空。非色滅空。

三通大小者。如塵圓相是小。須彌高廣為大。然此塵與彼山。大小相容。隨心迴轉。而不生滅。且如見高廣之時。是自心現作大。非別有大。今見塵圓小之時。亦是自心現作小。非別有小。今由見塵。全以見山。高廣之心。而現塵也。是故即小容大也。經云。金剛鐵圍數無量。悉能安置一毛端。欲明至大有小相。菩薩因此初發心。

四收遠近者。謂此塵是近。彼十方世界是遠。今塵無體。該通一切十方。即此十方全是塵之十方。是故遠恒近也。然十方雖遠。只是塵性之十方。縱超不可說世界。亦是不出塵性。何以故。塵量無體。等虛空界。不可出過故。是故一切十方。唯塵性顯也。又雖離此至十方。時亦見此塵。何以故。由塵無體。事隨理而融現。是故塵性。遍一切時。塵事亦同顯現。此乃一塵中顯現一切。而遠近彼此宛然。十方入一塵中。遠而恒近。塵遍十方。近而恒遠。塵與十方。近之與遠。一際顯然。更無別異思之。

五明純雜者。謂塵無生。即一切法皆無生是純。即塵無生義中。具含理事。亦空亦色亦菩提亦涅槃等是雜。理

【現代漢語翻譯】現代漢語譯本：色（Rūpa，物質）。因為虛妄的色而有真諦的真空（Śūnyatā，空性）。如果色沒有空性而言說色，那就是沒有真諦的真空。因為真空而有世俗諦的虛妄色。現在只要了悟虛妄沒有自體，那就是真空。並非沒有色才叫做空。經中說：『色性自空，非色滅空。』

三、通大小者。比如微塵的圓形相是小，須彌山的高大寬廣是大。然而這微塵與那須彌山，大小互相容納，隨著心念迴轉，而不生不滅。比如看見高大寬廣的時候，是自心顯現而作為大，並非另外有大。現在看見微塵圓形小的時候，也是自心顯現而作為小，並非另外有小。現在因為看見微塵，完全以看見須彌山高廣的心，而顯現微塵。所以就是小容納大。經中說：『金剛鐵圍數量無量，悉能安置一毛端。欲明至大有小相，菩薩因此初發心。』

四、收遠近者。說這微塵是近，那十方世界是遠。現在微塵沒有自體，該通一切十方，就是這十方全是微塵的十方。所以遠恒常是近。然而十方雖然遠，只是微塵自性的十方。縱然超越不可說的世界，也是不超出微塵自性。為什麼呢？微塵的量沒有自體，等同虛空界，不可超出超過。所以一切十方，唯有微塵自性顯現。又即使離開這微塵到達十方，時時也能看見這微塵。為什麼呢？因為微塵沒有自體，事相隨著理體而融合顯現。所以微塵的自性，遍一切時，微塵的事相也一同顯現。這乃是一微塵中顯現一切，而遠近彼此宛然。十方進入一微塵中，遠而恒常是近。微塵遍佈十方，近而恒常是遠。微塵與十方，近與遠，一際顯然，更沒有別的差異可以思量。

五、明純雜者。說微塵無生，就是一切法都無生，這是純。在微塵無生的意義中，具含理事，也空也色也菩提也涅槃等，這是雜。

【English Translation】 English version: Rūpa (form, matter). Because of illusory form, there is the true emptiness of 真空 (Śūnyatā, emptiness). If one speaks of form without emptiness, that is the emptiness without true meaning. Because of emptiness, there is the illusory form of worldly truth. Now, simply realizing that illusion has no substance is emptiness. It is not that the absence of form is called emptiness. The Sutra says: 'The nature of form is inherently empty, not that emptiness arises from the cessation of form.'

Third, encompassing large and small. For example, the round appearance of a dust mote is small, and the height and breadth of Mount Sumeru (須彌山) is large. However, this dust mote and that mountain accommodate each other in size, revolving with the mind, without arising or ceasing. For example, when seeing height and breadth, it is one's own mind manifesting as large, not that there is a separate large. Now, when seeing the round smallness of a dust mote, it is also one's own mind manifesting as small, not that there is a separate small. Now, because of seeing the dust mote, one entirely uses the mind that sees the height and breadth of Mount Sumeru to manifest the dust mote. Therefore, the small encompasses the large. The Sutra says: 'The number of Vajra Iron Mountains (金剛鐵圍) is immeasurable, yet all can be placed on the tip of a single hair. Wishing to clarify that the extremely large has the aspect of the small, Bodhisattvas (菩薩) therefore initially generate the aspiration for enlightenment.'

Fourth, gathering near and far. Saying that this dust mote is near, and the ten directions of the world are far. Now, the dust mote has no substance, encompassing all ten directions, meaning that these ten directions are entirely the ten directions of the dust mote. Therefore, the far is constantly near. However, although the ten directions are far, they are merely the ten directions of the dust mote's nature. Even surpassing unspeakable worlds, it still does not go beyond the dust mote's nature. Why? The measure of the dust mote has no substance, being equal to the realm of empty space, impossible to surpass. Therefore, all ten directions are only the manifestation of the dust mote's nature. Furthermore, even when leaving this dust mote to reach the ten directions, one still sees this dust mote. Why? Because the dust mote has no substance, phenomena merge and manifest according to principle. Therefore, the dust mote's nature pervades all times, and the phenomena of the dust mote also manifest together. This is the manifestation of everything within a single dust mote, while near and far, this and that, are clearly distinct. The ten directions enter into a single dust mote, far yet constantly near. The dust mote pervades the ten directions, near yet constantly far. The dust mote and the ten directions, near and far, are clearly one, with no other difference to contemplate.

Fifth, clarifying pure and mixed. Saying that the dust mote is without arising, meaning that all dharmas (法) are without arising, this is pure. Within the meaning of the dust mote's non-arising, there are contained both principle and phenomena, also emptiness, also form, also Bodhi (菩提, enlightenment), also Nirvana (涅槃, liberation), etc., this is mixed.

不礙事。純恒雜也。事恒全理。雜恒純也。由理事自在。純雜無礙也。

六融念劫者。如見塵時。是一念心所現。此一念之心現時。全是百千大劫。何以故。以百千大劫由本一念方成大劫。既相成立。俱無體性。由一念無體。即通大劫。大劫無體。即該一念。由念劫無體。長短之相自融。乃至遠近世界。佛及眾生。三世一切事物。莫不皆於一念中現。何以故。一切事法。依心而現。念既無礙。法亦隨融。是故一念即見三世一切事物顯然。經云。或一念即百千劫。百千劫即一念。

七了一多者。如塵自相是一。由自一不動。方能遍應成多。若動自一。即失遍應。多亦不成。一二三皆亦如是。又一多相由成立。如一全是多。方名為一。又多全是一。方名為多。多外無別一。明知。是多中一。一外無別多。明知。是一中多。良以非多。然能為一多。非一然能為多一。以不失無性。方有一多之智。經云。譬如算數法從一增至十。乃至無有量。皆從本數起智慧無差別。

八會通局者。謂塵之小相是局。即相無體是通。今無邊剎海。常現塵中乃通恒局。一塵全遍剎海乃局恒通又不壞小而容大。即不思議。一塵廣容佛剎。不泯大而居小。即不思議。佛剎海常現塵中。是為通局無礙也。

九明卷舒者。謂塵無

【現代漢語翻譯】現代漢語譯本不礙事。純與恒常相互交雜。事是恒常地周全道理，雜是恒常地純粹。由於事和理自在無礙，純粹與交雜也就沒有障礙。六、融合念與劫：例如看見微塵時，是當下這一念心所顯現。這一念心顯現時，完全是百千大劫（kalpa，時間單位）。為什麼呢？因為百千大劫由最初一念才得以成就大劫。既然互相成立，都無自性。由於一念無自性，就能通達大劫；大劫無自性，就能包含一念。由於念與劫無自性，長短的相狀自然融合。乃至遠近世界、佛（Buddha）及眾生（sentient beings）、過去、現在、未來三世的一切事物，沒有不在一念中顯現的。為什麼呢？一切事法，依心而顯現。念既然沒有障礙，法也隨之融合。所以一念就能看見三世一切事物，清清楚楚。經書上說：『或者一念就是百千劫，百千劫就是一念。』七、瞭解一與多：例如微塵的自相是『一』。由於『一』自身不動，才能普遍應現成為『多』。如果動了自身這個『一』，就失去了普遍應現，『多』也無法成立。『一』、『二』、『三』等等都是這樣。而且『一』與『多』的相狀互相成立，例如『一』完全是『多』，才能稱之為『一』。又『多』完全是『一』，才能稱之為『多』。『多』之外沒有別的『一』，明明知道，這是『多』中的『一』。『一』之外沒有別的『多』，明明知道，這是『一』中的『多』。正因為不是『多』，卻能成為『一多』；不是『一』，卻能成為『多一』。以不失去無自性，才有一多之智慧。經書上說：『譬如算數的方法，從一增加到十，乃至沒有限量，都是從最初的數字開始，智慧沒有差別。』八、會通侷限：所謂微塵的小相是侷限，但就相的無自性來說是通達。現在無邊的剎海（Buddha-field，佛土）常常顯現在微塵中，這是通達恒常與侷限。一微塵完全遍佈剎海，這是侷限恒常與通達。又不破壞小而容納大，這就是不可思議。一微塵廣闊地容納佛剎，不泯滅大而居於小，這就是不可思議。佛剎海常常顯現在微塵中，這就是通達與侷限沒有障礙。九、明白卷與舒：所謂微塵沒有...

【English Translation】 English version There is no obstruction. Purity and constancy intermingle. Affairs are constantly complete in principle, and mingling is constantly pure. Because principle and affairs are freely unhindered, purity and mingling are without obstruction. 6. Merging Thought-Instants and Kalpas: For example, when seeing a mote of dust, it is manifested by a single thought-instant. When this single thought-instant manifests, it is entirely hundreds of thousands of great kalpas (kalpa, aeon). Why? Because hundreds of thousands of great kalpas are formed from the original single thought-instant. Since they establish each other, both are without inherent nature. Because a single thought-instant is without inherent nature, it penetrates great kalpas; great kalpas are without inherent nature, they encompass a single thought-instant. Because thought-instants and kalpas are without inherent nature, the appearances of long and short naturally merge. Even distant and near worlds, Buddhas (Buddha) and sentient beings (sentient beings), all things of the three periods of time (past, present, and future), are all manifested in a single thought-instant. Why? All phenomena appear dependent on the mind. Since thought-instants are without obstruction, phenomena also merge accordingly. Therefore, a single thought-instant immediately sees all things of the three periods of time clearly. The sutra says: 'Perhaps a single thought-instant is hundreds of thousands of kalpas, and hundreds of thousands of kalpas are a single thought-instant.' 7. Understanding One and Many: For example, the self-nature of a mote of dust is 'one'. Because 'one' itself does not move, it can universally respond and become 'many'. If 'one' itself moves, it loses its universal response, and 'many' cannot be established. 'One', 'two', 'three', and so on are all like this. Moreover, the appearances of 'one' and 'many' establish each other. For example, 'one' is entirely 'many' to be called 'one'. Also, 'many' is entirely 'one' to be called 'many'. Outside of 'many' there is no separate 'one', clearly knowing that this is 'one' within 'many'. Outside of 'one' there is no separate 'many', clearly knowing that this is 'many' within 'one'. Precisely because it is not 'many', it can become 'one-many'; not 'one', it can become 'many-one'. By not losing non-inherent nature, one has the wisdom of one and many. The sutra says: 'For example, the method of arithmetic, from one increasing to ten, even to immeasurable amounts, all arise from the original number, and the wisdom is without difference.' 8. Comprehending Pervasiveness and Limitation: The small appearance of a mote of dust is limitation, but in terms of the non-inherent nature of appearance, it is pervasiveness. Now, the boundless Buddha-fields (Buddha-field, Buddhakṣetra) constantly appear within a mote of dust, this is pervasiveness constantly within limitation. A single mote of dust completely pervades the Buddha-fields, this is limitation constantly within pervasiveness. Furthermore, without destroying the small, it accommodates the large, which is inconceivable. A single mote of dust broadly accommodates Buddha-lands, without obliterating the large, it resides in the small, which is inconceivable. The sea of Buddha-lands constantly appears within a mote of dust, this is pervasiveness and limitation without obstruction. 9. Understanding Contraction and Expansion: The so-called mote of dust without...

性舉體全遍十方是舒。十方無體隨緣全現塵中是卷。經云。以一佛土滿十方。十方入一亦無餘。今卷則一切事於一塵中現。若舒則一塵遍一切處即舒常卷。一塵攝一切故。即卷常舒。一切攝一塵故。是為卷舒自在也。

十總圓融者。謂塵相既盡惑識又亡。以事無體故。事隨理而圓融。體有事故。理隨事而通會。是則終日有而常空。空不絕有。終日空而常有。有不礙空。然不礙有之空。能融萬像。不絕空之有。能成一切。是故萬像宛然。彼此無礙也。

然上諸義镕融之勢。因無性以得通。任運之形。因緣起而得會。一多全攝窺一塵。所以頓彰。彼此相收瞻纖毫以之齊現。良以心通則法門自在。義顯則大智由成。尋之者詎究其源。談之者罕窮其奧。任運之用。何可稱哉。

體用顯露門第五

夫法體圓通真源滿徹。顯則十方洞鑑示。乃一切咸彰。指微塵以睹玄宗。舉纖毫而觀佛境今達妄開真。略分十義。

一顯光明　二了境智　三明生了因　四明佛境　五辨因果　六明佛性　七表性德　八自心現　九出世間　十託生解

初顯光明者。謂見塵中法界真如理事之時。顯了分明。此是智慧光明照也。若無智光。則理事不顯。但見法時。是心光明。由積智功圓。是故放一光明。則法界無不顯

【現代漢語翻譯】現代漢語譯本『性』（自性）的顯現，其本體周遍十方，是為舒展。十方沒有固定的本體，隨因緣而顯現於塵埃之中，是為收卷。經書上說：『以一個佛土充滿十方，十方融入一個佛土也毫無剩餘。』現在收卷，就是一切事物在一個微塵中顯現。如果舒展，就是一個微塵遍佈一切處，這就是舒展與收卷恒常不變。一個微塵攝取一切，所以是收卷而常舒展。一切攝取一個微塵，這就是收卷舒展自在無礙。

十重總體的圓融，是指塵埃的表相已經窮盡，迷惑和意識也已消亡。因為事物沒有固定的本體，所以事物隨著真理而圓融。本體具有事物，所以真理隨著事物而融會貫通。這樣就是終日存在卻恒常空寂，空寂卻不阻礙存在。終日空寂卻恒常存在，存在不妨礙空寂。然而不妨礙存在的空寂，能夠融合萬象。不阻礙空寂的存在，能夠成就一切。因此萬象清晰分明，彼此之間沒有阻礙。

然而以上各種意義融合貫通的態勢，是因為沒有自性才得以通達。自然而然的形態，是因為因緣生起才得以匯合。從一多完全攝取的角度觀察一個微塵，所以頓悟得以彰顯。彼此互相攝取，觀察細微之處，所以一切同時顯現。實在是因為心通達，那麼佛法之門就自在無礙。意義顯明，那麼大智慧就由此成就。探尋它的人難以窮盡它的根源，談論它的人很少能徹底瞭解它的奧妙。自然而然的妙用，怎麼可以用言語來稱讚呢？

體用顯露門第五

佛法的本體圓融通達，真如的源頭充滿而透徹。顯現出來，則十方世界都能夠清楚地照見，於是所有一切都彰顯出來。從微塵中看到深奧的宗旨，舉起細小的毫毛而觀察佛的境界。現在爲了達到破除虛妄而顯現真實的目的，大致分為十個方面來闡述：

一、顯光明二、了境智三、明生了因四、明佛境五、辨因果六、明佛性七、表性德八、自心現九、出世間十、託生解

首先是顯光明，是指在微塵中見到法界真如的理和事的時候，顯現得清楚明白。這是智慧的光明照耀。如果沒有智慧的光明，那麼理和事就不會顯現。只是見到法的時候，就是心的光明。由於積累智慧的功德圓滿，所以放出一道光明，那麼法界沒有不顯現的。

【English Translation】 English version The manifestation of 『性』 (nature), its substance pervades all ten directions, which is called unfolding. The ten directions have no fixed substance, manifesting in dust according to conditions, which is called rolling up. The scripture says: 『Using one Buddha land to fill the ten directions, the ten directions entering one also have no remainder.』 Now, rolling up means that all things manifest in one dust. If unfolding, one dust pervades all places, which means unfolding and rolling up are constant. One dust encompasses everything, so it is rolling up but constantly unfolding. Everything encompasses one dust, so it is free and unhindered in rolling up and unfolding.

The ten total perfections refer to the fact that the appearance of dust has been exhausted, and delusion and consciousness have also disappeared. Because things have no fixed substance, things become perfect and harmonious with truth. The substance has things, so truth is interconnected with things. Thus, it exists all day long but is always empty, and emptiness does not hinder existence. It is empty all day long but always exists, and existence does not hinder emptiness. However, the emptiness that does not hinder existence can integrate all phenomena. The existence that does not hinder emptiness can accomplish everything. Therefore, all phenomena are clear and distinct, and there is no hindrance between them.

However, the momentum of fusion and penetration of the above meanings is achieved through non-self-nature. The form of natural operation is achieved through the arising of conditions. Observing a dust from the perspective of complete inclusion of one and many, the sudden enlightenment is revealed. Mutually including each other, observing the subtle details, everything appears simultaneously. It is truly because the mind is connected, then the door of Dharma is free and unhindered. The meaning is clear, then great wisdom is achieved. Those who seek it can hardly exhaust its source, and those who talk about it rarely understand its mysteries thoroughly. How can the natural function be praised?

Chapter Five: The Gate of Manifesting Substance and Function

The substance of the Dharma is perfect and thorough, and the source of true thusness is full and penetrating. When manifested, all ten directions can be clearly seen, and then everything is revealed. Seeing the profound purpose from the dust, and observing the Buddha's realm by raising the fine hair. Now, in order to achieve the purpose of breaking through falsehood and manifesting the truth, it is roughly divided into ten aspects to elaborate:

Manifesting Light 2. Understanding Realm and Wisdom 3. Clarifying the Cause of Arising 4. Clarifying the Buddha Realm 5. Distinguishing Cause and Effect 6. Clarifying Buddha-Nature 7. Expressing the Virtue of Nature 8. Manifesting from One's Own Mind 9. Transcending the World 10. Understanding Rebirth

First, manifesting light refers to the clear manifestation when seeing the principle and matter of true thusness of the Dharma realm in the dust. This is the illumination of wisdom light. Without the light of wisdom, the principle and matter will not be manifested. Just seeing the Dharma is the light of the mind. Because the merit of accumulating wisdom is complete, so emitting a light, then the Dharma realm is all manifested.

示。常觀察一切法界。是為放光明照一切也。

二了境智者。如一塵圓小事相是世諦。了塵無生無性是真諦。彼真俗二諦。是所依之境。此貫達之心。是能依之智。此智于境。無復能取所取二種分別。何以故。今智由法成時。方得言智。離法則無能分別之智。法由智顯時。方得言。法離智亦無所分別之境。以心智寂故。雖流照而常安。由法隨緣故。雖空寂而恒用。

三明生了因者。謂塵體空寂緣起法界之義。由智方顯。是了因。見塵體已修于解行。生起力用。是生因。然生即無生。還同法體。了亦非了。豈等緣生。生之與了。無有差別。生則約行。了則據體。無體即體。了則無生。體即無體。生還爲了。契同一際。無所分別。

四明佛境者。謂塵體不可得。此不可得。是佛得塵相無分齊無可依。此無依。是佛依塵體不生。此不生是佛生塵無分別。是佛分別。由無得無依無生。方能建立一切法。又塵全見更不可見乃至不可聞。皆是佛見聞。經云。所見不可見。所聞不可聞。

五辯因果者。塵即是緣起事相現前為因。即事體空不可得是果。果不異因。全以因滿稱為果也。由因不異果。全以果圓稱之為因也。若因不得果。果亦非果也。若果不得因。因亦非因也。皆同時成立無別異故。是故初發心時

【現代漢語翻譯】現代漢語譯本：

展示。經常觀察一切法界，這就是放出光明照耀一切。

二、明瞭境智：比如一粒微塵的微小事相是世俗諦（Satya，指相對真理）。明瞭微塵無生無性是真諦（Paramārtha-satya，指絕對真理）。這真俗二諦，是心智所依賴的境界。而貫通明達的心，是能依賴的智慧。這種智慧對於境界，不再有能取和所取兩種分別。為什麼呢？因為現在的智慧由法（Dharma，指佛法）成就時，才能稱之為智慧。離開法，就沒有能分別的智慧。法由智慧顯現時，才能稱之為法。離開智慧，也就沒有所分別的境界。因為心智寂靜的緣故，雖然流照萬物卻常常安住。由於法隨順因緣的緣故，雖然空寂卻恒常起作用。

三、闡明生了因：所謂微塵的本體空寂、緣起法界的意義，由智慧才能顯現，這是了因（Jñānahetu，指通過理解而產生的因）。見到微塵的本體后，修習理解和行動，生起力量和作用，這是生因（Janakahetu，指產生結果的因）。然而生起即是無生，仍然等同於法的本體。明瞭也不是真正的明瞭，怎麼能等同於因緣生起呢？生起和明瞭，沒有差別。生起是就行動而言，明瞭是就本體而言。無本體即是本體，明瞭即是無生。本體即是無本體，生起仍然是爲了明瞭。契合于同一實際，沒有分別。

四、闡明佛境：所謂微塵的本體不可得，這種不可得，是佛得到的境界。微塵的相沒有界限，無可依賴，這種無可依賴，是佛所依賴的微塵本體不生不滅。這種不生不滅，是佛的境界。佛對於微塵沒有分別，這是佛的分別。由於無所得、無所依、無生滅，才能建立一切法。而且完全見到微塵，更不可見，乃至不可聞，都是佛的見聞。《經》中說：『所見不可見，所聞不可聞。』

五、辨析因果：微塵就是緣起的事相，現前為因。即事物的本體空不可得是果。果不異於因，完全以因圓滿稱為果。由於因不異於果，完全以果圓滿稱之為因。如果因不能得到果，果也就不是果。如果果不能得到因，因也就不是因。都是同時成立，沒有差別，所以最初發心時

【English Translation】 English version:

Showing. Constantly observing all Dharmadhātu (法界, the realm of all phenomena), this is called emitting light illuminating everything.

Second, understanding the realm of wisdom: For example, the small appearance of a single dust particle is Saṃvṛti-satya (世諦, conventional truth). Understanding that the dust particle is without arising and without nature is Paramārtha-satya (真諦, ultimate truth). These two truths, conventional and ultimate, are the realms upon which wisdom relies. And the mind that penetrates and understands is the wisdom that relies. This wisdom, with respect to the realm, no longer has the two kinds of distinctions of 'able to grasp' and 'that which is grasped'. Why? Because the present wisdom, when accomplished by Dharma (法, the teachings of Buddhism), can then be called wisdom. Apart from Dharma, there is no wisdom that can distinguish. When Dharma is manifested by wisdom, it can then be called Dharma. Apart from wisdom, there is also no realm to be distinguished. Because the mind and wisdom are tranquil, although flowing and illuminating, they are constantly at peace. Because Dharma follows conditions, although empty and still, it is constantly functioning.

Third, explaining the cause of arising and understanding: The meaning of the dust particle's empty and still essence, the Dharmadhātu (法界, the realm of all phenomena) arising from conditions, can only be manifested by wisdom. This is the Jñānahetu (了因, the cause of understanding). After seeing the essence of the dust particle, cultivating understanding and action, giving rise to power and function, this is the Janakahetu (生因, the cause of production). However, arising is the same as non-arising, still identical to the essence of Dharma. Understanding is also not true understanding; how can it be equal to arising from conditions? Arising and understanding are without difference. Arising refers to action, understanding refers to essence. Non-essence is essence, understanding is non-arising. Essence is non-essence, arising is still for understanding. Conforming to the same reality, without distinctions.

Fourth, explaining the realm of Buddha: The essence of the dust particle is unattainable; this unattainability is the realm attained by the Buddha. The appearance of the dust particle has no boundaries, nothing to rely on; this having nothing to rely on is the Buddha relying on the dust particle's essence, which is neither arising nor ceasing. This non-arising is the Buddha's realm. The Buddha has no distinctions regarding the dust particle; this is the Buddha's distinction. Because of no attainment, no reliance, and no arising, one can establish all Dharmas. Moreover, fully seeing the dust particle, it is even more invisible, even inaudible; all are the Buddha's seeing and hearing. The Sutra says: 'That which is seen cannot be seen, that which is heard cannot be heard.'

Fifth, distinguishing cause and effect: The dust particle is the appearance of conditioned phenomena, appearing as the cause. The empty and unattainable essence of the thing is the effect. The effect is not different from the cause; the complete fulfillment of the cause is called the effect. Because the cause is not different from the effect, the complete perfection of the effect is called the cause. If the cause cannot obtain the effect, the effect is also not the effect. If the effect cannot obtain the cause, the cause is also not the cause. All are established simultaneously, without difference, therefore, at the time of the initial aspiration

。便成正覺。成正覺已。乃是初心。經云。初發心時便成正覺。悉與三世諸如來等。

六明佛性者。謂覺塵及一切法。從緣無性名為佛性。經云。三世佛種。以無性為性。此但一切處。隨了無性即為佛性。不以有情故有。不以無情故無。今獨言有情者。意在勸人為器也。常於一塵一毛之處。明見一切理事。無非如來性。是開發如來性起功德名為佛性也。

七表性德者。問塵是有耶。答是非有之有。如水月映象。經云。非有是有。問塵是無耶。答是有之非有空無性也。經云。有是非有。問塵是亦有亦無耶。答從緣生故有。無自性故空。空有一際自在成也。論云。以有空義故。一切法得成。問塵是非有非無耶。答有相空相俱不可得也。互相奪盡。無所成立。今此性德。但無執著。不礙分別。論云。若因有與無亦遮亦應。聽離言心不著。是則無有過。

八明自心現者。如見此塵時是自心現也。今塵既由心現。即還與自心為緣。終無心外法。而能為心緣。以非外故。即以塵為自心現也。離心之外。更無一法。縱見內外。但是自心所現。無別內外。此無過也。

九出世間者。謂見塵色相作實解。即為處世間。今塵相空無所有。是出世間也。經云。三世五蘊法說名為世間。斯由虛妄有。無分別則出世間也

【現代漢語翻譯】現代漢語譯本：隨即成就正覺。成就正覺之後，才是最初的發心。經中說：『最初發心之時，便成就正覺，完全與過去、現在、未來三世的一切如來相同。』

六、闡明佛性：所謂覺悟微塵以及一切諸法，都是從因緣而生，沒有自性，這就被稱為佛性。經中說：『三世諸佛的種子，以無自性為自性。』這只是說在一切處，一旦了悟到無自性，那就是佛性。佛性不是因為有情眾生而存在，也不是因為無情之物而消失。現在單獨說有情眾生，意在勸導人們成為法器。經常在一粒微塵、一根毫毛之處，明瞭地見到一切事理，沒有哪一樣不是如來的本性。開發如來的本性，生起功德，就叫做佛性。

七、表述性德：問：微塵是存在的嗎？答：是『非有』的存在，就像水中的月亮、鏡中的影像。經中說：『非有是有。』問：微塵是不存在的嗎？答：是『有』的非有，是空無自性。經中說：『有是非有。』問：微塵是既存在又不存在嗎？答：從因緣而生所以存在，沒有自性所以是空。空與有達到統一的境界，自然成就。論中說：『因為有空性的意義，所以一切法才得以成立。』問：微塵既不是存在也不是不存在嗎？答：有相和空相都不可得。互相否定，無法成立。現在這種性德，只是沒有執著，不妨礙分別。論中說：『如果因為有和無而加以遮止或肯定，應當聽從離言的心，不執著，這樣就沒有過失。』

八、闡明自心顯現：比如見到這粒微塵時，就是自心顯現。現在微塵既然由心顯現，那麼它反過來就與自心成為因緣。終究沒有心外的法，能夠成為心的因緣。因為不是外在的，所以就以微塵為自心顯現。離開心之外，再沒有一法。即使見到內外，也只是自心所顯現，沒有內外之別。這沒有過失。

九、出離世間：如果把所見微塵的色相當作真實的，那就是處於世間。現在微塵的相是空無所有的，這就是出離世間。經中說：『過去、現在、未來三世的五蘊法，被稱作世間。』這是由於虛妄分別而產生的。沒有分別，就是出離世間。

【English Translation】 English version: Then one attains perfect enlightenment. Having attained perfect enlightenment, that is the initial aspiration. The sutra says: 'At the very moment of initial aspiration, one attains perfect enlightenment, becoming completely equal to all the Tathagatas of the three times (past, present, and future).' (Tathagatas: Those who have thus come, referring to Buddhas)

Explaining Buddha-nature: To awaken to dust and all dharmas (dharmas: phenomena, teachings) is to understand that they arise from conditions and are without inherent nature, which is called Buddha-nature. The sutra says: 'The seed of the Buddhas of the three times takes non-inherent nature as its nature.' This simply means that in all places, once one realizes non-inherent nature, that is Buddha-nature. Buddha-nature does not exist because of sentient beings, nor does it disappear because of insentient things. The reason for speaking specifically of sentient beings now is to encourage people to become vessels (for the Dharma). Constantly, in a single speck of dust or a single hair, one clearly sees all principles and phenomena, none of which is not the nature of the Tathagata. To develop the nature of the Tathagata and generate merit is called Buddha-nature.
Expressing the virtue of the nature: Question: Does dust exist? Answer: It is an 'existence' that is 'non-existent,' like the moon in water or an image in a mirror. The sutra says: 'Non-existence is existence.' Question: Does dust not exist? Answer: It is a 'non-existence' that 'exists,' it is empty and without inherent nature. The sutra says: 'Existence is non-existence.' Question: Does dust both exist and not exist? Answer: It exists because it arises from conditions, and it is empty because it has no inherent nature. Emptiness and existence are unified, and it is naturally accomplished. The treatise says: 'Because of the meaning of emptiness, all dharmas can be established.' Question: Is dust neither existent nor non-existent? Answer: The appearance of existence and the appearance of emptiness are both unattainable. They negate each other completely, and nothing can be established. Now, this virtue of the nature is simply without attachment and does not hinder discrimination. The treatise says: 'If one either rejects or affirms based on existence and non-existence, one should listen to the mind that is free from words and not be attached; then there will be no fault.'
Explaining the manifestation of one's own mind: For example, when seeing this speck of dust, it is the manifestation of one's own mind. Now that the dust is manifested by the mind, it in turn becomes a condition for one's own mind. Ultimately, there is no dharma outside the mind that can become a condition for the mind. Because it is not external, the dust is the manifestation of one's own mind. Apart from the mind, there is no other dharma. Even seeing inside and outside is only the manifestation of one's own mind, with no distinction between inside and outside. There is no fault in this.
Transcending the world: If one takes the appearance of the dust that is seen as real, then one is in the world. Now that the appearance of the dust is empty and without anything, this is transcending the world. The sutra says: 'The five aggregates (skandhas) of the three times are called the world.' This arises from false discriminations. Without discriminations, one transcends the world.

。

十託事生解者。如見塵相。是事於事處貫達。即無生之理現前。是謂託事生解也。又別托外物以表此法。表塵法自在故。以塵表之顯法潤益故。以雲雨表之。顯塵性德深廣故。以海表之。如是無量。更有所表。各異。以智推之。

然上諸義。惑盡智生相亡體顯。差別緣起。方騰性海之波。一味真源。用顯隨緣之鏡。會真之道失。何遠哉。

差別顯現門第六

夫滿教難思。窺一塵而頓現。圓宗叵測。觀纖毫而頓彰。然用就體分。非無差別之勢。事依理顯。自有一際之形。今且略舉大綱。以顯十義。

一明止觀　二開二諦　三出入定　四通性起　五辨六相　六顯帝網　七鑒微細　八通逆順　九定主伴　十登彼岸

初明止觀者。如見塵無體空寂之境為止。照體之心是觀。今由以無緣之觀心通無性之止體。心境無二。是止觀融通。由止無體不礙是心故。是以境隨智。而任運。由觀心不礙止境故。是以智隨法而寂靜。由非止觀以成止觀。由成止觀。以非止觀。二而不二。不二而二。自在無礙。

二開二諦者。謂如見塵相圓小。幻有現前。是世諦。了塵無體。幻相蕩盡。是真諦。今此世諦之有。不異於空相。方名世諦。又真諦之空。隨緣顯現。不異於有相。方名真諦。又空依有

【現代漢語翻譯】現代漢語譯本

十、託事生解：例如看見微塵的表象，這個『事』在『事處』得到貫通和理解，那麼『無生』的道理就會立刻顯現。這就是所謂的『託事生解』。又或者，藉助外物來象徵這個佛法。用微塵來象徵『塵法』的自在，用雲雨來象徵佛法的顯現和潤澤，用大海來象徵『塵性』的深廣。像這樣有無量的事物可以用來象徵佛法，各有不同的象徵意義，需要用智慧去推斷。

然而，以上這些道理，只有在迷惑消盡、智慧產生、表象消失、本體顯現的時候，差別的緣起，才能激起『性海』的波濤；只有在一味的真源中，才能顯現出隨緣的鏡子。如果領會真如的道路迷失了，那距離真如就非常遙遠了。

差別顯現門第六

佛陀的圓滿教義深奧難思，從一粒微塵中就能頓悟全部；圓融的宗門難以測度，觀察一根細小的毫毛就能立刻彰顯真理。然而，從作用上來說，並非沒有差別的態勢；事相依靠理體而顯現，自然有一種際涯的形態。現在且簡略地舉出一些綱要，來闡明十種意義：

一、明止觀；二、開二諦；三、出入定；四、通性起；五、辨六相；六、顯帝網；七、鑒微細；八、通逆順；九、定主伴；十、登彼岸。

首先說明『止觀』：例如看見微塵沒有自體，是空寂的境界，這就是『止』。照見這個本體的心，就是『觀』。現在用無所緣的觀心，通達無自性的止體，心和境沒有分別，這就是止觀的融通。因為『止』沒有自體，不妨礙心的作用，所以境界隨著智慧而自然運轉。因為『觀』心不妨礙『止』境，所以智慧隨著佛法而寂靜。通過非止非觀來成就止觀，通過成就止觀來達到非止非觀。二者既有區別又不相區別，既不相區別又有區別，自在而沒有阻礙。

其次是闡釋『二諦』：例如看見微塵的表象是圓小，虛幻的存在顯現於眼前，這就是『世俗諦』（conventional truth）。了知微塵沒有自體，虛幻的表象完全消失，這就是『勝義諦』（ultimate truth）。現在，這個世俗諦的存在，不異於空相，才能稱之為世俗諦。而且，真諦的空，隨著因緣而顯現，不異於有相，才能稱之為真諦。而且，空依靠有

【English Translation】 English version

Relying on Phenomena to Generate Understanding: For example, when one sees the appearance of a mote of dust, and this 'thing' is thoroughly understood in its 'place of things,' then the principle of 'no-birth' immediately manifests. This is what is meant by 'relying on phenomena to generate understanding.' Furthermore, one can rely on external objects to represent this Dharma. Using dust to represent the freedom of 'dust-Dharma' (the Dharma inherent in all phenomena), using clouds and rain to represent the manifestation and enrichment of the Dharma, and using the ocean to represent the depth and breadth of 'dust-nature' (the inherent nature of all phenomena). There are countless such things that can be used to represent the Dharma, each with different symbolic meanings, which must be discerned with wisdom.

However, regarding the above meanings, only when delusion is exhausted, wisdom arises, appearances vanish, and the essence manifests, can the arising of differences stir up the waves of the 'ocean of nature' (essence of reality); only in the single flavor of the true source can the mirror of conditioned arising be revealed. If the path to realizing truth is lost, how far away is one from truth?

Chapter Six: Manifestation of Differences

The Buddha's complete teachings are difficult to fathom; one can instantly realize everything from a single mote of dust. The perfect and all-embracing school is immeasurable; observing a tiny hair can immediately reveal the truth. However, in terms of function and application, there is indeed a sense of differentiation. Phenomena rely on principle to manifest, and naturally have a form of boundary. Now, let's briefly outline the main points to illustrate ten meanings:

Clarifying Śamatha-Vipassanā (止觀, calming and insight); 2. Opening the Two Truths (二諦, conventional and ultimate); 3. Entering and Exiting Samādhi (出入定, meditative absorption); 4. Comprehending Nature-Origination (性起, the arising of inherent nature); 5. Discriminating the Six Aspects (六相, the six characteristics); 6. Revealing Indra's Net (帝網, interconnectedness); 7. Discerning Subtleties (鑒微細, subtle aspects); 8. Comprehending Forward and Reverse (通逆順, reverse and forward order); 9. Determining Principal and Secondary (定主伴, main and supporting elements); 10. Reaching the Other Shore (登彼岸, enlightenment).

First, clarifying Śamatha-Vipassanā: For example, seeing that dust has no inherent substance, which is the state of emptiness and tranquility, is Śamatha (止, calming). The mind that illuminates this essence is Vipassanā (觀, insight). Now, using the unconditioned mind of Vipassanā to penetrate the non-substantial nature of Śamatha, mind and object are not separate. This is the fusion of Śamatha-Vipassanā. Because Śamatha has no substance, it does not obstruct the function of the mind, so the realm follows wisdom and operates naturally. Because the Vipassanā mind does not obstruct the Śamatha realm, wisdom follows the Dharma and remains in stillness. Śamatha-Vipassanā is achieved through non-Śamatha-Vipassanā, and non-Śamatha-Vipassanā is achieved through Śamatha-Vipassanā. They are two but not two, not two but two, free and unobstructed.

Second, explaining the Two Truths: For example, seeing the appearance of dust as round and small, the illusory existence appears before us, which is the Conventional Truth (世俗諦, saṃvṛti-satya). Understanding that dust has no inherent substance, and the illusory appearance completely disappears, is the Ultimate Truth (勝義諦, paramārtha-satya). Now, the existence of this Conventional Truth is not different from the aspect of emptiness, only then can it be called Conventional Truth. Moreover, the emptiness of the Ultimate Truth manifests according to conditions, not different from the aspect of existence, only then can it be called Ultimate Truth. Furthermore, emptiness relies on existence

顯即世諦。成真諦也。由有攬空成。即真諦成俗諦也。由非真非俗。是故能真能俗。即二而無二。不礙一二之義歷然。經云。于解常自一。于諦常自二。通達此無礙。真入第一義。

三出入定者。謂見塵性空。即是十方一切真實之理。名為入定也。然見此塵無性空理之時。乃是十方之空也。何以故。由十方之心。見於一塵。是故全以十方為塵。定亦不礙事相宛然。是起然起之與定俱等虛空界。但以一多融通同異無礙。是故一入多起。多入一起。差別入一際起。一際入差別起。悉皆同時一際成立。無有別異。當知。定即起起即定。一與一切同時三昧起。一切塵中入正受。一毛端頭三昧起。

四通性起者。謂塵體空無所有。相無不盡。唯一真性。以空不守自性。即全體而成諸法也。是故而有萬像繁興。萬像繁興而恒不失真體一味。起恒不起。不起恒起。良以不起即起。起乃顯于緣生。起即不起。不起乃彰於法界。是故此塵即理即事即滅即生。皆由不起而起也。此塵亦空理亦壞亦隱。由起而不起。是故終日繁興。而無施設也。

五顯六相者。今塵全以理事解行教義以成緣起。此為總也。由塵總義現前。方于塵處。辨體用解行教義。各各差別。是別也。此一塵處所辨諸義。各各無性。互不相違。是同也。此

【現代漢語翻譯】現代漢語譯本：顯現即是世俗諦（Samvriti-satya，相對真理），成就真實諦（Paramartha-satya，勝義真理）。由於『有』執取『空』而成就，即真實諦成就世俗諦。由於非真非俗，所以能真能俗，即二而無二，不妨礙一二之義歷歷分明。《楞嚴經》說：『于解常自一，于諦常自二，通達此無礙，真入第一義。』

三、出入定者：謂見塵性本空，即是十方一切真實之理，名為入定也。然而見到此塵無性空理之時，乃是十方之空也。為什麼呢？由於十方之心，見於一塵，所以完全以十方為塵，定也不妨礙事相宛然。是起與定同時等同虛空界。但以一多融通，同異無礙。所以一入多起，多入一起，差別入一際起，一際入差別起，全部同時一際成立，沒有差別。應當知道，定即是起，起即是定，一與一切同時三昧起，一切塵中入正受，一毛端頭三昧起。

四、通性起者：謂塵體空無所有，相無不盡，唯一真性。以空不守自性，即全體而成諸法也。所以才有萬象繁興，萬象繁興而恒不失真體一味。起恒不起，不起恒起。實在是因為不起即是起，起乃顯于緣生；起即是不起，不起乃彰於法界。所以此塵即理即事即滅即生，皆由不起而起也。此塵亦空亦理亦壞亦隱，由起而不起。所以終日繁興，而無施設也。

五、顯六相者：現在此塵完全以理事解行教義來成就緣起，這是總相。由於塵的總義現前，才在塵處，辨別體用解行教義，各各差別，這是別相。此一塵處所辨別的諸義，各各無自性，互相不違背，這是同相。

【English Translation】 English version: Manifestation is Samvriti-satya (conventional truth), achieving Paramartha-satya (ultimate truth). It is formed by 'existence' grasping 'emptiness', that is, Paramartha-satya achieves Samvriti-satya. Because it is neither true nor conventional, it can be both true and conventional, that is, two but not two, not hindering the meaning of one and two being clearly distinct. The Shurangama Sutra says: 'In understanding, it is always one; in truth, it is always two. Penetrating this unobstructedness, one truly enters the supreme meaning.'

Three, Entering and Exiting Samadhi: It means seeing that the nature of dust is empty, which is the principle of all reality in the ten directions, called entering Samadhi. However, when seeing this dust's nature of emptiness, it is the emptiness of the ten directions. Why? Because the mind of the ten directions sees one dust, so it completely takes the ten directions as dust, and Samadhi does not hinder the distinct appearance of phenomena. It is that arising and Samadhi are simultaneously equal to the realm of empty space. But with the interpenetration of one and many, there is unobstructedness between sameness and difference. Therefore, one enters and many arise, many enter and one arises, difference enters and one instant arises, one instant enters and difference arises, all simultaneously established in one instant, without difference. It should be known that Samadhi is arising, and arising is Samadhi, one and all simultaneously arise in Samadhi, entering correct reception in all dusts, Samadhi arises at the tip of a single hair.

Four, Universal Nature Arising: It means that the substance of dust is empty and without anything, the appearances are all-encompassing, and there is only one true nature. Because emptiness does not abide in its own nature, it entirely becomes all dharmas. Therefore, there is a flourishing of myriad phenomena, and the flourishing of myriad phenomena constantly does not lose the one flavor of true substance. Arising is constantly not arising, and not arising is constantly arising. Truly, because not arising is arising, arising manifests dependent origination; arising is not arising, and not arising manifests the Dharma Realm. Therefore, this dust is principle, is phenomena, is cessation, is arising, all arising from not arising. This dust is also empty, also principle, also decay, also hidden, arising from not arising. Therefore, it flourishes all day long, without any imposition.

Five, Revealing the Six Aspects: Now, this dust completely uses principle, phenomena, understanding, practice, teaching, and meaning to accomplish dependent origination. This is the total aspect. Because the total meaning of dust appears, only then, in the place of dust, are the substance, function, understanding, practice, teaching, and meaning distinguished, each with its own difference. This is the specific aspect. The various meanings distinguished in this one dust have no self-nature, and do not contradict each other. This is the aspect of sameness.

一塵處。諸義體用性相各各差別。是異也。此一塵處。諸義現前塵法方立。是成也。此一塵處。諸義各各顯自性相終不相成相作。是壞也。一切諸法。皆具此六相。緣起方成。若不如此。則失六義也。

六顯帝網者。謂塵無體。顯現一切緣起理事。菩提涅槃教義。及解行等。由此諸義無性。理通十方。圓明一際。或一現一。或一現一切。或一切現一。或一切現一切。四句同時。一際顯然。重重無盡。自在現也。如帝釋殿珠網。重重互現無盡。論云。帝網差別。唯智慧知。非眼境界。

七鑒微細者。謂此塵及十方一切理事等。莫不皆是佛智所現。即此佛智所現之塵。能容持一切剎海事理教義。無不具足。所以然者。由十方差別雖多。恒是一塵之十方。一塵雖小。恒是該通一切之塵。是故顯現。無有先後。不礙差別。遠近宛然。經云。微細世界中。容受大世界。境界無不了。智慧山王行。又云。於一塵中。普現三世一切佛剎等。又云。乃至一塵一毛一世界一佛一眾生等。皆如是頓顯故。

八通逆順者。謂舉塵相。不必見理為逆。以塵無體即空為順。由相取不可得。逆則常順。以理不礙事。順則常逆。由事理融通。是以逆順無礙自在用也。

九定主伴者。謂塵是法界體無分齊。普遍一切。是為主也

【現代漢語翻譯】現代漢語譯本一微塵之處，各種義理的體、用、性、相各自不同，這是『異』（差別）的含義。在這一個微塵之處，各種義理顯現，塵法才得以成立，這是『成』（成就）的含義。在這一個微塵之處，各種義理各自顯現自身的體性和相狀，最終不會互相成就或互相作用，這是『壞』（壞滅）的含義。一切諸法都具備這六相（總相、別相、同相、異相、成相、壞相），因緣和合才能成立。如果不這樣，就失去了這六相的意義。

六、顯現帝網：指的是微塵沒有實體，卻能顯現一切緣起的理事、菩提（覺悟）涅槃（寂滅）的教義，以及解（理解）行（修行）等等。由於這些義理沒有自性，所以道理能夠通達十方，圓滿光明地融為一體。或者一個顯現一個，或者一個顯現一切，或者一切顯現一個，或者一切顯現一切，這四句同時存在，一體的境界顯而易見，重重無盡，自在地顯現。就像帝釋天宮殿的珠網一樣，重重互相顯現，沒有窮盡。《華嚴經》中說，帝網的差別，只有智慧才能瞭解，不是眼睛所能看到的境界。

七、鑑照微細：指的是這微塵以及十方一切理事等等，沒有不是佛的智慧所顯現的。而這佛的智慧所顯現的微塵，能夠容納和保持一切剎土（佛國）的廣闊和事理教義，沒有不具備的。之所以這樣，是因為十方的差別雖然很多，但始終是一個微塵的十方；一個微塵雖然很小，但始終是包含和通達一切的微塵。因此，顯現沒有先後，不妨礙差別，遠近都清晰可見。《華嚴經》中說：『在微細的世界中，容納巨大的世界，境界沒有不瞭解的，這是智慧山王的修行。』又說：『在一個微塵中，普遍顯現過去、現在、未來三世一切佛剎等等。』又說：『乃至一個微塵、一根毛、一個世界、一尊佛、一個眾生等等，都這樣頓然顯現。』

八、通達逆順：指的是舉出一個微塵的相狀，不必認為見到事相是『逆』（違背），因為微塵沒有實體，就是空性，這是『順』（順應）。由於從相上執取是不可得的，所以『逆』就常常是『順』。由於理不妨礙事相，所以『順』就常常是『逆』。由於事和理互相融合貫通，因此逆和順沒有障礙，能夠自在運用。

九、確定主伴：指的是微塵是法界的本體，沒有界限，普遍存在於一切事物之中，這是『主』（主要）的含義。

【English Translation】 English version In a single mote of dust, the substance, function, nature, and characteristics of all meanings are distinct and different from each other. This is the meaning of 'difference' (異, yì). In this single mote of dust, all meanings manifest, and the Dharma of dust is established. This is the meaning of 'establishment' (成, chéng). In this single mote of dust, all meanings each reveal their own nature and characteristics, ultimately not establishing or acting upon each other. This is the meaning of 'destruction' (壞, huài). All Dharmas possess these six aspects (totality, particularity, similarity, difference, establishment, and destruction). They are established through dependent origination. If it were not so, the meaning of the six aspects would be lost.

Manifesting Indra's Net: This refers to the fact that the dust has no substance, yet it manifests all conditioned realities, principles, Bodhi (覺悟, juéwù, enlightenment), Nirvana (寂滅, jímie, cessation), teachings, as well as understanding (解, jiě) and practice (行, xíng), and so on. Because these meanings have no self-nature, the principle can penetrate the ten directions, and be perfectly and brightly integrated into one reality. Either one manifests one, or one manifests all, or all manifest one, or all manifest all. These four statements exist simultaneously, and the realm of oneness is clearly apparent, endlessly and freely manifesting. It is like the jeweled net in Indra's palace, where each jewel reflects all the others endlessly. The treatise says, 'The differences in Indra's net can only be known by wisdom, not by the realm of the eye.'
Reflecting the Subtle: This refers to the fact that this dust and all principles in the ten directions are manifested by the Buddha's wisdom. The dust manifested by the Buddha's wisdom can contain and hold all the affairs, principles, and teachings of all Buddha-lands (剎土, chàtǔ), without lacking anything. The reason for this is that although the differences in the ten directions are many, they are always the ten directions of one dust. Although one dust is small, it is always the dust that encompasses and penetrates everything. Therefore, the manifestations have no precedence or subsequence, do not hinder differences, and are clear whether near or far. The Sutra says, 'In a subtle world, it can contain a great world. There is no realm that is not understood. This is the practice of the Wisdom Mountain King.' It also says, 'In one dust, it universally manifests all Buddha-lands of the three times.' It also says, 'Even a single dust, a single hair, a single world, a single Buddha, a single sentient being, etc., are all suddenly manifested in this way.'
Penetrating Opposition and Accordance: This refers to the fact that when mentioning the appearance of a dust, it is not necessary to consider seeing the appearance as 'opposition' (逆, nì), because the dust has no substance, which is emptiness, and this is 'accordance' (順, shùn). Because grasping onto appearances is unattainable, 'opposition' is always 'accordance'. Because principle does not hinder phenomena, 'accordance' is always 'opposition'. Because phenomena and principle are mutually integrated and interconnected, there is no obstruction between opposition and accordance, and they can be used freely.
Determining the Primary and Secondary: This refers to the fact that the dust is the substance of the Dharma Realm, without boundaries, and universally present in all things. This is the meaning of 'primary' (主, zhǔ).

。即彼一切各各別故是伴也。然伴不異主。必全主而成伴。主不異伴。亦全伴而成主。主之與伴。互相資相攝。若相攝彼此互無。不可別說一切。若相資則彼此互有。不可同說一切。皆由即主即伴。是故亦同亦異。當知。主中亦主亦伴。伴中亦伴亦主也。

十登彼岸者。謂塵名相生滅。是此岸。今了塵名相空寂不生不滅。是彼岸。但以不了為此。了即為彼。依了不了邊。寄彼此以言之。經云。菩薩不住此岸。不住彼岸。而能運度眾生於彼岸。

然上諸義體無別異。舉則全彰。理不殊途。談皆頓顯。良以二邊相盡差別體融。隨智卷舒。應機屈曲。是故言起。即起誰雲路之不通。舉多即多。孰談法之無在。自非迥超特達棲心物表之者。焉能了此乎。

修學嚴成門第七

夫菩提大寶性起靈珠。既琢既磨。資智慧。而觀察為調為舒。藉解行以嚴成。今總舉大綱粗分十義。

一法供養　二弘六度　三修解行　四常莊嚴　五明智慧　六崇善根　七了夢幻　八曉映象　九達五蘊　十不共法

初法供養者。謂以無生心中施一切珍寶。乃至微塵。皆能攝於法界。即以此法界一塵。而作供養。以此供養。乃至遍通三世一切諸如來前。無不顯現。彼諸如來。無不攝受。何以故。由塵即攝法界。是理與

【現代漢語翻譯】現代漢語譯本：即因為它們各自不同，所以是伴。然而，伴不異於主，必須完全依靠主才能成為伴；主不異於伴，也完全依靠伴才能成為主。主與伴互相資助、互相攝持。如果互相攝持，彼此互無，就不能分別說一切；如果互相資助，彼此互有，就不能共同說一切。這都是因為即是主即是伴的緣故，所以也是同也是異。應當知道，主中也有主也有伴，伴中也有伴也有主。

十登彼岸者：所謂的塵名相生滅，是此岸。現在明瞭塵名相空寂，不生不滅，就是彼岸。只是因為不了悟才是此岸，了悟就是彼岸。依據了悟與不了悟的界限，借用此岸與彼岸來談論。經中說：『菩薩不住在此岸，不住在彼岸，而能運度眾生到彼岸。』

然而以上各種意義，本體上沒有差別。舉出一個方面，全部都彰顯出來，道理沒有不同的路徑，談論起來，全部都立刻顯現。這是因為二邊窮盡，差別本體融合，隨著智慧舒捲，應和機緣屈伸。因此言語一產生，就產生，誰說道路不通呢？舉出多，就是多，誰說佛法不存在呢？如果不是遠遠超越，特別通達，將心安住在事物之外的人，怎麼能夠了解這些呢？

修學嚴成門第七

菩提（Bodhi，覺悟）大寶，性起靈珠，經過琢磨，憑藉智慧來觀察，或調和或舒展，藉助理解和行動來莊嚴成就。現在總舉出大綱，粗略地分為十個方面：

一、法供養二、弘六度（Paramita，到達彼岸的六種方法）三、修解行四、常莊嚴五、明智慧六、崇善根七、了夢幻八、曉映象九、達五蘊（Skandha，構成個體的五種要素）十、不共法（Avenika-dharma，佛獨有的功德）

最初的法供養，是指以無生之心施捨一切珍寶，乃至微塵，都能攝入法界。即以此法界中的一塵，而作供養。以此供養，乃至遍通三世一切諸如來前，無不顯現。彼諸如來，無不攝受。為什麼呢？因為塵即攝法界，這是道理與

【English Translation】 English version: That is, because they are all different from each other, they are companions. However, a companion is not different from the principal; it must rely entirely on the principal to become a companion. The principal is not different from the companion; it also relies entirely on the companion to become the principal. The principal and the companion support and embrace each other. If they embrace each other and are mutually absent, one cannot separately speak of everything. If they support each other and are mutually present, one cannot jointly speak of everything. This is all because of the principle that the principal is the companion and the companion is the principal; therefore, it is both the same and different. It should be known that within the principal, there is both the principal and the companion; within the companion, there is both the companion and the principal.

The ten who reach the other shore: what is called the arising and ceasing of dust names and forms is this shore. Now, understanding that dust names and forms are empty and still, neither arising nor ceasing, is the other shore. It is only because of non-understanding that it is this shore; understanding is the other shore. Based on the boundary of understanding and non-understanding, we use 'this shore' and 'that shore' to speak of it. The sutra says, 'Bodhisattvas (Bodhisattva, an enlightened being) do not dwell on this shore, nor do they dwell on that shore, yet they are able to transport sentient beings to the other shore.'

However, the essence of all the above meanings is without difference. When one aspect is mentioned, all are revealed; the principles do not take different paths; when discussed, all are immediately manifest. This is because the two extremes are exhausted, the essence of difference is fused, expanding and contracting with wisdom, bending and straightening in response to opportunities. Therefore, when speech arises, it arises; who says the road is not open? When much is mentioned, there is much; who says the Dharma (Dharma, the teachings of Buddha) is not present? If one is not far beyond, especially penetrating, and settles the mind outside of things, how can one understand this?

Chapter Seven: The Gate of Rigorous Accomplishment Through Cultivation and Learning

The great treasure of Bodhi (Bodhi, enlightenment), the spiritual pearl arising from the nature, having been carved and polished, relies on wisdom to observe, either harmonizing or expanding, and borrows understanding and action to rigorously accomplish. Now, we will generally raise the outline and roughly divide it into ten aspects:

Dharma (Dharma, the teachings of Buddha) Offering 2. Promoting the Six Paramitas (Paramita, perfections) 3. Cultivating Understanding and Action 4. Constant Adornment 5. Illuminating Wisdom 6. Honoring Good Roots 7. Understanding Dreams and Illusions 8. Understanding Images 9. Penetrating the Five Skandhas (Skandha, aggregates) 10. Uncommon Dharmas (Avenika-dharma, unique qualities of a Buddha)

The initial Dharma offering refers to using a mind free from arising to give all treasures, even dust motes, which can all be contained within the Dharma realm. That is, using one dust mote from this Dharma realm to make offerings. With this offering, it pervades all Buddhas (Buddha, the awakened one) of the three times, without exception. All those Tathagatas (Tathagata, 'one who has thus come' or 'one who has thus gone', an epithet of the Buddha) receive it without exception. Why? Because the dust mote contains the Dharma realm; this is the principle and

佛體性。法界相應是故遍至一切佛所。名廣大供養。無空過者。經云。諸供養中法供養勝。

二弘六度者。如見塵緣起無盡。理事中說。施一切眾生。是檀波羅蜜。又塵相空無。即無非可防。無惡可斷。是尸羅波羅蜜。又塵相空無所有。則緣心不起。息諸惱害。是羼提波羅蜜。又塵無體時執心自盡。離於妄念。是精進波羅蜜。經云。若能心不妄。精進無有涯。又以塵無性。心亦自寂。是禪波羅蜜。經云。不見心相。是名正定。又塵緣起無生無相空寂之理。是智慧波羅蜜。經云。色不生。是般若波羅蜜。生常以如理六度。修明其心。亦不礙事六度。饒益眾生理事不二。為實行也。不以理中具六而礙事六。但了事為理也。

三修解行者。謂于塵處。悟達理事色空無性之義。是解也。理解在心。是智也。行通為行。若行心作真解作俗解。非名解也。不作一切解。解心無寄。是為大解也。又若起心。作凡夫行。作聖人行。亦非行也。不作一切行。行心無寄。是名大行。行非是過。由心起作。解亦非過。由心住著。常無住著希望。乃是真解行也。

四常莊嚴者。如以智心觀察。全塵法界緣起現前無有分別。是為嚴凈佛土。又修戒愿理事。解行圓明。全塵法界理智圓通功德顯示。是為莊嚴佛身。又說示塵體緣起

【現代漢語翻譯】現代漢語譯本：佛的體性。與法界相應，因此能普遍到達一切佛的處所，這被稱為廣大的供養，沒有虛空度過的時候。《經》中說：『在一切供養中，法供養最為殊勝。』（法供養：指通過如法修行佛法來供養諸佛。）

二、弘揚六度（六度：佈施、持戒、忍辱、精進、禪定、智慧）的人，例如見到塵緣生起沒有窮盡。在理和事中說，佈施一切眾生，這是檀波羅蜜（Dānapāramitā，佈施波羅蜜）。又塵的相是空無的，就沒有什麼可以防範，沒有什麼惡可以斷除，這是尸羅波羅蜜（Śīlapāramitā，持戒波羅蜜）。又塵的相是空無所有的，那麼緣心就不會生起，止息各種惱害，這是羼提波羅蜜（Kṣāntipāramitā，忍辱波羅蜜）。又塵沒有自體的時候，執著的心自然窮盡，遠離虛妄的念頭，這是精進波羅蜜（Vīryapāramitā，精進波羅蜜）。《經》中說：『如果能夠心不虛妄，精進就沒有止境。』又因為塵沒有自性，心也就自然寂靜，這是禪波羅蜜（Dhyānapāramitā，禪定波羅蜜）。《經》中說：『不見心的相狀，這叫做正定。』又塵緣起無生無相空寂的道理，這是智慧波羅蜜（Prajñāpāramitā，智慧波羅蜜）。《經》中說：『色不生，是般若波羅蜜（Prajñāpāramitā，智慧波羅蜜）。』常常以如理的六度，修明自己的心，也不妨礙事相上的六度，饒益眾生，理事不二，這是實際的修行。不因為理體中具足六度而妨礙事相上的六度，只是瞭解事相就是理體。

三、修習解和行的人，是指在塵處，領悟通達理事色空無性的意義，這是解。理解在心中，這是智。行通達才叫做行。如果行心作真解作俗解，不能叫做解。不作一切解，解心沒有寄託，這才是大解。又如果起心，作凡夫的行，作聖人的行，也不是行。不作一切行，行心沒有寄託，這叫做大行。行不是過錯，由於心生起造作。解也不是過錯，由於心住在執著。常常沒有住著希望，才是真正的解和行。

四、常常莊嚴的人，例如用智慧的心觀察，整個塵法界緣起現前沒有分別，這是嚴凈佛土。又修習戒愿理事，解行圓明，整個塵法界理智圓通功德顯示，這是莊嚴佛身。又說示塵的體性緣起

【English Translation】 English version: The nature of the Buddha's body. Corresponding with the Dharmadhatu (Dharmadhātu, the realm of all phenomena), it can therefore universally reach all Buddhas' places. This is called vast offering, with no time wasted. The Sutra says: 'Among all offerings, Dharma offering is the most supreme.' (Dharma offering: refers to offering to all Buddhas by practicing the Dharma accordingly.)

Second, those who promote the Six Perfections (Six Perfections: Generosity, Discipline, Patience, Diligence, Concentration, Wisdom). For example, seeing that the arising of dust conditions is endless. As stated in principle and phenomena, giving to all sentient beings is Dānapāramitā (Dānapāramitā, Perfection of Generosity). Furthermore, the appearance of dust is empty and non-existent, so there is nothing to prevent, and no evil to cut off. This is Śīlapāramitā (Śīlapāramitā, Perfection of Discipline). Also, the appearance of dust is empty and without anything, so the mind of conditions will not arise, ceasing all afflictions. This is Kṣāntipāramitā (Kṣāntipāramitā, Perfection of Patience). Moreover, when dust has no substance, the clinging mind naturally exhausts itself, departing from delusional thoughts. This is Vīryapāramitā (Vīryapāramitā, Perfection of Diligence). The Sutra says: 'If one can keep the mind without delusion, diligence has no limit.' Also, because dust has no self-nature, the mind naturally becomes tranquil. This is Dhyānapāramitā (Dhyānapāramitā, Perfection of Concentration). The Sutra says: 'Not seeing the appearance of the mind is called right concentration.' Furthermore, the principle of dust arising, without birth, without appearance, empty and still, is Prajñāpāramitā (Prajñāpāramitā, Perfection of Wisdom). The Sutra says: 'Form does not arise, is Prajñāpāramitā.' Constantly using the Six Perfections in accordance with the principle to cultivate and illuminate one's mind, and also not hindering the Six Perfections in phenomena, benefiting sentient beings, principle and phenomena are not two, this is actual practice. Not hindering the Six Perfections in phenomena because the principle body is complete with the Six Perfections, but understanding that phenomena is principle.

Third, those who cultivate understanding and practice, refer to, in the place of dust, realizing and understanding the meaning of principle, phenomena, form, emptiness, and no-self-nature. This is understanding. Understanding residing in the mind is wisdom. Practice that is thorough is called practice. If the mind of practice makes true understanding and makes mundane understanding, it cannot be called understanding. Not making all understanding, the mind of understanding has no attachment, this is great understanding. Also, if the mind arises, making the practice of ordinary people, making the practice of sages, it is also not practice. Not making all practice, the mind of practice has no attachment, this is called great practice. Practice is not a fault, it arises from the mind creating. Understanding is also not a fault, it is due to the mind dwelling in attachment. Constantly without dwelling and hope, this is true understanding and practice.

Fourth, those who constantly adorn, for example, observing with the mind of wisdom, the entire Dharmadhatu of dust arising, appearing without distinction, this is adorning and purifying the Buddha land. Also, cultivating the principles and phenomena of precepts and vows, understanding and practice are complete and bright, the entire Dharmadhatu of dust, principle and wisdom are completely interpenetrating, the merits are revealed, this is adorning the Buddha's body. Also, explaining and showing the nature of dust arising

主伴帝網。微細曉示一切。是為轉凈法輪。於一切處皆是莊嚴。不礙七寶。以用莊嚴。

五明智慧者。謂塵從緣成假。持似有所現。此達有之心是智。即此假持幻有畢竟空無所有。此觀空之心是慧。若住于空。即失有義。非慧也。若住于有。即失空義。非智也。今空不異有。有必全空。是為智慧也。要由名相不存。方名智慧。若存名相。即非智慧也。由不存即是存。存即是不存也。

六崇善根者。謂顯塵是法界涅槃。及以解行。此皆從塵處所顯發。是故即以塵為善根也。常觀察修習。是為于塵處而種善根而長養之。所有一切塵毛剎海。佛及眾生。常應如是也。

七了夢幻者。謂塵相生起迷心為有。觀察即虛。猶如幻人。亦如夜夢。覺已皆無。今了虛無。名不可得。相不可得。一切都不可得。是為塵覺悟空無所有。

八曉映象者。謂塵相大小。但似有顯現。畢竟取不可得。故知。塵即虛無。如鏡中之像。經云。觀察諸法。如電光。如水月鏡中之像。似有非有。取不可得故。以塵空寂不礙假相。宛然於法界中假實二義。但由影像也。

九達五蘊者。如塵質礙為色。心領納是受。現塵假相於心是想。心緣塵取捨是行。辨了于塵是識。今了塵無體。緣慮自亡。經云。三世五蘊法。說名為世間。

【現代漢語翻譯】現代漢語譯本主伴帝網（Indra's net）。微細地曉示一切事物。這就是轉凈法輪（turning the pure Dharma wheel），在一切處所皆是莊嚴，不妨礙七寶（seven treasures），用以莊嚴。

五明智慧者。指的是塵（dust）從因緣和合而成，看似真實存在，實際上是虛假的。認識到這種『有』的心就是智（wisdom）。而這虛假的、暫時的存在，畢竟是空無所有的。觀察到這種『空』的心就是慧（insight）。如果執著于『空』，就失去了『有』的意義，那就不是慧。如果執著于『有』，就失去了『空』的意義，那就不是智。現在，『空』與『有』沒有分別，『有』必然完全是『空』，這就是智慧。一定要名相不存，才可稱為智慧。如果存在名相，那就不是智慧。因為不執著就是執著，執著就是不執著。

六崇善根者。指的是顯現塵（dust）就是法界（Dharmadhatu）涅槃（Nirvana），以及解（understanding）和行（practice）。這些都是從塵處所顯發出來的，所以就以塵為善根。經常觀察修習，這就是在塵處而種善根並長養它。所有一切塵毛剎海（dust-mote kalpas），佛（Buddha）以及眾生（sentient beings），都應該常常這樣。

七了夢幻者。指的是塵相（dust appearance）生起，迷惑心以為是真實存在，觀察它卻是虛假的，猶如幻人，也像夜晚的夢。醒來之後，一切都沒有了。現在明白它是虛無的，名為不可得，相不可得，一切都不可得。這就是在塵中覺悟到空無所有。

八曉映象者。指的是塵相（dust appearance）的大小，只是看似有顯現，畢竟是無法真正得到的。所以知道，塵就是虛無的，如同鏡子中的影像。《經》中說：『觀察諸法，如電光，如水月鏡中之像，看似有卻不是真的有，因為無法真正得到。』因為塵是空寂的，所以不妨礙虛假的現象，宛然存在於法界中，虛假和真實兩種意義，都只是影像而已。

九達五蘊者。如塵的質礙是色（form），心領納是受（feeling），塵的虛假顯現於心是想（perception），心緣塵而取捨是行（volition），辨別塵是識（consciousness）。現在明白塵沒有自體，緣慮自然消失。《經》中說：『三世五蘊法，說名為世間。』

【English Translation】 English version The Indra's net (Indra's net). Subtly and clearly shows everything. This is turning the pure Dharma wheel, which is adorned in all places, without hindering the seven treasures (seven treasures), and is used for adornment.

The wisdom of the five knowledges refers to dust (dust) arising from conditions and appearing to be real, but is actually false. The mind that recognizes this 'existence' is wisdom (wisdom). And this false, temporary existence is ultimately empty and without substance. The mind that observes this 'emptiness' is insight (insight). If one clings to 'emptiness', one loses the meaning of 'existence', which is not insight. If one clings to 'existence', one loses the meaning of 'emptiness', which is not wisdom. Now, 'emptiness' and 'existence' are not different; 'existence' is necessarily completely 'empty'. This is wisdom. It is only when names and forms do not exist that it can be called wisdom. If names and forms exist, it is not wisdom. Because non-attachment is attachment, and attachment is non-attachment.

The six virtues of good roots refer to the manifestation of dust (dust) as the Dharmadhatu (Dharmadhatu) Nirvana (Nirvana), as well as understanding (understanding) and practice (practice). These are all manifested from the place of dust, so dust is taken as the root of goodness. Constantly observe and practice, this is planting and nurturing good roots in the place of dust. All dust-mote kalpas (dust-mote kalpas), Buddhas (Buddha), and sentient beings (sentient beings) should always be like this.

The seven understandings of illusion refer to the arising of dust appearances (dust appearance), which delude the mind into thinking they are real, but when observed, they are false, like illusory people, or like nighttime dreams. After waking up, everything is gone. Now understanding that it is illusory, it is called unattainable, appearance is unattainable, everything is unattainable. This is awakening to emptiness and nothingness in dust.

The eight understandings of mirror images refer to the size of dust appearances (dust appearance), which only seem to appear, but are ultimately unattainable. Therefore, it is known that dust is illusory, like images in a mirror. The Sutra says: 'Observe all dharmas, like lightning, like the moon in water, like images in a mirror, seemingly existent but not truly existent, because they cannot be truly obtained.' Because dust is empty and still, it does not hinder false appearances, and it exists clearly in the Dharmadhatu, where both false and real meanings are merely images.

The nine understandings of the five skandhas are like the materiality of dust, which is form (form); the mind's reception is feeling (feeling); the false appearance of dust in the mind is perception (perception); the mind's grasping and rejection of dust is volition (volition); and distinguishing dust is consciousness (consciousness). Now understanding that dust has no self-nature, deliberation naturally disappears. The Sutra says: 'The dharmas of the five skandhas of the three times are called the world.'

斯由虛妄有。無即出世間。

十不共法者。謂二乘凡夫。見塵有相有體。但見一塵。而無自在業用。今則不爾。不與彼同。此要達塵無體證之。以成佛土。依塵修起智慧。莊嚴法身。然小恒容廣大世界。一塵常能普攝一切。是為不共法也。

然上諸義體雖空凈。資行愿以嚴真性。縱包含依智慧而開顯。是故體稱本有。行約修生。生即不生。還同本體。體亦非體。復等修生。何曾體而礙生。生而失體。得意亡言。千里跬步。豈與夫懵道之子同年而語哉。

對治獲益門第八

夫病起藥興。妄生智立。務止啼于楊葉。資靜亂于空業。百非息于攀緣。四句絕於增減。然而悟緣無體。智則自融起用。恒沙無非清凈。今略分十義。以明對治。

一觀十二因緣　二修四威儀　三明三性　四顯教義　五示法輪　六知無常　七入真如　八出魔網　九消藥病　十離解縛

初觀十二因緣者。謂于塵上名相所惑。不了無體。是無明緣。于塵上心計生起。是行緣。于塵上分別之心恒轉流注。是識緣。于塵上妄識依止成種。是名色緣。于塵上六根受入。是六入緣。于塵上根塵相對。是觸緣。于塵上領納塵境。是受緣。于塵上樂受自潤。是受緣。于塵上不了即空。是取緣。于塵上愛整合業。是有緣。于塵上業

【現代漢語翻譯】現代漢語譯本：這都是由虛妄產生的。無，即是出離世間。

十不共法（dasabala，如來十種不共二乘凡夫之法）是指，二乘（聲聞乘和緣覺乘）和凡夫，認為塵（rupa，色）有相有體，只能看到一塵，而沒有自在的業用。現在則不是這樣。不與他們相同。這需要通達塵無自體的證悟。以此成就佛土。依靠塵修起智慧，莊嚴法身。這樣，小能容納廣大的世界，一塵常常能夠普遍攝取一切。這就是不共法。

然而，以上這些意義，體性雖然空凈，卻要憑藉行愿來莊嚴真性。縱然包含，也要依靠智慧來開顯。因此，體被稱為本有。行則約于修生。生即是不生，還同於本體。體也不是體，又等同於修生。何曾有體性而妨礙生起，生起而失去體性？領會了意義就忘記言語。千里之行始於足下。哪裡能和那些懵懂無知的學道之人，同年而語呢？

對治獲益門第八

疾病產生，藥物興起。妄念生起，智慧建立。致力於用楊葉止住嬰兒的啼哭。憑藉空寂來平息擾亂。一切錯誤都止息于攀緣。四句（四種命題形式，即有、無、亦有亦無、非有非無）都斷絕於增減。然而，領悟到緣起沒有自體，智慧自然融通而起作用。恒河沙數般的現象，無一不是清凈。現在簡略地分為十個方面，來說明對治。

一、觀十二因緣（dvadasanga-pratityasamutpada）二、修四威儀（catvari iryapadani）三、明三性（trisvabhava）四、顯教義五、示法輪（dharmacakra-pravartana）六、知無常（anitya）七、入真如（tathata）八、出魔網九、消藥病十、離解縛

首先，觀十二因緣是指，對於塵上的名相所迷惑，不瞭解塵無自體，這是無明緣（avidya）。在塵上，心識的計度生起，這是行緣（samskara）。在塵上，分別之心恒常流轉，這是識緣（vijnana）。在塵上，虛妄的識依止而形成種子，這是名色緣（namarupa）。在塵上，六根（sadayatana）受納進入，這是六入緣（sadayatana）。在塵上，根塵相對，這是觸緣（sparsa）。在塵上，領納塵境，這是受緣（vedana）。在塵上，貪愛領受，這是愛緣（trsna）。在塵上，不瞭解當下就是空性，這是取緣（upadana）。在塵上，愛執聚集形成業力，這是有緣（bhava）。在塵上，業力...

【English Translation】 English version: These arise from illusion. 'Non-being' is to transcend the world.

The Ten Powers of a Buddha (dasabala) are such that the Sravakas (Hearers) and Pratyekabuddhas (Solitary Realizers), and ordinary beings, perceive dust (rupa) as having form and substance, seeing only a single particle without the ability to freely utilize it. Now, it is not like this. It is not the same as them. This requires realizing the emptiness of dust through enlightenment. With this, one accomplishes a Buddha-land. Relying on dust, one cultivates wisdom and adorns the Dharma body. Thus, the small can contain vast worlds, and a single particle can universally encompass everything. This is the unique Dharma.

However, although the essence of the above meanings is empty and pure, it relies on conduct and vows to adorn the true nature. Even if it contains, it relies on wisdom to reveal it. Therefore, the essence is called 'inherently existent.' Conduct is based on cultivation. 'Birth' is non-birth, returning to the original essence. The essence is also not the essence, again equal to cultivation. How can essence obstruct birth, or birth lose essence? Grasp the meaning and forget the words. A journey of a thousand miles begins with a single step. How can one speak on the same level as those ignorant of the path?

Chapter Eight: Obtaining Benefit Through Antidotes

When illness arises, medicine emerges. When delusion arises, wisdom is established. Strive to stop a child's crying with willow leaves. Rely on emptiness to quiet disturbances. All errors cease in clinging. The four propositions (existence, non-existence, both existence and non-existence, neither existence nor non-existence) are cut off from increase and decrease. However, realizing that conditions have no substance, wisdom naturally merges and arises in function. Countless phenomena are all pure. Now, I will briefly divide it into ten aspects to explain the antidotes.

Observing the Twelve Links of Dependent Origination (dvadasanga-pratityasamutpada) 2. Cultivating the Four Modes of Conduct (catvari iryapadani) 3. Clarifying the Three Natures (trisvabhava) 4. Revealing the Teachings 5. Demonstrating the Dharma Wheel (dharmacakra-pravartana) 6. Knowing Impermanence (anitya) 7. Entering Suchness (tathata) 8. Escaping the Net of Mara 9. Eliminating the 'Illness' of the Antidote 10. Separating from the Bonds of Understanding

First, observing the Twelve Links of Dependent Origination refers to being deluded by names and forms on dust, not understanding that dust has no substance. This is the condition of ignorance (avidya). On dust, the mind's calculation arises, this is the condition of action (samskara). On dust, the discriminating mind constantly flows, this is the condition of consciousness (vijnana). On dust, false consciousness relies and forms seeds, this is the condition of name and form (namarupa). On dust, the six sense organs (sadayatana) receive and enter, this is the condition of the six entrances (sadayatana). On dust, the sense organs and objects contact, this is the condition of contact (sparsa). On dust, perceiving the object, this is the condition of feeling (vedana). On dust, craving for pleasant feelings, this is the condition of craving (trsna). On dust, not understanding that the present is emptiness, this is the condition of grasping (upadana). On dust, attachment accumulates and forms karma, this is the condition of becoming (bhava). On dust, karma...

熟起五蘊身。是生緣。于塵上名相變壞。是老死緣。今了塵名相空寂。則心不緣隨了之時緣自寂滅。

二修四威儀者。于塵上開顯法界法門。曉示一切群生。是行。經云。菩薩有二種行。所謂聞法行。樂聽法故。說法行。利益眾生故。于塵上平等大智隨順觀察。塵從緣起無生無相。是住。經云。所謂隨順住。住正法故。于塵上空寂甚深之義。是坐。經云。所謂坐師子座。演說甚深法故。于塵上名相蕩盡觀心寂滅淡泊無為。是臥。經云。所謂寂靜臥身心淡泊故。又禪定臥。正念思惟觀察故。不礙事處。四威儀即事恒理也。

三明三性者。謂塵上迷心所執計有相生以為實也。今了塵圓小之相。取不可得。惑相自亡。是為遍計相。無性為人無我也。又塵與自心為緣。心法方起。今了緣無自體。依心方現。無自體生。是為依他也。無生性是法無我也。由二義現前。乃圓成勝義性也。

四顯教義者。謂塵能表生信解。令通達故是教。即解之時句味可詮是義。即此塵具足法界理智。是無盡教義也。教無實體。隨器施設。義無實趣。隨智開合。了妄無體。教亦非教。經云。我說十二部經。如空拳誑小兒。是事不知。名曰無明。

五示法輪者。塵處開演。如上法門。隨心迴轉清凈顯然。是謂轉無盡法輪也。

【現代漢語翻譯】現代漢語譯本由五蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）構成的身體，是生（birth）的因緣。在塵世間，名相（nāma-rūpa，名稱和形式，指代一切事物）的變化和壞滅，是老死（old age and death）的因緣。現在如果了悟到塵世間的名相本性空寂，那麼心就不會攀緣外物，在了悟的當下，因緣自然寂滅。

二、修習四威儀（catvāri iryāpathāni，行、住、坐、臥四種姿勢）的人，在塵世間開顯法界（dharmadhātu，一切法的總稱）的法門，曉喻一切眾生，這就是行（walking）。經中說：『菩薩有兩種行，即聞法行（śruta-dharma-caryā，聽聞佛法的行為），因為樂於聽聞佛法；說法行（deśanā-dharma-caryā，宣說佛法的行為），爲了利益眾生。』在塵世間，以平等的大智慧隨順觀察，認識到塵世間的事物都是由因緣而起，沒有生滅，沒有形相，這就是住（standing）。經中說：『所謂隨順住，就是安住于正法。』在塵世間，體悟空寂甚深的含義，這就是坐（sitting）。經中說：『所謂坐獅子座（siṃhāsana，佛或菩薩的座位），演說甚深佛法。』在塵世間，名相蕩然無存，觀察內心寂滅，淡泊無為，這就是臥（lying down）。經中說：『所謂寂靜臥，身心淡泊的緣故。』又如禪定臥，以正念思惟觀察的緣故。』不礙於任何事物，四威儀就是事相中恒常不變的真理。

三、闡明三性（tri-svabhāva，三種自性）的人，認為在塵世間，迷惑的心執著于有形相的產生，並認為它是真實的。現在如果了悟到塵世間圓小之相，不可執取，迷惑的相狀自然消失，這就是遍計所執相（parikalpita-lakṣaṇa，虛妄分別的自性），是無自性，是人無我（pudgala-nairātmya，沒有實在的個體）。另外，塵世間的事物與自心互為因緣，心法才得以產生。現在如果了悟到因緣沒有自體，依心而顯現，沒有自體產生，這就是依他起相（paratantra-lakṣaṇa，依他而起的自性），是法無我（dharma-nairātmya，沒有實在的法）。由以上兩種意義的顯現，才能圓滿成就圓成實性（pariniṣpanna-lakṣaṇa，圓滿成就的自性）。

四、闡明教義（śāsana，佛教的教法和義理）的人，認為塵世間的事物能夠表達、產生信仰和理解，使人通達，這就是教（teaching）。在理解的時候，語句和含義可以詮釋，這就是義（meaning）。塵世間的事物具足法界的理智，這就是無盡的教義。教沒有實體，隨著接受者的根器而施設。義沒有實在的趣味，隨著智慧的開啟而開合。了悟虛妄沒有實體，教也並非真實的教。經中說：『我說十二部經（dvādaśāṅga-buddhavacana，佛經的十二種分類），就像用空拳哄騙小孩子。』不明白這些事理，就叫做無明（avidyā，無知，愚昧）。

五、展示法輪（dharma-cakra，佛法的象徵）的人，在塵世間開演如上的法門，隨著心念迴轉，清凈而明顯，這就是轉無盡法輪。

【English Translation】 English version The body composed of the five skandhas (aggregates of existence: form, sensation, perception, mental formations, and consciousness) is the condition for birth. In the mundane world, the change and decay of nāma-rūpa (name and form, referring to all phenomena) are the conditions for old age and death. Now, if one realizes the empty and tranquil nature of mundane nāma-rūpa, then the mind will not cling to external objects, and at the moment of realization, the conditions will naturally cease.

Secondly, those who cultivate the four iryāpathas (postures: walking, standing, sitting, and lying down) reveal the Dharma-dhātu (realm of all dharmas) in the mundane world, enlightening all sentient beings. This is walking. The sutra says: 'Bodhisattvas have two kinds of conduct: hearing the Dharma, because they delight in hearing the Dharma; and teaching the Dharma, for the benefit of sentient beings.' In the mundane world, observing with equal great wisdom, realizing that mundane things arise from conditions, without arising or ceasing, without form or appearance, this is standing. The sutra says: 'So-called abiding in accordance, is abiding in the right Dharma.' In the mundane world, comprehending the profound meaning of emptiness and tranquility, this is sitting. The sutra says: 'So-called sitting on the lion throne (seat of the Buddha or Bodhisattva), expounding the profound Dharma.' In the mundane world, with nāma-rūpa completely eradicated, observing the mind's tranquility, being detached and non-active, this is lying down. The sutra says: 'So-called lying down in tranquility, because the body and mind are detached.' Also, like lying down in meditation, contemplating with right mindfulness. Not obstructing anything, the four iryāpathas are the constant truth in phenomena.

Thirdly, those who clarify the three svabhāvas (natures) believe that in the mundane world, the deluded mind clings to the appearance of arising and considers it to be real. Now, if one realizes that the round and small appearance of the mundane world cannot be grasped, the deluded appearance will naturally disappear. This is the parikalpita-lakṣaṇa (imagined nature), which is without self-nature, without personal self (pudgala-nairātmya). Furthermore, mundane things and the mind are mutual conditions, and mental dharmas arise. Now, if one realizes that conditions have no inherent substance, but appear dependent on the mind, without inherent arising, this is the paratantra-lakṣaṇa (dependent nature), which is dharma-nairātmya (without self of phenomena). The manifestation of these two meanings leads to the perfect accomplishment of the pariniṣpanna-lakṣaṇa (perfected nature).

Fourthly, those who clarify the śāsana (teachings and doctrines of Buddhism) believe that mundane things can express, generate faith and understanding, and enable people to comprehend. This is teaching. At the time of understanding, sentences and meanings can be interpreted. This is meaning. Mundane things possess the wisdom and intellect of the Dharma-dhātu. This is the endless teaching and meaning. Teaching has no substance, and is applied according to the capacity of the recipient. Meaning has no real taste, and opens and closes according to the opening of wisdom. Realizing that illusion has no substance, teaching is also not real teaching. The sutra says: 'I speak of the twelve divisions of the scriptures (dvādaśāṅga-buddhavacana), like using an empty fist to deceive a small child.' Not understanding these principles is called avidyā (ignorance).

Fifthly, those who demonstrate the dharma-cakra (wheel of Dharma, symbol of Buddhism) expound the above-mentioned Dharma in the mundane world. As the mind turns, it becomes clear and pure. This is turning the endless wheel of Dharma.

六知無常者。謂塵唸唸生滅是無常。即生滅無體是為常。即生滅不生滅名凝然常。經云。不生不滅是無常義。即常不礙隨緣。即常不異無常。又無常體寂滅。即無常不異常。若去無常。即常義亦失。若去常即無常義亦失。當知。常即無常。無常即常也。

七入真如者。謂一塵隨心迴轉。種種義味成大緣起。雖有種種。而無生滅。雖不生滅。而恒不礙一切隨緣。今無生滅是不變。不礙一切是隨緣。即此隨緣不變。

八出魔網者。若於塵上。心計生滅違順有無緣慮等。是處魔網也。于塵上能觀察平等一味真實。而無生滅之見。即出魔網。經云。眾魔者樂生死。菩薩于生死而不捨故。

九銷藥病者。如見塵大小生滅有無流動是病。了大小無大小。了生滅不生滅。知有非有等是藥。藥即非藥。以無妄可斷故。病亦非病。以智深達故。當知。動心緣境即為病。經云。何謂病本。謂有攀緣。

十離解縛者。謂于塵上執生滅之相是縛。了生滅相不可得是解。經云。有慧方便。解無慧方便。縛但了相非相。于縛常解。若住無相解還是縛。了妄無體。縛即非縛。縛既無縛。解亦無解。經云。諸法無縛。本解脫故。諸法無解。本無縛故。

然上諸義妄情增起緣于名相。以心行迷識住生於有無。而成結

【現代漢語翻譯】現代漢語譯本六、知無常者：指的是微塵唸唸生滅，這就是無常。（微塵）即生滅沒有自體，這就是常。（微塵）即生滅不生滅，名為凝然常。經書上說：『不生不滅』就是無常的意義。即常不妨礙隨緣，即常不異於無常。又無常的本體是寂滅，即無常不異於常。如果去除無常，那麼常的意義也會喪失；如果去除常，那麼無常的意義也會喪失。應當知道，常即是無常，無常即是常。

七、入真如者：指的是一微塵隨著心念迴轉，種種義理滋味成就廣大的緣起。雖然有種種（現象），卻沒有生滅；雖然不生滅，卻恒常不妨礙一切隨緣。現在（說）無生滅是不變，不礙一切是隨緣，即此隨緣就是不變。

八、出魔網者：如果對於微塵，心中計較生滅、違順、有無、緣慮等等，這就是處在魔網之中。在微塵上能夠觀察平等一味真實，而沒有生滅的見解，就是出離魔網。經書上說：『眾魔喜歡生死，菩薩于生死而不捨離。』

九、銷藥病者：如果見到微塵有大小、生滅、有無、流動，這就是病。瞭解大小沒有大小，瞭解生滅不生滅，知道有非有等等，這就是藥。藥即是非藥，因為沒有虛妄可以斷除的緣故；病亦是非病，因為智慧深刻通達的緣故。應當知道，動心緣于外境就是病。經書上說：『什麼叫做病本？叫做有所攀緣。』

十、離解縛者：指的是對於微塵執著生滅之相就是束縛，瞭解生滅之相不可得就是解脫。經書上說：『有智慧方便，解脫；沒有智慧方便，束縛。』只要瞭解相不是相，對於束縛常常是解脫。如果執著于無相的解脫，還是束縛。瞭解虛妄沒有自體，束縛即不是束縛；束縛既然沒有束縛，解脫亦沒有解脫。經書上說：『諸法沒有束縛，本來就是解脫的緣故；諸法沒有解脫，本來就沒有束縛的緣故。』

然而以上這些義理，是妄情增多而緣于名相，因為心識的活動迷惑，意識停留在有無（的分別）上，而形成結縛。

【English Translation】 English version Six, Knowing Impermanence: This refers to the arising and ceasing of thoughts in each particle of dust, which is impermanence. That is, the arising and ceasing have no inherent substance, which is constancy. That is, the arising and ceasing that neither arises nor ceases is called 'Quiescent Constancy'. The scriptures say: 'Non-arising and non-ceasing' is the meaning of impermanence. That is, constancy does not hinder following conditions, and constancy is not different from impermanence. Moreover, the essence of impermanence is quiescence. That is, impermanence is not different from constancy. If impermanence is removed, then the meaning of constancy is also lost. If constancy is removed, then the meaning of impermanence is also lost. It should be known that constancy is impermanence, and impermanence is constancy.

Seven, Entering Suchness (Tathata): This refers to a single particle of dust turning with the mind, and various meanings and flavors accomplishing great dependent origination (pratītyasamutpāda). Although there are various (phenomena), there is no arising or ceasing. Although there is no arising or ceasing, it constantly does not hinder all following of conditions. Now (saying) no arising and no ceasing is immutability, and not hindering everything is following conditions. That is, this following of conditions is immutability.

Eight, Exiting the Net of Māra: If, regarding a particle of dust, the mind calculates arising, ceasing, accordance, opposition, existence, non-existence, conditioned thoughts, etc., this is being in the net of Māra. Being able to observe equality, oneness, and truth on a particle of dust, without the view of arising and ceasing, is exiting the net of Māra. The scriptures say: 'The demons delight in birth and death, but the Bodhisattvas do not abandon birth and death.'

Nine, Dissolving Illness with Medicine: If one sees size, arising, ceasing, existence, non-existence, and movement in a particle of dust, this is illness. Understanding that size has no size, understanding that arising and ceasing do not arise or cease, knowing that existence is non-existence, etc., this is medicine. Medicine is non-medicine, because there is no delusion to be cut off. Illness is also non-illness, because wisdom deeply penetrates. It should be known that a moving mind clinging to external objects is illness. The scriptures say: 'What is the root of illness? It is clinging.'

Ten, Leaving Bondage and Liberation: This refers to clinging to the appearance of arising and ceasing on a particle of dust, which is bondage. Understanding that the appearance of arising and ceasing is unattainable is liberation. The scriptures say: 'With wisdom and skillful means, liberation; without wisdom and skillful means, bondage.' Simply understanding that appearance is not appearance, one is always liberated from bondage. If one clings to the liberation of non-appearance, it is still bondage. Understanding that delusion has no substance, bondage is not bondage. Since bondage has no bondage, liberation also has no liberation. The scriptures say: 'All dharmas have no bondage, because they are originally liberated. All dharmas have no liberation, because they originally have no bondage.'

However, the above meanings arise from increased deluded emotions clinging to names and forms, because the activity of the mind is deluded, and consciousness dwells on existence and non-existence (distinctions), thus forming bondage.

業。所以病妄則藥妄。舉空拳以止啼。心通則法通。引虛空而示遍。既覺既悟。何滯何疑。消能所以入玄宗。泯藥病而歸法界。

體用開合門第九

夫玄宗渺漭在緣起而可彰。至道希夷入法界而無見故。標體開用助道之品蓋多。就性明緣差別之門不一。合則法界寂而無二。開乃緣起應而成三。動寂理融方開體用。今就大況而言。略分十義。

一顯人法　二世流佈　三觀體用　四五分法身　五開三藏　六即不即　七異不異　八明本末　九會三乘　十畢竟空

初顯人法者。謂能達塵者是人。所了塵者是法。即此人法相由顯現。由人方能顯法。由法以用有人。論云。以人知有法。以法知有人。離人何有法。離法何有人。今以人無相故。方為顯法之人。以法無性故。方為成人之法。二而不二。不二而二也。

二世流佈者。謂今見此塵名相大小。是世流佈而共說也。然塵體全法。無複種種差別。全以用不異體。是故存此假名。經云。一法有多名。真法中即無。不失法性故。流佈於世間。

三觀體用者。謂了達塵無生無性一味是體。智照理時不礙事相宛然是用。事雖宛然。恒無所有。是故用即體也。如會百川以歸於海。理雖一味。恒自隨緣。是故體即用也。如舉大海以明百川。由理事互融

【現代漢語翻譯】現代漢語譯本：業。所以如果病是虛妄的，那麼藥也是虛妄的。如同舉起空拳來止住嬰兒的啼哭。心如果通達，那麼法也就通達。如同引導虛空來顯示其遍在。既然已經覺悟，還有什麼滯礙和疑惑呢？消除能所的對立才能進入玄妙的宗門，泯滅藥和病的分別才能迴歸法界。

體用開合門第九

玄妙的宗門廣大無邊，在緣起中可以彰顯；至高的道理幽深難測，進入法界就無所可見。所以，標立本體、開顯作用，以輔助修道的方便有很多；就自性來闡明緣起，差別的法門也不止一種。合起來，法界寂靜而無二；分開來，緣起應現而成三（體、相、用）。動與寂的道理融合，才能開顯體和用。現在就大概的情況來說，略分為十個方面：

一、顯人法二、世流佈三、觀體用四、五分法身五、開三藏六、即不即七、異不異八、明本末九、會三乘十、畢竟空

首先是顯人法，就是說能夠通達塵境的是人，所了知的塵境是法。即此人與法相互依存而顯現。由人才能顯現法，由法才能體現人。論中說：『以人知道有法，以法知道有人。離開人哪裡有法？離開法哪裡有人？』現在因為人沒有自相，才能成為顯法之人；因為法沒有自性，才能成為成人之法。二而不二，不二而二。

第二是世流佈，就是說現在所見到的塵的名相大小，是世間流傳而共同述說的。然而塵的本體完全是法，沒有種種差別。完全是用不異於體。所以儲存這些假名。經中說：『一法有多個名稱，在真法中即沒有。因為不失去法性，所以在世間流佈。』

第三是觀體用，就是說了解通達塵無生無性，一味平等是體。智慧照了真理時，不妨礙事相宛然存在，這是用。事相雖然宛然存在，卻始終沒有實體。所以用就是體。如同匯聚百川而歸於大海。道理雖然一味平等，卻始終隨著因緣而變化。所以體就是用。如同舉起大海來闡明百川。由於理事互相融合

【English Translation】 English version: Karma. Therefore, if the illness is illusory, then the medicine is also illusory. Like raising an empty fist to stop a baby's crying. If the mind is clear, then the Dharma is also clear. Like guiding emptiness to show its omnipresence. Since one is already enlightened, what hindrance or doubt remains? Eliminating the duality of subject and object allows one to enter the profound gate, and obliterating the distinction between medicine and illness allows one to return to the Dharmadhatu (Dharma Realm).

Chapter Nine: Opening and Closing of Essence and Function

The profound gate is vast and boundless, and can be manifested in dependent origination; the supreme truth is subtle and difficult to grasp, and becomes invisible upon entering the Dharmadhatu (Dharma Realm). Therefore, there are many expedient means for establishing the essence and revealing the function to aid in cultivation; there are various approaches to clarifying dependent origination based on inherent nature. When combined, the Dharmadhatu (Dharma Realm) is tranquil and without duality; when separated, dependent origination manifests as three (essence, form, and function). The principle of movement and stillness merges, allowing the essence and function to be revealed. Now, speaking in general terms, it can be roughly divided into ten aspects:

Revealing Person and Dharma 2. Worldly Propagation 3. Observing Essence and Function 4. Fivefold Dharmakaya (Dharma Body) 5. Opening the Three Pitakas (Treasuries) 6. Identity and Non-Identity 7. Difference and Non-Difference 8. Clarifying Root and Branch 9. Unifying the Three Vehicles 10. Ultimate Emptiness

First is revealing person and Dharma, which means that the one who can understand the dust (sensory world) is the person, and the dust that is understood is the Dharma. That is, this person and Dharma depend on each other for manifestation. The Dharma can only be revealed by the person, and the person can only be embodied by the Dharma. The treatise says: 'Through the person, one knows there is Dharma; through the Dharma, one knows there is a person. Apart from the person, where is the Dharma? Apart from the Dharma, where is the person?' Now, because the person has no inherent form, they can become the one who reveals the Dharma; because the Dharma has no inherent nature, it can become the Dharma that completes the person. Two but not two, not two but two.

Second is worldly propagation, which means that the names, forms, sizes, and characteristics of the dust that we see now are commonly spoken of and propagated in the world. However, the essence of the dust is entirely Dharma, without any kind of differentiation. The function is entirely non-different from the essence. Therefore, these provisional names are preserved. The sutra says: 'One Dharma has many names, but in true Dharma, there are none. Because the Dharma nature is not lost, it is propagated in the world.'

Third is observing essence and function, which means that understanding and realizing that the dust is without birth, without nature, and of one flavor is the essence. When wisdom illuminates the truth, it does not hinder the distinct existence of phenomena, which is the function. Although phenomena distinctly exist, they are ultimately without substance. Therefore, function is essence. Like converging hundreds of rivers into the sea. Although the principle is of one flavor, it constantly changes according to conditions. Therefore, essence is function. Like raising the ocean to illustrate the hundreds of rivers. Because principle and phenomena mutually merge

故。體用自在。若相入則用開差別。若相即乃體恒一味。恒一恒二。是為體用也。

四明五分法身者。謂塵空無所有。即無非可防。是戒身。以塵無相心自不緣。是定身。了塵空寂是慧身。由塵空無則不緣于有。不住于相。是解脫身。由了塵體。更無異解。是解脫知見身。身以依止為義。謂智依法顯。而得成立故。為法身也。

五開三藏者。謂塵是法界體性及涅槃。皆由大智所現。而行照也。即以文字記持。塵處所現之理。書之於簡為經。即修多羅藏也。謂塵處觀察。體性不住名相。隨順調伏。令息諸惡。是戒即毗奈耶藏也。于塵上體用法智真妄相對。發智生解。事方究竟。是論即阿毗達磨藏也。

六明即不即者。如塵相圓小分齊無體。唯法故說即也。不礙塵相宛然故。說不即也。只由塵相不即於法。會通而言方為即也。又由塵即法故是即。不礙緣起是不即也。

七明異不異者。謂塵之事相是異。克體唯法是不異。只由法體不異即異義方成。以不失體故。只由塵事差別即不異義方成。以不壞緣起方言理也。經云。甚奇世尊。于無異法中而說諸法異。

八明本末者。謂塵空無性是本。塵相差別是末。末即非末。以相無不盡故。本亦非本。以不礙緣成故。即以非本為本。雖空而恒有。以非

【現代漢語翻譯】現代漢語譯本：因此，本體和作用是自在的。如果相互涉入，作用就會展現出差別；如果相互融合，本體則恒常為一味。恒常為一，恒常為二，這就是本體和作用的體現。

四明五分法身（Dharmakāya，佛的法性之身）是指，塵埃和虛空都是空無所有，因此沒有什麼是可以防範的，這就是戒身（Śīlaskandha，持戒之身）。因為塵埃沒有自相，心自然不會攀緣，這就是定身（Samādhi-skandha，禪定之身）。了知塵埃和虛空都是寂靜的，這就是慧身（Prajñā-skandha，智慧之身）。由於塵埃和虛空都是空無，因此不會攀緣于有，也不會執著于相，這就是解脫身（Vimukti-skandha，解脫之身）。由於了知塵埃的本體，就不會有其他的理解，這就是解脫知見身（Vimukti-jñānadarśana-skandha，解脫知見之身）。身以依止為意義，是指智慧依靠佛法而顯現，從而得以成立，所以稱為法身。

五開三藏（Tripiṭaka，佛教經典的總稱）是指，塵埃是法界（Dharmadhātu，宇宙萬法的總稱）的體性和涅槃（Nirvāṇa，解脫的境界），都是由大智慧所顯現，並且通過修行來照見的。用文字記錄和保持塵埃所顯現的道理，書寫在竹簡上就是經藏（Sūtrapiṭaka）。在塵埃處進行觀察，體性不住于名相，隨順調伏，使眾生止息各種惡行，這就是戒律，即律藏（Vinayapiṭaka）。在塵埃的本體上，體用、法智、真妄相對，啓發智慧，產生理解，事情才能最終得到解決，這就是論，即論藏（Abhidharmapiṭaka）。

六明即不即是指，比如塵埃的相狀是圓小，分界有限，沒有自體，唯有佛法，所以說是『即』。不妨礙塵埃的相狀宛然存在，所以說是『不即』。正因為塵埃的相狀不即于佛法，會通而言才能說是『即』。又因為塵埃即是佛法，所以是『即』，不妨礙緣起，所以是『不即』。

七明異不異是指，塵埃的事相是『異』，探究其本體唯有佛法，這是『不異』。正因為佛法的本體不異，『異』的意義才能成立，因為沒有失去本體的緣故。正因為塵埃的事相有差別，『不異』的意義才能成立，因為沒有破壞緣起的緣故，才能說理。經中說：『非常奇妙啊，世尊！在沒有差異的法中，卻宣說了諸法的差異。』

八明本末是指，塵埃和虛空沒有自性是『本』，塵埃的相狀差別是『末』。『末』即非『末』，因為相狀沒有不窮盡的。『本』也非『本』，因為不妨礙緣起成就的緣故。即以非『本』為『本』，雖然空卻恒常存在。以非

【English Translation】 English version: Therefore, the substance (體, Tǐ) and function (用, Yòng) are self-existent. If they interpenetrate, the function manifests differences; if they merge, the substance remains eternally of one flavor. Eternal oneness, eternal duality—this is the embodiment of substance and function.

The Fourfold Samantabhadra』s Fivefold Dharmakāya (法身, Dharma body, the body of the Dharma) refers to dust and emptiness being devoid of inherent existence, thus nothing is preventable. This is the Śīlaskandha (戒身, the body of precepts). Because dust has no inherent characteristics, the mind naturally does not cling to it. This is the Samādhi-skandha (定身, the body of concentration). Understanding that dust and emptiness are quiescent is the Prajñā-skandha (慧身, the body of wisdom). Because dust and emptiness are devoid of existence, one does not cling to existence or abide in forms. This is the Vimukti-skandha (解脫身, the body of liberation). Because one understands the substance of dust, there is no other understanding. This is the Vimukti-jñānadarśana-skandha (解脫知見身, the body of liberation knowledge and vision). 『Body』 signifies reliance, meaning that wisdom manifests through reliance on the Dharma and is thus established, hence it is called Dharmakāya.

The Fivefold Opening of the Tripiṭaka (三藏, Three Baskets, the Buddhist canon) refers to dust being the essence of the Dharmadhātu (法界, the realm of Dharma) and Nirvāṇa (涅槃, liberation), both of which are manifested by great wisdom and illuminated through practice. Recording and preserving the principles manifested in dust in writing on bamboo slips is the Sūtrapiṭaka (經藏, the basket of discourses). Observing dust, the essence does not abide in names and forms, conforming and subduing, causing beings to cease all evils, is the Śīla, which is the Vinayapiṭaka (律藏, the basket of discipline). On the substance of dust, substance and function, Dharma wisdom, truth and falsehood are relatively opposed, inspiring wisdom and generating understanding, so that matters can be ultimately resolved. This is the Abhidharmapiṭaka (論藏, the basket of higher knowledge).

The Sixfold Clarification of Identity and Non-Identity is like the form of dust being round and small, with limited boundaries and no inherent substance, only Dharma, hence it is said to be 『identical』 (即). Not hindering the form of dust from being distinctly present, hence it is said to be 『non-identical』 (不即). Precisely because the form of dust is not identical to the Dharma, it can be said to be 『identical』 through comprehensive understanding. Furthermore, because dust is identical to the Dharma, it is 『identical』; not hindering dependent origination, it is 『non-identical.』

The Sevenfold Clarification of Difference and Non-Difference refers to the characteristics of dust being 『different』 (異), but examining its substance, it is only Dharma, which is 『non-different』 (不異). Precisely because the substance of Dharma is non-different, the meaning of 『difference』 can be established, because it does not lose its substance. Precisely because the characteristics of dust are different, the meaning of 『non-difference』 can be established, because it does not destroy dependent origination, hence one can speak of principle. The scripture says: 『How wondrous, World Honored One! In the non-different Dharma, you speak of the differences of all dharmas.』

The Eightfold Clarification of Root and Branch refers to the absence of inherent nature in dust and emptiness being the 『root』 (本), and the differences in the characteristics of dust being the 『branch』 (末). 『Branch』 is not 『branch,』 because there is no characteristic that is not exhausted. 『Root』 is also not 『root,』 because it does not hinder the accomplishment of dependent origination. Thus, taking the non-『root』 as the 『root,』 although empty, it is eternally existent. Taking the non-

末為末。雖有而恒空。當知。末即隨緣。本即據體。今體為用本。用依體起。經云。從無住本立一切法。

九會三乘者。謂見塵相空無所有。然法是實。據此見為小乘。悟塵從緣。息于緣慮。據此見為中乘。了塵無性。無生空寂一味。據此為大乘。今法是一。學者分三。非以學三令法亦三。非以法一令學亦一。但人自三乘法非三也。當知。一即三乘。所學之歸一也。三即一乘。隨應之機有三也。

十畢竟空者。謂塵不泯事相。而常空寂。是為畢竟空也。今事相雖存。即相不可得。名亦不可得。理義不可得。以一切不可得。名為畢竟空。非無表說也。然畢竟空。空時不礙塵法宛然。塵法宛然。恒畢竟空。

然上諸義法體不空。緣生非有。非有之有即有。遍於十方。不空之空即空。成於一切。用開差別諸法宛而星羅體合事銷多門寂而云斂。

抉擇成就門第十

夫緣情未泯。見有正邪。法體隨迷故。隨緣而生滅。法界沖寂。泯寂滅以是非。今欲顯其實趣簡彼權門。使皁白以雙分令真妄而兩別。略舉大綱。題茲十義。

一簡正見　二辨染凈　三顯無知　四佛出世　五辨四依　六除業報　七定權實　八明頓漸　九入佛海　十證佛地

初簡正見者。如見塵名相是邪。見塵空寂是正。

又若以見見於塵。此非為正。以不見見於塵。此亦非正。但知塵全是見。不復更見。以不見見於塵也。然見此塵時。不可以慧眼見法眼看佛眼觀肉眼視天眼瞻見於塵也。以塵即慧即法即佛即肉即天。不復更以慧眼見眼見。又若見即不見。謂以見見即不契塵也。若不見即見。謂更將不見以見於塵。亦不契于塵也。若不見即不見。謂不知塵是見。名為總不見也。若見即見。謂知塵全是見。方名為見。經云。見者即是垢。彼則無所見。諸佛離所見。是故見清凈。

二辨染凈者。謂見塵生滅有無是染。即體不生不滅非有非無是凈。若空異於有。則凈不名凈。以迷空故。若有異於空。則染不名染。以執有故。今有即全空。方名染分。空即全有。方名凈分。由空有無礙。是故染凈自在也。經云。染而不染。不染而染。

三顯無知者。謂了知塵時。塵全是知也。終不以知知于塵也。若以知知于塵。有所不知也。若知于知。此無知不異知也。今塵即是知。不復更以不知知于無知者。但無能所之知非無知也。經云。顯現一切法。各各不相知。

四佛出世者。今如來出現。全以塵無自性。法界緣起菩提涅槃。以為如來身也。此身通三世間。是故於一切國土一切眾生。一切事物。一切緣起。一切業報。一切塵毛等。各各顯

現。如上諸義。菩提涅槃等。為佛出世也。若一處不了即不成佛。亦不出現。何以故。由不了塵處。仍是無明。是故不成佛。亦不出現也。具如性起品文思之。

五辨四依者。謂心了塵空寂不緣名相。是依智不依識。謂了塵是緣起之法非在分別。是依法不依人。謂了塵無生無相之義。不在文字。是依義不依語。謂了塵上。若具顯一切法界。非有分限。此則依了義經。不依不了義經。

六除業報者。謂塵上不了自心。謂心外有法。即生憎愛。從貪業成報。然此業報。由心迷塵妄計而生。但以有顯現。皆無真實。經云。猶如凈明鏡隨其面像現。內外無所有。業報亦如是。迷者謂塵相有所從來而復生滅。是迷。今了塵相無體。是悟。迷本無從來。悟亦無所去。何以故。以妄心為有。本無體故。如繩上蛇。本無從來。亦無所去。何以故。蛇是妄心。橫計為有。本無體故。若計有來處去處還是迷。了無來去是悟。然悟之與迷。相待安立。非是先有凈心後有無明。此非二物不可兩解。但了妄無妄。即為凈心。終無先凈心而後無明。知之。

七定權實者。謂塵事是權。空寂是實。然實非實。以理不礙事故。權亦非權。以事體即空故。若作權解實解。此非善解。若知權實俱不可得寄言以明法體。是名善解也。

【現代漢語翻譯】現代漢語譯本：如以上所說的各種意義，菩提（覺悟）、涅槃（寂滅）等等，都是佛陀出世的因緣。如果有一個地方沒有領悟，就不能成佛，也不會顯現。為什麼呢？因為沒有領悟塵境的真相，仍然處於無明之中，所以不能成佛，也不會顯現。詳細的內容可以參考《性起品》中的文字並深入思考。

五、辨別四依法：指的是內心明瞭塵境本性空寂，不執著于名相，這是依智不依識。指的是明瞭塵境是因緣生法，不在於分別，這是依法不依人。指的是明瞭塵境無生無相的意義，不在於文字，這是依義不依語。指的是在塵境上，如果能夠完全顯現一切法界，就沒有侷限。這就是依了義經，不依不了義經。

六、消除業報：指的是在塵境上不明白自己的心，認為心外有法，就會產生憎恨和喜愛，從而由貪慾之業形成果報。然而，這種業報是由心迷於塵境，虛妄計度而產生的。只要有顯現，就沒有真實性。《經》中說：『就像清凈明亮的鏡子，隨著面容而顯現影像，內外都沒有實在的東西，業報也是這樣。』迷惑的人認為塵境的相狀有所從來，並且會生滅，這是迷惑。現在明瞭塵境的相狀沒有自體，這就是覺悟。迷惑本來就沒有來處，覺悟也沒有去處。為什麼呢？因為妄心被認為是真實存在的，但它本來就沒有自體，就像繩子上的蛇，本來就沒有來處，也沒有去處。為什麼呢？因為蛇是妄心，橫生計度認為它存在，但它本來就沒有自體。如果認為有來處和去處，那就是迷惑。明瞭沒有來去，就是覺悟。然而，覺悟和迷惑是相對安立的，不是先有清凈心，後有無明。這並非是兩個東西，不能分開理解。只要明瞭妄心沒有真實性，就是清凈心。始終沒有先有清凈心，然後才有無明。要知道這一點。

七、確定權實：指的是塵事是權宜之法，空寂是真實之理。然而，真實並非絕對的真實，因為真理不妨礙事相的顯現。權宜之法也並非絕對的權宜，因為事物的本體就是空性。如果執著于權宜之解或真實之解，這不是正確的理解。如果明白權宜和真實都不可得，只是借用言語來闡明法體，這才是正確的理解。

【English Translation】 English version: As the above-mentioned meanings, Bodhi (enlightenment), Nirvana (extinction) and so on, are the causes and conditions for the Buddha's appearance in the world. If one place is not understood, one cannot become a Buddha and will not appear. Why? Because not understanding the truth of the realm of dust, one is still in ignorance, so one cannot become a Buddha and will not appear. For details, refer to the text in the 'Nature Arising Chapter' and think deeply.

Discriminating the Four Reliances: It refers to the mind understanding that the nature of the realm of dust is empty and still, and not clinging to names and forms. This is relying on wisdom and not relying on consciousness. It refers to understanding that the realm of dust is a Dharma of conditioned arising, not in discrimination. This is relying on the Dharma and not relying on the person. It refers to understanding the meaning of the realm of dust being unborn and without form, not in words. This is relying on the meaning and not relying on the language. It refers to, in the realm of dust, if one can fully manifest the entire Dharma realm, there are no limitations. This is relying on the definitive meaning sutras and not relying on the provisional meaning sutras.
Eliminating Karmic Retribution: It refers to not understanding one's own mind in the realm of dust, thinking that there are dharmas outside the mind, which will generate hatred and love, thus forming retribution from the karma of greed. However, this karmic retribution is produced by the mind being deluded by the realm of dust and falsely calculating. As long as there is manifestation, there is no reality. The Sutra says: 'Like a clear and bright mirror, images appear according to the face, there is nothing real inside and outside, and karmic retribution is also like this.' Confused people think that the appearance of the realm of dust has a source and will arise and cease, this is confusion. Now understanding that the appearance of the realm of dust has no substance, this is enlightenment. Confusion originally has no source, and enlightenment has no destination. Why? Because the deluded mind is considered to be real, but it originally has no substance, like a snake on a rope, it originally has no source and no destination. Why? Because the snake is a deluded mind, falsely calculating that it exists, but it originally has no substance. If one thinks there is a source and a destination, that is confusion. Understanding that there is no coming and going is enlightenment. However, enlightenment and confusion are established relatively, it is not that there is a pure mind first, and then ignorance. These are not two things, they cannot be understood separately. As long as one understands that the deluded mind has no reality, that is the pure mind. There is never a pure mind first, and then ignorance. Know this.
Determining the Provisional and the Real: It refers to the affairs of the realm of dust being provisional means, and emptiness and stillness being the real principle. However, the real is not absolutely real, because the truth does not hinder the manifestation of phenomena. Provisional means are also not absolutely provisional, because the essence of things is emptiness. If one clings to the interpretation of provisional or the interpretation of real, this is not a correct understanding. If one understands that both provisional and real are unattainable, and only uses words to clarify the Dharma body, this is called a correct understanding.

八明頓漸者。若於塵處。了幻相不可得。方見無相。了塵無自性。方見無生。了塵色無體。方見空。如此推尋。方見名為漸。今不待推尋。而直見諸法無性空寂。如鏡現像。不待次第。對緣即現為頓。

九入佛海者。謂全塵處。見如上百門義。並是佛大愿海。大智慧海。大方便海之所顯現。乃至一切塵。一切毛。一切國土剎海。一切佛及眾生。一切事物等。莫不皆空。是佛智慧大海無邊無盡。深廣不可測也。當知。學者若於塵處見一切法界者。即是入佛法界智慧海也。若以開合卷舒或塵內或毛孔而能資攝。一即一切。一切即一。可說即不可說。主伴自在。依正無礙。普是如來智海之業用。若人如是通達者。與如來等也。

十證佛地者。謂塵空無我無相是地。然此地體性。猶未清凈。以從我相彰得。了心猶未寧。亦是垢見。若作遠離空無相之念者。猶為垢心。謂有遠離之想未止也。今不作遠離之想。亦無動念者。由初得念息。近從動念處顯也。今者無作遠離之念。亦無不作遠離之念者。此地顯時。即智慧不得以方便詮。不得以文字說。當自顯然。此猶假論。若稱理而言。非智所知。如空中鳥飛之時跡。不可求依止跡處也。然空中之跡。雖無體相可得。然跡非無。此跡尋之逾廣。要依鳥飛方論跡之深廣。當

【現代漢語翻譯】現代漢語譯本八、明頓漸者：如果在塵境之處，了悟幻相不可得，才能見到無相。了悟塵境沒有自性，才能見到無生。了悟塵色沒有本體，才能見到空。如此推尋，才能見到，這稱為漸悟。現在不等待推尋，而直接見到諸法無性空寂，如同鏡子顯現影像，不等待次第，對著因緣就顯現，這是頓悟。

九、入佛海者：是指在整個塵境之處，見到如上百門義，都是佛的大愿海、大智慧海、大方便海所顯現。乃至一切塵、一切毛、一切國土剎海、一切佛及眾生、一切事物等，沒有不是空的。這是佛智慧大海無邊無盡，深廣不可測。應當知道，學者如果在塵境之處見到一切法界，就是進入佛法界智慧海。如果以開合卷舒或塵內或毛孔而能資攝，一即一切，一切即一，可說即不可說，主伴自在，依正無礙，普遍是如來智海的業用。如果人這樣通達，就與如來相等。

十、證佛地者：是指塵空無我無相是地。然而此地的體性，還沒有清凈，因為是從我相彰顯而得到的，了悟的心還沒有安寧，也是垢見。如果作遠離空無相的念頭，仍然是垢心，因為有遠離的想法沒有停止。現在不作遠離的想法，也沒有動念，因為最初得到念頭止息，接近從動念處顯現。現在不作遠離的念頭，也沒有不作遠離的念頭，此地顯現時，就是智慧不能用方便來詮釋，不能用文字來說明，應當自然顯現。這還是假借的說法，如果按照道理來說，不是智慧所能知道的，如同鳥在空中飛行時留下的痕跡，不可尋求依止的痕跡之處。然而空中的痕跡，雖然沒有體相可以得到，然而痕跡並非沒有。這痕跡尋找得越發廣闊，要依據鳥的飛行才能論述痕跡的深廣。應當

【English Translation】 English version Eight, Clarifying Gradual and Sudden Enlightenment: If, in the realm of dust (differentiating objects), one realizes that illusory appearances are unattainable, then one can see no-appearance (無相, wu xiang). If one realizes that dust has no self-nature, then one can see no-birth (無生, wu sheng). If one realizes that the color of dust has no substance, then one can see emptiness (空, kong). Such investigation, before one can see, is called gradual enlightenment. Now, without waiting for investigation, one directly sees that all dharmas are without self-nature and are empty and still, like images appearing in a mirror, not waiting for sequence, appearing immediately when facing conditions, this is sudden enlightenment.

Nine, Entering the Buddha-ocean: This refers to seeing, in the entirety of the realm of dust, the hundreds of meanings mentioned above, all of which are manifestations of the Buddha's great vow-ocean, great wisdom-ocean, and great expedient means-ocean. Even all dust, all hairs, all lands and Buddha-fields, all Buddhas and sentient beings, all things, etc., are not without emptiness. This is the Buddha's wisdom-ocean, boundless and endless, deep and vast beyond measure. One should know that if a practitioner sees the entire Dharma-realm in the realm of dust, then they have entered the wisdom-ocean of the Buddha-Dharma-realm. If, through opening and closing, rolling and unrolling, or within dust or pores, one can support and gather, one is all, all is one, what can be said is unsayable, the host and guests are at ease, the dependent and the proper are without obstruction, universally, it is the activity of the Tathagata's (如來, Rulai) wisdom-ocean. If a person understands in this way, they are equal to the Tathagata.

Ten, Realizing the Buddha-ground: This refers to dust-emptiness, no-self, and no-appearance being the ground. However, the substance of this ground is not yet pure, because it is obtained from the manifestation of self-appearance. The mind that understands is not yet peaceful, and is also a defiled view. If one makes the thought of distancing oneself from emptiness and no-appearance, it is still a defiled mind, meaning that the thought of distancing has not stopped. Now, not making the thought of distancing, and also having no moving thoughts, is because the cessation of thoughts was initially obtained, appearing closely from the place of moving thoughts. Now, not making the thought of distancing, and also not not making the thought of distancing, when this ground manifests, it is that wisdom cannot be explained by expedient means, cannot be spoken of with words, it should naturally manifest. This is still a provisional discussion, if speaking according to principle, it is not knowable by wisdom, like the traces of a bird flying in the sky, the place of reliance on the traces cannot be sought. However, although the traces in the sky have no substance to be obtained, the traces are not non-existent. These traces become broader the more they are sought, one must rely on the bird's flight to discuss the depth and breadth of the traces. One should

知。佛地要因心相而得證佛地之深廣也。然證入此地。不可一向住于寂滅。一切諸佛法不應爾。當示教利喜。學佛方便。學佛智慧。具如此地義處。思之。

華嚴經義海百門

詳校題辭

義海百門者。賢首國師。宗別教一乘所制也。囊括大經。發揮玄旨。總十門而析百義。融萬法而歸一塵。嗟乎。吾祖之訓。遺文尚存。莫有傳者。晉水法𧜟　凈源字伯長。苦志於茲有年數矣。遂遍搜古本。歷考十門以前之九門。具彰序意。列義通結唯后之一門。亡其通結。或諸本傳寫闕文耶。或祖師立言互略耶。抑又第六差別顯現。誤題圓明解縛者。蓋後人橫議編簡異同。今偕詳定。以第六至第十。通前五門。合為一卷。恐來者不知故。直書以見其意。時熙寧二年歲次己酉四月十九日。于青墩寶閣講院方丈序。

湖州照慶軍烏程縣烏墩鎮普靜寺比丘(鴻緒)洎徒弟等謹舍長財二十貫文足開。

義海百門集茲勝因用薦　先和尚殊首座並報。

四恩三有者　　　上黨鮑　(升)　　書

直林氏晉侁句當

【現代漢語翻譯】現代漢語譯本：

要知道，佛地是因為對心和相的深刻理解而證得的。然而，證入此地之後，不可一味地沉溺於寂滅之中。一切諸佛的教法不應該是這樣的，應當施以教化，使眾生歡喜，傳授學佛的方便法門和智慧。要充分理解佛地的意義和境界，並深入思考。

《華嚴經義海百門》

詳細校對題辭

《義海百門》是賢首國師（指法藏，是華嚴宗的實際創始人）依據別教一乘的教義所著。它囊括了《華嚴經》的精髓，闡發了玄妙的旨意，總共分為十門來剖析百種義理，融合萬法而歸於一塵。唉！我們祖師的教誨，遺留下來的文字尚且存在，卻沒有能夠傳承的人。晉水法𧜟（指凈源法師），字伯長，多年來苦心研究這部著作。於是他廣泛蒐集古本，詳細考證了前九門的內容，完整地呈現了序言的意旨，並列出了義理的貫通和總結。唯獨最後一門，缺失了貫通和總結的部分。或許是各個版本的傳抄過程中遺漏了文字？或許是祖師在立論時有所省略？又或許是第六門『差別顯現』被錯誤地題為『圓明解縛』？這大概是後人隨意議論，編排簡牘，造成了差異。現在我們一起詳細地校正，將第六門到第十門，連同前面的五門，合併爲一卷。恐怕後人不瞭解情況，所以直接寫明，以表明我們的用意。時值熙寧二年，歲次己酉四月十九日，于青墩寶閣講院方丈所作序。

湖州照慶軍烏程縣烏墩鎮普靜寺比丘（鴻緒）以及徒弟們，恭敬地捐獻長財二十貫文，以求圓滿。

以此《義海百門》的殊勝功德，用以薦拔先和尚殊首座，並報答

四恩三有者，上黨鮑（升）書寫

直林氏晉侁句當 English version:

Know that Buddhahood is attained through a profound understanding of mind and phenomena. However, upon entering this state, one should not remain solely in quiescence. The teachings of all Buddhas should not be like that; one should teach and bring joy to sentient beings, imparting skillful means and wisdom for learning Buddhism. Fully comprehend the meaning and realm of Buddhahood, and contemplate deeply.

'The Hundred Gates to the Ocean of Meaning in the Avatamsaka Sutra'

A Detailed Collation and Preface

'The Hundred Gates to the Ocean of Meaning' was written by National Teacher Xianshou (Fazang, the actual founder of the Huayan school), based on the teachings of the Distinct Teaching One Vehicle. It encompasses the essence of the Avatamsaka Sutra, elucidates profound meanings, and analyzes a hundred principles through ten sections, integrating all phenomena into a single mote of dust. Alas! Our ancestral teacher's teachings, the remaining texts still exist, but there is no one to transmit them. Jinshui Fa𧜟 (referring to Dharma Master Jingyuan), styled Bochang, has diligently studied this work for many years. Therefore, he extensively collected ancient versions, carefully examined the content of the first nine sections, fully presenting the intention of the preface, and listing the connections and conclusions of the principles. Only the last section is missing the connections and conclusions. Perhaps the texts were omitted during the copying of various versions? Perhaps the ancestral teacher omitted something in his arguments? Or perhaps the sixth section, 'Different Manifestations,' was mistakenly titled 'Perfect Enlightenment and Liberation'? This is probably due to later generations arbitrarily discussing, arranging, and simplifying the texts, resulting in differences. Now we are carefully correcting it together, combining the sixth to tenth sections with the preceding five sections into one volume. Fearing that those who come later will not understand the situation, we directly write this to show our intention. At the time of the second year of Xining, the year of Jiyou, the nineteenth day of the fourth month, written in the abbot's room of the Qingdun Baoge Lecture Hall.

Bhikkhu (Hongxu) of Pujing Temple in Wudun Town, Wucheng County, Zhaoging Army, Huzhou, and his disciples, respectfully donate twenty strings of cash to seek fulfillment.

With the supreme merit of this 'Hundred Gates to the Ocean of Meaning,' we dedicate it to the late Abbot Shushouzuo and repay the

Four kinds of grace and the Three Realms of Existence, written by Shangdang Bao (Sheng)

Zhi Lin Shi Jin Shen Ju Dang

【English Translation】 English version:

Know that Buddhahood (Buddha-bhumi) is attained through a profound understanding of mind (citta) and phenomena (lakṣaṇa). However, upon entering this state, one should not remain solely in quiescence (śānta). The teachings of all Buddhas (Buddha) should not be like that; one should teach (śikṣā) and bring joy (mudita) to sentient beings, imparting skillful means (upāya) and wisdom (prajñā) for learning Buddhism. Fully comprehend the meaning and realm of Buddhahood, and contemplate deeply.

'The Hundred Gates to the Ocean of Meaning in the Avatamsaka Sutra (Avataṃsaka Sūtra)'

A Detailed Collation and Preface

'The Hundred Gates to the Ocean of Meaning' was written by National Teacher Xianshou (Fazang, the actual founder of the Huayan school), based on the teachings of the Distinct Teaching One Vehicle (Ekayāna). It encompasses the essence of the Avatamsaka Sutra, elucidates profound meanings, and analyzes a hundred principles through ten sections, integrating all phenomena into a single mote of dust. Alas! Our ancestral teacher's teachings, the remaining texts still exist, but there is no one to transmit them. Jinshui Fa𧜟 (referring to Dharma Master Jingyuan), styled Bochang, has diligently studied this work for many years. Therefore, he extensively collected ancient versions, carefully examined the content of the first nine sections, fully presenting the intention of the preface, and listing the connections and conclusions of the principles. Only the last section is missing the connections and conclusions. Perhaps the texts were omitted during the copying of various versions? Perhaps the ancestral teacher omitted something in his arguments? Or perhaps the sixth section, 'Different Manifestations,' was mistakenly titled 'Perfect Enlightenment and Liberation'? This is probably due to later generations arbitrarily discussing, arranging, and simplifying the texts, resulting in differences. Now we are carefully correcting it together, combining the sixth to tenth sections with the preceding five sections into one volume. Fearing that those who come later will not understand the situation, we directly write this to show our intention. At the time of the second year of Xining, the year of Jiyou, the nineteenth day of the fourth month, written in the abbot's room of the Qingdun Baoge Lecture Hall.

Bhikkhu (Hongxu) of Pujing Temple in Wudun Town, Wucheng County, Zhaoging Army, Huzhou, and his disciples, respectfully donate twenty strings of cash to seek fulfillment.

With the supreme merit of this 'Hundred Gates to the Ocean of Meaning,' we dedicate it to the late Abbot Shushouzuo and repay the

Four kinds of grace and the Three Realms of Existence, written by Shangdang Bao (Sheng)

Zhi Lin Shi Jin Shen Ju Dang