T45n1876_修華嚴奧旨妄盡還源觀
大正藏第 45 冊 No. 1876 修華嚴奧旨妄盡還源觀
No. 1876
修華嚴奧旨妄盡還源觀
唐大薦福寺翻經沙門法藏述
夫滿教難思，窺一塵而頓現；圓宗叵測，睹纖毫以齊彰。然用就體分，非無差別之勢；事依理顯，自有一際之形。其猶病起藥興，妄生智立；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，何滯何通？百非息其攀緣，四句絕其增減，故得藥、病雙泯，靜、亂俱融，消能所以入玄宗，泯性相而歸法界。
竊見玄綱浩瀚、妙旨希微，覽之者詎究其源，尋之者罕窮其際，是以真空滯於心首，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；會旨者，山嶽易移；乖宗者，錙銖難入。輒以旋披往誥、𥾝覿舊章，備三藏之玄文，憑五乘之妙旨，繁辭必削，缺義復全。雖則創集無疑，況乃先規有據，窮茲性海會彼行林，別舉六門通為一觀，參而不雜一際皎然，冀返迷方情同曉日，佩道君子俯而詳焉。
今略明此觀，總分六門：先、列名；后、廣辨。
一、顯一體，謂自性清凈圓明體。
二、起二用：一者、海印森羅常
【現代漢語翻譯】 現代漢語譯本 《修華嚴奧旨妄盡還源觀》
唐朝大薦福寺翻譯經典的沙門法藏 著
佛陀的圓滿教法深奧難思，即使觀察一粒微塵也能頓然顯現其真諦；圓融的宗義難以測度，即使看到細微之處也能完全彰顯其理。然而，從作用到本體的區分，並非沒有差別的顯現；事相依理而顯現，自然具有統一的形態。這就像疾病產生時藥物應運而生，虛妄產生時智慧應運而立；對於執著疾病和虛妄的人，藥物和虛妄都是實在的，如同用空拳來哄止啼哭；對於心性通達的人，一切法都是通達的，如同指引虛空來顯示其無所不在。既然已經覺悟，又有什麼滯礙和通達可言呢？摒棄一切分別念，斷絕一切增減執著，因此才能達到藥物和疾病都消失，禪定和散亂都融合的境界，消除能所的對立而進入玄妙的宗門，泯滅自性和現象的差別而回歸法界。
我私下認為華嚴的綱要浩瀚深廣，精妙的旨意隱晦難懂，閱讀的人難以探究其根源，尋求的人很少能窮盡其邊際，因此，真空的道理停留在意識層面，始終成為緣慮的場所；實際的真理就在眼前，反而成為名相的境界。現在，我將統攝玄妙的奧義，囊括華嚴的大宗，從經卷的字裡行間發掘真理，在細微之處轉動法輪。對於明智的人來說，功德會立刻增長；對於愚昧的人來說，希望將在多生多世中斷絕；領會宗旨的人，移動山嶽也容易；違背宗旨的人，即使是極小的東西也難以進入。我於是翻閱過去的教誨，參考舊有的篇章，依據三藏（Tripitaka）的玄妙文字，憑藉五乘（Five Vehicles）的精妙旨意，刪減繁瑣的言辭，補全缺失的意義。即使是初次彙集，也並非沒有依據，何況前人的規範已經存在。窮盡自性之海，匯入菩薩的行愿之林，特別提出六個方面，貫通為一種觀法，相互參照而不混雜，統一而清晰，希望使迷惑的人返回正途，使他們的心境如同破曉的太陽。希望修道之君子能夠俯身詳細閱讀。
現在簡略地說明這種觀法，總共分為六個方面：首先，列出名稱；然後，廣泛地辨析。
一、顯一體，指的是自性清凈圓明體。
二、起二用：一者、海印森羅常。
【English Translation】 English version The Contemplation on Returning to the Source by Exhausting Falsehood Based on the Profound Meaning of the Flower Adornment Sutra
Composed by Dharma-藏 (Dharmakośa), a Śrāmaṇa (monk) who translated scriptures at Da Jianfu Temple in the Tang Dynasty
The Buddha's complete teachings are difficult to fathom; even observing a single dust mote can instantly reveal their true essence. The perfect and all-encompassing doctrine is immeasurable; even seeing the slightest detail can fully manifest its principles. However, from the perspective of function to substance, there are indeed differences in manifestation; phenomena rely on principle to appear, naturally possessing a unified form. This is like medicine arising when illness occurs, and wisdom arising when delusion arises; for those attached to illness and delusion, medicine and delusion are both real, like using an empty fist to stop a child's crying; for those whose minds are enlightened, all dharmas are accessible, like pointing to the void to show its omnipresence. Once awakened, what is there to be obstructed or accessible? Abandon all discriminatory thoughts, and sever all attachments to increase or decrease, so that medicine and illness both disappear, and both stillness and chaos merge, eliminating the opposition of subject and object to enter the profound gate, obliterating the differences between self-nature and phenomena to return to the Dharma Realm (Dharmadhatu).
I privately believe that the framework of the Avatamsaka (Flower Adornment Sutra) is vast and profound, and its subtle meaning is obscure and difficult to understand. Those who read it find it difficult to explore its source, and those who seek it rarely exhaust its boundaries. Therefore, the principle of emptiness remains at the level of consciousness, constantly becoming a field of discursive thought; the truth of reality is right before our eyes, but it turns into a realm of names and forms. Now, I will integrate the profound mysteries, encompass the great principles of the Avatamsaka, discover the truth between the lines of the scriptures, and turn the Dharma wheel in the subtle. For the wise, merit will increase immediately; for the ignorant, hope will be cut off for many lifetimes; those who understand the purpose will find it easy to move mountains; those who violate the purpose will find it difficult to enter even the smallest thing. Therefore, I have reviewed past teachings and consulted old chapters, based on the profound texts of the Tripitaka (Three Baskets), relying on the subtle meaning of the Five Vehicles, reducing verbose words and supplementing missing meanings. Even if it is the first time to compile, it is not without basis, and moreover, the norms of the predecessors already exist. Exhaust the sea of self-nature and merge into the forest of Bodhisattva's vows, and specifically put forward six aspects, connecting them into one contemplation, referring to each other without mixing, unified and clear, hoping to make the confused return to the right path, and make their minds like the dawning sun. I hope that the virtuous gentlemen who cultivate the Way can bow down and read it in detail.
Now, I will briefly explain this contemplation, which is divided into six aspects in total: First, list the names; then, broadly analyze.
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Revealing the One Essence, referring to the self-nature pure and perfect bright essence.
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Arising Two Functions: First, the ocean-seal manifests all phenomena constantly.
住用；二者、法界圓明自在用。
三、示三遍：一者、一塵普周法界遍；二者、一塵出生無盡遍；三者、一塵含容空有遍。
四行四德：一者、隨緣妙用無方德；二者、威儀住持有則德；三者、柔和質直攝生德；四者、普代眾生受苦德。
五、入五止：一者、照法清虛離緣止；二者、觀人寂怕絕欲止；三者、性起繁興法爾止；四者、定光顯現無念止；五者、事理玄通非相止。
六、起六觀：一者、攝境歸心真空觀；二者、從心現境妙有觀；三者、心境秘密圓融觀；四者、智身影現眾緣觀；五者、多身入一境像觀；六者、主伴互現帝網觀。
一、顯一體者，謂自性清凈圓明體。然此即是如來藏中法性之體，從本已來性自滿足，處染不垢、修治不凈，故云自性清凈。性體遍照無幽不燭，故曰圓明。又隨流加染而不垢，返流除染而不凈，亦可在聖體而不增，處凡身而不減。雖有隱顯之殊，而無差別之異。煩惱覆之則隱，智慧了之則顯。非生因之所生，唯了因之所了。《起信論》云：「真如自體，有大智慧，光明義故、遍照法界義故、真實識知義故、自性清凈心義故。」廣說如彼，故曰自性清凈圓明體也。
自下依體起二用者，謂依前凈體起於二用。一者、海印森羅常住用。言海印者，
【現代漢語翻譯】 現代漢語譯本 住用：一者，安住（住）和作用（用）；二者，法界（Dharmadhatu，宇宙萬法所依之處）圓滿光明，自在無礙的作用。
三、示三遍：一者，一微塵普遍周遍整個法界；二者，一微塵出生無盡的現象周遍；三者，一微塵含容空（空性）和有（存在）周遍。
四行四德：一者，隨順因緣，巧妙運用，沒有固定模式的德行；二者，威儀莊重，安住於世，遵循法則的德行；三者，性情柔和，品質正直，攝受眾生的德行；四者，普遍代替眾生承受苦難的德行。
五、入五止：一者，觀照諸法清凈虛空，遠離攀緣的止；二者，觀察眾生寂靜安忍，斷絕慾望的止；三者，自性生起，繁榮興盛，自然而然的止；四者，禪定光明顯現，沒有妄念的止；五者，事相和道理玄妙通達，沒有執著于相的止。
六、起六觀：一者，將境界收攝歸於心，證悟空性的觀；二者，從心顯現境界，體悟妙有的觀；三者，心和境界秘密而圓融的觀；四者，智慧的身影顯現，觀察眾緣和合的觀；五者，將多個身體融入一個境界的觀；六者，主體和伴隨互相顯現，如同帝釋天網的觀。
一、顯一體者，指的是自性清凈圓明之體。這個體就是如來藏（Tathagatagarbha，一切眾生皆具的佛性）中法性（Dharmata，諸法的本性）之體，從本來就具足一切，處於染污而不被污染，經過修行而不變得更乾淨，所以叫做自性清凈。自性的本體普遍照耀，沒有幽暗之處不能照到，所以叫做圓明。又隨著世俗流轉增加染污而不被污染，返回本源去除染污而不變得更乾淨，也可以在聖人的身體上不增加什麼，處於凡夫的身體上也不減少什麼。雖然有隱沒和顯現的不同，卻沒有本質上的差別。煩惱覆蓋它就隱沒，智慧明瞭它就顯現。不是由生因所生，只是由了因所了。《起信論》（Awakening of Faith in the Mahayana）中說：『真如（Tathata，事物的真實如是性）自體，有大智慧，光明義故，遍照法界義故，真實識知義故，自性清凈心義故。』詳細的解釋就像《起信論》所說，所以叫做自性清凈圓明體。
下面根據這個本體生起兩種作用，指的是依靠前面的清凈本體生起兩種作用。一者，海印（Samudramudra，如大海般含藏一切）森羅萬象常住的作用。說到海印，
【English Translation】 English version Dwelling and Function: First, dwelling (住) and function (用); second, the Dharmadhatu (法界, the realm of all phenomena) is perfectly clear and bright, with unhindered and free function.
Three Manifestations of Universality: First, one dust particle universally pervades the entire Dharmadhatu; second, one dust particle gives rise to endless phenomena that pervade; third, one dust particle contains emptiness (空性) and existence (存在) that pervade.
Four Practices and Four Virtues: First, adapting to conditions, skillfully applying, and having virtues without a fixed pattern; second, having dignified conduct, dwelling in the world, and following the rules of virtue; third, having a gentle nature, upright qualities, and embracing sentient beings virtue; fourth, universally enduring suffering on behalf of sentient beings virtue.
Five Entries into Cessation: First, illuminating the Dharma as pure and empty, ceasing from clinging; second, observing beings as peaceful and patient, ceasing from desires; third, the nature arises, flourishes, and naturally ceases; fourth, the light of Samadhi manifests, ceasing from thoughts; fifth, phenomena and principles are profoundly understood, ceasing from attachment to forms.
Six Arising Contemplations: First, gathering the realm back to the mind, contemplating emptiness; second, from the mind manifesting the realm, contemplating wondrous existence; third, the mind and realm are secretly and perfectly integrated contemplation; fourth, the shadow of wisdom manifests, observing the conditions coming together contemplation; fifth, merging multiple bodies into one realm contemplation; sixth, the main and accompanying mutually manifest, like Indra's net contemplation.
First, manifesting the One Body refers to the self-nature pure, clear, and perfect body. This body is the Dharmata (法性, the nature of all dharmas) within the Tathagatagarbha (如來藏, the womb of the Tathagata, the Buddha-nature inherent in all beings), which has been complete from the beginning. It is not defiled by being in defilement, nor does it become cleaner through cultivation, hence it is called self-nature pure. The essence of the nature universally illuminates, and there is no darkness that it cannot illuminate, hence it is called perfect clarity. Furthermore, it is not defiled by adding defilement as it flows with the world, nor does it become cleaner by removing defilement as it returns to the source. It does not increase in the body of a sage, nor does it decrease in the body of a mortal. Although there are differences in concealment and manifestation, there is no difference in essence. It is concealed when covered by afflictions, and it is revealed when understood by wisdom. It is not born from a cause of birth, but only understood by a cause of understanding. The Awakening of Faith in the Mahayana says: 'The self-essence of Suchness (Tathata, 事物的真實如是性) has great wisdom, because of the meaning of light, because of the meaning of universally illuminating the Dharmadhatu, because of the meaning of truly knowing, because of the meaning of self-nature pure mind.' The detailed explanation is as described in the Awakening of Faith, hence it is called the self-nature pure, clear, and perfect body.
Below, based on this body, two functions arise, referring to the arising of two functions based on the preceding pure body. First, the Samudramudra (海印, ocean seal, like the ocean containing everything) of myriad phenomena constantly abiding function. Speaking of Samudramudra,
真如本覺也。妄盡心澄萬象齊現，猶如大海因風起浪，若風止息，海水澄清無象不現。《起信論》云：「無量功德藏，法性真如海。」所以名為海印三昧也。《經》云：「森羅及萬象，一法之所印。」言一法者，所謂一心也，是心即攝一切世間出世間法，即是一法界大總相法門體，唯依妄念而有差別，若離妄念唯一真如，故言海印三昧也。《華嚴經》云：「或現童男童女形，天龍及以阿修羅，乃至摩睺羅伽等，隨其所樂悉令見，眾生形相各不同，行業音聲亦無量，如是一切皆能現，海印三昧威神力。」依此義故，名海印三昧也。
二者、法界圓明自在用，是華嚴三昧也，謂廣修萬行稱理成德，普周法界而證菩提。言華嚴者，華有結實之用，行有感果之能。今則託事表彰，所以舉華為喻。嚴者，行成果滿契理稱真，性相兩亡、能所俱絕，顯煥炳著，故名嚴也。良以非真流之行無以契真，何有飾真之行不從真起！此則真該妄末，行無不修，妄徹真源相無不寂，故曰法界圓明自在用也。《華嚴經》云：「嚴凈不可思議剎，供養一切諸如來，放大光明無有邊，度脫眾生亦無限，施戒忍進及禪定，智慧方便神通等，如是一切皆自在，以佛華嚴三昧力。」依此義故，名華嚴三昧也。
三、示三遍者，謂依前二用，一一
【現代漢語翻譯】 現代漢語譯本 真如本覺（Tathata-mulajnana）也。妄念止息，心如明鏡，萬象同時顯現，猶如大海因風而起波浪，如果風平浪靜，海水澄清，所有的景象都會顯現。《起信論》說：『無量功德藏，法性真如海。』所以稱為海印三昧（Samudramudra-samadhi）。《經》中說：『森羅萬象，一法所印。』所說的一法，就是一心，此心涵蓋一切世間和出世間法，即是一法界大總相法門之本體，只是因為妄念而有差別，如果脫離妄念，就只有真如，所以稱為海印三昧。《華嚴經》說：『或現童男童女形，天龍及以阿修羅（Asura），乃至摩睺羅伽（Mahoraga）等，隨其所樂悉令見，眾生形相各不同，行業音聲亦無量，如是一切皆能現，海印三昧威神力。』依據這個意義，所以稱為海印三昧。 二者、法界圓明自在用，是華嚴三昧（Avatamsaka-samadhi）也，指廣泛修習各種善行，與真理相應而成就功德，普遍周遍法界而證得菩提（Bodhi）。所說華嚴，華有結果實的作用，行有感應果報的能力。現在借用事物來表達彰顯，所以用華來比喻。嚴，指修行成果圓滿，與真理相符，性相兩方面都消失，能與所都斷絕，明顯而顯著，所以稱為嚴。實在是因為不從真如流出的修行無法契合真如，哪裡有修飾真如的修行不是從真如生起的！這樣，真如涵蓋妄念的末端，所有的修行沒有不修習的，妄念徹悟真如的本源，所有的現象沒有不寂靜的，所以說『法界圓明自在用』。《華嚴經》說：『嚴凈不可思議剎，供養一切諸如來（Tathagata），放大光明無有邊，度脫眾生亦無限，施戒忍進及禪定（Dhyana），智慧方便神通等，如是一切皆自在，以佛華嚴三昧力。』依據這個意義，所以稱為華嚴三昧。 三、示三遍者，謂依前二用，一一
【English Translation】 English version This is True Thusness Original Enlightenment (Tathata-mulajnana). When delusion ceases and the mind becomes clear, all phenomena appear simultaneously, like waves arising on the ocean due to the wind. If the wind stops, the seawater becomes clear, and all phenomena are reflected without exception. The Awakening of Faith says: 'Limitless is the treasury of merit and virtue, the Dharma-nature is the ocean of True Thusness.' Therefore, it is called the Samudramudra-samadhi (Ocean Seal Samadhi). The Sutra says: 'All of existence and myriad phenomena are sealed by the One Dharma.' This One Dharma refers to the One Mind, which encompasses all mundane and supramundane dharmas. It is the essence of the Great Totality Dharma-door of the One Dharma Realm, differentiated only by deluded thoughts. If one is free from deluded thoughts, there is only True Thusness. Therefore, it is called the Samudramudra-samadhi. The Avatamsaka Sutra says: 'Sometimes appearing as boys and girls, as devas (gods), nagas (dragons), and asuras (demons), even as mahoragas (great serpents), they appear to each according to their liking. The forms of sentient beings are all different, their actions and sounds are also immeasurable. All of these can be manifested by the majestic power of the Samudramudra-samadhi.' Based on this meaning, it is called the Samudramudra-samadhi. Secondly, the perfect, luminous, and unhindered function of the Dharma Realm is the Avatamsaka-samadhi (Flower Garland Samadhi). This refers to extensively cultivating myriad practices, perfecting virtues in accordance with principle, universally pervading the Dharma Realm, and attaining Bodhi (enlightenment). 'Avatamsaka' means that flowers have the function of bearing fruit, and practices have the ability to produce results. Now, we use things to express and manifest, so we use flowers as a metaphor. 'Adornment' (嚴) means that the results of practice are complete and perfect, in accordance with principle and true to reality. Both nature and appearance disappear, and both the subject and object are extinguished, manifesting brilliantly and clearly. Therefore, it is called 'adornment.' Truly, practices that do not flow from True Thusness cannot accord with True Thusness. How can practices that adorn True Thusness not arise from True Thusness! Thus, True Thusness encompasses the ends of delusion, and there is no practice that is not cultivated. Delusion thoroughly penetrates the source of True Thusness, and there is no phenomenon that is not still. Therefore, it is said, 'the perfect, luminous, and unhindered function of the Dharma Realm.' The Avatamsaka Sutra says: 'Adorning and purifying inconceivable lands, making offerings to all Tathagatas (Buddhas), emitting great light without limit, liberating sentient beings without end, giving, upholding precepts, patience, diligence, and dhyana (meditation), wisdom, skillful means, spiritual powers, and so on, all of these are unhindered, by the power of the Buddha's Avatamsaka-samadhi.' Based on this meaning, it is called the Avatamsaka-samadhi. Third, 'showing the three pervasions' means relying on the previous two functions, one by one
用中普周法界，故云遍也。言三遍者：一者、一塵普周法界遍。謂塵無自性攬真成立，真既無邊塵亦隨爾。《經》云：「華藏世界所有塵，一一塵中見法界，寶光現佛如雲集，此是如來剎自在。」準此義故，當知一塵普周法界也。
二者、一塵出生無盡遍。謂塵無自體，起必依真，真如既具恒沙眾德，依真起用亦復萬差。《起信論》云：「真如者，自體有常樂我凈義故，清涼不變自在義故，具足如是過恒沙功德，乃至無有所少義故。」《經》云：「如此華藏世界海中，無問若山若河乃至樹林塵毛等處，一一無不皆是稱真如法界具無邊德。」依此義故，當知一塵，即理即事、即人即法、即彼即此、即依即正、即染即凈、即因即果、即同即異、即一即多、即廣即狹、即情即非情、既三身即十身。何以故？理事無礙、事事無礙，法如是故、十身互作自在用故，唯普眼之境界也。如上事相之中，一一更互相容相攝，各具重重無盡境界也。《經》云：「一切法門無盡海，同會一法道場中，如是法性佛所說，智眼能明此方便。」
問：「據其所說，則一塵之上，理無不顯、事無不融，文無不釋、義無不通。今時修學之徒，云何曉悟達于塵處頓決群疑？且於一塵之上，何者是染？云何名凈？何者為真？何者稱俗？何者名
【現代漢語翻譯】 現代漢語譯本：用中普周法界（指整個宇宙），所以說是『遍』。所說的三遍是：第一，一塵普周法界遍。意思是說，微塵沒有自性，依附於真如而成立，真如既然沒有邊際，微塵也隨之如此。《華嚴經》說：『華藏世界所有的微塵，每一個微塵中都能見到法界，寶光顯現佛陀如雲聚集，這是如來的剎土自在。』依據這個意思，應當知道一塵普周法界。 第二，一塵出生無盡遍。意思是說，微塵沒有自體，生起必定依靠真如，真如既然具有恒河沙數般的功德，依真如而生起的作用也千差萬別。《起信論》說：『真如，自體具有常、樂、我、凈的意義，清涼不變自在的意義，具足像恒河沙數一樣多的功德，乃至沒有絲毫欠缺的意義。』《華嚴經》說：『如此華藏世界海中，無論山、河，乃至樹林塵毛等處，沒有一處不是稱合真如法界，具足無邊功德。』依據這個意思，應當知道一塵，即是理也是事，即是人也是法，即是彼也是此，即是依也是正，即是染也是凈，即是因也是果，即是同也是異，即是一也是多，即是廣也是狹，即是有情也是非情，既然三身即是十身。為什麼呢？因為理事無礙、事事無礙，法就是這樣，十身互相作用自在的緣故，唯有普眼（指佛的智慧之眼）的境界才能達到。如上面的事相之中，每一個都互相容納相攝，各自具有重重無盡的境界。《華嚴經》說：『一切法門無盡海，同會一法道場中，如是法性佛所說，智眼能明此方便。』 問：依照你所說的，那麼一塵之上，道理沒有不顯現的，事相沒有不融合的，文字沒有不解釋的，意義沒有不通達的。現在修學的人，如何才能曉悟通達于微塵之處，從而頓然解決各種疑惑？而且在一塵之上，什麼是染？什麼叫做凈？什麼是真？什麼叫做俗？什麼叫做
【English Translation】 English version: It uses the universally pervasive Dharmadhatu (the entire universe), hence the term 'pervasive'. The three pervasions mentioned are: First, one dust particle universally pervades the Dharmadhatu. This means that a dust particle has no self-nature, it is established by relying on True Thusness (Tathata), and since True Thusness is boundless, the dust particle is also like that. The Sutra says: 'In every dust particle of the Flower Adornment World, one sees the Dharmadhatu, the Buddha appears with jeweled light like gathering clouds, this is the sovereign realm of the Tathagata.' According to this meaning, one should know that one dust particle universally pervades the Dharmadhatu. Second, one dust particle gives rise to endless pervasions. This means that a dust particle has no self-entity, its arising must rely on True Thusness, and since True Thusness possesses countless virtues like the sands of the Ganges, the functions arising from relying on True Thusness are also infinitely diverse. The Awakening of Faith says: 'True Thusness, its self-entity has the meaning of permanence, bliss, self, and purity, the meaning of coolness, immutability, and freedom, it possesses such virtues as numerous as the sands of the Ganges, even to the meaning of lacking nothing.' The Sutra says: 'In this Flower Adornment World Sea, whether it be mountains, rivers, or even trees, forests, dust, hairs, etc., every single place is in accordance with the True Thusness Dharmadhatu, possessing boundless virtues.' According to this meaning, one should know that one dust particle is both principle and phenomenon, both person and dharma, both that and this, both dependent and independent, both defiled and pure, both cause and effect, both same and different, both one and many, both broad and narrow, both sentient and non-sentient, since the three bodies are the ten bodies. Why? Because principle and phenomenon are unobstructed, phenomenon and phenomenon are unobstructed, the Dharma is like this, the ten bodies interact freely, only the realm of the Universal Eye (Buddha's eye of wisdom) can reach it. In the above phenomena, each one mutually contains and embraces each other, each possessing layers upon layers of endless realms. The Sutra says: 'All Dharma gates are an endless sea, converging in the Dharma assembly of one Dharma, such is the Dharma-nature spoken by the Buddha, the eye of wisdom can illuminate this expedient.' Question: According to what you have said, then on one dust particle, no principle is not revealed, no phenomenon is not integrated, no text is not explained, no meaning is not understood. Now, how can those who are studying and practicing understand and penetrate the place of a dust particle, thereby suddenly resolving all doubts? And on one dust particle, what is defilement? What is called purity? What is truth? What is called mundane? What is called
生死？何者名涅槃？云何名煩惱？云何名菩提？云何名小乘法？云何名大乘法？請垂開決，聞所未聞！」
答：「大智圓明睹纖毫而周性海，真源朗現處一塵而耀全身。萬法起必同時一際，理無前後。何以故？由此一塵虛相能翳于真，即是染也。由此塵相空無所有，即是凈也。由此塵性本體同如，即是真也。由此塵相緣生幻有，即是俗也。由於塵相念念遷變，即是生死。由觀塵相生滅相盡空無有實，即是涅槃。由塵相大小皆是妄心分別，即是煩惱。由塵相體本空寂緣慮自盡，即是菩提。由塵相體無遍計，即是小乘法也。由塵性無生無滅依他似有，即是大乘法也。如是略說，若具言之，假使一切眾生懷疑各異，一時同問如來，如來唯以一塵字而為解釋，宜深思之。」
《經》云：「一切法門無盡海，一言演說盡無餘。」依此義故，名一塵出生無盡遍。
三者、一塵含容空有遍。謂塵無自性即空也，幻相宛然即有也。良由幻色無體必不異空，真空具德徹于有表。觀色即空，成大智而不住生死；觀空即色，成大悲而不住涅槃；以色空無二，悲智不殊，方為真實也。《寶性論》云：「道前菩薩於此真空妙有，猶有三疑：一者、疑空滅色，取斷滅空。二者、疑空異色，取色外空。三者、疑空是物，取空為有。
【現代漢語翻譯】 生死是什麼？什麼叫做涅槃（Nirvana，解脫）？什麼叫做煩惱（Kleshas，精神上的痛苦）？什麼叫做菩提（Bodhi，覺悟）？什麼叫做小乘法（Hinayana，個體解脫之道）？什麼叫做大乘法（Mahayana，普度眾生之道）？請您慈悲開示，讓我聽聞前所未聞的道理！'
回答：'偉大的智慧圓滿光明，能洞察細微之處而周遍于自性之海，真實的本源明朗顯現，在一粒微塵中照耀全身。萬法的生起必定同時存在於一個界限之內，道理上沒有先後之分。為什麼這麼說呢？因為這一粒微塵的虛幻之相能夠遮蔽真實，這就是染污。因為這微塵之相空無所有，這就是清凈。因為這微塵的自性本體相同如一，這就是真諦。因為這微塵之相由因緣而生，虛幻而有，這就是世俗。因為這微塵之相念念遷變，這就是生死。如果觀察微塵之相，生滅之相窮盡，空無所有，這就是涅槃。因為微塵之相，無論大小，都是虛妄之心的分別，這就是煩惱。因為微塵的本體本來空寂，因緣思慮自然止息，這就是菩提。因為微塵之相本體沒有普遍的計度分別，這就是小乘法。因為微塵的自性不生不滅，依他而似有，這就是大乘法。這樣簡略地說，如果要詳細地說，假使一切眾生懷疑各不相同，一時共同向如來提問，如來只用一個'塵'字來解釋，應該深入思考。'
《經》中說：'一切法門無盡如大海，一言演說窮盡無遺漏。'依據這個意義，叫做一塵出生無盡遍。
第三，一塵含容空有遍。所謂微塵沒有自性就是空，虛幻之相宛然存在就是有。正是因為虛幻的色相沒有實體，必定不異於空，真空具備功德，徹照于有之外表。觀察色就是空，成就大智慧而不執著于生死；觀察空就是色，成就大悲心而不執著于涅槃；因為色和空沒有二致，悲和智沒有差別，才算是真實。《寶性論》（Ratnagotravibhāga，又名《如來藏論》）中說：'道前的菩薩對於這真空妙有，還有三種疑惑：第一，懷疑空會消滅色，執取斷滅空。第二，懷疑空異於色，執取色之外的空。第三，懷疑空是實物，執取空為實有。'
【English Translation】 'What is birth and death? What is called Nirvana (解脫)? What is called Kleshas (精神上的痛苦)? What is called Bodhi (覺悟)? What is called Hinayana (個體解脫之道)? What is called Mahayana (普度眾生之道)? Please have compassion and enlighten me, so I may hear what I have never heard before!'
The answer: 'Great wisdom is perfectly bright, able to see the smallest detail and pervade the sea of self-nature. The true source clearly appears, shining throughout the entire body in a single speck of dust. The arising of all dharmas must simultaneously exist within one boundary; in principle, there is no before or after. Why is this so? Because the illusory appearance of this single speck of dust can obscure the truth, and this is defilement. Because this appearance of dust is empty and without anything, this is purity. Because the self-nature of this dust is the same and identical, this is the truth. Because this appearance of dust arises from conditions and is illusory, this is the mundane. Because this appearance of dust constantly changes, this is birth and death. If one observes the appearance of dust, the appearance of arising and ceasing is exhausted, empty, and without reality, this is Nirvana. Because the appearance of dust, whether large or small, is the discrimination of the deluded mind, this is Kleshas. Because the essence of dust is originally empty and still, conditioned thoughts naturally cease, this is Bodhi. Because the appearance of dust has no universal calculation or discrimination, this is Hinayana. Because the self-nature of dust is neither born nor dies, and appears to exist dependently, this is Mahayana. This is a brief explanation. If explained in detail, even if all sentient beings have different doubts, and simultaneously ask the Tathagata (如來), the Tathagata would only use the single word 'dust' to explain. One should contemplate this deeply.'
The Sutra (經) says: 'All Dharma gates are as endless as the sea, one word explains them all without omission.' According to this meaning, it is called 'one dust gives birth to endless pervasiveness.'
Third, one dust contains and encompasses emptiness and existence everywhere. That the dust has no self-nature is emptiness, and the illusory appearance is clearly present is existence. It is precisely because the illusory form has no substance that it must not be different from emptiness, and true emptiness possesses virtues that illuminate beyond the appearance of existence. Observing form as emptiness, one achieves great wisdom and does not dwell in birth and death; observing emptiness as form, one achieves great compassion and does not dwell in Nirvana; because form and emptiness are not two, and compassion and wisdom are not different, this is the truth. The Ratnagotravibhāga (寶性論) says: 'Bodhisattvas (菩薩) before the path still have three doubts about this true emptiness and wonderful existence: First, they doubt that emptiness will extinguish form, grasping onto annihilation emptiness. Second, they doubt that emptiness is different from form, grasping onto emptiness outside of form. Third, they doubt that emptiness is a real thing, grasping onto emptiness as real existence.'
」今此釋云，色是幻色必不礙空，空是真空必不礙色；若礙於色即是斷空，若礙於空即是實色。如一塵既具如上真空妙有，當知一一塵等亦爾。若證此理，即得塵含十方無虧大小，念包九世延促同時，故得殊勝微言纖毫彰于圓教，奇特聖眾輕埃現於全軀，迥超言慮之端，透出筌罤之表。《經》云：「如有大經卷，量等三千界，在於一塵內，一切塵亦然。有一聰慧人，凈眼普明見，破塵出經卷，廣饒益眾生」等。若據理而言，即塵眾生妄計經卷即大智圓明，智體既其無邊，故曰量等三千界。依此義故，名一塵含容空有遍也。
自下依此能遍之境而行四德，謂依前一塵能遍之境，而修四種行德。
一者、隨緣妙用無方德。謂依真起用，廣利群生。眾生根器不等、受解萬差、樂欲不同，應機授法，應病與藥令得服行，《維摩經》中具明斯義。又以大悲故，名曰隨緣；以大智故，名為妙用；又大壞假名而常度眾生。故曰隨緣了知眾生性空，實無度者名為妙用；又理即事故名隨緣，事即理故名妙用；又真不違俗故隨緣，俗不違真故妙用；又依本起末故隨緣，攝末歸本故妙用。良以法無分齊，起必同時，真理不礙萬差，顯應無非一際，用則波騰鼎沸，全真體以執行；體則鏡凈水澄，舉隨緣而會寂。若㬢光之流彩，無心
【現代漢語翻譯】 現代漢語譯本： 現在解釋這段話，『色』（rūpa，物質現象）是幻化的色，必定不妨礙『空』（śūnyatā，空性）；『空』是真空，必定不妨礙『色』。如果妨礙了色，那就是斷滅空；如果妨礙了空，那就是實有色。就像一粒微塵就具備了上述的真空妙有，應當知道每一粒微塵等也是如此。如果證得了這個道理，就能得到微塵包含十方而沒有大小的虧缺，一念包含過去、現在、未來九世的時間長短同時存在。所以才能得到殊勝微妙的語言，在細微之處彰顯圓滿的教義；奇特的聖眾，在輕微的塵埃中顯現整個身軀，遠遠超越了言語思慮的邊際，透出捕魚的竹器之外。《經》中說：『如果有一部大經卷，大小等同三千大千世界，存在於一粒微塵之內，一切微塵也是這樣。有一位聰慧的人，用清凈的眼睛普遍明瞭地看見，打破微塵取出經卷，廣泛地饒益眾生』等等。如果從理上來說，就是微塵中的眾生妄自認為的經卷，就是大智慧的圓滿光明，智慧的本體既然是無邊的，所以說大小等同三千大千世界。依據這個意義，所以說一粒微塵包含容納了空有，周遍一切。
下面依據這個能周遍的境界而修行四德，就是依據前面一塵能周遍的境界，而修習四種行德。
第一，隨緣妙用無方德。就是依據真如而起妙用，廣泛地利益眾生。眾生的根器不同、接受理解的程度千差萬別、喜好慾望不同，就應該隨機施教，應病與藥，使他們能夠服用修行，《維摩經》中詳細地闡明了這個意義。又因為有大悲心，所以叫做隨緣；因為有大智慧，所以叫做妙用；又徹底破除虛假的名稱而經常度化眾生。所以說隨緣就是了知眾生的自性本空，實際上沒有被度化的人，這叫做妙用；又理就是事，所以叫做隨緣，事就是理，所以叫做妙用；又真諦不違背俗諦，所以隨緣，俗諦不違背真諦，所以妙用；又依據根本而生出末端，所以隨緣，收攝末端歸於根本，所以妙用。實在是由於法沒有界限，生起必定同時，真理不妨礙萬千差別，顯現應化沒有不是同一實際，用的時候波濤洶涌，完全以真如本體來執行；本體就像鏡子一樣清凈，水一樣澄澈，舉起隨緣而歸於寂靜。就像陽光的流彩，沒有心識。
【English Translation】 English version: Now, this explanation says that 『rūpa』 (form, material phenomena) is illusory form, which certainly does not obstruct 『śūnyatā』 (emptiness); 『śūnyatā』 is true emptiness, which certainly does not obstruct 『rūpa』. If it obstructs rūpa, then it is annihilationist emptiness; if it obstructs śūnyatā, then it is substantial form. Just as a single dust mote possesses the above-mentioned true emptiness and wonderful existence, it should be known that each and every dust mote is also like this. If one realizes this principle, then one obtains the dust mote containing the ten directions without any deficiency in size, and a single thought encompassing the past, present, and future nine periods of time, with their lengths and shortnesses existing simultaneously. Therefore, one can obtain the supremely subtle words, with the most minute details manifesting the perfect teaching; the extraordinary holy assembly, with the slightest dust mote revealing the entire body, far surpassing the limits of words and thoughts, and breaking through the confines of the fishing basket. The Sutra says: 『If there is a great Sutra scroll, its size equal to three thousand worlds, contained within a single dust mote, and all dust motes are also like this. There is a wise person, with pure eyes universally and clearly seeing, breaking open the dust mote and taking out the Sutra scroll, extensively benefiting sentient beings,』 and so on. If speaking according to principle, the Sutra scroll that sentient beings in the dust mote falsely conceive is the great wisdom of perfect enlightenment. Since the substance of wisdom is boundless, it is said to be equal in size to three thousand great chiliocosms. According to this meaning, it is said that a single dust mote contains and encompasses emptiness and existence, pervading all.
Below, based on this all-pervading realm, one practices the four virtues, which means based on the aforementioned realm of a single dust mote that can pervade everything, one cultivates four kinds of virtuous practices.
First, the virtue of adapting to conditions with wonderful function and without fixed direction. This means arising from true reality and employing function to broadly benefit sentient beings. Sentient beings have different capacities, varying degrees of understanding, and different desires. One should teach the Dharma according to their needs and prescribe medicine according to their illnesses, enabling them to take and practice it. The Vimalakirti Sutra clearly explains this meaning. Furthermore, because of great compassion, it is called adapting to conditions; because of great wisdom, it is called wonderful function; moreover, one thoroughly destroys false names while constantly liberating sentient beings. Therefore, it is said that adapting to conditions means understanding that the nature of sentient beings is empty, and in reality, there is no one being liberated, which is called wonderful function; also, principle is identical to phenomena, so it is called adapting to conditions, and phenomena is identical to principle, so it is called wonderful function; also, true reality does not contradict conventional reality, so it is adapting to conditions, and conventional reality does not contradict true reality, so it is wonderful function; also, arising from the root and producing the branches, so it is adapting to conditions, and gathering the branches back to the root, so it is wonderful function. Indeed, because the Dharma has no boundaries, its arising must be simultaneous, true reality does not obstruct myriad differences, and manifestations are all within the same reality. When functioning, it is like waves surging and boiling, fully utilizing the true essence to operate; the essence is like a mirror, clear and water-like, raising adaptation to conditions and returning to stillness. It is like the flowing colors of sunlight, without intention.
而朗十方；如明鏡之端形，不動而呈萬像。故曰隨緣妙用無方德也。
二者、威儀住持有則德。謂行住坐臥四威儀也。大乘八萬，小乘三千，為住持之楷模，整六和之紊緒，出三界之梯隥，越苦海之迅航，拯物導迷莫斯為最。但以金容匿彩、正教陵夷，傳授澆訛師於己見，致使教無綱紀，濫挹淳流，得失齊舉，妄參真凈，故令初學觸事成非，不依經律，混亂凡情，自陷陷他，甚可悲矣。故《瑜伽論》云：「非大沈非小浮，常住于正念根本眷屬，凈修梵行。」《華嚴經》云：「戒是無上菩提本，應當具足持凈戒。」《梵網經》云：「微塵菩薩眾，由是成正覺。」《起信論》云：「以知法性體無毀禁，是故隨順法性行屍波羅蜜，所謂不殺、不盜、不淫、不妄語，遠離貪瞋欺詐、諂曲邪見，亦應遠離憒鬧，少欲知足，乃至小罪心生大怖，不得輕於如來所制禁戒，常護譏嫌不令眾生妄起過罪。」用此威儀住持以化眾生也。
問：「準上文所說，真如一相，佛體無二，具足一切功德者，何故要須威儀等戒行耶？」
答：「譬如大摩尼寶體性明凈，久被塵累，而有粗穢之垢。若人唯念寶性，不以種種磨治，終不得凈。真如之法體性空凈，久被無明煩惱垢染。若人唯念真如，不以持戒定慧種種熏修，終無凈時。準
【現代漢語翻譯】 現代漢語譯本： 朗照十方，如同明鏡的正面，雖然不動，卻能顯現萬象。所以說，隨順因緣的妙用，具有不可思議的功德。 第二，威儀住持有法則的功德。指的是行、住、坐、臥這四種威儀。大乘的八萬細行，小乘的三千威儀，是作為住持的楷模，整理六和敬的紊亂，是超出三界的階梯，是超越苦海的快速航船，拯救眾生，引導迷途，沒有比這更好的了。但是因為佛像的光彩被掩蓋，正法衰落，傳授的人以自己的見解來歪曲教義，導致佛教沒有綱紀，純正的教義被混淆，得與失不分，虛妄地摻雜在真實清凈之中，所以讓初學者處處犯錯，不依據經律，用凡夫的情感來擾亂，自己墮落也讓別人墮落，真是可悲啊。所以《瑜伽師地論》（Yoga論）說：『不應該像大的東西一樣沉沒，也不應該像小的東西一樣漂浮，應該常常安住在正念的根本眷屬中，清凈地修習梵行。』《華嚴經》（Avatamsaka Sutra）說：『戒是無上的菩提之根本，應當具足地持守清凈的戒律。』《梵網經》（Brahmajala Sutra）說：『微塵一般的菩薩眾，都是因為持戒而成就正覺。』《起信論》（Awakening of Faith）說：『因為知道法性的本體沒有毀壞禁戒，所以隨順法性而行屍波羅蜜（Śīla-pāramitā，戒波羅蜜），也就是不殺生、不偷盜、不邪淫、不妄語，遠離貪婪、嗔恨、欺詐、諂媚、邪見，也應該遠離喧鬧，少欲知足，乃至對於小的罪過，心中也生起大的恐懼，不能輕視如來所制定的禁戒，常常守護，不讓眾生妄起過錯。』用這種威儀住持來教化眾生。 問：『按照上面所說的，真如只有一個相，佛的本體沒有兩個，具足一切功德，為什麼還需要威儀等戒行呢？』 答：『譬如大的摩尼寶（Mani，如意寶珠），體性明亮清凈，但是長久被塵土覆蓋，所以有粗糙污穢的垢。如果人只念寶的體性，不用各種方法來磨礪擦拭，最終不能得到清凈。真如的法體性空寂清凈，長久被無明煩惱的污垢染污。如果人只念真如，不用持戒、禪定、智慧等各種方法來熏修，最終沒有清凈的時候。』
【English Translation】 English version: It illuminates the ten directions; like the surface of a bright mirror, it presents all phenomena without moving. Therefore, it is said that the wonderful function of following conditions has immeasurable merit. Secondly, the dignified conduct of abiding has the merit of rules. This refers to the four dignities of walking, standing, sitting, and lying down. The eighty thousand minor precepts of the Mahayana and the three thousand minor precepts of the Hinayana serve as models for abiding, organizing the disordered threads of the six harmonies, serving as a ladder out of the three realms, and a swift ship across the sea of suffering. There is nothing better than this for rescuing beings and guiding the lost. However, because the splendor of the Buddha's image is concealed, the true teachings are declining, and those who transmit the teachings distort them with their own views, the teachings lack discipline, pure streams are mixed, gains and losses are treated equally, and falsehood is mixed with truth and purity. This causes beginners to make mistakes in everything they do, not following the sutras and precepts, confusing things with mundane emotions, causing themselves and others to fall, which is very sad. Therefore, the Yogaśāstra says: 'One should not sink like a large object, nor float like a small object, but should always abide in the fundamental retinue of right mindfulness, purely cultivating Brahma-conduct.' The Avatamsaka Sutra says: 'Precepts are the root of unsurpassed Bodhi; one should fully uphold pure precepts.' The Brahmajala Sutra says: 'The multitude of Bodhisattvas like dust motes attain perfect enlightenment because of this.' The Awakening of Faith says: 'Because one knows that the nature of Dharma is without violation of prohibitions, therefore one follows the nature of Dharma and practices Śīla-pāramitā (perfection of morality), which is not killing, not stealing, not engaging in sexual misconduct, not lying, staying away from greed, hatred, deceit, flattery, and wrong views. One should also stay away from noisy places, be content with little desire, and even for small offenses, one should have great fear in one's heart, and one should not despise the prohibitions established by the Tathagata, and one should always guard against criticism, not allowing beings to falsely create transgressions.' Use this dignified conduct of abiding to transform sentient beings. Question: 'According to what was said above, the True Thusness (Tathātā) has only one aspect, the Buddha's body is not two, and it is complete with all merits. Why is it necessary to have dignified conduct and precepts?' Answer: 'For example, a great Mani jewel (Mani, wish-fulfilling jewel) is bright and pure in its essence, but it has been covered with dust for a long time, so it has coarse and filthy dirt. If a person only thinks of the jewel's essence and does not polish it in various ways, he will never be able to obtain purity. The Dharma-body of True Thusness is empty and pure in its essence, but it has been defiled by the dirt of ignorance and afflictions for a long time. If a person only thinks of True Thusness and does not cultivate it with various methods such as upholding precepts, meditation, and wisdom, there will never be a time of purity.'
此義故，理須持戒也。」
問：「出家五眾，超然出俗可具威儀。在家之流身纏俗網，寧無愆犯？」
答：「出家之輩自有嚴科，在家之儔通持五戒。夫三歸五戒者，蓋是出苦海之津樑，趣涅槃之根本，作毗尼之漸次，為七眾之崇基，萬善藉此而生，寔佛法之平地。《經》云：『尸羅不清凈，三昧不現前。』當知戒為定體，慧為定用，三學圓備即證菩提。」
《四分律》云：「第一持戒不毀犯，比丘威儀自端嚴，怨家之人不能近，若不如法即被訶。」依此義理，故云威儀住持有則德。
三者、柔和質直攝生德。謂大智照真名為質直，大悲救物故曰柔和；又質直者，約本性不遷；柔和者，約隨流不滯，柔則伏滅煩惱，和則順理修行，用茲調和之法，以攝眾生也。又質直者，體無妄偽言行相符，蘊德居懷不拘名利，輕金若塊，重教逾珍，但為正業調生，速愿自他圓滿，故曰柔和質直攝生德也。
四者、普代眾生受苦德。謂修諸行法不為自身，但欲廣利群生冤親平等，普令斷惡備修萬行速證菩提。又菩薩大悲大愿以身為質(音致)，於三惡趣，救贖一切受苦眾生要令得樂，盡未來際心無退屈，不于眾生希望毛髮報恩之心。《華嚴經》云：「廣大悲云遍一切，捨身無量等剎塵，以昔劫海修行力
【現代漢語翻譯】 現代漢語譯本：因此，理應堅持戒律。」
問：『出家的五種僧眾，超脫世俗，自然具備威儀。在家的信徒身陷世俗的羅網，難道沒有過失和違犯嗎？』
答：『出家之人自有嚴格的戒律，在家人則普遍持守五戒。這三皈五戒，乃是脫離苦海的津樑，趨向涅槃的根本，作為毗尼（Vinaya，戒律）的漸進次第，是七眾弟子的崇高基礎，一切善行都由此而生，實在是佛法的平坦之地。《經》中說：『尸羅（Śīla，戒）不清凈，三昧（Samādhi，定）就不會顯現。』應當知道，戒是定的本體，慧是定的作用，戒、定、慧三學圓滿具備，就能證得菩提。』
《四分律》中說：『第一是持戒不毀犯，比丘（Bhikṣu，出家男眾）的威儀自然端正莊嚴，怨家仇敵都不能靠近，如果不如法，就會被呵斥。』依據這個道理，所以說威儀住持有法則有德行。
三是、柔和質直的攝受眾生之德。所謂大智慧照見真理名為質直，大慈悲救度眾生所以說柔和；又質直，是就本性不改變而言；柔和，是就隨順世流而不滯留而言，柔和就能降伏消滅煩惱，和順就能順應真理修行，用這種調和的方法，來攝受眾生。又質直，是說本體沒有虛妄虛假，言行一致，蘊藏美德在心中，不拘泥於名利，輕視金錢如同土塊，重視教法超過珍寶，只爲了正當的事業調伏眾生，迅速希望自己和他人圓滿，所以說柔和質直是攝受眾生之德。
四是、普遍代替眾生承受苦難之德。就是修習各種行法不是爲了自身，只是想要廣泛利益眾生，對冤親平等對待，普遍使他們斷除惡行，完備地修習各種善行，迅速證得菩提。還有菩薩以大慈悲大愿，以自身作為抵押，在三惡道中，救贖一切受苦的眾生，一定要讓他們得到快樂，直到未來無盡的時間，內心沒有退縮，不希望眾生有絲毫報恩之心。《華嚴經》中說：『廣大的悲云遍佈一切，捨棄身體無數如同塵埃，憑藉過去劫海的修行力量
【English Translation】 English version: 'Therefore, one should uphold the precepts.'
Question: 'The five assemblies of renunciants, transcending the mundane, naturally possess dignified conduct. Do lay practitioners, entangled in worldly nets, have no faults or transgressions?'
Answer: 'Those who have left home have strict rules, while lay followers generally observe the five precepts. These Three Refuges and Five Precepts are the ferry across the sea of suffering, the foundation for approaching Nirvāṇa (涅槃), the gradual steps of the Vinaya (毗尼), the noble basis for the seven assemblies, from which all good deeds arise, truly the level ground of the Buddha's teachings. The Sutra says: 'If Śīla (尸羅) [precepts] is not pure, Samādhi (三昧) [concentration] will not appear.' It should be known that precepts are the substance of concentration, wisdom is the function of concentration, and when the three learnings of precepts, concentration, and wisdom are fully equipped, one can attain Bodhi (菩提) [enlightenment].'
The Four-Part Vinaya says: 'The first is to uphold the precepts without violating them, the Bhikṣu's (比丘) [monk] demeanor will naturally be upright and dignified, enemies will not be able to approach, if it is not in accordance with the Dharma, one will be reprimanded.' According to this principle, it is said that dignified conduct and abiding by the rules have virtue.
Third is the virtue of harmoniously and straightforwardly embracing living beings. So-called great wisdom illuminates the truth, which is called straightforwardness; great compassion saves beings, therefore it is called harmony; also, straightforwardness refers to the unchanging nature of the essence; harmony refers to following the flow without being stagnant, harmony can subdue and extinguish afflictions, and harmony can accord with reason to cultivate, using this harmonious method to embrace sentient beings. Also, straightforwardness means that the substance is without falsehood, words and actions are consistent, virtues are cherished in the heart, not bound by fame and gain, gold is regarded as clods of earth, and teaching is valued more than treasures, only to regulate sentient beings for the sake of righteous deeds, and quickly wish for self and others to be fulfilled, therefore it is said that harmony and straightforwardness are the virtues of embracing sentient beings.
Fourth is the virtue of universally bearing suffering on behalf of sentient beings. That is, cultivating all kinds of practices not for oneself, but only wanting to broadly benefit sentient beings, treating enemies and relatives equally, universally enabling them to cut off evil deeds, completely cultivate all kinds of good deeds, and quickly attain Bodhi (菩提) [enlightenment]. Furthermore, Bodhisattvas (菩薩) use great compassion and great vows, using their bodies as collateral, in the three evil realms, to redeem all suffering sentient beings, and must enable them to obtain happiness, until the endless future, the mind does not retreat, and does not hope for sentient beings to have the slightest thought of repaying kindness. The Avataṃsaka Sūtra says: 'Vast clouds of compassion pervade everything, abandoning bodies as numerous as dust particles, relying on the power of past kalpas of cultivation'
，今此世界無諸垢。」謂眾生妄執，唸唸遷流名之為苦；菩薩教令了蘊空寂，自性本無，故云離苦。
問：「眾生無邊，苦業無邊，云何菩薩而能普代眾生受苦？」
答：「菩薩代眾生受苦者，由大悲方便力故，但以眾生妄執，不了業體從妄而生，無由出苦。菩薩教令修止觀兩門，心無暫替，因果喪亡，苦業無由得生，但令不入三塗，名為普代眾生受苦德也。」
《雜集論》云：「于不堅堅覺，深住于顛倒，離煩惱所惱，得最上菩提。」已上明四種行德竟。
自下攝用歸體入五止門。五止門者、謂依前能行四德之行，當相即空，相盡心澄而修止也。所言入者，性相俱泯，體周法界，入無入相名為入也。《華嚴經》云：「如來深境界，其量等虛空，一切眾生入，而實無所入。」又準入佛境界，《經》云：「入諸無相定，見諸法寂靜。常入平等故，敬禮無所觀。」此乃一切眾生本來無不在如來境界之中，更無可入也。如人迷故，謂東為西；乃至悟己，西即是東，更無別東而可入也。眾生迷故，謂妄可舍，謂真可入；乃至悟已，妄即是真，更無別真而可入也。此義亦爾，不入而入，故云入也。何以故？入與不入本來平等，同一法界也。《起信論》云：「若有眾生能觀無念者，是名入真如門也。」
【現代漢語翻譯】 現代漢語譯本：現在這個世界沒有各種塵垢。』這是說眾生虛妄執著，唸唸遷流，稱之為苦；菩薩教導他們了悟五蘊空寂，自性本來就沒有，所以說遠離痛苦。
問：『眾生無邊無際，苦業也無邊無際，為什麼菩薩能夠普遍地代替眾生承受痛苦？』
答：『菩薩代替眾生承受痛苦，是由於大悲方便力的緣故，只是因為眾生虛妄執著，不瞭解業的本體是從虛妄而生，沒有辦法脫離痛苦。菩薩教導他們修習止觀兩門，心中沒有片刻間斷，因果消亡，苦業就沒有辦法產生，只要不墮入三惡道，就稱為普遍地代替眾生承受痛苦的功德。』
《雜集論》（Samuccaya-vada）中說：『對於不堅固的事物產生堅固的錯覺，深深地安住于顛倒之中，遠離煩惱的困擾，獲得最上的菩提（Bodhi，覺悟）。』以上說明了四種行德完畢。
下面將攝用歸體，進入五止門。五止門是指，依靠前面能夠實行的四德之行，當體即空，現象消失，心境澄澈而修習止。所說的『入』，是指自性與現象都泯滅，本體周遍法界，進入無所入之相，稱為入。《華嚴經》（Avatamsaka Sutra）中說：『如來的深奧境界，它的量等於虛空，一切眾生進入其中，而實際上沒有進入任何地方。』又根據進入佛的境界，《經》中說：『進入各種無相的禪定，見到各種法寂靜。常入平等之中，恭敬頂禮無所觀。』這乃是一切眾生本來無一不在如來的境界之中，再也沒有什麼可以進入的了。就像人迷惑時，認為東是西；等到覺悟后，西就是東，再沒有另外的東可以進入了。眾生迷惑時，認為虛妄可以捨棄，認為真實可以進入；等到覺悟后，虛妄就是真實，再沒有另外的真實可以進入了。這個道理也是這樣，不入而入，所以說入。為什麼呢？入與不入本來平等，同屬於一個法界。《起信論》（Awakening of Faith in the Mahayana）中說：『如果有的眾生能夠觀照無念，這叫做進入真如門。』
【English Translation】 English version: 'Now, this world is without all defilements.' This refers to sentient beings' deluded clinging, with thoughts constantly changing and flowing, which is called suffering. Bodhisattvas teach them to understand that the skandhas (five aggregates) are empty and still, and that their self-nature is originally non-existent, hence the saying 'liberated from suffering'.
Question: 'Sentient beings are boundless, and their karmic actions of suffering are also boundless. How can Bodhisattvas universally bear the suffering on behalf of all sentient beings?'
Answer: 'Bodhisattvas bear the suffering on behalf of sentient beings due to the power of great compassion and skillful means. It is only because sentient beings are deluded and clinging, not understanding that the essence of karma arises from delusion, that they have no way to escape suffering. Bodhisattvas teach them to cultivate the two gates of cessation (samatha) and contemplation (vipassana), with no moment of interruption in their minds. When cause and effect are extinguished, karmic actions of suffering have no way to arise. Simply by preventing them from entering the three evil realms, it is called the merit of universally bearing the suffering on behalf of sentient beings.'
The Samuccaya-vada states: 'To perceive firmness in what is not firm, to deeply dwell in inversion, to be free from the torment of afflictions, and to attain the supreme Bodhi (enlightenment).' The above concludes the explanation of the four virtuous practices.
From here onwards, we gather the application and return to the essence, entering the five gates of cessation. The five gates of cessation refer to, relying on the practice of the four virtues mentioned earlier, realizing that the phenomena are empty in their very nature, that phenomena cease, and the mind becomes clear, thereby cultivating cessation. The term 'entering' refers to the nature and phenomena both being extinguished, the essence pervading the Dharma realm, and entering the state of no-entering, which is called entering. The Avatamsaka Sutra states: 'The profound realm of the Tathagata (Buddha), its measure is equal to space. All sentient beings enter it, yet in reality, there is no entering.' Furthermore, according to entering the realm of the Buddha, the Sutra states: 'Entering all formless samadhis (meditative states), seeing all dharmas (phenomena) as tranquil. Constantly entering equality, reverently bowing to what is not seen.' This means that all sentient beings are originally and without exception within the realm of the Tathagata, and there is nothing further to enter. It is like a person being deluded, thinking east is west; until they awaken, west is east, and there is no separate east to enter. Sentient beings are deluded, thinking delusion can be abandoned and truth can be entered; until they awaken, delusion is truth, and there is no separate truth to enter. This principle is also like this: not entering, yet entering, hence the saying 'entering'. Why? Because entering and not entering are originally equal, belonging to the same Dharma realm. The Awakening of Faith in the Mahayana states: 'If there are sentient beings who can contemplate non-thought, this is called entering the gate of Suchness (tathata).'
言五止者：一者、照法清虛離緣止。謂真諦之法本性空寂，俗諦之法似有即空，真俗清虛蕭然無寄，能緣智寂，所緣境空，心境不拘體融虛廓，正證之時，因緣俱離。《維摩經》云：「法不屬因，不在緣故。」依此義理，故云照法清虛離緣止也。
二者、觀人寂怕絕欲止。謂五蘊無主名曰寂怕，空寂無求名為絕欲，故云觀人寂怕絕欲止也。
三者、性起繁興法爾止。謂依體起用名為性起，起應萬差故曰繁興，古今常然名為法爾。謂真如之法，法爾隨緣，萬法俱興，法爾歸性，故曰性起繁興法爾止。《經》云：「從無住本立一切法。」即其義也。
四者、定光顯現無念止。言定光者，謂一乘教中白凈寶網萬字輪王之寶珠，謂此寶珠體性明徹，十方齊照，無思成事，念者皆從；雖現奇功，心無念慮。《華嚴經》云：「譬如轉輪王，成就勝七寶，來處不可得，業性亦如是。」若有眾生，入此大止妙觀門中，無思無慮任運成事，如彼寶珠遠近齊照，分明顯現廓徹虛空，不為二乘外道塵霧煙雲之所障蔽，故曰定光顯現無念止也。
五者、理事玄通非相止。謂幻相之事，無性之理，互隱互顯，故曰玄通。又、理由修顯故，事徹于理，行從理起，理徹於事，互存互奪，故曰玄通。玄通者，謂大智獨存
【現代漢語翻譯】 現代漢語譯本 關於五種『止』的解釋：第一種，照法清虛離緣止。意思是說，真諦（Paramārtha-satya）之法，其本性是空寂的；俗諦（Saṃvṛti-satya）之法，看似存在實則為空。真諦和俗諦都是清凈空虛，沒有依附之處。能緣之智寂滅，所緣之境空無，心與境不相互拘束，其本體融合于虛空之中，在真正證悟的時候，因和緣都遠離了。《維摩經（Vimalakīrti-nirdesa Sūtra）》中說：『法不屬於因，也不在於緣。』依據這個道理，所以說『照法清虛離緣止』。 第二種，觀人寂怕絕欲止。意思是說，五蘊（Skandha）沒有主宰，所以叫做寂怕；空寂而沒有渴求，叫做絕欲，所以說『觀人寂怕絕欲止』。 第三種，性起繁興法爾止。意思是說，依據本體而生起作用，叫做性起；生起的作用千差萬別，所以叫做繁興；從古至今都是這樣，叫做法爾。意思是說，真如（Tathātā）之法，自然而然地隨順因緣，萬法都興起，自然而然地迴歸本性，所以說『性起繁興法爾止』。《經》中說：『從無住的根本建立一切法。』就是這個意思。 第四種，定光顯現無念止。說到定光，指的是一乘教（Ekāyana）中白凈寶網萬字輪王（Cakravartin）的寶珠。這顆寶珠的本體明亮清澈，十方都能照耀，不經過思慮就能成就事情，心念專注的人都能跟隨它；雖然顯現出奇異的功用，心中卻沒有念慮。《華嚴經（Avataṃsaka Sūtra）》中說：『譬如轉輪聖王，成就殊勝的七寶，七寶的來處不可得，業的性質也是這樣。』如果有眾生進入這種大止妙觀的門徑中，不思不慮，自然而然地成就事情，就像那顆寶珠一樣，遠近都能照耀，分明地顯現，廓清虛空，不被二乘（Śrāvaka-yāna and Pratyekabuddha-yāna）、外道（Tīrthika）的塵霧煙雲所遮蔽，所以說『定光顯現無念止』。 第五種，理事玄通非相止。意思是說，虛幻的事相，無自性的理體，相互隱藏又相互顯現，所以叫做玄通。另外，理通過修行而顯現，所以事徹悟于理；行為從理而生起，理徹悟於事，相互依存又相互排斥，所以叫做玄通。玄通，指的是大智慧獨自存在。
【English Translation】 English version Regarding the explanation of the five 『Cessations』: First, 『Cessation of Illuminating the Dharma, Purity and Emptiness, Separated from Conditions.』 This means that the Dharma of True Reality (Paramārtha-satya) is inherently empty and still; the Dharma of Conventional Reality (Saṃvṛti-satya) appears to exist but is actually empty. Both True and Conventional Realities are pure and empty, with nothing to rely on. The wisdom that cognizes is still, and the object of cognition is empty. The mind and object are not constrained, and their essence merges into the void. At the time of true enlightenment, both cause and condition are separated. The Vimalakīrti-nirdesa Sūtra says: 『The Dharma does not belong to cause, nor does it reside in condition.』 Based on this principle, it is called 『Cessation of Illuminating the Dharma, Purity and Emptiness, Separated from Conditions.』 Second, 『Cessation of Observing People, Solitude and Fear, Severing Desires.』 This means that the five aggregates (Skandha) have no master, so it is called solitude and fear; being empty and still without seeking is called severing desires, so it is called 『Cessation of Observing People, Solitude and Fear, Severing Desires.』 Third, 『Cessation of the Nature Arising, Flourishing and Expanding, Naturally.』 This means that arising from the essence and giving rise to function is called nature arising; the functions that arise are infinitely different, so it is called flourishing and expanding; it has always been this way from ancient times to the present, so it is called naturally. This means that the Dharma of Suchness (Tathātā) naturally follows conditions, all Dharmas arise, and naturally return to their essence, so it is called 『Cessation of the Nature Arising, Flourishing and Expanding, Naturally.』 The Sūtra says: 『From the root of non-abiding, establish all Dharmas.』 This is the meaning. Fourth, 『Cessation of the Manifestation of Samādhi Light, Without Thought.』 Speaking of Samādhi Light, it refers to the precious pearl of the White Pure Jewel Net, the Wheel-Turning King (Cakravartin) with ten thousand marks in the One Vehicle Teaching (Ekāyana). The essence of this precious pearl is bright and clear, illuminating all directions, accomplishing things without thought, and those who focus their minds can follow it; although it manifests extraordinary functions, there are no thoughts in the mind. The Avataṃsaka Sūtra says: 『For example, a Wheel-Turning Sage King possesses the seven precious treasures, the source of the seven treasures cannot be obtained, and the nature of karma is also like this.』 If there are sentient beings who enter the gate of this great cessation and wonderful contemplation, they will accomplish things naturally without thinking, just like that precious pearl, illuminating near and far, clearly manifesting and clearing the void, not obscured by the dust, fog, smoke, and clouds of the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna) and external paths (Tīrthika), so it is called 『Cessation of the Manifestation of Samādhi Light, Without Thought.』 Fifth, 『Cessation of the Mysterious Interpenetration of Principle and Phenomena, Without Form.』 This means that the illusory phenomena and the principle of no-self nature hide and reveal each other, so it is called mysterious interpenetration. Furthermore, principle is revealed through cultivation, so phenomena are thoroughly understood through principle; actions arise from principle, and principle is thoroughly understood through phenomena, mutually dependent and mutually exclusive, so it is called mysterious interpenetration. Mysterious interpenetration refers to great wisdom existing alone.
體周法界，大悲救物萬行紛然。悲智雙融，性相俱泯，故曰理事玄通非相止也。上來明五止竟。
自下依止起觀。
問：「準上義理，依之修行，足為圓滿，云何更要入止觀兩門耶？」
答：「《起信》云：『若修止者，對治凡夫住著世間，能捨二乘怯弱之見。若修觀者，對治二乘不起大悲狹劣之過，遠離凡夫不修善根。』以此義故，止觀兩門，共相成助，不相舍離。若不修止觀，無由得入菩提之路。《華嚴》云：『譬如金翅鳥，以左右兩翅鼓揚海水，令其兩辟觀諸龍眾，命將盡者而搏取之。如來出世亦復如是，以大止妙觀而為兩翅，鼓揚眾生大愛海水，令其兩辟觀諸眾生，根成熟者而度脫之。』依此義故，要修止觀也。」
問：「止觀兩門既為宗要，凡夫初學未解安心，請示迷徒令歸正路。」
答：「依《起信論》云：『若修止者，住于靜處端坐正意，不依氣息、不依形色、不依于空、不依地水火風，乃至不依見聞覺知，一切諸想隨念皆除，亦遣除想，以一切法本來無想，唸唸不生、唸唸不滅，亦不隨心外念境界，然後以心除心；心若馳散，即當攝來令歸正念。』常勤正念唯心識觀，一切魔境自然遠離。凡夫初學，邪正未分，魔網入心欺誑行者，又無師匠咨問莫憑，依四魔功將為正
【現代漢語翻譯】 現代漢語譯本： 體周法界（宇宙），以大悲心救度眾生，萬行紛繁。悲與智相互融合，自性與現象都消泯，所以說理與事玄妙通達，並非停留在表相上。以上說明了五種止的修行。
接下來，將依據止的修行而生起觀的修行。
問：『按照上面的義理，依此修行就足夠圓滿了，為什麼還要進入止觀兩門呢？』
答：『《起信論》中說：『如果修習止，可以對治凡夫執著世間的習性，能夠捨棄二乘（聲聞、緣覺）怯懦的見解。如果修習觀，可以對治二乘不起大悲心、心胸狹隘的過失，遠離凡夫不修善根的弊端。』因為這個緣故，止觀兩門，互相成就，互相幫助，不可分離。如果不修習止觀，就沒有辦法進入菩提之路。《華嚴經》中說：『譬如金翅鳥，用左右兩翅鼓動海水，使海水分開，觀察龍眾，將那些壽命將盡的龍抓取。如來出世也是這樣，用大止妙觀作為兩翅，鼓動眾生的大愛海水，使海水分開，觀察眾生，度脫那些根基成熟的眾生。』依據這個道理，所以要修習止觀。』
問：『止觀兩門既然是修行的宗要，凡夫初學者還不明白如何安心，請您開示迷途之人，讓他們迴歸正路。』
答：『依據《起信論》所說：『如果修習止，要住在安靜的地方，端身正坐，專心致志，不依賴氣息、不依賴形色、不依賴於空、不依賴地水火風，乃至不依賴見聞覺知，一切雜念都隨之消除，也要去除『去除雜念』的想法，因為一切法的本來面目就是沒有雜念，唸唸不生、唸唸不滅，也不要隨心外攀緣境界，然後用清凈的心去除妄心；如果心散亂，就應當收攝回來，使它迴歸正念。』常常勤奮地保持正念，修習唯心識觀，一切魔境自然遠離。凡夫初學，邪正不分，魔網進入心中，欺騙修行者，又沒有師長可以請教，沒有可以憑藉的，把四魔的伎倆當作正確的。』
【English Translation】 English version: Embracing the entire Dharma Realm (universe), with great compassion saving beings, myriad practices unfolding. Compassion and wisdom mutually融和(integrate), nature and phenomena both extinguished, therefore it is said that principle and phenomena are mysteriously interconnected, not stopping at appearances. The above explains the practice of the five kinds of cessation (止).
From here on, based on the practice of cessation, arise the practice of contemplation (觀).
Question: 'According to the above principles, practicing accordingly is sufficient for completeness, why is it necessary to enter the two gates of cessation and contemplation?'
Answer: 'The Awakening of Faith (起信論) says: 'If one cultivates cessation, it can counteract the attachment of ordinary people to the world, and can abandon the timid views of the two vehicles (聲聞, śrāvaka and 緣覺, pratyekabuddha). If one cultivates contemplation, it can counteract the fault of the two vehicles not arising great compassion and being narrow-minded, and avoid the shortcomings of ordinary people not cultivating good roots.' For this reason, the two gates of cessation and contemplation mutually accomplish and assist each other, and are inseparable. If one does not cultivate cessation and contemplation, there is no way to enter the path to Bodhi (菩提, enlightenment). The Avatamsaka Sutra (華嚴經) says: 'It is like the Garuda (金翅鳥, mythical bird) using its left and right wings to stir up the seawater, causing it to split open, observing the dragon hosts, and seizing those whose lives are about to end. The Tathagata (如來, 'Thus Come One', Buddha) appearing in the world is also like this, using great cessation and wondrous contemplation as two wings, stirring up the great love seawater of sentient beings, causing it to split open, observing sentient beings, and liberating those whose roots are mature.' According to this principle, it is necessary to cultivate cessation and contemplation.'
Question: 'Since the two gates of cessation and contemplation are the essential principles of practice, ordinary beginners do not yet understand how to settle their minds, please instruct those who are lost so that they may return to the right path.'
Answer: 'According to the Awakening of Faith: 'If one cultivates cessation, one should dwell in a quiet place, sit upright with correct intention, not relying on breath, not relying on form and color, not relying on emptiness, not relying on earth, water, fire, or wind, and even not relying on seeing, hearing, feeling, or knowing. All thoughts should be eliminated, and even the thought of 'eliminating thoughts' should be discarded, because the original nature of all dharmas (法, phenomena) is without thought, not arising and not ceasing from moment to moment, and not following external objects of the mind. Then, use the pure mind to eliminate the deluded mind; if the mind wanders, it should be brought back and made to return to right mindfulness.' Constantly and diligently maintain right mindfulness, cultivate the contemplation of mind-only (唯心識觀, citta-mātra), and all demonic states will naturally be far away. Ordinary beginners cannot distinguish between right and wrong, the net of demons enters the mind, deceiving practitioners, and there is no teacher to consult, no one to rely on, and they mistake the tricks of the four demons (四魔) for the correct path.'
道，日月經久邪見既深，設遇良緣終成難改，沉淪苦海出離無由，深自察之無令暫替。」此義如《起信論》中說也。
六、起六觀者，依前五門即觀之止，而起即止之觀。何以故？理事無礙，法如是故；定慧雙融，離分齊故；一多相即，絕前後故；大用自在，無障礙故。
言六觀者，一者、攝境歸心真空觀。謂三界所有法，唯是一心造，心外更無一法可得，故曰歸心。謂一切分別但由自心，曾無心外境，能與心為緣。何以故？由心不起、外境本空。《論》云：「由依唯識故，境本無體故，真空義成；以塵無有故，本識即不生。」又《經》云：「未達境唯心，起種種分別，達境唯心已，分別即不生。知諸法唯心，便舍外塵相，由此息分別，悟平等真空。如世有醫王，以妙藥救病，諸佛亦如是，為物說唯心。」以此方知，由心現境，由境現心，心不至境，境不入心；當作此觀，智慧甚深，故曰攝境歸心真空觀也。
二者、從心現境妙有觀。即事不滯于理，隨事成差。謂前門中攝相歸體，今此門中依體起用，具修萬行，莊嚴報土。又前門中攝相歸體，顯出法身；今此門中依體起用，修成報身，故曰從心現境妙有觀也。
三者、心境秘密圓融觀。言心者謂無礙心，諸佛證之以成法身；境者謂無礙境，
【現代漢語翻譯】 現代漢語譯本：道理，就像太陽和月亮一樣長久，邪見已經根深蒂固，即使遇到好的機緣，最終也難以改變。沉淪在苦海中，沒有辦法脫離，要深刻地反省自己，不要讓（邪見）有絲毫的替代（正見）的機會。這個道理就像《起信論》中所說的那樣。
六、生起六觀的方法，是依據前面的五門，即觀止，而生起即止的觀。為什麼呢？因為理和事沒有障礙，法就是這樣的；定和慧相互融合，沒有分別的界限；一和多相互包含，沒有先後順序；大用自在，沒有障礙。
說到六觀，第一是攝境歸心真空觀。意思是說三界所有的一切法，都只是一心所造，心外再沒有一法可以得到，所以叫做歸心。意思是說一切分別都只是由於自己的心，從來沒有心外的境界，能夠與心作為因緣。為什麼呢？因為由於心不起作用，外境本來就是空的。《論》中說：『由於依靠唯識的道理，境界本來沒有實體，所以真空的意義成立；因為塵埃沒有了，本識也就不會產生。』又《經》中說：『沒有通達境界只是心，就會生起種種分別，通達境界只是心之後，分別就不會產生。知道諸法只是心，就捨棄外在塵埃的相，由此止息分別，領悟平等真空。就像世間有醫王，用妙藥來救治疾病，諸佛也是這樣，為眾生說唯心的道理。』由此才知道，由心顯現境界，由境界顯現心，心不到達境界，境界也不進入心；應當作這樣的觀想，智慧非常深奧，所以叫做攝境歸心真空觀。
第二是，從心現境妙有觀。就是說事不滯留在理上，隨著事而成就差別。意思是說前面的門中，攝相歸於體，現在這個門中，依據體而起作用，具足修習萬行，莊嚴報土。又前面的門中，攝相歸於體，顯現出法身；現在這個門中，依據體而起作用，修成報身，所以叫做從心現境妙有觀。
第三是，心境秘密圓融觀。說到心，指的是無礙的心，諸佛證悟它而成就法身；說到境，指的是無礙的境界，
【English Translation】 English version: The principle is like the sun and moon, enduring for a long time. Heretical views are deeply rooted, and even if one encounters good opportunities, they are ultimately difficult to change. Sinking in the sea of suffering, there is no way to escape. One must deeply examine oneself and not allow (heretical views) to replace (right views) even for a moment. This meaning is as explained in the Awakening of Faith (起信論).
- To generate the Six Contemplations, one relies on the preceding Five Gates, namely, the cessation of contemplation, and generates the contemplation that is cessation. Why? Because principle and phenomena are without obstruction, such is the nature of Dharma; Samadhi and wisdom are mutually integrated, without boundaries of division; one and many are mutually inclusive, without before and after; great function is unhindered, without obstacles.
Speaking of the Six Contemplations, the first is the Contemplation of Gathering the Realm into the Mind and Realizing Emptiness (攝境歸心真空觀). It means that all dharmas in the Three Realms are created by the mind alone, and there is no other dharma outside the mind that can be obtained, hence it is called 'returning to the mind.' It means that all discriminations arise only from one's own mind, and there is never a realm outside the mind that can be a condition for the mind. Why? Because when the mind does not arise, the external realm is originally empty. The Treatise (論) says: 'Because one relies on the principle of Consciousness-Only, the realm is originally without substance, therefore the meaning of emptiness is established; because dust does not exist, the fundamental consciousness does not arise.' Also, the Sutra (經) says: 'Not realizing that the realm is only mind, one generates various discriminations; having realized that the realm is only mind, discriminations do not arise. Knowing that all dharmas are only mind, one abandons the appearance of external dust, thereby ceasing discriminations and realizing equal emptiness. Just as there is a physician in the world who uses wonderful medicine to cure diseases, the Buddhas are also like this, explaining the principle of Mind-Only for beings.' From this, one knows that the mind manifests the realm, and the realm manifests the mind. The mind does not reach the realm, and the realm does not enter the mind. One should contemplate in this way, and wisdom will be very profound, hence it is called the Contemplation of Gathering the Realm into the Mind and Realizing Emptiness.
The second is the Contemplation of Manifesting the Realm from the Mind and Realizing Wondrous Existence (從心現境妙有觀). That is, phenomena do not stagnate in principle, but differences are achieved according to phenomena. It means that in the previous gate, one gathers appearances and returns to the substance; in this gate, one relies on the substance to generate function, fully cultivating myriad practices and adorning the reward land. Also, in the previous gate, one gathers appearances and returns to the substance, revealing the Dharmakaya (法身); in this gate, one relies on the substance to generate function, cultivating and accomplishing the Sambhogakaya (報身), hence it is called the Contemplation of Manifesting the Realm from the Mind and Realizing Wondrous Existence.
The third is the Contemplation of the Secret and Perfect Interfusion of Mind and Realm (心境秘密圓融觀). Speaking of the mind, it refers to the unobstructed mind, which the Buddhas realize to accomplish the Dharmakaya; speaking of the realm, it refers to the unobstructed realm,
諸佛證之以成凈土。謂如來報身及所依凈土圓融無礙，或身現剎土，如《經》云：「一毛孔中無量剎，各有四洲四大海，須彌鐵圍亦復然，悉現其中無迫隘。」或剎現佛身，如《經》云：「華藏世界所有塵，一一塵中佛皆入，普為眾生起神變，毗盧遮那法如是。」就此門中，分為四句，如《玄談疏》中說。如是依正混融，無有分齊，謂前兩觀各述一邊；今此雙融會通心境，故曰心境秘密圓融觀也。
四者、智身影現眾緣觀。謂智體唯一能鑒眾緣，緣相本空，智體照寂，諸緣相盡，如如獨存。謂有為之法，無不俱含真性，猶如日輪照現迥處虛空，有目之流無不睹見，生盲之輩亦蒙潤益，令知時節寒熱之期，草木無情悉皆滋長。如來智日亦復如是，故曰智身影現眾緣觀也。
五者、多身入一映象觀。即事事無礙法界也。謂毗盧遮那十身互用，無有障礙也。《經》云：「或以自身作眾生身、國土身、業報身、聲聞身、緣覺身、菩薩身、如來身、智身、法身、虛空身。」如是十身隨舉一身攝餘九身，故曰多身入一映象觀。如一身有十身互作，一一毛孔，一一身份，一一支節中，皆有十身互作，或以眼處作耳處佛事，或以耳處作眼處佛事，鼻舌身意亦復如是。何以故？證此大止妙觀法力加持，得如是故。《經》云：
【現代漢語翻譯】 現代漢語譯本 諸佛以此印證成就清凈的佛土。這意味著如來的報身以及其所依的清凈佛土圓滿融合，沒有任何阻礙。或者佛身顯現在剎土之中，正如《經》中所說：『一個毛孔中顯現無量的剎土，每個剎土都有四大部洲和四大海，須彌山和鐵圍山也同樣顯現在其中，沒有任何擁擠阻礙。』或者剎土顯現佛身，正如《經》中所說：『華藏世界中的每一粒微塵，每一粒微塵中都有佛進入，普遍地為眾生示現神通變化，毗盧遮那佛的法就是這樣。』就這個法門中，可以分為四句，就像《玄談疏》中所說的那樣。像這樣依報和正報互相融合，沒有界限分別，意思是說前面的兩種觀法各自描述了一方面；現在這種雙重融合貫通了心和境，所以叫做心境秘密圓融觀。
四者，智身影現眾緣觀。意思是說智慧的本體是唯一的，能夠照見所有的因緣，因緣的相狀本來就是空性的，智慧的本體照亮一切而又寂靜不動，當所有的因緣相狀都消失時，真如獨自存在。意思是說有為之法，沒有不包含真性的，就像太陽照耀顯現在遙遠的天空中，有眼睛的人沒有看不到的，即使是天生的盲人也能得到潤澤利益，從而知道時節寒暑的變化，無情的草木也都能得到滋養生長。如來的智慧之日也是這樣，所以叫做智身影現眾緣觀。
五者，多身入一映象觀。這就是事事無礙的法界。意思是說毗盧遮那佛的十身互相作用，沒有任何障礙。《經》中說：『或者以自身作為眾生身、國土身、業報身、聲聞身、緣覺身、菩薩身、如來身、智身、法身、虛空身。』像這樣十身隨便舉出一個身就包含了其餘的九身，所以叫做多身入一映象觀。像一個身有十身互相作用，每一個毛孔，每一個身份，每一個肢節中，都有十身互相作用，或者用眼睛的功能做耳朵的功能，或者用耳朵的功能做眼睛的功能，鼻子、舌頭、身體、意識也是這樣。為什麼呢？因為證得了這種大止妙觀的法力加持，才能得到這樣的境界。《經》中說：
【English Translation】 English version The Buddhas attest to this to accomplish pure lands. This means that the Sambhogakaya (reward body) of the Tathagata (Thus Come One) and the pure land it relies on are perfectly integrated and without obstruction. Either the body manifests in a Buddha-field (ksetra), as the Sutra says: 'In one pore are immeasurable ksetras, each with four continents and four great oceans, Mount Sumeru and the Iron Ring Mountains are also thus, all appearing within without crowding.' Or the ksetra manifests the Buddha's body, as the Sutra says: 'Every dust mote in the Flower Adornment World, in every dust mote the Buddhas enter, universally creating miraculous transformations for sentient beings, such is the Dharma of Vairocana (The Great Illuminator).' Within this gate, it is divided into four phrases, as described in the Commentary on the Profound Discourse. Thus, the dependent and the principal are mixed and fused, without distinction, meaning that the previous two contemplations each described one side; now this dual fusion connects the mind and the environment, therefore it is called the Secret and Perfect Integration of Mind and Environment Contemplation.
Fourth, the Wisdom Body Manifesting in Accordance with Conditions Contemplation. This means that the essence of wisdom is unique and can reflect all conditions, the appearances of conditions are inherently empty, the essence of wisdom illuminates and is still, when all appearances of conditions cease, Suchness (Tathata) alone remains. This means that conditioned dharmas (phenomena), without exception, contain True Nature, like the sun shining and appearing in the distant sky, those with eyes all see it, even the congenitally blind receive its benefit, allowing them to know the seasons of cold and heat, and even insentient plants all grow. The sun of the Tathagata's wisdom is also like this, therefore it is called the Wisdom Body Manifesting in Accordance with Conditions Contemplation.
Fifth, the Many Bodies Entering One Mirror Contemplation. This is the Dharma Realm of unobstructedness in all phenomena. This means that the ten bodies of Vairocana function interdependently, without obstruction. The Sutra says: 'Or using his own body as the body of sentient beings, the body of lands, the body of karmic retribution, the body of Sravakas (Sound Hearers), the body of Pratyekabuddhas (Solitary Buddhas), the body of Bodhisattvas, the body of Tathagatas, the body of wisdom, the body of Dharma, the body of emptiness.' Thus, any one of the ten bodies includes the other nine, therefore it is called the Many Bodies Entering One Mirror Contemplation. Like one body having ten bodies functioning interdependently, in every pore, every part of the body, every limb, there are ten bodies functioning interdependently, or using the function of the eye to perform the Buddha's work of the ear, or using the function of the ear to perform the Buddha's work of the eye, the nose, tongue, body, and mind are also like this. Why? Because one has attained the power and blessing of this Great Cessation and Wonderful Contemplation, one can attain such a state. The Sutra says:
「或以多身作一身，或以一身作多身，或以一身入多身，或以多身入一身。」非一身沒多身生，非多身沒一身生，皆由深定力故得有如是。或以異境入定同境起，或以同境入定異境起，或以一身入定多身起，或以多身入定一身起，故曰多身入一映象觀也。
六者、主伴互現帝網觀。謂以自為主、望他為伴，或以一法為主、一切法為伴，或以一身為主、一切身為伴，隨舉一法即主伴齊收，重重無盡，此表法性重重影現，一切事中皆悉無盡，亦是悲智重重無盡也。如「善財童子，從祇桓林中漸次南行，至毗盧遮那莊嚴大樓閣前，暫時斂念，白彌勒菩薩言：『唯愿大聖，開樓閣門令我得入。』彌勒彈指其門即開。善財入已，還閉如故。見樓閣中有百千樓閣，一一樓閣前各有彌勒菩薩，一一彌勒菩薩前各有善財童子，一一善財童子皆悉合掌在彌勒前。」以表法界重重猶如帝網無盡也。此明善財童子依此華嚴法界之理，修行位極頓證法界也。此舉一樓閣為主，一切樓閣為伴也，故云主伴互現帝網觀，亦是事事無礙觀也。
此上所述六重觀門，舉一為主、餘五為伴，無有前後始終俱齊，隨入一門即全收法界。此理喻如圓珠穿為六孔，隨入一孔之中，即全收珠盡。此亦如是，開為六門，隨入一門即全收法界圓滿教理，法
【現代漢語翻譯】 現代漢語譯本： 『或者以多個身體化為一個身體，或者以一個身體化為多個身體，或者以一個身體進入多個身體，或者以多個身體進入一個身體。』不是一個身體消失而多個身體產生，也不是多個身體消失而一個身體產生，都是由於深刻的禪定力才能有這樣的變化。或者以不同的境界入定，在出定時顯現相同的境界；或者以相同的境界入定，在出定時顯現不同的境界；或者以一個身體入定，出定時顯現多個身體；或者以多個身體入定，出定時顯現一個身體，所以說多個身體進入一個身體，就像鏡子中的影像一樣。
第六，主伴互現帝網觀。意思是說，以自身為主，將其他事物視為伴；或者以一個法為主，將一切法視為伴；或者以一個身體為主，將一切身體視為伴，隨便舉出一個法，就同時包含主和伴，重重疊疊沒有窮盡。這表示法性的重重顯現，一切事物中都包含著無盡的意義，也是悲和智的重重無盡。例如，『善財童子（Sudhana-kumāra，求道者），從祇桓林（Jetavana，佛陀常住的精舍）中逐漸向南行走，到達毗盧遮那（Vairocana，光明遍照）莊嚴的大樓閣前，暫時收攝心念，對彌勒菩薩（Maitreya，未來佛）說：『唯愿大聖，打開樓閣的門讓我進去。』彌勒菩薩彈指，門就打開了。善財童子進去後，門又像原來一樣關閉了。他看見樓閣中有成百上千的樓閣，每一個樓閣前都有一位彌勒菩薩，每一位彌勒菩薩前都有一位善財童子，每一位善財童子都雙手合掌在彌勒菩薩面前。』這表示法界的重重疊疊就像帝釋天（Indra，眾神之王）的網一樣沒有窮盡。這說明善財童子依據《華嚴經》（Avataṃsaka Sūtra）所說的法界之理，修行到極高的境界，頓悟法界。這是以一個樓閣為主，一切樓閣為伴，所以說主伴互現帝網觀，也是事事無礙觀。
以上所說的六重觀門，舉出一個為主，其餘五個為伴，沒有前後始終，同時並存，隨便進入一個門，就完全包含整個法界。這個道理就像一個圓珠穿了六個孔，隨便進入一個孔，就完全包含整個珠子。這裡也是這樣，開闢了六個門，隨便進入一個門，就完全包含法界圓滿的教理。
【English Translation】 English version: 『Sometimes transforming multiple bodies into one body, sometimes transforming one body into multiple bodies, sometimes entering multiple bodies with one body, sometimes entering one body with multiple bodies.』 It is not that multiple bodies arise when one body disappears, nor that one body arises when multiple bodies disappear; all these transformations are possible due to the power of profound samādhi (deep meditative state). Sometimes entering samādhi with different realms, and upon emerging from samādhi, the same realm appears; sometimes entering samādhi with the same realm, and upon emerging from samādhi, a different realm appears; sometimes entering samādhi with one body, and upon emerging from samādhi, multiple bodies appear; sometimes entering samādhi with multiple bodies, and upon emerging from samādhi, one body appears. Therefore, it is said that multiple bodies entering one body is like observing reflections in a mirror.
Sixth, the Indrā's net contemplation of mutual manifestation of principal and attendant. This means taking oneself as the principal and regarding others as attendants; or taking one dharma (teaching, principle) as the principal and regarding all dharmas as attendants; or taking one body as the principal and regarding all bodies as attendants. Whichever dharma is taken, it simultaneously encompasses both principal and attendant, layer upon layer without end. This represents the manifold manifestation of dharma-nature (the true nature of reality), in all things containing endless meaning, and also the endlessness of compassion and wisdom. For example, 『Sudhana-kumāra (seeker of truth), gradually traveled south from Jetavana (monastery where the Buddha often stayed), arriving before the Vairocana (the all-illuminating Buddha) adorned great pavilion. He temporarily composed his mind and said to Maitreya Bodhisattva (the future Buddha): 『I wish that the Great Sage would open the door of the pavilion so that I may enter.』 Maitreya snapped his fingers, and the door opened immediately. After Sudhana entered, it closed as before. He saw hundreds and thousands of pavilions within the pavilion, and in front of each pavilion was a Maitreya Bodhisattva, and in front of each Maitreya Bodhisattva was a Sudhana-kumāra, each Sudhana-kumāra with palms joined before Maitreya.』 This represents the manifold layers of the dharma-realm like the endless net of Indra (king of the gods). This illustrates that Sudhana-kumāra, relying on the principles of the dharma-realm as described in the Avataṃsaka Sūtra (Flower Garland Sutra), cultivated to the highest level and attained sudden enlightenment of the dharma-realm. This is taking one pavilion as the principal and all pavilions as attendants, hence the name Indrā's net contemplation of mutual manifestation of principal and attendant, which is also the contemplation of unobstructedness in all things.
The above-mentioned sixfold contemplation gates, taking one as the principal and the other five as attendants, have no before or after, beginning or end, but exist simultaneously. Entering any one gate fully encompasses the entire dharma-realm. This principle is like a round pearl pierced with six holes; entering any one hole fully encompasses the entire pearl. It is the same here, opening six gates, entering any one gate fully encompasses the complete teachings of the dharma-realm.
自爾故，善財一生皆全證故，卷舒無礙隱顯同時，一際絕其始終，出入亡于表裡。初心正覺，攝多生於剎那，十通道圓，一念該於佛地，致使地前菩薩觸事生疑，五百聲聞玄鑒絕分，融通無礙一多交參，圓證相應名為佛地。
然此觀門名目無定，若據一體為名，即是海印炳現三昧門；若約二用而論，即名華嚴妙行三昧門；若據三遍為言，即是塵含十方三昧門；若準四德為名，即名四攝攝生三昧門；若約五止而言，即為寂用無礙三昧門；若取六觀為名，即是佛果無礙三昧門。如是等義隨德立名，據教說為六觀。隨入一門眾德咸具，無生既顯幻有非亡，攝法界而一塵收，舉一身而十身現，如斯等義非情所圖，識盡見除思之可見。余雖不敏素玩茲經，聊伸偶木之文，式集彌天之義。頌曰：
備尋諸教本， 集茲華嚴觀， 文約義無缺， 智者當勤學。
修華嚴奧旨妄盡還源觀
紀重校
宋晉水沙門凈源述
昔孤山智圓法師嘗稱：「杜順尊者抉《華嚴》深旨而撰斯文。」蓋準唐中書舍人高郢序北塔銘耳。凈源向讀唐丞相裴休述〈妙覺塔記〉，記且謂：「華嚴疏主仰賢首《還源》，玩味亡斁，若驪龍之戲珠也。」乃知斯觀實賢首國師所著斷矣。抑又觀中具引三節之文，皆國師之語章章
【現代漢語翻譯】 現代漢語譯本： 自從那時起，善財童子一生都完全證悟，所以能夠卷舒自如，隱顯同時。在一真法界中，超越了始終的界限，出入也沒有內外之分。最初的發心就是真正的覺悟，在剎那間攝取了多生的修行；十信的道行圓滿，一念就包含了佛地的境界。以至於使得地前菩薩在接觸事物時產生疑惑，五百聲聞的玄妙見解也無法企及。融通無礙，一多相互交融滲透，圓滿證悟相應，就叫做佛地。
然而這個觀門名稱沒有定論，如果根據一體來命名，就是海印炳現三昧門；如果按照二用來論述，就叫做華嚴妙行三昧門；如果根據三遍來說，就是塵含十方三昧門；如果按照四德來命名，就叫做四攝攝生三昧門；如果按照五止來說，就是寂用無礙三昧門；如果選取六觀來命名，就是佛果無礙三昧門。像這些意義，都隨著功德而立名，根據教義來說就是六觀。隨從進入任何一門，各種功德都具備。無生既然顯現，幻有也不會消失，攝取法界而歸於一塵，舉起一身而顯現十身，像這樣的意義不是情識所能測度的，只有當識盡見除的時候才能思議。我雖然不敏銳，但一直研習這部經，姑且陳述一些粗淺的文字，希望能彙集彌天的深義。頌曰：
普遍尋訪各種教義的根本，彙集而成這《華嚴觀》，文字簡略而義理沒有缺失，有智慧的人應當勤奮學習。
《修華嚴奧旨妄盡還源觀》
紀重校
宋晉水沙門凈源 述
過去孤山智圓法師曾經說：『杜順尊者闡發《華嚴經》的深刻旨意而撰寫了這篇文章。』大概是依據唐朝中書舍人高郢所寫的北塔銘文。凈源過去讀過唐朝宰相裴休所寫的《妙覺塔記》，其中說：『華嚴疏主仰慕賢首的《還源觀》，玩味研習，愛不釋手，就像驪龍戲珠一樣。』這才知道這篇《觀》確實是賢首國師所著。而且觀中引用的三節文字，都是國師的話，清清楚楚。
【English Translation】 English version: From that time on, Sudhana (Shancai, 善財) completely realized enlightenment in one lifetime, so he could contract and expand freely, appearing and disappearing simultaneously. In the realm of the One Reality (一真法界), he transcended the boundaries of beginning and end, and entering and exiting had no distinction between inside and outside. The initial aspiration was the true awakening, encompassing the cultivation of many lifetimes in an instant; the path of the Ten Faiths (十信) was perfected, and a single thought contained the realm of Buddhahood. This caused Bodhisattvas before the Bhumis (地, stages of the Bodhisattva path) to have doubts when encountering things, and the profound insights of the five hundred Sravakas (聲聞, disciples) could not reach it. Unobstructed interpenetration, the one and the many intermingling, complete realization and correspondence, is called the Buddha-ground (佛地).
However, the name of this contemplation gate is not fixed. If named according to the One Body (一體), it is the Samadhi Gate of the Sea-seal Manifestation (海印炳現三昧門); if discussed according to the Two Functions (二用), it is called the Samadhi Gate of the Wonderful Conduct of the Avatamsaka (華嚴妙行三昧門); if based on the Threefold Universality (三遍), it is the Samadhi Gate of a Dust Containing the Ten Directions (塵含十方三昧門); if according to the Four Virtues (四德), it is named the Samadhi Gate of the Four Embracing Dharmas Embracing Beings (四攝攝生三昧門); if according to the Five Cessations (五止), it is the Samadhi Gate of Tranquil Function Without Obstruction (寂用無礙三昧門); if taking the Six Contemplations (六觀) as the name, it is the Samadhi Gate of the Unobstructed Buddha-fruit (佛果無礙三昧門). Such meanings are named according to their virtues, and according to the teachings, they are called the Six Contemplations. Entering any one gate, all virtues are complete. Since non-birth is manifested, illusory existence does not disappear. Gathering the Dharma Realm into a single dust, raising one body and manifesting ten bodies, such meanings cannot be conceived by emotions; only when consciousness is exhausted and views are removed can they be contemplated. Although I am not clever, I have always studied this sutra, and I will present some simple words, hoping to gather the profound meaning of the heavens. The verse says:
Extensively seeking the roots of all teachings, gathering to form this Avatamsaka Contemplation, the words are concise and the meaning is not lacking, the wise should diligently study it.
《Contemplation on Exhausting Illusions and Returning to the Source, Exploring the Profound Meaning of the Avatamsaka》
Re-edited by Ji
Narrated by the Sramana Jingyuan (凈源) of Jinshui in the Song Dynasty
In the past, Dharma Master Zhiyuan (智圓) of Gushan once said: 'Venerable Dushun (杜順) elucidated the profound meaning of the Avatamsaka Sutra and wrote this article.' This is probably based on the inscription on the North Pagoda written by Gao Ying (高郢), a secretary of the Central Secretariat in the Tang Dynasty. Jingyuan once read the 'Record of the Wonderful Enlightenment Pagoda' written by Prime Minister Pei Xiu (裴休) of the Tang Dynasty, which said: 'The commentator of the Avatamsaka Sutra admired Xianshou's (賢首) 'Returning to the Source,' studying it with delight, like a dragon playing with a pearl.' Only then did I know that this 'Contemplation' was indeed written by National Teacher Xianshou. Moreover, the three sections of text quoted in the 'Contemplation' are all the words of the National Teacher, clearly and distinctly.
焉。
熙寧元年冬十一月，特抱諸郡觀本，再請錢唐通義大師子寧重校其辭。寧公學深知古，力考諸文，朝而思夕而玩，因與源曰：「賢首所集，具引之語，救而得之矣！請試陳其一二焉。《觀》不云乎：『用就體分，非無差別之勢，事依理顯，自有一際之形。』茲乃《義海百門》之一也。又曰：『拯物導迷莫斯為最』，豈非《般若心經疏．序》歟！又謂『就此門中分為四句』，此亦晉疏玄談，又已明矣！」
源應之曰：「夫有條不紊，表其網之在綱，探乎深辭，貴其通於輿義。然則君子僧博覽祖訓，負卓卓之識，豈獨疇昔有之乎！」源愛通義師傳慈恩祖教，講儒者五經，而考文責實、章灼同異，意猶吾心也，於是乎題之卷末，云耳。
紀重校(竟)
【現代漢語翻譯】 現代漢語譯本： 就這樣。
熙寧元年（公元1068年）冬季十一月，特地帶著各郡的觀本，再次請錢塘通義大師子寧重新校對其文辭。子寧大師學識淵博，精通古文，竭力考證各種文獻，早晚思索玩味，於是對源說：『賢首國師所收集的，都引用了這些話語，補救后才得以完整！請允許我嘗試陳述其中的一二。《觀經》不是說過嗎：『用以成就體性，並非沒有差別的態勢；事依理而顯現，自然有一際的形態。』這乃是《義海百門》中的一個例子。又說：『拯救眾生，引導迷途，沒有比這更好的了』，這難道不是《般若心經疏．序》中的話嗎！又說『就在這個門中分為四句』，這也是晉朝疏的玄談，已經很明白了！』
源迴應說：『有條理而不紊亂，表明網的關鍵在於綱；探究深奧的辭藻，貴在通達普遍的意義。既然如此，那麼像您這樣博覽祖師訓誡，具有卓越見識的君子僧，難道只是過去才有嗎！』源喜愛通義大師所傳的慈恩宗的教義，講解儒家的五經，並且考證文獻，追究事實，辨明相同和差異，心意與我相同，因此將這些題寫在卷末，僅此而已。
紀重校（完畢）
【English Translation】 English version: Thus it is.
In the eleventh month of winter in the first year of the Xining era (1068 AD), I specially brought the commentaries from various prefectures and again invited the Venerable Zining, the Great Master of Tongyi Monastery in Qiantang (Hangzhou), to re-examine their wording. Master Zining, with his profound knowledge and mastery of ancient texts, diligently researched various documents, contemplating them morning and night. He then said to Yuan: 'What the National Teacher Xianshou (Fazang) collected all quoted these words, which were rescued and made complete! Please allow me to present one or two examples. Doesn't the Guan Jing (Visualization Sutra) say: 'Using it to accomplish the essence, it is not without the potential for differentiation; matters manifest according to principle, naturally having the form of a single boundary.' This is one example from the Yihai Baimen (One Hundred Gates of the Ocean of Meaning). It also says, 'To save beings and guide the lost, nothing is better than this,' isn't this from the Preface to the Commentary on the Heart Sutra! It also says, 'Within this gate, it is divided into four phrases,' this is also the profound discussion of the Jin Dynasty commentary, which is already clear!'
Yuan responded, 'Having order without chaos indicates that the key to the net lies in the rope; exploring profound words values understanding universal meaning. Since this is the case, then such a virtuous monk like you, who has extensively studied the ancestral teachings and possesses outstanding knowledge, is not only found in the past!' Yuan loves the teachings of the Ci'en School (Yogācāra School) transmitted by Master Tongyi, explains the Five Classics of Confucianism, and examines documents, pursues facts, and distinguishes similarities and differences. His intention is the same as mine, so I inscribe these at the end of the scroll, that's all.
Record of Re-examination (End)