T45n1877_華嚴游心法界記
大正藏第 45 冊 No. 1877 華嚴游心法界記
No. 1877
創鐫華嚴游心法界記序
天下之言性也則故而已矣。而性亦非一也。蓋世間之性賢與不肖也。賢無事。而不肖鑿也。出世之性三衍。定性局。不定通。而進者性如。盡者性藏已。若夫出出世之性謂七大焉。三千焉。帝網焉。即不思議運之稱以名於法界也。然以法界為自性者其惟別教一乘乎。茲之教蓋娑竭之所降。非海不受。豈不稱之別也。麟猊之所游非白牛不俱。其謂之一宜矣。所謂別教一乘者普賢是也。普賢者心色而已矣。夫海由水滴深。山從累土高。智積材而博。心統性而厚。是故心以法界為性矣。於乎法界不可須臾離也。李唐魏國西寺
賢首大師所撰游心法界記乃彌勒觀之脊樑。普賢道之轡軫也。茍或秉路反己。晝茅宵绹欲不至其得乎。如夫內城不解而為他所保者則弗與焉。其身不正而媚乎浮圖者恥也。豈不思諸。匹夫之修德者是君。和順畜中而英華髮外。雖聖或不修則不肖矣。普賢惡有他哉。亦人之類已。南邁童子從游金猊而覓師于百十。此進普賢行之碩跡也。跡為則像爲鑑。法界記之所由起也。記者以先信焉。夫商丘開之。信偽猶能泳水得珠。矧其真矣。愨矣乎。何謂信。不疑是已。心一而止分
【現代漢語翻譯】 現代漢語譯本： 大正藏第45冊 No. 1877 華嚴游心法界記
No. 1877
創鐫華嚴游心法界記序
天下談論本性，都認為是固有的。然而本性也並非只有一種。世間的本性，有賢能和不賢之分。賢能之人無所事事，不賢之人則喜歡鑿空。出世間的本性有三種演變：定性侷限，不定性通達，而精進者本性如如不動，窮盡者本性含藏一切。至於出出世間的本性，則指的是七大（地、水、火、風、空、見、識），三千（大千世界），帝網（因陀羅網），即用不可思議的運作來稱說法界。然而以法界為自性的，大概只有別教一乘（區別于其他教派的唯一乘法）吧。這種教義是娑竭龍王（Sāgara，龍王名）所降，非大海不能容納，豈不是可以稱之為『別』嗎？麒麟和獅子所遊歷的地方，不是白牛不能同往，這可以稱之為『一宜』。所謂別教一乘，指的就是普賢（Samantabhadra，菩薩名）。普賢就是心和色而已。大海因為水滴而深邃，山巒因為累積泥土而高聳。智慧積累素材而廣博，心統領本性而厚重。因此，心以法界為本性。啊！法界不可須臾離開啊！李唐魏國西寺
賢首大師（Xianshou，法號）所撰寫的《游心法界記》，是彌勒觀（Maitreya，菩薩名）的脊樑，普賢道的韁繩。如果有人拿著地圖卻背道而馳，白天用茅草搓繩，晚上又解開，想要到達目的地，難道能夠做到嗎？如果內城不攻破，卻被他人所保衛，那是不可能的。自身不正，卻諂媚佛像，這是可恥的。難道不思考一下嗎？普通人修養德行，就是君子。和順地畜養內在，而英華髮于外。即使是聖人，如果不修養，也會變得不賢。普賢哪裡有什麼其他的呢？也就是人類而已。善財童子（Sudhana）南行，跟隨金猊（獅子）遊歷，在一百多處地方尋訪老師，這是精進普賢行的偉大足跡。以足跡為法則，以形象為借鑑，《法界記》因此而產生。寫這篇文章的人，首先要相信它。商丘（地名）開啟了它，即使是虛假的信仰，也能在水中得到珍珠，更何況是真的呢？真誠啊！什麼叫做信？不懷疑就是了。心專一而停止分別。
【English Translation】 English version: Taisho Tripitaka Volume 45 No. 1877 Record of Roaming the Mind in the Dharmadhatu of Avatamsaka
No. 1877
Preface to the Newly Engraved Record of Roaming the Mind in the Dharmadhatu of Avatamsaka
When the world speaks of nature, it is considered inherent. However, nature is not singular. The nature of the world is divided into the virtuous and the unworthy. The virtuous are without affairs, while the unworthy are fond of speculation. The nature of transcending the world has three evolutions: fixed nature is limited, unfixed nature is pervasive, and for those who advance, nature is like Suchness; for those who exhaust it, nature is the treasury. As for the nature of transcending the transcendent, it refers to the Seven Great Elements (earth, water, fire, wind, space, perception, and consciousness), the Three Thousand (Great Thousand Worlds), and Indra's Net (Indra's net), which are named as the Dharmadhatu through inconceivable operations. However, those who take the Dharmadhatu as their self-nature are probably only those of the Distinct Teaching One Vehicle (a unique vehicle distinct from other schools). This teaching was descended by the Sāgara Dragon King (Sāgara, name of the Dragon King), and only the ocean can contain it; isn't it fitting to call it 'Distinct'? The places roamed by the Qilin and the Lion cannot be accompanied by the White Ox; this can be called 'One Appropriateness'. The so-called Distinct Teaching One Vehicle refers to Samantabhadra (Samantabhadra, name of the Bodhisattva). Samantabhadra is just mind and form. The ocean is deep because of water droplets, and the mountains are high because of accumulated soil. Wisdom accumulates materials and is broad, and the mind governs nature and is profound. Therefore, the mind takes the Dharmadhatu as its nature. Alas! The Dharmadhatu cannot be separated from for even a moment! Western Temple of Wei State of the Li Tang Dynasty
The 'Record of Roaming the Mind in the Dharmadhatu' written by Master Xianshou (Xianshou, Dharma name) is the backbone of Maitreya's contemplation (Maitreya, name of the Bodhisattva) and the reins of Samantabhadra's path. If someone holds a map but goes in the opposite direction, twisting ropes from thatch during the day and untwisting them at night, how can they expect to reach their destination? If the inner city is not conquered but is defended by others, that is impossible. If one's own body is not upright but flatters the Buddha image, that is shameful. Shouldn't one think about it? An ordinary person cultivating virtue is a noble person. Harmoniously nurturing the inner self, and brilliance emanates outward. Even a sage, if they do not cultivate, will become unworthy. Where else is Samantabhadra? It is just humanity. The youth Sudhana (Sudhana) traveled south, following the golden lion, seeking teachers in over a hundred places; this is a great trace of advancing the practice of Samantabhadra. Take the traces as the rule, and the image as the mirror; this is how the 'Record of the Dharmadhatu' arises. The writer of this article must first believe in it. Shangqiu (place name) opened it; even false faith can obtain pearls in the water, let alone true faith? How sincere! What is faith? It is to not doubt. The mind is focused and stops discriminating.
別。一以貫之。真矣。忠矣。橫六合而莫逆也。若夫投於五熱豈思作意邪。故有云。信理亡是非。信性亡安危。亡也者唯也。唯而向事者信也。真矣。愨矣。奚不為哉。云何是信。曰信乎心之法界。信乎游心法界。群生心有何界邪。曰目短於自見。故鏡照物。智短於自知。故心觀界。其茍觀之奚不游心於法界歟。夫一拳之轡綱以御八尺龍馬。九層之開閉受制於寸關。故曰。五寸之矩以盡天下之方。能譬哉。心奚不游於法界哉。人之遊山焉野焉自爾矣。然不行不游。行乎其行。聞焉必進。熏焉必動。游之能證入焉者亦自爾矣。假使目視鼻向無信其亦如聾啞耳。法界乎廣矣大矣。聾啞聰辨孰不法界者。乾坤其無罅哉。嗚呼亦大矣。其茍或壞則雖法界弗與矣。亦未由見道今也。
東方國運隆盛人文丕彰。蕩蕩大和真風競起。則十宗奮動。四輪咸發。蓋探靳虬藏者信手而得焉。皇矣 聖道之昭也伯令之曠也。人事備富技器不乏。惟我天平延喜之事則古矣。自是以來未有若是盛也。昔者吾先師白天老人游南都東大寺。得游心法界記一部以欲示大方弗果。亡幾師逝矣噫逝矣。吾其何為。夫不為乃已。為之何所不為。於是小子飛錫而西也千里翩翩然來東大寺。乃遂得其真本而挍之以垂不朽也。此記寥寥乎未出人間尚矣。今而公
【現代漢語翻譯】 現代漢語譯本： 唉，要始終如一地堅持真理。真實啊！忠誠啊！這樣的人即使縱橫天下也不會遇到阻礙。如果將他投入到五種熱惱之中，難道他還會思慮、還會造作嗎？所以說，信仰真理就沒有是非之分，信守本性就沒有安危之慮。『沒有』的意思就是『唯有』。唯有這樣面對事物的人，才是真正有信仰的人。真實啊！誠懇啊！有什麼不能做到的呢？
什麼是信？ 答：就是相信心即是法界，相信心能遊歷法界。眾生的心有什麼界限呢？ 答：眼睛難以看到自己，所以需要鏡子來照物；智慧難以瞭解自己，所以需要心來觀察法界。如果能夠這樣觀察，為什麼不能讓心遊歷於法界呢？一根小小的韁繩可以駕馭高大的駿馬，九層樓的開關也受制於小小的樞紐。所以說，可以用五寸的曲尺來衡量天下的方正。這真是個恰當的比喻啊！心為什麼不能遊歷於法界呢？
人遊山玩水，本來就是很自然的事情。然而，不行動就不會到達。要努力去行動，聽到道理就必須前進，受到薰陶就必然會感動。遊歷並且能夠證悟的人，也是這樣自然而然的。假如眼睛看著，鼻子朝著，卻沒有信仰，那就像聾啞人一樣。法界是多麼廣闊啊！聾啞人和耳聰目明的人，誰不是處在法界之中呢？天地之間難道有縫隙嗎？
唉，法界是多麼偉大啊！如果稍微有所破壞，即使身處法界之中也沒有用處。這樣也無法見到真理。現在，
東方國運昌盛，人文發展顯著。浩蕩的大和之風競相興起，各宗派奮發努力，各種力量共同發展。就像探囊取物一樣，輕易就能得到珍貴的寶藏。聖人之道多麼光明啊！伯令的恩澤多麼廣闊啊！人事完備，物產豐富，技術器物也不缺乏。只有我國天平延喜年間的事情可以與之相比，那是古代的事情了。自從那時以來，沒有像現在這樣興盛的景象了。過去我的先師白天老人在南都東大寺遊歷，得到《游心法界記》一部，想要展示給大眾，卻沒有實現，不久老師就去世了，唉，去世了！我該怎麼辦呢？如果不做就算了，要做的話，還有什麼不能做的呢？於是我這個晚輩就拄著錫杖向西而行，千里迢迢地來到東大寺，終於得到了它的真本，並且加以校對，使它得以流傳不朽。這部《游心法界記》很少流傳於世已經很久了，現在公之於衆。
【English Translation】 English version: Alas, to consistently adhere to the truth. How true! How loyal! Such a person, even traversing the world, would encounter no obstacles. If cast into the five burning afflictions, would he still contemplate and create? Therefore, it is said: 'Believing in truth, there is no right or wrong; adhering to one's nature, there is no safety or danger.' 'No' means 'only.' Only those who face matters in this way are truly faithful. How true! How sincere! What is there that cannot be done?
What is faith? Answer: It is believing that the mind is the Dharmadhatu (realm of reality), believing that the mind can roam the Dharmadhatu. What boundaries does the mind of sentient beings have? Answer: The eye cannot see itself, so it needs a mirror to reflect objects; wisdom cannot understand itself, so it needs the mind to observe the Dharmadhatu. If one can observe in this way, why can't the mind roam the Dharmadhatu? A small rein can control a tall steed, and the opening and closing of a nine-story building is controlled by a small pivot. Therefore, it is said that a five-inch square can measure the squareness of the world. What an apt analogy! Why can't the mind roam the Dharmadhatu?
People traveling mountains and rivers is a natural thing. However, without action, one will not arrive. One must strive to act, advance upon hearing the truth, and be moved by being influenced. Those who travel and are able to realize enlightenment are also naturally so. If the eyes look and the nose faces, but there is no faith, it is like being deaf and mute. How vast is the Dharmadhatu! Who, whether deaf and mute or hearing and seeing, is not within the Dharmadhatu? Are there gaps in heaven and earth?
Alas, how great is the Dharmadhatu! If there is even a slight corruption, even being within the Dharmadhatu is useless. In this way, one cannot see the truth. Now,
The national fortune of the East is prosperous, and human culture is flourishing. The grand Yamato spirit is rising, with all sects striving and all forces developing together. Like reaching into a bag to retrieve something, one can easily obtain precious treasures. How bright is the path of the sage! How vast is the grace of Bo Ling! Human affairs are complete, products are abundant, and technology and tools are not lacking. Only the events of the Tenpyō-Enryaku era in our country can compare, and that was in ancient times. Since then, there has been no such prosperous scene as now. In the past, my late teacher, the White Sky Elder, traveled to Todai-ji (Great Eastern Temple) in Nanto (Nara), and obtained a copy of the 'Record of Roaming the Dharmadhatu with the Mind,' intending to show it to the public, but he did not succeed. Soon after, the teacher passed away, alas, passed away! What should I do? If I do nothing, then so be it, but if I do, what is there that I cannot do? So I, this junior, traveled west with my staff, coming all the way to Todai-ji, and finally obtained its true copy, and collated it so that it could be passed down imperishably. This 'Record of Roaming the Dharmadhatu with the Mind' has rarely circulated in the world for a long time, and now it is made public.
於世。此非吾 聖德昭曠之所致歟。伏豫 明德其有為乎。何所不為。且也金剛場因果無二菩薩者乃苦界直入報土開引之證也。如小子山于其浩浩恩波未能涓渧報之也。是以繼白老人之志願梓以布諸海內。
享保戊申仲夏日
武陽沙門白蘋雅山謹題于京師之寓舍
華嚴游心法界記序
猗歟盛哉吾本邦也。自往富乎聖典。反勝於震旦高麗之徼或可倍蓰矣。至今儼然而存。世編猶謂中國失禮求之四夷。況聖教乎。茲有蓮宗之賓。叩余遂云。久褚是書。為我師之遺志將壽之於梓。其可可也歟。予聞太歡且獎。因為作序云。夫游心法界記者何也。其文源出華嚴。而記實賢首祖師之談也。舊經偈曰游心法界如虛空是人乃知佛境界。蓋謂游心者能觀之智行也。法界者所觀之諦理也。如虛空者直是不俟三轉而誦。虛即假也。空即空也。如虛如空即中也。非虛非空義在厥中。夫此文者是大節也。天臺止觀嘗揭斯文作三諦觀。而不啻此文獨大節義。抑且如真言三藏曰。彼華嚴中而文而句咸具顯略深秘二門之義。誠哉。是判豈可輒得測度耶。斯偈既言。是人乃佛境界。則明匪祇果海镕融而已。萬惑繁冗。是知佛境界劍林刃山西來之祖意介爾有心。三千宛焉。創心起觀之扃也。秘要入理之樞也。微塵剎剎靡不諸聖人
【現代漢語翻譯】 現代漢語譯本： 在世上。這難道不是我聖德昭著廣大的結果嗎？我猶豫著，明德難道沒有什麼作為嗎？有什麼不能做的呢？而且金剛場因果無二的菩薩，乃是從苦界直接進入報土，開啟引導的證明啊。像我這樣的小子山，對於那浩瀚的恩波，連涓滴都無法報答啊。因此，我繼承白老人的志願，將它刊印出來，傳播到全國各地。 享保戊申仲夏日 武陽沙門白蘋雅山，于京都的寓所恭敬地題寫 《華嚴游心法界記序》 啊，多麼興盛啊，我的國家！自從過去就富於聖典。甚至勝過震旦（中國）和高麗，或許可以超過幾倍啊。至今仍然莊嚴地存在著。世俗的編撰還說，中國失去了禮儀，要到四夷去尋找。更何況是聖教呢？現在有蓮宗的客人，來拜訪我，於是說，很久以來就收藏著這本書，作為我老師的遺願，將要把它刊印出來。這可以嗎？我聽了非常高興，並且讚賞。因此為它作序說：『游心法界記』是什麼呢？它的文源出自《華嚴經》，而記錄的是賢首祖師的談論。舊經的偈語說：『游心法界如虛空，是人乃知佛境界。』大概是說，游心的人，是能觀的智慧和行為。法界，是所觀的真理。『如虛空』，直接是不等待三次轉述而誦讀。虛，就是假。空，就是空。『如虛如空』，就是中。非虛非空，意義就在其中。這篇文章，是大綱要啊！天臺止觀曾經揭示這篇文章，作為三諦觀。不僅僅是這篇文章是大綱要，而且像真言三藏所說：『那《華嚴經》中，無論是文字還是句子，都完全具備顯、略、深、秘二門的意義。』確實如此啊！這種判斷怎麼可以隨便揣測呢？這首偈語既然說：『是人乃知佛境界』，那麼就明白不僅僅是果海的融合而已，萬千迷惑繁雜。要知道佛的境界，即使是劍林刃山，西來的祖師的意圖，稍微動念，三千世界就完全顯現。這是開啟心念，發起觀想的門徑啊！是秘密要義，進入真理的關鍵啊！微塵般的剎土，沒有不是諸位聖人的。
【English Translation】 English version: In the world. Is this not due to the manifestation of my sagely virtue? I hesitate, does enlightened virtue have nothing to do? What is there that cannot be done? Moreover, the Bodhisattva of the Diamond Seat, where cause and effect are non-dual, is proof of directly entering the Land of Reward from the realm of suffering, opening and guiding. Like Xiaozishan, I am unable to repay even a drop of the vast ocean of grace. Therefore, I continue the aspiration of the old man Bai, to have it printed and distributed throughout the country. Midsummer Day of the Year Wushen of the Kyoho Era Respectfully inscribed by Shramana Baiping Yasan of Buyo at his residence in Kyoto Preface to 'A Record of Roaming the Mind in the Realm of Dharma' Ah, how prosperous is our country! Since the past, it has been rich in sacred texts. It even surpasses Zhendan (China) and Goryeo (Korea), perhaps by several times. It still exists solemnly today. Secular compilations still say that China lost its rites and seeks them from the four barbarians. How much more so with the sacred teachings? Now there is a guest of the Lotus sect who visits me and says, 'I have long treasured this book, as the last wish of my teacher, and I intend to have it printed. Is this permissible?' I was very pleased and praised him. Therefore, I write a preface saying: 'What is the Record of Roaming the Mind in the Realm of Dharma?' Its literary source comes from the Avatamsaka Sutra, and it records the discussions of Patriarch Xianshou. The old sutra verse says: 'Roaming the mind in the realm of Dharma is like empty space; this person then knows the realm of the Buddha.' It probably means that the one who roams the mind is the wisdom and action of being able to observe. The realm of Dharma is the truth that is observed. 'Like empty space' is directly reciting without waiting for three turns. Emptiness is falsity. Space is emptiness. 'Like emptiness, like space' is the Middle Way. Non-emptiness and non-falsity, the meaning lies within it. This article is the great outline! The Tiantai Zhi Guan (Concentration and Insight) once revealed this article as the Three Truth Contemplation. Not only is this article the great outline, but also, as the True Word Tripiṭaka says: 'In the Avatamsaka Sutra, both the words and sentences fully possess the meaning of the two gates of manifestation, abbreviation, depth, and secrecy.' Truly so! How can this judgment be casually guessed? Since this verse says: 'This person then knows the realm of the Buddha,' then it is clear that it is not only the fusion of the ocean of fruition, but also the myriad confusions and complexities. Know that the realm of the Buddha, even if it is a forest of swords and mountains of blades, the intention of the patriarch who came from the West, with a slight thought, the three thousand worlds are fully manifested. This is the gateway to opening the mind and initiating contemplation! It is the secret essence, the key to entering the truth! Every dust-mote realm is none other than those of the sages.
出於世之處。良以難與劣慧而語。幾止而已矣。頃有腐儒。著斷簡云。東海不出聖人。西海不出聖人者。於乎胡為愚之壅哉。最小見矣。徒認一介孔丘以為聖人。䆮僭區區支那而想中國。獨獲牝獸傳稱靈祥。以思瑞應兮。夫吾法中乍擬麟角獨覺僅小聖者。尚無其德及千萬分之一焉耳。噫所謂真之蛙見矣。蓋與夫坐井觀天曰天小者亦不甚逖。不足復言。予自今念震丹雖闊於我正法未東漸之前適有曰聖人而出者。而後不復出。豈不聞乎。東漢天子自夢金人則西方有聖人出昭昭然而著矣。街童巷婦而不可欺。何況東海我日域者神聖之國也。上下神祇皆盡神孫。蔑有不為神之民者。然則凡諸託生于中者所有蠢動皆戴于神之天共鳩乎神之地。實為神之民者則其猥曰東海不出聖人者。上誣罔乎神譏刺于祖巨諷於國之奸賊者其愆莫逾於斯也哉。而所以其幸國家未誅戮彼或弛而免於充軍者。政之寬仁故歟。或由草賊歟。斗筲之輩不足算耳。固是千鈞之弩不為鼷而發機之謂與。宜矣。大率自古諷國敵于朝廷之屬罕無人之不罪者神能罰之。神之俾免者或天必喪焉。天之為憐者或理自亡矣。更無否者。矧乎彼謗正法之人奚待閻王新辟于底根之邦乎。自己既造阿鼻之業。天授生身坼而陷。莫如之何。予便為渠追薦且懲後者。退而顧之是書其文雖
從金口而宣其義親自祖手發暉。而覆文義雖既來自支竺流之見聞獨在我邦。永沾其益則驗知。夫神聖之所護今尚儼存不可疑猜焉。此皆沐我國家之阜恩者也。猗歟。盛哉。我本邦也。
旹
享保歲旅戊申蕤賓穀旦
大日本洛京華嚴寺住持沙門僧𤀹鳳潭畔睇敬書于游心觀之壁
華嚴游心法界記
京兆西崇福寺釋法藏撰
夫約理題詮。詮如理而非異。據門陳教。教即門而不殊。故能驟五位以分鑣。趣一乘而並鶩。是知隨機攝教辟諸經於心端。順理圓通總萬途于智海。海吞眾瀆味竟無差。心流五乘意終無異。今以粗陳綱要總以五門。隨自所宣引之如左。言五門者。一法是我非門。二緣生無性門。三事理混融門。四言盡理顯門。五法界無礙門。
第一法是我非門者。即愚法小乘三科法也。如四阿含等經及毗曇成實俱舍婆沙等論明也。
第二緣生無性門者。即大乘初教。即前諸法緣生無性也。如諸部波若等經及中百等論明也。
第三事理混融門者。即大乘終教。空有雙陳無障礙也。如勝鬘諸法無行涅槃密嚴等經及起信法界無差別等論明也。
第四言盡理顯門者。即大乘頓教。離相離性也。如楞伽維摩思益等經明也。
第五法界無礙門者。即別教一乘。奮興
法界主伴絞絡逆順無羈也。如華嚴等經明也。問。如是次第據何聖教。答。按法華等經有如是次第。故經云。昔于波羅奈轉四諦法輪。又云。今復轉最妙無上大法輪。又云。未曾聞如是深妙之上法等。楞伽經云。乃至此為佛子說等。華嚴經云。乃至說無盡佛法等。如是次第不等。皆為機機各不同施門故異。隨人定教。教逐人分。以教裁人。人依教轉。人教相藉。次位有殊。會意而言唯歸一路。此云何知。按華嚴經云。張大教網亙生死海。濟天人龍置涅槃岸等是也。當如經取意。不可執教為定以道心源隨語生解用裁其法。此即皆非應理。與教相違背道歸冥解益遠矣。此云何知。按法華經云。以佛教門出三界苦等。問。如上以義定教教即然耶。答。此但且舉大例作如是斷。若門門具論經經之中皆具此五。是云何知。按大品等經云。欲得聲聞果者當學般若波羅蜜。乃至欲得菩薩道者當學般若波羅蜜。又密跡力士經云。轉四諦法輪時無量眾生得阿羅漢果。乃至無量菩薩得成佛等。寶積經亦然。可準知之。問。據上教門不一機復有殊。深淺既自兩分。故知方便亦異。仰陳其狀並述所由。致使習者不詣邪途證者勿乖于理。答。大聖無私。等太陽而鑒物。至人無念若天鼓而雷音。隨機所現短長。是故有斯差別。但自宜聞有異致令法教
【現代漢語翻譯】 現代漢語譯本 法界主伴相互交織，逆順無拘無束。如《華嚴經》等經典所闡明的那樣。 問：這樣的次第是依據哪部聖教呢？ 答：根據《法華經》等經典，有這樣的次第。所以經中說：『過去在波羅奈（Benares，古印度地名）初轉四諦法輪（Four Noble Truths，佛教基本教義）。』又說：『如今再次轉最微妙無上的大法輪。』又說：『（過去）未曾聽聞如此深妙之上的佛法。』《楞伽經》（Laṅkāvatāra Sūtra）說：『乃至（佛）為佛子說（法）。』《華嚴經》（Avataṃsaka Sūtra）說：『乃至說無盡的佛法。』像這樣次第不一，都是因為眾生的根器不同，佛陀施教的方便法門也不同。佛法隨著人的根器而定，教義也因人而異。用教義來規範人，人依照教義來修行。人和教義相互依存，次第位置各有不同，領會其意，最終都歸於同一條道路。』 這是如何知道的呢？根據《華嚴經》所說：『張開廣大的教網，橫跨生死之海，救度天人龍眾，安置於涅槃（Nirvana，佛教最高境界）的彼岸。』等等。應當按照經典來領會其意，不可執著于教條，認為教條是固定不變的，而應當以道心為本源，隨著語言文字而生出理解，用這種理解來衡量佛法。如果這樣，那就完全不合道理，與佛陀的教義相違背，背離正道，只會越來越迷惑。』 這是如何知道的呢？根據《法華經》所說：『以佛陀的教門，脫離三界的痛苦。』 問：像上面那樣以義理來確定教義，教義就是這樣嗎？ 答：這只是舉一個大的例子來作這樣的判斷。如果每一法門都詳細論述，那麼每一部經典之中都具備這五種（教義）。這是如何知道的呢？根據《大品般若經》（Mahāprajñāpāramitā Sūtra）等經典所說：『想要得到聲聞果（Śrāvaka，小乘佛教修行者所證的果位）的人，應當學習般若波羅蜜（Prajñāpāramitā，智慧到彼岸）。乃至想要得到菩薩道（Bodhisattva，大乘佛教修行者所行的道路）的人，應當學習般若波羅蜜。』又《密跡金剛力士經》說：『轉四諦法輪時，無量眾生得到阿羅漢果（Arhat，佛教修行所證的最高果位）。乃至無量菩薩得成佛。』《寶積經》（Ratnakūṭa Sūtra）也是這樣，可以參照理解。 問：根據上面的教門不一，眾生的根器又有差別，深淺既然自然分為兩種，所以知道方便法門也不同。請陳述其中的狀況，並敘述其中的緣由，使得學習的人不至於走向邪路，證悟的人不至於偏離正理。 答：大聖（佛陀）沒有私心，像太陽一樣平等地照耀萬物。至人（聖人）沒有妄念，像天鼓一樣發出雷鳴般的聲音。隨著眾生的根器而顯現出不同的教法，所以才有這樣的差別。只要各自適合自己所聽聞的，不要讓佛法教義產生偏差。
【English Translation】 English version The Dharma Realm's main and accompanying elements are intertwined, moving freely in both forward and reverse directions. This is clarified in scriptures such as the Avataṃsaka Sūtra (Flower Garland Sutra). Question: Upon which sacred teachings is such a sequence based? Answer: According to scriptures such as the Lotus Sūtra, there is such a sequence. Therefore, the scripture says: 'In the past, the Four Noble Truths (catvāri āryasatyāni) were first taught in Varanasi (Benares).' It also says: 'Now, the most wondrous and supreme Great Dharma Wheel is turned again.' And it says: '(In the past) such profound and wondrous supreme Dharma had never been heard.' The Laṅkāvatāra Sūtra says: 'Even (the Buddha) speaks for the Buddha's disciples.' The Avataṃsaka Sūtra says: 'Even speaking of the endless Buddha-Dharma.' Such varying sequences are all because the capacities of beings differ, and the Buddha's expedient means of teaching also differ. The Dharma is determined by the capacity of the person, and the teachings vary according to the individual. Using the teachings to regulate people, and people relying on the teachings to transform themselves. People and teachings rely on each other, and the order of positions is different. Understanding the meaning, they ultimately return to the same path. How is this known? According to the Avataṃsaka Sūtra, it says: 'Spreading the great net of teachings, spanning the sea of birth and death, saving gods and dragons, placing them on the shore of Nirvana.' Etc. One should grasp the meaning according to the scriptures, and not cling to the teachings as fixed and unchanging. One should take the mind of the Tao as the source, and generate understanding according to the words and texts, using this understanding to measure the Dharma. If so, then it is completely unreasonable, contrary to the Buddha's teachings, deviating from the right path, and only becoming more confused. How is this known? According to the Lotus Sūtra, it says: 'Using the Buddha's teachings, one can escape the suffering of the Three Realms.' Question: As above, using the meaning to determine the teachings, are the teachings thus? Answer: This is just giving a large example to make such a judgment. If each Dharma gate is discussed in detail, then each scripture contains these five (teachings). How is this known? According to the Mahāprajñāpāramitā Sūtra and other scriptures, it says: 'Those who wish to attain the fruit of a Śrāvaka (Arhat) should study Prajñāpāramitā (Perfection of Wisdom). Even those who wish to attain the Bodhisattva path should study Prajñāpāramitā.' Also, the Vajrapāṇi Guhyasamāja Tantra says: 'When the Four Noble Truths are taught, countless beings attain the fruit of Arhat. Even countless Bodhisattvas attain Buddhahood.' The Ratnakūṭa Sūtra is also like this, and can be referred to for understanding. Question: According to the above, the Dharma gates are not uniform, and the capacities of beings are different. Since the profound and shallow are naturally divided into two, it is known that the expedient means are also different. Please state the situation and describe the reasons, so that those who learn will not go astray, and those who attain enlightenment will not deviate from the correct principle. Answer: The Great Sage (Buddha) has no selfishness, and shines on all things equally like the sun. The Perfected One (Sage) has no deluded thoughts, and emits thunderous sounds like a heavenly drum. Manifesting different teachings according to the capacities of beings, that is why there are such differences. As long as each is suitable for what they hear, do not let the Buddha's teachings become distorted.
不同。隨宜入者為良藥。不相應者為毒藥等。又維摩經云。應病與藥。令得服行等。問。有機教相應者未知。隨上諸門等以何方便而得入耶。答。言隨門入者方便無窮隨宜不定。由機故爾。非為法然。唯以類通一不差失。如次應知。第一入三科法門方便者。即蘊界處法也。蘊者積集也。即五蘊法。界者差別等也。即十八界法。處內者外六處也。即十二處法也。言三者是數。科者是類。法者是自性軌持。門者是通智游入。是故總名為三科法門也。就此門中開為二觀。一者總相觀。二者別相觀。初者三科雖異唯色與心故名總相。即審諦觀察唯法而無我人。故名為觀也。此云何知。按涅槃經云。若色此父四陰應非。乃至和合是父者無有是處等。又維摩經云。起唯法起。滅唯法滅等。即以總收別。唯總而非別。故名為總相觀也。此約利根入法方便也。二別相觀者。即于上總相之中分別而觀故名別相觀。言分別者色中分為十一。謂內五根外六塵。雖復內外有殊克體總名為色。故云色法有十一。心法有七者。初從眼耳終至末那。始終雖差並同心稱故云心法即七也。色心合舉故有十八。各別不同故云別相。即於此三處觀察人我能所俱離故名為觀也。十二入等可準知之。此云何知。按涅槃經云。著我眾生為界分別觀等。又云。六入不爾
一向無人等。今即以分別總唯別而非總故名別相觀也。同異等準之。問。既云觀法即以人無我者云何觀察人無耶。答。且如今之色等法。眼等識得時實無分別。不是不得。雖得而無分別。此即是法。眼等識親證如色等無異。及其意識不了謂實我人。妄緣分別謂實人我。於一事中有真妄齊致。何者意識分別不稱法也。言真妄者即眼等識親證是真。意識妄緣為妄。真妄既玄。差別不等。是故證法人無也。此云何知。按維摩經云。但除其病而不除法。又云。起唯法起滅唯法滅等。色法既真實。心法亦即如色無差。能了識知塵。是即遊行無礙也。此即入初門之勝便契真理之妙因。略述大意如斯。廣辨如余章說。有相應者當審思之。一一指陳以事徴一百八義具在斯焉。
第二入諸法皆空相無不盡之方便者。于中復分為二觀。一者無生觀。二者無相觀。言無生觀者。即法無自性相由故生。生非實有是即為空。空無毫末故曰無生。以性自不生故。此云何知。按大品等經云。一切法皆空無有毫末相。空無有分別。同若如虛空一等。又三論云因緣所生法我說即是空等是也。二無相觀者。相即無相也。何以故。此法離相故。此云何知。按維摩經云。法離於相無所緣故等。又般若經云。無法相亦無非法相等。言觀者觀智。是法離諸情計
【現代漢語翻譯】 現代漢語譯本：一向沒有『人』等等的實體存在。現在就以分別總相和唯別相來觀察，因為別相不是總相，所以稱為別相觀。『同』、『異』等等也依此準則。問：既然說是觀法，那麼以人無我的方式，如何觀察『人無我』呢？答：且如現在的色等等法，眼等等識在認識的時候，實際上沒有分別。不是不能認識，雖然認識了卻沒有分別。這也就是法。眼等等識親身驗證，如色等等沒有差異。及其意識不瞭解，認為有實在的『我』和『人』，虛妄地攀緣分別，認為有實在的『人我』。在一件事中，有真和妄同時存在。為什麼說意識的分別不符合法呢？所說的『真』和『妄』，就是眼等等識親身驗證是真，意識虛妄攀緣是妄。真和妄既然玄妙，差別不等。所以證悟法，就是證悟人無我。這如何得知呢？按照《維摩經》所說：『但除去他的病，而不除去法。』又說：『起唯法起，滅唯法滅』等等。色法既然真實，心法也就像色法一樣沒有差別。能夠了解認識塵，這就是無礙。這也就是進入初門的最殊勝方便，契合真理的微妙原因。簡略地敘述大意如此。詳細的辨析如其他章節所說。有相應的人應當仔細思考。一一指陳，以事來徵驗，一百零八義都包含在這裡。 第二，進入諸法皆空相，無不窮盡的方便。其中又分為二觀：一者，無生觀；二者，無相觀。所說的無生觀，就是法沒有自性，依因緣而生。生不是實在的，這也就是空。空沒有絲毫的實體，所以叫做無生。因為自性本來就不生。這如何得知呢？按照《大品般若經》等經所說：『一切法皆空，沒有絲毫的相。』空沒有分別，如同虛空一樣平等。又《三論》說：『因緣所生法，我說即是空』等等。二，無相觀，相就是無相。為什麼呢？因為此法遠離相。這如何得知呢？按照《維摩經》所說：『法離於相，無所緣故』等等。又《般若經》說：『無法相，亦無非法相』等等。所說的觀，就是觀智。是法遠離各種情執。
【English Translation】 English version: There has never been any 'person' (ren) etc. Now, let us observe with the distinction between the general and the specific, because the specific is not the general, hence it is called the Observation of Specific Characteristics (bie xiang guan). 'Same' (tong), 'different' (yi), etc., are judged according to this principle. Question: Since it is said to be observing the Dharma (fa), then how does one observe 'no self of person' (ren wu wo) in the way of no self of person? Answer: Let's take the phenomena of form (se) etc. as an example. When the eye consciousness (yan shi) etc. perceive them, there is actually no differentiation. It's not that they cannot perceive, but although they perceive, there is no differentiation. This is the Dharma. The eye consciousness etc. directly verify that they are no different from form etc. But the consciousness (yi shi) does not understand this and thinks there is a real 'self' (wo) and 'person' (ren), falsely clinging and differentiating, thinking there is a real 'self of person' (ren wo). In one matter, there is truth and falsehood existing simultaneously. Why is it said that the differentiation of consciousness does not accord with the Dharma? What is called 'truth' (zhen) and 'falsehood' (wang) is that the eye consciousness etc. directly verify it as truth, and the consciousness falsely clinging is falsehood. Since truth and falsehood are profound, and the differences are unequal, therefore, realizing the Dharma is realizing no self of person. How is this known? According to the Vimalakirti Sutra (Wei Mo Jing): 'Only remove his illness, but do not remove the Dharma.' It also says: 'Arising is only the arising of Dharma, ceasing is only the ceasing of Dharma' etc. Since the Dharma of form is real, the Dharma of mind (xin fa) is also like the Dharma of form, without difference. Being able to understand and recognize dust (chen), this is unobstructed (wu ai). This is the most excellent expedient for entering the first gate, and the subtle cause for conforming to the truth. A brief description of the general meaning is as such. Detailed analysis is as described in other chapters. Those who are in accord should carefully consider it. Pointing out each one, using events to verify, the one hundred and eight meanings are all contained herein. Second, entering the expedient of all phenomena being empty in nature (jie kong xiang), without anything not being exhausted. Among them, it is further divided into two observations: first, the observation of no arising (wu sheng guan); second, the observation of no characteristic (wu xiang guan). The so-called observation of no arising is that the Dharma has no self-nature (zi xing), and arises due to conditions (yin yuan). Arising is not real, and this is emptiness (kong). Emptiness has no slightest substance, so it is called no arising. Because self-nature originally does not arise. How is this known? According to the Prajnaparamita Sutra (Da Pin Ban Ruo Jing) etc.: 'All Dharmas are empty, without the slightest characteristic.' Emptiness has no differentiation, like space being equal. Also, the Three Treatise (San Lun) says: 'The Dharma arising from conditions, I say is emptiness' etc. Second, the observation of no characteristic, characteristic is no characteristic. Why? Because this Dharma is apart from characteristics. How is this known? According to the Vimalakirti Sutra: 'Dharma is apart from characteristics, without anything to cling to' etc. Also, the Prajnaparamita Sutra says: 'There is no characteristic of Dharma, nor is there a characteristic of non-Dharma' etc. The so-called observation is wisdom of observation (guan zhi). This Dharma is apart from all emotional attachments.
故名為觀也。問。一切法即既空無相。云何成觀耶。答。只以法即空無相是故得成為觀。何者能觀是慧。所觀是無相。今慧照彼無相之境故名為觀也。若也不見諸相。即無是即還成倒執。何成觀類耶。問。作如是觀者治何病耶。答。治上執法等病。何者法實非有妄見為有。由妄見有故乃謂真如涅槃可證。即謂生死有為可舍。為斯見故是即為病。今體諸法即空無相有見不生。故成治也。此云何知。案中邊論云。無能取所取有而有能取所取無。是二不二為空相也。是故觀法無生相無不盡也。略陳其狀準以思之。更有異門。依前可解。
第三入事理兩門圓融一際方便者。復有二門。一者心真如門。二者心生滅門。言心真如者。是理即真諦也。心生滅者。是事即俗諦也。此即明空有無二自在圓融隱顯俱同竟無障礙。言無二者緣起之法似有即空。空即不空復還成有。二而無二。一際不殊。兩見斯亡。空有無替。何以故。真妄交映令該徹故。何者空是不滅有之空。即空而常有。有是不異空之有。即有而常空。有而常空故有即不有。離有邊有。空而常有故空即不空。離無邊空。空有圓融一無二。故雙離俱邊空有一體互形奪故兩雙離邊。此云何知。按維摩經云。深入緣起斷諸邪見有無二邊不復余習等。又華嚴經云。因緣故法生。
【現代漢語翻譯】 現代漢語譯本 所以稱之為觀。問：一切法既然是空無相的，如何成就觀呢？答：正因為法是空無相的，所以才能成就觀。什麼是能觀的？是智慧。所觀的是什麼？是無相。現在智慧照見那無相的境界，所以稱之為觀。如果不見諸相，那就沒有『即』，反而成了顛倒執著，如何成就觀呢？問：作這樣的觀，能治療什麼病呢？答：治療執著於法等病。為什麼呢？因為法實際上沒有，卻妄見為有。由於妄見為有，就認為真如（Tathata）涅槃（Nirvana）可以證得，就認為生死有為可以捨棄。因為這種見解，所以就是病。現在體悟諸法即空無相，有見不生，所以能成為治療。這如何得知呢？根據《中邊分別論》（Madhyāntavibhāga-bhāṣya）所說：『沒有能取和所取，有而有能取和所取，沒有，是二不二的空相。』所以觀法無生相，沒有不窮盡的。簡略地陳述了它的狀態，可以根據它來思考。還有其他不同的門徑，依據前面的解釋也可以理解。
第三，進入事理兩門圓融一際的方便法門。又有兩種門：一是心真如門，二是心生滅門。所謂心真如，是理即真諦（Paramārtha-satya）。心生滅，是事即俗諦（Saṃvṛti-satya）。這說明空有無二自在圓融，隱顯都相同，竟然沒有障礙。說沒有二，是因為緣起之法，看似有即是空，空即不空又還成有，二而無二，一際沒有差別，兩種見解都消失，空有之間沒有替代。為什麼呢？因為真妄交相輝映，使其通徹。什麼是空是不滅有的空，即空而常有。什麼是有是不異空的有，即有而常空。有而常空，所以有即不是有，遠離有邊。空而常有，所以空即不是空，遠離無邊。空有圓融，一無二，所以雙雙遠離兩邊，空有一體互相輝映，所以兩邊都雙雙遠離。這如何得知呢？根據《維摩詰所說經》（Vimalakīrti-nirdesa-sūtra）所說：『深入緣起，斷除各種邪見，有無二邊不再有餘習等。』又《華嚴經》（Avataṃsaka Sūtra）說：『因緣故法生。』
【English Translation】 English version Therefore, it is called contemplation. Question: Since all dharmas are empty and without characteristics, how can contemplation be accomplished? Answer: Precisely because dharmas are empty and without characteristics, contemplation can be accomplished. What is the ability to contemplate? It is wisdom. What is contemplated? It is the absence of characteristics. Now, wisdom illuminates that realm without characteristics, hence it is called contemplation. If one does not see the characteristics, then there is no 'is,' and it becomes inverted attachment. How can contemplation be accomplished? Question: What illness does one cure by practicing such contemplation? Answer: It cures illnesses such as attachment to dharmas. Why? Because dharmas are actually non-existent, but one falsely sees them as existent. Because of falsely seeing them as existent, one believes that Suchness (Tathata) and Nirvana (Nirvana) can be attained, and that samsara and conditioned existence can be abandoned. Because of this view, it is an illness. Now, realizing that all dharmas are empty and without characteristics, views do not arise, hence it becomes a cure. How is this known? According to the Madhyāntavibhāga-bhāṣya (Treatise on Discrimination between Middle and Extremes): 'There is no grasper or grasped; having, there is grasper and grasped; not having, it is the empty characteristic of non-duality.' Therefore, contemplating the non-arising characteristic of dharmas, there is nothing that is not exhausted. Briefly stating its condition, one can contemplate based on it. There are other different paths, which can be understood based on the previous explanations.
Third, entering the expedient means of the two gates of phenomena and principle, perfectly harmonizing into one boundary. There are again two gates: first, the gate of the Suchness of Mind; second, the gate of the arising and ceasing of Mind. The so-called Suchness of Mind is the ultimate truth (Paramārtha-satya) of principle. The arising and ceasing of Mind is the conventional truth (Saṃvṛti-satya) of phenomena. This explains that emptiness and existence are non-dual, freely harmonizing, hidden and manifest are the same, and there is ultimately no obstruction. Saying there is no duality is because the dharma of dependent origination appears to exist but is empty; emptiness is not empty and again becomes existence; two but not two, one boundary without difference, both views disappear, and there is no replacement between emptiness and existence. Why? Because true and false reflect each other, causing them to be thorough. What is emptiness? It is the emptiness that does not extinguish existence, that is, empty but always existing. What is existence? It is the existence that is not different from emptiness, that is, existing but always empty. Existing but always empty, therefore existence is not existence, departing from the side of existence. Empty but always existing, therefore emptiness is not emptiness, departing from the side of non-existence. Emptiness and existence perfectly harmonize, one without two, therefore both sides are doubly departed, emptiness and existence are one body mutually reflecting, therefore both sides are doubly departed. How is this known? According to the Vimalakīrti-nirdesa-sūtra (Vimalakīrti Sutra): 'Deeply entering dependent origination, cutting off all wrong views, the two extremes of existence and non-existence no longer have residual habits, etc.' Also, the Avataṃsaka Sūtra (Flower Garland Sutra) says: 'Because of conditions, dharmas arise.'
因緣故法滅。若能如是解斯人疾成佛等。依此義故得有止觀雙行悲智相導。何者以有即空而不有故是止境也。以空即有而不空故為觀境也。空有全收而不礙二。故止觀二法融也。空有二而不二故是止觀二法離也。即以能觀之心契彼境故是止觀融也。言悲智相導者。觀有即空而不失有。故悲導智而不住空。觀空即有而不失空。故智導悲而不滯有。以不住空之大智故恒隨有以攝生。即大悲也。以不滯有之大悲故常處空而證滅。即大智也。滅即是不滅之滅。滅而非滅。不礙存也。生即是無生之生。生而不生。不待壞也。以生非生故生相紛然而不有。色即空也。以滅非滅故空相湛然而不空。空即色也。空相湛然而不空。故即生死涅槃而不異。生相紛然而不有。故即涅槃生死而不殊。何以故。空有圓融一不一故。亦可分為四句。以有即空故不住生死。以空即有故不住涅槃。空有一塊而不礙兩存。故亦住生死亦住涅槃。其猶水波高下動轉是波濕性平等是水。波無異水之波。即波以明水。水無異波之水。即水以明波。心猶水波。波水一而不礙殊。水波殊而不礙一。不礙一故處水而即住波。不礙殊故住波而即居水。何以故。水之與波別而不別故。此云何知。按維摩經云。眾生即涅槃相不復更滅。亦得說言涅槃即眾生相故不復更生也。又
【現代漢語翻譯】 現代漢語譯本 因緣和合，諸法生滅。若能如此理解，此人迅速成就佛果。依此道理，才能止觀雙運，悲智相互引導。什麼是止境呢？因為『有』即是『空』，所以『有』並不真實存在，這就是止的境界。因為『空』即是『有』，所以『空』也不是斷滅的空，這就是觀的境界。『空』和『有』全部包容，互不障礙，所以止和觀兩種法融合在一起。『空』和『有』既是二，又不是二，所以止和觀兩種法又是分離的。用能觀的心與所觀的境相契合，這就是止觀的融合。 說到悲智相互引導，觀察『有』即是『空』，但不失去『有』的假象，所以大悲引導智慧而不執著于『空』。觀察『空』即是『有』，但不失去『空』的體性，所以智慧引導大悲而不滯留于『有』。因為不住于『空』的大智慧，所以恒常隨順『有』來攝受眾生，這就是大悲。因為不滯留于『有』的大悲心，所以常處於『空』而證得寂滅，這就是大智。寂滅，就是不滅的寂滅，是滅而非滅，不妨礙『有』的存在。生，就是無生的生，是生而不生，不依賴於壞滅。因為生不是真實的生，所以生相紛繁卻不是真實存在，色（rupa）即是空（sunyata）。因為滅不是真實的滅，所以空相澄澈卻不是斷滅的空，空即是色。 空相澄澈卻不是斷滅的空，所以生死（samsara）即是涅槃（nirvana）而不異。生相紛繁卻不是真實存在，所以涅槃即是生死而不殊。為什麼呢？因為空和有圓融無礙，既是一又不是一。也可以分為四句：因為『有』即是『空』，所以不住于生死。因為『空』即是『有』，所以不住于涅槃。空和有渾然一體，不妨礙兩者並存，所以既安住于生死，也安住于涅槃。這就像水和波浪，高低起伏是波浪的現象，濕潤的性質平等無二是水。波浪沒有離開水的波浪，通過波浪來顯明水的體性。水沒有離開波浪的水，通過水來顯明波浪的現象。心就像水和波浪，波和水既是一體又不妨礙它們的差別，波和水既有差別又不妨礙它們的一體性。不妨礙一體性，所以在水中可以安住于波浪。不妨礙差別性，所以安住于波浪可以處於水中。為什麼呢？因為水和波浪，既有區別又沒有區別。 這又如何得知呢？根據《維摩經》（Vimalakirti Sutra）所說：『眾生（sattva）即是涅槃相，不再需要另外的寂滅。』也可以說涅槃即是眾生的現象，所以不再需要另外的生起。』又
【English Translation】 English version The Dharma perishes due to causes and conditions. If one can understand it in this way, that person will quickly attain Buddhahood. Based on this meaning, one can have the simultaneous practice of cessation and contemplation, with compassion and wisdom guiding each other. What is the realm of cessation? Because 'existence' is emptiness and therefore not truly existent, this is the realm of cessation. Because 'emptiness' is existence and therefore not empty, this is the realm of contemplation. 'Emptiness' and 'existence' are fully embraced without obstructing each other, so the two practices of cessation and contemplation are fused together. 'Emptiness' and 'existence' are both two and not two, so the two practices of cessation and contemplation are also separate. Using the mind that can contemplate to unite with that realm, this is the fusion of cessation and contemplation. Speaking of compassion and wisdom guiding each other, observing 'existence' as emptiness without losing the appearance of 'existence', so compassion guides wisdom without being attached to emptiness. Observing 'emptiness' as existence without losing the nature of 'emptiness', so wisdom guides compassion without being attached to existence. Because of the great wisdom that does not dwell in emptiness, it constantly follows existence to gather sentient beings, which is great compassion. Because of the great compassion that does not cling to existence, it constantly dwells in emptiness and attains extinction, which is great wisdom. Extinction is the extinction that is not extinction, extinction but not extinction, not hindering the existence of 'existence'. Birth is the birth that is not birth, birth without birth, not dependent on decay. Because birth is not birth, the appearances of birth are numerous but not truly existent, rupa (form) is sunyata (emptiness). Because extinction is not extinction, the appearance of emptiness is clear but not empty, emptiness is rupa. The appearance of emptiness is clear but not empty, so samsara (birth and death) is nirvana (extinction) without difference. The appearances of birth are numerous but not truly existent, so nirvana is samsara without distinction. Why? Because emptiness and existence are perfectly fused, both one and not one. It can also be divided into four sentences: Because 'existence' is emptiness, so one does not dwell in samsara. Because 'emptiness' is existence, so one does not dwell in nirvana. Emptiness and existence are one piece without hindering the coexistence of both, so one dwells in both samsara and nirvana. It is like water and waves, the height and movement are the phenomena of waves, the wet nature is equal and undifferentiated as water. The wave is not different from the water of the wave, using the wave to illuminate the nature of water. The water is not different from the water of the wave, using the water to illuminate the phenomenon of the wave. The mind is like water and waves, wave and water are both one and do not hinder their difference, wave and water are different and do not hinder their oneness. Not hindering oneness, so in water one can dwell in waves. Not hindering difference, so dwelling in waves one can reside in water. Why? Because water and waves are both different and not different. How is this known? According to the Vimalakirti Sutra, 'Sentient beings (sattva) are the aspect of nirvana, no longer needing another extinction.' It can also be said that nirvana is the phenomenon of sentient beings, so there is no need for another arising.' Also
云。非凡夫行非賢聖行。是菩薩行等。是此意也。解云。凡夫著有賢聖住無。今既有無無二而二故。是故雙離兩生頓絕百非。見心無寄故名觀也。問。作是觀者治何等病耶。答。治上空有兩見之病。何者空有無二謂之為二。是故舍有而趣于空遂情等惡取空見。舍空趣有反上同然。由彼倒執而興此門。準以思之可類通耳。
第四入言語道斷心行處滅方便者。即于上空有兩門離諸言論心行之境。唯有真如及真如智獨存。何以故。圓融全奪離諸相故。隨一切動念即皆如故。竟無能所為彼此故。獨奪顯示染不拘故。此云何知。按法華經云。諸法寂滅相不可以言宣等。又云。諸法從本來常自寂滅相等。維摩經云。言語道斷心行處滅等。問。若云空有圓融語觀咸絕者既離言觀。云何證入耶。答。非是無語不言。但以語即如故不異於真是以無言。觀行亦爾。準上可知。此云何知。按維摩經中三十二菩薩各說二而不二。各入不二法門。次至維摩。維摩默答。寂無言說名入不二法門。文殊嘆曰。善哉善哉當知無有言說名字名入不二法門等。解云。何故顯默不二者。心法本自不二更不待言而方不二也。又但默然無言即是說入不二法門。何者以諸菩薩解得無言是真不二以語說觀行即是法故。亦即思益經中聖默然是此意也。問。空有無二
【現代漢語翻譯】 現代漢語譯本 云。既不是凡夫的行為，也不是賢聖的行為。這是菩薩的行為等等。這就是這個意思。解釋說：凡夫執著于『有』，賢聖安住于『無』。現在既然『有』和『無』沒有分別卻又表現出分別，所以雙重地遠離兩種極端，一下子斷絕所有的錯誤觀點。見到心無所依，所以叫做『觀』。問：作這種觀想的人，治療什麼樣的病呢？答：治療執著于『空』和『有』兩種見解的病。為什麼說『空』和『有』本無分別卻被認為是二元對立的呢？因此，捨棄『有』而趨向于『空』，放縱情慾等惡行，從而產生執著于『空』的見解。捨棄『空』而趨向于『有』，反過來也是一樣。由於他們顛倒執著，才興起這個法門。根據這個思路來思考，就可以類推理解了。 第四，進入言語道斷、心行處滅的方便法門，就是在上述『空』和『有』兩種對立的門徑中，遠離一切言論和心識活動的境界，唯有真如（Tathata，事物的真實如是的狀態）和真如智（Tathata-jnana，認識事物真實如是狀態的智慧）獨自存在。為什麼呢？因為圓融而完全地捨棄，遠離一切相狀的緣故。隨著一切動念，都如如不動。最終沒有能認知的主體和被認知的客體，也沒有彼此的分別。獨自捨棄是爲了顯示，不受染污的束縛。這如何得知呢？根據《法華經》（Lotus Sutra）所說：『諸法的寂滅相，不可以用言語宣說』等等。又說：『諸法從本來，常自寂滅』等等。《維摩經》（Vimalakirti Sutra）說：『言語道斷，心行處滅』等等。問：如果說『空』和『有』圓融無礙，言語和觀想都斷絕了，既然離開了言語和觀想，又如何證入呢？答：不是沒有言語，而是說了也等於沒說，因為所說與真如沒有分別，所以等同於沒有言語。觀想和修行也是這樣，可以參照上面的解釋來理解。這如何得知呢？根據《維摩經》中，三十二位菩薩各自闡述『二』和『不二』的道理，各自進入不二法門。輪到維摩詰（Vimalakirti）時，維摩詰默然不語。寂靜無言，名為進入不二法門。文殊菩薩（Manjusri）讚歎說：『好啊！好啊！應當知道，沒有言說和名字，才叫做進入不二法門』等等。解釋說：為什麼說顯現和沉默沒有分別呢？因為心和法的本體本來就沒有分別，更不需要等待言語來說明才不二。而且，僅僅是沉默不語，就是說入了不二法門。為什麼呢？因為諸位菩薩理解到沒有言語才是真正的不二，用言語來說明觀想和修行就是法，也就是《思益經》（Visesacintamani-pariprccha-sutra）中聖者沉默的含義。問：『空』和『有』沒有分別
【English Translation】 English version It is neither the conduct of ordinary people nor the conduct of the wise and holy. It is the conduct of Bodhisattvas, and so on. This is the meaning. The explanation says: Ordinary people are attached to 'existence,' while the wise and holy abide in 'non-existence.' Now, since 'existence' and 'non-existence' are not separate, yet appear to be, it is therefore a double departure from both extremes, and a sudden severing of all wrong views. Seeing that the mind has no reliance, it is therefore called 'contemplation.' Question: What kind of illness does one who practices this contemplation cure? Answer: It cures the illness of being attached to the two views of 'emptiness' and 'existence.' Why is it said that 'emptiness' and 'existence' are not separate, yet are considered dualistic? Therefore, abandoning 'existence' and moving towards 'emptiness,' indulging in desires and other evils, thus giving rise to the view of being attached to 'emptiness.' Abandoning 'emptiness' and moving towards 'existence' is the same in reverse. It is because of their inverted attachment that this Dharma gate arises. By thinking according to this line of reasoning, one can understand it by analogy. Fourth, the expedient means of entering the cessation of the path of language and the extinction of the realm of mental activity is to be apart from all discussions and the realm of mental activity in the above two opposing paths of 'emptiness' and 'existence,' only the Tathata (the true suchness of things) and Tathata-jnana (the wisdom of knowing the true suchness of things) exist alone. Why? Because of the complete abandonment through perfect fusion, being apart from all characteristics. With every arising thought, it is as it is, unmoving. Ultimately, there is no subject that can know and no object that can be known, nor is there any distinction between each other. Abandoning alone is for the sake of revealing, not being bound by defilement. How is this known? According to the Lotus Sutra, 'The characteristic of the quiescence of all dharmas cannot be expressed in words,' and so on. It also says, 'All dharmas from the beginning are always in quiescence,' and so on. The Vimalakirti Sutra says, 'The path of language is cut off, and the realm of mental activity is extinguished,' and so on. Question: If it is said that 'emptiness' and 'existence' are perfectly fused and without obstruction, and that language and contemplation are all cut off, then how does one enter into it, since one has departed from language and contemplation? Answer: It is not that there is no language, but that speaking is the same as not speaking, because what is said is not different from Tathata, so it is equivalent to having no language. Contemplation and practice are also like this, which can be understood by referring to the above explanation. How is this known? According to the Vimalakirti Sutra, the thirty-two Bodhisattvas each expounded the principle of 'two' and 'not two,' and each entered the non-dual Dharma gate. When it came to Vimalakirti, Vimalakirti remained silent. Being silent and without words is called entering the non-dual Dharma gate. Manjusri Bodhisattva praised, 'Good! Good! It should be known that without speech and names is called entering the non-dual Dharma gate,' and so on. The explanation says: Why is it said that manifestation and silence are not separate? Because the essence of mind and Dharma is originally not separate, and there is no need to wait for language to explain that it is non-dual. Moreover, merely being silent and without words is to enter the non-dual Dharma gate. Why? Because the Bodhisattvas understand that no language is the true non-duality, and using language to explain contemplation and practice is the Dharma, which is also the meaning of the silence of the sage in the Visesacintamani-pariprccha-sutra. Question: 'Emptiness' and 'existence' are not separate
遂令大士無言性相镕融。致使觀心無措者信如其說。今修學者未審。以何等方便而得入耶。答。即于空有之上訊息取之。何者以空全奪有有空而無有。有見蕩盡也。以有全奪空空有而無空。空執都亡也。空有即入全體交徹。一相無二雙見俱離也。即以交徹無礙而不壞兩相雙存。非見咸泯也。得是方便而入法者是即契圓珠于掌內諸見不拘。證性海於心端逍然物外。超情離念迥越擬議頓塞百非。語觀雙絕。故既妄心永滅諸見云披唯證相應。豈關言論。有相應者當自思之。故論云。如人飲冷水。唯證者自知等。楞伽經云。真實自悟處覺想所覺離。結意在言外。勿執言思。理不出言。莫捐言解。審諦研竅后漸分明。行坐臥中無令暫替。久作不已當自顯然。深可信矣。此云何知。按法華經云。譬如有人渴乏須水于彼高原穿鑿求之。由見乾土知水尚遠。施功不已轉見濕土遂漸至泥。其心決定知水畢近等。又十地經云。如人夢渡河水因勇猛中而得覺等。若也用功間斷才作還休求悟終自難明。望解虛盈歲月。何者無始習業厚重難穿。雖有覺心隨見隨滅。若不翹勤懇切無以彰於行心。隨日過以為懷徒自疲於筋力。是故行者存意思之也。此云何知。按華嚴經云。譬如人攢火未熱數休息火勢隨止滅。懈怠者亦然等。問。作是觀者治何等病。答
【現代漢語翻譯】 現代漢語譯本 於是，（菩薩）的無言之性與萬物之相融合無礙。使得那些執著于觀心（Vipassanā，內觀）的人，相信確實如此。現在修習佛法的人想知道，用什麼方法才能進入這種境界呢？回答是：就在空與有之間把握關鍵。為什麼呢？因為用空完全否定有，有即是空，這樣就沒有任何有見（認為事物真實存在）了。用有完全否定空，空即是有，這樣就沒有任何空執（認為一切皆空）了。空與有相互融合，整體貫通，達到一種既是一體又無二元的境界，兩種對立的觀點都消失了。雖然空有相互貫通，沒有阻礙，但也沒有破壞空與有這兩種相的存在，並非所有的觀點都消失了。能夠掌握這種方法而進入佛法的人，就像把一顆圓滿的寶珠握在掌中，不再受各種觀點的束縛；又像在心中證悟了自性之海，逍遙自在，超脫於世俗之外。超越情感和念頭，遠離推測和議論，所有的錯誤觀念都停止了，語言和觀想都失去了作用。因此，當虛妄的心永遠消失，各種錯誤的觀點像雲霧一樣消散，唯有證悟與自性相應，這與言語無關。能夠相應的人，應當自己去體會。所以經論上說：『就像人喝了冷水，只有自己知道』。《楞伽經》（Laṅkāvatāra Sūtra）說：『真實的自悟之處，超越了覺知和想像。』其中的含義在於言語之外，不要執著于言語和思辨。真理無法用言語完全表達，但也不要拋棄言語的引導。仔細研究其中的奧妙，逐漸就會明白。在行、住、坐、臥中，不要讓這種覺悟中斷，長期堅持下去，自然就會顯現出來，這是非常可信的。這怎麼知道呢？根據《法華經》（Lotus Sūtra）所說：『譬如有人口渴需要水，於是在高原上挖掘尋找。看到乾燥的泥土，就知道離水源還很遠。不斷努力挖掘，逐漸看到濕潤的泥土，最終到達泥濘的地方，他的內心就確定知道離水源不遠了。』又如《十地經》（Daśabhūmika Sūtra）所說：『就像人在夢中渡河，因為勇猛精進而醒悟。』如果用功斷斷續續，才開始就停止，想要開悟終究難以明白，只能白白浪費時間。因為無始以來的習氣深厚，難以突破。即使有覺悟之心，也會隨著所見而生滅。如果不努力精進，就無法彰顯修行之心，每天只是虛度光陰，白白耗費精力。所以修行者要認真思考這些道理。這怎麼知道呢？根據《華嚴經》（Avataṃsaka Sūtra）所說：『譬如人鉆木取火，未熱就停止，火勢就會隨之熄滅。懈怠的人也是這樣。』問：作這樣的觀想，能治療什麼疾病呢？答：
【English Translation】 English version Consequently, the Great Being's (Bodhisattva) wordless nature merges seamlessly with the nature of all things. This makes those attached to Vipassanā (insight meditation) believe it to be true. Now, practitioners wonder, by what means can one enter this state? The answer is: grasp the key between emptiness and existence. Why? Because using emptiness to completely negate existence, existence is emptiness, thus eliminating all views of existence (believing things are real). Using existence to completely negate emptiness, emptiness is existence, thus eliminating all attachments to emptiness (believing everything is void). Emptiness and existence merge, the whole pervades, reaching a state that is both one and non-dual, where both opposing views disappear. Although emptiness and existence interpenetrate without obstruction, they do not destroy the existence of both aspects, not all views are eliminated. Those who can grasp this method and enter the Dharma are like holding a perfect jewel in their palm, no longer bound by various views; like realizing the ocean of self-nature in their hearts, free and at ease, transcending the mundane. Transcending emotions and thoughts, away from speculation and discussion, all wrong ideas cease, language and contemplation lose their function. Therefore, when the false mind vanishes forever, all wrong views dissipate like clouds, only enlightenment corresponds to self-nature, which is unrelated to words. Those who can correspond should contemplate it themselves. Therefore, the treatise says: 'Like a person drinking cold water, only he knows it.' The Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra) says: 'The place of true self-realization is beyond perception and imagination.' The meaning lies beyond words, do not cling to words and speculation. Truth cannot be fully expressed in words, but do not abandon the guidance of words. Carefully study the mysteries, and gradually you will understand. In walking, dwelling, sitting, and lying down, do not let this awareness be interrupted, persist for a long time, and it will naturally manifest, which is very credible. How do we know this? According to the Lotus Sūtra (Lotus Sūtra): 'For example, a person is thirsty and needs water, so he digs in the highlands to find it. Seeing dry soil, he knows that the water source is still far away. Continuing to dig diligently, he gradually sees moist soil, and finally reaches the muddy place, his heart is sure that the water source is not far away.' Also, as the Daśabhūmika Sūtra (Daśabhūmika Sūtra) says: 'Like a person crossing a river in a dream, he awakens because of courage and diligence.' If the effort is intermittent, starting and stopping, wanting to be enlightened will eventually be difficult to understand, and only waste time in vain. Because the habits of beginningless time are deep and difficult to break through. Even if there is a heart of enlightenment, it will arise and cease with what is seen. If you do not work hard and diligently, you cannot manifest the heart of practice, and you will only waste your strength by spending your days in vain. Therefore, practitioners should carefully consider these principles. How do we know this? According to the Avataṃsaka Sūtra (Avataṃsaka Sūtra): 'For example, a person drills wood to make fire, and stops before it gets hot, the fire will go out. The lazy person is also like this.' Question: What kind of diseases can be cured by doing this kind of contemplation? Answer:
。治諸法觀行之病。何者凡所動念皆是妄也。此云何知。按維摩經云。法離一切觀行等。智論云。動即魔網。不動是法印等。如上諸義並是入法界之妙軌。忘諸見之良規。俱陳入理之方並述蠲痾之法。若據其自位盡究竟無餘。論其一切歸即權實有異也。此云何知。按法華經云。開方便門示真實相等。解云。開方便門者即前權教也。示真實相者即后所入一也。又釋。以上教義但以除非顯理為功。長養機緣為德。是故名為方便也。法華經云。于余深法中示教利喜等。問。云前之四說皆是方便。后法界無礙門即為究竟說者此云何知。答。此據聖教非寄愚情也。故華嚴經賢首品偈云。一切世界群生類鮮有欲求聲聞道。求緣覺者轉復少。求大乘者甚希有。求大乘者由為易。能信此法甚為難等是也。九地初偈云。若眾生下劣其心厭沒者示以聲聞道令出於眾苦。若復有眾生諸根少明利樂於因緣法為說辟支佛。若人根明利有大慈悲心饒益於眾生為說菩薩道。若有無上心決定樂大事為示于佛身說無盡佛法。今按此文故知前之三教是開方便門后之一說為示真實相。定無疑也。何者以賢首品中明信終菩薩化用自在與十地不殊。為欲簡教有權實兩教故作是說也。又九地菩薩為說法師。先知教之權實不等機有利鈍不同。是故於九地之初先明教有差
【現代漢語翻譯】 現代漢語譯本 治療各種因觀行產生的疾病。什麼是觀行之病呢？就是說，凡是動念頭，都是虛妄的。這是怎麼知道的呢？根據《維摩經》所說：『法離一切觀行等。』《智度論》說：『動即魔網，不動是法印等。』以上這些說法，都是進入法界的微妙途徑，是忘卻各種見解的良好規範。它們既闡述了進入真理的方法，也描述了去除疾病的途徑。如果從各自的立場來看，都是究竟圓滿，沒有遺漏。但如果從整體來看，權教和實教是有區別的。這是怎麼知道的呢？根據《法華經》所說：『開方便門，示真實相。』解釋說：『開方便門』就是指前面的權教，『示真實相』就是指後面所進入的唯一真理。又解釋說：以上這些教義，只是以排除迷惑、顯明真理為功用，以長養根機、結下善緣為功德，所以稱為方便。 《法華經》說：『于余深法中，示教利喜等。』 問：既然前面四種說法都是方便，那麼後面的法界無礙門就是究竟的說法嗎？這是怎麼知道的呢？答：這是根據聖教所說，不是寄託于凡夫的情感。所以《華嚴經·賢首品》的偈頌說：『一切世界群生類，鮮有欲求聲聞道。求緣覺者轉復少，求大乘者甚希有。求大乘者由為易，能信此法甚為難等。』九地初偈說：『若眾生下劣，其心厭沒者，示以聲聞道，令出於眾苦。若復有眾生，諸根少明利，樂於因緣法，為說辟支佛。若人根明利，有大慈悲心，饒益於眾生，為說菩薩道。若有無上心，決定樂大事，為示于佛身，說無盡佛法。』現在根據這段經文，就知道前面的三教是『開方便門』，後面的一種說法是『示真實相』，這一點是毫無疑問的。為什麼呢？因為《賢首品》中說明，信終菩薩的化用自在，與十地菩薩沒有差別。爲了區分教義有權教和實教兩種，所以才這樣說。而且九地菩薩作為說法師，首先要知道教義有權實的不同，眾生的根機有利鈍的不同。所以在九地之初，先說明教義有差別。
【English Translation】 English version It cures the diseases caused by contemplation and practice of various dharmas. What are these diseases? It means that all thoughts that arise are illusory. How do we know this? According to the Vimalakirti Sutra, 'Dharma is apart from all contemplation and practice, etc.' The Mahaprajnaparamita Sastra says, 'Movement is the net of Mara, non-movement is the Dharma seal, etc.' The above meanings are all wonderful paths to enter the Dharma realm, and good rules to forget all views. They both describe the method of entering the truth and the way to eliminate diseases. If viewed from their respective positions, they are all complete and without omissions. But if viewed as a whole, there are differences between expedient teachings (Upaya) and true teachings (Satya). How do we know this? According to the Lotus Sutra, 'Open the gate of expedient means and reveal the true aspect.' The explanation says, 'Opening the gate of expedient means' refers to the previous expedient teachings, and 'revealing the true aspect' refers to the one truth that is entered later. Another explanation says: The above teachings only aim to eliminate confusion and reveal the truth, and to cultivate roots and create good conditions, so they are called expedient means. The Lotus Sutra says, 'In other profound dharmas, show teaching, benefit, and joy, etc.' Question: Since the previous four teachings are all expedient, is the subsequent unobstructed gate of the Dharma realm the ultimate teaching? How do we know this? Answer: This is based on what the sacred teachings say, not based on the feelings of ordinary people. Therefore, the verse in the 'Worthy Leader' chapter of the Avatamsaka Sutra says: 'In all the worlds and among all sentient beings, few desire to seek the path of Sravakas (listeners). Those who seek the path of Pratyekabuddhas (solitary Buddhas) are even fewer. Those who seek the Mahayana (great vehicle) are very rare. Seeking the Mahayana is still easy, but believing in this Dharma is very difficult, etc.' The initial verse of the Ninth Ground says: 'If sentient beings are inferior and their minds are depressed, show them the path of Sravakas and lead them out of all suffering. If there are sentient beings whose faculties are slightly bright and who enjoy the Dharma of conditions, explain to them the Pratyekabuddha. If a person's faculties are bright and they have great compassion and benefit sentient beings, explain to them the Bodhisattva path. If someone has the supreme mind and is determined to enjoy great events, show them the Buddha's body and explain the endless Buddha Dharma.' Now, according to this passage, we know that the previous three teachings are 'opening the gate of expedient means,' and the latter teaching is 'revealing the true aspect.' There is no doubt about this. Why? Because the 'Worthy Leader' chapter explains that the transformative power of the Bodhisattva of Faith is the same as that of the Bodhisattvas of the Tenth Ground. In order to distinguish between expedient and true teachings, this is how it is said. Moreover, the Bodhisattva of the Ninth Ground, as a Dharma teacher, must first know that the teachings have different expedient and true aspects, and that sentient beings have different faculties, both sharp and dull. Therefore, at the beginning of the Ninth Ground, it is first explained that the teachings have differences.
別也問。若后之一說獨為究竟前前諸說皆是方便者。何故法華經中不言止息故說三而但言說二耶。答。大乘自有二種。一者實教。二者權教。若以開權異實許二入滅即三乘名殊。小不向大皆為究竟。不言止息。今就泯權歸實實教大乘即真不待回故。所以但言息處說二。不言說三也。此云何知。按法華經云。菩薩乘者即佛乘也等。此就泯權說也。若言大乘無權實者。何故華嚴經云無量億那由他劫修習道品善根行六波羅蜜。不聞此經雖聞不信此等由為假名菩薩等。今按此文故知權實分耳。又解。若權教大乘即是實教一乘者。既于無量億那由他劫行菩薩道。不聞此經是何人也。既云行菩薩道不可名曰小乘。權教即是實教一乘如何現行不信。既不聞不信一大乘經。謂殊分。豈愚智之能裁聖自無施有異。縱無經文可證據義懸別不同。守株之類可恐。陳己非於聖說。權教定非實教棄情隨法信焉。更有文義不同。廣如余經論說。今欲入法界無礙者要先發得徹到信心。何者以信為初基。眾行之本。一切諸行皆藉信生。是故最初舉信為始也。此云何知。按華嚴經云。信為道元。功德母增長一切諸善法。乃至信為寶藏第一法。為清凈手。受眾行等也。是故欲入法界無礙要鬚髮此徹到信心。若不發得如是之信心無以入於法界無礙也。何以故。
【現代漢語翻譯】 現代漢語譯本： 問：如果後來的說法是唯一究竟的，那麼之前的所有說法都是方便之說，為什麼《法華經》中不說止息，因此只說二乘，而不說三乘呢？ 答：大乘本身有兩種，一是實教，二是權教。如果以開權顯實，允許二乘歸於寂滅，那麼三乘之名就有所不同，小乘不轉向大乘，都可視為究竟，所以不說止息。現在就泯滅權教，歸於實教的大乘來說，因為真實本來如此，不需要再回轉，所以只說寂滅之處說二乘，而不說三乘。這是如何知道的呢？ 根據《法華經》所說：『菩薩乘就是佛乘』等等，這是就泯滅權教而說的。如果說大乘沒有權實之分，那麼為什麼《華嚴經》說要經過無量億那由他劫修習道品善根，行六波羅蜜，不聽聞此經，即使聽聞也不相信，這些人都是假名菩薩等等。現在根據這段經文，就知道權實是有區別的。 又一種解釋是：如果權教大乘就是實教一乘，那麼既然經過無量億那由他劫修行菩薩道，不聽聞此經的是什麼人呢？既然說修行菩薩道，就不能稱之為小乘。權教如果是實教一乘，怎麼會現在修行卻不相信呢？既然不聽聞不相信一大乘經，就說是殊途。難道是愚笨和智慧能夠裁決的嗎？聖人自己沒有施捨，卻有差異。即使沒有經文可以作為證據，道理上也是明顯不同的。像守株待兔之類的事情是可怕的，陳述自己的錯誤來否定聖人的說法。權教一定不是實教，拋棄情感，順從佛法，相信它。還有文義上的不同，詳細的在其他經論中說明。現在想要進入法界無礙的境界，首先要發起徹底的信心。為什麼呢？因為信心是最初的基礎，是各種行為的根本。一切行為都依靠信心而生。所以最初舉出信心作為開始。這是如何知道的呢？ 根據《華嚴經》所說：『信是道的開端，是功德之母，增長一切善法』，乃至『信是寶藏，是第一法，是清凈的手，接受各種行為』等等。所以想要進入法界無礙的境界，必須要發起這種徹底的信心。如果不發起這樣的信心，就無法進入法界無礙的境界。為什麼呢？
【English Translation】 English version: Question: If the later teaching is the only ultimate one, and all previous teachings are expedient, why doesn't the Lotus Sutra speak of cessation, thus only mentioning the Two Vehicles instead of the Three Vehicles? Answer: The Mahayana itself has two types: one is the True Teaching (實教, shijiao), and the other is the Provisional Teaching (權教, quanjiao). If we use the principle of revealing the real by opening the provisional, allowing the Two Vehicles to enter extinction, then the names of the Three Vehicles are different. The Small Vehicle not turning to the Great Vehicle can all be regarded as ultimate, so it doesn't speak of cessation. Now, regarding the Mahayana that obliterates the provisional and returns to the real, because the truth is originally so, there is no need to turn back, so it only speaks of the place of extinction as the Two Vehicles, and doesn't speak of the Three Vehicles. How do we know this? According to what the Lotus Sutra says: 'The Bodhisattva Vehicle is the Buddha Vehicle,' etc., this is speaking of obliterating the provisional. If it is said that the Mahayana has no distinction between provisional and real, then why does the Avatamsaka Sutra say that after practicing the path factors and roots of goodness for countless nayutas (那由他, nayuta, a large number) of eons, practicing the Six Paramitas (六波羅蜜, liu boluomi, Six Perfections), they do not hear this sutra, and even if they hear it, they do not believe it, and these people are nominally Bodhisattvas, etc. Now, according to this passage, we know that there is a distinction between provisional and real. Another explanation is: if the Provisional Teaching of the Mahayana is the same as the One Vehicle of the Real Teaching, then since they have practiced the Bodhisattva path for countless nayutas of eons, who are those who do not hear this sutra? Since it is said that they practice the Bodhisattva path, they cannot be called the Small Vehicle. If the Provisional Teaching is the same as the One Vehicle of the Real Teaching, how can they practice now but not believe? Since they do not hear or believe a Great Vehicle sutra, it is said to be a different path. Can foolishness and wisdom decide this? The sages themselves have no bestowal, but there are differences. Even if there are no sutra passages to prove it, the principle is clearly different. Things like waiting for a rabbit to run into a tree stump are frightening, stating one's own errors to deny the words of the sages. The Provisional Teaching is definitely not the Real Teaching, abandon emotions, follow the Dharma, and believe it. There are also differences in the meaning of the text, which are explained in detail in other sutras and treatises. Now, if you want to enter the unobstructed realm of the Dharma realm, you must first develop thorough faith. Why? Because faith is the initial foundation, the root of all actions. All actions arise from faith. Therefore, initially, faith is mentioned as the beginning. How do we know this? According to what the Avatamsaka Sutra says: 'Faith is the beginning of the path, the mother of merit, increasing all good dharmas,' and even 'Faith is a treasure, the first Dharma, a pure hand, receiving all actions,' etc. Therefore, if you want to enter the unobstructed realm of the Dharma realm, you must develop this thorough faith. If you do not develop such faith, you cannot enter the unobstructed realm of the Dharma realm. Why?
器不堪受無礙法故。若得此心現前能堪受無礙法也。此云何知。按涅槃經純陀請辭云。吾有調牛良田除去株杌。唯希如來甘露法雨雨我身田令生法牙。解云。此是純陀已發徹到信心希佛為說大般涅槃也。言有調牛者。純陀自述發信心已得身口等七處調柔也。良田者。即此徹到之信唯在於法。更無名利等念也。唯希如來甘露法雨者。信心堅實堪受法也。雨我身田令生法牙者。一聞不退。菩薩萬行皆解行也。又華嚴經云。皆由直心精進力故等。若能發得如上心者即見煩惱能除無行不成也。何以故。是堅信力能破諸見成大事故。此云何知。按華嚴經云。信力堅固不可壞等。又言。譬如水精珠能清諸濁水等。即其事也。問。今令發此信心未委。云何是信而言發耶。答。令以事求。是即可見。何者且如於一眾僧所發至信心是時得僧。日時既至發於信者求索飯食是時信者一切皆無。又復量有所求之樂時中極促不得久屢。當爾時間具有六種難事。言六者何。一日時催促難。二迥無資產難。三外求不得難。四信心不動難。五能捨身命難。六歡喜慶悅難。第一日時催促難者。日至時到心無異相。唯求供養百味無厭。第二迥無資產難者。是時信者隨身資產一切皆無唯求妙饌種種供養。無有少念猶豫之心也。第三外求不得難者。自己迥無又外
求不得。于如是際勇猛無疲。第四信心不動難者。雖遇逼惱心定如初。縱有眾苦集身念無改易也。第五能捨身命難者。既求不得。又內盡資緣。唯在於身臠割供養。第六歡喜慶悅難者。舍此身命心竟無身由自難言。何期三寶甚為易遇。舍此身命如恒河沙由未稱我一念供養之心。云何今日忽遇寶聚發此堅信一向無回。如墮高巖中無有息。如童子捨命亦是此意也。若能如是佛說此人皆堪受法界究竟三昧。何以故。於法苦行不怯怖故。如說能行教相應故。此云何知。按華嚴經云。此經不入一切眾生之手。唯除菩薩即其事也。解云。手者信手也。不入者若無此信不能解置法界無礙之法。是故華嚴不入手也。何以故。信心虛偽不應教故。於是人所而不要故。唯除菩薩者。以菩薩心口相應畢竟無謬。于菩薩行勇猛能為堪可進修諸餘行等。華嚴妙典玄挈手中。何以故。法界無礙此人要故。若無如是信者雖有眾解悉皆顛倒。何以故。無信之解不應行故。顛倒之解即非解故。此云何知。按華嚴經云。譬如水所漂懼溺而渴死。不能如說行多聞亦如是。又云。譬如貧窮人日夜數他寶自無半錢分。多聞亦如是等。即其事也。若能具上堅信現前方可入於法界三昧。何者以機感所宜性相應也。此云何知。按法華經云。乃至深信堅固。如是之人乃可為
【現代漢語翻譯】 現代漢語譯本 求不得（無法得到）。在這種情況下，要勇猛精進，毫不懈怠。第四，信心不動搖的難處在於，即使遇到逼迫惱亂，內心也能堅定如初。縱然有各種痛苦加身，信念也不會改變。第五，能捨身命的難處在於，既然求之不得，又已經耗盡了所有的資源，唯一剩下的就是自己的身體，於是就割下身上的肉來供養。第六，歡喜慶悅的難處在於，捨棄自己的身命，心中竟然沒有對身體的執著，這本身就很難做到。怎麼會想到佛法僧三寶（Buddha, Dharma, Sangha）如此容易遇到呢？捨棄這個身命，就像恒河沙數一樣多，也還不能滿足我一念供養的心。為什麼今天忽然遇到寶藏，生起如此堅定的信心，一直沒有退轉呢？就像從高高的懸崖上掉下來，中間沒有停歇一樣。就像童子捨棄生命一樣，也是這個意思。如果能夠這樣，佛說這個人都可以接受法界究竟三昧（Dharmadhatu ultimate Samadhi）。為什麼呢？因為對於佛法的苦行，不會怯懦畏懼。就像所說的，能夠按照教導去修行，與教義相應。這怎麼知道呢？根據《華嚴經》（Avatamsaka Sutra）所說，這部經不會落入一切眾生的手中，除非是菩薩（Bodhisattva），說的就是這件事。解釋說，『手』指的是信心。『不入』指的是如果沒有這種信心，就不能理解和運用法界無礙的法。所以說《華嚴經》不會落入沒有信心的人手中。為什麼呢？因為信心虛假的人，不應該教導他。對於這種人，佛法是不需要的。『唯除菩薩』，因為菩薩心口相應，畢竟沒有錯誤。對於菩薩的修行，勇猛精進，能夠做到，可以進一步修習其他的各種修行。華嚴妙典，玄妙地掌握在手中。為什麼呢？因為法界無礙的法，這種人是需要的。如果沒有這樣的信心，即使有很多的理解，也都是顛倒的。為什麼呢？因為沒有信心的理解，不應該去實行。顛倒的理解，就不是真正的理解。這怎麼知道呢？根據《華嚴經》所說，譬如被水所漂，害怕被淹死，卻又口渴而死。不能按照所說的去修行，聽聞再多也是一樣。又說，譬如貧窮的人，日夜數著別人的寶物，自己卻沒有半分錢。聽聞再多也是一樣，說的就是這件事。如果能夠具備上面所說的堅定信心，現在才能夠進入法界三昧。這是因為根機和感應相適應，自性相應。這怎麼知道呢？根據《法華經》（Lotus Sutra）所說，乃至深深地相信，非常堅定。像這樣的人，才可以為他說法。
【English Translation】 English version The inability to obtain what is sought. In such circumstances, one should be courageous and diligent without fatigue. Fourth, the difficulty of unwavering faith lies in maintaining a steadfast mind even when faced with pressure and distress. Even when various sufferings accumulate on the body, the resolve remains unchanged. Fifth, the difficulty of sacrificing one's life lies in the fact that since one cannot obtain what is sought and has exhausted all resources, the only thing left is one's own body, so one cuts off pieces of flesh to offer as a sacrifice. Sixth, the difficulty of rejoicing and being delighted lies in the fact that one's mind has no attachment to the body even when sacrificing one's life, which is difficult in itself. How could one have imagined that the Three Jewels (Buddha, Dharma, Sangha) would be so easy to encounter? Sacrificing this life, even as numerous as the sands of the Ganges, is still not enough to satisfy my one thought of offering. Why is it that today I suddenly encounter a treasure and generate such firm faith, without ever retreating? It is like falling from a high cliff without stopping in between. It is like a child sacrificing his life, which is also the same intention. If one can be like this, the Buddha said that such a person is capable of receiving the Dharmadhatu ultimate Samadhi. Why? Because one is not timid or fearful of the ascetic practices of the Dharma. As it is said, one can practice according to the teachings and be in accordance with the doctrine. How is this known? According to the Avatamsaka Sutra, this sutra will not fall into the hands of all sentient beings, except for Bodhisattvas, which is what it is talking about. The explanation says that 'hand' refers to faith. 'Not entering' means that without this faith, one cannot understand and apply the unobstructed Dharma of the Dharmadhatu. Therefore, it is said that the Avatamsaka Sutra will not fall into the hands of those without faith. Why? Because those with false faith should not be taught. The Dharma is not needed by such people. 'Except for Bodhisattvas' because Bodhisattvas' minds and words are consistent and ultimately without error. For the practice of Bodhisattvas, one is courageous and diligent, able to do it, and can further practice various other practices. The wonderful Avatamsaka Sutra is mysteriously grasped in the hand. Why? Because the unobstructed Dharma of the Dharmadhatu is needed by such people. If one does not have such faith, even if one has many understandings, they are all inverted. Why? Because understanding without faith should not be practiced. Inverted understanding is not true understanding. How is this known? According to the Avatamsaka Sutra, it is like being carried away by water, fearing drowning, but dying of thirst. Not being able to practice according to what is said, hearing more is the same. It also says, it is like a poor person counting other people's treasures day and night, but having not half a penny himself. Hearing more is the same, which is what it is talking about. If one can possess the firm faith mentioned above, then one can now enter the Dharmadhatu Samadhi. This is because the root and response are adapted to each other, and the nature is in accordance. How is this known? According to the Lotus Sutra, even deeply believing and being very firm. Such a person can be spoken to about the Dharma.
說。又云。常修慈心不惜身命乃可為說等。是故行者將欲求入法界無礙者。先自撿知信虛實不可妄說即以為真。豈可在他能為苦事自己取樂而不饒他。此乃為人上不能成。何得妄言生信。然今法燈漸滅邪見繁興。唯濁害以為懷。乃曰大乘令爾聽學。唯高於口而竟不潤於心。用陵蔑以為功。將是非為確理。此但茍求名利指斥賢良。乃言。但自識心何假妄修諸行。幸愿有心君子勿執見而懷。當自廢壞羚羊緣崖之涉小徑翹企自勵若履冰而蹈火。請察斯言。仰據聖教業果不失諸佛同云。如影隨形。豈為烏有。要心真實萬行擬宜也。
言華嚴三昧者。解云。華者菩薩萬行也。何者以華有生實之用。行有感果之能。雖復內外兩殊生感力有相似。今即以法託事故名華也。嚴者行成果滿契合相應。垢障永消證理圓潔。隨用贊德故稱曰嚴也。三昧者理智無二交徹镕融。彼此俱亡能所斯絕。故云三昧也。亦可華即嚴。以理智無礙故。華嚴即三昧以行融離見故。亦可華即嚴。以一行頓修一切行故。華嚴即三昧。一行即多而不礙一多故。亦可華嚴即三昧。以定亂雙融故。亦可三昧即華嚴。以理智如如故。如是自在無有障礙。或定或亂。或即或入。或智或理。或因或果。或一或異。性海實德法爾圓明。應如理思絕於見也。此云何知。按華嚴
經云。一切自在難思議華嚴三昧勢力故如是如是。廣如經辨。此解行為言名為華嚴三昧。如其據果亦名海印三昧。此即同時前後為名。頓現互融為目。猶如大海現四兵像像類各差頓現前後。然即像形非一水竟不殊。像即水而湛然水即像而繁雜。歷然前後。終始難源。宛爾繁興寂然無相。齊頭頓現。隱顯難知。互入無羈。镕融絕慮。此云何知。按華嚴經云。如是不思議思議不可得。深入不思議。思非思寂滅等。廣如經辨。又海者即諸像重重無盡際限難源。窮一竟無有窮。隨一宛然齊現。是故云海也。印者眾像非前後。同時品類萬差。即入無礙一多兩現。彼此無違。相狀不同。異而非異。故云印也。定者類多差別唯一不殊。萬像競興廓然無作。故名為定也。亦可海即印。四像宛然故。海印即三昧。作即不作故。亦可為四句。一唯海而非印。不壞像而即水故。二唯印而非海。不隱水而即像故。三亦海亦印。以像海圓融一而異故。四非海非印。以海像镕融互形奪故。亦可海即印。自在無礙故。乃至亦即亦不即非即非不即。無二性故。準思之。如是之義後文當顯。準彼知此。按此義邊故名法界無礙也。將欲入此三昧方便非一。總而言之不過二門。一者解。二者行。就前門中復有二門。一者緣起相由門。二者理性融通門。所以有此
【現代漢語翻譯】 經中說：『一切自在難思議華嚴三昧（Huayan Samadhi，通過華嚴經獲得的難以想像的禪定狀態）的勢力就是這樣這樣。』 詳細內容見經文辨析。這裡所解釋的行為，可以稱之為華嚴三昧。如果從結果來看，也可以稱為海印三昧（Haiyin Samadhi，如海面映現萬物的禪定狀態）。這指的是同時和前後兩種狀態的命名。頓現和互融是其特點。猶如大海顯現四種軍隊的景象，各種景象各不相同，同時顯現，有先後順序。然而，這些景象的形狀並非獨立於水，最終與水沒有區別。景象即是水，水是平靜的；水即是景象，景像是繁雜的。前後歷歷分明，始終難以追溯源頭。景象宛如繁榮興盛，卻又寂靜無相。齊頭並進地同時顯現，隱沒和顯現難以捉摸，互相進入沒有阻礙，融合在一起，超越了思慮。這是如何知道的呢？根據《華嚴經》所說：『如是不思議，思議不可得。深入不思議，思非思寂滅等。』 詳細內容見經文辨析。另外，『海』指的是各種景象重重疊疊，沒有盡頭，難以追溯源頭。窮盡一切也無法窮盡，隨著一個景象的出現，所有景象都宛然同時顯現。所以稱為『海』。『印』指的是眾多景象沒有先後順序，同時存在，品類萬千，互相進入沒有障礙，一和多同時顯現，彼此沒有違背，相狀不同，既相同又不同，所以稱為『印』。『定』指的是種類繁多，差別很大，但本質上沒有不同，萬象競相興起，卻又空曠寂靜，沒有造作，所以稱為『定』。也可以說『海』就是『印』，四種景象宛然顯現。海印就是三昧，造作即是不造作。也可以分為四句：一、只有海而不是印，因為沒有破壞景象而即是水。二、只有印而不是海，因為沒有隱藏水而即是景象。三、既是海又是印，因為景象和海圓融無礙，一即是異。四、非海非印，因為海和景象融合在一起，互相掩蓋了形狀。也可以說海就是印，自在無礙。乃至既是又不是，非即非不即，沒有二性。按照這個思路去思考。這樣的意義在後面的文章中會顯現。按照那個思路去理解這個。按照這個意義來說，所以稱為法界無礙。想要進入這種三昧，方法不止一種，總的來說不過兩個門徑：一是理解，二是修行。就理解這個門徑來說，又有兩個方面：一是緣起相由門，二是理性融通門。之所以有這些， English version: The sutra says: 'All the power of the inconceivable and unhindered Huayan Samadhi (Huayan Samadhi, an unimaginable state of meditation attained through the Huayan Sutra) is thus, thus.' See the sutra for detailed analysis. The practice explained here can be called Huayan Samadhi. If viewed from the result, it can also be called Haiyin Samadhi (Haiyin Samadhi, a state of meditation where all things are reflected on the surface of the sea). This refers to the naming of both simultaneous and sequential states. Simultaneous manifestation and mutual interpenetration are its characteristics. It is like the ocean manifesting images of four types of armies, with each image being different, appearing simultaneously, and having a sequence. However, the shapes of these images are not independent of the water, and ultimately, there is no difference from the water. The image is the water, and the water is calm; the water is the image, and the image is complex. The sequence is clear, and the beginning is difficult to trace. The images are like flourishing prosperity, yet they are also silent and without form. They appear simultaneously, side by side, and their concealment and manifestation are difficult to grasp. They enter each other without obstruction, merging together, transcending thought. How is this known? According to the Huayan Sutra: 'Such is inconceivable, and thinking cannot attain it. Deeply enter the inconceivable, thinking is neither thinking nor extinction, etc.' See the sutra for detailed analysis. Furthermore, 'sea' refers to the various images layered upon each other, without end, and difficult to trace. Exhausting everything cannot exhaust it, and with the appearance of one image, all images appear simultaneously. Therefore, it is called 'sea.' 'Seal' refers to the numerous images without sequence, existing simultaneously, with myriad categories, entering each other without obstruction, one and many manifesting simultaneously, without contradiction, with different appearances, both the same and different, therefore it is called 'seal.' 'Samadhi' refers to the many types, with great differences, but essentially without difference, the myriad images arising together, yet vast and silent, without creation, therefore it is called 'Samadhi.' It can also be said that 'sea' is 'seal,' with the four images appearing clearly. Haiyin is Samadhi, creation is non-creation. It can also be divided into four sentences: 1. Only sea and not seal, because it does not destroy the image but is water. 2. Only seal and not sea, because it does not hide the water but is the image. 3. Both sea and seal, because the image and sea are perfectly integrated, one is different. 4. Neither sea nor seal, because the sea and image merge together, mutually concealing their shapes. It can also be said that sea is seal, unhindered and free. Even to the point of being both is and is not, neither is nor is not, without duality. Think according to this line of thought. Such meaning will be revealed in the following text. Understand this according to that line of thought. According to this meaning, it is called the unobstructed Dharmadhatu (Dharmadhatu, the realm of all phenomena). To enter this Samadhi, there is more than one method, but generally speaking, there are only two paths: one is understanding, and the other is practice. Regarding the path of understanding, there are two aspects: one is the door of dependent origination and mutual relation, and the other is the door of rational interpenetration. The reason for these is
【English Translation】 According to the sutra, 'All the power of the inconceivable and ineffable Huayan Samadhi (Huayan Samadhi, an unimaginable state of meditation attained through the Huayan Sutra) is thus, thus.' The details are as described in the sutra. This explained practice is called Huayan Samadhi. According to its result, it is also called Haiyin Samadhi (Haiyin Samadhi, a state of meditation where all things are reflected on the surface of the sea). This refers to naming both simultaneous and sequential states. Sudden manifestation and mutual fusion are its characteristics. It is like the great ocean manifesting images of four armies, with each image differing, appearing suddenly and sequentially. However, the shapes of these images are not separate from the water, and ultimately, they are not different from the water. The image is water, and the water is still; the water is the image, and the image is complex. The sequence is clear, and the beginning is difficult to trace. The images are like flourishing prosperity, yet they are silent and without form. They appear suddenly, side by side, and their concealment and manifestation are difficult to know. They enter each other without restraint, melting together, transcending thought. How is this known? According to the Huayan Sutra, 'Such is inconceivable, and thinking cannot attain it. Deeply enter the inconceivable, thinking is neither thinking nor extinction, etc.' The details are as described in the sutra. Furthermore, 'sea' refers to the various images layered upon each other, without end, and difficult to trace. Exhausting one cannot exhaust them, and with one image appearing, all images appear simultaneously. Therefore, it is called 'sea.' 'Seal' refers to the numerous images without sequence, existing simultaneously, with myriad categories, entering each other without obstruction, one and many manifesting simultaneously, without contradiction, with different appearances, both different and not different, therefore it is called 'seal.' 'Samadhi' refers to the many types, with great differences, but essentially without difference, the myriad images arising together, yet vast and without action, therefore it is called 'Samadhi.' It can also be said that 'sea' is 'seal,' with the four images appearing clearly. Haiyin is Samadhi, action is non-action. It can also be divided into four sentences: one, only sea and not seal, because it does not destroy the image but is water; two, only seal and not sea, because it does not hide the water but is the image; three, both sea and seal, because the image and sea are perfectly fused, one and different; four, neither sea nor seal, because the sea and image melt together, mutually obscuring their shapes. It can also be said that sea is seal, freely and without obstruction. Even to the point of being both is and is not, neither is nor is not, without duality. Consider it accordingly. Such meaning will be revealed later. Understand this according to that. According to this meaning, it is called the unobstructed Dharmadhatu (Dharmadhatu, the realm of all phenomena). To enter this Samadhi, there is not just one method, but generally speaking, there are only two paths: one is understanding, and the other is practice. Regarding the path of understanding, there are two aspects: one is the door of dependent origination and mutual relation, and the other is the door of rational interpenetration. The reason for these is
二門者以諸有法無自性故。無自性者空有圓融成幻有也。是故於此開作二門。就初門中復有二說。一者開說。二者合說。初者一切諸法有力無力也。言有力無力者且如緣起之法。若無此彼不成。何者以彼有力能成此也。既彼能成此。以能成他故。是有力此不自有故依他。是無力以彼有力故能攝此。以此無力故能入彼。是故一切皆在彼中隱。復彼有一切。一切不即彼。何以故。此但是力用互無非空有互奪故。是故一成即一切成。一壞即一切壞。故下文云。以一佛土滿十方。十方入一亦無餘。世界本相亦不壞。無比功德故能爾等。又云。一一微塵中各示那由他無數億諸佛于中而說法等云云。廣如經辨。良以方力無力故然。是故得一即得一切者由此門也。如是自在法爾。如斯亦非神力變化故爾。此云何知。按華嚴經云。法自爾故。又云。一中解無量。無量中解一。展轉生非實。智者無所畏等。即其事也。
第二合說者。彼有力能攝此時即是此有力能攝彼時。何者以彼有力由無力故成。無力由有力故立。是故有無別有全以無為有。無無別無全以有為無。以有為無故是故有即無。以無為有故是故無即有。無即有故無無。有即無故無有。有有故全無。無無故全有。今即以全有之無為有。全無之有為無。如是圓融一際而不礙。
【現代漢語翻譯】 現代漢語譯本： 所謂的『二門』，是因為一切諸法都沒有自性。沒有自性，空和有才能圓融，成就幻有的存在。因此，在這裡開設『二門』。在最初的『門』中，又有兩種說法：一是開說，二是合說。 首先是開說，即一切諸法有力和無力。所謂『有力』和『無力』，比如緣起之法，如果沒有『此』，『彼』就不能成立。為什麼呢？因為『彼』有力，能夠成就『此』。既然『彼』能成就『此』，因為能成就他物，所以是『有力』；『此』不自己存在，依賴於他物，所以是『無力』。因為『彼』有力，所以能攝持『此』；因為『此』無力，所以能進入『彼』。因此，一切都隱藏在『彼』中。而且『彼』擁有一切，一切又不等同於『彼』。為什麼呢？因為這僅僅是力用的相互作用，並非空和有相互剝奪。所以，一個成就，就是一切成就；一個壞滅，就是一切壞滅。所以下文說：『以一佛土滿十方，十方入一亦無餘，世界本相亦不壞，無比功德故能爾等。』又說：『一一微塵中各示那由他（梵語，百萬）無數億諸佛于中而說法』等等，詳細的可以參考經文辨析。正是因為方力（指空間的力量）的有力和無力，才能這樣。所以，得到一個就得到一切，就是通過這個『門』。這樣的自在是自然而然的，並非神力變化所致。這是如何知道的呢？按照《華嚴經》所說：『法自爾故。』又說：『一中解無量，無量中解一，展轉生非實，智者無所畏』等等，就是這個道理。
第二是合說，『彼』有力能攝持『此』的時候，也就是『此』有力能攝持『彼』的時候。為什麼呢？因為『彼』的有力是因為『無力』而成就的，『無力』是因為『有力』而成立的。所以，有不是獨立存在的有，完全是以無為有；無不是獨立存在的無，完全是以有為無。因為以有為無，所以有就是無；因為以無為有，所以無就是有。無就是有，所以沒有無；有就是無，所以沒有有。有有，所以完全是無；無無，所以完全是有。現在就是以完全有的無為有，以完全無的有為無。這樣圓融一體，沒有阻礙。
【English Translation】 English version: The so-called 'Two Gates' exist because all dharmas (phenomena) lack inherent existence (Skt: svabhava). Lacking inherent existence allows emptiness (Skt: shunyata) and existence to be perfectly integrated, resulting in illusory existence. Therefore, these 'Two Gates' are established here. Within the initial 'Gate,' there are two perspectives: the expanded explanation and the condensed explanation. First, the expanded explanation refers to the strength and weakness of all dharmas. The terms 'strength' and 'weakness' can be illustrated by the law of dependent origination (Skt: pratītyasamutpāda). If 'this' does not exist, 'that' cannot be established. Why? Because 'that' has the strength to bring 'this' into being. Since 'that' can bring 'this' into being, it is 'strong' because it can accomplish something for another; 'this' does not exist on its own but relies on another, so it is 'weak.' Because 'that' is strong, it can encompass 'this'; because 'this' is weak, it can enter 'that.' Therefore, everything is hidden within 'that.' Moreover, 'that' possesses everything, yet everything is not identical to 'that.' Why? Because this is merely the interaction of forces, not the mutual deprivation of emptiness and existence. Therefore, the accomplishment of one is the accomplishment of all; the destruction of one is the destruction of all. Hence, the following passage states: 'With one Buddha-land filling the ten directions, the ten directions entering into one without remainder, the fundamental nature of the world is not destroyed; such is possible due to incomparable merit.' It also says: 'Within each mote of dust, countless billions of Buddhas, as numerous as nayutas (Sanskrit: a hundred thousand), appear and expound the Dharma,' and so on. The details can be found in the sutras. It is precisely because of the strength and weakness of spatial force that this is possible. Therefore, attaining one is attaining all, and this is through this 'Gate.' Such freedom is natural and spontaneous, not caused by supernatural transformations. How do we know this? According to the Avatamsaka Sutra (Flower Garland Sutra), 'The Dharma is naturally so.' It also says: 'Within one, understand the immeasurable; within the immeasurable, understand one; arising through transformation is unreal; the wise are fearless,' and so on, which illustrates this principle.
Second, the condensed explanation states that when 'that' has the strength to encompass 'this,' it is also the time when 'this' has the strength to encompass 'that.' Why? Because the strength of 'that' is achieved through 'weakness,' and 'weakness' is established through 'strength.' Therefore, existence is not an independent existence; it is entirely existence based on non-existence. Non-existence is not an independent non-existence; it is entirely non-existence based on existence. Because existence is based on non-existence, existence is non-existence; because non-existence is based on existence, non-existence is existence. Non-existence is existence, therefore there is no non-existence; existence is non-existence, therefore there is no existence. There is existence of existence, therefore it is entirely non-existence; there is non-existence of non-existence, therefore it is entirely existence. Now, we take the non-existence of complete existence as existence, and the existence of complete non-existence as non-existence. In this way, they are perfectly integrated into one reality without obstruction.
有力無力兩存舉一即一切咸收不妨。重重無盡。何以故。互相交徹一多成故。其猶因陀羅網皆以寶成。由寶明徹影遞相現。於一珠中現余影盡。隨一即爾。更無去來也。今且向西南邊取一顆珠驗之。即此一珠能頓現一切珠之影。此一珠既爾。餘一一亦然。既一一珠皆一時頓現一切珠影。即此西南邊珠復現一切珠中一切珠影。此珠既爾。餘一一亦然。如是重重無有邊際。即此重重無邊際之影皆在此一珠中炳然遞現。余皆準此。若入一珠中即入十方重重一切珠中也。何以故。此一珠中有十方重重一切珠。故十方重重一切珠中有此一珠故。是故入一珠時即入重重一切珠也。一切亦然。反此思之即於一珠中得入重重一切珠。而竟不出此一珠。于重重一切珠中入一珠。而竟不離此重重一切珠也。問。既言於一珠中得入重重一切珠而竟不出此一珠者。云何得入重重一切珠耶。答。只由不出此一珠。是故得入重重一切珠。若出此一珠即不得入重重一切珠也。何以故。此一珠之外無重重一切珠故。若出此一珠即不得入重重一切珠也。問。若離此一珠內無重重一切珠者。此網即但一珠所成。如何言結多珠成耶。答。只由唯獨一珠方始結多為網。何以故。由此一珠是多珠故。若去一珠網全無故。問。若如是者此網即唯一珠所成。不得言結多
【現代漢語翻譯】 現代漢語譯本 有力和無力兩種狀態並存，舉出一個就等於全部都包含，沒有妨礙。重重疊疊，沒有窮盡。為什麼呢？因為互相交錯滲透，一和多相互成就。這就像因陀羅網（Indra's net，帝釋天用寶珠結成的網），全部由寶珠構成。由於寶珠明亮透徹，影子互相遞相顯現。在一顆珠子中，顯現其餘所有珠子的影子。隨取一顆珠子都是這樣，更沒有來去之別。現在姑且朝西南方向取一顆珠子來驗證。即這顆珠子能立即顯現一切珠子的影子。這顆珠子既然如此，其餘每一顆珠子也是這樣。既然每一顆珠子都能一時立即顯現一切珠子的影子，那麼這顆西南邊的珠子又顯現一切珠子中所有珠子的影子。這顆珠子既然如此，其餘每一顆珠子也是這樣。像這樣重重疊疊沒有邊際。即這重重無邊際的影子都在這一顆珠子中清楚地遞相顯現。其餘的都依此類推。如果進入一顆珠子中，就等於進入十方重重疊疊的一切珠子中。為什麼呢？因為這一顆珠子中有十方重重疊疊的一切珠子，所以十方重重疊疊的一切珠子中有這一顆珠子。因此，進入一顆珠子時，就等於進入重重疊疊的一切珠子中。一切珠子也是這樣。反過來思考，即在一顆珠子中得以進入重重疊疊的一切珠子，而最終沒有離開這顆珠子。在重重疊疊的一切珠子中進入一顆珠子，而最終沒有離開這重重疊疊的一切珠子。問：既然說在一顆珠子中得以進入重重疊疊的一切珠子而最終沒有離開這顆珠子，那麼，如何得以進入重重疊疊的一切珠子呢？答：正因為沒有離開這顆珠子，所以得以進入重重疊疊的一切珠子。如果離開這顆珠子，就不能得以進入重重疊疊的一切珠子了。為什麼呢？因為這顆珠子之外沒有重重疊疊的一切珠子。如果離開這顆珠子，就不能得以進入重重疊疊的一切珠子了。問：如果離開這顆珠子內部就沒有重重疊疊的一切珠子，那麼，這張網就只由一顆珠子構成，如何說是用多顆珠子結成的呢？答：正因為只有一顆珠子，才開始結成多顆珠子的網。為什麼呢？因為這顆珠子就是多顆珠子的緣故。如果去掉一顆珠子，網就完全沒有了。問：如果像這樣，這張網就只有一顆珠子構成，不能說是用多顆珠子結成的。
【English Translation】 English version The existence of both power and powerlessness, to cite one is to include all without obstruction. Layer upon layer, without end. Why is this so? Because they interpenetrate each other, one and many accomplish each other. It is like Indra's net (Indra's net, a net made of jewels by Indra), all made of jewels. Because the jewels are bright and clear, the shadows appear to each other in succession. Within one jewel, all the shadows of the other jewels appear. To take any one jewel is like this, and there is no coming or going. Now, let us take a jewel from the southwest side to verify it. This one jewel can instantly manifest the shadows of all the jewels. Since this one jewel is like this, so is each of the others. Since each jewel can instantly manifest the shadows of all the jewels at once, then this southwest jewel again manifests all the shadows of all the jewels within all the jewels. Since this jewel is like this, so is each of the others. Thus, layer upon layer without limit. That is, these shadows, layer upon layer without limit, are all clearly manifested in this one jewel in succession. The rest are to be inferred accordingly. If one enters one jewel, it is the same as entering all the jewels, layer upon layer, in the ten directions. Why is this so? Because this one jewel contains all the jewels, layer upon layer, in the ten directions, therefore all the jewels, layer upon layer, in the ten directions contain this one jewel. Therefore, when one enters one jewel, one enters all the jewels, layer upon layer. The same is true for all jewels. Thinking about it in reverse, one can enter all the jewels, layer upon layer, within one jewel, and yet not leave this one jewel. Entering one jewel within all the jewels, layer upon layer, and yet not leaving all these jewels, layer upon layer. Question: Since it is said that one can enter all the jewels, layer upon layer, within one jewel, and yet not leave this one jewel, how can one enter all the jewels, layer upon layer? Answer: Precisely because one does not leave this one jewel, one can enter all the jewels, layer upon layer. If one leaves this one jewel, one cannot enter all the jewels, layer upon layer. Why is this so? Because there are no all the jewels, layer upon layer, outside this one jewel. If one leaves this one jewel, one cannot enter all the jewels, layer upon layer. Question: If there are no all the jewels, layer upon layer, inside this one jewel, then this net is made of only one jewel. How can it be said to be made of many jewels? Answer: Precisely because there is only one jewel, it begins to form a net of many jewels. Why is this so? Because this one jewel is the cause of many jewels. If one jewel is removed, the net is completely gone. Question: If this is the case, then this net is made of only one jewel and cannot be said to be made of many jewels.
為網也。答言結多成者。即是結一珠即多珠之一珠也。何以故。以一珠即一切珠之一故。若無此一一切無故。是故此網唯一珠成也。一切準此。問。此但據義相攝。就彼義邊說云一珠即是一切珠。可實一珠是一切珠耶。答。今所說者但在一珠中說一切珠。不離此一珠中說一切珠也。若不信一珠即是一切珠者。但以墨點點西南邊一顆珠著時即點著十方重重一切珠也。何以故。一切珠上皆有點故。若言十方重重一切珠不即是西南邊一顆珠著者。豈可一時遍點十方重重一切珠耶。縱令遍點即應前後有點云何一時一切珠上皆有點耶。是故一切珠即是一珠者定無疑也。西南一珠既爾。十方重重一切珠亦然也。既珠重重無際點一皆周。主伴始終一成咸畢如斯。如喻例法思之。法不即然。非喻為喻也。據一分相似故以為言。喻但影周質不即入也。此云何知。按華嚴經云。以非喻為喻。即其事也。如上之義可審思之。
第二理性融通者。復有二門。一者空不空門。二者是不是門。初空不空者彼有力能成此為不空。以與他為體故。此亦然也。此無力依于彼為空。以此非自有由彼有故。彼亦然也。兩法互由二而不二故名空不空也。是故全空而即有有即徹空有。全有而即空空即徹有空。徹有空故一切在有而即空。徹空有故一切在空而即
【現代漢語翻譯】 現代漢語譯本 是網。回答說，由許多結組成。這就是說，一個結珠就是許多珠中的一個珠。為什麼呢？因為一個珠就是一切珠中的一個。如果沒有這一個珠，一切珠都不存在。所以這個網是由一個珠形成的。一切情況都依此類推。問：這只是根據義理互相攝入，就那個義理方面來說，說一個珠就是一切珠。難道實際上一個珠就是一切珠嗎？答：現在所說的只是在一個珠中說一切珠，不離開這一個珠來說一切珠。如果不相信一個珠就是一切珠，那麼只要用墨點點西南邊的一顆珠，就會點著十方重重的一切珠。為什麼呢？因為一切珠上都有點。如果說十方重重的一切珠不就是西南邊一顆珠點著的，難道可以同時遍點十方重重的一切珠嗎？縱然遍點，也應該有前後的點，怎麼能同時一切珠上都有點呢？所以一切珠就是一個珠是毫無疑問的。西南一個珠既然如此，十方重重的一切珠也是這樣。既然珠重重無邊，點一個就全部周遍。主伴始終，一成就全部完成，就像這樣。像比喻一樣思考法則。法則不完全是這樣，所以用比喻來比喻。根據一部分相似之處，所以這樣說。比喻只是影子周遍，本質並不立即進入。這怎麼知道呢？按照《華嚴經》所說：『用非比喻來比喻』，就是這件事。像上面的意義可以仔細思考。
第二，理性融通，又有兩門。一者，空不空門；二者，是不是門。初空不空者，彼有力能成此為不空，以與他為體故。此亦然也。此無力依于彼為空，以此非自有由彼有故。彼亦然也。兩法互由，二而不二，故名空不空也。是故全空而即有，有即徹空有。全有而即空，空即徹有空。徹有空故，一切在有而即空。徹空有故，一切在空而即有。
【English Translation】 English version It is a net. The answer is that it is formed by many knots. That is to say, one knot-bead is one of many beads. Why? Because one bead is one of all beads. If there is not this one bead, all beads would not exist. Therefore, this net is formed by one bead. Everything is analogous to this. Question: This is only based on the mutual inclusion of meanings. From the perspective of that meaning, it is said that one bead is all beads. Is it actually the case that one bead is all beads? Answer: What is being said now is only speaking of all beads within one bead, not apart from this one bead. If you do not believe that one bead is all beads, then just use ink to dot one bead on the southwest side, and you will dot all the beads in the ten directions, layer upon layer. Why? Because all the beads have dots on them. If you say that all the beads in the ten directions, layer upon layer, are not the one bead dotted on the southwest side, how could you simultaneously dot all the beads in the ten directions, layer upon layer? Even if you were to dot them all, there should be dots in sequence, how could all the beads have dots on them simultaneously? Therefore, there is no doubt that all beads are one bead. Just as it is with the one bead in the southwest, so it is with all the beads in the ten directions, layer upon layer. Since the beads are infinitely layered, dotting one is all-encompassing. The principal and the subordinate, from beginning to end, one accomplishment is completely fulfilled, just like this. Think of the law like a metaphor. The law is not exactly like this, so a metaphor is used as a metaphor. It is based on a partial similarity, so it is said this way. The metaphor is only a shadow that is all-encompassing, the essence does not immediately enter. How do we know this? According to the Avatamsaka Sutra (Hua Yan Jing) it says: 'Using a non-metaphor as a metaphor,' that is the matter. The meaning above can be carefully considered.
Secondly, the interpenetration of principle and phenomena has two aspects. First, the emptiness-non-emptiness aspect; second, the is-not is aspect. Regarding the first, emptiness-non-emptiness, that (彼) has the power to make this (此) non-empty, because it takes 'other' as its substance. This (此) is also like that. This (此) has no power and relies on that (彼) to be empty, because this (此) is not self-existent but exists due to that (彼). That (彼) is also like that. The two dharmas mutually depend on each other, being two but not two, hence the name emptiness-non-emptiness. Therefore, it is entirely empty and yet is existent; existence penetrates emptiness and existence. It is entirely existent and yet is empty; emptiness penetrates existence and emptiness. Because existence penetrates emptiness, everything is in existence and yet is empty. Because emptiness penetrates existence, everything is in emptiness and yet is existent.
有。何以故。真非分限故。是以事隨理而圓通。理隨事而差別。此云何知。按涅槃等經云。佛性隨流成其別味等。又維摩經云。法同法性入諸法故等。
第二是不是門者。以一切有皆是一有也。何以故。由有即空故。既有即空空無別異。是故一有即是一切有。故云是也。一切是一不礙彼此歷然。故云不是也。何以故。以有即是空。一切即以一有成故。如是無礙準思取解。此云何知。按華嚴經云。知一即多多即一等。如是諸一非一。具足同時即入镕融圓成一塊。或隱或顯。乍有乍無。合即圓融顯現。離乃炳然不雜。形奪孤立等山嶽之陵太空。力用雙融若滄波之生溟渤。生伴交映終始難源。隨智為端頭不可得。此云何知。按華嚴經云。任放辨才說不待次。言辭不斷等。已說解分竟。
自下第二別明行者。即于上解中審諦取之。何者且如一中有一切時。即是一切中有一時。即一與一切即入一時。何以故。以諸有法性自爾故。藏心隨染迴轉成故。如是交參掩映。即異即同一時致令解心絕奇覺念亡措。乞之頓觀相無施功用泯。追尋乞計繁興萬像統十世而難終。鼓躍濤波該一念而無卷。潛百千于毫末促十方于微塵。展一即一切而難源。卷一切即一叵測。是故舍那朗圓光于性德若太陽之曄九天。普賢運悲海于緣生等重云
【現代漢語翻譯】 現代漢語譯本：有。為什麼呢？因為真如並非侷限於某個部分。因此，事相隨著理體而圓融通達，理體隨著事相而顯現差別。這如何得知呢？根據《涅槃經》等經典所說，佛性隨著因緣流動而成就各種不同的味道等等。又根據《維摩詰經》所說，法性相同，進入一切法中等等。 第二是不是門，認為一切有都是一個有。為什麼呢？因為有即是空，既然有即是空，空與有就沒有差別。所以，一個有就是一切有。因此說是『是』。一切是一，不妨礙彼此分明，所以說是『不是』。為什麼呢？因為有即是空，一切都是由一個有成就的。像這樣，可以參照理解。這如何得知呢？根據《華嚴經》所說，知一即是多，知多即是一等等。像這樣，諸一非一，具足同時，即進入熔融圓成一塊的狀態，或隱或顯，乍有乍無。合起來就圓融顯現，分開就分明不雜。形態超脫，孤立得像山嶽聳立於太空。力量和作用雙重融合，像滄海中涌起波濤。生起和伴隨相互輝映，始終難以追溯源頭。隨著智慧為開端，無法找到盡頭。這如何得知呢？根據《華嚴經》所說，任憑發揮辯才，演說不停頓，言辭不斷等等。以上是解門部分的解釋。 下面第二部分是分別說明行門。即在上文的理解中仔細領會。例如，一中有一切時，即是一切中有一時，即一與一切進入一時。為什麼呢？因為諸法的法性本來就是如此。藏識心隨著染污而回轉變化成就的。像這樣交錯參雜，互相掩映，即異即同，一時之間使理解的心思感到驚奇，覺察的念頭無所適從。乞求頓悟，相狀全無，施設功用泯滅。追尋思量，乞求計算，繁興萬象，統攝十世也難以窮盡。鼓動跳躍的波濤，包含一念也無法窮盡。將百千包含在毫末之中，將十方收縮在微塵之中。展開一即一切，難以追溯源頭。收卷一切即一，不可測度。因此，毗盧遮那佛（舍那，Vairocana）在自性功德中朗照圓滿的光芒，像太陽照耀九天。普賢菩薩（普賢，Samantabhadra）在緣起法中執行慈悲之海，像重重雲彩。
【English Translation】 English version: It exists. Why? Because True Reality is not limited to a part. Therefore, phenomena become perfectly interconnected and unobstructed with principle, and principle manifests differences with phenomena. How is this known? According to the Nirvana Sutra and other scriptures, Buddha-nature flows with conditions and becomes various flavors, etc. Also, according to the Vimalakirti Sutra, the nature of Dharma is the same, entering into all dharmas, etc. The second is the 'Is/Is not' gate, which considers all existence to be one existence. Why? Because existence is emptiness. Since existence is emptiness, there is no difference between emptiness and existence. Therefore, one existence is all existence. Hence it is said to be 'Is'. All is one, without hindering the distinctness of each other, so it is said to be 'Is not'. Why? Because existence is emptiness, and all is accomplished by one existence. In this way, one can understand by analogy. How is this known? According to the Avatamsaka Sutra, knowing one is knowing many, and knowing many is knowing one, etc. Like this, the many ones are not one, fully present simultaneously, entering into a state of fusion, becoming a complete whole, sometimes hidden, sometimes manifest, sometimes existing, sometimes not existing. When combined, they manifest perfectly and completely; when separated, they are distinct and unmixed. Their form transcends, standing alone like mountains towering in the vast sky. Their power and function are doubly fused, like waves arising in the vast ocean. Arising and accompaniment reflect each other, making the beginning and end difficult to trace. Taking wisdom as the starting point, the end cannot be found. How is this known? According to the Avatamsaka Sutra, one can freely exercise eloquence, speaking without pause, with uninterrupted words, etc. The explanation of the 'understanding' aspect is now complete. The second part below separately explains the 'practice' aspect. That is, to carefully comprehend it from the above understanding. For example, when there is all in one, there is one in all. That is, one and all enter into one time. Why? Because the Dharma-nature of all dharmas is inherently so. The storehouse consciousness (藏心, Ālaya-vijñāna) changes and transforms according to defilements. In this way, intermingling and overlapping, both different and the same, at one time, cause the mind of understanding to be amazed, and the thought of awareness to be at a loss. Begging for sudden enlightenment, the characteristics are completely absent, and the application of effort is extinguished. Seeking and contemplating, begging and calculating, the myriad phenomena flourish, encompassing ten eons and still being difficult to exhaust. The surging and leaping waves encompass one thought and cannot be exhausted. Concealing hundreds of thousands in a hair's breadth, shrinking the ten directions into a mote of dust. Expanding one is all, making it difficult to trace the source. Contracting all is one, making it immeasurable. Therefore, Vairocana Buddha (舍那, Vairocana) shines forth the complete light in the inherent virtue of self-nature, like the sun illuminating the nine heavens. Samantabhadra Bodhisattva (普賢, Samantabhadra) operates the sea of compassion in conditioned arising, like layers of clouds.
之亙千岳。所以地分三處天辟四門。聚則如宿鶴投江。散則似驚鸞墮海。論其解也如彼。語其行也如斯。應準思之。勿拘其教。言不及義誠有斯文。觀不逢源信如其說。是故行者存意思之。問。如上所言教義文。即解行俱陳。云何就解為言而得不言其行耶。答。行法離見亡言。言見俱為方便隨言見而入證。入證言即無言。不了無見非真。妄執將正行是故妄解不稱行心也。此云何知。按楞伽經云。言說別施行真實離文字。乃至愚者廣分別等。問。既言行法離見亡言。言見莫之能入。今既知行亡言離見。此見豈非見耶。答。若知此見是解。此解即為解。若即以此見為行非但不是行。亦復不是解也。何以故。妄見之解即非解故。此云何知。按維摩經云。無以生滅心行說實相法等。問。行若爾者豈可除名離相等兔角之空無絕慮亡言若入寂之灰斷。此乃還成倒執。既行人有常斷之愆。為真反立邪宗令聖智有無因之咎。何得今云語觀咸非修行者歟。泯相灰心豈即為真者矣。意在防過過乃彌彰。恐滯情源情隨見起。如何上說所作咸非。若云離彼解心未知何者為行。請陳其狀令物見聞。答。云行離念亡言者。與法相應絕情見也。何以故。無念之見性融通故。理智交徹見無見故。任放自在念不動故。此云何知。如說不動是法印動則魔羅網
【現代漢語翻譯】 現代漢語譯本 之亙千岳（山名）。所以地分三處，天辟四門。聚則如宿鶴投江，散則似驚鸞墮海。論其解也如彼，語其行也如斯。應準思之，勿拘其教。言不及義，誠有斯文；觀不逢源，信如其說。是故行者存意思之。問：如上所言教義文，即解行俱陳，云何就解為言，而得不言其行耶？答：行法離見亡言，言見俱為方便，隨言見而入證，入證言即無言，不了無見非真。妄執將正行，是故妄解不稱行心也。此云何知？按《楞伽經》（Lankavatara Sutra）云：『言說別施行，真實離文字，乃至愚者廣分別』等。問：既言行法離見亡言，言見莫之能入，今既知行亡言離見，此見豈非見耶？答：若知此見是解，此解即為解；若即以此見為行，非但不是行，亦復不是解也。何以故？妄見之解即非解故。此云何知？按《維摩經》（Vimalakirti Sutra）云：『無以生滅心行說實相法』等。問：行若爾者，豈可除名離相等兔角之空，無絕慮亡言若入寂之灰斷？此乃還成倒執。既行人有常斷之愆，為真反立邪宗，令聖智有無因之咎。何得今云語觀咸非修行者歟？泯相灰心，豈即為真者矣？意在防過，過乃彌彰；恐滯情源，情隨見起。如何上說所作咸非？若云離彼解心，未知何者為行，請陳其狀，令物見聞。答：云行離念亡言者，與法相應絕情見也。何以故？無念之見性融通故，理智交徹見無見故，任放自在念不動故。此云何知？如說不動是法印，動則魔羅網（Mara's net）。
【English Translation】 English version Of Heng and Qian mountains (mountain names). Therefore, the land is divided into three regions, and the heavens open four gates. Gathering is like a flock of cranes returning to the river; scattering is like startled phoenixes falling into the sea. Discussing its understanding is like that; speaking of its practice is like this. One should contemplate accordingly, not adhering to the teachings. Words that do not reach the meaning are merely literature; views that do not reach the source are just as they are said. Therefore, practitioners should contemplate this meaning. Question: As the above-mentioned teachings and doctrines are presented, both understanding and practice are described. Why is it that when speaking of understanding, one does not mention practice? Answer: The practice of Dharma is apart from views and devoid of words. Both words and views are expedient means. Following words and views, one enters into realization. Upon entering realization, words become no words. Not understanding no-view is not true. Falsely clinging to what is considered correct practice, therefore, false understanding does not accord with the mind of practice. How is this known? According to the Lankavatara Sutra (Lankavatara Sutra), 'Words are separate from practice; reality is apart from letters; even fools widely discriminate,' and so on. Question: Since it is said that the practice of Dharma is apart from views and devoid of words, and words and views cannot enter, now that we know that practice is devoid of words and apart from views, is this view not a view? Answer: If one knows that this view is understanding, then this understanding is understanding. If one takes this view as practice, it is not only not practice, but also not understanding. Why? Because the understanding of false views is not understanding. How is this known? According to the Vimalakirti Sutra (Vimalakirti Sutra), 'Do not use the mind of birth and death to speak of the Dharma of true suchness,' and so on. Question: If practice is like that, can it be like the emptiness of a rabbit's horn, devoid of names and characteristics, or like the extinction of thought and words, like ashes in stillness? This would then become a reversed clinging. Since practitioners would have the fault of permanence and annihilation, establishing a heretical doctrine in the name of truth, causing the wisdom of the sages to have the fault of causelessness. How can it be said now that speech and contemplation are not the actions of practitioners? Extinguishing characteristics and extinguishing the mind, is that truly the truth? The intention is to prevent faults, but the faults become more apparent; fearing attachment to the source of emotions, emotions arise with views. How can it be said that all the above-mentioned actions are wrong? If it is said to be apart from that mind of understanding, and it is not known what is practice, please describe its state so that beings may see and hear it. Answer: To say that practice is apart from thoughts and devoid of words means to be in accord with the Dharma and to be free from emotional views. Why? Because the nature of no-thought is perfectly clear, because reason and wisdom interpenetrate, seeing no-seeing, because one is free and unconstrained, and thoughts do not move. How is this known? As it is said, 'Immovability is the Dharma seal; movement is Mara's net (Mara's net).'
。解云。若動見此之見看彼即彼此俱不見。而言見彼此者即是妄緣非是正見也。故名魔羅網也。不動見此之見即見彼者即彼此俱見。故名為法印也。問。既如是者云何可見耶。答。只於上門中方便取之。何者又如說云一中解無量。無量中解一等。解云。以一中解無量時即是無量中解一時。何以故。一法法爾具一切故。是故不動此見即見彼也。若此唯有無有彼者即不見此也。由見不稱法故名魔網也。今見一時即見一切。故名為一。以稱法見故名為法印也。依上道理此即應知。即入重重準思可爾。是故若動即入魔網也。故華嚴經云。如有良醫自知無常以諸妙藥用涂其身。命終之後由藥力故尸不幹𤍜亦不散壞。還復如常行於醫法。解云。醫人者即行心也。自知無常者諸見盡也。以諸妙藥用涂其身者。行契妙理悲願修也。言命終之後尸不幹𤍜者。法流水中離功行也。不散壞者。雖離功行不凝住也。還復如常行醫法者。熾然為作諸有法也。雖復為作而竟無心醫法不失。華嚴三昧亦復如是。雖離諸見能于諸法實德化用竟無妨也。何以故。得心自在如心爾故。稱法修行作無作故。問。若如是者今據何事而得然耶。答。但約理事即爾。亦不遠指真常。何者以諸理法即如來藏實德用也。問。現理非真。是眾生之妄境。云何此法即是而不遠
【現代漢語翻譯】 現代漢語譯本： 解說：如果動念去觀察這個『見』，用這個『見』去看那個『見』，那麼彼此都見不到。如果說能見到彼此，那就是虛妄的攀緣，不是真正的見解，所以叫做魔羅網（Māra's net，魔的羅網）。 不移動這個『見』去觀察，就能見到那個『見』，那就是彼此都能見到，所以叫做法印（Dharma seal，佛法的印記）。 問：既然是這樣，那麼應該如何才能見到呢？ 答：只需要在上門（指前面所說的『見』）中方便地去領會它。為什麼呢？就像經上所說：『在一中理解無量，在無量中理解一』等等。 解釋：在一中理解無量的時候，也就是在無量中理解一的時候。為什麼呢？因為一法自然而然地具備一切。所以，不移動這個『見』就能見到那個『見』。如果這個『見』中只有這個而沒有那個，那就是沒有見到這個『見』。因為見解不符合法，所以叫做魔網。 現在見到一時，也就是見到一切，所以叫做一。因為符合法地見，所以叫做法印。依據上面的道理，就應該知道這個道理，深入思考，就可以明白了。所以，如果動念，就進入了魔網。 所以《華嚴經》（Avataṃsaka Sūtra）說：『如有良醫，自己知道無常，用各種妙藥塗抹自己的身體。命終之後，由於藥力的緣故，屍體不會幹燥腐爛，也不會散壞，還像活著的時候一樣行使醫術。』 解釋：醫人，就是指行心（practicing mind）。自己知道無常，就是指各種見解都消失了。用各種妙藥塗抹自己的身體，就是指修行契合妙理的悲願。說到命終之後屍體不會幹燥腐爛，就是指在法流中離開了有為的功行。不散壞，就是指雖然離開了有為的功行，但也不凝固停滯。還像活著的時候一樣行使醫術，就是指熾盛地為眾生做各種有為法。雖然為眾生做各種有為法，但心中卻沒有任何執著，醫術也不會喪失。《華嚴三昧》（Avataṃsaka Samadhi）也是這樣，雖然離開了各種見解，但對於諸法的真實功德和妙用，卻沒有任何妨礙。為什麼呢？因為得到了心的自在，如心所愿。修行符合法，做與不做都是一樣的。 問：如果是這樣，那麼現在依據什麼事才能得到這樣的境界呢？ 答：只是從理和事上來說就是這樣。也不用遠指真常（true permanence）。為什麼呢？因為各種理法就是如來藏（Tathāgatagarbha）的真實功德和妙用。 問：顯現的理不是真，是眾生的虛妄境界，為什麼這個法就是而不遠呢？
【English Translation】 English version: Explanation: If, with a moving mind, you use this 'seeing' to look at that 'seeing,' then neither will be seen. To say that you can see both is a false connection, not a true understanding, and is therefore called Māra's net (Mārajāla, the net of the demon). Without moving this 'seeing' to observe, you can see that 'seeing,' which means both are seen, and this is called the Dharma seal (Dharmamudrā, the seal of the Dharma). Question: If that's the case, how can one see? Answer: Just conveniently grasp it from the upper gate (referring to the aforementioned 'seeing'). Why? It's like the sutra says: 'In one, understand the immeasurable; in the immeasurable, understand one,' and so on. Explanation: When understanding the immeasurable in one, it is also understanding one in the immeasurable. Why? Because one Dharma inherently possesses everything. Therefore, without moving this 'seeing,' you can see that 'seeing.' If this 'seeing' only has this and not that, then this 'seeing' is not seen. Because the view does not conform to the Dharma, it is called Māra's net. Now, seeing one moment is seeing everything, so it is called one. Because seeing conforms to the Dharma, it is called the Dharma seal. According to the above principle, this should be understood, and with deep thought, it can be comprehended. Therefore, if there is movement of thought, one enters Māra's net. Therefore, the Avataṃsaka Sūtra says: 'Like a good doctor who knows impermanence and uses various wonderful medicines to coat his body. After his death, due to the power of the medicine, the corpse will not dry up or decay, nor will it disintegrate, and he will continue to practice medicine as when he was alive.' Explanation: The doctor refers to the practicing mind. Knowing impermanence means that all views have disappeared. Coating the body with various wonderful medicines means cultivating compassion and vows that align with the wonderful principle. Saying that the corpse does not dry up or decay after death means being free from contrived actions in the stream of Dharma. Not disintegrating means that although one is free from contrived actions, one does not become stagnant or attached. Continuing to practice medicine as when alive means vigorously performing various conditioned Dharmas for sentient beings. Although performing various conditioned Dharmas for sentient beings, there is no attachment in the mind, and the medical skill is not lost. The Avataṃsaka Samadhi is also like this; although one is free from various views, there is no hindrance to the real virtues and wonderful functions of all Dharmas. Why? Because one has obtained freedom of mind, as the mind wishes. Cultivating in accordance with the Dharma, doing and not doing are the same. Question: If that's the case, based on what can one attain such a state now? Answer: It's just like this from the perspective of principle and phenomena. There's no need to point far away to true permanence (nitya). Why? Because all principles and Dharmas are the real virtues and functions of the Tathāgatagarbha (the womb of the Tathāgata). Question: The manifested principle is not true; it is the deluded realm of sentient beings. Why is this Dharma like that and not far away?
指真常耶。答。今克要而言此一事中有真妄兩異。如一眾生眼耳鼻舌諸相。是無明用以順泳生死不成熟故。無性即空是真如體。以湛然常住不遷變故。如莊嚴具。形相是博士所成。即博士功用相虛而金體自竅。而性凝然。雖復金體自竅而性凝然不失相狀紛雜。相狀紛雜而不礙凝然者。謂金與相狀一體而差別也。菩薩聲聞是真如用。何者以反流出纏所成熟也。余如前說。準可知之。此云何如。攝論云。生死涅槃依無別。又云。無染即無凈等。今明斯義方為妄境故。然妄境若不現前無以施教綱。何以故。緣未相應如虛空故。問。緣起未如虛空。不言因緣緣起整合未審何先何后耶。答。緣起整合竟無前後。同時炳現終始難源。圓即一際無傾缺。即諸峰競攀重重頓現前後無違。唸唸遞彰新舊恒別。不妨同時異。無礙別時同。為一即一切而不多。作多即一而不一。卻則紛然滿目。取即圓寂無蹤。但可證而不可知。只可行而不可見。即所以文殊立指南之則。普賢樹摩頂之儀。彌勒置彈指之能。摩耶示見正之德。此即名錶隨門證異明妄徹于真源。並託事以彰人。故顯真該於妄末。今但粗陳其說梗概而論。唯妙覺之遊衢豈妄心之履徑也。問。既云因緣故有未委力用如何。答。言因緣起者要具力無力也。因既親生。緣名假髮。且就流轉為
{ "translations": [ "問：這是指真常嗎？答：現在概括來說，這件事中包含真妄兩種不同。例如一個眾生的眼、耳、鼻、舌等諸相，是無明的作用，用來順應生死流轉，因為還不成熟的緣故。無性即空，是真如的本體，因為它湛然常住，不遷變。如同莊嚴的器具，各種形狀是工匠所造，即工匠的功用，相是虛幻的，而金的本體自然有竅，其性凝然。即使金的本體自然有竅，其性凝然，也不會失去相狀的紛雜。相狀紛雜而不妨礙凝然，是因為金與相狀一體而有差別。菩薩、聲聞是真如的作用，因為他們反流出纏縛，趨向成熟。其餘的如同前面所說，可以依此推知。這又如何呢？《攝論》說：『生死涅槃依無別。』又說：『無染即無凈等。』現在闡明這個意義，才認為是妄境的緣故。然而妄境如果不現前，就無法施行教化。為什麼呢？因為因緣未相應，如同虛空一樣。問：因緣生起未如虛空，不說因緣緣起整合，不知道哪個先哪個后呢？答：緣起整合，終究沒有前後，同時顯現，始終難以追溯源頭。圓融即是一際，沒有傾斜缺損，如同諸峰競相攀登，重重頓然顯現，前後沒有違背。唸唸相續彰顯，新舊恒常有別，不妨礙同時的差異，不妨礙不同時的一致。作為一，即一切而不多；作為多，即一而不一。捨棄則紛然滿目，取用則圓寂無蹤。只能證悟而不可知，只能行持而不可見。這就是文殊菩薩樹立指南的法則，普賢菩薩樹立摩頂的儀軌，彌勒菩薩設定彈指的功能，摩耶夫人示現見正的德行。這即是名相標示隨順法門，證悟差異，闡明妄徹于真源，並且依託事相來彰顯人。所以顯現真理涵蓋於妄的末端。現在只是粗略地陳述其梗概而論，哪裡是妙覺的遊歷之處，妄心所能踐踏的路徑呢？問：既然說是因緣，還不知道它的力量作用如何。答：說因緣生起，要具備有力無力。因是親生的，緣是假借引發的。且就流轉來說，", "English version: Question: Does this refer to True Constancy? Answer: Now, to put it succinctly, within this one matter, there exist two distinct aspects: truth and delusion. For example, the various forms of a sentient being's eyes, ears, nose, tongue, etc., are the functions of ignorance, used to conform to the cycle of birth and death, because they are not yet mature. Non-self-nature, which is emptiness, is the essence of True Thusness (Tathata), because it is serene, constant, and unchanging. It is like ornamental tools; the various shapes are made by craftsmen, which are the functions of the craftsmen. The forms are illusory, while the essence of gold naturally has openings, and its nature is solidified. Even though the essence of gold naturally has openings and its nature is solidified, it does not lose the complexity of its forms. The complexity of forms does not hinder the solidified nature, because gold and its forms are one and yet different. Bodhisattvas and Sravakas are the functions of True Thusness, because they reverse the flow, emerging from entanglement, and are maturing. The rest is as previously stated, and can be inferred accordingly. How is this so? The Samdhinirmocana Sutra says: 'Birth-and-death and Nirvana rely on no difference.' It also says: 'No defilement is the same as no purity, etc.' Now, clarifying this meaning is considered to be the realm of delusion. However, if the realm of delusion does not manifest, there is no way to implement the teachings. Why? Because the conditions are not in accord, like empty space. Question: The arising of conditions is not like empty space. Not speaking of the aggregation of conditions, which comes first and which comes later? Answer: The aggregation of conditions ultimately has no before or after. They manifest simultaneously, and the beginning and end are difficult to trace to their source. Perfection is one boundary, without inclination or deficiency, like peaks competing to climb, appearing suddenly in layers, without contradiction between before and after. Moment after moment, they manifest continuously, with the new and old always distinct, not hindering the difference of simultaneity, not hindering the sameness of different times. As one, it is everything and not more; as many, it is one and not one. Abandoning it, it is a chaotic scene filling the eyes; taking it, it is perfect stillness without a trace. It can only be realized and not known, only practiced and not seen. This is why Manjushri Bodhisattva established the principle of guidance, Samantabhadra Bodhisattva established the ritual of touching the crown of the head, Maitreya Bodhisattva set the function of snapping fingers, and Maya showed the virtue of seeing the right. This is the naming and marking, following the Dharma gate, realizing the difference, clarifying that delusion penetrates the source of truth, and relying on phenomena to manifest people. Therefore, it shows that truth encompasses the end of delusion. Now, I am only roughly stating its outline and discussing it. How can the wandering place of Wonderful Enlightenment be the path that a deluded mind can tread? Question: Since it is said to be dependent origination, I still do not know how its power works. Answer: To say that conditions arise, it must have power and no power. The cause is directly born, and the condition is borrowed to initiate. Let's talk about the cycle of transmigration," "" ] }
言即無明業種為因。是即力也。凈心隱體為緣。即無力也。何以故。以流轉即順無明而違凈心故。既以違凈心而成染法故知無明為有力也。故不增不減經云。法界身流轉五道名曰眾生等。若就出纏為語反前知之。維摩經云。眾生即涅槃相不復更滅等。言有力無力者事一而名異也。何者以無明有力即以凈心無力為有力。既以無力為有力。是故凈心即無明也。凈心有力亦爾。反以思之。文同前例。問。若有力即無力云何為有力。無力即有力云何為無力耶。答。只由有力即無力故名為有力。無力即有力故得為無力。若有力不以無力無有力者即一切各有自性。即無有力無力也。今既有力即無力。是故一切即一而不礙一切歷然。一即一切而不礙一相堪然。如是道理極難申述。當思之耳。問果起要藉因緣。因緣互從無定。現今世間諸法未審親自何生耶。答。既云果法起必從緣。緣法體無自性。既責果從何立實從緣力即是無生也。何以故。以力無力即無性故。既有力尚自從他。何有能生於果。是故果立親自無生也。無性亦準以思之。問。若據此說即因果無別云何乃有因果異耶。答。力無力者為緣。無性空理為因。即由此因緣不二約法方成為果果無別果。即因成為果。因無別因。即果立為因。因成即果故。果即不果。果立為因。故因即
【現代漢語翻譯】 現代漢語譯本 言語所說的，就是以無明（avidyā，對事物真相的迷惑）的業種為因。這就是所謂的『力』。清凈心性隱沒不顯，就成為一種緣。這就是所謂的『無力』。為什麼這麼說呢？因為流轉生死輪迴，就是順從無明而違背清凈心。既然是違背清凈心而成就染污之法，所以知道無明是有力的。因此，《不增不減經》中說：『法界之身流轉於五道，名為眾生』等等。如果就脫離纏縛來說，那就與前面的說法相反。如《維摩詰經》所說：『眾生即是涅槃之相，不再有滅度』等等。 所謂『有力』和『無力』，其實說的是同一件事，只是名稱不同罷了。為什麼呢？因為無明有力，就是以清凈心無力為有力。既然是以無力為有力，所以清凈心也就是無明。清凈心有力也是同樣的道理，反過來思考就可以了，文理與前面的例子相同。問：如果說有力就是無力，那怎麼能說是『有力』呢？無力就是有力，那又怎麼能說是『無力』呢？答：正因為有力就是無力，所以才稱之為『有力』。無力就是有力，所以才能夠說是『無力』。如果說有力不以無力為前提，無有力者不以無力為前提，那麼一切事物就各自具有自性，那就既沒有有力也沒有無力了。現在既然是有力就是無力，所以一切即是一，而不妨礙一切事物的歷歷分明。一即是一切，而不妨礙一相的堪忍。這樣的道理極其難以表達清楚，應當仔細思考啊！問：果的生起一定要憑藉因緣，因緣之間互相依存，沒有定性。現在世間諸法，不知道它們自身是從哪裡產生的呢？答：既然說果法的生起必定要從緣，而緣法的本體沒有自性。既然責問果是從哪裡產生的，實際上是從緣的力量產生的，也就是無生。為什麼這麼說呢？因為力無力就是無自性。既然有力尚且要依賴於其他，又怎麼能夠產生果呢？所以果的成立，自身就是無生的。無性也可以按照這個道理來思考。問：如果按照這種說法，那麼因果就沒有區別了，為什麼會有因果的差別呢？答：力無力是緣，無性空理是因。正因為這種因緣不二，從法的角度來說，才成為果。果無別果，就是因成為果。因無別因，就是果成立為因。因成就就是果，所以果即非果。果成立為因，所以因即
【English Translation】 English version What is spoken of is the seed of karma of ignorance (avidyā, delusion about the true nature of things) as the cause. This is what is called 'power'. The hidden essence of the pure mind is the condition. This is what is called 'powerlessness'. Why is this so? Because the cycle of birth and death is in accordance with ignorance and contrary to the pure mind. Since it is contrary to the pure mind and accomplishes defiled dharmas, it is known that ignorance has power. Therefore, the Anunatva Apurnatva Sutra says: 'The body of the Dharmadhatu flows through the five paths and is called sentient beings,' and so on. If we speak of liberation from entanglement, then it is the opposite of what was said before. As the Vimalakirti Sutra says: 'Sentient beings are the aspect of Nirvana, and there is no further extinction,' and so on. The so-called 'power' and 'powerlessness' are actually speaking of the same thing, only with different names. Why is this? Because the power of ignorance is the powerlessness of the pure mind as power. Since powerlessness is taken as power, therefore the pure mind is also ignorance. The power of the pure mind is also the same principle; think about it in reverse, and the reasoning is the same as the previous example. Question: If it is said that power is powerlessness, then how can it be said to have 'power'? If powerlessness is power, then how can it be said to be 'powerless'? Answer: Precisely because power is powerlessness, it is called 'power'. Powerlessness is power, so it can be said to be 'powerless'. If power does not take powerlessness as its premise, and those with power do not take powerlessness as their premise, then all things would each have their own self-nature, and there would be neither power nor powerlessness. Now, since power is powerlessness, therefore all is one, without hindering the distinct clarity of all things. One is all, without hindering the tolerance of one aspect. Such a principle is extremely difficult to express clearly; you should think about it carefully! Question: The arising of a result must rely on causes and conditions, and causes and conditions are mutually dependent, without fixed nature. Now, the various dharmas in the world, I don't know where they themselves arise from? Answer: Since it is said that the arising of result dharmas must be from conditions, and the essence of condition dharmas has no self-nature. Since you question where the result arises from, it actually arises from the power of conditions, which is non-arising. Why is this so? Because power and powerlessness are without self-nature. Since even power still relies on others, how can it produce a result? Therefore, the establishment of the result itself is non-arising. Non-nature can also be considered according to this principle. Question: If according to this explanation, then there is no difference between cause and effect, so why is there a difference between cause and effect? Answer: Power and powerlessness are conditions, and the principle of non-nature and emptiness is the cause. Precisely because this cause and condition are non-dual, from the perspective of dharma, it becomes the result. The result is not a separate result; it is the cause becoming the result. The cause is not a separate cause; it is the result being established as the cause. The cause is accomplished as the result, so the result is not the result. The result is established as the cause, so the cause is
不因。因即不因而果立。果即不果而因成。其猶世[((?/(匚@失))殳)/米]䊚䊚無別䊚。即聚[((?/(匚@失))殳)/米]為䊚[((?/(匚@失))殳)/米]無別[((?/(匚@失))殳)/米]。即散䊚為[((?/(匚@失))*殳)/米]。應準思之。問。若如是者果即是因。因即是果。云何乃言因能生果耶。答。只以因即是果果即是因。是故此因方能生果。何以故。因果一際而別不同。故據論此事。但可審思取入。非語能宣。若也親證無言即因果歷然而不失。若不窮源盡見還歸常斷之談也。問。若如是者但是性起。云何得有緣起門耶。答。即上力無力相由名為緣起。何以故。由彼此相奪果方生故。即彼此相由而無自性。無性為果而生。生即不生名為性起。何以故。即果自體而是性故。其猶壁上畫樹乍看謂言從壁上生。克體全總是壁。應準思之。問。若自體全性是即無生。云何今說果法生耶。答。以力即無力生即是無生。即無力即有力無生即是生。何者以有力無力無二性也。是故由斯道理皆為滅見之方。不可執此不行。解方終不差病。事須用功無怠久習方成。懷勿以解為修而即將為正行也。此但增于見愛。終無歸本之期。暫疲倦于波瀾竟無獲珠之日。何以故。唐捐歲月無功勛
{ "translations": [ "現代漢語譯本", "不因。因為不因，所以果才能成立。果為不果，所以因才能成就。這就像世間的粉末（[((?/(匚@失))殳)/米]䊚䊚）沒有差別一樣。聚集粉末（[((?/(匚@失))殳)/米]䊚）成為粉末（[((?/(匚@失))殳)/米]䊚），粉末（[((?/(匚@失))殳)/米]䊚）之間沒有差別。分散粉末（[((?/(匚@失))殳)/米]䊚）成為粉末（[((?/(匚@失))殳)/米]）。應該這樣思考。問：如果像這樣，果就是因，因就是果，為什麼還說因能生果呢？答：正因為因就是果，果就是因，所以這個因才能生果。為什麼呢？因為因果在同一界限上，卻又有所不同。所以根據這個道理，只能仔細思考領悟，無法用語言表達。如果能夠親身證悟，即使不言語，因果的道理也歷歷分明，不會錯失。如果不能窮究根源，徹底明白，就會回到常見或斷見的論調中。問：如果像這樣，一切都是自性生起，怎麼會有緣起之說呢？答：正是因為有力量和沒有力量相互依存，才叫做緣起。為什麼呢？因為彼此相互作用，果才能產生。正是因為彼此相互依存而沒有自性，沒有自性才能作為果而生起。生起即是不生起，這叫做自性生起。為什麼呢？因為果的自體就是自性。這就像墻上畫的樹，乍一看以為是從墻上生出來的，但實際上整個樹的本體都是墻。應該這樣思考。問：如果自體完全是自性，那就是無生，為什麼現在又說果法生起呢？答：因為有力量即是無力量，生起即是無生起。即無力量即是有力量，無生即是生。為什麼呢？因為有力量和無力量沒有兩種自性。所以，根據這個道理，都是爲了破除錯誤的見解，不能執著於此而不去實踐。理解方法最終不會偏離病癥。事情需要用功，不要懈怠，長期練習才能成功。不要把理解當作修行，進而當作真正的修行。這樣只會增長見解和貪愛，最終沒有迴歸根本的期限。暫時在波濤中感到疲倦，最終也無法獲得寶珠。為什麼呢？因為白白浪費了歲月，沒有功勞和成就。", "English version", "Not caused. Because not caused, the result can be established. The result is not a result, so the cause can be achieved. It's like the dust ([((?/(匚@失))殳)/米]䊚䊚) in the world has no difference. Gathering dust ([((?/(匚@失))殳)/米]䊚) to become dust ([((?/(匚@失))殳)/米]䊚), there is no difference between dust ([((?/(匚@失))殳)/米]䊚). Dispersing dust ([((?/(匚@失))殳)/米]䊚) becomes dust ([((?/(匚@失))殳)/米]). Should think like this. Question: If it is like this, the result is the cause, and the cause is the result, why do you say that the cause can produce the result? Answer: Precisely because the cause is the result, and the result is the cause, this cause can produce the result. Why? Because cause and effect are on the same boundary, but they are different. So according to this principle, you can only think carefully and understand, and cannot express it in words. If you can personally realize it, even if you don't speak, the principle of cause and effect is clear and will not be missed. If you can't explore the source and see it completely, you will return to the common or broken views. Question: If it is like this, everything arises from self-nature, how can there be the theory of dependent origination? Answer: It is because strength and weakness depend on each other that it is called dependent origination. Why? Because they interact with each other, the result can be produced. It is because they depend on each other and have no self-nature, and no self-nature can be produced as a result. Arising is not arising, which is called self-nature arising. Why? Because the self of the result is the self-nature. It's like a tree painted on the wall. At first glance, it seems to be born from the wall, but in fact the whole body of the tree is the wall. Should think like this. Question: If the self is completely self-nature, then it is unborn, why do you say that the result arises now? Answer: Because strength is weakness, arising is unborn. That is, weakness is strength, and unborn is birth. Why? Because strength and weakness have no two natures. Therefore, according to this principle, they are all ways to eliminate wrong views. You must not cling to this without practicing. Understanding the method will not deviate from the disease in the end. Things need to work hard, don't slack off, and you can succeed with long-term practice. Don't regard understanding as practice, and then regard it as true practice. This will only increase views and love, and there will be no deadline for returning to the root. Feeling tired in the waves for a while, you will never get the pearl in the end. Why? Because the years are wasted in vain, without merit and achievement." ] }
故。此云何知。按法華經云。如王髻中明珠不以與人有功勛者而賜之等。解云。王者所謂心王。髻中明珠者。即明此行心最尊勝。即華嚴三昧也。不與人者。無實功行不證法也。唯有功勛而賜之者。有實功行能破諸見得此三昧也。是故行者要實修行不可虛言妄為真證。如斯妙理宜審思之。更有異門。如余章說。問。既見如上道理為但只見而已。即為是行邪。為亦須佈施持戒等修諸行耶。答。若如是見已佈施即為大布施。持戒等亦然。何以故。由稱佈施等法故。既知稱法。是故勤修佈施持戒等也。故論云。然知法性無有慳貪。是故修行檀波羅蜜等。今就事顯。是即可知。何者且如佈施一物與一人時。于中即有五種具足。一自身具足。二他身具足。三財物具足。四時善具足。五處所具足。自身具足即身身無盡。他身財物亦然。時善具足即世世難窮。處所亦爾。如是一身佈施一物。於一時處中即一切前後時劫中一切方處中。以無盡財物佈施滿足無盡眾生。如是等事非所思量。皆於一念而頓成就。如如非實。實是妄緣。何者以一法既一時即具一切法也。其由一錢具十錢等。此云何知。按華嚴經云。毗目多羅仙人執善財手。令善財入供養門中供養佛。多劫多身等。即其事也。是故得知。如是等法皆是順門也。既順門如是。違門亦
【現代漢語翻譯】 故，如何得知這一點呢？根據《法華經》所說：『如國王頭髻中的明珠，不會因為某人有功勞就隨便賜予。』解釋說，『王者』指的是心王，『髻中明珠』指的是這種行心最為尊貴殊勝，也就是《華嚴經》中的三昧。『不與人』指的是沒有實際的功行，沒有證得佛法的人。『唯有功勛而賜之者』指的是有實際的功行，能夠破除各種邪見，從而獲得這種三昧。因此，修行人一定要腳踏實地地修行，不能虛假妄為，假裝證悟。這樣的微妙道理應該仔細思考。還有其他的解釋，就像其他章節所說的那樣。 問：既然明白了以上道理，是僅僅停留在理解的層面，還是說這本身就是修行呢？是否還需要佈施、持戒等各種修行呢？ 答：如果能夠這樣理解，那麼佈施就是大布施，持戒等等也是如此。為什麼呢？因為符合佈施等法的真諦。既然知道了符合佛法，所以要勤奮地修習佈施、持戒等等。所以《論》中說：『雖然知道法性中沒有慳吝貪婪，所以才要修行檀波羅蜜（佈施波羅蜜）等等。』現在就事相上來說明，這樣就可以明白了。比如，佈施一件物品給一個人時，其中就具備了五種圓滿：一、自身圓滿；二、他人圓滿；三、財物圓滿；四、時間圓滿；五、處所圓滿。自身圓滿，即自身無盡；他人和財物也是如此。時間圓滿，即世世代代無窮無盡；處所也是如此。像這樣，一身佈施一件物品，在同一時間、同一處所，就等於在一切前後時劫中，在一切方位處所中，用無盡的財物佈施滿足無盡的眾生。像這樣的事情是無法思量的，都在一念之間頓然成就。如如並非真實，真實是虛妄的因緣。為什麼呢？因為一個法既然在同一時間存在，就具備了一切法。就像一個錢幣包含十個錢幣一樣。如何得知這一點呢？根據《華嚴經》所說：『毗目多羅（Vimukta，解脫）仙人執著善財（Sudhana）的手，讓善財進入供養門中供養佛，經歷了多劫多身等等。』這就是例證。因此可以得知，像這樣的法都是順應真理之門。既然順應真理之門是這樣，那麼違背真理之門也是如此。
【English Translation】 Therefore, how do we know this? According to the Lotus Sutra, 'Like a bright pearl in the crown of a king, it is not given to someone merely for their merits.' The explanation is that 'king' refers to the king of the mind, and 'bright pearl in the crown' refers to the supreme and most excellent mind of practice, which is the Samadhi (concentration) of the Avatamsaka Sutra (Flower Garland Sutra). 'Not given to others' means it is not given to those without real merit and practice who have not attained the Dharma (law). 'Only given to those with merit' means it is given to those with real merit and practice who can break through all wrong views and attain this Samadhi. Therefore, practitioners must practice diligently and truthfully, and not falsely claim to have attained true enlightenment. Such subtle principles should be carefully considered. There are other explanations, as mentioned in other chapters. Question: Now that we understand the above principles, is it merely a matter of understanding, or is this understanding itself the practice? Is it also necessary to practice dana (generosity), sila (morality), and other practices? Answer: If one understands in this way, then dana is great dana, and sila and so on are also the same. Why? Because it accords with the true nature of dana and other dharmas. Since one knows that it accords with the Dharma, one should diligently practice dana, sila, and so on. Therefore, the Treatise says, 'Although one knows that there is no stinginess or greed in the nature of Dharma, one still practices Dana Paramita (perfection of generosity) and so on.' Now, let's explain it in terms of phenomena, so that it can be understood. For example, when giving one object to one person, there are five kinds of completeness: 1. Completeness of oneself; 2. Completeness of the other person; 3. Completeness of the object; 4. Completeness of time; 5. Completeness of place. Completeness of oneself means that oneself is inexhaustible; the other person and the object are also the same. Completeness of time means that it is inexhaustible throughout lifetimes; the place is also the same. In this way, giving one object by one person, at one time and in one place, is equivalent to giving inexhaustible wealth to satisfy inexhaustible beings in all past and future times, and in all directions. Such things are beyond comprehension, and are all accomplished instantly in a single thought. Tathata (suchness) is not real, reality is a false condition. Why? Because if one Dharma exists at one time, it possesses all Dharmas. It is like one coin containing ten coins. How do we know this? According to the Avatamsaka Sutra, 'The Rishi (sage) Vimukta (Vimukta, liberation) held the hand of Sudhana (Sudhana, good wealth) and led Sudhana into the gate of offerings to make offerings to the Buddha, experiencing many kalpas (eons) and many bodies, and so on.' This is the example. Therefore, it can be known that such dharmas are all in accordance with the gate of truth. Since the gate of truth is like this, then the gate of opposition is also the same.
然。此云何知。按華嚴經云。一障一切障。一斷一切斷等。問。如上所說就法可然。是得今時凡情即見耶。答。今時凡情不得即見。何以故。由具煩惱障智眼故。問。若如是者云何上言得如是見已佈施持戒皆名大耶。答。言得如是見者。但信解等見非證入見也。即彼信解等心明徹得見彼法。如眼現見。故名為見也。依因此見得成證見。依此信見受身如見。是故菩薩身得自在等。何以故。以見為身故。其猶眾生煩惱具而受于身。是故此身而因見得。既知如是存意思之。如上所明廣如經說。今更重明真空妙有之義總有二重。一者粗。二者細。所言粗者。即謂諸法從緣皆無自性。無自性故是即名空。以有即空空不異有。是故此空名真空也。由無自性有方得成。以不異無性而成有故。是故此有名為妙有。雖復空有圓融得成真空妙有而由是破病之說未是其論真空妙有也。何者以空有故名空。以有空故名有也。若有不有空是即不名有。若空不空有是即不名空。何以故。以空不自空。以有不自有故。此即但是遮言非是直說真空妙有也。何以得知。以空由有故名真空。若不由有而說空者是即斷滅非真空也。以有由空故名妙有。若不由空而說有者是即常見非妙有也。此即但遮彼異見之失。非是直顯空有。縱令迥超四句絕離百非。而由是破
【現代漢語翻譯】 然。這是如何得知的呢？根據《華嚴經》所說：『一障一切障，一斷一切斷』等等。問：如上面所說，就法理而言是可以成立的。但是，是否能讓現在的凡夫俗子立刻就能見到呢？答：現在的凡夫俗子不能立刻見到。為什麼呢？因為他們具有煩惱障蔽了智慧之眼。問：如果這樣的話，為什麼上面說得到這樣的見解后，佈施、持戒都稱為『大』呢？答：所說的『得到這樣的見解』，只是信解等見，不是證入之見。也就是通過信解等心，明徹地見到那個法，就像眼睛親眼見到一樣，所以稱為『見』。依靠這種信解之見，才能成就證見。依靠這種信解之見，受身也如同親見一樣。所以菩薩的身能得自在等等。為什麼呢？因為以見為身。這就像眾生具有煩惱而承受身體一樣。所以這個身體是因為見而得到的。既然知道這樣，就存意思考它。如上面所說明的，詳細的如同經書所說。現在再次說明真空妙有的意義，總共有兩重。第一重是粗淺的，第二重是細微的。所說的粗淺的，就是說諸法從因緣而生，都沒有自性。因為沒有自性，所以就叫做『空』。因為有即是空，空不異於有，所以這個空叫做『真空』。因為沒有自性，有才能成立。因為不異於無性而成就了有，所以這個有叫做『妙有』。雖然空有圓融，成就了真空妙有，但如果只是用這種方式來破除錯誤的觀點，還不是真正地論述真空妙有。為什麼呢？因為以有為條件才說空，以空為條件才說有。如果沒有有，空就不能稱之為有；如果沒有空，有就不能稱之為『空』。為什麼呢？因為空不能自己成為空，有不能自己成為有。這只是遮止了錯誤的說法，而不是直接說明真空妙有。怎麼知道呢？因為空是由有才被稱為真空，如果不是由有來說空，那就是斷滅，不是真空。有是由空才被稱為妙有，如果不是由空來說有，那就是常見，不是妙有。這只是遮止了那些不同的見解的過失，不是直接顯現空有。縱然遠遠超越四句，完全脫離百非，但如果只是用這種方式來破除錯誤的觀點
【English Translation】 So it is. How is this known? According to the Avatamsaka Sutra (Huayan Jing), 'One obstruction is all obstructions, one cessation is all cessations,' and so on. Question: As stated above, it is reasonable in terms of the Dharma (Fa). But can ordinary people of today immediately see it? Answer: Ordinary people of today cannot see it immediately. Why? Because they possess the affliction-obstruction (煩惱障, fan nao zhang) that obscures the eye of wisdom. Question: If that is the case, why does the above say that after attaining such a view, giving and upholding precepts are all called 'great'? Answer: The 'attaining such a view' refers only to the view of faith and understanding (信解, xin jie), not the view of realization and entry. That is, through the mind of faith and understanding, one clearly sees that Dharma (法, Fa), just as the eyes see it directly, so it is called 'view.' Relying on this view of faith and understanding, one can achieve the view of realization. Relying on this view of faith, the reception of the body is like seeing it directly. Therefore, the body of a Bodhisattva (菩薩, Pusa) can attain freedom, and so on. Why? Because the body is taken as the view. It is like sentient beings possessing afflictions and receiving a body. Therefore, this body is obtained through view. Since we know this, contemplate it carefully. As explained above, it is detailed as the sutras say. Now, I will further explain the meaning of True Emptiness and Wondrous Existence (真空妙有, zhen kong miao you), which has two aspects in total. The first is coarse, and the second is subtle. The so-called coarse aspect is that all dharmas arise from conditions and have no self-nature (自性, zi xing). Because they have no self-nature, they are called 'emptiness' (空, kong). Because existence is emptiness and emptiness is not different from existence, this emptiness is called 'True Emptiness' (真空, zhen kong). Because there is no self-nature, existence can be established. Because it is not different from non-self-nature and becomes existence, this existence is called 'Wondrous Existence' (妙有, miao you). Although emptiness and existence are perfectly integrated, achieving True Emptiness and Wondrous Existence, if one only uses this method to refute erroneous views, it is not a true discussion of True Emptiness and Wondrous Existence. Why? Because emptiness is spoken of on the condition of existence, and existence is spoken of on the condition of emptiness. If there is no existence, emptiness cannot be called existence; if there is no emptiness, existence cannot be called 'emptiness.' Why? Because emptiness cannot become empty by itself, and existence cannot exist by itself. This only negates erroneous statements and does not directly explain True Emptiness and Wondrous Existence. How do we know this? Because emptiness is called True Emptiness because of existence. If emptiness is spoken of without existence, it is annihilation, not True Emptiness. Existence is called Wondrous Existence because of emptiness. If existence is spoken of without emptiness, it is eternalism, not Wondrous Existence. This only refutes the faults of those different views and does not directly reveal emptiness and existence. Even if it transcends the four propositions and completely departs from the hundred negations, if one only uses this method to refute
病之談未是顯真之談也。此之空有無二融通即當終教絕方便說也。此云何知。按法鼓經云。一切空經是有餘說。唯有此經是無餘說。即其事也。
第二細者。即前空有俱空為趣入之方便也。既空有俱空方是入之巧方便者。是知彼法即不有也。此云不空不有。非是此法無故言不空不有。以是空有故言不空不有也。夫言有者為遮情過故。令此不為有情過之言。是故不空不有亦得空不空故是空。以有此空法故。何得言空者情計未盡不見空也。故般若云。空不空不可得者是此義也。亦可有不有故是有。以有此有法何得言有。今若欲作彼空有之見解而言是空有者即非空非有也。以是自解故。如人取物更著異物是即非物。此即是普賢文殊等機所見。即冥契不二無有念動。即是究竟行圓更不得遮。但逐法顯耳。是故創於二七日唯為大菩薩說者意存於此也。華嚴經云。所謂如說能行如行能說等。此即空有一體兩相不亡。何者即彼空不空之空有不有之有是也。問。若言此真空妙有是直顯不待遮故名直顯空有者。云何乃言空不空有不有也。答。此是顯言不是遮說。何者直明此空不空。有不亦有爾。取意思之。問。若言此空即是顯法不是遮情者。如前所說空亦即是顯法。云何乃言是遮非顯。何者前所說空亦即是不空之空。何以故。若有
【現代漢語翻譯】 病態的談論還不是顯現真理的談論。這種空與有、無二的融合貫通，就應當是最終的教義，是超越方便之說的。這如何得知呢？根據《法鼓經》所說，一切關於空的經典都是有所保留的說法，只有這部經典是毫無保留的說法，說的就是這個道理。
第二種細微之處，就是將之前的空與有都空掉，作為趣入真理的方便。既然空與有都空掉才是進入真理的巧妙方便，那麼可知那種法就不是實有。這裡說的不空不有，並非因為此法不存在才說不空不有，而是因為它既是空又是有的緣故才說不空不有。說『有』是爲了遮蔽執著于『有』的過失，使這種說法不成為執著于『有』的過失。因此，『不空不有』也可以說是『空不空』，因為具有這種空法。怎麼能說執著于『空』的情感沒有消除，沒有見到真正的空性呢？所以《般若經》說，『空不空不可得』，就是這個意思。也可以說『有不有』，所以是『有』，因為具有這種有法。怎麼能說『有』呢？現在如果想要用那種空有的見解來解釋，說這是空有，那就不是真正的空非有了，因為這是自己的理解。就像人拿取東西，又加上其他東西，那就不是原來的東西了。這正是普賢（Samantabhadra）、文殊（Manjusri）等大菩薩的根機所見，是冥然契合不二之理，沒有念頭的動搖，這就是究竟的修行圓滿，不再需要遮蔽。只是順應法性而顯現罷了。所以最初的二七日（十四天）只為大菩薩說法，意圖就在於此。《華嚴經》說，『所謂如說能行，如行能說』等等，這就是空有一體，兩種相狀都不消失。什麼呢？就是那個空不空的空，有不有的有。
問：如果說這真空妙有是直接顯現，不需要遮蔽，所以稱為直顯空有，那麼為什麼又說空不空、有不有呢？答：這是顯明的言語，不是遮蔽的說法。直接明示這空不空，有不有就是這樣。領會其中的意思。問：如果說這空就是顯現的法，不是遮蔽情執的，像前面所說的空也就是顯現的法，為什麼又說是遮蔽而不是顯現呢？答：前面所說的空也就是不空的空。為什麼呢？如果
【English Translation】 A diseased discussion is not yet a discussion that reveals the truth. This integration and interpenetration of emptiness and existence, non-duality, should be the ultimate teaching, surpassing expedient teachings. How can this be known? According to the Dharma Drum Sutra, all sutras about emptiness are incomplete teachings, only this sutra is a complete teaching, which is the point.
The second subtlety is taking the emptiness of both emptiness and existence as a convenient means to enter the truth. Since emptying both emptiness and existence is the skillful and convenient way to enter, then it can be known that that dharma is not truly existent. Here, it is said to be neither empty nor existent, not because this dharma does not exist, but because it is both empty and existent, therefore it is said to be neither empty nor existent. Speaking of 'existence' is to cover up the fault of attachment to existence, so that this statement does not become a fault of attachment to existence. Therefore, 'neither empty nor existent' can also be said to be 'empty not empty', because it possesses this empty dharma. How can it be said that the emotional attachment to 'emptiness' has not been eliminated, and true emptiness has not been seen? Therefore, the Prajna Sutra says, 'Emptiness not emptiness is unattainable', which is this meaning. It can also be said to be 'existence not existence', therefore it is 'existence', because it possesses this existent dharma. How can it be said to be 'existence'? Now, if one wants to interpret it with that view of emptiness and existence, saying that this is emptiness and existence, then it is not true emptiness or non-existence, because this is one's own interpretation. It is like a person taking something and adding other things to it, then it is not the original thing. This is precisely what is seen by the faculties of great Bodhisattvas such as Samantabhadra (普賢) and Manjusri (文殊), which is a tacit agreement with the principle of non-duality, without the movement of thoughts. This is the ultimate perfect practice, no longer needing to be covered up. It simply manifests in accordance with the nature of the Dharma. Therefore, the intention of speaking only to great Bodhisattvas during the initial two seven days (fourteen days) lies in this. The Avatamsaka Sutra says, 'So-called being able to practice as one speaks, being able to speak as one practices,' etc. This is the unity of emptiness and existence, with neither of the two aspects disappearing. What is it? It is the emptiness of emptiness not empty, the existence of existence not existent.
Question: If it is said that this true emptiness and wonderful existence is directly revealed, not needing to be covered up, therefore it is called directly revealing emptiness and existence, then why is it said to be emptiness not empty, existence not existent? Answer: This is explicit language, not a concealing statement. It directly clarifies that emptiness not empty, existence not existent is just like that. Comprehend the meaning within it. Question: If it is said that this emptiness is the manifested dharma, not concealing emotional attachments, like the emptiness mentioned earlier is also the manifested dharma, then why is it said to be concealing rather than manifesting? Answer: The emptiness mentioned earlier is also the emptiness that is not empty. Why? If there is
此空即非空故。前既已說何言非。后復重論如何即是耶。答。后非前說。何者后直顯實。不是空故明空。前即以空故明空。不是不空故明空也。有亦爾。準思知之。此即與前全別不同。勿濫為其類也。又約所取亦別不同。如空故空即智慧之所得。如不空故空。即是慧智之所證。慧智即為行契證。智慧即為解抉擇。解即入行之前緣。慧智即究竟之真證。是故兩說不可同互而語哉也。問。若如言爾者未知頓終二教更何所言耶。答。頓終二教法在圓中。何者以彼空有無二圓融交徹是即為終。即融通相奪兩相盡邊是即為頓。一多處此即為圓。三法融教詮故別。是故華嚴寄彼二教辨也。又此諸法緣起相由即云彼中有此此中有彼。是即但得其門不關其大緣起義也。何者以大緣起法而定一異不可得相由而成融通無礙故。且如一中有一切時。即是一切中有一時。今欲定其門說。故知但得其門不得其法也。既不得彼法而言一切中有一一中有一切者。此但是妄接非稱大緣起法也。如人見水向東駃流於上有泡。言泡中有水。而計泡于手中即言手泡內有水者。此是妄心中有非稱水有也。以泡離水即無何得有泡。而言泡中有水此是緣起已壞。不可言有也。夫言一者必具一切方是一也。若不具一切即不是一。一切亦爾。此大緣起法法爾具足。必須心
【現代漢語翻譯】 現代漢語譯本 『此空即非空故』。既然前面已經說過，為什麼還要說『非』呢？後面又重複討論，這又是什麼意思呢？ 答：後面的說法和前面的不同。後面是直接顯現實相，不是因為空才說空，而是因為不是不空才說空。前面是因為空才說空，不是因為不空才說空。『有』也是一樣，可以類推理解。這和前面的說法完全不同，不要混為一談。 另外，所取的角度也不同。比如，因為空而空，是智慧所得到的；如不空而空，是慧智所證悟的。慧智是行，契合于證悟；智慧是解決選擇。解決是進入修行之前的因緣，慧智是究竟的真實證悟。所以，這兩種說法不能混為一談。 問：如果像你所說的，那麼不知道頓教和終教還有什麼可說的呢？ 答：頓教和終教的法都在圓融之中。為什麼呢？因為空和有，沒有二元對立，圓融交徹，這就是終教。融通相奪，兩邊都消失，這就是頓教。一和多互相包含，這就是圓融。三法融通，教義詮釋各有不同。所以，《華嚴經》藉助頓教和終教來辨析。 而且，諸法緣起，相互依存，就好像說彼中有此，此中有彼。這只是得到了緣起的門徑，沒有領會大緣起的意義。為什麼呢？因為大緣起法，不能固定地說它是一還是異，而是相互依存，成就融通無礙的境界。比如，一中有一切時，就是一切中有一時。現在想要固定地說明這個門徑，所以說只是得到了門徑，沒有得到其中的法。 既然沒有得到其中的法，卻說一切中有一，一中有一切，這只是妄加連線，不能稱為大緣起法。就像有人看到水向東快速流動，水面上有泡沫，就說泡沫中有水。如果把泡沫抓在手中，就說手裡的泡沫中有水。這是妄想心中有水，不能稱為水有。因為泡沫離開水就沒有了，怎麼能說泡沫中有水呢？這是緣起已經壞滅，不能說有。說『一』，必須具備一切，才是一。如果不具備一切，就不是一。一切也是這樣。這種大緣起法，自然具足。必須用心去體會。
【English Translation】 English version 'This emptiness is precisely non-emptiness.' Since it has already been discussed before, why say 'non'? And the repeated discussion later, what does it mean? Answer: The latter statement is different from the former. The latter directly reveals the reality, not saying emptiness because of emptiness, but saying emptiness because it is not non-empty. The former says emptiness because of emptiness, not saying emptiness because it is not non-empty. 'Existence' is the same, you can understand it by analogy. This is completely different from the previous statement, do not confuse them. In addition, the perspectives taken are also different. For example, emptiness because of emptiness is what wisdom obtains; such as emptiness because of non-emptiness, is what prajna (wisdom) realizes. Prajna is practice, in accordance with realization; wisdom is solving choices. Solving is the cause before entering practice, prajna is the ultimate true realization. Therefore, these two statements cannot be confused. Question: If it is as you say, then I don't know what else there is to say about the sudden and gradual teachings? Answer: The teachings of sudden and gradual are all in the roundness. Why? Because emptiness and existence, without duality, are perfectly integrated, this is the gradual teaching. Interpenetration and mutual negation, both sides disappear, this is the sudden teaching. One and many contain each other, this is roundness. The three dharmas are integrated, and the interpretation of the teachings is different. Therefore, the Avatamsaka Sutra (Huayan Jing) uses the sudden and gradual teachings to distinguish. Moreover, the arising of all dharmas, interdependent, is like saying that there is this in that, and that there is that in this. This is just getting the path of dependent origination, without understanding the meaning of great dependent origination. Why? Because the great dependent origination dharma cannot be fixedly said to be one or different, but interdependent, achieving a state of unobstructed integration. For example, when there is everything in one, there is one in everything. Now I want to fixedly explain this path, so I say that I only got the path, but did not get the dharma in it. Since you have not obtained the dharma in it, but say that there is one in everything, and there is everything in one, this is just a false connection, and cannot be called the great dependent origination dharma. It's like someone seeing water flowing eastward quickly, with bubbles on the surface, and saying that there is water in the bubbles. If you grab the bubbles in your hand, you say that there is water in the bubbles in your hand. This is the delusion of having water in your mind, and cannot be called water. Because bubbles disappear when they leave the water, how can you say that there is water in the bubbles? This is the dependent origination that has been destroyed, and cannot be said to exist. To say 'one', it must have everything to be one. If it does not have everything, it is not one. Everything is the same. This great dependent origination dharma is naturally complete. You must experience it with your heart.
中證。彼知不可說得向人者方見緣起之氣分也。若作可說得解是即不見也。終日言由妄為言也。必須絕解寔修是即順為正見。若也解心為得是即一世虛行。深信之耳。余如別說。既知是已常須繫念相續勿令惡見聞之。乃至證見如常見世間物等者。方名入大緣起法界也。若不得如是念者須向靜處繫念現前。不可口言即為入也。若口有而心無者即如狂人耳。可準思之。
華嚴游心法界記(終)
【現代漢語翻譯】 現代漢語譯本：中證（可以作為證明）。他們知道那些無法用言語表達、只能親身體驗才能領悟緣起（Pratītyasamutpāda，事物相互依存的生起）的微妙之處。如果認為可以用言語解釋而獲得理解，那就是沒有真正領悟。整天說的都是虛妄之言。必須斷絕妄解，切實修行，這才是順應正見。如果認為理解就是獲得，那就是一生虛度。要深信這一點。其餘的道理如同其他的論述。既然知道了這些，就要經常保持正念相續不斷，不要讓邪見侵入。乃至證悟到像看待世間事物一樣平常，才算是進入了大緣起法界（Dharmadhātu，一切法的總稱）。如果不能這樣保持正念，就必須到安靜的地方繫念于當下。不可以口頭上說說就以為自己已經進入了。如果口頭上說有而心中沒有，那就如同狂人一樣。可以仔細思考這些道理。
《華嚴游心法界記》（終）
【English Translation】 English version: This serves as proof. They know that only by personally experiencing what cannot be expressed in words can one understand the subtle aspects of Pratītyasamutpāda (dependent origination). If one thinks that understanding can be gained through verbal explanations, then one has not truly understood. All day long, one speaks empty words. One must cut off false interpretations and diligently practice; this is in accordance with right view. If one thinks that understanding is attainment, then one's life is spent in vain. Believe this deeply. The rest of the principles are as described elsewhere. Since you know this, you must constantly maintain continuous mindfulness, not allowing wrong views to enter. Only when one realizes it as naturally as seeing worldly objects is one said to have entered the great Dharmadhātu (the realm of all phenomena) of dependent origination. If one cannot maintain mindfulness in this way, one must go to a quiet place and focus one's mind on the present moment. One cannot simply say it with one's mouth and think that one has entered. If one speaks of it with the mouth but does not have it in the heart, then one is like a madman. Consider these principles carefully.
The End of 'A Record of Roaming the Dharmadhātu with the Huayan Mind'