T45n1885_注華嚴經題法界觀門頌
大正藏第 45 冊 No. 1885 注華嚴經題法界觀門頌
No. 1885
注華嚴經題法界觀門頌引
徐呂取韻切忌道著
歸德法雲灑掃比丘琮湛撰並集解
竊以。觀門深旨厥號溥融。滿分幽宗摽乎法界。玄寂不動。塵塵而凈國純真。靈鑒隨緣。唸唸而佛心證覺。毛端雖隘。容多剎而彌寬。心數既玄。統群集而靡異。斯乃
曼殊示跡撮掇精微。密老辟關善施樞鑰。門有廣狹之秘。妙略方開。鑰投深淺之能。玄通可運。然則諸師章鈔已備。奈宗教而互虧。茍非奪席高流。孰能禪觀通曾。粵有夷門廣智大師。具無礙辯得總持門。宗說兼通。詞翰俱美。造通玄記。堤備摘葉尋枝。述妙伽陀。特示良駒鞭影。言中綱要。撮儘性海之波瀾。句內幽玄。閃出禪門之眼目。丹青拱手。那知花綻真容。露柱嫌伊。莫比棺舒妙足。行因智立。王老菰蒂苦心。甜月藉指窺駑駘馬。外癡內俏牛頭尾上。顛拈倒用而左右逢源。春日漸長。平常合道而縱橫得妙。疑根截斷。南泉謾指庭花。觀智孤明。諗老休言啜茗。逢場作戲。注雅頌而訓童蒙。更效顰眉自述引而添丑拙。箋文既就典示初機。同道賢余別通一線。賞夷門之風月。清徹自心。入法界之重玄。匪涉他境。混融明暗妙解回途。拔溺
【現代漢語翻譯】 現代漢語譯本： 《注華嚴經題法界觀門頌引》
切記徐呂取韻之道。
歸德法雲灑掃比丘琮湛 撰並集解
我私下認為，觀門的深奧旨趣，其名號廣大融合。圓滿的教義宗旨，標舉於法界（Dharmadhatu，一切法的總稱）。玄妙寂靜，不動不搖，每一微塵都顯現清凈莊嚴的佛國，純真無染。靈妙的覺照，隨順因緣而生，每一個念頭都證悟佛心。即使是毫毛之端那樣狹小的地方，也能容納無盡的剎土，顯得極其寬廣。心識的數目雖然玄妙，卻能統攝一切，沒有差異。這正是
曼殊（Manjusri，文殊菩薩的簡稱）示現的足跡，精微之處都加以提煉。密老開啟關隘，善於運用樞紐和關鍵。門徑有廣狹的秘密，精妙簡略的方法才得以開啟。鑰匙投向深淺不同的鎖孔，玄妙的通達才能運轉。既然諸位法師的章疏已經完備，但教義和宗門卻相互虧損。如果不是卓絕的高僧大德，誰能將禪觀融會貫通呢？恰好有夷門廣智大師，具備無礙的辯才，獲得總持之門（Dharani-mukha，能總攝憶持一切法而不忘失的法門）。宗門和教義兼通，文辭和書法都很優美。撰寫《通玄記》，周密詳備，如同摘取樹葉、尋找樹枝。著述精妙的伽陀（Gatha，佛經中的偈頌），特別指示良馬的鞭影。言語中包含綱要，囊括了性海（自性如大海般深廣）的波瀾。語句中蘊含幽深的玄機，閃耀出禪門的眼目。即使是丹青妙手，也難以描繪花朵綻放的真實面容。露柱（寺院中常見的石柱）也會嫌棄，無法比擬棺木舒展的妙足。以智慧建立行為，王老（指王安石）如同咬嚼菰蒂般苦心孤詣。憑藉手指來窺視天上的月亮，如同用劣馬拉車一樣遲鈍。外表癡傻，內心精明，如同牛頭尾巴上的毛髮。顛倒運用，左右逢源。春日漸長，平常心合於道，縱橫自如，獲得妙處。疑根徹底斬斷，如同南泉和尚隨意指著庭院中的花朵。觀照的智慧獨自明亮，如同諗老（指趙州從諗禪師）不再說喝茶。逢場作戲，註釋《雅》《頌》，教訓童蒙。更效顰西施，自述引言，增添醜陋和笨拙。箋註的文章已經完成，用來展示給初學者。希望同道的賢士們，另外開通一條途徑。欣賞夷門大師的風花雪月，清澈自己的內心。進入法界的重重玄妙，不涉及其他境界。混融明暗，巧妙地理解返回的路徑，救拔沉溺之人。
【English Translation】 English version: Annotation on the Title of the Avatamsaka Sutra: An Introduction to the Gate of Contemplation on the Dharmadhatu
Remember to avoid following the rhyme schemes of Xu and Lu.
Composed and compiled with commentary by the Bhiksu Congzhan of Fayun Temple in Guide, who sweeps the grounds.
I humbly believe that the profound meaning of the Gate of Contemplation is vast and all-encompassing. The complete and perfect teachings are marked by the Dharmadhatu (Dharmadhatu, the totality of all phenomena). Mysterious and still, without movement, each dust mote manifests a pure and adorned Buddha-land, utterly genuine. The spiritual mirror reflects according to conditions, and each thought realizes the Buddha-mind. Though a hair-tip is narrow, it can contain many lands, appearing immensely wide. Though the numbers of minds are mysterious, they govern all gatherings without difference. This is precisely
the traces shown by Manjusri (Manjusri, short for Manjusri Bodhisattva), refining the subtle and profound. Old Mi opens the pass, skillfully applying pivots and keys. The gate has secrets of breadth and narrowness, and subtle and concise methods are opened. The key is inserted into locks of varying depths, and mysterious understanding can be set in motion. Since the commentaries of various masters are already complete, the teachings and the school are mutually deficient. If not for an outstanding high-ranking monk, who could integrate Chan contemplation? Fortunately, there is the Great Master Guangzhi of Yimen, possessing unobstructed eloquence and obtaining the Dharani-mukha (Dharani-mukha, the gate of total retention, able to retain all dharmas without forgetting). He is versed in both the school and the teachings, and his writing and calligraphy are both beautiful. He composed the 'Record of Penetrating the Profound,' meticulous and detailed, like picking leaves and searching for branches. He wrote wonderful Gathas (Gatha, verses in Buddhist scriptures), especially indicating the whip shadow for a good horse. His words contain the key points, encompassing the waves of the nature-sea (the self-nature is as deep and vast as the ocean). His sentences contain profound mysteries, flashing the eye of the Chan school. Even a skilled painter would find it difficult to depict the true face of a blooming flower. The pillar (stone pillar commonly found in temples) would be ashamed, unable to compare to the wonderfully extended feet of the coffin. Establishing actions with wisdom, Wang Lao (referring to Wang Anshi) toiled painstakingly like chewing on a water chestnut root. Using a finger to glimpse the moon in the sky is as clumsy as using a poor horse to pull a cart. Outwardly foolish, inwardly clever, like the hair on the tail of an ox. Using things upside down, he finds resources everywhere. As spring days grow longer, the ordinary mind aligns with the Dao, freely and skillfully obtaining wonders. The root of doubt is completely severed, like Nanquan casually pointing to the flowers in the courtyard. The wisdom of contemplation shines alone, like Zhao Lao (referring to Zen Master Zhaozhou Congshen) no longer speaking of drinking tea. Acting according to the occasion, he annotates the 'Odes' and 'Hymns,' teaching children. Further imitating Xi Shi, he describes his own introduction, adding ugliness and clumsiness. The annotated text is complete, used to show to beginners. I hope that virtuous people of the same path will open up another path. Appreciate the wind and moon of Master Yimen, clarifying their own minds. Enter the multiple mysteries of the Dharmadhatu, without involving other realms. Blending light and darkness, skillfully understanding the path of return, rescuing those who are drowning.
乘舟俱游性海。時正大元年歲次甲申仲冬望日記。
華嚴七字經題法界觀三十門頌捲上
夷門山廣智大師本嵩述
師本京人也。始聽華嚴大經深通玄奧。終歷諸祖禪林洞明宗旨。于神宗元豐六年甲子罷參隱嵩。少間無盡居士響師德。于元祐戊辰歲。謹率群賢邀師入京。請講此觀。被禪教二種學徒。造通玄記三卷。剖文析義映古奪今。述七字經題並三十觀門頌。紀綱經觀節要。顯出禪門眼目。天覺群賢皆展卷而時時聽之。大異其辯耳。乃輒出疏帖。強請出世住開封夷門大剎。又奏特賜廣智大師佳號。后住報本禪寺而終焉。
大方廣佛華嚴經 旋塔之偈。
大 從來無比並。滿口道不及謂。華嚴性海一字全收。法界義天亦從斯出。且道這個字向甚麼處收攝。向甚麼處流出。若人明得。非但海墨書而不盡。亦乃識無住之本。茍或未然。豈免入海算沙也。
大 嘆上體大。獨存。起下絕相包遍。
包含法界 森羅萬象總在其中。
絕去來非中外 三世十方何處可覓。
為三際師作四生宰 三世信賢聖果稟之證真師摸也。十方胎卵濕化依之逐妄主宰也。
蕩然豈有無歷劫何成壞 放蕩沙界不屬有無。歷塵劫來何曾成壞。
任是僧繇妙筆。那邊下手圖繪 世
【現代漢語翻譯】 乘舟一同遊歷自性之海。時為大中祥符元年甲申年仲冬十五日記。
《華嚴七字經題法界觀三十門頌》捲上
夷門山廣智大師本嵩 述
大師本是京城人。起初聽聞《華嚴大經》深通玄奧，最終歷經諸祖禪林洞明宗旨。于宋真宗元豐六年甲子年隱居嵩山。不久，無盡居士仰慕大師的德行，于宋哲宗元祐戊辰年，恭敬地率領眾賢士邀請大師入京，請求講解此觀。被禪宗和教宗兩種學徒記錄成《通玄記》三卷，剖析文義，映照古今。闡述《七字經題》並《三十觀門頌》，綱領經觀的節要，顯出禪門的眼目。天覺和眾賢士都展開書卷時時聽講，非常驚異於他的辯才。於是紛紛拿出書信，強烈請求大師出世，住持開封夷門大寺。又上奏朝廷，特賜「廣智大師」的佳號。后居住在報本禪寺而圓寂。
《大方廣佛華嚴經》 旋塔之偈。
大 從來無比並。滿口道不及謂。華嚴性海一字全收。法界義天亦從斯出。且道這個字向甚麼處收攝。向甚麼處流出。若人明得。非但海墨書而不盡。亦乃識無住之本。茍或未然。豈免入海算沙也。
大 嘆上體大。獨存。起下絕相包遍。
包含法界（Dharmadhatu，一切諸法的總稱） 森羅萬象總在其中。
絕去來非中外 三世十方何處可覓。
為三際師作四生宰 三世信賢聖果稟之證真師摸也。十方胎卵濕化依之逐妄主宰也。
蕩然豈有無歷劫何成壞 放蕩沙界不屬有無。歷塵劫來何曾成壞。
任是僧繇妙筆。那邊下手圖繪 世
【English Translation】 Together sailing the sea of self-nature. Recorded on the fifteenth day of the mid-winter month in the first year of Dazhong Xiangfu, the year of Jia Shen.
Preface to the 'Thirty Gates of Contemplation on the Dharmadhatu' with the Seven-Character Sutra Title of the Avatamsaka Sutra, Volume 1
Commentary by Master Guangzhi Bensong of Yimen Mountain
The Master was originally from the capital. He initially listened to the Avatamsaka Great Sutra and deeply understood its profound mysteries. Eventually, he traversed the Chan forests of various patriarchs and thoroughly comprehended their tenets. In the year Jiazi of the sixth year of Yuanfeng during the reign of Emperor Shenzong, he retired to Mount Song. Soon after, Upasaka Wujin admired the Master's virtue, and in the year Wuchen of Yuanyou during the reign of Emperor Zhezong, he respectfully led a group of virtuous individuals to invite the Master to the capital, requesting him to explain this contemplation. Disciples of both the Chan and Teaching schools recorded it in three volumes of 'Tongxuan Ji', analyzing the meaning of the text and illuminating the past and present. He elaborated on the 'Seven-Character Sutra Title' and the 'Thirty Gates of Contemplation', outlining the essentials of the sutra's contemplation and revealing the essence of the Chan school. Tianjue and the other virtuous individuals all unfolded the scrolls and listened to his lectures, greatly marveling at his eloquence. Thereupon, they all presented letters, strongly requesting the Master to enter the world and reside at the Great Temple of Yimen in Kaifeng. They also petitioned the court to bestow upon him the honorable title of 'Master Guangzhi'. Later, he resided at Baoben Chan Temple and passed away there.
Verses for Circumambulating the Stupa of the 'Great Expansive Buddha Avatamsaka Sutra'.
大 (Da - Great) Unparalleled from the beginning. Words cannot fully express it. The Avatamsaka nature-sea is entirely contained in one word. The Dharmadhatu (Dharmadhatu, the totality of all phenomena) of meaning also originates from this. Tell me, where does this word gather? Where does it flow out from? If one understands this, not only can the sea not be exhausted by ink, but one also recognizes the root of non-abiding. If not, how can one avoid counting sand in the sea?
大 (Da - Great) Praising the greatness of the upper essence. Exists alone. Arising below, encompassing all phenomena.
Containing the Dharmadhatu (Dharmadhatu, the totality of all phenomena) All phenomena are within it.
Transcending coming and going, neither inside nor outside Where can the three times and ten directions be found?
Being the teacher of the three periods and the master of the four births The virtuous sages of the three times rely on it to attain true realization. The ten directions of womb-born, egg-born, moisture-born, and transformation-born beings rely on it, pursuing delusion and being mastered.
Vast and empty, how can there be existence or non-existence? Through countless kalpas, how can there be formation or destruction? Unrestrained in the realm of sand, not belonging to existence or non-existence. Through countless kalpas, how could there ever be formation or destruction?
Even if it were the wondrous brush of Sengyou, where could one begin to paint it? World
間無限丹青手。到此都盧畫不成。
波斯失卻夜明珠走向江邊漉螃蟹 拋卻甜桃樹。延山覓醋梨。波斯者別寶人也。如看大經不悟最初大字。一向尋行數墨。恰似失卻驪珠。返尋螃蟹之目。以當明珠。是深可傷也。敢問夷門。如何是大。下云。
咦 石人冷笑。大音希聲。
方 隨緣真德相。觸目盡昭彰。
方 嘆上純真相大。起下依正萬差。
大矣汪洋 性海沖虛大矣。隨緣波相汪洋。
耳鼻舌色聲香 六根六塵。總十二處。
或肥或瘦若短若長 肥瘦短長諸相。恒無異而差別。
中外大昭昭古今常堂堂 十方三世萬像齊彰。
四聖六凡列派 染凈正報。羅列分派。
刀山劍樹分光 器界依報區分光像。依正二報攝一切法。
三幅曉風楊柳路一竿春色杏花墻 會得唯心萬像空。頭頭盡露真訊息。
看 開眼閤眼。真境無間。
廣 繁興妙用。應物無私。
廣 嘆上難思。用大起下。隨機有準。
靈然浩蕩 靈機赴感。隨類昭然。浩浩蕩蕩。其量無涯。
悟心源開寶藏 心源者。流注無窮。寶藏者。含藏眾妙。能悟能開。是善巧智用也。
隨高隨下無偏無黨 道物智平。體絕憎愛。
海印發光輝
【現代漢語翻譯】 現代漢語譯本： 縱然有無數技藝精湛的畫家，到了這裡也無法描繪出它的神韻。
就像波斯人丟失了夜明珠，卻跑到江邊去撈螃蟹一樣。又像是丟棄了甜美的桃樹，卻跑到山裡去尋找酸澀的醋梨。這裡的『波斯人』指的是那些不識寶的人。就像讀大乘經典卻不明白最初的大字所蘊含的深意，只是一味地尋章摘句，就像丟失了珍貴的驪珠，反而去尋找螃蟹的眼睛來當作明珠一樣。這真是令人感到惋惜啊！請問什麼是『大』的真義呢？回答是：
『咦！石人冷笑，真正的聲音是無聲的。』
『隨順因緣，才是真如的德相，觸目所及，無不彰顯真理。』
感嘆上面所說的純真本性廣大，才會有下面所說的依報和正報的千差萬別。
『多麼浩瀚汪洋啊！』自性如大海般空曠虛明，廣大無邊。隨順因緣所顯現的波浪也同樣浩瀚汪洋。
『耳、鼻、舌、色、聲、香』，這是六根和六塵，總共十二處。
『或肥或瘦，或短或長』，肥瘦短長這些現象，雖然千差萬別，但其本性並沒有不同。
『內外廣大而光明，古往今來永遠光明』，十方三世的萬象都同時彰顯。
『四聖六凡分列派別』，染污和清凈，正報和依報，羅列分派。
『刀山劍樹也各自發光』，器世間和依報也區分出各自的光像。依報和正報涵蓋了一切法。
『三月的曉風吹拂著楊柳，一竿竹影映襯著杏花墻』，如果能夠領會萬法唯心所現，一切皆空，那麼處處都能顯露出真實的訊息。
看啊！睜眼閉眼，真如的境界沒有絲毫間隔。
廣泛地興起妙用，應物接物，沒有絲毫偏私。
感嘆上面所說的難以思議，用處廣大，才會有下面所說的隨機應變，恰如其分。
靈妙而浩蕩，靈機感應，隨著不同的類別而顯現。浩浩蕩蕩，它的量是無邊無際的。
領悟心源，開啟寶藏。心源，如流水般無窮無盡。寶藏，蘊含著無數的奧妙。能夠領悟和開啟，這就是善巧的智慧。
隨著高低上下，沒有偏袒和黨私。真理面前，萬物平等，超越了憎恨和愛戀。
海印三昧發出光明。
【English Translation】 English version: Even countless skilled painters cannot capture its essence here.
It's like a Persian losing a precious gem and going to the riverbank to catch crabs. Or like abandoning a sweet peach tree to search for sour vinegar pears in the mountains. The 'Persian' here refers to someone who doesn't recognize true value. It's like reading the Mahayana sutras without understanding the profound meaning of the initial large characters, merely seeking phrases and counting words, like losing a priceless pearl and instead searching for crab eyes to use as a pearl. This is deeply regrettable! May I ask, what is the true meaning of 'Greatness'? The answer is:
'Hee! The stone man laughs coldly; the greatest sound is without sound.'
'Following conditions is the true virtuous appearance; everything you see manifests the truth.'
Lamenting the pure true nature mentioned above is vast, hence the differences in the dependent and retribution bodies mentioned below.
'How vast and boundless!' The self-nature is like a vast and empty ocean, boundless. The waves that appear following conditions are also vast and boundless.
'Ear, nose, tongue, form, sound, smell,' these are the six sense organs and six sense objects, totaling twelve entrances.
'Whether fat or thin, short or long,' these phenomena of fatness, thinness, shortness, and length, although different, do not differ in their fundamental nature.
'Great and bright inside and out, eternally radiant from ancient times to the present,' the myriad phenomena of the ten directions and three times are simultaneously manifested.
'The four sages and six realms are arranged in categories,' defilement and purity, proper reward and dependent reward, are listed and categorized.
'Mountains of knives and trees of swords each emit light,' the realm of vessels and dependent reward also distinguish their respective light images. The dependent and proper rewards encompass all dharmas.
'The March breeze caresses the willows, a bamboo pole reflects against the apricot blossom wall,' if one can understand that all phenomena are manifestations of the mind and are empty, then everywhere will reveal the true message.
Look! With eyes open or closed, the realm of true suchness has no gap.
Extensively arising wonderful functions, responding to things without any selfishness.
Lamenting the inconceivable mentioned above, the function is vast, hence the adaptability mentioned below is precise.
Spiritual and vast, the spiritual mechanism responds, manifesting according to different categories. Vast and boundless, its measure is limitless.
Enlighten the source of the mind, open the treasure. The source of the mind is like an endless flowing stream. The treasure contains countless mysteries. Being able to enlighten and open it is skillful wisdom.
Following high and low, without bias or partiality. In the face of truth, all things are equal, transcending hatred and love.
The Samadhi of the Ocean Seal emits light.
海印者。定名也。猶海晏清萬像俱現。心光定光物無不見。如印印物文體皆現。大經賢首品云。或有剎土無有佛于彼示現成正覺。乃至云。眾生形相各不同。行業音聲亦無量。如是一切皆能現。海印三昧威神力。科云。圓明海印。正報大用所依也。
微塵含萬像 善財贊喜目夜神曰。我于所經處悉見諸微塵。一一微塵中各見微塵剎。觀云。如一微塵其相不大而能容攝無邊法界。由剎等諸法不離法界。是故俱在一塵中現。依報體空用也。然依正相容義有六句。一依內現依。謂塵含世界。二正內現正。謂毛端含眾生唸唸等。三正內現依。謂毛端世界塵塵等。四依內現正。謂塵含佛及眾生。五依內現正依。謂塵中見佛菩薩及世界等。六正內現依正。謂毛孔中現剎土並四聖六凡等。然一塵毛為能含遍者。具有三義。一有力。二為主。三具非一非異義。謂一塵毛與理非一故。不壞一塵一毛之小相。為能含遍。與理即非異故。方能含遍也。世界等法無力為所含遍也。清涼云。圓至功于頃刻。觀佛境于塵毛。
倏忽云起南山須臾雨傾北嶂 賢首品云。大海龍王遊戲時。普現諸處得自在。興云充遍四天下。其云種種莊嚴色。閻浮提雨清凈水。微細悅澤常應時。長養眾花及果藥。成熟一切諸苗稼。乃至龍王自在悉能作。而身
【現代漢語翻譯】 現代漢語譯本： 『海印』（Haiyin）是定的名稱。猶如海面平靜清澈，萬象都顯現出來。心光和定光照耀，萬物沒有不能看見的。如同用印章蓋在物體上，文字和形體都顯現出來。《大方廣佛華嚴經·賢首品》中說：『或者有些剎土沒有佛，在那裡示現成正覺。』乃至說：『眾生的形狀和相貌各自不同，行業和音聲也無量。像這樣的一切都能顯現，這是海印三昧的威神力。』科注說：『圓滿光明的海印，是正報廣大作用所依之處。』
『微塵包含萬象』，善財童子讚歎喜目夜神說：『我于所經過的地方，都看見諸多的微塵，每一個微塵中都各自看見微塵剎。』《觀經》說：『如一微塵，它的相貌不大，而能夠容納無邊的法界。』由於剎土等諸法不離法界，所以都在一塵中顯現。這是依報的體性空而起的作用。然而依報和正報相互容納的意義有六句：一是依報內現依報，比如微塵包含世界；二是正報內現正報，比如毛端包含眾生唸唸等；三是正報內現依報，比如毛端包含世界塵塵等；四是依報內現正報，比如微塵包含佛及眾生；五是依報內現正報和依報，比如微塵中看見佛菩薩及世界等；六是正報內現依報和正報，比如毛孔中顯現剎土以及四聖六凡等。然而一塵一毛作為能夠包含一切的，具有三種意義：一是有力量，二是作為主宰，三是具有非一非異的意義。說一塵一毛與理非一，所以不破壞一塵一毛的小相，才能包含一切；與理即非異，所以才能包含一切。世界等法沒有力量，是被包含的。 清涼國師說：『在頃刻之間圓滿成就功德，在微塵和毛端中觀見佛的境界。』
『倏忽之間云起南山，須臾之間雨傾北嶂』，《賢首品》中說：『大海龍王遊戲時，普遍在各處顯現，得到自在。興起雲彩充滿四天下，那雲彩有種種莊嚴的顏色。在閻浮提降下清凈的水，細微潤澤常常應時。長養各種花和果藥，成熟一切的苗稼。』乃至龍王自在地都能做到，而自身...
【English Translation】 English version: 『Haiyin』 (海印, Ocean Seal) is the name of Samadhi (定, meditative concentration). It is like the ocean being calm and clear, where all phenomena appear. The light of the mind and the light of Samadhi shine, and there is nothing that cannot be seen. It is like using a seal to stamp on an object, where the text and form all appear. The 『Worthy Leader』 (賢首品, Xian Shou Pin) chapter of the Great Flower Garland Sutra (大方廣佛華嚴經, Dafang Guangfo Huayan Jing) says: 『Or in some Buddha-lands there are no Buddhas, and there they manifest the attainment of Perfect Enlightenment.』 And it goes on to say: 『The shapes and appearances of sentient beings are each different, and their actions and sounds are also immeasurable. Like this, all can be manifested; this is the majestic spiritual power of the Ocean Seal Samadhi.』 The commentary says: 『The perfect and bright Ocean Seal is where the great function of the proper reward (正報, zhengbao) relies.』
『A mote of dust contains myriad images.』 Sudhana (善財, Shancai) praised the Joyful-Gaze Night-Shining Spirit (喜目夜神, Ximu Yeshen), saying: 『In all the places I have passed through, I have seen all the motes of dust, and in each mote of dust, I have seen a dust-mote land.』 The Contemplation Sutra (觀經, Guan Jing) says: 『Like a single mote of dust, its appearance is not large, yet it can contain boundless Dharma realms.』 Because the lands and other dharmas do not depart from the Dharma realm, they all appear in a single mote of dust. This is the function of the emptiness of the nature of the dependent reward (依報, yibao). However, the meaning of the mutual containment of the dependent and proper rewards has six phrases: First, the dependent reward manifests the dependent reward within: for example, a mote of dust contains a world. Second, the proper reward manifests the proper reward within: for example, a hair-tip contains the thoughts of sentient beings, etc. Third, the proper reward manifests the dependent reward within: for example, a hair-tip contains worlds, dust-motes, etc. Fourth, the dependent reward manifests the proper reward within: for example, a mote of dust contains Buddhas and sentient beings. Fifth, the dependent reward manifests the proper and dependent rewards within: for example, in a mote of dust, one sees Buddhas, Bodhisattvas, and worlds, etc. Sixth, the proper reward manifests the dependent and proper rewards within: for example, in a pore, one sees Buddha-lands and the four sagely and six ordinary realms, etc. However, a single mote of dust or a single hair being able to contain everything has three meanings: First, it has power. Second, it is the master. Third, it has the meaning of neither one nor different. Saying that a single mote of dust or a single hair is not one with principle (理, li), therefore it does not destroy the small appearance of a single mote of dust or a single hair, and is able to contain everything. Being not different from principle, therefore it is able to contain everything. The dharmas of worlds, etc., do not have the power to be contained. National Teacher Qingliang (清涼, Qingliang) said: 『Perfecting merit in an instant, contemplating the realm of the Buddha in a mote of dust or a hair-tip.』
『Suddenly clouds rise from the Southern Mountain, and in an instant rain pours down on the Northern Peak.』 The 『Worthy Leader』 chapter says: 『When the Dragon King of the Great Ocean plays, he universally appears in all places, attaining self-mastery. He raises clouds that fill the four continents, and those clouds have all kinds of adorned colors. In Jambudvipa (閻浮提, Yanfuti) he sends down pure water, subtle and moist, always at the right time. He nourishes all kinds of flowers and fruit-medicines, and ripens all the seedlings.』 And so on, the Dragon King can freely do all of this, and his own body...
不動無分別。清涼云。龍王大用不同德。又云門垂語云。古佛與露柱相交。是第幾機。眾無語。自代云。南山起云北山下雨。且道是何用也。大師下云。
王婆街里弄猴猻露柱卻嫌無伎倆 竿頭絲線從君弄。不犯清波意自殊。斯則無用之用。用不涉功。
吽 泥牛吼月。齒冷牙寒。
佛 滿分覺者。具足十身。
佛 嘆上妙覺。果大起下。真應難分。
光含慧日 謂佛說法先放身光。后展慧照破暗除疑。故慧如日。
朗重昏 二十六根本隨惑障等。佛慧盡能除之。如破重昏。
開秘密 秘者。非器不傳。密者。隨機有受。唯佛一人能開能示。
或則談經 修多羅經藏也。隨三乘人契機合理。演說法也。
或時說律 毗尼四分律藏等。謂調伏三業不合造惡等。不言論者。菩薩造也。
譬如優曇花時時乃一出 此翻希有。佛將出世。此花先開。表瑞應也。
跋提槨示雙趺 跋提者。此雲泥連。或云金水。是河名也。謂佛示壽七十九歲。說法四十九年。度人無量。末後至拘尸城邊泥連河側娑羅雙樹下。右脅累足寂然而逝。人天聖眾莫不大慟。乃以白㲲香油涂之。纏涂已畢。內金銀鐵三重棺槨之中。諸天神等咸獻香薪。積若高山。將赴荼毗。是時大迦葉
【現代漢語翻譯】 現代漢語譯本 不動無分別：指心性清凈，不為外境所動搖，沒有分別執著。清涼云：如清涼的云一樣，比喻佛法的清涼之性，能消除煩惱。龍王大用不同德：龍王雖然神通廣大，但其作用與佛的德行不同。又云門垂語云：雲門禪師開示說。古佛與露柱相交，是第幾機：古佛與露柱（寺廟中支撐屋頂的柱子）相交，這是什麼境界？眾無語：聽眾沒有人能回答。自代云：雲門禪師自己回答說。南山起云北山下雨：南山升起云，北山下起雨。且道是何用也：那麼，這又有什麼作用呢？大師下云：大師（指雲門禪師）回答說。 王婆街里弄猴猻，露柱卻嫌無伎倆：王婆在街上耍猴，露柱卻嫌猴子沒有本領。竿頭絲線從君弄，不犯清波意自殊：即使你在竿頭上玩弄絲線，只要不擾亂清澈的水波，其意境自然不同。斯則無用之用，用不涉功：這就是無用之用，其作用不涉及任何功利。 吽： 佛教咒語中的一個種子字，代表空性。泥牛吼月，齒冷牙寒：泥做的牛對著月亮吼叫，只會讓自己的牙齒感到寒冷。比喻徒勞無功。 佛：圓滿覺悟者，具足十身：佛是圓滿覺悟的人，具足十種化身。 佛：讚歎上妙覺，果大起下，真應難分：讚歎無上微妙的覺悟，從果地上發起，利益眾生，真身和應化身難以區分。 光含慧日：指佛說法時，先放出光明，后展現智慧之光，破除黑暗，消除疑惑。故慧如日：所以說智慧就像太陽一樣。 朗重昏：二十六根本隨惑障等：二十六種根本煩惱和隨煩惱等障礙。佛慧盡能除之，如破重昏：佛的智慧能夠完全消除這些障礙，就像破除重重黑暗一樣。 開秘密：秘者，非器不傳：秘密，不是適合的根器不傳授。密者，隨機有受：秘密，根據不同的根機接受不同的教法。唯佛一人能開能示：只有佛才能開顯和指示這些秘密。 或則談經：修多羅經藏也：有時談論經典，即修多羅（Sutra）經藏。隨三乘人契機合理，演說法也：隨著聲聞乘、緣覺乘、菩薩乘三種根器的人，契合他們的根機和道理，演說佛法。 或時說律：毗尼四分律藏等：有時宣說戒律，即毗尼（Vinaya）四分律藏等。謂調伏三業不合造惡等：調伏身、口、意三業，使之不造惡業等。不言論者，菩薩造也：不談論戒律，是菩薩所為。 譬如優曇花時時乃一出：此翻希有：比如優曇花，很少出現，此花翻譯為希有。佛將出世，此花先開，表瑞應也：佛將要出世時，此花先開放，表示吉祥的徵兆。 跋提槨示雙趺：跋提者，此雲泥連，或云金水，是河名也：跋提，這裡指泥連河，也叫金水河，是河的名字。謂佛示壽七十九歲，說法四十九年，度人無量：佛示現壽命七十九歲，說法四十九年，度化了無量眾生。末後至拘尸城邊泥連河側娑羅雙樹下，右脅累足寂然而逝：最後到達拘尸那迦城邊的泥連河畔娑羅雙樹下，右脅而臥，雙足併攏，寂靜地涅槃。人天聖眾莫不大慟：人、天等聖眾都非常悲痛。乃以白㲲香油涂之，纏涂已畢，內金銀鐵三重棺槨之中：於是用白色的細布和香油塗抹佛身，纏裹完畢，放入金、銀、鐵三重棺槨之中。諸天神等咸獻香薪，積若高山，將赴荼毗：諸天神等都獻上香木，堆積如山，準備火化。是時大迦葉：這時，大迦葉（Mahakasyapa）。
【English Translation】 English version Immovable Non-Discrimination: Refers to a mind that is pure, unshaken by external circumstances, and free from discriminatory attachments. Cool Cloud: Like a cool cloud, it is a metaphor for the cooling nature of the Dharma, which can eliminate afflictions. The Great Function of the Dragon King Differs in Virtue: Although the Dragon King possesses great supernatural powers, its function differs from the virtues of the Buddha. Furthermore, Yunmen said: 'The ancient Buddha interacts with the pillar, what kind of opportunity is this?' The assembly was silent. He answered himself: 'Clouds rise in the southern mountains, rain falls in the northern mountains.' What is its use? The master then said: 'The old woman in the street plays with monkeys, but the pillar dislikes their lack of skill. You may play with the silk thread at the top of the pole, but without disturbing the clear waves, the meaning is naturally different. This is the use of uselessness, and its function does not involve merit.' Hum: A seed syllable in Buddhist mantras, representing emptiness. A mud ox roars at the moon, teeth cold and frozen: A mud ox roaring at the moon only makes its own teeth feel cold. A metaphor for futile effort. Buddha: A fully enlightened being, possessing the ten bodies: A Buddha is a fully enlightened being, possessing the ten manifestations. Buddha: Praising the supreme and wonderful enlightenment, initiating from the ground of fruition, benefiting sentient beings, the true body and the manifested body are difficult to distinguish. Light Contains the Sun of Wisdom: Refers to the Buddha emitting light before expounding the Dharma, then displaying the light of wisdom to dispel darkness and eliminate doubts. Therefore, wisdom is like the sun. Brightly Illuminating Heavy Darkness: The twenty-six fundamental afflictions and secondary afflictions, etc.: The twenty-six fundamental afflictions and secondary afflictions and other obstacles. The Buddha's wisdom can completely eliminate them, like breaking through heavy darkness. Revealing Secrets: 'Secret' means not transmitted to those who are not suitable vessels. 'Confidential' means received according to individual capacities. Only the Buddha alone can reveal and demonstrate these secrets. Sometimes Discussing Sutras: The Sutra Pitaka: Sometimes discussing the Sutras, which is the Sutra Pitaka. According with the capacities and principles of the three vehicles, expounding the Dharma: In accordance with the capacities and principles of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle, expounding the Dharma. Sometimes Expounding the Vinaya: The Vinaya Pitaka, such as the Four-Part Vinaya: Sometimes expounding the precepts, which is the Vinaya Pitaka, such as the Four-Part Vinaya. Regulating the three karmas to prevent the creation of evil: Regulating the three karmas of body, speech, and mind to prevent the creation of evil. Not discussing precepts is the practice of Bodhisattvas. Like the Udumbara flower that appears only rarely: This translates to 'rare': Like the Udumbara flower, which rarely appears, this flower translates to 'rare'. When the Buddha is about to appear in the world, this flower blooms first, indicating an auspicious omen. Bhadraka displayed the crossed legs in the coffin: Bhadraka, here refers to the Nairanjana River, also called the Golden Water River, which is the name of the river. It is said that the Buddha demonstrated a lifespan of seventy-nine years, taught the Dharma for forty-nine years, and liberated countless beings. Finally, he arrived at the Sala Grove by the Nairanjana River near Kushinagar, lay down on his right side, crossed his legs, and entered Nirvana in stillness. The holy assembly of humans and gods were all greatly saddened. Then, they smeared the Buddha's body with white cotton cloth and fragrant oil, wrapped it completely, and placed it in a triple coffin of gold, silver, and iron. All the gods offered fragrant firewood, piled up like a mountain, preparing for cremation. At this time, Mahakasyapa.
波在耆阇崛山大石窟中。見諸異相乃謂眾曰。佛今舍我入大涅槃。遂將五百弟子趨步而至。方禮足已。如來出示雙趺。而說偈言。我法最長子。是名大迦葉。阿難勤精進。能斷一切疑。偈畢收足。金棺自舉高七多羅樹。繞城數匝還至本處。諸天奉火皆不能然。自化火光三昧而自焚之。得舍利八斛四斗。遍周沙界起塔供養。斯則是入涅槃相也。
雪嶺蘆芽穿膝 謂佛為太子時。年一十九歲。時凈居天人于窗隙前跪而報曰。出家時至。勿戀深宮。太子遂圖游四門賞玩花果。因見生老病死而大厭惡。夜夢諸瑞。時方三更。凈居天王率八部等空中旋繞。時四天王各捧馬足逾城而出。初到檀特山。脫珍御衣。身披鹿皮。自除紺發。乃師阿藍迦藍。習不用處非想之定。經三年知非究竟。次至郁頭藍弗處。修非想非非想定。又經三年知非亦舍。后乃往詣雪山。假以苦行兼降魔外。現種種相調伏眾生。容鵲巢于頂上。掛蛛網于眉間。蘆芽長於膝中。白醭生於口畔。又經六載。二月八日。于夜後分明星現時。示成正覺。號天人師。時年三十。此成道相也。大經五十九說妙覺果有十種相。一住天相。二示沒相。三入胎相。四住胎相。五初生相。六在家相。七出家相。八成道相。九轉輪相。十入涅槃相。然諸教言八相成道此又言十。何
【現代漢語翻譯】 現代漢語譯本：波在耆阇崛山（Grdhrakuta，鷲峰山）的大石窟中。他看到各種奇異的景象，於是對眾人說：『佛陀現在要捨棄我們進入大涅槃了。』於是帶領五百弟子步行前往。剛剛禮拜佛足完畢，如來就展示雙足，並說偈語：『我的法中最長的兒子，名字叫做大迦葉（Mahakasyapa）。阿難（Ananda）勤奮精進，能夠斷除一切疑惑。』偈語說完，佛收回雙足。金棺自動升起，高達七多羅樹（tala tree），繞城數圈后回到原來的地方。諸天神奉上火焰都不能點燃。於是佛陀自己化現火光三昧（fire light samadhi）而自焚。得到舍利八斛四斗，遍佈整個沙界，建立佛塔供養。這就是佛陀入涅槃的景象。
雪嶺蘆芽穿膝：說的是佛陀作為太子的時候。十九歲時，凈居天人（Suddhavasa）在窗戶縫隙前跪下稟告說：『出家的時機到了，不要貪戀深宮。』太子於是計劃遊覽四門，欣賞花果。因為看到生、老、病、死而感到非常厭惡。夜晚夢到各種祥瑞。當時是三更時分，凈居天王率領八部眾等在空中盤旋。當時四大天王各自捧著馬足，越過城墻而出。最初到達檀特山（Mount Dandaka），脫下珍貴的御衣，身披鹿皮，自己剃除黑髮。於是拜阿藍迦藍（Arada Kalama）為師，學習不用處非想之定（the state of neither perception nor non-perception）。經過三年，知道這不是究竟的解脫。接著到郁頭藍弗（Udraka Ramaputra）處，修習非想非非想定（the state of neither perception nor non-perception）。又經過三年，知道這不是究竟的解脫而捨棄。後來前往雪山，通過苦行來降伏魔外。顯現種種景象來調伏眾生。容許喜鵲在頭頂上築巢，蜘蛛在眉毛間結網，蘆葦的嫩芽長到膝蓋中，白色的黴菌在嘴邊滋生。又經過六年，二月八日，在夜間後半段，明星出現的時候，示現成正覺，號稱天人師。當時三十歲。這就是成道的景象。《大涅槃經》第五十九卷說，妙覺果有十種相：一、住天相，二、示沒相，三、入胎相，四、住胎相，五、初生相，六、在家相，七、出家相，八、成道相，九、轉輪相，十、入涅槃相。然而各教派都說八相成道，這裡又說十相，為什麼？
【English Translation】 English version: Bo was in the large stone cave on Grdhrakuta Mountain (Vulture Peak). Seeing various extraordinary signs, he said to the assembly, 'The Buddha is now abandoning us to enter into Great Nirvana.' Thereupon, he led five hundred disciples on foot. Having just paid homage at the Buddha's feet, the Tathagata displayed his two feet and spoke this verse: 'My eldest son in the Dharma is named Mahakasyapa (Great Kasyapa). Ananda (Joy) is diligent and assiduous, able to cut off all doubts.' After the verse was finished, he retracted his feet. The golden coffin rose by itself to a height of seven tala trees (palm tree), circled the city several times, and returned to its original place. The gods offered fire, but it could not ignite. He then transformed himself into the fire light samadhi (meditative absorption) and self-immolated. He obtained eight pecks and four pints of relics, which were distributed throughout the entire sand realm, and stupas were erected for offerings. This is the appearance of entering Nirvana.
The reed sprouts piercing the knees on the Snowy Mountains: This refers to when the Buddha was a prince. At the age of nineteen, the Suddhavasa (Pure Abode) Devas knelt before the window and reported, 'The time for renunciation has arrived; do not be attached to the deep palace.' The prince then planned to tour the four gates, enjoying flowers and fruits. Because he saw birth, old age, sickness, and death, he felt great aversion. At night, he dreamed of various auspicious signs. It was the third watch of the night when the Suddhavasa King led the eight classes of beings, etc., circling in the air. At that time, the Four Heavenly Kings each held a horse's foot and went out over the city wall. Initially arriving at Mount Dandaka, he took off his precious royal garments, wore deerskin, and shaved off his dark hair himself. He then took Arada Kalama (Alara Kalama) as his teacher, learning the state of neither perception nor non-perception. After three years, he knew that this was not ultimate. Next, he went to Udraka Ramaputra (Udraka Ramaputra), practicing the state of neither perception nor non-perception. After another three years, he knew that this was not ultimate and abandoned it. Later, he went to the Snowy Mountains, using ascetic practices to subdue demons and heretics. He manifested various appearances to tame sentient beings. He allowed magpies to nest on his head, spiders to weave webs between his eyebrows, reed sprouts to grow from his knees, and white mold to grow on his lips. After another six years, on the eighth day of the second month, in the latter part of the night, when the morning star appeared, he manifested the attainment of Perfect Enlightenment, and was called the Teacher of Gods and Humans. At that time, he was thirty years old. This is the appearance of attaining the Way. The fifty-ninth chapter of the Great Nirvana Sutra says that the fruit of Wonderful Enlightenment has ten aspects: 1. the aspect of dwelling in the heavens, 2. the aspect of showing death, 3. the aspect of entering the womb, 4. the aspect of dwelling in the womb, 5. the aspect of initial birth, 6. the aspect of being at home, 7. the aspect of leaving home, 8. the aspect of attaining the Way, 9. the aspect of turning the wheel, 10. the aspect of entering Nirvana. However, various schools say that the attainment of the Way has eight aspects, but here it says ten. Why?
者端的。下云。
要會老胡端的處 西域記說。蔥嶺東有胡國。至五印土數萬餘裡。非佛生處。此方凡外相習。呼佛為西胡人也。然華嚴經如來名號品云。此娑婆世界有百億四天下。如來於彼有百億萬種種名號。令諸眾生各別知見而為說法。今大師順俗呼佛為老胡。有何不可。
一二三四五六七 去一拈七。言端語的。恁么會得絕爾情識。故佛言。是法非思量分別之所能解。所以僧問洞山。如何是佛。山云。麻三斤。僧問法眼。如何是佛。眼云。汝是慧超。自余答佛例皆如此。與大師此語好本多同何也。不見道。懷州牛膝青州棗。到底輸他出處精。夷門下云。
收 收得龜毛。失卻兔角。
華 普賢萬行。德若敷榮。
華 嘆上真流行大。起下契果深因。
萬蕊千葩 三千威儀。八萬細行。
香遠布天涯 真流行滿三千界。實愿香騰百萬州。
居文殊地向普賢家 行因解生似地。能證極果如家。
昔日五莖施徒勞記釋迦 案本行經說。佛于第二阿僧祇劫修行時。爾時有城。名曰蓮花。城中有王名降怨。彼國有大菩薩。名曰然燈。出家成佛時。降怨王虔心迎請供養然燈。王敕城外十二由旬禁斷諸花不令私賣。王皆自買以供如來。彼國雪山有一梵志仙人。名曰珍
【現代漢語翻譯】 現代漢語譯本： 『者端的』（zhě duān dì）：語氣詞，表示肯定、確實如此。下面說。
『要會老胡端的處』：想要領會老胡（lǎo hú，對佛的俗稱）的真實之處。《西域記》（Xīyù jì）記載：蔥嶺（Cōng lǐng）以東有胡國（hú guó），到五印土（Wǔyìn tǔ）有數萬餘裡，不是佛陀出生的地方。此地凡是外來相貌的人，習慣上稱佛為西胡人。然而《華嚴經》（Huáyán jīng）如來名號品中說：此娑婆世界（Suōpó shìjiè）有百億四天下（bǎi yì sì tiānxià），如來（Rúlái）在那裡有百億萬種種名號，讓各種眾生各自知曉並見到，從而為他們說法。現在大師順應世俗稱佛為老胡，有什麼不可以呢？
『一二三四五六七』：去掉一，拈出七。言語真實而明確。這樣領會就能斷絕你的情識。所以佛說：『此法不是思量分別所能理解的。』因此有僧人問洞山（Dòngshān）禪師：『如何是佛？』洞山回答：『麻三斤。』僧人問法眼（Fǎyǎn）禪師：『如何是佛？』法眼回答：『你是慧超（Huìchāo）。』其餘回答佛的問題的例子都如此。與大師這句話有什麼相同之處呢？沒聽過說嗎？『懷州（Huáizhōu）的牛膝（niúxī），青州（Qīngzhōu）的棗（zǎo），到底比不上它原產地的好。』夷門（Yímén）下說：
『收』：收得了龜毛（guī máo），卻失去了兔角（tù jiǎo）。
『華』：普賢（Pǔxián）的萬行（wàn xíng），功德如同花朵般繁榮。
『華』：讚歎上真（shàng zhēn）流行廣大，下啟契合果深因。
『萬蕊千葩』：三千威儀（sānqiān wēiyí），八萬細行（bā wàn xì xíng）。
『香遠布天涯』：真流行遍滿三千世界（sānqiān shìjiè），實在的愿香騰百萬州。
『居文殊地向普賢家』：行因解生似地，能證極果如家。
『昔日五莖施徒勞記釋迦』：查考《本行經》（Běnxíng jīng）記載，佛在第二阿僧祇劫（ā sēng qí jié）修行時，當時有個城市名叫蓮花（Liánhuā），城中有個國王名叫降怨（Xiángyuàn）。那個國家有位大菩薩名叫然燈（Rándēng），出家成佛時，降怨王虔誠地迎接並供養然燈佛。國王命令城外十二由旬（yóuxún）禁止售賣各種花，國王親自購買來供養如來。那個國家雪山（Xuěshān）有位梵志仙人（fànzhì xiānrén）名叫珍
【English Translation】 English version: 『Zhe duan di』 (者端的): An interjection indicating affirmation or certainty, meaning 『indeed』 or 『that』s right.』 The following explains.
『Yao hui Lao Hu duan de chu』 (要會老胡端的處): To understand the true essence of Lao Hu (老胡, a colloquial term for the Buddha). The 『Records of the Western Regions』 (Xīyù jì) states: East of the Pamir Mountains (Cōng lǐng) is a Hu country (hú guó), which is tens of thousands of li away from the Five Indias (Wǔyìn tǔ), not the place where the Buddha was born. Here, people generally refer to the Buddha as a 『Western Hu person』 due to his foreign appearance. However, the 『Flower Garland Sutra』 (Huáyán jīng), in the chapter on the Names of the Tathagatas, says: This Saha World (Suōpó shìjiè) has a hundred billion times four continents (bǎi yì sì tiānxià). The Tathagata (Rúlái) there has a hundred billion myriad names, allowing various sentient beings to know and see them separately, and thus teaches them the Dharma. Now, the master follows the common custom of calling the Buddha 『Lao Hu,』 what is wrong with that?
『Yi er san si wu liu qi』 (一二三四五六七): Remove one, pick out seven. Words are true and clear. Understanding in this way can cut off your emotional attachments. Therefore, the Buddha said: 『This Dharma cannot be understood by thinking and discrimination.』 Thus, a monk asked Zen Master Dongshan (Dòngshān): 『What is Buddha?』 Dongshan replied: 『Three pounds of flax.』 A monk asked Zen Master Fayan (Fǎyǎn): 『What is Buddha?』 Fayan replied: 『You are Huichao (Huìchāo).』 Other answers to the question of what is Buddha are similar. What is the similarity between these and the master's words? Haven't you heard it said? 『The Achyranthes of Huaizhou (Huáizhōu), the jujubes of Qingzhou (Qīngzhōu), ultimately cannot compare to the excellence of their place of origin.』 Yimen (Yímén) says:
『Shou』 (收): Collect the turtle's hair (guī máo), but lose the rabbit's horn (tù jiǎo).
『Hua』 (華): The myriad practices (wàn xíng) of Samantabhadra (Pǔxián), virtues flourishing like flowers.
『Hua』 (華): Praising the great flow of the Supreme Truth (shàng zhēn), initiating the deep cause that accords with the ultimate fruit.
『Wan rui qian pa』 (萬蕊千葩): The three thousand dignified manners (sānqiān wēiyí), the eighty thousand subtle practices (bā wàn xì xíng).
『Xiang yuan bu tian ya』 (香遠布天涯): The true flow pervades the three thousand worlds (sānqiān shìjiè), the true vow's fragrance soars through a million states.
『Ju Wenshu di xiang Puxian jia』 (居文殊地向普賢家): Practicing the cause is like being born from the earth, able to realize the ultimate fruit is like being at home.
『Xi ri wu jing shi tu lao ji Shijia』 (昔日五莖施徒勞記釋迦): Examining the 『Fundamental Conduct Sutra』 (Běnxíng jīng), it is recorded that when the Buddha was practicing during the second asamkhya-kalpa (ā sēng qí jié), there was a city named Lotus (Liánhuā), and a king named Subduing Resentment (Xiángyuàn) ruled the city. In that country, there was a great Bodhisattva named Dipankara (Rándēng). When he renounced the world and became a Buddha, King Subduing Resentment reverently welcomed and made offerings to Dipankara Buddha. The king ordered that the sale of all flowers be prohibited within twelve yojanas (yóuxún) outside the city, and the king personally bought them to offer to the Tathagata. In that country, in the Snowy Mountains (Xuěshān), there was a Brahmin ascetic (fànzhì xiānrén) named Zhen
寶。有一弟子。名曰云童。法號善慧。于彼眾中而為上首。所有仙法皆學已畢。童子辭師赴無遮會。得金錢五百欲送于師。至蓮花城見城嚴麗。因問於人。何故如斯。人乃報曰。王請然燈如來作大供養。童子聞已踴躍歡喜。遂舍金錢。於一女處買得優缽羅花五枝。供養然燈佛。時佛入城。散佛頂上。以願力故變成花蓋。隨佛行住。佛以神力化一方泥。童子見之布發而掩。復作是念。愿得如來踏我身過。若不蒙記我終不起。如來既至履之而過。止諸徒眾皆不令踏。佛與授記。汝于來世當得作佛。號釋迦牟尼。十號具足。與我無異矣。今夷門推之。從始發心合於本覺成究竟位。顯自功圓不從他得。故曰。徒勞記矣。
靈云見處鹵莽玄沙特地周遮 鹵莽者。輕薄不用心也。莊子云。君為正焉勿鹵莽。治民勿易滅裂矣。昔福州靈雲山志勒禪師。久依大溈祐禪師。一日因見桃花忽然悟道。以一偈呈于溈山曰。三十年來尋劍客。幾逢葉落又抽枝。自從一見桃花后。直至如今更不疑。溈山曰。從緣悟入永無退失。汝善護持。時玄沙聞舉乃云。諦當甚諦。當敢保老兄未徹在。故號周遮。是宛轉未許之義也。
會得南泉親的旨 南泉愿禪師。因與陸亙大夫坐次。大夫曰。肇法師也甚奇特。解道天地與我同根。萬物與我一體。
【現代漢語翻譯】 現代漢語譯本：
話說，有一位弟子，名叫云童（Yuntong），法號善慧（Shanhui），在他們那一群人中是領頭的。他已經學完了所有的仙法。云童告別師父，前去參加無遮大會（Wuzhe Hui）。他得到金錢五百，想要送給師父。到了蓮花城（Lianhua Cheng），看見城裡裝飾得非常華麗，就問別人，『為什麼會這樣？』別人就告訴他說，『國王請然燈如來（Randeng Rulai，Dipamkara Buddha）來做盛大的供養。』童子聽了，非常高興，於是捨棄了金錢，在一個女子那裡買了五枝優缽羅花（youbaluo hua，utpala flower），供養然燈佛。當時佛進入城裡，（他將花）散在佛的頭頂上，因為他的願力，（這些花）變成了花蓋，跟隨佛行走和停留。佛用神通變化出一塊泥地，童子看見了，就散開頭髮覆蓋在泥地上，又這樣想，『希望如來踏著我的身體過去。如果不能得到（佛的）授記，我終究不起來。』如來來到，踩著他身體過去了，阻止所有的徒眾都不要踩。佛給他授記說，『你將來會成佛，名號釋迦牟尼（Shijia Muni，Sakyamuni Buddha），十號具足，和我沒有什麼不同。』現在夷門（Yimen）推崇這件事，認為從最初發心到與本覺（benjue，original enlightenment）相合，成就究竟的果位，顯示自己的功德圓滿，不是從別人那裡得到的。所以說，『徒勞記矣』（白白地被授記了）。 靈云（Lingyun）的見解直率莽撞，玄沙（Xuansha）卻特意周全遮掩。所謂『鹵莽』，就是輕率不用心。莊子說，『您要端正啊，不要輕率莽撞，治理百姓不要輕易毀壞。』從前福州（Fuzhou）靈雲山（Lingyun Shan）的志勒禪師（Zhile Chanshi），長期依止大溈祐禪師（Dawei You Chanshi）。一天，因為看見桃花忽然悟道，用一首偈呈給溈山（Weishan）說：『三十年來尋劍客，幾逢葉落又抽枝。自從一見桃花后，直至如今更不疑。』溈山說：『從因緣悟入，永遠不會退失，你要好好守護保持。』當時玄沙聽說了這件事，就說：『確實是這樣，確實是這樣，但我敢保證這位老兄還沒有徹底領悟。』所以說（玄沙）是周遮，是委婉不認可的意思。 領會了南泉（Nanquan）親自傳授的宗旨。南泉愿禪師（Nanquan Yuan Chanshi），因為與陸亙大夫（Lu Xuan Dabu）一起坐著，大夫說：『肇法師（Zhao Fashi）也真是奇特，解釋說天地與我同根，萬物與我一體。』
【English Translation】 English version:
It is said that there was a disciple named Yuntong (云童, Cloud Child), with the Dharma name Shanhui (善慧, Good Wisdom), who was the leader among that group of people. He had already learned all the immortal techniques. Yuntong bid farewell to his master and went to attend the Wuzhe Hui (無遮會, Unobstructed Assembly). He received five hundred gold coins and wanted to give them to his master. Arriving at Lianhua Cheng (蓮花城, Lotus City), he saw that the city was decorated very beautifully, so he asked someone, 'Why is it like this?' The person told him, 'The king has invited Randeng Rulai (然燈如來, Dipamkara Buddha) to make grand offerings.' The child was very happy upon hearing this, so he gave up the gold coins and bought five utpala flowers (優缽羅花) from a woman to offer to Randeng Buddha. At that time, the Buddha entered the city, and (he scattered the flowers) on the Buddha's head. Because of his vow, (these flowers) turned into a floral canopy, following the Buddha's walking and staying. The Buddha used supernatural powers to transform a piece of muddy ground. The child saw it and spread his hair to cover the muddy ground, and thought, 'I hope the Tathagata will step over my body. If I do not receive (the Buddha's) prediction, I will not get up.' The Tathagata came and stepped over his body, stopping all the disciples from stepping on him. The Buddha gave him a prediction, saying, 'You will become a Buddha in the future, named Sakyamuni (釋迦牟尼), complete with the ten titles, and no different from me.' Now Yimen (夷門) praises this matter, believing that from the initial aspiration to merging with the original enlightenment (本覺), achieving the ultimate fruition, showing that one's own merits are complete, not obtained from others. Therefore, it is said, 'It is in vain to be predicted.' Lingyun's (靈云) understanding is straightforward and reckless, while Xuansha (玄沙) deliberately circumvents and conceals. The so-called 'reckless' means being careless and not attentive. Zhuangzi said, 'You must be upright, do not be reckless, and do not easily destroy the governance of the people.' Formerly, the Zen Master Zhile (志勒禪師) of Lingyun Mountain (靈雲山) in Fuzhou (福州) relied on Zen Master Dawei You (大溈祐禪師) for a long time. One day, he suddenly attained enlightenment upon seeing peach blossoms, and presented a verse to Weishan (溈山), saying: 'For thirty years I have been searching for a swordsman, several times encountering fallen leaves and sprouting branches. Since seeing the peach blossoms, I have never doubted until now.' Weishan said, 'Entering enlightenment from conditions will never regress, you must protect and maintain it well.' At that time, Xuansha heard about this and said, 'It is indeed so, it is indeed so, but I dare to guarantee that this brother has not completely understood.' Therefore, (Xuansha) is said to be circumspect, meaning a tactful disapproval. Understanding the principles personally transmitted by Nanquan (南泉). Zen Master Nanquan Yuan (南泉愿禪師), because he was sitting with Lu Xuan Dabu (陸亙大夫), the Dabu said, 'Dharma Master Zhao (肇法師) is also very remarkable, explaining that heaven and earth have the same root as me, and all things are one with me.'
南泉以手指庭前一株花云。大夫時人見此一株花如夢相似也。
東村王老賣甜瓜 當行中買賣。不許外人。知。噫時人皆道王老賣瓜。以因行花得佛滿果。或云。王老是南泉。常自呼為王老師。切莫錯會。何則。南泉叫大夫。鶯吟堤畔柳。以手指庭花。蝶舞樹頭春。恐人不領。又出王老賣瓜絕情之語。若更不明夷門亡。
合 合取唇皮。卻較㱔子。
嚴 權實俱通。因果兩嚴。
嚴 嘆上能嚴智大。起下更互通依。
因果相兼 運普賢萬行因花。嚴遮那十身滿果。故曰相兼也。
智為鉤行作簾 權實二智導物冥真。如廉得鉤收卷。有則理事二行妙合天真。如門得廉遮魔外。故斯乃明能嚴因。行下明所嚴果德也。
長空云起 云喻如理智。空比法身也。
錦上花添 花喻如量智。錦比報身也。
一輪晃秋夜千派落寒蟾 月喻智也。秋夜比法身也。千派類報身善應群器。斯則現自他受用。是理量雙融智。
凈穢樓閣重疊 二十重華藏世界。染凈區分。百萬億佛國莊嚴。樓閣無盡。二種依報更互通依種種相容。故曰重疊也。
聖凡影像交參 四聖六凡。若燈影像互動相參同時包遍。此明二種正報也。李長者云。依正二報身土交參。上二句明混融無礙智
【現代漢語翻譯】 現代漢語譯本 南泉禪師用手指著庭院前的一株花說：『大夫，現在的人看到這株花，就像在做夢一樣啊。』
東村的王老漢賣甜瓜，這是同行中的買賣，不允許外人知道。唉！現在的人都說王老漢賣瓜，是因為因行花而得到佛的圓滿果報。或者說，王老漢就是南泉禪師，他常常自稱為王老師。切莫錯誤理解。為什麼呢？南泉禪師叫大夫，就像鶯在堤岸邊的柳樹上歌唱，用手指著庭院中的花，就像蝴蝶在樹頭上飛舞。恐怕人們不能領會，又說出王老漢賣瓜這種斷絕情識的話。如果還不明白，那就危險了。
合：合上嘴唇，卻要比較㱔子（一種樂器）。
嚴：權智和實智都通達，因和果都嚴謹。
嚴：讚歎上面能夠嚴謹，智慧廣大，引起下面更互相通達依靠。
因果相兼：運用普賢菩薩的萬行因花，莊嚴遮那佛（Vairocana，毗盧遮那佛）的十身圓滿果報。所以說『相兼』。
智為鉤行作簾：權智和實智引導事物冥合真理，就像用簾子的鉤子收捲簾子一樣。有則理事二行巧妙地符合天真，就像門得到簾子遮蔽魔外一樣。因此這說明能夠嚴謹因，下面的『行』說明所嚴謹的果德。
長空云起：云比喻如理智，空比喻法身（Dharmakaya，佛的法身）。
錦上花添：花比喻如量智，錦比喻報身（Sambhogakaya，佛的報身）。
一輪晃秋夜千派落寒蟾：月亮比喻智慧，秋夜比喻法身，千派水流像報身一樣善於應和各種根器。這就是顯現自受用和他受用，是理智和量智雙重融合的智慧。
凈穢樓閣重疊：二十重華藏世界（Lotus Treasury World，華藏世界），染污和清凈區分開來。百萬億佛國莊嚴，樓閣無盡。兩種依報更互相通達依靠，種種相容，所以說『重疊』。
聖凡影像交參：四聖六凡，像燈的影像互動相參，同時包容周遍。這說明兩種正報。李長者說：依報和正報身土交參。上面兩句說明混融無礙的智慧。
【English Translation】 English version Nanquan (Nanquan Puyuan, a Zen master) pointed to a flower in front of the courtyard and said: 'Dear sir, people nowadays see this flower as if they are in a dream.'
Old Wang from Dongcun village sells melons; this is a trade among insiders, not allowed for outsiders to know. Alas! People nowadays all say that Old Wang sells melons because he attained the perfect fruit of Buddhahood through the cause of acting with flowers. Or they say that Old Wang is Nanquan, who often calls himself Teacher Wang. Do not misunderstand. Why? Nanquan calls the gentleman, like an oriole singing on the willow tree by the embankment, pointing to the flower in the courtyard, like a butterfly dancing on the treetop. Fearing that people would not understand, he also uttered the words of Old Wang selling melons, which cut off emotional knowledge. If you still don't understand, then it's dangerous.
Combine: Close your lips, but compare the '㱔子' (a musical instrument).
Strict: Expedient wisdom and true wisdom are both accessible; cause and effect are both strict.
Strict: Praising that the above can be strict, with great wisdom, leading to the below being mutually accessible and reliant.
Cause and Effect Intertwined: Utilizing the myriad practices of Samantabhadra (Puxian, a Bodhisattva) as the cause of flowers, adorning the ten bodies of Vairocana (Pilu zhena fo, the cosmic Buddha) with the perfect fruit. Therefore, it is said 'intertwined'.
Wisdom as a Hook, Action as a Curtain: Expedient wisdom and true wisdom guide things to merge with the truth, like using the hook of a curtain to roll it up. Having principles and actions that subtly conform to naturalness, like a door getting a curtain to shield it from demons and outsiders. Therefore, this explains the ability to strictly adhere to the cause, and the 'action' below explains the virtuous effect that is strictly adhered to.
Clouds Rising in the Vast Sky: Clouds are a metaphor for wisdom that accords with principle, and the sky is a metaphor for the Dharmakaya (Fashen, the body of the Dharma).
Adding Flowers on Brocade: Flowers are a metaphor for wisdom that accords with measure, and brocade is a metaphor for the Sambhogakaya (Baoshen, the body of bliss).
A Single Wheel Illuminates the Autumn Night, a Thousand Streams Fall with Cold Toads: The moon is a metaphor for wisdom, the autumn night is a metaphor for the Dharmakaya, and the thousand streams are like the Sambhogakaya, which is good at responding to various capacities. This is the manifestation of self-enjoyment and others' enjoyment, which is the wisdom of the dual integration of principle and measure.
Pure and Impure Pavilions Overlapping: The twenty layers of the Lotus Treasury World (Huazang shijie, the world of the Lotus Sutra), with purity and impurity distinguished. Millions of billions of Buddha lands are adorned, and the pavilions are endless. The two kinds of dependent retributions mutually communicate and rely on each other, with various aspects accommodating each other, so it is said 'overlapping'.
Images of Saints and Mortals Intermingling: The four saints and six realms of mortals, like the images of lamps intermingling, simultaneously encompassing and pervading. This explains the two kinds of principal retributions. Li Changzhe said: The dependent and principal retributions of body and land intermingle. The above two sentences explain the wisdom of unobstructed mixing and merging.
也。
若人慾了箇中意苦者苦兮甜者甜 會得舌根知味者。黃連甘草盡圓通。
知 眾妙之門。於斯顯矣。
經 體則聲名句文。義乃貫攝常法。
經 嘆上一乘教大。起下圓別幽深。
萬古芳馨 正法一千年。像法一千年。末法一萬年盡末法數。故曰萬古。聲教流傳。如香遠騰也。
花得線免凋零 西天佛教。呼之為線。取貫花作纓絡。不失墮義。此方儒典稱經。取經緯相織為義。其理頗同也。
塵中剖出 華嚴五十一偈云。如有大經卷。量等三千界。在一微塵內。一切塵悉然。有一聰慧人。凈眼悉明見。破塵出經卷。普饒益眾生。佛智亦如是。遍在眾生心。妄想之所纏。不覺亦不知。諸佛大慈悲。令其除妄想。如是乃出現。饒益諸菩薩。清涼云剖微塵之經卷。唸唸果成。
言下惺惺 且如憍陳那五比丘等。初聞佛于鹿野苑中說法。悟四諦人空。皆證阿羅漢果。圭峰云。一言之下心地開通。一軸之中義天朗耀。自余聞經悟道之者。不可具引也。
四流波浪息 十地品云。欲流有流無明流。見流。相續起心。漂流苦海。難得出離。今聞圓音頓悟心源。湛然凝寂不隨四流。是息生死之波浪矣。
六國得安寧 謂迷時於六根境內各有一類心心所法。識于自
【現代漢語翻譯】 也。
若有人想要了解其中的真意，那麼苦就是苦，甜就是甜。能夠通過舌根體會味道的人，會覺得黃連和甘草都是圓融通達的。
知：這是通往一切奧妙的門徑，在這裡顯現出來。
經：其體現在於聲名、語句和文字，其義在於貫穿和攝持永恒不變的法則。
經：讚歎上一乘（Ekayana）教法廣大，開啟下面所說的圓教、別教的幽深之處。
萬古芳馨：正法（Saddharma）時期一千年，像法（Saddharma-pratirūpaka）時期一千年，末法（Māra）時期一萬年，窮盡末法的年數。所以說萬古。佛法的聲教流傳，就像香氣一樣傳播到遠方。
花得線免凋零：西天佛教，稱經為線，取用線貫穿花朵製作成纓絡，不會掉落的含義。此地的儒家經典稱之為經，取經緯交織的含義。其道理頗為相同。
塵中剖出：《華嚴經》（Avataṃsaka Sūtra）五十一偈說：『如果有一部大經卷，大小相當於三千大千世界，存在於一粒微塵之中，一切微塵都是如此。有一位聰慧的人，用清凈的眼睛完全看清楚，破開微塵取出經卷，普遍饒益眾生。佛的智慧也是這樣，遍在於眾生的心中，被妄想所纏繞，不覺察也不知道。諸佛以大慈悲心，令眾生去除妄想，這樣佛智就會顯現出來，饒益諸菩薩。』清涼國師說，剖開微塵的經卷，唸唸都能成就果報。
言下惺惺：例如憍陳那（Ajñātakauṇḍinya）五比丘等，最初聽聞佛陀在鹿野苑（Mrigadava）中說法，領悟四諦（catvāri āryasatyāni）人空的道理，都證得了阿羅漢（Arhat）果位。圭峰禪師說：『一言之下心地開通，一軸之中義理如晴空朗照。』其餘聽聞佛經而悟道的人，不能一一列舉。
四流波浪息：《十地品》（Daśabhūmika Sūtra）說：『欲流、有流、無明流、見流，相續生起，在苦海中漂流，難以脫離。』現在聽聞圓滿的音聲，頓悟心源，湛然凝寂，不隨四流漂流，這就是止息生死輪迴的波浪。
六國得安寧：指的是迷失時，在六根（ṣaḍindriya）的境界內，各自有一類心心所法，認識到自己的
【English Translation】 Also.
If one wishes to understand the meaning within, then bitter is bitter, and sweet is sweet. One who can taste with the root of the tongue will find that rhubarb and licorice are both perfectly harmonious.
Knowing: This is the gateway to all mysteries, and it is revealed here.
Sutra: Its essence lies in sounds, names, sentences, and words; its meaning lies in encompassing and upholding the eternal Dharma.
Sutra: It praises the greatness of the Ekayana (One Vehicle) teaching and initiates the profound depths of the perfect and distinct teachings below.
Eternal Fragrance: The Proper Dharma (Saddharma) period lasts for one thousand years, the Semblance Dharma (Saddharma-pratirūpaka) period lasts for one thousand years, and the Degenerate Dharma (Māra) period lasts for ten thousand years, exhausting the count of the Degenerate Dharma. Therefore, it is called eternal. The propagation of the Buddha's teachings is like the fragrance spreading far and wide.
Flowers are strung with thread to prevent withering: In Western India Buddhism, sutras are called 'threads,' taking the meaning of stringing flowers together to make garlands, which will not fall apart. In this land, Confucian classics are called 'sutras,' taking the meaning of weaving warp and weft together. The principles are quite similar.
Revealed from within dust: The Avataṃsaka Sūtra (Flower Garland Sutra) in its fifty-first verse says: 'If there is a great sutra scroll, its size is equal to three thousand great chiliocosms, and it exists within a single mote of dust; all motes of dust are like this. If there is a wise person with pure eyes who can see clearly, they can break open the mote of dust and extract the sutra scroll, universally benefiting all beings. The Buddha's wisdom is also like this, pervading the minds of all beings, but it is entangled by delusion, so they are unaware and do not know. The Buddhas, with great compassion, cause them to remove delusion, and thus it appears, benefiting all Bodhisattvas.' Qingliang says that splitting open the sutra scroll within a mote of dust results in the fruition of every thought.
Awakening upon hearing the words: For example, Ajñātakauṇḍinya and the five Bhikshus initially heard the Buddha preach in Mrigadava (Deer Park), realized the emptiness of self through the Four Noble Truths (catvāri āryasatyāni), and all attained the Arhat fruit. Guifeng said: 'With one word, the mind-ground opens; within one scroll, the meaning shines like a clear sky.' Others who have awakened to the Way upon hearing the sutras cannot be listed exhaustively.
The waves of the four streams cease: The Daśabhūmika Sūtra (Ten Stages Sutra) says: 'The stream of desire, the stream of existence, the stream of ignorance, and the stream of views arise continuously, drifting in the sea of suffering, difficult to escape.' Now, hearing the perfect sound, one suddenly awakens to the source of the mind, which is clear and still, not following the four streams. This is the cessation of the waves of birth and death.
The six kingdoms attain peace: This refers to being lost in the realms of the six sense organs (ṣaḍindriya), where each has its own category of mental functions, recognizing one's own
境之內取捨無休。如國有賊不得安靜。今則因經證性達妄全真。根境不偶識魔自消。似國無賊故得安寧矣。
這回朝看暮轉 因指見月何妨時戲。指端悟教。通真豈礙。隨流看轉。如有僧問藥山云。和尚尋常誡人不令看經。何故卻自看耶。山云我要遮眼。是此意也。
休更拔楔抽釘 二執二障于真理中。若釘楔在於木內。難以除之。今既聞經解悟。執障俱消。更說甚麼轉凡成聖。古德云。道泰不傳天子令。時清休唱太平歌。
昨夜長天吼霹靂金剛推倒望州亭 泥牛哮吼誰是知音。然則大經圓音。若霹靂震於乾坤。無聲之聲。似泥人推倒華亭。這般穿鑿一場好笑。且道如何是此一卷經。大師云。
哂 句里呈機。堪悲堪笑。
咄 七字經題。一喝歷然。
咄 嘆上現量機大。起下三根獲益。
無知枯杌 不得大經。何異朽木。
臭形骸皮裹骨 不妨道著。永嘉云。深嗟懵憧頑皮靼。大經云。譬如生盲不見日月光。亦為作饒益。頌下根人也。
精精冥冥 半明半暗。
恍恍惚惚 謂中根人。乍聞大經說。初發心時便攝五位而成正覺。暫爾聞熏。足不放光。三圓十地。語驚凡聽理出常情。恍惚驚疑。若存若忘。性莫能決定也。
金烏暘谷生玉兔咸池沒
【現代漢語翻譯】 現代漢語譯本 在境界之內進行取捨，永無休止。如同國家有盜賊，不得安寧。現在因為經典而證悟自性，通達虛妄而保全真如。根（感官）與境（外物）不相遇合，識別之魔自然消散。如同國家沒有盜賊，所以能夠安寧。
這回朝看暮轉，因為指頭而見到月亮，不妨偶爾戲弄。從指端悟得教義，通達真理又有什麼妨礙？隨著潮流觀看轉變。如有僧人問藥山禪師：『和尚您平時告誡人們不要看經，為什麼您自己卻看呢？』藥山禪師說：『我要遮住眼睛。』就是這個意思。
不要再拔除木楔，抽掉釘子。二執（我執、法執）和二障（煩惱障、所知障）存在於真理之中。如果釘子和木楔在木頭裡面，難以去除。現在既然聽聞經典而理解覺悟，執著和障礙都消除了，還說什麼轉凡成聖呢？古德說：『太平盛世不傳天子的命令，社會清明就不要唱太平歌。』
昨夜長空響起霹靂，金剛（Vajra）推倒了望州亭。泥牛吼叫，誰是知音？如此說來，大經的圓滿音聲，如同霹靂震動于天地之間，無聲之聲，如同泥人推倒華亭。這樣穿鑿附會，一場好笑。且說什麼是這一卷經？大師說：
哂（shěn）——句子里呈現玄機，可悲可笑。
咄（duō）——七字經題，一喝之下，歷歷分明。
咄（duō）——讚歎上面所展現的現量機緣廣大，引發下面三種根器的人獲得利益。
無知枯杌（wū）——不得大經，和朽木有什麼區別？
臭形骸皮裹骨——不妨說出來。永嘉禪師說：『深深地感嘆那些懵懂無知、頑固不化的傢伙。』《大經》說：『譬如天生的盲人，看不見日月的光明，也為他們做饒益。』這是為下根之人說的。
精精冥冥——半明半暗。
恍恍惚惚——說的是中等根器的人。剛聽到《大經》的說法，初發心時就攝取五位（五種階位）而成正覺。暫時地聞熏，腳下不放光芒。三圓（圓教、圓理、圓行）十地（菩薩修行的十個階位），言語驚動凡夫的聽聞，道理超出常情。恍惚驚疑，若有若無，自性不能決定。
金烏（太陽的別稱）從暘谷升起，玉兔（月亮的別稱）在咸池沉沒。
【English Translation】 English version Within the realm of objects, taking and rejecting never cease. It's like a country with thieves, where there is no peace. Now, through the scriptures, one realizes the self-nature, understands delusion, and preserves the true nature. When the root (senses) and object (external things) do not meet, the demons of consciousness naturally dissipate. It's like a country without thieves, so there can be peace.
This time, watching the changes from morning to evening, using the finger to see the moon, why not play around sometimes? Understanding the teachings from the fingertip, what harm is there in understanding the truth? Watching the changes with the flow. If a monk asks Zen Master Yaoshan: 'Venerable, you usually warn people not to read scriptures, why do you read them yourself?' Yaoshan said: 'I want to cover my eyes.' That's the meaning.
No more pulling out wedges or removing nails. The two attachments (attachment to self, attachment to dharma) and the two obscurations (afflictive obscurations, cognitive obscurations) exist within the truth. If nails and wedges are inside the wood, it is difficult to remove them. Now that we have heard the scriptures and understood, attachments and obscurations have all disappeared, what more is there to say about transforming from ordinary to sage? An ancient master said: 'In a peaceful and prosperous age, the emperor's orders are not transmitted; in a clear and bright society, do not sing songs of peace.'
Last night, thunder roared in the long sky, Vajra (Diamond Being) knocked down Wangzhou Pavilion. The mud ox roared, who is the kindred spirit? Thus, the perfect sound of the Great Sutra is like thunder shaking the universe, the sound of no sound, like a mud man knocking down Huating. Such far-fetched interpretations are laughable. And what is this sutra? The master said:
Sneer—Presenting the hidden meaning in the sentences, both sad and funny.
Tut—The seven-character sutra title, clear and distinct with one shout.
Tut—Praising the vastness of the directly perceived opportunity presented above, triggering the benefit of the three types of beings below.
Ignorant stump—Not obtaining the Great Sutra, what difference is there from rotten wood?
Stinking form, skin-covered bones—It doesn't hurt to say it. Yongjia said: 'Deeply lamenting those ignorant, stubborn, and unyielding fellows.' The Great Sutra says: 'For example, a person born blind cannot see the light of the sun and moon, but we still benefit them.' This is for people of lower capacity.
Subtle and obscure—Half bright and half dark.
Vague and indistinct—Referring to people of medium capacity. Upon first hearing the teachings of the Great Sutra, at the initial arising of the mind, they gather the five positions (five stages) and achieve perfect enlightenment. Temporarily hearing and being influenced, their feet do not emit light. The three perfections (perfect teaching, perfect principle, perfect practice) and ten grounds (ten stages of Bodhisattva practice), words startle the hearing of ordinary people, and the principles exceed common sense. Vague and doubtful, seemingly existing and seemingly not, the nature cannot be determined.
The golden crow (another name for the sun) rises from Yanggu, and the jade rabbit (another name for the moon) sinks in Xianchi.
金烏急玉兔速。不可展事見夷門也。然雖如是。扶桑國有山。號曰暘谷。取日出貌也。咸者周易卦也。兌上艮下矣。像曰。山上有澤咸。今夷門意取日沒西山澤也。又日出結上二根獲益。起下上根頓證矣。經云。譬如日光出現時。先照山王次余山。后照高源及大地。而日未始有分別。月沒者。比上根悟理難以傳受韜其光耳。故下云。
且恁遲駑遲駘。休話俊鷹俊鶻 且恁者。不盡之辭也。駑駘者。蹇人鈍馬也。喻上智通明大經玄奧。又悟祖域幽宗。罕遇知音。不能傳授。故且混俗佯癡佯鈍說。甚麼如鷹似鶻之俊。到此一筆句下。清涼云。調高格寡。唱極應希。難得其人也。
大方廣佛華嚴經打破無明山鬼窟 一丸療眾病。不假藥方多。若不得后語前話難圓然。而如是一法普益三機。其在茲焉。故感應傳云。聞七字之功德不墮修羅。念一偈之殊勛脫離地獄。又恁么去也。畢竟合如何。夷門云。
斬 利刀斬斷俱忘像。千古令人愛作家。山野云。儉。
修大方廣佛華嚴法界觀門有三重 撮略本章精義。豈敢妄。如穿鑿義曰。修者。止觀熏習造詣也。止觀者。能入之法也。妙絕諸緣曰止。幽靈獨耀曰觀。因名止觀。果名定慧。止為觀體。觀為止用。以此兩法雙融照無盡之妙境也。熏習者。正明其
【現代漢語翻譯】 現代漢語譯本
太陽急速西沉，月亮飛快東昇。無法在此地（夷門）展現佛法真諦。雖然如此，扶桑國（日本）有一座山，名叫暘谷（Yanggu），取太陽升起之貌。『咸』（Xian）是《周易》中的一卦，卦象為兌上艮下。卦象說：『山上有澤為咸』。現在夷門的意思是取日落西山，澤被萬物之意。又如日出，上根之人（指根器好的人）能從中獲得利益，下根之人（指根器差的人）也能頓悟證果。經書中說：『譬如日光出現時，先照山王（最高的山）次照余山，后照高源及大地，而太陽未曾有分別。』月亮隱沒，比喻上根之人所悟之理難以傳授，所以要韜光養晦。因此下面說： 且慢慢來，不要急於求成。不要談論俊鷹俊鶻（比喻有才能的人）。『且恁』是不盡之辭，表示不完全、暫且的意思。『駑駘』是劣馬、遲鈍的人，比喻上智之人通曉大經玄奧，又領悟祖師的幽深宗旨，但很難遇到知音，無法傳授，所以姑且混同於世俗，假裝愚癡遲鈍，說什麼像鷹像鶻一樣的俊才。到了這一句，清涼澄觀（Qingliang Chengguan）說：『曲調太高，和者就少；唱到極致，應者就稀。』很難找到理解的人啊。 『大方廣佛華嚴經』（Dafangguangfo Huayan Jing）打破無明山鬼窟（比喻破除愚昧）。一顆藥丸能治眾病，不需要太多的藥方。如果不得后語，前話難以圓滿。像這樣一法普益三根，其作用就在於此。所以感應傳中說：『聞七字之功德不墮修羅（Asura，惡神）。念一偈之殊勛脫離地獄。』又這樣去了，究竟會怎麼樣呢？夷門說： 斬！利刀斬斷，俱忘形像。千古令人愛作家。山野說：儉。 修『大方廣佛華嚴法界觀門』（Dafangguangfo Huayan Fajie Guanmen）有三重。撮略本章精義，豈敢妄言，如穿鑿附會。『修』是止觀熏習造詣。止觀是能入之法。妙絕諸緣叫做『止』，幽靈獨耀叫做『觀』。因上稱為止觀，果上稱為定慧。止為觀之體，觀為止之用。用這兩種方法雙融，照耀無盡的妙境。『熏習』，正是說明其修習的過程。
【English Translation】 English version
The golden crow (sun) hastens, the jade rabbit (moon) speeds. It is impossible to fully reveal the matter here in Yimen. However, even so, in Fusang (Japan) there is a mountain called Yanggu, named for the appearance of the rising sun. 『Xian』 is a hexagram in the Book of Changes, with Dui above and Gen below. The image says: 『Above the mountain is a lake, Xian.』 Now, Yimen's meaning is taken from the setting sun over the western mountains, benefiting all things. Moreover, like the rising sun, those with superior roots (referring to those with good aptitude) can gain benefit, and those with inferior roots (referring to those with poor aptitude) can have sudden enlightenment and attain fruition. The sutra says: 『For example, when the sunlight appears, it first illuminates the mountain king (the highest mountain), then the remaining mountains, and then the high sources and the great earth, but the sun has never made distinctions.』 The moon disappearing is a metaphor for the principles understood by those with superior roots being difficult to transmit, so one must conceal one's brilliance. Therefore, it is said below: Take it slow and steady, do not rush to succeed. Do not talk about the swift hawks and falcons (metaphor for talented people). 『Qie nin』 is an unfinished phrase, indicating incompleteness or temporariness. 『Nu tai』 are inferior horses and dull people, a metaphor for those with superior wisdom who understand the profound mysteries of the great sutras, and also comprehend the deep purpose of the ancestral teachers, but rarely encounter kindred spirits and cannot transmit their knowledge, so they temporarily blend in with the world, pretending to be foolish and dull, talking about what is like hawks and falcons. Arriving at this sentence, Qingliang Chengguan said: 『The tune is too high, and those who harmonize are few; singing to the extreme, those who respond are rare.』 It is difficult to find someone who understands. 『The Great Expansive Buddha Flower Adornment Sutra』 (Dafangguangfo Huayan Jing) breaks the cave of the mountain demon of ignorance (metaphor for dispelling ignorance). One pill can cure many diseases, no need for too many prescriptions. If the latter words are not obtained, the former words are difficult to complete. Like this, one dharma universally benefits the three roots, its function lies in this. Therefore, it is said in the Record of Responses: 『Hearing the merit of the seven characters does not fall into Asura (evil spirits). Reciting one verse of special merit escapes from hell.』 Going like this, what will ultimately happen? Yimen says: Chop! A sharp knife cuts through, forgetting all forms and images. For thousands of years, people have loved the author. Shanye says: Frugality. Cultivating the 『Gate of Contemplation on the Dharma Realm of the Great Expansive Buddha Flower Adornment Sutra』 (Dafangguangfo Huayan Fajie Guanmen) has three levels. Summarizing the essence of this chapter, how dare I speak falsely, like forced interpretations. 『Cultivation』 is the accomplishment of cessation and contemplation through practice. Cessation and contemplation are the methods to enter. Wonderfully severing all connections is called 『cessation,』 mysteriously and uniquely shining is called 『contemplation.』 In cause, it is called cessation and contemplation; in effect, it is called stillness and wisdom. Cessation is the substance of contemplation, and contemplation is the function of cessation. Using these two methods to merge, illuminating the boundless wonderful realm. 『Practice』 is precisely explaining the process of cultivation.
修也。造詣者。修之趣也。用止觀二法熏習其心。成造入之妙行。大方廣佛華嚴者。所依經也。下七字。能依觀文也。大方廣所證法也。佛華嚴者。能證人也。大者。體也。諸佛眾生之心體也。方廣者。即體之相用也。佛者。果人也。華嚴。因人也。華喻普賢萬行。嚴即文殊大智。大智為主運于萬行。嚴大方廣而成佛果也。法界者。所觀三重妙境也。總該萬有統唯一真。更無別法但一心耳。謂一心有軌持故。名之為法。有性分故復立界名矣。真心不變自體曰持。隨緣成德曰軌。成事差別曰分。體空同一曰性。故知法界即心之義用也。觀者。能觀凈慧也。情盡見除也。情謂識情。通諸妄心。見謂推求。總目諸見。謂顛倒推求乖背正理。今都除之。方可契合三重妙境也。門者。即能詮之教。此八九紙之文也。兼所詮義。是觀智所游履之門也。有三重者。除事法界也。謂事不獨立矣。故法界宗中無孤單法。離理無事。若獨觀之。即是情計之境。故今除之也。若以六相釋此題者。總者。舉體不分。別者分總成別。同者。別別帶總。異者。各談功能。成者。更互相資。壞者。各住自位。一一法上六相皆然。又修者。總貫一題。為悟入之先。大者。當體得名。常遍為義。方者。就法得名。軌持為義。廣者。從用得名。包博為義。佛
【現代漢語翻譯】 現代漢語譯本： 修，指的是造詣。所謂造詣，是修行的旨趣。用止觀兩種方法來熏習其心，成就造入之妙行。《大方廣佛華嚴經》（Mahavaipulya Buddha Avatamsaka Sutra）是所依據的經典。下面的七個字，是能依的觀文。「大方廣」是所證的法。「佛華嚴」是能證的人。「大」是體，是諸佛眾生之心體。「方廣」就是體的相用。「佛」是果人，「華嚴」是因人。華比喻普賢菩薩的萬行，嚴代表文殊菩薩的大智。以大智為主導來執行萬行，莊嚴大方廣，從而成就佛果。 「法界」（Dharmadhatu）是所觀的三重妙境。總括萬有，統攝唯一真如，更沒有其他法，只是一個心而已。說一心有軌可持，所以名為「法」；有性分，所以又立「界」名。真心不變的自體叫做「持」，隨緣成就功德叫做「軌」，成就事物的差別叫做「分」，體性空寂同一叫做「性」。所以知道法界就是心的義用。 「觀」是能觀的清凈智慧，是情盡見除。情指的是識情，通指各種妄心。見指的是推求，總括各種見解。指的是顛倒推求，違背正理。現在全部去除，才可以契合三重妙境。 「門」就是能詮釋的教法，就是這八九頁紙的文字，兼有所詮釋的義理，是觀智所遊歷的門徑。有三重，是爲了去除事法界。說事不獨立存在。所以在法界宗中沒有孤單的法，離開理就沒有事。如果單獨地去觀察，那就是情計的境界，所以現在去除它。如果用六相來解釋這個題目，總，是舉體不分；別，是分總成別；同，是別別帶總；異，是各談功能；成，是互相資助；壞，是各住自位。每一法上六相都是這樣。另外，修，是總貫整個題目，是悟入的先導。「大」是當體得名，常遍為義。「方」是就法得名，軌持為義。「廣」是從用得名，包博為義。「佛」
【English Translation】 English version: 'Xiu' refers to attainment. Attainment is the purpose of cultivation. Use the two methods of 'zhi' (cessation) and 'guan' (contemplation) to cultivate the mind, achieving the wonderful practice of entering into realization. The 'Mahavaipulya Buddha Avatamsaka Sutra' (The Great Expansive Buddha Flower Garland Sutra) is the sutra relied upon. The following seven characters are the text of contemplation that is relied upon. 'Mahavaipulya' is the Dharma that is realized. 'Buddha Avatamsaka' is the person who realizes it. 'Great' is the substance, the substance of the minds of all Buddhas and sentient beings. 'Expansive' is the aspect and function of the substance. 'Buddha' is the person of fruition, 'Avatamsaka' is the person of cause. The flower symbolizes the myriad practices of Samantabhadra (Universal Worthy), and the adornment represents the great wisdom of Manjushri (Gentle Glory). Using great wisdom as the main guide to operate the myriad practices, adorning the Great Expansive, thereby accomplishing the Buddha fruit. 'Dharmadhatu' (法界, the realm of Dharma) is the triple wonderful realm that is contemplated. It encompasses all existence, unifying the one true suchness, and there is no other Dharma, only one mind. It is said that the one mind has rules to uphold, so it is called 'Dharma'; it has nature and division, so the name 'Dhatu' (界, realm) is established. The unchanging self-nature of the true mind is called 'upholding', accomplishing merit according to conditions is called 'rule', accomplishing the differences of things is called 'division', and the emptiness and sameness of the substance is called 'nature'. Therefore, it is known that Dharmadhatu is the meaning and function of the mind. 'Guan' (觀, contemplation) is the pure wisdom that can contemplate, it is the exhaustion of emotions and the removal of views. Emotion refers to emotional consciousness, encompassing all deluded minds. View refers to seeking, encompassing all views. It refers to inverted seeking, deviating from the correct principle. Now, all are removed, so that it can be in accordance with the triple wonderful realm. 'Door' is the teaching that can explain, which is the text of these eight or nine pages, and also includes the meaning that is explained, which is the path that contemplative wisdom travels. There are three levels, in order to remove the realm of phenomenal Dharma. It is said that phenomena do not exist independently. Therefore, in the Dharmadhatu school, there is no solitary Dharma, without principle there is no phenomenon. If one observes it alone, it is the realm of emotional calculation, so now it is removed. If the six aspects are used to explain this topic, 'total' is the whole substance undivided; 'different' is dividing the total into different; 'same' is each different carrying the total; 'unique' is each talking about function; 'accomplishing' is mutually assisting each other; 'decaying' is each abiding in its own position. The six aspects are all like this on each Dharma. In addition, 'cultivation' is the overall thread of the entire topic, it is the precursor to enlightenment. 'Great' is named according to the substance, with the meaning of constant and pervasive. 'Expansive' is named according to the Dharma, with the meaning of rule and upholding. 'Broad' is named according to function, with the meaning of encompassing and vast. 'Buddha'
者。就人得名。覺照為義。華者。從喻得名。惑果嚴身為義。嚴者。功用受稱。資莊為義。法界者。從軌持性分得名。交徹融攝為義。觀者。攝境從心得名。忘情了法為義。門者。從出入無擁得名。能生妙智為義。有三重者 真空觀第一。于中略開四句十門。揀情妄以顯用也 理事無礙觀第二。于中十門分別。融事理以顯用也 周遍含容觀第三。于中十門分別。攝事事以顯玄也。
真空觀第一 著語云。題目分明。好個入路。義曰。揀非虛妄念慮曰真。揀非形礙色相曰空。依一心體義用立名矣。觀者。無分別如理妙智也。妄情了法攝境從心得名也。絕相離念不空之空。玄寂獨存端第一。此門行離相之行。運如理之智。除斷空實色之情。離能證所證之見。契實際之真空。具真常之妙德。有斯次第行布。略開四句十門。既然。垂手入纏不免科分多段。
一會色歸空觀 镕瓶盆釵釧為一金。變乳酪酥醍作一味。義曰。融會緣生幻色歸於真空矣。觀者。能觀智也。從所觀境得名。或可所歸空是體也。觀是智用。依主持業二種釋也。下皆同此。心通者。可會可歸。意閉者。須遣須除。妄情久執難除。故作四門分別矣。
一揀斷空 切忌錯認故須拮卻。然有夷門所下之語。此不合著語。曲為初學更代一轉語。亦
【現代漢語翻譯】 現代漢語譯本： 者（指代觀門）。就人得名，覺照是其含義。華（指代華嚴）。從比喻得名，以迷惑之果來莊嚴自身是其含義。嚴（指代莊嚴）。從功用上受稱，資助莊嚴是其含義。法界（指代宇宙萬法）。從其軌則、持守的性質和本分上得名，交相輝映、融通攝受是其含義。觀（指代觀行）。從攝取境界、隨順心性上得名，忘卻情識、明瞭諸法是其含義。門（指代修行之門）。從出入無礙上得名，能夠產生微妙智慧是其含義。有三重觀門： 真空觀第一。其中略開四句十門，是爲了揀擇情識妄念，從而彰顯真空的妙用。 理事無礙觀第二。其中以十門分別，是爲了融通事相和理體，從而彰顯無礙的妙用。 周遍含容觀第三。其中以十門分別，是爲了攝受事事物物，從而彰顯周遍含容的玄妙。 真空觀第一。著語說：『題目分明，是很好的入門途徑。』含義是：揀擇不是虛妄的念慮，稱之為『真』；揀擇不是有形有礙的色相，稱之為『空』。這是依據一心之體的義理和作用來立名的。觀，是無分別、如實而又微妙的智慧。妄情明瞭諸法，攝取境界，隨順心性，因此得名。斷絕一切相狀，遠離一切念頭，不空之空，玄妙寂靜，獨一無二，是第一義。此門修習離相之行，運用如理之智，去除斷滅空和執著實色的情見，遠離能證和所證的對立，契合實際的真空，具足真常的妙德。按照這樣的次第修行，略開四句十門。既然如此，垂手入纏，也免不了要分科分段。 一、會色歸空觀。如同將瓶、盆、釵、釧熔化成一塊黃金，將乳、酪、酥、醍醐變成一種味道。含義是：融會緣起幻化的色相，歸於真空。觀，是能觀的智慧。從所觀的境界上得名。或者可以說，所歸的空是體，觀是智用。依據『依主釋』和『持業釋』兩種方式來解釋。下面都與此相同。心通達的人，可以融會貫通，可以歸於一處；意念閉塞的人，必須捨棄，必須去除。妄情長久執著，難以去除，所以設立四門來分別。 1. 揀斷空。切記不要錯誤地理解，所以必須加以辨別。然而有夷門所下的語句，這不適合著語。姑且為初學者再作一番解釋。
【English Translation】 English version: 者 (zhe) (referring to the Guan Men - Observation Gateways). Named after the person, its meaning is awareness and illumination. 華 (Hua) (referring to the Avatamsaka). Named from metaphor, its meaning is to adorn oneself with the fruits of delusion. 嚴 (Yan) (referring to adornment). Named from its function, its meaning is to aid in adornment. 法界 (Fa Jie) (referring to the Dharmadhatu - the realm of all phenomena). Named from its principles, the nature of upholding, and its duties, its meaning is interpenetration and all-embracing. 觀 (Guan) (referring to contemplation). Named from capturing the realm and following the mind, its meaning is forgetting emotions and understanding the Dharma. 門 (Men) (referring to the gateways of practice). Named from unobstructed entry and exit, its meaning is the ability to generate wondrous wisdom. There are three levels: The first is the True Emptiness Contemplation. Within it, four phrases and ten gates are briefly opened to discern emotional delusions and reveal their function. The second is the Contemplation of Non-Obstruction between Principle and Phenomena. Within it, ten gates are distinguished to integrate phenomena and principle and reveal their function. The third is the Contemplation of All-Encompassing Inclusion. Within it, ten gates are distinguished to encompass all phenomena and reveal their profound mystery. The first is the True Emptiness Contemplation. The commentary says: 'The title is clear, a good entry point.' The meaning is: discerning thoughts that are not false and deluded is called 'True'; discerning forms and appearances that are not tangible and obstructive is called 'Emptiness.' This is named based on the meaning and function of the One Mind's essence. Contemplation is the non-discriminating, truthful, and wondrous wisdom. Deluded emotions understand the Dharma, capture the realm, and follow the mind, hence the name. Severing all forms, departing from all thoughts, the emptiness that is not empty, profound stillness, uniquely existing, is the first principle. This gate cultivates the practice of non-attachment, employs wisdom that accords with principle, removes the emotions of annihilationist emptiness and attachment to substantial form, departs from the views of the able to prove and the proven, accords with the actual true emptiness, and possesses the wondrous virtues of true permanence. With such a sequential practice, four phrases and ten gates are briefly opened. Since this is the case, lowering the hand into entanglement inevitably involves dividing into sections. 1. Contemplation of Merging Form into Emptiness. Like melting bottles, basins, hairpins, and bracelets into one gold, transforming milk, cheese, ghee, and curd into one flavor. The meaning is: merging the illusory forms arising from conditions into true emptiness. Contemplation is the wisdom of the able to contemplate. Named from the realm being contemplated. Or it can be said that the emptiness to which one returns is the substance, and contemplation is the function of wisdom. Explained according to the two types of interpretation: 'dependent-possessive' and 'determinative-compound.' The following are all the same. Those with a clear mind can merge and return; those with a closed mind must discard and remove. Deluded emotions are long-held and difficult to remove, so four gates are established for distinction. 1. Discernment of Annihilationist Emptiness. Be careful not to misunderstand, so it must be distinguished. However, there are words spoken by Yi Men, which are not suitable for commentary. For the sake of beginners, let's offer another explanation.
不妨也。義曰。揀者。通能所也。下五皆同。擇去妄執存真法也。斯揀外道小乘人著斷滅空病耳。觀云。一幻色不即斷空。是所揀也。以幻色即真空故。是能揀法也。下皆同此。
無物可斷本來寂滅 此是夷門所下揀斷空空空語。意顯真空外無斷滅空。因妄計成。物本寂然。無非真空也。故法華云。諸法從本來。常自寂滅相 頌曰(下皆合有準此略之)。
真空不壞有 就路還家。有何不可。此頌滅色。明空之病。疏云。如穿井除土。出空要須滅色。中論云。先有而後無。是為斷滅。今簡易此故云不壞有也。論肇云。豈待割宰以求通哉。白樂天云。不離妄有而得真空矣。
離色非真空 切忌話作雨橛。棄有著空是錯。此頌離色明空之病。疏云。空在色外如墻。處不空墻外是空。永嘉云。棄有著空病亦然還如避溺而投火矣。
驚覺(去聲呼之)聲聞夢 涅槃床上夢。聞教忽然醒。此頌著空斷滅之病。謂此等人心外取法。滅色明空。執蘊界等實有自體。妄計未來諸根境滅以為涅槃。便乃厭苦欣寂灰身滅智。永同太虛取寂為樂也。故帝心禪師。集大經中真空不壞幻有之義。用驚趣寂聲聞迴心向大。若不迴心。如作長夜之大夢耳。何時而覺寤矣。疏二乘斷滅歸於涅槃。
豁開外道蒙 撥去無明
【現代漢語翻譯】 現代漢語譯本：不妨這樣理解。義寂法師說：『揀』的意思是，既包括能揀之法，也包括所揀之物。下面的五種情況都與此相同。選擇並去除虛妄的執著，儲存真實的佛法。這是爲了揀別外道和小乘之人執著于斷滅空的錯誤觀念。觀經中說：『一幻色不立即是斷空』，這是所要揀別的對象。因為幻色即是真空的緣故，這是能揀別的法。下面的情況都與此相同。 沒有事物可以斷滅，一切事物本來就是寂滅的。』這是夷門和尚用來揀別執著斷空的言論。意思是說，在真空之外，沒有斷滅空，斷滅空是由於虛妄的計度而產生的。一切事物本來就是寂然不動的，沒有哪一樣不是真空。所以《法華經》說：『諸法從本來，常自寂滅相。』頌文說（下面的頌文都與此類似，所以省略）。 『真空不壞有』，就像回到家一樣，有什麼不可以的呢？這句頌文是爲了破除執著滅色明空的錯誤觀念。疏文中說：『就像挖井除土一樣，爲了顯出空，就必須要滅除色。』《中論》中說：『先有而後無，這就是斷滅。』現在簡要地說明這個道理，所以說『不壞有』。論肇法師說：『難道要經過割裂宰殺才能通達嗎？』白樂天說：『不離開虛妄的有，才能得到真空。』 『離色非真空』，切記不要把這句話理解成木頭樁子一樣。拋棄有而執著空是錯誤的。這句頌文是爲了破除離開色而執著空的錯誤觀念。疏文中說：『空在色之外，就像墻壁一樣，不在空墻之外的地方就是空。』永嘉禪師說：『拋棄有而執著空，這種病也是一樣，就像爲了躲避溺水而跳入火中一樣。』 『驚醒聲聞的夢』，就像在涅槃床上做夢一樣，聽到教法忽然醒悟。這句頌文是爲了破除執著空和斷滅的錯誤觀念。說的是這些人向心外求法，滅色明空，執著于蘊、界等是真實存在的自體，虛妄地認為未來諸根和境界都滅盡了就是涅槃。於是厭惡痛苦，欣求寂靜，灰身滅智，永遠和太虛一樣，把寂滅當作快樂。所以帝心禪師收集《大般涅槃經》中真空不壞幻有的意義，用來驚醒那些追求寂滅的聲聞，使他們迴心向大乘。如果不迴心，就像做了一場漫長的大夢一樣，什麼時候才能醒悟呢？疏文中說，二乘的斷滅最終歸於涅槃。 『豁然開朗外道的矇昧』，撥開無明。
【English Translation】 English version: It may be understood in this way. Yiji (a monk's name) said: 'Discernment' means including both the discerning method and the object to be discerned. The following five cases are the same. Choose and remove false attachments, and preserve the true Dharma. This is to distinguish the wrong views of annihilation held by heretics and Hinayana practitioners. The Visualization Sutra says: 'One illusory form is not immediately annihilation,' which is the object to be discerned. Because illusory form is identical to true emptiness, this is the discerning method. The following cases are all the same. 'There is nothing to be annihilated; all things are originally in quiescence.' This is the statement used by Yimen (a monk's name) to discern the attachment to annihilation. It means that outside of true emptiness, there is no annihilation; annihilation arises from false calculation. All things are originally still and unmoving; there is nothing that is not true emptiness. Therefore, the Lotus Sutra says: 'All dharmas, from the beginning, are always in a state of quiescence.' The verse says (the following verses are similar, so they are omitted). 'True emptiness does not destroy existence,' like returning home, what's wrong with that? This verse is to break the wrong view of clinging to the annihilation of form to reveal emptiness. The commentary says: 'Like digging a well and removing earth, to reveal emptiness, one must eliminate form.' The Middle Treatise says: 'First there is existence, then there is non-existence, which is annihilation.' Now, to briefly explain this principle, it is said 'does not destroy existence.' Treatise by Sengzhao (a monk's name) says: 'Does one need to dissect and slaughter to achieve understanding?' Bai Letian (a poet's name) said: 'One cannot attain true emptiness without leaving illusory existence.' 'Separating from form is not true emptiness,' remember not to understand this sentence like a wooden stake. Abandoning existence and clinging to emptiness is wrong. This verse is to break the wrong view of separating from form and clinging to emptiness. The commentary says: 'Emptiness is outside of form, like a wall; the place not outside the empty wall is emptiness.' Yongjia (a monk's name) said: 'Abandoning existence and clinging to emptiness is also a disease, like jumping into fire to avoid drowning.' 'Awakening the Sravakas' dream,' like dreaming on the Nirvana bed, suddenly awakening upon hearing the teachings. This verse is to break the wrong view of clinging to emptiness and annihilation. It refers to those who seek the Dharma outside of their minds, annihilating form to reveal emptiness, clinging to the aggregates, realms, etc., as truly existing entities, falsely believing that the extinction of all future roots and realms is Nirvana. Thus, they detest suffering, seek tranquility, reduce the body to ashes, extinguish wisdom, and forever be like the great void, taking quiescence as happiness. Therefore, Zen Master Dixin collected the meaning of true emptiness not destroying illusory existence from the Great Nirvana Sutra, using it to awaken those Sravakas who seek quiescence, causing them to turn their minds towards Mahayana. If they do not turn their minds, it is like having a long dream, when will they awaken? The commentary says that the annihilation of the Two Vehicles ultimately leads to Nirvana. 'Completely opening up the ignorance of heretics,' clearing away ignorance.
翳。閃出舊精明。此頌凡外撥無因果之病耳。心遊道外。故曰外道。謂彼凡夫不知三界唯心萬形由業。因果不斷生死相續。自計執云。諸無因自然而有。聚而為有。散而為無。神滅形離。根無來報。疏云。外道斷滅歸於太虛。此二種人既蒙法力。迴心決定兵隨印轉。
有星皆拱北無水不朝東 畢竟水潮滄海去。到頭云覓故山歸。此頌會色歸空。如拱北潮東無有不歸者也。
轉面觀諸法都來一照中 瞥然心自醒。妄計悉歸真。此頌聲聞外道回頭返覷。前執斷空盡歸真空智照之中。肇論云。真諦無兔馬之遺。般若無不窮之鑑也。
二揀實色 不知蹈破茄子。一夜蝦䗫索命。義曰。謂凡夫執色實有自體。以青黃之相。非是真空之理。疏云。以聞經說色空不知色性空。便執色相以為真空。計色不忘。故須揀也。觀云。二實色不即真空。實色是所揀。以幻色即真空。故是能揀法也。
物本寂然因計成有 依他境寂遍計執而似有。古德云。妄計因成執。迷繩謂是蛇。
鏡里元無影影虛顯鏡明水因有月方知凈。天為無雲始見高。此頌真空中無實色也。幻色無體。以顯真空也。
空中何有色 本來無一物。何假拂塵埃。此頌青黃無體莫不皆空。故云。即空真理也。然疏中空有三義以破於色。謂無
【現代漢語翻譯】 現代漢語譯本 翳。閃出舊精明。這首偈頌是針對凡夫和外道撥無因果的錯誤觀點而說的。心在道之外遊蕩，所以稱為外道。他們認為凡夫不明白三界唯心，萬形由業所生，因果循環不斷，生死相續。他們自己妄加揣測，認為一切都是無因而自然產生的，聚集就成為有，散開就成為無，精神消滅形體分離，根本沒有來世的報應。《疏》中說，外道斷滅后歸於太虛。這兩種人既然蒙受佛法的力量，回心轉意，就能像軍隊跟隨印信一樣轉變。
有星皆拱北，無水不朝東。畢竟水潮滄海去，到頭云覓故山歸。這首偈頌是說色最終歸於空，就像眾星拱衛北極星，江河奔流歸向東海一樣，沒有不迴歸的。
轉面觀諸法，都來一照中。瞥然心自醒，妄計悉歸真。這首偈頌是說聲聞和外道回頭反觀，先前執著的斷滅空最終都歸於真空的智慧照耀之中。《肇論》說，真諦中沒有兔和馬的遺蹟，般若具有無窮無盡的鑑照能力。
二、揀擇實色。不知道踩破茄子，一夜之間蝦蟆前來索命。意思是說，凡夫執著於色是真實存在的，具有自身的本體，認為青黃等相不是真空的道理。《疏》中說，因為聽聞經中說色空，卻不知道色性本空，於是執著於色相，認為這就是真空，心中放不下色，所以需要加以揀擇。《觀》中說，二種實色並不等同於真空，實色是需要被揀擇的，因為幻色才等同於真空，所以是能揀擇的法。
物本寂然因計成有。依他起性本是寂靜的，因為遍計所執才好像是有的。古德說，妄計因緣而產生執著，就像把繩子誤認為是蛇一樣。
鏡里元無影，影虛顯鏡明。水因有月方知凈，天為無雲始見高。這首偈頌是說真空中沒有實色。幻色沒有自體，是爲了顯現真空。
空中何有色？本來無一物。何假拂塵埃？這首偈頌是說青黃等色沒有自體，一切皆空，所以說，就是空性的真理。然而《疏》中用空的三種含義來破斥色，即無
【English Translation】 English version 翳。Shine forth the old wisdom. This verse is aimed at the erroneous view of ordinary people and externalists who deny cause and effect. The mind wanders outside the path, hence called externalists. They believe that ordinary people do not understand that the three realms are only mind, and all forms arise from karma. Cause and effect continue endlessly, and birth and death follow each other. They speculate that everything arises naturally without cause, gathering to become existence, scattering to become non-existence, the spirit perishes and the body separates, and there is no retribution in the next life. The Commentary says, 'Externalists, after annihilation, return to the great void.' Since these two types of people receive the power of the Dharma and change their minds, they can transform like an army following the seal.
'All stars bow to the North, all waters flow to the East. Eventually, the tide flows to the vast sea, and in the end, the clouds seek their old mountain home.' This verse speaks of form ultimately returning to emptiness, just as all stars bow to the North Star and rivers flow to the East Sea, none failing to return.
'Turning to observe all dharmas, all come within a single illumination. Suddenly, the mind awakens, and all false calculations return to truth.' This verse speaks of the Shravakas and externalists turning back to observe, and the emptiness of annihilation they previously clung to ultimately returns to the illumination of the wisdom of true emptiness. The Zhao Lun says, 'In true reality, there is no trace of hare or horse, and Prajna has inexhaustible illuminating power.'
- Discriminating Real Form. Not knowing that treading on an eggplant will cause a toad to demand one's life overnight. The meaning is that ordinary people cling to the idea that form is real and has its own substance, believing that the appearances of blue and yellow are not the principle of true emptiness. The Commentary says, 'Because they hear the sutras speak of the emptiness of form but do not understand the emptiness of the nature of form, they cling to the appearance of form, thinking that this is true emptiness, and cannot let go of form, so it needs to be discriminated.' The Observation says, 'The two kinds of real form are not the same as true emptiness. Real form is what needs to be discriminated, because illusory form is the same as true emptiness, so it is the Dharma that can discriminate.'
'Things are originally still, but calculation creates existence.' Dependent origination is originally still, but because of conceptual proliferation, it seems to exist. An ancient master said, 'False calculation creates attachment, like mistaking a rope for a snake.'
'In the mirror, there is originally no shadow; the illusory shadow reveals the brightness of the mirror. Because there is a moon in the water, one knows its purity; because there are no clouds in the sky, one sees its height.' This verse speaks of there being no real form in true emptiness. Illusory form has no substance, in order to reveal true emptiness.
'In the sky, what form is there? Originally, there is not a single thing. Why bother to dust?' This verse speaks of the fact that blue, yellow, and other colors have no substance, and all are empty. Therefore, it is said to be the truth of emptiness. However, the Commentary uses three meanings of emptiness to refute form, namely, non-
邊義無壞義無雜義。顯世間虛空中尚無色法可存。況真空理中而有實色于中可存焉。
有色為迷盲 一翳在眼。空花亂墜。此頌以青黃之相。非是真空之理。故云。不即空也。揀凡夫執色實有體在空中包含矣。兼揀初心菩薩計色相。以為真空之病。不揀二乘人。彼無此執也。
了幻幻非幻 糊餅面成人盡信。秤錘是鐵我無疑。此頌色法緣會所成。如幻師術所成像。以智了知元無自體。即是真空。圓覺經云。幻滅滅故非幻不滅。非幻者即是真空也。
當生生不生 石牛吞華岳。木女產嬰兒。此頌幻色仗緣而生。緣無自性生無生相。雖生不生也。然幻生幻滅。他豈然哉。或有外疑雲。幻而非幻。生而不生。如何是非幻不生之的旨。故下云。
終南的的旨日午打三更 半夜日頭明。不識大疲極。此頌不犯無生玄旨妙會非幻幽宗。帝心密顯雙融。夷門傍通一線。真可謂語帶玄而無路。舌頭談而不談。終南者。長安南壽山名也。帝心生居於此。今舉起辨人。故曰終南也。
三雙揀斷實 兩岸蘆花色正絴。一陣金風暗除掃。義曰。前雖己揀約偏執而除之。今則雙遣以顯同時。此以幻色即不即法。揀去斷空實色之情計訖。觀云。二實色不即真空。實色是所揀。以幻色即真空故。不即斷空。斷空是所揀
【現代漢語翻譯】 現代漢語譯本 邊義：沒有壞的意義，沒有雜亂的意義。世間的虛空中尚且沒有色法（rupa，物質現象）可以存在，更何況在真空的道理中，哪裡會有實在的色法可以存在呢？
『有色為迷盲，一翳在眼。空花亂墜。』這句偈頌說明青黃等色相，並非真空的道理。所以說，『不即空也』。這是爲了揀擇凡夫執著色法實有自體，包含在空中的錯誤觀念。同時也揀擇了初心菩薩執著色相，認為色相就是真空的毛病。這裡不揀擇二乘人，因為他們沒有這種執著。
『了幻幻非幻，糊餅面成人盡信。秤錘是鐵我無疑。』這句偈頌說明色法是因緣和合而成的，就像幻術師變出的幻象一樣。用智慧了知它原本沒有自體，這就是真空。《圓覺經》說：『幻滅滅故非幻不滅』，『非幻』指的就是真空。
『當生生不生，石牛吞華岳。木女產嬰兒。』這句偈頌說明幻化的色法依靠因緣而生，因緣沒有自性，所以生也沒有生的相狀，雖然生了，卻如同沒有生一樣。然而幻生幻滅，它又怎麼會是真實的呢？或許有人會懷疑說，幻而非幻，生而不生，那麼如何才是『非幻不生』的真正旨意呢？所以下面說：
『終南的的旨日午打三更，半夜日頭明。不識大疲極。』這句偈頌不落入無生的玄妙旨意，巧妙地領會了非幻的幽深宗旨。帝心（指帝心尊者）秘密地顯示了雙重融合的道理，夷門（指達摩）從旁邊開通了一線生機。真可謂語言帶有玄機卻無路可尋，舌頭在談論卻又好像什麼都沒說。終南（Zhongnan）指的是長安南邊的壽山的名字。帝心尊者就居住在這裡，現在舉起這個例子來辨別他人，所以說『終南』。
『三雙揀斷實，兩岸蘆花色正絴。一陣金風暗除掃。』意思是說，前面雖然已經揀擇併除去了偏執的觀念，現在則同時遣除兩種觀念，以顯示同時並存的道理。這是用幻化的色法既是又不是真空的道理，揀去了執著斷滅空和實在色法的錯誤觀念。觀云（指觀禪），兩種實在的色法不等於真空，實在的色法是所要揀除的。因為幻化的色法就是真空，所以不等於斷滅空，斷滅空是所要揀除的。
【English Translation】 English version Bian Yi: There is no bad meaning, no mixed meaning. In the empty space of the world, there is no rupa (material phenomenon) that can exist. How can there be any real rupa existing in the principle of true emptiness?
'Having form is being blinded, a cataract in the eye. Empty flowers fall in confusion.' This verse explains that the appearances of blue and yellow are not the principle of true emptiness. Therefore, it says, 'Not identical to emptiness.' This is to distinguish the mistaken notion of ordinary people who cling to the reality of form, believing it is contained in emptiness. It also distinguishes the fault of novice Bodhisattvas who cling to form, thinking that form is true emptiness. It does not distinguish the Two Vehicles (Sravakas and Pratyekabuddhas), because they do not have this attachment.
'Understanding illusion, illusion is not non-illusion. Everyone believes that a paste cake is a person. I have no doubt that a weight is iron.' This verse explains that form is produced by the aggregation of conditions, like the images created by a magician's trick. Understanding with wisdom that it originally has no self-nature is true emptiness. The Surangama Sutra says, 'When illusion ceases, non-illusion does not cease.' 'Non-illusion' refers to true emptiness.
'When born, born is not born. A stone ox swallows Mount Hua. A wooden woman gives birth to a baby.' This verse explains that illusory form arises depending on conditions. Conditions have no self-nature, so birth has no appearance of birth. Although it is born, it is as if it were not born. However, illusory birth and illusory cessation, how can it be real? Perhaps someone may doubt and say, 'Illusion and not non-illusion, born and not born, then what is the true meaning of 'non-illusion not born'?' Therefore, it says below:
'Zhongnan's (Zhongnan, name of a mountain) true meaning is midnight at noon, the sun shines at midnight. Not knowing is great exhaustion.' This verse does not fall into the subtle meaning of no-birth, skillfully comprehending the profound principle of non-illusion. Dixin (referring to Venerable Dixin) secretly reveals the principle of dual integration. Yimen (referring to Bodhidharma) opens a line of opportunity from the side. It can truly be said that the language carries mystery but there is no path to follow, the tongue speaks but seems to say nothing. Zhongnan refers to the name of Mount Shou south of Chang'an. Venerable Dixin lived here. Now, this example is raised to distinguish others, so it is called 'Zhongnan'.
'Three pairs distinguish and cut off reality. The reed flowers on both banks are the right color. A gust of golden wind secretly sweeps away.' The meaning is that although the biased views have already been distinguished and removed, now both views are removed simultaneously to show the principle of simultaneous existence. This uses the principle that illusory form is both identical and not identical to emptiness to remove the mistaken notions of clinging to annihilation and real form. Guan Yun (referring to Guan Chan), the two real forms are not equal to true emptiness, and real form is what is to be distinguished. Because illusory form is true emptiness, it is not equal to annihilation, and annihilation is what is to be distinguished.
也。
有無不計是非香絕 二執既遣。那有能遣為是所遣為非。故曰冥絕也。
休厭黑暗女莫憐功德天 一念無私照。憂喜悉皆除。此頌喻顯雙遣也。涅槃經說。有一女。名曰功德天。常在前行問人求宿。人問之。汝何能也。彼女答曰。我所至處。人民和合悉皆歡喜。人遂留矣。說住未久。又見一女在門外立。主人問曰。汝何人也。答曰。我名黑暗。亦來求止。主人曰。汝何能也。彼女答曰。我所至處。令人憂怖全家不樂。人曰。爾去。吾不用汝。女曰。汝太愚也。吾之妹在爾家。我何不往。自從無始已來常相隨逐。未常離也。作是語已即入室矣。是時宅主見女人入。果然全家哀哭憂苦也。經意功德天喻人之愛生也。黑暗女喻人之怖死也。有智之者。不憐不厭悉免憂喜。此舉雙揀之妙況也。三祖云。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。
無心一亦棄有智二俱捐 兩頭撒開。中間放下。此頌法合雙揀也。無心者二乘人。入灰心定。並斷滅外道著空病也。有智者。計常凡夫。並初心菩薩著有病也。既是二執俱舍。方達三界唯心。茍且不然。看取。夷門向下註腳耳。
風送和煙雨池開菡萏蓮 雨滴千峰翠。花無一點塵。此頌塵惑俱遣物物唯心。純是真空更無他法耳。法燈云。岸柳含煙翠。
{ "translations": [ '也', '', '有無不計，是非香絕：有和無都不考慮，是非的念頭也斷絕。二執既遣：兩種執著既然已經去除。那有能遣為是所遣為非：哪裡還有能去除的認為是正確的，被去除的認為是不正確的呢？故曰冥絕也：所以說完全斷絕了。', '', '休厭黑暗女，莫憐功德天：不要厭惡黑暗女，不要憐愛功德天。一念無私照：一個念頭沒有私心照耀。憂喜悉皆除：憂愁和喜悅全部都消除。此頌喻顯雙遣也：這首偈頌用比喻來顯示同時去除。涅槃經說：涅槃經中說。有一女，名曰功德天（帶來好運的女神）：有一個女子，名叫功德天。常在前行問人求宿：經常在前面行走，向人請求借宿。人問之：人們問她。汝何能也：你有什麼能力呢？彼女答曰：她回答說。我所至處，人民和合悉皆歡喜：我所到的地方，人民和睦相處，都非常歡喜。人遂留矣：人們就留下了她。說住未久：說住下沒多久。又見一女在門外立：又看見一個女子站在門外。主人問曰：主人問道。汝何人也：你是什麼人呢？答曰：回答說。我名黑暗（帶來厄運的女神），亦來求止：我名叫黑暗，也來請求借宿。主人曰：主人說。汝何能也：你有什麼能力呢？彼女答曰：她回答說。我所至處，令人憂怖全家不樂：我所到的地方，使人憂愁恐懼，全家都不快樂。人曰：人們說。爾去，吾不用汝：你走吧，我不需要你。女曰：女子說。汝太愚也：你太愚蠢了。吾之妹在爾家，我何不往：我的妹妹在你家，我為什麼不能去呢？自從無始已來常相隨逐，未常離也：自從無始以來，我們經常互相跟隨，未曾分離。作是語已即入室矣：說完這些話就進入房間了。是時宅主見女人入：這時宅主看見女子進入。果然全家哀哭憂苦也：果然全家哀哭憂愁痛苦。經意功德天喻人之愛生也：經文的意思是功德天比喻人喜愛生存。黑暗女喻人之怖死也：黑暗女比喻人害怕死亡。有智之者，不憐不厭悉免憂喜：有智慧的人，不憐愛也不厭惡，全部免除憂愁和喜悅。此舉雙揀之妙況也：這是舉出同時捨棄的微妙情況。三祖云：三祖說。至道無難，唯嫌揀擇：達到真理的道路並不難，只怕有所選擇。但莫憎愛，洞然明白：只要不憎恨不喜愛，就能透徹明白。', '', '無心一亦棄，有智二俱捐：沒有分別心，即使是『一』也要捨棄；有分別智，即使是『二』也要全部拋棄。兩頭撒開，中間放下：兩端都放開，中間也放下。此頌法合雙揀也：這首偈頌在法理上符合同時捨棄。無心者二乘人：沒有分別心的人指二乘人。入灰心定：進入灰心定。並斷滅外道著空病也：以及斷滅外道執著于空的毛病。有智者：有分別智的人。計常凡夫：指計度常存的凡夫。並初心菩薩著有病也：以及初發心的菩薩執著于有的毛病。既是二執俱舍，方達三界唯心：既然兩種執著都捨棄，才能通達三界唯心。茍且不然，看取：如果不是這樣，你看。夷門向下註腳耳：夷門向下註解罷了。', '', '風送和煙雨，池開菡萏蓮：風吹送著和著煙霧的雨，池塘里盛開著含苞待放的蓮花。雨滴千峰翠：雨滴落在千座山峰上，山峰更加翠綠。花無一點塵：花朵沒有一點塵埃。此頌塵惑俱遣物物唯心：這首偈頌說明塵世的迷惑全部去除，萬物都是唯心所現。純是真空更無他法耳：完全是真空，沒有其他方法。法燈云：法燈說。岸柳含煙翠：岸邊的柳樹含著煙霧，顯得更加翠綠。' ], "english_translations": [ 'Also.', '', 'Not counting existence or non-existence, the fragrance of right and wrong is extinguished: Not considering existence or non-existence, the thoughts of right and wrong are cut off. Since both attachments are discarded: Since the two attachments have already been removed. How can there be what can be discarded as right, and what is discarded as wrong?: Where can there be what can be discarded as right, and what is discarded as wrong? Therefore, it is said to be completely extinguished.', '', 'Do not厭惡the dark woman, do not pity the goddess of merit: Do not厭惡the dark woman, do not pity the goddess of merit. One thought without selfishness shines: One thought without selfish illumination. All sorrows and joys are eliminated: All sorrows and joys are eliminated. This verse uses a metaphor to show the simultaneous discarding: This verse uses a metaphor to show the simultaneous discarding. The Nirvana Sutra says: The Nirvana Sutra says. There was a woman named the Goddess of Merit (a goddess who brings good fortune): There was a woman named the Goddess of Merit. She often walked ahead asking people for lodging: She often walked ahead asking people for lodging. People asked her: People asked her. What is your ability?: What is your ability? She replied: She replied. Wherever I go, the people are harmonious and joyful: Wherever I go, the people are harmonious and joyful. People then kept her: People then kept her. It was said that she had not lived there long: It was said that she had not lived there long. Then another woman was seen standing outside the door: Then another woman was seen standing outside the door. The master asked: The master asked. Who are you?: Who are you? She replied: She replied. My name is Darkness (a goddess who brings misfortune), and I have also come to ask for lodging: My name is Darkness, and I have also come to ask for lodging. The master said: The master said. What is your ability?: What is your ability? She replied: She replied. Wherever I go, I cause people to worry and fear, and the whole family is unhappy: Wherever I go, I cause people to worry and fear, and the whole family is unhappy. People said: People said. Go away, we don\'t need you: Go away, we don\'t need you. The woman said: The woman said. You are too foolish: You are too foolish. My sister is in your house, why can\'t I go?: My sister is in your house, why can\'t I go? Since the beginningless past, we have always followed each other and have never been separated: Since the beginningless past, we have always followed each other and have never been separated. After saying these words, she entered the room: After saying these words, she entered the room. At that time, the master of the house saw the woman enter: At that time, the master of the house saw the woman enter. Sure enough, the whole family was crying in sorrow and pain: Sure enough, the whole family was crying in sorrow and pain. The meaning of the sutra is that the Goddess of Merit is a metaphor for people\'s love of life: The meaning of the sutra is that the Goddess of Merit is a metaphor for people\'s love of life. The dark woman is a metaphor for people\'s fear of death: The dark woman is a metaphor for people\'s fear of death. Those who have wisdom, neither pity nor厭惡, are all free from sorrow and joy: Those who have wisdom, neither pity nor厭惡, are all free from sorrow and joy. This is an example of the wonderful situation of discarding both at the same time: This is an example of the wonderful situation of discarding both at the same time. The Third Patriarch said: The Third Patriarch said. The Great Way is not difficult, only it dislikes choosing: The Great Way is not difficult, only it dislikes choosing. Just do not hate or love, and you will understand clearly: Just do not hate or love, and you will understand clearly.', '', 'Abandon even \'one\' without mind, discard both \'two\' with wisdom: Abandon even \'one\' without mind, discard both \'two\' with wisdom. Release both ends, and put down the middle: Release both ends, and put down the middle. This verse accords with the principle of discarding both at the same time: This verse accords with the principle of discarding both at the same time. Those without mind are people of the Two Vehicles: Those without mind are people of the Two Vehicles. Entering the samadhi of a dead heart: Entering the samadhi of a dead heart. And the disease of external paths that cling to emptiness: And the disease of external paths that cling to emptiness. Those with wisdom: Those with wisdom. Ordinary people who calculate permanence: Refers to ordinary people who calculate permanence. And the disease of initial Bodhisattvas clinging to existence: And the disease of initial Bodhisattvas clinging to existence. Since both attachments are discarded, one can then understand that the Three Realms are only mind: Since both attachments are discarded, one can then understand that the Three Realms are only mind. If it is not so, look: If it is not so, look. It is just a footnote downwards from Yimen: It is just a footnote downwards from Yimen.', '', 'The wind sends rain mixed with smoke, the pond opens with budding lotuses: The wind sends rain mixed with smoke, the pond opens with budding lotuses. Raindrops on a thousand peaks make them greener: Raindrops on a thousand peaks make them greener. The flowers have not a speck of dust: The flowers have not a speck of dust. This verse explains that worldly delusions are all removed, and all things are only manifestations of the mind: This verse explains that worldly delusions are all removed, and all things are only manifestations of the mind. It is purely true emptiness, and there is no other method: It is purely true emptiness, and there is no other method. Fayan said: Fayan said. The willows on the bank contain smoky green: The willows on the bank contain smoky green.' ] }
溪花帶露鮮。誰人知此意。令我憶南泉。
到頭只這是休要問南泉 人有古今異。道無前後殊。此頌達唯心之旨。何必只在於前人哉。法燈云。令我憶南泉。目前實際。同道方知。夷門云。休要問南泉。截斷葛藤自肯親切。然二師舉南泉因緣。花字頌中具引。且如夷門道只這是旨意如何為當。是指上風送池蓮之詞。為復是奪人聲價也。若定當得出。便見句里呈機劈面來。爍迦羅眼絕纖埃。茍或未明只這之機。顯理頌中全然漏豆也。
四顯理 塵垢盡時光始現。心法雙亡性即真。義曰。前斷實情境俱盡顯出一真之理。觀云。凡是色法必不異真空。以諸法必無性故。是故幻色即真空。故依他無性即圓成矣。
頭頭物物獨曜無私 萬像光中獨露身。唯人自肯乃方親。
雲散家家月 昨夜浮雲風掃盡。一輪明月滿山川此頌云喻。依他相虛前已除之。今顯理如月。即家家人人心地明白矣。
情蠲處處彰 情忘開正眼。觸處見全真。此頌遍計情除。處處物物一真獨露。下云。
曉風楊柳路春色杏花墻暑雨琴棋潤熏飆枕簞涼 唯心的的旨。物物露真機。此頌一真之理。處處昭彰也。法燈云。誰信天真佛。興悲幾萬般。蓼花開古岸。白鷺立沙𡔃。露滴庭莎長。云收溪月寒。頭頭垂示處。仔細好生
【現代漢語翻譯】 現代漢語譯本
溪邊的花帶著露水，顯得格外鮮艷。有誰能理解這其中的意境呢？這讓我回憶起南泉（Nanquan，禪宗祖師）。
最終明白的只是這個道理，不要再問南泉了。人有古今之別，道卻沒有先後之分。這首偈頌表達了唯心的宗旨，何必只侷限於前人呢？法燈（Fadeng，禪宗僧人）說：『令我憶南泉，目前就是實際，同道的人才能明白。』夷門（Yimen，禪宗僧人）說：『休要問南泉，截斷葛藤才能真正親切。』然而兩位禪師引用南泉的因緣，花字頌中已經全部引用了。比如夷門所說的『只這是』，它的旨意究竟是什麼呢？是指上風吹送池中蓮花的詞句，還是爲了奪取別人的聲譽呢？如果能夠確定地回答出來，就能看到句子里所呈現的玄機迎面而來，像爍迦羅（Śakra，帝釋天）的眼睛一樣沒有絲毫塵埃。如果還不明白『只這』的玄機，那麼在顯理頌中就完全暴露了不足。
四、顯理：塵垢消盡，光明才顯現；心與法都消亡，自性就真實。義（Yi，註釋者）說：前面斷除了實情，境界全部消盡，顯現出唯一的真理。觀（Guan，註釋者）說：凡是色法必定不異於真空，因為諸法必定沒有自性。因此，幻化的色法就是真空，所以依他起性沒有自性就是圓成實性。
每個事物都獨自照耀，沒有偏私。萬象的光芒中，獨自顯露出真身。只有自己肯定，才能真正親近。
雲彩消散，家家戶戶都沐浴在月光下。昨夜的浮雲被風吹散，一輪明月照亮整個山川。這首偈頌用云來比喻。依他起相的虛幻已經在前面除去了，現在顯現的真理就像月亮一樣，家家戶戶、每個人都心地明白。
情執消除了，處處都彰顯真理。忘卻情執，才能開啟真正的智慧之眼，在任何地方都能看到完整的真理。這首偈頌說明遍計所執的情執消除后，處處事物都顯露出唯一的真理。下面說：
拂曉的風吹拂著楊柳路，春天的景色映襯著杏花墻；暑天的雨滋潤著琴棋，薰風吹拂著枕頭和涼蓆。唯心的真正宗旨，萬物都顯露出真實的機理。這首偈頌說明唯一的真理，處處都彰顯明白。法燈說：『有誰相信天真的佛性，興起如此多的悲憫？蓼花在古老的岸邊開放，白鷺站在沙洲上。露水滴落在庭院的莎草上，雲彩消散，溪邊的月亮顯得寒冷。』在每個地方都垂示真理，仔細地好好思考。
【English Translation】 English version
The stream flowers are fresh with dew. Who understands this meaning? It reminds me of Nanquan (Nanquan, a Zen master).
In the end, it's just this understanding; don't ask Nanquan anymore. People differ in ancient and modern times, but the Way has no before or after. This verse expresses the essence of Mind-Only, why limit it to the predecessors? Fadeng (Fadeng, a Zen monk) said: 'It reminds me of Nanquan; the present moment is reality, only those of the same path can understand.' Yimen (Yimen, a Zen monk) said: 'Don't ask Nanquan; cutting off the entanglements is true intimacy.' However, both masters cited the cause and condition of Nanquan, which is fully quoted in the Flower Verse. For example, what is the meaning of 'just this' that Yimen speaks of? Does it refer to the words of the lotus flowers in the pond sent by the wind, or is it to seize the reputation of others? If you can answer it definitively, you can see the opportunity presented in the verse coming face to face, like Śakra's (Śakra, the lord of devas) eyes without any dust. If you still don't understand the opportunity of 'just this,' then the shortcomings are completely exposed in the Manifestation of Truth Verse.
Four, Manifestation of Truth: When the dust and grime are exhausted, the light begins to appear; when both mind and dharma are extinguished, the nature is truly real. Yi (Yi, a commentator) said: The previous cutting off of the real situation, all realms are exhausted, revealing the one true principle. Guan (Guan, a commentator) said: All forms of matter are certainly not different from the empty nature, because all dharmas must have no self-nature. Therefore, illusory form is emptiness, so dependent origination without self-nature is perfect reality.
Each and every thing shines alone without selfishness. In the light of all phenomena, the true body is revealed alone. Only when one affirms oneself can one be truly intimate.
The clouds dissipate, and every household is bathed in moonlight. The floating clouds of last night were swept away by the wind, and a bright moon illuminates the entire mountain and river. This verse uses clouds as a metaphor. The illusion of dependent origination has already been removed in the front, and the truth now revealed is like the moon, so every household and every person understands the mind.
When emotional attachments are eliminated, truth is revealed everywhere. Forgetting emotional attachments opens the true eye of wisdom, and one can see the complete truth everywhere. This verse explains that after the emotional attachments of conceptual discrimination are eliminated, the one true reality is revealed in all things everywhere. It says below:
The morning breeze blows on the willow road, the spring scenery reflects the apricot blossom wall; the summer rain nourishes the zither and chess, the gentle breeze blows on the pillows and mats. The true essence of Mind-Only, all things reveal the true mechanism. This verse explains that the one true principle is manifested clearly everywhere. Fadeng said: 'Who believes in the natural Buddha-nature, arousing so much compassion? The smartweed flowers bloom on the ancient shore, the egrets stand on the sandbar. Dewdrops fall on the turf in the courtyard, the clouds dissipate, and the moon by the stream appears cold.' The truth is shown in every place, think carefully and well.
看。肇論云。物我同根是非一氣潛微幽隱。殆非群情之所盡耳。
無依無用處便是法中王 諦觀法王法。法王法如是。此頌無依者。揀去斷實依他境也。無用者。亡二執遍計情用也。法王者。三界依正所歸之主也。今正結顯緣幻色會歸真空之理也。明證此理是法空之王矣。若明空即色觀中獨王三界。故曰法王。次當辨矣。
二明空即色觀 密移一步。大地逢春。義曰。此辨真空不異幻色也。一一反上以成中道。更無別義也。然妙解者。迴光返照不守虛凝。擔板者。只見一邊。墮坑落塹。曲為擔板流。重宣四句偈也。
一揀斷空 前來雖點破。疑情恐未消。義曰。前門約境。此約心揀之。然文勢相翻成后二門之義。觀云。一斷空不即幻色。斷空是所揀也。以真空即幻色。是能揀法也。
境空心寂言不頓彰 色歸空已聞命。空即色而愿聞。
色空空色難 會色歸空猶易。明空即色尤難。此頌色空者。前門以三義破色似易領解。此門即空為色難可比況。亦難解會。故曰明空即色難也。
子細思量看 事不厭細。再思可矣。此頌誡會色歸空之人。不令守空而住。住則成斷空之病。與外道無異也。故曰子細看耳。
外道計冥諦 莫將堤岸柳。喚作古巖松。此頌楞伽經云。大慧。或有
【現代漢語翻譯】 現代漢語譯本：看。《肇論》說：『物與我同根，是非源於同一氣息，深奧微妙，難以被大眾完全理解。』
『無所依賴、無所用處，便是法中的王者。』仔細觀察法王的法，法王的法就是這樣。這句頌中的『無依』，是揀擇去除斷滅和執著于外境的依賴。『無用』，是捨棄對二元的執著和遍計所執的情感作用。『法王』，是三界依報和正報所歸屬的主宰。現在正是總結顯明緣起幻化的色相會歸於真空的道理。明白證得這個道理，就是法空之王了。如果明白空即是色，在觀照中獨自稱王於三界，所以稱為法王。接下來應當辨析。
二、明空即色觀：輕輕移動一步，大地迎來春天。意思是說，這是辨明真空不異於幻化的色相。一一反過來，成就中道，沒有其他的意義。然而，善於妙解的人，能夠迴光返照，不固守虛無的凝滯；而死板的人，只看到一邊，墮入坑塹。姑且為死板的人解釋一下，重新宣說四句偈。
一、揀擇斷滅空：前面雖然已經點破，但疑慮恐怕還沒有消除。意思是說，前面是從境界上來說，這裡是從心上來揀擇。然而，文勢相反，成就後面兩門的意義。《觀》中說：『一、斷滅空不即是幻化的色相。』斷滅空是所要揀擇的。以真空即是幻化的色相，是能揀擇的方法。
境界空寂，心也寂靜，言語不能完全彰顯。色相歸於空性之後，聽聞命令；空性即是色相，希望聽聞。
色即是空，空即是色，很難理解。會歸色相於空性還容易，明白空即是色就尤其困難。這句頌中的『色空』，前一門用三種意義來破斥色相，似乎容易領會理解。這一門即空為色，難以比擬，也難以理解。所以說，明白空即是色很難。
仔細思量看看。事情不怕細緻，再次思考就可以了。這句頌是告誡會歸色相於空性的人，不要固守空性而住，如果固守，就會成為斷滅空的毛病，與外道沒有區別。所以說，要仔細看看。
外道計度冥諦（pradhāna），不要把堤岸邊的柳樹，叫做古老的巖松。這句頌引用《楞伽經》說：『大慧（Mahamati），或者有
【English Translation】 English version: Look. The Shastra on the Middle Way says: 『Things and I share the same root, right and wrong originate from the same breath, profound and subtle, it is difficult for the masses to fully understand.』
『Nowhere to rely, nothing to use, is the king in the Dharma.』 Carefully observe the Dharma of the Dharma King. The Dharma of the Dharma King is like this. The 『nowhere to rely』 in this verse is to select and remove annihilation and attachment to external realms. 『Nothing to use』 is to abandon the attachment to duality and the emotional functions of conceptual proliferation. 『Dharma King』 is the master to whom the three realms of dependent and retributive existences belong. Now is the time to summarize and reveal the principle that the illusory forms arising from conditions return to emptiness. Understanding and realizing this principle is the king of the emptiness of Dharma. If you understand that emptiness is form, and you are the sole king of the three realms in contemplation, therefore you are called the Dharma King. Next, we should discern.
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Clarifying the Contemplation of Emptiness is Form: Moving one step gently, the earth welcomes spring. The meaning is that this clarifies that emptiness is not different from illusory forms. Reversing each one, it becomes the Middle Way, there is no other meaning. However, those who are good at subtle understanding can reflect inward and not cling to empty stagnation; while those who are rigid only see one side and fall into pits and trenches. Let's explain it again for the rigid, and re-proclaim the four-line verse.
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Selecting Annihilation Emptiness: Although it has been pointed out before, the doubt may not have been eliminated. The meaning is that the previous was about the realm, this is about selecting from the mind. However, the momentum of the text is reversed, achieving the meaning of the latter two doors. The Contemplation says: 『One, annihilation emptiness is not form.』 Annihilation emptiness is what is to be selected. Taking emptiness as form is the method of selection.
The realm is empty and still, and the mind is also still, words cannot fully manifest. After form returns to emptiness, hear the command; emptiness is form, hoping to hear.
Form is emptiness, emptiness is form, it is difficult to understand. It is easier to return form to emptiness, it is especially difficult to understand that emptiness is form. The 『form and emptiness』 in this verse, the previous door used three meanings to refute form, it seems easy to understand. This door takes emptiness as form, it is difficult to compare, and it is also difficult to understand. Therefore, it is said that it is difficult to understand that emptiness is form.
Think carefully and see. Things are not afraid of being detailed, think again and it will be okay. This verse is a warning to those who return form to emptiness, do not cling to emptiness and dwell in it, if you cling to it, it will become the fault of annihilation emptiness, no different from external paths. Therefore, it is said to look carefully.
External paths calculate pradhāna (primordial matter), do not call the willow tree on the bank, an ancient pine tree. This verse quotes the Lankavatara Sutra, saying: 『Mahamati (Great Wisdom), or there are』
外道。有覺二十五真實作涅槃想。謂彼教中立二十五種諦理。最初一諦號為冥性諦。計以為常。皆二十五名神我。亦計為常。我思勝境冥性變即。二十三諦為我受用。我既受用。為境纏縛不得解脫。我若不思冥諦不變。既無纏縛我即解脫。名為涅槃又楞嚴經云。分別都無非色非空。拘舍離等昧為冥諦也。
聲聞趣涅槃 只見錐頭利。不見鑿頭方。此頌涅槃者。此翻滅度無為圓寂三義。為二乘人厭生死之苦受。欣涅槃之寂樂。舍有餘而趣無餘。昧本覺而成空病矣。檐寂情深。故成不回病耳。
只知云冉冉不覺水漫漫 徐六擔板。只見一邊。此頌冉冉者。云行貌也。漫漫者。大水行貌也。謂小乘外道認小為大。以妄為真。只知其一也。
月落蒹葭岸何人把釣竿 身閑臨葦岸。心靜樂煙波。此頌上句約境明空。下句約人即色也。如把釣竿人。心心只在釣竿頭。何落空之有也。肇論云。諸家通第一義諦。皆言。廓然空寂。無有聖人。乃至若無聖人。知無者誰。誰與道游明空即色。妙解潛彰於斯顯然。
二揀實色 已除鼻上泥痕。更遣心頭妄計。義曰。謂彼凡夫妄計色法實有自體情執難忘。故再揀耳。觀云。二真空不即實色。實色是所揀。以真空即幻色故。是能揀法也。
空既即色何色之有 真
【現代漢語翻譯】 外道（指佛教以外的宗教或哲學派別）。有些外道認為，覺悟的二十五種真實是達到涅槃（佛教術語，指解脫生死輪迴的境界）的方法。他們的教義中設立了二十五種諦理（佛教術語，指真理）。最初的第一諦稱為冥性諦（外道術語，指宇宙的根本性質），他們認為這是永恒不變的。這二十五種諦理都被稱為神我（外道術語，指個體靈魂），也被認為是永恒的。『我』的思緒勝過冥性的變化，這二十三種諦理是爲了讓『我』受用。『我』一旦受用，就會被境界纏縛，無法解脫。如果『我』不去思慮，冥性就不會變化，既然沒有纏縛，『我』就能解脫，這就被稱為涅槃。又，《楞嚴經》中說，分別一切都無非色非空，拘舍離（人名）等人錯誤地將其理解為冥諦。
聲聞（佛教術語，指聽聞佛法而修行的弟子）趣向涅槃，就像只看到錐子的尖端，而看不到鑿子的方形頭部。這首偈頌是關於涅槃的，涅槃可以翻譯為滅度、無為、圓寂三種含義。這是因為二乘人（佛教術語，指聲聞和緣覺）厭惡生死的痛苦，欣喜涅槃的寂靜快樂，捨棄有餘涅槃（佛教術語，指還有殘餘煩惱的涅槃）而追求無餘涅槃（佛教術語，指完全斷絕煩惱的涅槃），迷惑于本覺（佛教術語，指本有的覺悟）而形成空病。他們執著于寂靜的心情太深，所以形成了無法迴轉的病態。
只知道雲彩緩緩飄動，卻沒察覺到洪水慢慢蔓延。就像徐六（人名）挑著擔子，只看到一邊。這首偈頌是關於冉冉的，冉冉是雲彩飄動的樣子。漫漫是大水蔓延的樣子。這是說小乘（佛教術語，指小乘佛教）和外道以小為大，以虛妄為真實，只知道其中的一部分。
月亮落在長滿蘆葦的岸邊，有誰在拿著釣竿？身心閒適地靠近蘆葦岸邊，心境平靜地享受煙波。這首偈頌的上句是從境界上說明空性，下句是從人身上說明色相。就像拿著釣竿的人，心思只在釣竿頭上，哪裡有落入空性的可能呢？肇論（佛教論書）中說，各家解釋第一義諦（佛教術語，指最高的真理）時，都說廓然空寂，沒有聖人。甚至說如果沒有聖人，那麼知道沒有聖人的是誰？誰與道同遊？說明空即是色，精妙的理解潛藏其中，在這裡顯現出來。
二、揀擇實色（佛教術語，指真實存在的色法）：已經去除了鼻子上的泥痕，更要去除心中的虛妄計較。意思是說，那些凡夫（佛教術語，指普通人）虛妄地認為色法真實存在自體，情執難以忘懷，所以再次進行揀擇。觀經（佛教經典）中說，二真空（佛教術語，指兩種空性）不就是實色。實色是所揀擇的對象，因為真空就是幻色，所以是能揀擇的法。
空既然就是色，哪裡還有什麼色呢？真
【English Translation】 The heretics (referring to religions or philosophical schools other than Buddhism). Some heretics think that the twenty-five realities of enlightenment are the way to achieve Nirvana (a Buddhist term, referring to the state of liberation from the cycle of birth and death). In their teachings, they establish twenty-five Tattvas (a Buddhist term, referring to truths). The first Tattva is called Prakriti Tattva (a heretical term, referring to the fundamental nature of the universe), which they consider to be eternal. These twenty-five Tattvas are all called Purusha (a heretical term, referring to the individual soul), which are also considered eternal. The 'I's thoughts surpass the changes of Prakriti, and these twenty-three Tattvas are for the 'I' to enjoy. Once the 'I' enjoys them, it will be entangled by the realm and unable to be liberated. If the 'I' does not think, Prakriti will not change, and since there is no entanglement, the 'I' can be liberated, which is called Nirvana. Furthermore, the Surangama Sutra says that distinguishing everything is nothing but neither form nor emptiness, and people like Kausala (a person's name) mistakenly understand it as Prakriti Tattva.
Sravakas (a Buddhist term, referring to disciples who practice by listening to the Buddha's teachings) approach Nirvana, like only seeing the tip of an awl and not seeing the square head of a chisel. This verse is about Nirvana, which can be translated as extinction, non-action, and perfect stillness. This is because the two vehicles (a Buddhist term, referring to Sravakas and Pratyekabuddhas) detest the suffering of birth and death and rejoice in the quiet joy of Nirvana, abandoning the Nirvana with remainder (a Buddhist term, referring to Nirvana with remaining afflictions) and pursuing the Nirvana without remainder (a Buddhist term, referring to Nirvana with complete cessation of afflictions), being deluded by the original enlightenment (a Buddhist term, referring to inherent enlightenment) and forming the disease of emptiness. They are too deeply attached to the feeling of stillness, so they form an incurable disease.
Only knowing that the clouds are moving slowly, but not noticing that the flood is slowly spreading. It's like Xu Liu (a person's name) carrying a load, only seeing one side. This verse is about 'ran ran', which is the appearance of clouds moving. 'Man man' is the appearance of a large flood spreading. This is to say that the Hinayana (a Buddhist term, referring to Theravada Buddhism) and heretics take the small for the big, the false for the true, and only know one part of it.
The moon falls on the shore full of reeds, who is holding a fishing rod? The body and mind are leisurely near the reed shore, and the mind is calm and enjoys the misty waves. The upper sentence of this verse explains emptiness from the perspective of the realm, and the lower sentence explains form from the perspective of people. Like a person holding a fishing rod, his mind is only on the fishing rod, where is there a possibility of falling into emptiness? The Treatise of Zhao (a Buddhist treatise) says that when various schools explain the First Noble Truth (a Buddhist term, referring to the highest truth), they all say that it is vast and empty, without sages. Even saying that if there are no sages, then who knows that there are no sages? Who travels with the Tao? Explaining that emptiness is form, the subtle understanding is hidden within, and it is revealed here.
Second, selecting real form (a Buddhist term, referring to form that truly exists): The mud stains on the nose have already been removed, and the false calculations in the heart must be removed even more. The meaning is that those ordinary people (a Buddhist term, referring to ordinary people) falsely believe that form truly exists in itself, and their emotional attachments are difficult to forget, so they are selected again. The Visualization Sutra (a Buddhist scripture) says that the two true emptinesses (a Buddhist term, referring to two kinds of emptiness) are not real form. Real form is the object to be selected, because true emptiness is illusory form, so it is the Dharma that can select.
Since emptiness is form, where is there any form? True
既成渠。實渠何立。
水凍結成冰心迷境界縈 法喻雙彰。二妄顯然。此頌冰仗朔風緣成。心因妄境迷執。二俱無體。是所揀也。
水消元舊水心悟本無生 法喻齊舉。心境全真。此頌妄冰消而清水現。真心悟而本無生。
礦穢仍須煉 埋塵大寶。須設治方。此頌除實色之情。必假觀智之力。去礦內之石。須重重而煉過可矣。
真金豈用烹 一成真金體。不復重為礦。此頌喻聖人悟真空之後。不復再同凡夫見妄色也。然而如是我有試金石也。須重驗過。若見十分色。不設余門矣。理事門中要成器用。數數入火。又且何妨。
一輪秋夜月何處不分明 此夜一輪滿。清光何處無。此頌實色妄情云盡圓明。心月全彰也。處處分明。皎然獨露。
三雙揀斷實 心境既雙遣。斷實一齊休。義曰。前雖單揀遍計之情。今顯同時。故曰雙揀。此以真空即不即法。揀去斷空實色之情計訖。觀云。三斷空不即幻色。斷空是所揀。以真空即幻色故。真空不即實色。實色是所揀也。
彼此俱亡湛然寂靜 二病既瘥。一體輕安。
說有何曾有 須知遠煙浪。別有好思量。此頌法相宗。佛言。一切法無我。一切法者。略有五種。細而分之有一百名數。一一有法于賴耶腳下。自有親生名言種子。
【現代漢語翻譯】 現代漢語譯本 『既成渠』（已經形成的渠道）。『實渠何立』（真實的渠道又如何成立呢）？
『水凍結成冰心迷境界縈』（水凍結成冰，心被迷惑而受境界的纏繞），『法喻雙彰』（法和比喻都清楚地顯現）。『二妄顯然』（兩種虛妄顯而易見）。這句偈頌比喻冰憑藉朔風的因緣形成，心因為虛妄的境界而迷惑執著。兩者都沒有實體，這是所要辨析的。
『水消元舊水心悟本無生』（水融化恢復原本的水，心領悟到本來沒有生滅），『法喻齊舉』（法和比喻一起說明）。『心境全真』（心和境界都完全真實）。這句偈頌比喻虛妄的冰融化后清澈的水顯現，真心領悟后本來就沒有生滅。
『礦穢仍須煉』（礦石中的雜質仍然需要冶煉），『埋塵大寶』（埋在塵土中的珍寶），『須設治方』（必須設定治理的方法）。這句偈頌比喻去除執著于實色的情感，必須憑藉觀智的力量。去除礦石中的石頭，必須經過重重冶煉才可以。
『真金豈用烹』（真正的黃金哪裡需要烹煉），『一成真金體』（一旦成為真金的本體），『不復重為礦』（不再重新變為礦石）。這句偈頌比喻聖人領悟真空之後，不再像凡夫一樣見到虛妄的色相。然而，就像我擁有試金石一樣，必須重新驗證。如果見到十分的真金色，就不需要其他方法了。在理事門中要成就器用，多次放入火中冶煉，又有什麼妨礙呢？
『一輪秋夜月何處不分明』（一輪秋夜的明月，哪裡不光明澄澈呢），『此夜一輪滿』（這個夜晚一輪圓滿的月亮），『清光何處無』（清澈的光輝哪裡沒有呢）。這句偈頌比喻執著于實色的虛妄情感消散，圓滿光明的自性顯現，心如明月般完全彰顯。處處光明澄澈，皎潔地獨自顯露。
『三雙揀斷實』（三重雙重地揀擇斷除實有），『心境既雙遣』（心和境界既然都一起捨棄），『斷實一齊休』（斷除實有就一起停止）。義理說：前面雖然單獨揀擇普遍計度的情感，現在顯示是同時的，所以說是雙重揀擇。這是用真空即不即的法，揀除斷滅空和執著實色的情感。觀經說：三重斷空不即幻色，斷空是所要揀除的，因為真空即是幻色。真空不即實色，實色是所要揀除的。
『彼此俱亡湛然寂靜』（彼此都消失，湛然寂靜），『二病既瘥』（兩種病既然痊癒），『一體輕安』（一體輕快安樂）。
『說有何曾有』（說有又何曾真正存在過），『須知遠煙浪』（要知道遠處如煙的波浪），『別有好思量』（另外有好的思量）。這句偈頌是法相宗的觀點。佛說：一切法無我。一切法，大概有五種，細分有一百種名數。每一個法在阿賴耶識（Ālaya-vijñāna）腳下，都有親生的名言種子。
【English Translation】 English version 『Already a channel.』 What does a 『real channel』 establish?
『Water freezes into ice, the mind is deluded, and the realm entangles.』 Both Dharma and metaphor are clearly revealed. 『The two illusions are evident.』 This verse is a metaphor for ice forming due to the conditions of the north wind, and the mind being deluded and attached due to illusory realms. Neither has substance; this is what is to be discerned.
『Water melts back into water, the mind awakens to the original non-arising.』 Dharma and metaphor are presented together. 『Mind and realm are entirely true.』 This verse is a metaphor for clear water appearing when illusory ice melts, and the original non-arising being realized when the true mind awakens.
『The impurities in ore still need refining.』 『A great treasure buried in dust』 requires a method of purification. This verse is a metaphor for removing the attachment to substantial form, which requires the power of contemplative wisdom. Removing the stone within the ore requires repeated refining.
『Why would true gold need smelting?』 『Once it becomes the substance of true gold,』 『it will never return to being ore.』 This verse is a metaphor for a sage who, after realizing emptiness, no longer sees illusory forms like ordinary people. However, just as I have a touchstone, it must be re-verified. If the full color of true gold is seen, no other method is needed. In the realm of principle and phenomena, to achieve usefulness, what harm is there in repeatedly putting it into the fire?
『A full autumn night moon, where is it not clear?』 『This night, the moon is full,』 『where is there no clear light?』 This verse is a metaphor for the illusory emotions attached to substantial form dissipating, and the full, bright nature manifesting, with the mind like the moon fully revealed. Everywhere is clear and bright, radiantly and uniquely revealed.
『Triple pairs discern and sever the real.』 『Since both mind and realm are relinquished,』 『the cessation of the real ceases together.』 The meaning is: Although the emotions of universal calculation were previously discerned separately, now it is shown to be simultaneous, hence the term 『double discernment.』 This uses the Dharma of emptiness being neither identical nor different to discern and eliminate the emotions of annihilation and attachment to substantial form. The Contemplation Sutra says: The triple annihilation of emptiness is not identical to illusory form; annihilation of emptiness is what is to be discerned, because emptiness is identical to illusory form. Emptiness is not identical to substantial form; substantial form is what is to be discerned.
『Both disappear, serene and still.』 『Since the two illnesses are cured,』 『the whole body is light and at ease.』
『Saying there is, has there ever truly been?』 『Know that the distant smoky waves』 『have other good considerations.』 This verse is from the perspective of the Dharma Characteristics School (Yogācāra). The Buddha said: All dharmas are without self. All dharmas roughly have five types, which can be divided into one hundred categories. Each dharma has its own seed of verbal expression born from the feet of the Ālaya-vijñāna (storehouse consciousness).
至如賴耶識等亦從種生。多談法相少談法性。所談法性亦法相數。如六無為等乃至成佛。皆從修因斷障。歷三僧祇轉識成智。智為能證。二空真理為所證也。從此而學者。多分計一切法實有。自體成計常病者多矣。佛說相教為始空病。空病既除有亦不真。意顯中道。故云何曾有。
言無未便無 眼觀東南。意在西北。此頌破相宗。且如大般若經八十餘科名數。皆是遣執蕩相遮境明空。說三性三無性。至於佛德言大空真如。金剛云。凡所有相皆是虛妄。若見諸相非相即見如來。又云。離一切諸相即名諸佛。又般若心經中所離文中。無世間(三科)謂五蘊十二處十八界。及出世三科。謂四諦十二緣能證所證。亦不可得也。從此而學者。多分計一切法空。成斷滅病者多矣。佛雖說空法謂遣執有之計。有執既除空藥亦遣。意顯中道。故云未便無也。賢首國師判上二種教法。未盡大乘至極之說。為大乘始教。
有無俱不計 二邊純莫立。中道不須安。此頌法性宗。謂佛說終頓經等。圓覺云。有無俱遣。是則名為凈覺隨順。又法華涅槃會上。呵小贊大會權歸實。三乘同會一佛乘。五性皆歸一佛性。方盡大乘終實至極之說也。然前來隨機設教。為破斷常之執。今則二執既遣。中道雙融。解真空是不空之空。達妙有是不有
【現代漢語翻譯】 現代漢語譯本：至於賴耶識（Alaya-vijñāna，藏識）等，也是從種子（bīja）而生。他們大多談論法相（lakṣaṇa，事物的表相），很少談論法性（dharmatā，事物的本性）。所談論的法性，也只是法相的範疇。例如六無為（ṣaḍ asaṃskṛtā dharmāḥ，六種無為法）等，乃至成佛，都是從修因斷障而來，經歷三大阿僧祇劫（asaṃkhya-kalpa，無數劫），轉識成智（vijñāna-pariṇāma，轉變意識為智慧）。智慧是能證（sādhana，能證悟的主體），二空真理（dvisūnyatā-tattva，人空和法空的真理）是所證（sādhya，被證悟的客體）。從此而學習的人，大多執著於一切法實有，自身形成執著的常病的人很多啊。佛說相教是爲了開始破除空病，空病既然除去了，有也不真實，意在顯明中道。所以說『何曾有』。
說『無』也不完全是無，眼睛看著東南，意在西北。這首偈頌是破斥法相宗的。例如《大般若經》（Mahāprajñāpāramitā Sūtra）八十餘科名數，都是爲了遣除執著，盪滌事物的表相，遮蔽境界，顯明空性。說三性（trisvabhāva，遍計所執性、依他起性、圓成實性），三無性（triniḥsvabhāvatā，相無自性性、生無自性性、勝義無自性性）。至於佛的功德，說是大空真如（mahāśūnyatā-tathatā，偉大的空性真如）。《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）說：『凡所有相，皆是虛妄。若見諸相非相，即見如來。』又說：『離一切諸相，即名諸佛。』又《般若心經》（Prajñāpāramitāhṛdaya Sūtra）中所離的文中，無世間（三科），指的是五蘊（pañcaskandha，色、受、想、行、識）、十二處（dvādaśāyatana，眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（aṣṭādaśadhātu，六根、六塵、六識）。以及出世間三科，指的是四諦（catvāri āryasatyāni，苦、集、滅、道）、十二緣起（dvādaśāṅgapratītyasamutpāda，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）、能證所證，也是不可得的。從此而學習的人，大多執著於一切法空，形成斷滅病的人很多啊。佛雖然說空法，是爲了遣除執著于有的計較，有的執著既然除去了，空藥也要捨棄，意在顯明中道。所以說『未便無』。賢首國師（Xianshou Guoshi）判斷以上兩種教法，沒有窮盡大乘至極的說法，作為大乘始教。
有和無都不執著，二邊完全不要立足，中道也不需要安立。這首偈頌是說法性宗的。指的是佛說的終頓經等。《圓覺經》（Yuanjue Sutra）說：『有無都捨棄，這就叫做清凈覺悟，隨順覺性。』又《法華經》（Lotus Sutra）《涅槃經》（Nirvana Sutra）會上，呵斥小乘，讚歎大乘，權巧方便歸於真實，三乘同歸於一佛乘，五性（pañcagotra，聲聞乘種性、緣覺乘種性、菩薩乘種性、不定種性、無種性）都歸於一佛性，才窮盡了大乘終極真實的說法。然而前面是隨機施教，爲了破除斷常的執著，現在則是兩種執著既然已經遣除，中道雙重融合，理解真空是不空的空，通達妙有是不有的有。
【English Translation】 English version: As for the Alaya-vijñāna (storehouse consciousness), it also arises from seeds (bīja). They mostly discuss the characteristics of phenomena (lakṣaṇa), and rarely discuss the nature of phenomena (dharmatā). The nature of phenomena they discuss is also within the scope of the characteristics of phenomena. For example, the six unconditioned dharmas (ṣaḍ asaṃskṛtā dharmāḥ), and even the attainment of Buddhahood, all come from cultivating causes and eliminating obstacles, going through three great asamkhya-kalpas (countless eons), transforming consciousness into wisdom (vijñāna-pariṇāma). Wisdom is the means of realization (sādhana), and the truth of the two emptinesses (dvisūnyatā-tattva, emptiness of self and emptiness of phenomena) is what is realized (sādhya). Those who learn from this mostly cling to the substantial existence of all dharmas, and many develop the chronic disease of clinging to permanence. The Buddha spoke of the teaching of characteristics to initially break the disease of emptiness. Once the disease of emptiness is removed, existence is also not real, intending to reveal the Middle Way. Therefore, it is said, 'How could there ever be?'
Saying 'non-existence' is also not entirely non-existence; the eyes look to the southeast, but the intention is in the northwest. This verse refutes the Dharmalakṣaṇa school. For example, the eighty-plus categories of names and numbers in the Mahāprajñāpāramitā Sūtra are all for dispelling attachments, washing away the appearances of things, obscuring realms, and revealing emptiness. It speaks of the three natures (trisvabhāva, parikalpita-svabhāva, paratantra-svabhāva, and pariniṣpanna-svabhāva), and the three non-natures (triniḥsvabhāvatā, lakṣaṇa-niḥsvabhāvatā, utpatti-niḥsvabhāvatā, and paramārtha-niḥsvabhāvatā). As for the Buddha's virtues, it speaks of the great emptiness and Suchness (mahāśūnyatā-tathatā). The Vajracchedikā Prajñāpāramitā Sūtra says, 'All forms are illusory. If one sees all forms as non-forms, then one sees the Tathagata.' It also says, 'To be free from all forms is called all Buddhas.' Furthermore, in the Prajñāpāramitāhṛdaya Sūtra, in the section on what is negated, there is no world (three categories), referring to the five skandhas (pañcaskandha, form, feeling, perception, volition, and consciousness), the twelve āyatanas (dvādaśāyatana, the six sense organs and their corresponding objects), and the eighteen dhātus (aṣṭādaśadhātu, the six sense organs, the six sense objects, and the six consciousnesses). And the three supramundane categories, referring to the Four Noble Truths (catvāri āryasatyāni, suffering, origin, cessation, and path), the twelve links of dependent origination (dvādaśāṅgapratītyasamutpāda, ignorance, volitional action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death), and the means of realization and what is realized, are also unattainable. Those who learn from this mostly cling to the emptiness of all dharmas, and many develop the disease of annihilation. Although the Buddha spoke of the Dharma of emptiness, it was to dispel the calculation of clinging to existence. Once the clinging to existence is removed, the medicine of emptiness should also be discarded, intending to reveal the Middle Way. Therefore, it is said, 'Not entirely non-existence'. National Teacher Xianshou judged the above two teachings as not fully exhausting the ultimate teaching of the Great Vehicle, and regarded them as the initial teaching of the Great Vehicle.
Neither existence nor non-existence is clung to; neither extreme is established; the Middle Way need not be established. This verse is about the Dharmatā school. It refers to the final and sudden teachings spoken by the Buddha, such as the Yuanjue Sutra. The Yuanjue Sutra says, 'Abandoning both existence and non-existence is called pure enlightenment, according with the nature of enlightenment.' Furthermore, at the Lotus Sutra and Nirvana Sutra assemblies, the Hinayana was criticized and the Mahayana was praised, expedient means were returned to reality, the three vehicles converged into one Buddha vehicle, and the five natures (pañcagotra, śrāvaka-gotra, pratyekabuddha-gotra, bodhisattva-gotra, aniyata-gotra, and agotrika) all returned to one Buddha nature, only then exhausting the ultimate and true teaching of the Great Vehicle. However, the previous teachings were given according to the capacity of the audience, in order to break the clinging to permanence and annihilation. Now that both clingings have been removed, the Middle Way is doubly integrated, understanding that true emptiness is emptiness that is not empty, and realizing that wondrous existence is existence that is not existent.
之有。故能有無不計妙解雙通。既成無功之功。決定功不虛棄。
賞汝髻中珠 重賞之下必有勇夫。此頌。法華云。譬如強力。轉輪聖王。兵戰有功。賞賜諸物。唯髻中珠。不以與之。如有勇健能為難事。王解髻中明珠賜之。舉斯妙況用明契中道之深旨耳。賢首判為終教。方盡大乘至極之說。
覆庇貧和病提攜獨與孤 煩惱海中為雨露。無明山上作云雷。此頌。無法財曰貧。有惑障曰病。凡外病也專自利曰獨。闕明導曰孤。小乘病也。是故至聖契中道妙理。空有齊觀。運悲智心設權實教。慈蔭貧病。智拔孤獨。如得輪王髻珠。普資一切也。
回光歸去來始覺廢功夫 當時不憚穿雲路。過後思量愁殺人。此頌至聖出世為一大事因緣出現於世。為眾生緣熟而來。眾生緣盡而去。非但如今。歷劫已來為斷常之流難可化度。曲設種種方便引導眾生。令離諸著。能事畢矣。后入涅槃。始覺利生廢其功夫耳。或可多是來賢人通徹性相二宗。妙達圓頓一乘。見權實方便多門。仰嘆先聖云廢卻多少功夫耶。
四顯解 功夫不到不方圓。言語不通非眷屬。義曰。前門約境。境相無實歸於真空。故云顯理也。此門約心。心非斷滅不異幻色。故云顯解也。觀云。四真空即幻色故。凡是真空必不異色。非斷滅故。
【現代漢語翻譯】 現代漢語譯本： 擁有。因此能夠對有和無都不加以計較，巧妙理解並且雙方面都通達。既然成就了無功之功，就決定了功勞不會被白白拋棄。 賞賜你髮髻中的寶珠——重賞之下必有勇夫。這句是頌詞。《法華經》中說：『譬如強力的轉輪聖王，兵戰有功，賞賜各種物品，唯獨髮髻中的寶珠，不輕易給人。如有勇健之人能完成艱難之事，國王就解下發髻中的明珠賜給他。』用這個絕妙的比喻來闡明契合中道的深刻意義。賢首宗判為終教，窮盡了大乘至極的說法。 覆蓋庇護貧窮和疾病，提攜幫助孤獨和無助——在煩惱的海洋中化為雨露，在無明的山上化作云雷。這句是頌詞。沒有法財叫做貧窮，有迷惑障礙叫做疾病，這些都是凡夫的外在病癥。只顧自己利益叫做孤獨，缺乏明智引導叫做無助，這些是小乘的病癥。因此，至高的聖人契合中道妙理，空和有平等看待，運用慈悲和智慧之心，設立權巧和真實的教法，慈愛地庇護貧窮和疾病，用智慧拔除孤獨和無助。如同得到轉輪聖王髮髻中的寶珠，普遍地資助一切眾生。 回頭歸來才發覺白費了功夫——當時不害怕穿過雲霧的道路，過後思量起來卻愁死了人。這句是頌詞。至高的聖人出世，是爲了一個重大因緣而出現在世間，爲了與眾生的緣分成熟而來，與眾生的緣分盡了而去。不只是現在這樣，歷劫以來，爲了斷見和常見的流弊難以化度，才委婉地設立種種方便來引導眾生，使他們脫離各種執著。該做的都做完了，最後進入涅槃，才發覺利益眾生是白費了功夫。或者也可以理解為，很多是已經通徹性相二宗的賢人，巧妙地通達圓頓一乘，看到權巧和真實的方便法門很多，仰慕感嘆先聖白白浪費了多少功夫啊。 四顯解——功夫不到家，就不會方正圓滿；言語不通達，就不是一家人。意義是：前面的門徑是就境界而言，境界的相狀沒有實體，歸於真空，所以說是顯理。這個門徑是就心而言，心不是斷滅，與幻化的色相沒有區別，所以說是顯解。觀經說：『四真空就是幻色』，所以凡是真空必定與色相沒有區別，不是斷滅。
【English Translation】 English version: Therefore, one can be free from attachment to both existence and non-existence, skillfully understanding and mastering both aspects. Having achieved the 'effortless effort,' it is certain that the merit will not be wasted. 'Bestow upon you the jewel in the hair knot' - 'Beneath great reward, there must be a brave man.' This is a verse. The Lotus Sutra says: 'For example, a mighty Chakravartin (Cakravartin-raja, Wheel-Turning King) who has rendered meritorious service in battle, rewards various objects, but does not readily give the jewel in his hair knot. If there is a brave person who can accomplish difficult tasks, the king will untie the bright pearl in his hair knot and bestow it upon him.' This wonderful analogy is used to illustrate the profound meaning of aligning with the Middle Way. The Hsien-shou school judges it as the ultimate teaching, exhausting the ultimate teachings of the Mahayana. 'Covering and sheltering the poor and sick, supporting the lonely and helpless' - 'Becoming rain and dew in the ocean of afflictions, creating clouds and thunder on the mountain of ignorance.' This is a verse. Lacking the wealth of Dharma is called poverty; having the obstruction of delusion is called sickness; these are the external sicknesses of ordinary people. Focusing solely on one's own benefit is called loneliness; lacking wise guidance is called helplessness; these are the sicknesses of the Hinayana. Therefore, the supreme sage aligns with the wonderful principle of the Middle Way, viewing emptiness and existence equally, employing the mind of compassion and wisdom, establishing expedient and true teachings, compassionately sheltering the poor and sick, and using wisdom to remove loneliness and helplessness. It is like obtaining the jewel in the hair knot of the Chakravartin, universally benefiting all beings. 'Turning back and returning, one then realizes the effort was wasted' - 'At that time, one was not afraid to pass through the cloudy road, but afterwards, thinking about it, one is filled with sorrow.' This is a verse. The supreme sage appears in the world for a great cause and condition, coming because the conditions with sentient beings are ripe, and leaving when the conditions with sentient beings are exhausted. It is not just like this now, but throughout countless eons, in order to transform and liberate the difficult-to-convert streams of eternalism and nihilism, various expedient means are skillfully established to guide sentient beings, enabling them to be free from all attachments. Having completed all that should be done, one finally enters Nirvana, only then realizing that benefiting sentient beings was a waste of effort. Or it can also be understood that many are virtuous people who have thoroughly understood the two schools of phenomena and essence, skillfully mastering the perfect and sudden One Vehicle, seeing the many expedient and true Dharma doors, admiring and sighing that the former sages wasted so much effort. 'Fourfold Manifestation of Understanding' - 'If the effort is not sufficient, it will not be square and round; if the language is not understood, they are not family.' The meaning is: The previous gate is in terms of the realm, the appearance of the realm has no substance, returning to true emptiness, therefore it is said to be manifesting the principle. This gate is in terms of the mind, the mind is not annihilation, not different from illusory form, therefore it is said to be manifesting understanding. The Contemplation Sutra says: 'The four true emptinesses are illusory form,' therefore all true emptiness must be no different from form, not annihilation.
華嚴七字經題法界觀三十門頌捲上 大正藏第 45 冊 No. 1885 注華嚴經題法界觀門頌
華嚴七字經題法界觀三十門頌卷下
夷門山廣智大師本嵩述
空即一切總莫動著 動著頭角生。落在第二念。今不動著。妙解前生。
阿誰無作用 便是死了底漢。猶棺槨中瞠眼。此頌人人分上活潑潑地皆有作用。是顯解也。
作用復由誰 看他家事忙。且道承誰力。此頌人人無不承恩力。指前顯理也。今推解不離理也。
當處和根拔 移花兼蝶至。買石得云饒。此頌即理而生解。理為解本。今顯即理。故曰和根拔得也。
渠儂由未知 君子若似我。一切法無差。此頌渠你也。儂我也。南方時語也。今嘆理智不相離。人人總不知。目前空即色。遍界野云飛。
虛空云片片曠野草離離 野花開似錦。澗水湛如藍。此頌真空即幻色而物物明矣。法燈云。今古應無墜。分明在目前。片云生晚谷。孤鶴下遙天。是此義也。
早諳燈是火飯熟已多時 早知今日事。悔不慎當初。此頌前會色歸空。是影揀斷實之情。唯言顯理未云顯解也。今此正揀情執遍計。影揀依他境空。悟此解心不離前理大似。不知燈元是火。空忍飢腸耳。
三空色無礙觀 大海從魚躍
。長空任鳥飛。義曰。空是真空。不礙幻色。色是幻色。不礙真空。故曰無礙。此則約能觀之智有無雙照。約所觀之境真俗雙融。不二而二。以顯色空。二而不二。明其無礙。以此為門。出生觀智成立趣行之解。
東涌西沒元無二法 繁興大用。起必全真。賢首品云。或於東方入正定。而於西方從定出。乃至如是入出遍十方。是名菩薩三昧力。清涼云。菩薩寂用無涯三昧門。于器世界業用自在也。既曰三昧。豈有二法也。
去住都無我。縱橫豈有他 入浪穿云都無掛礙。此頌去住者。三際出入無礙也。縱橫者。十方往來自在也。由前八門我法二執都遣。到此空色同如。豈有他法于其間哉。由是豎窮三際橫遍十方。為一味之圓通。顯二法之無我。非情識之所測。唯同道乃方知。下云。
寒山子撫掌拾德笑呵呵 因何二老呵呵笑。不是同風人不知。此頌斯二散聖。不住那邊混跡今時。或笑或歌左右逢源。別有深意。
嶺上木人叫溪邊石女歌 故國訊息斷。石虎叫連宵。此頌前八門情盡見除。似木人石女。到此趣行解興如能叫能歌。豈有情解于其間哉。
色空同一味笑殺杜禪和 當局者迷。傍觀者哂。此頌空色無礙軌跡未亡。無寄人前堪悲堪笑。達士可耳。只如杜撰禪和笑個甚麼。乃云。我
【現代漢語翻譯】 現代漢語譯本 長空任鳥飛。義曰：空是真空，不妨礙幻象；幻象是幻色，不妨礙真空。所以說無礙。這是從能觀的智慧來說，有無雙重照見；從所觀的境界來說，真俗雙重融合。不二而二，用以彰顯色空；二而不二，說明它的無礙。以此為門徑，出生觀智，成立趣行之解。 東涌西沒原本沒有兩種法則，繁興大用，起必全真。《賢首品》說：『或於東方入正定，而於西方從定出，乃至如是入出遍十方，是名菩薩三昧力。』清涼澄觀大師說：『菩薩寂用無涯三昧門，于器世界業用自在也。』既然說是三昧，哪裡會有兩種法則呢？ 去住都沒有我，縱橫哪裡有他？入浪穿云都沒有掛礙。這句偈頌的『去住』，是指三際出入無礙；『縱橫』，是指十方往來自在。由於前面的八門已經遣除了我法二執，到了這裡，空色相同如一，哪裡還有其他法則在其中呢？因此，豎窮三際，橫遍十方，成為一味的圓通，彰顯二法的無我，不是情識所能測度的，只有同道的人才能知道。下面說： 寒山子撫掌，拾得笑呵呵。因為什麼二老呵呵笑？不是同道中人不知道。這句偈頌說的是這兩位散聖，不住在那邊，混跡於今時，或笑或歌，左右逢源，另有深意。 嶺上的木人叫，溪邊的石女歌。故國訊息斷，石虎叫連宵。這句偈頌說的是前面的八門情盡見除，像木人石女一樣，到了這裡，趣行解興，好像能叫能歌，哪裡還有情解在其中呢？ 色空同一味，笑殺杜禪和。當局者迷，旁觀者哂。這句偈頌說的是空色無礙，軌跡未亡，在無寄託的人面前，真是可悲可笑。通達的人可以聽聽。只是杜撰禪和笑個什麼呢？乃云：我
【English Translation】 English version The long sky allows birds to fly freely. The meaning is: emptiness is true emptiness, which does not hinder illusion; illusion is illusory form, which does not hinder true emptiness. Therefore, it is said to be unobstructed. This is in terms of the wisdom of the observer, which illuminates both existence and non-existence; in terms of the observed realm, truth and convention are doubly integrated. Not two yet two, to reveal form and emptiness; two yet not two, to illustrate its unobstructedness. Taking this as a gateway, the wisdom of contemplation arises, establishing the understanding of interest and practice. East rising and west setting are originally not two dharmas; abundant and great function, arising must be entirely true. The Worthy Leader Chapter says: 'Sometimes entering samadhi in the east, and emerging from samadhi in the west, and so on, entering and emerging pervading the ten directions, this is called the power of the Bodhisattva's samadhi.' Qingliang (澄觀, Cheng-guan) says: 'The Bodhisattva's tranquil function is boundless, the samadhi gate, in the world of vessels, the karmic function is at ease.' Since it is called samadhi, how can there be two dharmas? Going and staying, there is no self; horizontally and vertically, how can there be another? Entering the waves and piercing the clouds, there is no hindrance. This verse's 'going and staying' refers to the unobstructedness of entering and exiting the three times; 'horizontally and vertically' refers to the freedom of coming and going in the ten directions. Because the previous eight gates have already eliminated the two attachments of self and dharma, arriving here, form and emptiness are the same, how can there be other dharmas in between? Therefore, vertically exhausting the three times, horizontally pervading the ten directions, becoming a single flavor of perfect penetration, revealing the non-self of the two dharmas, which cannot be measured by emotions and knowledge, only those who are on the same path can know. It says below: Hanshanzi (寒山子, Cold Mountain) claps his hands, Shide (拾得, Foundling) laughs heartily. Why do the two old men laugh heartily? Those who are not on the same path do not know. This verse speaks of these two wandering sages, not dwelling there, mingling in the present time, sometimes laughing, sometimes singing, finding the source from left and right, with profound meaning. The wooden man on the ridge shouts, the stone woman by the stream sings. News of the old country is cut off, the stone tiger roars all night. This verse speaks of the previous eight gates, where emotions are exhausted and views are eliminated, like wooden men and stone women, arriving here, interest, practice, and understanding arise, as if able to shout and sing, how can there be emotions and understanding in between? Form and emptiness are of the same flavor, laughing to death Du (杜) the Chan (禪, Zen) monk. Those involved are confused, those watching from the sidelines sneer. This verse speaks of the unobstructedness of form and emptiness, the traces have not disappeared, in front of those who have no reliance, it is truly sad and laughable. Those who are enlightened can listen. But what is Du the fabricated Chan monk laughing at? It is said: I
衲僧門下。佛魔並掃光影齊亡。才有少分相應。況更說色說空說一說異。是好笑也。
四泯絕無寄觀 混然寂照寒宵永。明暗圓融未兆前。義曰。泯謂遮泯。泯前八門情執。絕謂止絕。絕九門趣行之解也。然則前門有空可色有色可空。今此門中二俱不立情執兩亡。令心絕待都無所寄。以此為門出生觀智矣。然初句當般若心經中色即是空。二句當空即是色。三句當色不異空空不異色。此句當是諸法空相至無智亦無得。顯法體離一切相。與此真空理同。齊大乘始教。
心若死灰口宜掛壁 欲言言不及。林下好商量。心者無寄觀心也。到此聖凡情盡境智俱冥。如死灰遇煩惱薪而不能然。豈可言思而能到也。觀中拂跡文云。非言所及。非解所到。令解心如灰。不可以心思也。非言所及。使辨口似壁。不可以口議也。
境空智亦寂 不居明暗室。懶坐正偏床。此頌妙絕能所對待。正顯無寄也。
照體露堂堂 照體獨立。物我冥一。此訟觀智孤朗般若獨存。既曰獨存。心外無法。法法皆心。下云。
熱即普天熱涼時匝地涼 靈光獨露處。純一更無雜。此頌心境重重本覺性一。可謂一香一花稱性而遍周沙界。一瞻一禮離相而恒對佛前。所以僧問洞山。寒暑到來如何迴避。山云。何不向無寒暑處去。僧
【現代漢語翻譯】 現代漢語譯本：
衲僧門下（指禪宗修行者），佛與魔都要一併掃除，光明與陰影都要一同消亡。只有稍微有一點相應，更何況是說色說空，說一說異呢？真是可笑啊。
四、泯絕無寄觀
混然寂靜，照徹長夜，光明與黑暗圓融無礙，在一切跡象顯現之前就已存在。解釋說：『泯』是遮蓋泯滅的意思，泯滅前八識的情感執著。『絕』是停止斷絕的意思，斷絕第九識對於趣向修行的理解。既然如此，那麼前面的法門還有空可以對應色，有色可以對應空。現在這個法門中，空與色二者都不立，情感執著全部消亡，使心達到絕對的境界，沒有任何寄託。用這個法門來產生觀照智慧。』然而，第一句相當於《般若心經》中的『色即是空』，第二句相當於『空即是色』，第三句相當於『色不異空，空不異色』，這句相當於『是諸法空相，乃至無智亦無得』，彰顯法體的本質是脫離一切表象的，與這真空的道理相同，達到了大乘始教的境界。
心如死灰，口宜掛壁。想要說卻說不出來，在林下好好商量。這裡的心指的是無寄觀的心。到了這種境界，聖與凡的情感都已消盡，境與智都已泯滅，如同死灰遇到煩惱的柴火也不能燃燒。哪裡可以用言語思慮能夠到達呢？《觀中拂跡文》中說：『不是言語所能表達的，不是理解所能到達的。』使理解的心如同灰燼，不可以用心思去揣測。『不是言語所能表達的』，使辯論的口如同墻壁，不可以用口去議論。
境空了，智慧也寂靜了，不居於明暗的房間，懶得坐在正偏的床榻上。這首偈頌精妙地斷絕了能與所的對待，正是彰顯了無所寄託的境界。
照體的光明坦蕩顯露，照體的光明獨立存在，物與我融為一體。這首偈頌讚嘆觀照智慧的孤立明朗，般若智慧的獨自存在。既然說是獨自存在，心外就沒有法，一切法都是心。下面說：
熱的時候普天之下都熱，涼的時候整個大地都涼爽。靈光獨自顯露的地方，純粹唯一，更沒有雜質。這首偈頌讚嘆心境重重，本覺的自性是唯一的。真可謂一香一花都與自性相符而遍佈整個沙界，一瞻一禮都脫離了表象而恒常面對佛前。所以有僧人問洞山禪師：『寒暑到來如何迴避？』洞山禪師說：『為什麼不向沒有寒暑的地方去呢？』僧人
【English Translation】 English version:
Within the school of mendicant monks (referring to Zen practitioners), both Buddha and Mara (demon) must be swept away, and both light and shadow must vanish together. Only a slight correspondence is acceptable, let alone discussing form and emptiness, or oneness and difference? It's truly laughable.
Four, the Observation of Extinction and Non-Attachment
Mixed and silent, illuminating the long night, light and darkness are perfectly integrated, existing before any signs appear. The explanation says: 'Extinction' means to cover and extinguish, extinguishing the emotional attachments of the first eight consciousnesses. 'Cessation' means to stop and cut off, cutting off the ninth consciousness's understanding of the path to practice. If this is the case, then the previous methods still have emptiness corresponding to form, and form corresponding to emptiness. In this method, both emptiness and form are not established, and emotional attachments are completely eliminated, causing the mind to reach an absolute state, without any attachment. Use this method to generate wisdom of observation.' However, the first line is equivalent to 'form is emptiness' in the Heart Sutra, the second line is equivalent to 'emptiness is form', the third line is equivalent to 'form is not different from emptiness, emptiness is not different from form', and this line is equivalent to 'all dharmas are empty, even without wisdom and without attainment', highlighting that the essence of the Dharma body is detached from all appearances, which is the same as the principle of true emptiness, reaching the realm of the beginning teaching of Mahayana.
If the heart is like dead ashes, the mouth should be hung on the wall. Wanting to speak but unable to speak, discuss it well under the trees. The heart here refers to the heart of non-attachment observation. Reaching this state, the emotions of both saint and ordinary are exhausted, and both realm and wisdom are extinguished, like dead ashes that cannot be burned even when encountering the firewood of afflictions. How can it be reached by words and thoughts? The 'Sweeping Away Traces in Observation' says: 'It cannot be expressed by words, it cannot be reached by understanding.' Make the understanding heart like ashes, and cannot be speculated by thoughts. 'It cannot be expressed by words', make the debating mouth like a wall, and cannot be discussed by mouth.
When the realm is empty, wisdom is also silent, not dwelling in rooms of light and darkness, too lazy to sit on beds of right and wrong. This verse exquisitely cuts off the duality of subject and object, precisely highlighting the state of non-attachment.
The light of the illuminating body is openly revealed, the light of the illuminating body exists independently, and things and self are integrated into one. This verse praises the isolated clarity of the wisdom of observation and the independent existence of prajna wisdom. Since it is said to exist independently, there is no Dharma outside the mind, and all Dharmas are the mind. It says below:
When it's hot, the whole world is hot, and when it's cool, the whole earth is cool. Where the spiritual light is uniquely revealed, it is pure and unique, with no impurities. This verse praises the multiple layers of mind and realm, and the inherent nature of original enlightenment is unique. It can be said that one incense and one flower are in accordance with the nature and pervade the entire sand world, and one gaze and one bow are detached from appearances and constantly face the Buddha. Therefore, a monk asked Zen Master Dongshan: 'How to avoid the arrival of cold and heat?' Zen Master Dongshan said: 'Why not go to a place without cold and heat?' The monk
云。如何是無寒暑處。山云。寒時寒殺阇梨。熱時熱殺阇梨。雪竇云。垂手還同萬仞崖。正偏何必要安排。既不安排信手拈來。都明此意也。
無心未徹在有意轉乖張 無心尚隔一重關。有意固應難趣向。此頌不可。亦不可展轉。拂跡之語也。此語亦不受。于觀心上都無纖毫。心念猶隔玄津。況乃將前解心欲專此境耶。唯妙契者即物神會。且道有無不可及底句。合作么生會。
要會終南旨春來日漸長 將謂別有奇特。元來天陰地潤。此頌泯絕玄趣言象莫測。于無言象中立絕言象之妙。是以終日言而未嘗言者也。
理事無礙觀第二 山高不礙云舒捲。天靜何妨鶴往來。義曰。理者是前真空不變。理事者此門隨緣成底事也。然前門但是揀情顯理。如金出礦未為器用。今明真理隨緣成其事耳。無礙者理事相望體用互收。若不變即隨緣理不礙事也。成事即體空事不礙理也。觀者權實雙融無礙智也。只為此門隨緣。所以落在第二。此門行理量雙融之行。運權實互融之智。超理事大小之情。離體用一異之見。證理事無礙雙融之中道。此門法義已當大乘。同教之極致也。但理事镕融存(九十)亡(七八)逆(五六)順(三四)通有十門。同一緣起矣。然成五對。一相遍。二相成。三相害。四相即。五相非。且初第
【現代漢語翻譯】 現代漢語譯本： 云：什麼是沒有寒冷和炎熱的地方？ 山云：寒冷的時候，寒冷得要命；炎熱的時候，炎熱得要命。（阇梨，Acarya，梵語老師的意思） 雪竇（雪竇禪師）說：垂下手也如同萬仞懸崖，正和偏何必要安排？既然不安排，信手拈來，都明白這個意思了。
無心如果未徹底，在有意中反而會變得乖張。無心尚且隔著一層關卡，有意就更難趨向了。這首偈頌不可執著，也不可輾轉推敲，是拂去痕跡的話語。這種說法也不可接受，在觀心上都不能有絲毫的心念，尚且隔著玄津，更何況將之前的理解放在心裡，想要專注於此境界呢？只有巧妙契合的人才能即物神會。那麼，有沒有什麼都不能達到的句子，應該怎樣理解呢？
想要領會終南山的旨意，春天來了，太陽也漸漸長了。還以為有什麼特別之處，原來是天陰地潤。這首偈頌泯滅了玄妙的趣味，言語形象難以捉摸，在沒有言語形象中樹立起超越言語形象的妙處。因此，終日說話卻未曾說過什麼。
理事無礙觀第二：山高不妨礙云舒云卷，天空平靜不妨礙鶴來鶴往。義曰：理，是之前的真空不變。理事，是此門隨緣成就的事情。然而前一門只是揀擇情識來顯現真理，如同金子從礦中取出，還未成為器物。現在說明真理隨順因緣成就其事。無礙，是理事相互觀望，體用相互包容。如果不改變，那麼隨順因緣，理不妨礙事。成就事，就是體性空，事不妨礙理。觀，是權實雙融的無礙智慧。只因爲此門隨順因緣，所以落在第二。此門行理事量雙融之行，運用權實互融的智慧，超越理事大小的情執，離開體用一異的見解，證得理事無礙雙融的中道。此門法義已經達到大乘，是同教的極致。但是理事镕融存在(九十)亡(七八)逆(五六)順(三四)共有十門。同一緣起。然而成就五對：一相遍，二相成，三相害，四相即，五相非。且看最初的。
【English Translation】 English version: Cloud: What is the place without cold and heat? Mountain Cloud: When it's cold, it's freezing the Acarya (teacher in Sanskrit); when it's hot, it's burning the Acarya. Xuedou (Zen Master Xuedou) said: Dropping your hand is like a cliff of ten thousand ren (ancient Chinese unit of length), why bother arranging right and wrong? Since there's no arrangement, just pick it up casually, and you'll understand this meaning.
If the mind is not thoroughly emptied, it becomes perverse when intentionally directed. Having no mind is still separated by a barrier; having intention makes it even harder to approach. This verse should not be clung to, nor should it be interpreted repeatedly; it's a phrase for brushing away traces. This saying is also unacceptable; there should not be the slightest thought in observing the mind, still separated by the mysterious ford, let alone holding the previous understanding in mind, wanting to focus on this state? Only those who subtly resonate can understand the spirit through things. Then, how should we understand the sentence that nothing can reach?
To understand the meaning of Zhongnan Mountain, as spring comes, the days gradually lengthen. I thought there was something special, but it turns out to be cloudy skies and moist earth. This verse obliterates the mysterious interest, and the language and images are unfathomable, establishing the wonder of transcending language and images in the absence of language and images. Therefore, speaking all day long without ever saying anything.
The Second Contemplation of the Unobstructedness of Principle and Phenomena: High mountains do not hinder the clouds from unfolding, and a quiet sky does not prevent cranes from coming and going. Meaning: Principle is the unchanging emptiness of before. Principle and phenomena are the things accomplished by this gate following conditions. However, the previous gate only selects emotions to reveal principle, like gold taken from the mine, not yet a utensil. Now it explains that true principle follows conditions to accomplish its affairs. Unobstructedness is the mutual observation of principle and phenomena, and the mutual inclusion of essence and function. If it does not change, then following conditions, principle does not hinder phenomena. Accomplishing affairs is the emptiness of essence, and affairs do not hinder principle. Contemplation is the unobstructed wisdom of the dual fusion of provisional and real. Just because this gate follows conditions, it falls into the second. This gate practices the dual fusion of principle and phenomena, uses the wisdom of the mutual fusion of provisional and real, transcends the emotional attachments of the size of principle and phenomena, departs from the views of the oneness and difference of essence and function, and proves the middle way of the unobstructed dual fusion of principle and phenomena. The meaning of this gate has already reached the Mahayana, the ultimate of the common teaching. However, the fusion of principle and phenomena exists (90), ceases (78), reverses (56), follows (34), there are ten gates in total. The same dependent origination. However, it accomplishes five pairs: one, mutual pervasion; two, mutual accomplishment; three, mutual harm; four, mutual identity; five, mutual non-identity. And look at the very beginning.
一對者。
一理遍於事門 功盡忘依處。轉身覺路玄。義曰。一者數之始也。謂一真不變之理。妙能隨緣遍於千差事法。觀云。一一事中理皆全遍。非是分遍。何以故。彼真理不可分故。以此為門出生觀智。行人於此當了法身自性有隨緣妙用。正明理不礙事也。
獨曜無私對揚有準 應物現形。如水中月。
寂爾本非多隨緣處處和 密移一步六門曉。無限風光大地春。此頌玄寂不變體一妙絕群數。故曰非多也。靈鑒隨緣用廣數而應之。故曰處處和也。正明理遍於事者也。
镕金金作器動水水為波 截瓊枝寸寸是寶。析栴檀片片皆香。此頌真理隨緣成事顯事。事全真矣。
染凈元無自聖凡豈有他 應觀法界性。一切唯心造。此頌一一依正俱無自性盡。是真隨理緣而成。豈有他法而別有體也。故經曰。真如凈境界。一泯未常存。能隨染凈緣。遂分十法界也。
東西南北看那畔不彌陀 佛身充滿於法界。普現一切群生前。此頌觀智精明法眼通徹。見一一塵皆凈土。一一心盡彌陀。大經解脫長者云。我欲要見安樂世界阿彌陀佛及十方佛。隨意即見。
二事遍於理門 影現建化門頭。身游實際理地。義曰。以千差事法各各全遍一真之理。觀云。以有分之事于無分之理全同非分同。何
【現代漢語翻譯】 現代漢語譯本： 一對者。
一理遍於事門，功盡忘依處，轉身覺路玄。義曰：一者數之始也。謂一真不變之理，妙能隨緣遍於千差事法。觀云：一一事中理皆全遍，非是分遍。何以故？彼真理不可分故。以此為門出生觀智。行人於此當了法身自性有隨緣妙用。正明理不礙事也。
獨曜無私對揚有準，應物現形，如水中月。
寂爾本非多，隨緣處處和，密移一步六門曉，無限風光大地春。此頌玄寂不變體一妙絕群數，故曰非多也。靈鑒隨緣用廣數而應之，故曰處處和也。正明理遍於事者也。
镕金金作器，動水水為波，截瓊枝寸寸是寶，析栴檀片片皆香。此頌真理隨緣成事顯事，事全真矣。
染凈元無自，聖凡豈有他，應觀法界性，一切唯心造。此頌一一依正俱無自性盡，是真隨理緣而成，豈有他法而別有體也。故經曰：真如凈境界，一泯未常存，能隨染凈緣，遂分十法界也。
東西南北看那畔不彌陀（Amitabha，阿彌陀佛）？佛身充滿於法界，普現一切群生前。此頌觀智精明法眼通徹，見一一塵皆凈土，一一心盡彌陀。大經解脫長者云：我欲要見安樂世界阿彌陀佛及十方佛，隨意即見。
二事遍於理門，影現建化門頭，身游實際理地。義曰：以千差事法各各全遍一真之理。觀云：以有分之事于無分之理全同非分同。何
【English Translation】 English version: The Pair.
One principle pervades all phenomena, its function complete, forgetting the place of reliance, turning around to realize the profound path of enlightenment. The meaning is: 'One' is the beginning of numbers, referring to the one true and unchanging principle, which wonderfully adapts to conditions and pervades all diverse phenomena. The 'Guan' (觀, Contemplation) says: 'In each and every phenomenon, the principle is fully pervasive, not partially pervasive. Why? Because that true principle cannot be divided.' Using this as a gateway, contemplative wisdom arises. Practitioners should understand that the Dharma body's (法身, Dharmakaya) self-nature has the wonderful function of adapting to conditions. This clearly shows that principle does not obstruct phenomena.
Shining alone, without selfishness, responding with precision, manifesting forms according to beings, like the moon in water.
Silent and still, fundamentally not many, adapting to conditions everywhere in harmony, subtly moving one step, the six senses awaken, boundless scenery, the earth in spring. This verse praises the profound stillness, the unchanging essence, the oneness that surpasses all numbers, hence it is said 'not many.' The spiritual mirror adapts to conditions, its function vast, responding according to numbers, hence it is said 'everywhere in harmony.' This clearly shows that principle pervades phenomena.
Melting gold, gold becomes vessels; moving water, water becomes waves; cutting precious branches, every inch is treasure; splitting sandalwood, every piece is fragrant. This verse praises how true principle adapts to conditions, accomplishing and revealing phenomena, phenomena are entirely true.
Defilement and purity are fundamentally without self-nature; how can there be others for sages and ordinary beings? One should contemplate the nature of the Dharma realm; everything is created by the mind. This verse praises how each and every dependent and independent existence is without self-nature, entirely becoming through conditions according to principle. How can there be other dharmas with separate entities? Therefore, the sutra says: 'The pure realm of Suchness (真如, Tathata), once extinguished, never remains, able to follow the conditions of defilement and purity, thus dividing into the ten Dharma realms.'
Looking east, west, south, and north, which shore is not Amitabha (阿彌陀佛, Amitabha)? The Buddha's body fills the Dharma realm, universally appearing before all sentient beings. This verse praises how contemplative wisdom is refined and clear, the Dharma eye (法眼, Dharma-caksu) is thoroughly penetrating, seeing every single dust mote as a pure land, every single mind exhausted as Amitabha. The elder 'Liberation' in the Great Sutra says: 'I wish to see the Amitabha Buddha of the Land of Bliss and the Buddhas of the ten directions, and I see them at will.'
Two: Phenomena pervade the realm of principle, shadows appear at the gate of constructed transformation, the body travels in the actual ground of principle. The meaning is: Using the myriad diverse phenomena, each and every one fully pervades the one true principle. The 'Guan' says: Using phenomena that have divisions, the entirety is the same as the undivided principle, not partially the same. What
以故。此事無別體還如理故。此全遍門。超情離見非世喻能。況如全一大海在一波中。而海非小。如一小波匝于大海。而波非大。此相遍二門。文雖前後法乃同時。此二為總。下八為別。別不離總。為生髮義。本正明事不礙理。
由同作異異乃全同 翻手覆手。只是這手。
只由金作器所以器皆金 一點水墨。兩處分明。此頌理遍事而金作器。事遍理而器皆金。二門喻顯也。
況事唯心現塵塵儘是心 隨緣成底事。物物盡全真。此頌三界唯心更無別法。
性空人易信法住聖難任 體空全遍人皆委。法別有體聖難容。此頌緣生事法性空人易信矣。法別有體實住聖難任持。何則聖人證一切法空而成果海。豈別有一法不空者。故古德云。若有一法毗盧墮在凡夫矣。有作性難任者。恐非智者。詳之。
緣徹無緣處緣緣實甚深 法眼通明。方能徹證。此頌能徹觀智所徹性空。緣性既空即不變理。故曰甚深也。肇論云緣覺覺緣離以即真矣。
三依理成事門 隨緣成妙有。大用獨全彰。義曰。事無別體依真理而成。如波因水方得成立。此門唯隨緣義也。
明明底事處處施張 山河及大地。全露法王身。
澄湛絕纖塵能為染凈因 絕點純清水。能隨風起波。此頌是一心之妙體杳。絕
【現代漢語翻譯】 現代漢語譯本： 因此，這件事沒有其他的本體，因為它與真理相符。這就是全遍門。它超越了情感和見解，不是世俗的比喻能夠形容的。更何況，就像整個大海存在於一個波浪中，而大海並沒有因此變小；又像一個小波浪遍佈于整個大海，而波浪並沒有因此變大。這就是相遍二門。文句雖然有先後，但法則是同時存在的。這兩個門是總綱，下面的八個門是分別闡述。分別不離開總綱，是爲了生髮意義。根本上是正明事不障礙理。
由於相同而產生差異，差異實際上完全相同——就像翻手和覆手，都只是這隻手。
正因為是用金子製作器物，所以器物都是金子——就像一點水墨，在兩處顯現分明。這首偈頌闡明了理遍事（真理遍及事物），金子製作器物；事遍理（事物遍及真理），器物都是金子。這兩個門是用比喻來顯現的。
更何況一切事物都只是心的顯現，塵埃中的每一粒都完全是心——隨著因緣成就一切事物，萬物都完全是真實的。這首偈頌說明了三界唯心，沒有其他的法。
體性空，人們容易相信；法住，聖人難以承擔——體性空，全遍，人們都知道；法若有別體，聖人難以容納。這首偈頌說明了因緣所生的事物，其體性是空的，人們容易相信。如果法有不同的本體，真實存在，聖人難以承擔。為什麼呢？因為聖人證悟一切法空，從而成就功德之海。難道會有一個法是不空的嗎？所以古德說：『如果有一法不空，毗盧遮那佛就墮落在凡夫的境界了。』有人認為體性難以承擔，恐怕不是智者。仔細思考吧。
因緣窮盡之處，無緣之緣才是真正深奧——法眼通明，才能徹底證悟。這首偈頌說明了能夠徹底觀察的智慧所徹悟的體性空。因緣的體性既然是空，就是不變的真理。所以說非常深奧。《肇論》說，因緣覺悟因緣，離開因緣就是真理了。
三、依理成事門——隨著因緣成就妙有，廣大的作用完全彰顯。意義是：事物沒有其他的本體，依靠真理而成就，就像波浪因為水才能成立。這個門唯有隨緣的意義。
明明瞭了的事物，處處施展——山河以及大地，完全顯露出法王的身。
澄澈清凈，沒有一絲塵埃，能夠成為染污和清凈的原因——沒有一點雜質的純凈水，能夠隨著風而興起波浪。這首偈頌說明了一心的妙體深遠，清凈。
【English Translation】 English version: Therefore, this matter has no separate entity, as it accords with the truth. This is the All-Pervading Door. It transcends emotions and views, and cannot be described by worldly metaphors. Moreover, it is like the entire ocean being present in a single wave, yet the ocean does not become smaller; or like a small wave encompassing the entire ocean, yet the wave does not become larger. This is the Mutual Pervasion of Phenomena Door. Although the sentences may be sequential, the Dharma is simultaneous. These two doors are the general principles, and the following eight doors are specific elaborations. The specific does not depart from the general, for the sake of generating meaning. Fundamentally, it is to directly illuminate that phenomena do not obstruct principle.
Because of sameness, differences arise; differences are actually completely the same—like turning the hand over and turning it back, it is just this hand.
Precisely because utensils are made of gold, all utensils are gold—like a drop of ink, appearing distinctly in two places. This verse elucidates principle pervading phenomena (truth pervades things), gold making utensils; phenomena pervading principle (things pervade truth), utensils are all gold. These two doors are revealed through metaphors.
Moreover, all things are merely manifestations of the mind, every speck of dust is entirely mind—according to conditions, all things are accomplished, and all things are completely real. This verse explains that the Three Realms are only mind, there is no other Dharma.
Emptiness of nature is easily believed by people; abiding of Dharma is difficult for sages to bear—emptiness of nature, all-pervading, people all know; if Dharma has a separate entity, it is difficult for sages to accept. This verse explains that things arising from conditions, their nature is empty, which is easily believed by people. If Dharma has a different entity, truly exists, it is difficult for sages to bear. Why? Because sages realize the emptiness of all Dharmas, thereby accomplishing the ocean of merit. Could there be a Dharma that is not empty? Therefore, an ancient virtuous one said: 'If there is one Dharma that is not empty, Vairocana Buddha would fall into the realm of ordinary beings.' Some consider the nature difficult to bear, perhaps they are not wise. Consider it carefully.
Where conditions are exhausted, the conditionless condition is truly profound—the Dharma eye is clear and bright, only then can one thoroughly realize it. This verse explains that the emptiness of nature is thoroughly realized by the wisdom of thorough observation. Since the nature of conditions is empty, it is the unchanging principle. Therefore, it is said to be very profound. The Zhao Lun says, 'Conditional enlightenment awakens to conditions, leaving conditions is the truth.'
Three, the Door of Accomplishing Phenomena Based on Principle—according to conditions, wonderful existence is accomplished, and the great function is fully manifested. The meaning is: phenomena have no separate entity, they are accomplished based on truth, just as waves can only be established because of water. This door only has the meaning of following conditions.
Clear and bright things, displayed everywhere—mountains and rivers, and the great earth, fully reveal the body of the Dharma King.
Clear and pure, without a trace of dust, able to be the cause of defilement and purity—pure water without any impurities, able to rise into waves with the wind. This verse explains that the wonderful essence of the one mind is profound and pure.
纖塵十。法界之親因。隨緣成矣。
聖凡無異路迷悟有疏親 染凈體一。愚智妄分。此頌四聖六凡所依性一。迷者從識而似疏。悟者就智而全親。迷悟在於人矣。何關法性者哉。
不變時時隔 無為無事人。猶遭金鎖難。此頌隔者。塞而不通也。時時者。長遠也。若真如無隨緣之用。則真妄長塞而不通也。有僧問法眼云。情生智隔。情未生時如何。師云。隔。是此意也。
隨緣日日新 草木精神換。江山氣象新。此頌正顯此門義也。謂真如能隨緣。新新不住成。諸事法若法。有住不名妙用也。且道是何人分上。
披毛戴角者方是個中人 斫倒那邊無影樹。卻來火里又抽枝。此頌隨緣人也。謂自古賢聖了證真理。由悲故回入塵勞。由智故方便利物。宗門中喚作異類中人也。丹霞雲。戴角披毛異類身。是此意也。
四事能顯理門 乾坤儘是黃金骨。萬有全彰凈妙身。義曰。事法體空為能顯也。真理為所顯也。觀云。以事虛故全事中之理挺然露現。猶如波相虛令水體露現。此門唯體空義也。
青嶂白雲誰人分上 然宗門中以青山為體。白雲為用。即此體用阿誰分上。要會么。萬里江山無異路。一天風月盡吾家。
從緣緣本虛虛則道方孤 若了依他起。無別有圓成。此頌緣無自性
事法體空。唯愿一道真空。孤標而獨立也。
空谷無音響實由外叫呼 驀地喚一聲。猶如鏡中現。此頌空谷者。事法體空因也。外叫者。疏助緣也。顯喻因緣無性。是事家用也。
見聞性自離知覺寂然逋 見聞覺知非一一。山河不在鏡中觀。此頌離者。捨去也。逋者。懸遠也。謂所顯真理離一切相。不可以見聞覺知。六情所測也。若以見聞覺知趣求者。捨去此理懸遠久矣。維摩經云。法離見聞覺知。若行見聞覺知。則是見聞覺知。非不法也。直須放下情塵回光可耳。
暫爾回頭看衣穿露寶珠 水穿瘦骨露。屋破看星眠。此頌衣穿者。事法體空也。寶珠者。理實也。如瞥然放下見聞情念知覺妄心。以觀智慧眼覷破。一一事中理皆全露。又如貧子還家。遇長者指示衣珠忽自回頭。見破衣內果有明珠。隨其心而驟富也。
五以理奪事門 實際理地不受一塵。義曰。理為能奪。事為所奪。以一真不變之理。奪盡千差事法也。觀云。以離真理外無片事可得。如以水奪波波無不盡。此則水存以壞波令盡。由四門所顯之理。到此便為能奪。此門唯不變義也。
摩竭掩室毗耶杜口 摩竭者。唐翻無毒害。以彼國汝無形戮故。佛于茲成道。三七日內不說法也。表名言路絕。狀若掩室也毗耶離。唐翻廣嚴。
【現代漢語翻譯】 現代漢語譯本 事物的表象和法則本質上是空性的。我只希望那唯一的真如真空，能夠像孤高的標桿一樣獨立存在。
空曠的山谷中沒有迴響，實際上是因為外面的叫喊聲。突然呼喚一聲，就像在鏡子中顯現一樣。這首偈頌是關於空谷的，事物的表象和法則本質上是空性的是原因。外面的叫喊聲，是疏遠的助緣。這明顯地比喻了因緣沒有自性，這是事物運作的規律。
見聞的本性自然遠離知覺，寂靜無聲地隱退。見聞覺知並非一一對應，山河不在鏡中觀看。這首偈頌是關於遠離的，捨棄的意思。隱退的意思是懸遠。意思是說，所顯現的真理遠離一切表象，不可以被見聞覺知，六根所測知。如果用見聞覺知去追求真理，那麼捨棄此理就懸遠很久了。《維摩經》說：『法離見聞覺知，若行見聞覺知，則是見聞覺知，非不法也。』只需要放下情塵，迴光返照就可以了。
暫時回頭看，衣服破了露出寶珠。水滴穿透瘦骨顯露出來，房屋破了可以看著星星睡覺。這首偈頌是關於衣服破了的，事物的表象和法則本質上是空性。寶珠，指的是真實的本體。比如突然放下見聞情念知覺妄心，用智慧之眼看破，每一個事物中的真理都完全顯露。又如貧窮的兒子回到家，遇到長者指示衣內的寶珠，忽然自己回頭，看見破衣服裡面果然有明珠，隨著他的心而迅速變得富有。
五、以理奪事門：實際理地，不受一塵。意思是說，理是能奪取的，事是被奪取的。用一真不變的真理，奪取所有千差萬別的事物和法則。觀云：『因為離開真理之外，沒有一片事物可以得到，就像用水奪取波浪，波浪沒有不消失的。』這就像水存在而使波浪消失一樣。由前面四門所顯現的真理，到這裡就成為能奪取的。此門唯有不變的意義。
摩竭（Magadha，古印度地名）掩室，毗耶（Vaishali，古印度城市）杜口。摩竭，唐朝翻譯為無毒害，因為那個國家沒有有形的刑戮。佛陀在那裡成道，三個七天之內沒有說法。表明名言的道路斷絕，狀態就像掩室一樣。毗耶離，唐朝翻譯為廣嚴。
【English Translation】 English version The phenomena and laws of things are essentially empty. I only wish that the one true Suchness (真空, zhēnkōng), could stand alone like a solitary beacon.
There is no echo in an empty valley, actually because of the shouts from outside. Suddenly calling out, it's like appearing in a mirror. This verse is about the empty valley, the reason being that the phenomena and laws of things are essentially empty. The shouts from outside are distant auxiliary conditions. This clearly illustrates that conditions are without self-nature, which is the law of how things operate.
The nature of seeing and hearing naturally departs from perception, silently retreating. Seeing, hearing, and knowing are not one-to-one correspondences; mountains and rivers are not viewed in a mirror. This verse is about departing, meaning to abandon. Retreating means to be far away. It means that the manifested truth is apart from all appearances and cannot be perceived by seeing, hearing, or knowing, nor can it be measured by the six senses. If one seeks truth through seeing, hearing, and knowing, then abandoning this truth will be far away for a long time. The Vimalakirti Sutra says: 'The Dharma is apart from seeing, hearing, and knowing. If one practices through seeing, hearing, and knowing, then it is seeing, hearing, and knowing, and not non-Dharma.' One only needs to let go of emotional dust and turn the light inward.
Looking back for a moment, the clothes are torn, revealing the jewel. Water drips through thin bones, revealing them; the house is broken, allowing one to sleep while watching the stars. This verse is about the clothes being torn, the phenomena and laws of things being essentially empty. The jewel refers to the true essence. For example, suddenly letting go of the deluded mind of seeing, hearing, emotional thoughts, and knowing, and using the eye of wisdom to see through, the truth in each and every thing is fully revealed. It is also like a poor son returning home, encountering an elder who points out the jewel within his clothes, and suddenly turning back to see that there is indeed a bright pearl inside his torn clothes, and quickly becoming wealthy according to his heart's desire.
- The Gate of Seizing Phenomena with Principle: In the realm of actual principle, not a speck of dust is received. It means that principle is what can seize, and phenomena are what are seized. Using the one true and unchanging principle, seize all the myriad different phenomena and laws. Guan says: 'Because apart from true principle, not a single phenomenon can be obtained, just like using water to seize waves, there is no wave that does not disappear.' This is like the water existing and causing the waves to disappear. The truth manifested by the previous four gates becomes what can seize here. This gate only has the meaning of immutability.
Magadha (摩竭, Mójíe, ancient Indian place name) closes its doors, and Vaishali (毗耶, Píyé, ancient Indian city) seals its mouths. Mójíe was translated as 'without poison or harm' in the Tang Dynasty because that country had no physical punishments. The Buddha attained enlightenment there and did not preach for three weeks. This indicates that the path of verbal expression is cut off, the state being like closing the doors. Píyé was translated as 'vast and solemn' in the Tang Dynasty.
以城中平廣嚴麗故。凈名居士示疾。於此會諸菩薩各說不二法門竟。時文殊問言。何等是菩薩入不二法門。凈名默然無言。名為杜口也。且如二聖人。豈可無辨才也。蓋辨所不能言也。要會么。欲明空劫未生前。從來佛祖豈能宣。
物際獨巍巍 從來卓爾獨存。不與萬法為侶。此頌不變理體獨露堂堂。奪盡物之邊涯際畔也。
冥真息萬機 萬機休罷處。一曲韻無私。此頌奪盡千差念慮也。
境閑情淡淡心止思微微 境智冥寂。情忘慮息。此頌所觀境既空閑。能緣情慮則淡薄。微細隱也。
差路終迂曲一源絕是非 直截根源佛所印。摘葉尋枝我不能。此頌隨相行多岐委曲長劫行之離相行。一路直截是非俱泯。泯無能泯。奪無所奪。一道靈光有何間斷也。
纖毫情不掛何處不光輝 面板脫落盡。獨露一真實。此頌奪盡心境千差顯一純真之智鑒無方而不顯現也。
六事能隱理門 佛事門中不捨一法。義曰。事為能隱。理為所隱。由第三成事即理隱也。觀云。真理隨緣成諸事法。遂令事顯理不顯也。如水成波動顯靜隱也。法身流轉五道。名曰眾生。眾生現時法身不現。此門唯顯成事義也。
浩浩波瀾當處澄湛 數峰青翠處。孰委是雲根。波瀾者。千差事法也。澄湛者。純清一理也
【現代漢語翻譯】 現代漢語譯本： 因為城中平坦寬廣，莊嚴美麗，Vimalakīrti（凈名居士）示現疾病。在此集會上，諸位菩薩各自說了不二法門之後，文殊菩薩問道：『什麼是菩薩進入不二法門？』Vimalakīrti（凈名）默然不語，這叫做杜口不言。難道像文殊菩薩這樣的聖人會沒有辯才嗎？這是因為言語無法表達的。想要領會嗎？想要明白在空劫未生之前，從來就沒有佛祖可以用言語宣說的道理。
『物際獨巍巍，從來卓爾獨存。不與萬法為侶。』這句頌詞說明不變的理體獨自顯露，堂堂正正，奪盡了萬物的邊際。
『冥真息萬機，萬機休罷處，一曲韻無私。』這句頌詞奪盡了千差萬別的念慮。
『境閑情淡淡，心止思微微。』 境智冥合寂靜，情感忘卻，思慮止息。這句頌詞說明所觀的境界既是空閑，能緣的情慮也就淡薄，微細而隱沒。
『差路終迂曲，一源絕是非。』 直截根源是佛所印證的，摘葉尋枝我做不來。這句頌詞說明隨相而行，道路多歧，委曲而漫長；離相而行，一路直截，是非都泯滅。泯滅了能泯滅的，奪去了能奪去的。一道靈光，有什麼間斷呢？
『纖毫情不掛，何處不光輝。』 面板脫落殆盡，獨露一真實。這句頌詞奪盡了心境的千差萬別，顯現一純真之智慧，鑑照無方而不顯現。
『六事能隱理門』 佛事門中不捨一法。解釋說：事為能隱，理為所隱。由於第三而成事，即理被隱沒。觀經說：真理隨緣成就諸事法，於是使事顯現而理不顯現。如同水變成波浪，動顯而靜隱。法身流轉五道，名叫眾生。眾生現時，法身不現。此門唯顯成事之義。
『浩浩波瀾當處澄湛。』 數峰青翠處，誰知道是云的根源？波瀾，指的是千差萬別的事法。澄湛，指的是純清一理。
【English Translation】 English version: Because the city is flat, wide, solemn, and beautiful, Vimalakīrti (Pure Name Layman) manifested illness. After the assembled Bodhisattvas each spoke about the Dharma-door of Non-duality, Mañjuśrī (Manjushri) asked: 'What is the Bodhisattva's entry into the Dharma-door of Non-duality?' Vimalakīrti (Pure Name) remained silent, without saying a word. This is called shutting the mouth. Could it be that a sage like Mañjuśrī (Manjushri) lacks eloquence? It is because words cannot express it. Do you want to understand? To understand that before the kalpa of emptiness was born, no Buddha or Patriarch could ever proclaim it with words.
'The object stands alone, towering; from the beginning, it exists independently. It does not associate with the myriad dharmas.' This verse explains that the unchanging principle manifests alone, upright and dignified, taking away the boundaries of all things.
'Profound truth stills the myriad functions; where the myriad functions cease, a melody resonates impartially.' This verse takes away all the myriad thoughts and considerations.
'The realm is tranquil, emotions are faint, the mind stops, thoughts are subtle.' The realm of wisdom merges into stillness, emotions are forgotten, and thoughts cease. This verse explains that since the observed realm is empty and tranquil, the emotions and thoughts that can be related to it are faint, subtle, and hidden.
'Divergent paths ultimately meander; one source cuts off right and wrong.' The direct root source is what the Buddha seals; I cannot pick leaves and search for branches. This verse explains that following appearances leads to many divergent paths, meandering and long kalpas; departing from appearances leads to a direct path, where right and wrong are extinguished. Extinguishing the extinguishable, taking away the takeable. What interruption is there in the one spiritual light?
'If not a hair of emotion is attached, where is there no radiance?' The skin has completely fallen off, revealing the one true reality. This verse takes away the myriad differences of mind and environment, revealing a pure and true wisdom that illuminates without direction and without manifestation.
'The six matters can conceal the gate of principle.' Within the gate of Buddha-matters, not a single dharma is abandoned. The explanation says: matters are what can conceal, principle is what is concealed. Because the third becomes a matter, the principle is concealed. The Contemplation Sutra says: True principle follows conditions to accomplish all dharma-matters, thus causing matters to appear while principle does not appear. Just as water becomes waves, movement appears while stillness is hidden. The Dharmakāya (Dharma Body) flows through the five paths, called sentient beings. When sentient beings appear, the Dharmakāya (Dharma Body) does not appear. This gate only reveals the meaning of accomplishing matters.
'The vast waves are clear and still at the very place.' Among the verdant peaks, who knows the root of the clouds? Waves refer to the myriad different dharma-matters. Clarity and stillness refer to the pure and unified principle.
。唯顯成事之波。不顯湛然理矣。
物物既緣成緣成翳本明 只為隨他法。喪卻本來真。此頌因隨緣而成事。唯顯成事而隱理也。
但觀波浪起不見水澄清 貪觀白浪。失卻手篙。此頌約境則唯顯俗諦而隱真諦。約人則迷於理而滯於事。
遠境危峰小平湖野艇橫 莫隨境轉落今時。恐失本來光彩去。此頌要見即俗之真。信取境唯心耳。野人云。看。
皎然直下事不動卻須行 欲窮千里目。更上一層樓。此頌雖達俗諦更須明即俗之真。物物目際皎然明白。不應滯事而迷理。全無變動之見。故曰卻須行也。
七真理即事門 隨流雖得妙。入海水波潛。義曰。真理者。是五門不變理也。即事者。是三門隨緣事也。故成此門不變即隨緣義也。則廢己同他泯其理也。即真該妄末雖空而非斷也。觀云。是故此理舉體皆事。方為真理。如水即波無動而非濕。故即水是波也。
口中吃飯鼻里出氣 眼在眉毛下。鼻子大頭垂。明日用平常也。
明明百草頭歷歷復何求 明明開正眼。物物盡圓成。此頌既真理即在事中。更有何物而不具足耶。
求得外邊事絕求道自周 有求皆錯。無意自親。此頌心外求法與道懸遠。心不求心法法心耳。下云。
花開小砌畔云起遠峰頭 竹徑通幽處
【現代漢語翻譯】 現代漢語譯本： 唯獨顯現成就事相的波浪，而不顯現澄澈湛然的本體真理。
萬事萬物既然由因緣和合而成，因緣和合反而遮蔽了本自明亮的真性。只因爲隨順外在的法，喪失了本來的真我。這首偈頌因為隨順因緣而成事相，只顯現成就的事相而隱沒了本體真理。
只看到波浪的生起，卻看不到水的澄清。貪戀觀看白色的浪花，反而失去了手中的船篙。這首偈頌從境界上來說，只顯現世俗諦而隱沒真諦；從人來說，則是迷惑於事相而滯礙於本體真理。
遙遠的境界是危險的山峰，平靜的湖面上橫著小船。不要隨著外境流轉而墮落到現今的境地，恐怕失去本來的光彩。這首偈頌是要見到即世俗的真理，相信一切境界都唯心所現。野人說，看！
明明朗朗、直截了當的事情，不妄動卻必須前行。想要窮盡千里之外的景象，就要更上一層樓。這首偈頌雖然通達了世俗諦，更須明白即世俗的真理。萬事萬物在眼前明明朗朗，不應滯留在事相上而迷惑于本體真理，完全沒有變動的見解，所以說必須前行。
七、真理即事門：隨順流俗雖然可以得到妙用，進入大海波浪便會潛藏。義釋說：真理，是五門中不變的真理；即事，是三門中隨順因緣的事相。所以成就此門不變即隨順因緣的意義。那麼，廢棄自己而同於他人，泯滅了真理。即真理涵蓋虛妄，最終雖然空寂卻不是斷滅。觀釋說：因此，這個真理整個本體都是事相，才成為真理。如同水即是波浪，沒有動盪就沒有濕性，所以說即水是波浪。
口中吃飯，鼻子里出氣。眼睛在眉毛下，鼻子大頭朝下。明日的功用和平常一樣。
明明朗朗的百草頭上，清清楚楚地還要求什麼呢？明明朗朗地開啟正眼，萬事萬物都圓滿成就。這首偈頌既然真理就在事相之中，還有什麼事物不具備呢？
向外尋求事相，越是求道就越是遠離。有所求都是錯誤的，無心無意自然親近。這首偈頌說明心外求法與道相距遙遠，心不求心，法即是心，心即是法。下面說：
花開在矮墻邊，云起在遠山頭。竹林小路通向幽深之處。
【English Translation】 English version: Only the waves that manifest accomplished phenomena are visible, while the clear and serene truth of the essence is not.
Since all things are formed by conditions, these conditions obscure the original brightness. It is only by following external dharmas that one loses one's original true self. This verse speaks of accomplishing phenomena by following conditions, revealing only the accomplished phenomena while concealing the truth of the essence.
One only sees the rising of waves, but not the clarity of the water. Greedily watching the white waves, one loses the oar in hand. This verse, from the perspective of the realm, only reveals the conventional truth while concealing the ultimate truth; from the perspective of people, it means being deluded by phenomena and stuck in the truth of the essence.
The distant realm is a dangerous peak, and a small boat lies across the calm lake. Do not fall into the present situation by following the external environment, lest you lose your original splendor. This verse is about seeing the truth in the conventional, believing that all realms are manifestations of the mind. The rustic says, 'Look!'
Things are clear and straightforward, and one must proceed without reckless action. If you want to see a thousand miles away, go up another level. Although this verse understands the conventional truth, it is necessary to understand the truth in the conventional. All things are clearly visible before one's eyes, and one should not be stuck in phenomena and deluded by the truth of the essence. There is no changing view, so it is said that one must proceed.
Seven, The Gate of Truth as Phenomena: Although one can obtain wonderful uses by following the flow, the waves will be hidden when entering the sea. The commentary says: Truth is the unchanging truth in the five gates; phenomena are the conditions in the three gates. Therefore, this gate achieves the meaning of unchanging as following conditions. Then, abandoning oneself and being the same as others obliterates the truth. That is, truth encompasses falsehood, and although it is ultimately empty, it is not annihilation. The commentary says: Therefore, this truth, the entire essence is phenomena, and only then does it become truth. Just as water is waves, without movement there is no wetness, so it is said that water is waves.
Eating rice in the mouth, breathing out through the nose. The eyes are below the eyebrows, and the big head of the nose hangs down. Tomorrow's function is the same as usual.
On the clearly bright heads of the hundred grasses, what more is there to seek? Clearly opening the true eye, all things are perfectly accomplished. Since this verse says that truth is in phenomena, what is there that is not complete?
Seeking phenomena outside the mind, the more one seeks the Way, the further away one is. All seeking is wrong, and unintentionality is naturally close. This verse explains that seeking the Dharma outside the mind is far from the Way, the mind does not seek the mind, the Dharma is the mind, and the mind is the Dharma. Below it says:
Flowers bloom by the low wall, and clouds rise on the distant mountain peaks. The bamboo path leads to a secluded place.
。禪房花木深。此頌真理即事物物圓成。但能信手拈來。自然縱橫得妙。
好個安身處他人未肯休 含元殿里坐。休更覓長安。此頌好個隨緣放曠即事。明真安身立命之處。奈何不肯承當。故未休也。
八事法即理門 元從恁么來。卻須恁么去。義曰。事法者。是六門成事體也。理者。是四門體空用也。故成此門成事即體空義。顯廢己同他泯其事也。即妄徹真源。雖有而非常也。觀云。故說眾生即如。不待滅也。如波動相舉體即水。無異相也。
差即無差波波皆濕 萬像紛然。參而無雜物物到空處全空物自閑事空方徹理。物體兩閑閑。此頌全空者。真理也。閑者。無用也。物物到此體空而全理。是廢是體用也。
絲毫情不盡如隔萬重山 差之毫釐。失之千里。此頌萬像雖然即真。不可情識會。若帶微細情解而會。豈止萬重山矣。如將螢火燒須彌山。終不能著也。
但了波中濕何煩鏡里顏 但得本莫愁末。此頌波中濕者。事法體空而即理也。鏡里顏者。體空也。既以觀智了物即真理。何更煩勞推問體空之義也。
曠然平坦路不在白雲間 目前無異路。迷者自東西。此頌事法虛曠一際齊平。觸目皆真。何勞遠求于云外哉。
九真理非事門 水底金烏天上日。眼中童子面前人。
【現代漢語翻譯】 現代漢語譯本：禪房花木深。這句偈語的真理在於事物圓滿成就。只要能夠信手拈來，自然就能縱橫自如地領悟其中的妙處。
好一個安身之處，他人卻不肯罷休。即使坐在含元殿里，也不要再尋找長安了。這句偈語說的是隨緣放曠，即事明真，是安身立命的地方。奈何人們不肯承擔，所以才不得安寧。
八事法即理門：本來是從哪裡來的，最終還要回到哪裡去。解釋：事法，指的是六門成就事物的本體。理，指的是四門體性空寂的作用。因此，成就此門成就事物，就是體性空寂的意義。顯現廢棄自己，與他物相同，泯滅其事。就是妄念消失，真源顯現，雖然存在，卻不是永恒不變的。觀經說：所以說眾生即是如來，不需要滅度。就像波浪動盪的相，整個形體就是水，沒有不同的相。
差之毫釐，謬以千里，萬象紛然，參差而不雜亂，萬物到了空寂之處，完全空寂，萬物自然安閑，事情空寂才能徹底明白真理，物體兩方面都空寂安閑。這句偈語說的是全空，就是真理。安閑，就是無用。萬物到了這裡，體性空寂而完全是真理，就是廢棄，就是體用。
稍微有一點情執沒有斷盡，就好像隔著萬重山。差之毫釐，失之千里。這句偈語說的是萬象雖然就是真，但不能用情識去體會。如果帶著微細的情執去理解，又何止隔著萬重山呢？就像用螢火去燒須彌山，終究不能點燃。
只要明白了波浪中的濕性，何必再去照鏡子看自己的容顏？只要得到了根本，就不要擔心末節。這句偈語說的是波浪中的濕性，是事法體性空寂而就是真理。鏡子里的容顏，是體性空寂。既然已經用觀智明白了萬物就是真理，又何必再費力推究體性空寂的意義呢？
空曠平坦的道路，不在白雲之間。眼前沒有不同的道路，迷惑的人自己區分東西。這句偈語說的是事法虛空曠達，一際平等，觸目所及都是真，何必遠求于白雲之外呢？
九真理非事門：水底的金烏，天上的太陽，眼中的童子，面前的人。
【English Translation】 English version: The Zen room is deep with flowers and trees. The truth of this verse lies in the perfect accomplishment of things. If one can pick it up casually, one will naturally understand its wonders freely.
What a good place to settle down, but others are unwilling to stop. Even sitting in Hanyuan Hall (含元殿), don't look for Chang'an (長安) anymore. This verse speaks of being at ease with circumstances, clarifying the truth through events, and finding a place to settle down and establish one's life. But people are unwilling to accept it, so they cannot find peace.
Eight: Event-phenomena are identical to the gate of principle: Where did it originally come from? It must return to where it came from. Explanation: Event-phenomena refer to the substance of things accomplished by the six gates. Principle refers to the function of the emptiness of the four gates. Therefore, accomplishing this gate accomplishes things, which is the meaning of emptiness. Manifesting the abandonment of oneself, being the same as other things, obliterating its affairs. It is the disappearance of delusion and the manifestation of the true source, which exists but is not permanent. The Visualization Sutra says: Therefore, it is said that sentient beings are identical to Thusness (如), without waiting for extinction. Like the fluctuating appearance of waves, the entire form is water, without different appearances.
A slight deviation leads to a great error. The myriad phenomena are diverse, different but not mixed, when all things reach emptiness, they are completely empty, and all things are naturally at ease, only when things are empty can the principle be thoroughly understood, both the object and the body are empty and at ease. This verse speaks of complete emptiness, which is the truth. Ease is useless. When all things reach this point, their nature is empty and completely principle, which is abandonment, which is function.
If a trace of emotion is not exhausted, it is like being separated by ten thousand mountains. A slight deviation leads to a great error. This verse says that although the myriad phenomena are identical to the truth, they cannot be understood with emotional knowledge. If one tries to understand with subtle emotional attachments, it is more than being separated by ten thousand mountains. It is like using a firefly to burn Mount Sumeru (須彌山), which will never catch fire.
If you understand the wetness in the wave, why bother looking at your face in the mirror? If you get the root, don't worry about the branches. This verse says that the wetness in the wave is the emptiness of event-phenomena, which is identical to the principle. The face in the mirror is emptiness. Since one has already understood that all things are identical to the truth with wisdom, why bother to investigate the meaning of emptiness?
The vast and flat road is not in the white clouds. There is no different road in front of you, those who are confused distinguish east and west themselves. This verse says that event-phenomena are empty and vast, and all are equal, everything you see is true, why bother seeking far away beyond the clouds?
Nine: True principle is not the gate of event-phenomena: The golden crow (金烏) at the bottom of the water, the sun in the sky, the child in the eye, the person in front of you.
義曰。于非異處辨非一也。隨緣非有之法身。恒不異事而全理。顯示自他俱存理事雙全矣。觀云。所依非能依。故如即波之水非波。以動濕異故。此門隨緣即不變義也。
物物全真一道清凈 純一無雜。非幹事也。
露柱木頭做時人未敢當 只因分明極。翻令所得遲。此頌露柱者。檐下柱也。隨緣義。木頭者。不變義也。雖隨緣而成露柱。恒非事也。此理難明。未敢承當。故約人嘆深也。或可多是無味之談塞斷人口。真理既非其事。誰敢道著。不敢承當也。
寂然非有地闃爾杳無方 祖父田園無寸土。東西南北絕邊方。此頌不變自體一塵不立寂靜純真。那有方所者哉。
事絕神何慮理全境不彰 心境俱亡。復是何物。此頌雙遮心境。顯真理而非事。
釣魚船上客元是謝三郎 出身猶可易。脫體道應難。此頌由事絕情亡唯一全理。于非異處辨非一也。要須玄會。不可事蹟而求。故出此有句中無句。妙在體前之義也。謝三郎者。福州玄沙備禪師。少而敏黠。家以捕魚為業。常隨其父泛小舟于江濱。一日因見月影有省。乃遺舟罷釣。出家入道矣。師法嗣雪峰存禪師。為法門之昆季耳。師一日示眾云。我與釋迦同參。時有僧便問。承聞和尚有言曰。我與釋迦同參。未審參見何人。師云。釣魚船
【現代漢語翻譯】 現代漢語譯本： 義寂法師說：在非差異之處辨別非一性。隨順因緣而顯現的非有法身（Dharmakaya，佛的法身），恒常不離事物而完全體現真理，顯示了自性與他性俱存，事相與理體雙全的境界。觀法師說：所依之理不是能依之事，所以如同波浪即是水，但又不是波浪，因為動和濕是不同的。這說明了隨緣即是不變的道理。
萬物完全體現真理，一道清凈，純粹而無雜染，不是指具體的事物。
當露柱（luzhu，寺廟或房屋的柱子）和木頭被製作出來時，人們不敢輕易承擔其中的含義，只因爲太過分明，反而使得理解變得遲緩。這是讚頌露柱的。露柱，就是屋檐下的柱子，代表隨緣的意義；木頭，代表不變的意義。雖然隨順因緣而成為露柱，但其本質恒常不是具體的事物。這個道理難以明白，所以人們不敢輕易承擔，因此藉由人的角度來感嘆其深奧。或許是因為太多無味的言論堵塞了人們的理解，真理既然不是具體的事物，誰又敢輕易說出？所以人們不敢輕易承擔。
寂靜之處並非存在，空曠之處也無方向。祖先的田園沒有一寸土地，東西南北也沒有邊際。這是讚頌不變的自體，一塵不染，寂靜純真，哪裡會有方位呢？
事相斷絕，神識又何必憂慮？理體完全，境界也不顯現。心境都消亡了，又會是什麼呢？這是讚頌雙重遮蔽心境，顯現真理而不是具體的事物。
釣魚船上的客人原來是謝三郎（Xie Sanlang，禪師的名字）。擺脫出身或許容易，但脫離形體來闡述真理卻很難。這是讚頌從斷絕事相、消除情感而達到唯一完全的理體，在非差異之處辨別非一性。需要玄妙的領會，不能從具體的事蹟中尋求，所以說出了這句有含義但又沒有明確含義的話，妙就妙在體悟真理之前的狀態。謝三郎，是福州玄沙備禪師（Xuan Sha Bei，禪師的名字），年少時聰明敏捷，家裡以捕魚為業，常常跟隨父親在江邊的小船上。有一天，因為看到月影而有所領悟，於是放棄了捕魚，出家入道。師父是雪峰存禪師（Xuefeng Cun，禪師的名字），是法門中的兄弟。禪師有一天對大眾說：『我和釋迦（Shijia，釋迦摩尼佛）一同參禪。』當時有僧人就問：『聽說和尚您說，我和釋迦一同參禪，不知道您參的是誰？』禪師說：『釣魚船。』
【English Translation】 English version: Master Yi said: 'Discriminating non-oneness in non-difference. The Dharmakaya (Dharmakaya, the body of the Buddha's teachings) that arises according to conditions constantly embodies the principle without differing from phenomena, revealing the co-existence of self and other, and the completeness of both phenomena and principle.' Master Guan said: 'What is relied upon is not what can rely, therefore, like water that is wave but not wave, because movement and wetness are different. This gate follows conditions, which is the meaning of immutability.'
'All things fully embody the truth, the one path is pure and without mixture, not referring to specific things.'
'When the pillar (luzhu, a pillar in a temple or house) and wood are made, people dare not easily undertake the meaning, only because it is too clear, but makes understanding slow. This is praising the pillar. The pillar is the pillar under the eaves, representing the meaning of following conditions; wood represents the meaning of immutability. Although it becomes a pillar according to conditions, its essence is constantly not a specific thing. This principle is difficult to understand, so people dare not easily undertake it, therefore, it is used from the perspective of people to sigh its profundity. Perhaps it is because too many tasteless remarks block people's understanding, since the truth is not a specific thing, who dares to easily say it? So people dare not easily undertake it.'
'In the silent place, there is no existence, and in the empty place, there is no direction. The ancestral fields have not an inch of land, and the east, west, north, and south have no boundaries. This is praising the immutable self, without a speck of dust, silent and pure, where would there be a direction?'
'When phenomena are cut off, why should the spirit worry? When the principle is complete, the realm does not appear. When both mind and realm disappear, what will it be? This is praising the double obscuration of mind and realm, revealing the truth rather than specific things.'
'The guest on the fishing boat is originally Xie Sanlang (Xie Sanlang, the name of a Chan master). Getting rid of one's background may be easy, but explaining the truth by detaching from the body is difficult. This is praising the attainment of the only complete principle from cutting off phenomena and eliminating emotions, discriminating non-oneness in non-difference. It requires profound understanding and cannot be sought from specific events, so it speaks this sentence with meaning but without a clear meaning, the wonder lies in the state before realizing the truth. Xie Sanlang was Chan Master Xuan Sha Bei (Xuan Sha Bei, the name of a Chan master) of Fuzhou, who was clever and quick-witted when he was young. His family made a living by fishing, and he often followed his father on a small boat by the river. One day, he had an epiphany because he saw the reflection of the moon, so he gave up fishing and became a monk. His master was Chan Master Xuefeng Cun (Xuefeng Cun, the name of a Chan master), who was a brother in the Dharma. One day, the Chan master said to the public: 'I practice Chan with Shakya (Shijia, Shakyamuni Buddha).' At that time, a monk asked: 'I heard that the master said, I practice Chan with Shakya, I don't know who you are practicing with?' The Chan master said: 'Fishing boat.'
上謝三郎。此是出情見離窩窟。傍通密旨妙會玄宗底句矣。後人亦呼師為謝三郎。
十事法非理門 月篩松影高低樹。日照池心上下天。義曰。舉體全理。即事相宛然。此則寂滅非有之眾生。恒不異理而全事。明非孤單。故曰全矣。如全水之波非水。以動義非濕故。此上十義約理望事。則有成(三也)有壞(五也)有即(七也)有離(九也)事望于理。有顯(四也)有隱(六也)有一(八也)有異(十也)逆(五六九十)順(三四七八)自在無障無礙同一緣起矣。此上四門存泯無礙也。七八于解常自一。由此二門相即故。得解心現前。觀之以成雙遮中道矣。九十于諦常自二。由此二門性相異故。即真俗雙存。以成雙照中道矣。此門體空。即成事義。
全真物物萬行沸騰 大用全彰。非其理也。
理全事亦全何處不方圓 人人皆具足。物物盡圓成。此頌理事俱全真俗雙照。以明中道處處方圓。下云。
縱目極天際榰頤小檻邊蔽空云叆叆匝地草芊芊 籬頭落底千千藥。不是神農人不知。此頌物物全真信手拈來。縱橫得妙茍不仙陀。如何領會。下云。
更欲論玄妙金剛拏起拳 赤心片片。重重相為。此頌上四句中不明玄旨。又問。夷門意趣如何。師云。金剛拏起拳。是同坑無異土。若又不領
【現代漢語翻譯】 現代漢語譯本： 上謝三郎（人名）。這是從情見中脫離，離開窠臼，旁通秘密旨意，巧妙領會玄妙宗義的語句啊。後人也稱老師為謝三郎。
十事法非理門：月光透過鬆樹，在地上篩下高低不平的影子；陽光照耀池塘中心，倒映出上下顛倒的天空。其含義是：全體都體現了理，事相也宛然存在。這就是說，寂滅並非空無的眾生，始終不離於理而又完全具備事相，明白並非孤立存在，所以說是『全』。比如完全是水的波浪，卻又不是水，因為它的動性並非水的濕性。以上十種含義，從理的角度來看事，就有成（三也）、有壞（五也）、有即（七也）、有離（九也）；從事的角度來看理，就有顯（四也）、有隱（六也）、有一（八也）、有異（十也）。逆（五六九十）、順（三四七八），自在無礙，同一緣起。以上四門，存與泯滅都無礙。七和八在理解上常常是一體的，因為這兩門相互即是，所以能得到解脫的心顯現於眼前，觀察它們就能成就雙遮中道。九和十在真諦上常常是二體的，因為這兩門在體性和現象上是不同的，所以能使真諦和俗諦同時存在，從而成就雙照中道。此門以空為體，就能成就事義。
全真物物萬行沸騰：大用完全彰顯，不是它的理。
理全事亦全何處不方圓：人人皆具足，物物盡圓成。這首偈頌說明理事俱全，真俗雙照，從而闡明中道無處不在，處處方圓。下面說：
縱目極天際榰頤小檻邊蔽空云叆叆匝地草芊芊：籬頭落底千千藥，不是神農人不知。這首偈頌說明物物全真，信手拈來，縱橫得妙，如果不是仙人般的人物，怎麼能夠領會？下面說：
更欲論玄妙金剛拏起拳：赤心片片，重重相為。這首偈頌說明上面四句中沒有闡明玄妙的旨意。又問：夷門的意趣如何？老師說：金剛舉起拳頭，是同坑的泥土，沒有什麼不同。如果還不領會……
【English Translation】 English version: Shang Xie Sanlang (a person's name). This is a phrase that breaks away from emotional views, leaves the nest, broadly understands the secret meaning, and skillfully comprehends the profound doctrine. Later generations also called the teacher Xie Sanlang.
Ten Dharmas of Non-Reason: The moonlight filters through the pine trees, casting shadows of varying heights on the ground; the sunlight shines on the center of the pond, reflecting the upside-down sky. The meaning is: the entire body embodies the principle, and the phenomena are also clearly present. That is to say, the Nirvana, which is not empty, always remains inseparable from the principle and fully possesses the phenomena, understanding that it is not isolated, so it is called 'whole'. For example, a wave that is entirely water is not water, because its dynamic nature is not the wetness of water. The above ten meanings, from the perspective of principle looking at phenomena, there is completion (3rd), destruction (5th), identity (7th), and separation (9th); from the perspective of phenomena looking at principle, there is manifestation (4th), concealment (6th), oneness (8th), and difference (10th). Reversal (5, 6, 9, 10), compliance (3, 4, 7, 8), free and unobstructed, the same dependent origination. The above four gates, existence and annihilation are unobstructed. Seven and eight are often one in understanding, because these two gates are mutually identical, so the mind of liberation can appear before one's eyes, and observing them can achieve the double negation of the Middle Way. Nine and ten are often two in ultimate truth, because these two gates are different in nature and phenomena, so that ultimate truth and conventional truth can coexist, thereby achieving the double illumination of the Middle Way. This gate takes emptiness as its essence, which can accomplish the meaning of phenomena.
The true nature of all things and myriad practices are seething: The great function is fully manifested, but it is not its principle.
Principle is complete, and phenomena are also complete, where is there no perfection: Everyone is fully endowed, and everything is perfectly accomplished. This verse explains that principle and phenomena are both complete, and truth and convention illuminate each other, thereby clarifying that the Middle Way is everywhere and perfect everywhere. Below it says:
Gazing at the horizon, leaning on the small railing, clouds cover the sky, and grass covers the ground: Thousands of medicines fall from the fence, but those who are not Shennong (legendary figure in Chinese mythology) do not know them. This verse explains that everything is completely true, readily available, and wonderfully free. If one is not like an immortal, how can one comprehend it? Below it says:
If you want to discuss the profound, Vajra (diamond) raises his fist: Sincere hearts, layer upon layer, mutually supporting each other. This verse explains that the above four lines do not clarify the profound meaning. Again, someone asked: What is the meaning of Yimen? The teacher said: Vajra raises his fist, it is the same soil from the same pit, there is no difference. If you still do not understand...
。假使普慧云興二百問。普賢瓶瀉二千答。不遇知音也。是徒勞話會。然則忽遇箇中人。如何別通一線。要會么。不解金剛拏起拳。領取泥牛耕水月。
周遍含容觀第三 幢網珠光無向背。自他光影一時周。義曰。一一事法如理融通。包遍自在。約差別事法論其體用而顯玄也。豎無不窮曰周。橫無不極曰遍。外無不包曰含。內無不攝曰容。觀者混融無障礙智也。第三者前已標矣。要知次第無階級。前三三是后三三。此門行無盡之行。運混融之智。超定一定多之情。離先後同時之見。證事事無礙法界出生觀智。號晉融無障礙智矣。此門法義迥異諸詮。是毗盧性海之圓宗。實一乘別教之玄旨。事如理融遍攝無礙。交參自在各辨十門。一為法義體用之本也。二是周遍義也。三是含容義也。此三備矣。四釋二也。五釋三也。六七皆收四五也。八九融攝六七也。十收八九也。
一理如事門 心隨萬境轉。轉處實能幽。義曰。此因前九十二門全理全事。到此遂令一味純真全同差別法也。此是總句。為法義體用生髮之本。
一切唯心兵隨印轉 魚母憶而魚子長。蜂王起而蜂眾隨。
並安千種器千月落其中 千江有水千江月。萬里孤舟萬里身。此頌所如千差事法。
一道澄江凈唯餘一月通 一念心清凈
【現代漢語翻譯】 現代漢語譯本：假設普慧（指普遍的智慧）如雲般興起，提出二百個問題，普賢（指普賢菩薩）如瓶子傾瀉般回答二千個答案，如果不遇到知音，也只是徒勞的談論。那麼，如果忽然遇到一個懂得其中奧妙的人，如何才能特別地溝通一線呢？想要明白嗎？不理解金剛（指金剛的堅固性）就拿起拳頭，就像用泥牛在水中耕田，撈取水中的月亮一樣徒勞無功。
周遍含容觀第三：幢網珠光沒有方向和背面，自身和他人的光影一時周遍。含義是：每一件事法都如理融通，包容周遍而自在。從差別的事法來論述它的體用，從而彰顯其玄妙。豎窮盡一切叫做『周』，橫遍及一切叫做『遍』，外面沒有不包容的叫做『含』，內部沒有不攝取的叫做『容』。『觀』是指混融無障礙的智慧。『第三』是指前面已經標明了。要知道次第是沒有階級的，前三個和后三個是相同的。此門是行無盡之行，運用混融的智慧，超越固定單一的情執，脫離先後同時的見解，證得事事無礙的法界，出生觀智，稱為晉融無障礙智。此門的法義與各種註釋迥然不同，是毗盧（指毗盧遮那佛）性海的圓滿宗義，實在是一乘別教的玄妙宗旨。事如理融，周遍攝取而無礙，交相參與而自在，各自辨別十門，一是法義體用的根本。二是周遍的含義。三是含容的含義。這三者具備了。四是解釋二。五是解釋三。六和七都收攝四和五。八和九融攝六和七。十收攝八和九。
一理如事門：心隨萬境轉，轉處實能幽。含義是：這是因為前面的九十二門是全理全事，到這裡就使得一味純真，完全等同於差別法。這是總的綱領，是法義體用生髮的根本。
一切唯心，兵隨印轉。魚母思念，魚子就生長。蜂王起飛，蜂群就跟隨。
並排安放千種器皿，千個月亮都落入其中。千條江河有水，千個月亮就顯現。獨自一人乘著孤舟，漂泊在萬里的江面上。
一道澄澈的江水清凈，只剩下一輪明月通透。一念心清凈。
【English Translation】 English version: Suppose Prajna-wisdom (universal wisdom) arises like clouds, posing two hundred questions, and Samantabhadra (Universal Worthy Bodhisattva) answers two thousand like pouring from a bottle, it would still be futile talk without encountering a kindred spirit. Then, if one suddenly meets someone who understands the subtleties, how can one especially communicate a connecting thread? Do you want to understand? Without understanding the Vajra (diamond-like firmness), one raises a fist, like using a mud ox to plow the water, trying to grasp the moon in the water, all in vain.
The Third Contemplation of Universal Inclusion and Accommodation: The jeweled light of banners and nets has no front or back; the light and shadows of self and others are universally pervasive at once. The meaning is: each and every dharma (thing, phenomenon) is rationally interpenetrating, encompassing and freely self-existent. Discussing its essence and function from the perspective of differentiated dharmas reveals its profound mystery. 『Universal』 means exhausting everything vertically. 『Pervasive』 means extending to everything horizontally. 『Inclusion』 means there is nothing outside that is not encompassed. 『Accommodation』 means there is nothing inside that is not gathered. 『Contemplation』 refers to the wisdom of unobstructed intermingling. 『Third』 refers to what has already been indicated earlier. One should know that the sequence has no hierarchy; the first three and the last three are the same. This gate is the practice of endless practice, employing the wisdom of intermingling, transcending the attachment to fixed singularity, and departing from the views of before and after, simultaneous existence, realizing the unobstructed dharma realm of all phenomena, giving rise to contemplative wisdom, and is called Jinrong's Unobstructed Wisdom. The meaning of this gate is vastly different from various commentaries; it is the perfect teaching of the Virocana (the sun Buddha) nature-sea, truly the profound essence of the unique vehicle's special teaching. Phenomena are rationally interpenetrating, universally encompassing without obstruction, interacting freely, each distinguishing ten gates. One is the root of the essence and function of the dharma. Two is the meaning of universality. Three is the meaning of inclusion. These three are complete. Four explains two. Five explains three. Six and seven both encompass four and five. Eight and nine interpenetrate six and seven. Ten encompasses eight and nine.
The Gate of Principle as Phenomena: The mind follows the myriad realms, and in the turning, it can truly be profound. The meaning is: This is because the previous ninety-two gates are entirely principle and entirely phenomena, and here it causes a single flavor of pure truth, completely identical to differentiated dharmas. This is the general outline, the root from which the essence and function of the dharma arise.
Everything is only mind; the army moves as the seal directs. The fish mother remembers, and the fish offspring grow. The bee queen takes flight, and the bee swarm follows.
Arranging a thousand vessels side by side, a thousand moons fall into them. A thousand rivers have water, and a thousand moons appear. Alone on a solitary boat, one's body drifts across ten thousand miles.
A clear river is pure, with only one moon shining through. A single thought is pure.
。一佛出世間。此頌所如一法。
同爲異復異 放去彌綸沙界。森羅萬象齊彰。此頌分同作異異乃全別。顯上四句法合一多之法。全同爲全異也。
異作同還同 收來軌跡全無。誰是能同之者。此頌攝異為同。同無同相。強稱為同也。同者玄寂體也。異者靈鑒用也。肇論云。是以般若之與真諦。言用即同而異。言寂即異而同。同故無心於彼此。異故不失於照功。
誰得圓通妙終南個老翁 箭穿江月影。須是射鵰人。此頌理雖如事而異明異而全同。是雙照而雙遮。故號圓通。夷門推此玄道。唯我帝心禪師無得而得之者也。
二事如理門 法依圓成。還同圓遍。義曰。謂諸事法與理非異。故能隨理而圓遍也。與前門為相如一對矣。此門周遍義。三門是含容義。與後門為周遍含容一對。結歸觀題也。
君既無涯我亦隨爾 恩來義往。今古如然。
理遍一多法一多同理然 水起千波異。千波一濕同。此頌相如二門一多法義。
意無往來相誰后復誰先 不動而變。二際俱亡。此頌一多之法同時相如。各不離本位互相如遍終無往來先後之相。則知十方三世湛然常住矣。
舉措皆儒首縱橫盡普賢 頭頭妙行。物物無虧。此頌儒首者。是般若會上儒首菩薩。達俗即真不遺細行也。普
【現代漢語翻譯】 現代漢語譯本：一佛出現在世間，這句頌詞所說的是唯一之法。
『同爲異復異』，放開去瀰漫整個沙界，森羅萬象一起彰顯。這句頌詞區分了同與異，異就是完全不同。顯明瞭上面四句經文所說的法，統一於一多之法。完全相同就是完全不同。
『異作同還同』，收回來軌跡全無，誰是能夠使之相同的呢？這句頌詞將異攝歸於同，同沒有同的相狀，勉強稱之為同。同，是玄妙寂靜的本體；異，是靈明鑑照的作用。《肇論》說：『因此，般若與真諦，從作用上說，是相同而又相異；從寂靜上說，是相異而又相同。相同，所以心中沒有彼此的分別；相異，所以不失去鑑照的功用。』
『誰得圓通妙，終南個老翁』，箭穿江中月亮的影子，必須是射鵰的人。這句頌詞說明理雖然與事相似而不同，不同而又完全相同，是雙重照見而又雙重遮蔽，所以稱為圓通。夷門推崇這種玄妙的道理，只有我帝心禪師能夠無所得而得之。
『二事如理門』，法依靠圓滿成就，還同於圓滿周遍。解釋說：所說的諸事法與理不是不同的，所以能夠隨理而圓滿周遍。與前面的門成為相似的一對。這個門是周遍的意義，三個門是含容的意義，與後面的門成為周遍含容的一對，總結歸於觀想的主題。
『君既無涯，我亦隨爾』，恩情來往，自古以來都是這樣。
『理遍一多法，一多同理然』，水涌起千層波浪，千層波浪的濕性是相同的。這句頌詞說明了相如二門的一多法義。
『意無往來相，誰后復誰先』，不動的而變化，兩端都消失了。這句頌詞說明了一多之法同時相如，各自不離開本位，互相周遍，最終沒有往來先後的相狀，那麼就知道十方三世湛然常住了。
『舉措皆儒首，縱橫盡普賢』，處處都是妙行，物物都沒有虧缺。這句頌詞說明儒首，是般若會上的儒首菩薩，通達世俗就是真理，不遺漏細微的行為。普賢
【English Translation】 English version: A Buddha appears in the world. This verse speaks of the one Dharma (法, Dharma).
'Same as different and again different,' released to pervade the entire realm of sand, all phenomena manifest together. This verse distinguishes between same and different; different is completely different. It clarifies that the Dharma spoken of in the previous four lines is unified in the Dharma of one and many. Completely the same is completely different.
'Different made same returns to same,' gathered back, all traces disappear. Who is able to make them the same? This verse gathers the different into the same. The same has no appearance of sameness; it is勉強(miǎnqiǎng, forced) called the same. The same is the profound and still essence; the different is the function of spiritual illumination. The Zhao Lun (肇論) says: 'Therefore, Prajna (般若, wisdom) and Satya (真諦, truth), in terms of function, are the same and yet different; in terms of stillness, they are different and yet the same. Because they are the same, there is no distinction of self and other in the mind; because they are different, the function of illumination is not lost.'
'Who attains the wonderful Yuan Tong (圓通, perfect penetration)? An old man of Zhongnan (終南).' An arrow pierces the moon's reflection in the river; it must be a person who shoots eagles. This verse explains that although principle is similar to phenomena, it is different; although different, it is completely the same. It is a double illumination and a double covering, therefore it is called Yuan Tong (圓通, perfect penetration). Yi Men (夷門) extols this profound principle; only my Dixin Chan Master (帝心禪師) is able to attain it without attaining.
'Two matters are like the Li Men (理門, gate of principle),' the Dharma relies on perfect accomplishment, returning to the same as perfect pervasion. The explanation says: The various phenomena of Dharma are not different from principle, therefore they are able to pervade perfectly according to principle. It forms a similar pair with the previous gate. This gate is the meaning of pervasion; the three gates are the meaning of containment, forming a pair of pervasion and containment with the following gate, summarizing and returning to the theme of contemplation.
'Since you are boundless, I will follow you,' kindness comes and righteousness goes, as it has always been.
'Principle pervades the one and many Dharmas, the one and many are the same in principle,' water rises in a thousand waves; the wetness of the thousand waves is the same. This verse explains the meaning of the one and many Dharmas of the two gates of similarity.
'The mind has no coming and going appearance; who is after and who is before?' Unmoving yet changing, both ends disappear. This verse explains that the Dharmas of one and many are simultaneously similar, each not leaving its original position, mutually pervading, ultimately without the appearance of coming and going, before and after. Then we know that the ten directions and three times are still and constantly abiding.
'Actions are all Confucian leaders, horizontal and vertical, all Samantabhadra (普賢, Universal Worthy),' every action is wonderful, every thing is without deficiency. This verse explains that the Confucian leader is the Ru Shou Bodhisattva (儒首菩薩) in the Prajna assembly, understanding that the mundane is truth, not omitting subtle actions. Samantabhadra (普賢)
賢者。曲濟無遺曰普。鄰極亞聖曰賢。此二菩薩。運同體之悲智。化異見之眾生。真即俗而事相存。俗雖存而不異真。
日中迷路者掘地覓青天 將南作北情猶恕。掘地尋天更可悲。此頌著相凡夫不達相即無相。廣設相而相外求真何異迷人將南作北迷情難遣。又如掘地尋天何日相應。遠之遠矣。故佛言。迷中倍人誠可憐愍耳。
三事合理事門 網珠千影相。盡在一珠中。義曰。前所遍之一事到此便為能含。由上一事體空能含中。餘一切事皆體空不離法界。是故俱在一塵中現不壞相而廣容也。然上三門法義備矣。下之七門自此而生也。
一毛稱性攝法無遺 雖分理事異。一法普包容。法者理事法也。遺者失也。一毛正報與法性相具非一非異。故能攝而無失也。
塵中無數剎剎有佛難思 十方依正一塵中。無限遮那轉法輪。此頌依中現依正也然依正二報一一如理在一事中分明顯現。非因依人情識所解也。
眼耳絕聞見身心何覺知 栴檀林里坐。鼻孔不知香。此頌上二句依正融通。是大菩薩遮那智境。聲聞尚杜視聽於嘉會。況凡夫迷妄身心。何能覺知矣。佛果云。現定見聞覺知是法。此法離見聞覺知。若著見聞覺知。即是見聞覺知。大凡達法之士。超出見聞覺知不住見聞覺知。卻來受用見聞
【現代漢語翻譯】 現代漢語譯本：賢者，普遍救濟而沒有遺漏叫做『普』（普：普遍）。鄰近於極位聖人的叫做『賢』（賢：賢人）。這兩位菩薩，運用相同的同體大悲和大智，教化見解不同的眾生。真諦即是俗諦而事相存在，俗諦雖然存在但不異於真諦。
在中午迷路的人，試圖通過挖地來尋找青天，把南方當作北方，這種情況還情有可原。但試圖通過挖地來尋找青天，就太可悲了。這首偈頌是說執著于相的凡夫不明白相即是無相的道理。廣泛地設立各種相，卻在相之外尋求真理，這和迷路的人把南方當作北方有什麼區別呢？這種迷惑之情難以消除。又好像挖地尋天一樣，什麼時候才能相應呢？相差太遠了。所以佛說，在迷惑中更加迷惑的人，實在令人憐憫。
三事合理事門，就像因陀羅網上的寶珠，千百個影像相互輝映，全部都包含在一顆寶珠之中。意思是說，前面所說的普遍的一事，到這裡就變成了能包含一切。由於上面的一事本體是空性的，所以能包含之中，其餘一切事物的本體也都是空性的，不離法界。因此，全部都在一微塵中顯現，不破壞其相而能廣闊地容納。這樣，上面所說的三個法門，其法義就完備了。下面的七個法門，都是由此而產生的。
一毛能稱量自性，攝取一切法而沒有遺漏。雖然分開了理和事，但一個法普遍地包容一切。『法』指的是理法和事法。『遺』指的是遺失。一毛的正報與法性完全具備，非一非異，所以能夠攝取一切法而沒有遺漏。
在一微塵中，有無數的佛剎，每個佛剎中都有佛，難以思議。十方世界的依報和正報，都在一微塵之中顯現，無限的毗盧遮那佛在轉法輪。這首偈頌說的是在依報中顯現依報和正報。然而，依報和正報這兩種果報，一一都如實地在一個事物中分明地顯現，不是因為依賴人們的情感和意識所能理解的。
眼睛和耳朵斷絕了聽聞和見，身體和心又如何能覺知呢？就像坐在栴檀林里，鼻子卻不知道香味一樣。這首偈頌的前兩句說的是依報和正報融通無礙，這是大菩薩毗盧遮那佛的智慧境界。聲聞乘的人尚且要在盛大的集會上杜絕視聽，更何況是迷惑顛倒的凡夫，又怎麼能夠覺知呢？佛果說，顯現出一定的見聞覺知就是法，這個法又離開了見聞覺知。如果執著于見聞覺知，那就是見聞覺知本身。大凡通達佛法的人，都能夠超出見聞覺知，不執著于見聞覺知，卻能夠來受用見聞覺知。
【English Translation】 English version: A sage. Universally aiding without omission is called 'Pu' (普: Universal). Being close to the ultimate sage is called 'Xian' (賢: Virtuous). These two Bodhisattvas employ the same compassion and wisdom of oneness to transform sentient beings with different views. Truth is identical to convention, and phenomena exist. Although convention exists, it is not different from truth.
A person lost at noon tries to dig into the ground to find the blue sky, mistaking south for north is still somewhat excusable. But trying to find the sky by digging into the ground is truly lamentable. This verse speaks of ordinary people attached to forms who do not understand the principle that form is emptiness. Extensively establishing various forms, yet seeking truth outside of form, what difference is there from a lost person mistaking south for north? This delusion is difficult to dispel. It is like digging into the ground to find the sky; when will it ever correspond? It is far, far away. Therefore, the Buddha said, 'Those who are doubly lost in delusion are truly pitiable.'
The three matters harmonize with the principle and phenomena, like the pearls in Indra's net, where thousands of reflections mutually illuminate, all contained within one pearl. The meaning is that the one matter previously pervading becomes the container here. Because the one matter above is empty in nature, it can contain everything else. All other matters are also empty in nature, not separate from the Dharmadhatu. Therefore, all appear within a single dust mote, without destroying their form, yet broadly accommodating. Thus, the meaning of the three Dharma gates above is complete. The seven gates below arise from this.
A single hair can weigh the nature, encompassing all dharmas without omission. Although principle and phenomena are distinguished, one dharma universally encompasses all. 'Dharma' refers to the dharma of principle and phenomena. 'Omission' refers to loss. The direct reward of a single hair is fully endowed with Dharma-nature, neither one nor different. Therefore, it can encompass without loss.
Within a dust mote, there are countless Buddha-lands, each with Buddhas, inconceivable. The dependent and proper rewards of the ten directions appear within a single dust mote. Limitless Vairocana turns the Dharma wheel. This verse speaks of the dependent reward manifesting within the dependent reward and the proper reward. However, each of these two rewards manifests distinctly within a single thing, not understandable through human emotions and consciousness.
With eyes and ears cut off from seeing and hearing, how can the body and mind be aware? Sitting in a sandalwood forest, the nose does not know the fragrance. The first two lines of this verse speak of the unobstructed interpenetration of dependent and proper rewards, which is the wisdom realm of the great Bodhisattva Vairocana. Even those of the Sravaka vehicle still block their sight and hearing at great gatherings, how much more so ordinary people who are deluded and confused, how can they be aware? The Buddha-fruit says, 'Manifesting fixed seeing, hearing, awareness, and knowing is Dharma. This Dharma is apart from seeing, hearing, awareness, and knowing. If one is attached to seeing, hearing, awareness, and knowing, that is seeing, hearing, awareness, and knowing.' Generally, those who understand the Dharma transcend seeing, hearing, awareness, and knowing, not dwelling in seeing, hearing, awareness, and knowing, yet still enjoying seeing and hearing.
覺知。然則且道受用底一句。作么生道。
閑堂行道夜靜室坐禪時 經行坐臥中。受用法王法。此頌達法之士。四威儀中閑堂靜室之內。或行道坐禪之時。受用融通包容理事之法樂也。
日用自家底何煩尋路跂 閑堂行道全由我。靜室安禪更在誰。此頌一身之事變融理事在自己。日用之中何必煩勞別尋玄道哉。
四通局無礙門 法界華嚴大道場。纖毫不動一齊彰。義曰。通者事法體空也。局者不壞成事相也。一一事法互不相妨。故曰無礙。由前二門與理非異。故唯通也。今加非一義顯成事體。故兼局也。故經云。隨緣赴感靡不周。是通義也。而恒處此菩提座。是局義也。不動一位而遍在一切位中也。釋第二門周遍義也。
無在不在十方目前 遍住一致。遠近齊彰。無在者。體空而遍十方遠也。不在者。無所不在也。不壞相而住在目前近也。李長者云。無邊剎境。自他不隔于毫端。十世古今。始終不離於當念矣。又維摩經云。天女問舍利弗言。女身色相今何所在。舍利弗言。無在無不在。天女曰。一切亦復如是。夫無在無不在者。佛所說也。
不動步而遍縱橫孰是渠 一月在天。影分眾水。此頌上句局不礙通。下句通不礙局也。故十方自在。無非達士之妙用也。
塵塵非一異剎剎
【現代漢語翻譯】 現代漢語譯本： 覺知。那麼請問受用究竟是什麼？該如何表達？
『閑堂行道夜靜室坐禪時，經行坐臥中，受用法王法。』這首偈頌是說通達佛法的人，在日常的行住坐臥中，在空閑的禪堂或安靜的房間里，無論是經行還是坐禪的時候，都能受用融會貫通、包容事理的佛法之樂。
『日用自家底何煩尋路跂，閑堂行道全由我，靜室安禪更在誰。』這首偈頌說明一切事物的變化和事理的融合都在自己心中。日常生活中，何必費心勞神去尋找玄妙的道理呢？
『四通局無礙門，法界華嚴大道場，纖毫不動一齊彰。』 含義是：『通』指的是事物的本體是空性的。『局』指的是事物不會壞滅，保持其各自的形態。每一件事物之間互不妨礙，所以說是『無礙』。因為前兩個『門』與理體沒有差別，所以只是『通』。現在加上『非一』的含義，就顯現了事物的本體，所以兼有『局』的含義。所以經書上說：『隨緣應感，無處不到』，這是『通』的含義。『而恒處此菩提座』，這是『局』的含義。不移動一個位置，卻遍在於一切位置之中。』這是解釋第二個『門』周遍的含義。
『無在不在十方目前，遍住一致，遠近齊彰。』 『無在』，指的是本體是空性的，遍在於十方，是『遠』。『不在』，指的是無所不在。不壞滅其各自的形態，而住在眼前，是『近』。李長者說：『無邊的剎土境界，自己與他人之間沒有毫髮的間隔。十世的古今，始終不離開當下的念頭。』 又《維摩詰經》中說：天女問舍利弗：『女人的色身現在在哪裡？』 舍利弗說：『無在也無不在。』 天女說：『一切事物也是這樣。』 所謂『無在無不在』，是佛所說的道理。
『不動步而遍縱橫孰是渠，一月在天，影分眾水。』 這首偈頌的上句是說『局』不妨礙『通』，下句是說『通』不妨礙『局』。所以在十方世界自在，無不是通達之士的妙用。
『塵塵非一異剎剎』
【English Translation】 English version: Awareness. Then, let me ask, what exactly is 'enjoyment'? How should it be expressed?
'Walking in the quiet hall, meditating in the silent room at night, walking, standing, sitting, and lying down, one enjoys the Dharma of the Dharma King.' This verse speaks of those who have attained the Dharma, who, in their daily activities, in quiet halls or silent rooms, whether walking or meditating, can enjoy the bliss of the Dharma that is all-encompassing and embraces both phenomena and principle (li-shi).
'In daily life, why bother seeking the path elsewhere? Walking in the quiet hall is entirely up to me; whose concern is it to meditate peacefully in the silent room?' This verse explains that all changes and the fusion of phenomena and principle are within oneself. In daily life, why bother searching for profound doctrines elsewhere?
'The Four Gates of Unimpeded Interpenetration, the Great Mandala of the Flower Adornment Dharma Realm, without the slightest movement, all are manifested simultaneously.' The meaning is: 'Interpenetration' (通, tong) refers to the emptiness of the essence of phenomena. 'Localization' (局, ju) refers to the fact that phenomena do not perish, maintaining their respective forms. Each phenomenon does not obstruct the others, hence 'unimpeded'. Because the previous two 'gates' are not different from principle, they are simply 'interpenetration'. Now, adding the meaning of 'non-duality' reveals the essence of phenomena, hence encompassing 'localization' as well. Therefore, the sutra says: 'Responding to conditions and sensations, reaching everywhere without fail,' this is the meaning of 'interpenetration'. 'And constantly abiding on this Bodhi seat,' this is the meaning of 'localization'. Without moving from one position, yet pervading all positions.' This explains the meaning of the second 'gate' as all-pervasive.
'Nowhere and yet everywhere, right before the eyes in the ten directions, dwelling everywhere as one, near and far are equally manifest.' 'Nowhere' refers to the emptiness of essence, pervading the ten directions, which is 'far'. 'Everywhere' refers to being present in all places. Without destroying their respective forms, yet dwelling before the eyes, which is 'near'. Elder Li said: 'In the boundless realms, self and others are not separated by a hair's breadth. The past and present of the ten ages are never apart from the present moment.' Also, in the Vimalakirti Sutra, the goddess asked Shariputra: 'Where is the form of a woman's body now?' Shariputra said: 'Nowhere and yet everywhere.' The goddess said: 'All things are also like this.' The so-called 'nowhere and yet everywhere' is the principle spoken of by the Buddha.
'Without moving a step, yet pervading horizontally and vertically, who is it? The moon in the sky, its reflection divided in many waters.' The upper line of this verse says that 'localization' does not obstruct 'interpenetration', and the lower line says that 'interpenetration' does not obstruct 'localization'. Therefore, being at ease in the ten directions is none other than the wondrous function of the enlightened one.
'Dust by dust, not one nor different, realm by realm.'
豈親疏 當堂不正坐。誰赴兩頭機。此頌事非一則成事。義非異則體空義也。理非異則不變義非一則隨緣義也。約悟者轉物同己則似親矣。迷者心隨物轉則疏遠矣。今則通局無礙泯一異絕親疏。物物明矣。
柳帳長橋掛花裀小砌鋪 頭頭盡露真訊息。物物全彰古佛心。此頌目前實際性相圓融。信手拈來不勞心力。
若明法爾力何用費功夫 本自圓成。不勞心力。此頌真如不守自性。從來法爾隨緣。成柳帳而作花裀。全彰妙有。現天文而明地理。盡顯真空。何勞妙辨以宣揚。豈假神通而顯示。達者可爾。不用功夫。若乃情關固閉識鎖難開。未明法爾全真。須假終南觀智而冥會矣。
五廣狹無礙門 華藏世界所有塵。一一塵中見法界。義曰。由非異故一塵體空。悉能廣容無邊剎海。故名廣也。由非一故不壞一塵。微細小相成事之體。故名狹也。廣狹互融。故曰無礙。三門唯廣。此兼狹義釋。第三含容也。
不動一毛包容無盡 芥納須彌。上狹下廣。
毛端容剎海。剎海入毛端 正容依依入正。此頌上狹不礙廣。下廣不礙狹。
剎海元非小。毛端本不寬各住自位。都無往來。此頌一多事法不壞相而更互容攝。唯智照可明。非識情所造。
回眸覓即易。進步討還難 肯來兩手相分
【現代漢語翻譯】 現代漢語譯本 何必區分親疏呢？當著眾人不公正地坐著。誰能應付兩頭並進的玄機？這首偈頌說明事物的成就並非單一原因。『義非異則體空義也』，意思是說，本體沒有差異，所以是空性的。『理非異則不變義非一則隨緣義也』，意思是說，真理沒有差異，所以是不變的；意義不是單一的，所以是隨緣的。對於覺悟者來說，轉化外物如同自己，似乎就很親近了。迷惑的人心隨外物轉動，就顯得疏遠了。現在則是通達全域性，沒有阻礙，泯滅了一和異的分別，超越了親近和疏遠的執著，萬事萬物都明明白白了。
柳條搭成的涼棚，長長的橋樑，掛著鮮花的褥墊，用小石塊鋪成的小路，處處都顯露出真實的訊息，萬事萬物都完全彰顯了古佛的心。這首偈頌說明了眼前實際的性相圓融，信手拈來，不費心力。
如果明白了『法爾』（Dharmata，事物本來的樣子）之力，又何必浪費功夫呢？本來就是圓滿成就的，不需要費心費力。這首偈頌說明了真如（Tathata，如如）不守自性，從來都是『法爾』隨緣，成就柳條搭成的涼棚，化作鮮花的褥墊，完全彰顯了妙有。顯現天文，闡明地理，完全顯示了真空。又何必需要巧妙的辯論來宣揚，難道需要神通來顯示嗎？通達的人可以這樣，不用費功夫。如果情慾的關卡牢固地關閉，意識的鎖難以打開，沒有明白『法爾』的全部真實，就必須藉助終南山的觀智來冥合了。
五、廣狹無礙門：華藏世界（Hua-zang World）的所有塵埃，每一粒塵埃中都能見到法界（Dharmadhatu）。解釋說：因為沒有差異，所以一粒塵埃的本體是空性的，能夠廣泛地容納無邊的剎海（Buddha-land），所以叫做『廣』。因為不是單一的，所以不會壞掉一粒塵埃微細的形狀，成就事物的本體，所以叫做『狹』。廣和狹互相融合，所以叫做『無礙』。三門唯有『廣』，這裡兼顧『狹』的意義來解釋。第三是包含容納的意思。
不動一根毫毛，包容無盡。芥子（芥菜籽）能容納須彌山（Mount Sumeru），上面狹窄，下面寬廣。
毫毛的末端能容納剎海，剎海進入毫毛的末端，正容依依進入正位。這首偈頌說明上面狹窄不妨礙下面寬廣，下面寬廣不妨礙上面狹窄。
剎海原本不小，毫毛的末端原本不寬，各自安住自己的位置，都沒有往來。這首偈頌說明一和多的事物，其法不壞其相，而互相容納攝受，只有智慧的觀照才能明白，不是意識和情感所能造作的。
回頭尋找就容易，進一步探求反而困難。肯來兩手相分。
【English Translation】 English version Why distinguish between close and distant? Sitting unjustly in the hall. Who can handle the mechanism of advancing on two fronts? This verse explains that the accomplishment of things is not due to a single cause. 'If meaning is not different, then the essence is emptiness,' meaning that the essence has no difference, so it is emptiness. 'If principle is not different, then it is unchanging; if meaning is not singular, then it is conditioned,' meaning that truth has no difference, so it is unchanging; meaning is not singular, so it is conditioned. For the enlightened, transforming external things is like oneself, seeming very close. The mind of the deluded follows the movement of external things, appearing distant. Now, it is about understanding the whole, without obstruction, obliterating the distinction between one and different, transcending the attachment to close and distant, and all things are clear.
Willow-made canopies, long bridges, flower-covered cushions, paths paved with small stones, everywhere revealing true messages, all things fully manifesting the heart of the ancient Buddha. This verse explains the perfect fusion of the actual nature and appearance before our eyes, readily available without effort.
If you understand the power of 'Dharmata' (the way things are), why waste effort? It is inherently perfect and complete, requiring no effort. This verse explains that Tathata (suchness) does not adhere to its own nature, but is always 'Dharmata' conditioned, creating willow-made canopies, transforming into flower-covered cushions, fully manifesting wonderful existence. Revealing astronomy and explaining geography, fully displaying emptiness. Why need clever debates to proclaim it, or supernatural powers to display it? Those who understand can do this, without effort. If the gate of emotions is firmly closed and the lock of consciousness is difficult to open, failing to understand the full truth of 'Dharmata', one must rely on the wisdom of Zhongnan Mountain to merge with it in meditation.
- The Gate of Unobstructedness between Broadness and Narrowness: All the dust in the Hua-zang World (Flower Ornament World), in each and every dust particle, one can see the Dharmadhatu (Realm of Reality). The explanation says: Because there is no difference, the essence of a single dust particle is emptiness, capable of broadly containing boundless Buddha-lands, hence it is called 'broad'. Because it is not singular, it does not destroy the subtle form of a single dust particle, accomplishing the essence of things, hence it is called 'narrow'. Broadness and narrowness mutually fuse, hence it is called 'unobstructed'. Among the three gates, only 'broad' is mentioned, but here the meaning of 'narrow' is also considered in the explanation. The third meaning is containing and accommodating.
Without moving a single hair, it encompasses the infinite. A mustard seed can contain Mount Sumeru (the central mountain in Buddhist cosmology), narrow above and broad below.
The tip of a hair can contain Buddha-lands, Buddha-lands enter the tip of a hair, the proper containment enters the proper position accordingly. This verse explains that the narrowness above does not hinder the broadness below, and the broadness below does not hinder the narrowness above.
Buddha-lands are originally not small, the tip of a hair is originally not wide, each dwells in its own position, with no coming or going. This verse explains that the things of one and many, their Dharma does not destroy their form, but mutually contain and embrace each other, only the illumination of wisdom can understand, not what consciousness and emotions can create.
Looking back to find it is easy, advancing to seek it is difficult. Willing to come, the two hands separate.
付。擬去千尋不可攀。此頌忘情反照卻易相應以識十度進求誠難會矣。且如玄會終南觀旨一句。作么生道。
要會終南旨牛頭尾上安 空手把鋤頭。步行騎水牛。此頌帝心禪師廣狹相參之妙句。下無私應須玄會耳。
六遍容無礙門 唯一堅密身。一切塵中見。義曰。二四唯遍義。五唯容義。今合之同時具此二義也。一法望多時。雖普遍而即廣容也。多法望一法時。攝一法在多法中。雖廣容而即普遍也。遍即容容即遍。故曰無礙。
一法望多同時遍攝 遍攝雖同時。說時多在後。
一鏡入多鏡多身入一身 一身普現一切水。一切水月一月攝。此頌上句一法望多法。以喻顯法也。下句多法望一法。即後門法。義在同時。
時窮唯一念處極但纖塵 一念入多劫。一塵遍十方。此頌約時一念豎窮三際。約處一塵橫遍十方。一法望多同時之義。在斯爾。
見月休觀指歸家罷問津 得兔忘𥰆。得魚忘筌。此頌一念既悟見一一塵中同時遍攝互無障礙。如見月而不觀指端。似到家而罷問關津矣。
李陵居北塞元是漢朝臣 英雄不服蠻夷死。更筑高臺望故鄉。此頌李陵者。李廣之子。名陵字少卿。前漢武帝時。將五千兵卒北征單于。因力不及遂陷番不回。特筑高臺而望故鄉。取一法望多法。
【現代漢語翻譯】 現代漢語譯本：
『擬去千尋不可攀』，想要捨棄卻發現它高不可攀。這首偈頌講的是忘情反照，比較容易相應，但要認識到十度進求的真諦，確實很難領會。比如『玄會終南觀旨』一句，該怎麼理解呢？ 『要會終南旨，牛頭尾上安。空手把鋤頭，步行騎水牛。』這首偈頌是帝心禪師廣狹相參的妙句，沒有私心才能玄妙地領會。 『六遍容無礙門，唯一堅密身。一切塵中見。』義理是：二、四是唯遍義，五是唯容義。現在合起來，同時具備這兩種義理。一法觀望多法時，雖然普遍而即是廣容。多法觀望一法時，攝一法在多法中，雖然廣容而即是普遍。遍即是容，容即是遍，所以說無礙。 『一法望多同時遍攝，遍攝雖同時，說時多在後。』 『一鏡入多鏡，多身入一身，一身普現一切水，一切水月一月攝。』這首偈頌的上句是一法觀望多法，用比喻來顯示佛法。下句是多法觀望一法，是後門法，義理在於同時。 『時窮唯一念處極，但纖塵。』『一念入多劫，一塵遍十方。』這首偈頌是說，在時間上，一念包含過去、現在、未來；在空間上，一塵橫遍十方。一法觀望多法同時的義理，就在這裡。 『見月休觀指，歸家罷問津。』得到兔子就忘記捕兔的網，得到魚就忘記捕魚的竹器。這首偈頌是說，一旦領悟，就能在每一個微塵中同時遍攝，互相沒有障礙，就像見到月亮就不再看指向月亮的手指，像回到家就不再打聽渡口一樣。 『李陵居北塞，元是漢朝臣。』英雄不願屈服於蠻夷而死，寧願築起高臺遙望故鄉。這首偈頌說的是李陵（Li Ling，人名，李廣之子），名陵，字少卿。前漢武帝時，率領五千士兵北征匈奴單于，因為力量不足而陷於敵方，沒有回來，特意築起高臺來遙望故鄉。這是取一法觀望多法的含義。
【English Translation】 English version:
'Intending to abandon it, yet finding it unscalable.' This verse speaks of forgetting emotions and reflecting inward, which is relatively easy to resonate with, but truly understanding the essence of the ten degrees of progressive seeking is indeed difficult. For example, how should we interpret the phrase 'Profoundly understanding the essence of Zhongnan (Zhongnan, mountain name) contemplation'? 'To understand the essence of Zhongnan, place it on the tail of a bull. Empty-handed, holding a hoe; walking, riding a water buffalo.' This verse is a wonderful phrase from Chan Master Dixin (Dixing Chanshi, a Chan master) that interweaves breadth and narrowness. Without selfishness, one can profoundly understand it. 'The gate of sixfold pervasion and accommodation is unobstructed, the only firm and solid body. Seen in all dust motes.' The meaning is: two and four represent the meaning of 'only pervasion,' and five represents the meaning of 'only accommodation.' Now, combining them, they simultaneously possess both meanings. When one dharma is viewed in relation to many dharmas, although it is universal, it is also broad accommodation. When many dharmas are viewed in relation to one dharma, one dharma is contained within many dharmas, and although it is broad accommodation, it is also universal. Pervasion is accommodation, and accommodation is pervasion, hence it is said to be unobstructed. 'One dharma contemplates many, simultaneously pervading and encompassing. Although pervading and encompassing are simultaneous, in expression, the latter often comes later.' 'One mirror enters many mirrors, many bodies enter one body, one body universally appears in all waters, all moon reflections in water are contained in one moon.' The upper line of this verse is one dharma contemplating many dharmas, using metaphor to reveal the Dharma. The lower line is many dharmas contemplating one dharma, which is the 'back door' method, with the meaning lying in simultaneity. 'When time is exhausted, only the thought-moment remains, extremely minute, yet a mere mote of dust.' 'One thought enters many kalpas, one mote of dust pervades the ten directions.' This verse speaks of, in terms of time, one thought encompassing the past, present, and future; in terms of space, one mote of dust horizontally pervading the ten directions. The meaning of one dharma contemplating many dharmas simultaneously lies here. 'Having seen the moon, cease looking at the finger; having returned home, stop asking about the ford.' Forget the trap after catching the rabbit, forget the creel after catching the fish. This verse speaks of, once enlightened, one can simultaneously pervade and encompass within each and every mote of dust, mutually without obstruction, just as one who has seen the moon no longer looks at the finger pointing to the moon, and like one who has returned home no longer inquires about the ferry crossing. 'Li Ling (Li Ling, a general's name) dwells in the northern frontier, originally a minister of the Han Dynasty.' A hero would rather die than submit to the barbarians, preferring to build a high platform to gaze at his homeland. This verse speaks of Li Ling, son of Li Guang (Li Guang, a famous general), whose given name was Ling and courtesy name was Shaoqing. During the reign of Emperor Wu of the Former Han Dynasty, he led five thousand soldiers to campaign against the Xiongnu Chanyu (Xiongnu Chanyu, the ruler of the Xiongnu), but due to insufficient strength, he was trapped by the enemy and did not return, specially building a high platform to gaze at his homeland. This takes the meaning of one dharma contemplating many dharmas.
不可以情所到也。
七攝入無礙門 十方所有佛。盡入一毛孔。義曰。多法望一名攝入者。謂無多可遍無多可容。故曰攝入矣。正攝即入正入即攝。故曰無礙也。多法者是前所遍所容一切事法也。到此卻為能攝能入矣。一法者是前能遍能容一事也。到此卻為所攝所入也。言有前後法在同時耳。
多法望一更無前後 攝入無前後。立義一在先。
此能即彼所今所是前能 改頭換面只是舊人。此頌一多互望無定能定所。雖能所而非能所。法在同時耳。
遍攝無前後為門立異名 歸源性無二。方便有多門。此頌體絕對待圓融無前後。用隨得彰行布有異名也。
鏡多有準則燈一無虧盈 一燈光互照。千鏡影相承。此頌多鏡喻多法。一燈喻觀智也。若然一燈在十鏡中心見燈燈互照鏡鏡相容。準則成事分齊虧盈智無增減。可謂正互容而不礙互遍。正互攝而不礙互入矣。
斫額乘槎望黃河徹底清 天眼龍睛徹底覷破。此頌引博物志云。天河與海通。海濱年年八月有靈槎木來往不失期信。有博望侯張騫。邃積糧乘槎而去。匆匆不覺晝夜。忽至一處所見室中多有織女唯有一夫牽牛臨渚不飲。驚而問曰。公何由至此。騫乃問曰。此是何處。夫曰。君可往蜀問嚴君平。騫乃如其言。君平曰。某年月日有
【現代漢語翻譯】 現代漢語譯本：不可以情感所能達到的境界。
七、攝入無礙門：十方所有的佛，都進入一個毛孔之中。解釋是：從多法相對於一法而言，稱為攝入，意思是說沒有什麼是多法不能遍及的，也沒有什麼是多法不能容納的，所以稱為攝入。正攝就是入，正入就是攝，所以說是無礙。多法指的是前面所說的遍及和容納一切事法。到了這裡，卻變成了能攝能入。一法指的是前面所說的能遍及和能容納的一件事。到了這裡，卻變成了所攝所入。說有前後法，只是在同一時間而已。
多法相對於一法，更沒有前後之分，攝入也沒有前後之分。立義在於一在先。
這個能攝就是那個所攝，現在所攝的就是之前的能攝，改頭換面，其實還是舊人。這首偈頌說明一和多互相觀望，沒有固定的能和固定的所，雖然有能所，但並非真正的能所，法就在同一時間而已。
普遍攝入沒有前後之分，爲了方便設立不同的名稱。歸根結底，自性沒有二致，爲了方便，設立了多種門徑。這首偈頌說明本體是絕對的，對待是圓融的，沒有前後之分。作用隨著因緣顯現，行持分佈有不同的名稱。
眾多的鏡子有準則，一盞燈沒有虧損和盈餘。一盞燈的光芒互相照耀，成千上萬的鏡子互相映照。這首偈頌用眾多的鏡子比喻多法，用一盞燈比喻觀智。如果一盞燈在十面鏡子的中心，就能看到燈與燈互相照耀，鏡子與鏡子互相容納。準則成就了事物的分界，智慧沒有增減。可以說是正互容而不妨礙互相遍及，正互攝而不妨礙互相進入。
想要砍斷額頭，乘坐木筏，希望黃河徹底清澈，就像用天眼龍睛徹底看穿一樣。這首偈頌引用《博物志》的說法：天河與大海相通，海邊每年八月都有靈槎木來往，從不失期。有博望侯張騫（西漢時期的外交家和探險家），積攢了糧食，乘坐木筏而去，匆匆忙忙不覺晝夜，忽然到達一個地方，看到房間里有很多織女，只有一位男子牽著牛在水邊不飲水。張騫感到驚訝，問道：『您是怎麼到這裡的？』那男子反問：『您又是怎麼到這裡的？』張騫於是問：『這是什麼地方？』那男子說：『您可以去蜀地問嚴君平（西漢時期的隱士）。』張騫於是按照他的話去問嚴君平，嚴君平說：『某年某月某日，有……』
【English Translation】 English version: It cannot be reached by emotional attachment.
Seven, the Gate of Unobstructed Interpenetration: All Buddhas in the ten directions enter a single pore. The meaning is: From the perspective of many dharmas in relation to one dharma, it is called interpenetration, meaning that there is nothing that many dharmas cannot pervade, and nothing that many dharmas cannot contain. Therefore, it is called interpenetration. Correct interpenetration is entering, and correct entering is interpenetration, so it is said to be unobstructed. Many dharmas refer to all phenomena that were previously pervaded and contained. At this point, they become the ones that can interpenetrate and enter. One dharma refers to the one phenomenon that was previously able to pervade and contain. At this point, it becomes the one that is interpenetrated and entered. Saying that there are prior and posterior dharmas is only in the same moment.
Many dharmas in relation to one dharma have no before or after; interpenetration has no before or after. Establishing the meaning lies in one being first.
This 'able' is that 'that which is able to be', and what is now 'that which is able to be' is the previous 'able'. Changing the head and face, it is still the same old person. This verse illustrates that one and many observe each other, without a fixed 'able' or a fixed 'that which is able to be'. Although there is 'able' and 'that which is able to be', they are not truly 'able' and 'that which is able to be'. The dharma exists in the same moment.
Universal interpenetration has no before or after; different names are established for the sake of convenience. Ultimately, the nature has no duality; for the sake of convenience, many paths are established. This verse illustrates that the essence is absolute, the treatment is harmonious, and there is no before or after. The function manifests according to conditions, and the practice is distributed with different names.
Many mirrors have standards, one lamp has no deficiency or surplus. The light of one lamp illuminates each other, and thousands of mirrors reflect each other. This verse uses many mirrors as a metaphor for many dharmas, and one lamp as a metaphor for wisdom. If one lamp is in the center of ten mirrors, one can see the lamps illuminating each other and the mirrors containing each other. The standards establish the boundaries of things, and wisdom has no increase or decrease. It can be said that they correctly and mutually contain each other without hindering mutual pervasion, and correctly and mutually interpenetrate each other without hindering mutual entry.
To chop the forehead, to ride a raft, hoping that the Yellow River will be completely clear, is like thoroughly seeing through with the heavenly eye and dragon eyes. This verse quotes from the 'Record of Diverse Matters': The Milky Way communicates with the sea, and every August, spiritual rafts of wood come and go on the seashore without fail. There was Marquis Bowang Zhang Qian (a diplomat and explorer during the Western Han Dynasty), who accumulated food and went on a raft, hurrying day and night, and suddenly arrived at a place where he saw many weaving women in a room, with only one man leading an ox by the water's edge, not drinking. Zhang Qian was surprised and asked, 'How did you get here?' The man asked in return, 'How did you get here?' Zhang Qian then asked, 'What is this place?' The man said, 'You can go to Shu and ask Yan Junping (a recluse during the Western Han Dynasty).' Zhang Qian then followed his words and asked Yan Junping, who said, 'On a certain day of a certain month, there was...'
客星犯于鬥牛。正是至今也。既犯鬥牛必奇人也。分取觀智法精明方能徹矣。故出無味之談。不可以識情妄測八交涉無礙門諸佛法身入我性。我性還共如來合。義曰。交謂互動。涉謂關涉。以六中一望多關涉七中多望一也。七中多望一互動六中一望多也。互動關涉無有掛礙。成一多兩重主法。
遍容攝入有主無伴 主者自在義。交涉又何妨。
羅紋結角中孰辨主人公 有客須遵主。無賓獨等尊。此頌羅紋結角四義。意取天涯海角。四方八面。一多之主法既不立伴。其誰是辨別識主之者。
道異何曾異 文有一多異。主無彼此殊。此頌行步一多稱異。圓融妙體無殊。今顯主法圓融拂其異跡。故曰何曾異也。
言同甚處同 說同因異立。無異同何同。此頌同因異立異因同彰。今此門中異伴不立獨顯主法。拂其對異之同。故曰甚處同也。
三門對佛殿露柱掛燈籠 臂長衫袖短。腳瘦草鞋寬。此頌牒上同異俱遣。唯主獨存物物純真。信手拈來縱橫得妙。夷門曲為諸仁不免重宣此義。
涼觸林鐘夜北來一陣風 卷箔秋光冷。開窗暑氣清。此頌林鐘者。六月律令。故取北風為涼也。此與三門佛殿露柱燈籠一狀領過矣。既論主中之主。誰敢道著名字。須是回互密旨不犯當頭。洞山云。但能不觸
【現代漢語翻譯】 現代漢語譯本： 『客星』（guest star，指新星或彗星）侵犯了『斗』（Dou，星宿名，屬於北方玄武七宿）和『牛』（Niu，星宿名，屬於北方玄武七宿）這兩個星宿的區域。這種情況直到現在仍然存在。既然侵犯了『鬥牛』（Dou Niu）星宿，那麼必定預示著有奇人出現。需要分別運用觀智和法精明才能徹底理解。因此，說出一些看似沒有意義的話。不能用情識妄加揣測。『八交涉無礙門』（Eight Doors of Unobstructed Intercourse）意味著諸佛的法身融入我的自性，我的自性又與如來相合。解釋是：『交』（Jiao）指的是互動，『涉』（She）指的是關涉。用六個方面中的一個來觀察多個方面，關涉到七個方面中的多個方面；用七個方面中的多個方面來觀察一個方面，互動到六個方面中的一個方面。互動關涉，沒有任何掛礙，成就了一多兩重的主法。 『遍容攝入有主無伴，主者自在義。交涉又何妨。』 『羅紋結角中孰辨主人公，有客須遵主，無賓獨等尊。』這首偈頌包含了羅紋結角四種含義，意在表達天涯海角、四面八方。一多之主法既然不設立伴侶，那麼又有誰能夠辨別認識這個主呢？ 『道異何曾異，文有一多異。主無彼此殊。』這首偈頌說的是行步一多稱異，圓融妙體沒有差別。現在彰顯主法的圓融，拂去那些差異的痕跡，所以說『何曾異』（He Ceng Yi，怎麼會有差異呢）？ 『言同甚處同，說同因異立。無異同何同。』這首偈頌說的是相同因差異而成立，差異因相同而彰顯。現在在這個法門中，差異的伴侶不成立，唯獨彰顯主法，拂去那些與差異相對的相同，所以說『甚處同』（Shen Chu Tong，哪裡相同呢）？ 『三門對佛殿露柱掛燈籠，臂長衫袖短，腳瘦草鞋寬。』這首偈頌是說將上面所說的相同和差異都去除，唯獨主獨立存在，萬物純真。信手拈來，縱橫自如，妙不可言。夷門曲爲了各位仁者，不免要再次宣說這個道理。 『涼觸林鐘夜北來一陣風，卷箔秋光冷，開窗暑氣清。』這首偈頌中，『林鐘』（Lin Zhong）指的是六月的律令，所以用北風來形容涼爽。這與三門、佛殿、露柱、燈籠的狀態是一樣的。既然討論的是主中之主，誰又敢直接說出它的名字呢？必須是回互隱秘的旨意，不觸犯當下。洞山（Dongshan，禪宗祖師）說，只要能夠不觸及……
【English Translation】 English version: A 『guest star』 (Ke Xing, referring to a nova or comet) has invaded the area of the constellations 『Dou』 (Dou, a constellation name, belonging to the seven constellations of the Northern Black Tortoise) and 『Niu』 (Niu, a constellation name, belonging to the seven constellations of the Northern Black Tortoise). This situation persists to this day. Since 『Dou Niu』 (Dou Niu) constellations have been invaded, it must presage the appearance of an extraordinary person. One must separately apply contemplative wisdom and the essence of Dharma to thoroughly understand this. Therefore, seemingly meaningless words are spoken. One cannot presumptuously speculate with emotional consciousness. 『Eight Doors of Unobstructed Intercourse』 (Ba Jiao She Wu Ai Men) means that the Dharmakaya of all Buddhas merges into my self-nature, and my self-nature merges with the Tathagata. The explanation is: 『Jiao』 refers to interaction, and 『She』 refers to involvement. Using one aspect out of six to observe multiple aspects involves multiple aspects out of seven; using multiple aspects out of seven to observe one aspect interacts with one aspect out of six. Interacting and involving, without any hindrance, accomplishes the principal Dharma of one and many in two layers. 『Universally accommodating and incorporating, there is a master without companions; the master signifies freedom. What harm is there in intercourse?』 『Among the twisted patterns and knotted corners, who discerns the protagonist? When there is a guest, one must follow the host; without a guest, one is uniquely equal to the honored one.』 This verse contains the four meanings of twisted patterns and knotted corners, intending to express the ends of the earth and the four directions and eight faces. Since the principal Dharma of one and many does not establish companions, then who can discern and recognize this master? 『How can the different paths ever be different? The text has differences in one and many. The master has no distinction of self and other.』 This verse speaks of the differences in walking, one and many; the perfectly fused wondrous essence has no difference. Now, manifesting the perfect fusion of the principal Dharma, brushing away those traces of difference, therefore it is said, 『How can there be difference?』 『Where is the sameness in saying the same? Saying the same is established because of difference. Without difference, how can there be sameness?』 This verse speaks of sameness being established because of difference, and difference being manifested because of sameness. Now, in this Dharma gate, the companion of difference is not established, only the principal Dharma is manifested, brushing away the sameness that is opposed to difference, therefore it is said, 『Where is the sameness?』 『The three gates face the Buddha hall, lanterns hang on the exposed pillars; long arms, short sleeves; thin feet, wide straw sandals.』 This verse means to remove both the aforementioned sameness and difference, leaving only the master existing independently, all things purely genuine. Picking things up at will, freely and skillfully, wonderfully inexpressible. The Yimen tune, for the sake of all benevolent ones, cannot avoid reiterating this principle. 『A cool touch, the forest bell, at night a northern wind comes; rolling up the blinds, the autumn light is cold; opening the window, the summer heat is clear.』 In this verse, 『Lin Zhong』 refers to the ordinances of the sixth month, so the north wind is used to describe coolness. This is the same state as the three gates, the Buddha hall, the exposed pillars, and the lanterns. Since we are discussing the master among masters, who dares to directly speak its name? It must be a mutually hidden and secret meaning, not offending the present moment. Dongshan said, as long as one can avoid touching…
當今諱也。勝前朝斷舌才。
九相在無礙門 一聲遍入諸人耳。諸人耳在一聲中。義曰。前八門中雖已收六七二門。能遍能容能攝能入。一多兩重主法也。今此門中收所遍所容所攝所入。兩重伴法也。兼攝余法入他法中。故得凡聖混融因果交徹。全主為伴。互各相在矣。
所攝所入有伴無主 伴者客寄義。萍跡混他鄉。
圓明處處真孰辨主中賓 九宮不肯戀。獨自入方衢。此頌圓明者。揀異凡夫無明。二乘似明。菩薩分明。佛號圓明。表全為主全伴。謂彼聖智證真之後。功成不宰。回入塵勞混同凡跡處處圓明而不昧也。既無賓外之主。誰是辨別全主為賓之者。意顯獨立。故曰誰辨也。
昔作堂中主今為門下人 不顧家園風景好。卻隨柳絮路頭忙。此頌前全為主法。今為門外階下之人。顯全為伴法也。
故新新復故 舊佛新成。新成舊佛。此頌去新曰故。明主法也。去故曰新。明伴法也。新復故者。是全賓為主也。牒前八門一多之主法也。
新故故還新 隨緣即不變。不變卻隨緣。此頌故還新者。是全主為伴。正顯此門一多之伴法也。如豐干萬回寒山拾得散聖人等。了卻那邊實際理地。卻來建化門頭示現形儀。接物利生弘揚聖道。隨緣日新全為其伴。故曰還新也。
風起長
安道波斯入大秦 境勝多英傑。性海風波起。此頌華嚴教風起于長安。漢高祖所都。謂群僚曰。愿朕子孫長安於此。故號長安。大秦者。始皇國號。先居長安。曰大秦也。因呼川曰秦川。後唐改為華嚴川也。譯講之人播揚宣述不知其數。且如佛陀跋陀羅實叉難陀三藏等。儘是異國聖僧。特將大教詣譯場中。弘宣翻譯祖述經義。如彼波斯入大秦之長安也。又杜順和尚雲華嚴尊者賢首國師清涼圭峰等。製造章疏開演流通。亦如波斯善能別寶。
十溥融無礙門 混然無內外。和融上下平。義曰。溥也廣也。大也。廣收前九門一多差別之法。義並大包三乘權實頓漸之性相也。融者和也。謂融前二門一多重重。主伴同時無有掛礙。然一是義本。為生髮後門之初基。十是總門。是收攝前法庫藏。又十是圓數。攝事事而皆圓。故曰溥融。大經幽趣罄竭斯門。照法界無盡之重關。容純真差別之群像。
主伴同時請高著眼 不因師指。幾乎蹉過。
主伴兩無差聖凡共一家 落霞與孤鶩齊飛。秋水共長天一色。此頌主伴難分凡聖體一。唯顯混融無礙玄寂獨存。
虛空用有際 空生大覺中。如海一漚發。此頌事法體空用也。普賢云。虛空可量風可系。
纖芥體無涯 一塵稱理。豈有邊涯。此頌芥納須彌體無邊
【現代漢語翻譯】 現代漢語譯本：安道（An Dao）從波斯來到大秦，這裡的環境優越，有很多傑出的人才。就像性海（Xing Hai，比喻人的本性如大海般深廣）掀起風浪一樣，這首頌歌描述了華嚴教義在長安興盛的情景。長安是漢高祖建都的地方，他對群臣說：『希望我的子孫後代都能在這裡長安（Chang An，長治久安）下去。』所以叫做長安。大秦（Da Qin）是秦始皇的國號，最初居住在長安，所以叫做大秦。因此稱呼河流為秦川（Qin Chuan），後來唐朝改為華嚴川（Hua Yan Chuan）。翻譯和講解佛經的人數不勝數，比如佛陀跋陀羅（Buddha-bhadra）、實叉難陀（Siksa-nanda）三藏等，都是來自異國的聖僧，他們特地將偉大的教義帶到譯場中，弘揚宣講，闡述經義，就像波斯人來到大秦的長安一樣。還有杜順和尚（Du Shun He Shang）、華嚴尊者（Hua Yan Zun Zhe）、賢首國師（Xian Shou Guo Shi）、清涼（Qing Liang）、圭峰（Gui Feng）等，他們撰寫章疏，開演流通，也像波斯人善於鑑別寶物一樣。
十溥融無礙門（Shi Pu Rong Wu Ai Men）：普遍融合，沒有內外之分，和諧融合，上下平等。『溥』是廣大的意思，廣泛地收攝前面九門一多差別之法，義理上包容三乘權實頓漸的性相。『融』是融合的意思，融合前面二門一多重重，主伴同時，沒有阻礙。然而『一』是義理的根本，是生髮後面各門的最初基礎。『十』是總門，是收攝前面法庫的寶藏。而且『十』是圓滿的數字，攝取事事而都圓滿，所以叫做溥融。大經深奧的趣味，在這個門中全部展現，照耀法界無盡的重重關卡，容納純真差別的各種形象。
主伴同時請高著眼，不要依靠老師的指點，幾乎就要錯過了。
主伴兩無差，聖凡共一家，落霞與孤鶩齊飛，秋水共長天一色。這首頌歌讚美主伴難以區分，凡聖本體是一樣的，只顯現混融無礙，玄妙寂靜獨自存在。
虛空用有際，空生大覺中，如海一漚發。這首頌歌讚美事法體空的作用。普賢（Pu Xian）說：『虛空可以測量，風可以繫住。』
纖芥體無涯，一塵稱理，豈有邊涯。這首頌歌讚美芥子能容納須彌山，本體沒有邊際。
【English Translation】 English version: An Dao came from Persia to Da Qin (Great Qin), a place with a superior environment and many outstanding talents. Like the winds and waves rising in the Xing Hai (Nature-Sea, a metaphor for the vastness and depth of one's inherent nature), this hymn describes the flourishing of the Hua-yan (Flower Garland) teachings in Chang'an (Perpetual Peace). Chang'an was where Emperor Gaozu of the Han Dynasty established his capital. He said to his officials, 'May my descendants enjoy Chang An (long-lasting peace and stability) here.' Therefore, it is called Chang'an. Da Qin (Great Qin) was the dynastic title of Emperor Qin Shi Huang, who initially resided in Chang'an, hence the name Da Qin. Consequently, the river was called Qin Chuan (Qin River), which was later changed to Hua Yan Chuan (Flower Garland River) during the Tang Dynasty. The number of people who translated and lectured on the Buddhist scriptures was countless, such as Buddha-bhadra, Siksa-nanda Tripiṭaka, and others, all of whom were holy monks from foreign lands. They specifically brought the great teachings to the translation centers, promoting and expounding the scriptures, just like the Persians coming to Chang'an of Da Qin. Furthermore, there were Du Shun He Shang (Monk Du Shun), Hua Yan Zun Zhe (Venerable Hua Yan), Xian Shou Guo Shi (National Teacher Xian Shou), Qing Liang, Gui Feng, and others, who wrote commentaries, opened up and disseminated the teachings, just like the Persians who were skilled at distinguishing treasures.
Shi Pu Rong Wu Ai Men (The Ten All-Pervading Interfused Unobstructed Gates): Universally fused, without inner or outer distinctions, harmoniously integrated, with equality between above and below. 'Pu' means vast and extensive, comprehensively encompassing the one-many differences of the preceding nine gates, and encompassing the nature and characteristics of the three vehicles, provisional and real, sudden and gradual. 'Rong' means fusion, fusing the one-many interpenetrations of the preceding two gates, with the principal and accompanying simultaneously, without any obstruction. However, 'one' is the root of meaning, the initial foundation for generating the subsequent gates. 'Ten' is the total gate, the treasury that collects the treasures of the preceding Dharma. Moreover, 'ten' is a complete number, encompassing all things and making them all complete, hence it is called Pu Rong. The profound and subtle interests of the Great Sutra are fully displayed in this gate, illuminating the endless layers of barriers in the Dharma Realm, accommodating the pure and differentiated images of all kinds.
Principal and accompanying simultaneously, please open your eyes wide; do not rely on the teacher's guidance, or you will almost miss it.
Principal and accompanying are without difference, the holy and the mundane share one family; the sunset clouds fly together with the lone duck, the autumn waters share one color with the long sky. This hymn praises the difficulty in distinguishing the principal and accompanying, the unity of the holy and the mundane, only revealing the unobstructed interpenetration, the profound stillness existing alone.
Empty space has an end in its use, emptiness arises within the Great Enlightenment, like a bubble arising in the ocean. This hymn praises the function of the emptiness of the substance of phenomena. Pu Xian (Samantabhadra) said: 'Empty space can be measured, the wind can be tied.'
The body of a tiny mustard seed is boundless, a single mote of dust accords with principle, how could it have boundaries? This hymn praises that a mustard seed can contain Mount Sumeru, its substance is without limit.
畔。經云。毛孔容受彼諸剎。諸剎不能遍毛孔。清涼云。觀佛境于塵毛。此正結顯溥融無礙。是佛不可思議無盡功德矣窮得根源妙隨流任算沙隨流方得妙。住岸卻迷人。此頌窮究觀門。精妙解達理事圓通。似枝枝而得本。如派派而逢源。何妨演教度生。豈礙分別名相。或逢上士。直指圓融之心。遇中下流。曲示行布之教。隨流得妙。從他入海算沙。徹法深根。就彼尋枝摘葉。運三觀無礙之智。盡䈇群機。與同體一極之悲。皆歸溥融之玄道。
深明杜順旨何必趙州茶 通明妙觀玄網。何必參禪問道。此頌帝心禪師集斯觀旨。撮華嚴之玄要。束為三重。設法界之妙門。通為一觀。諸經詮量不到。禪宗提唱莫及。雖言諗老直截。難比溥融無礙也。噫嘗聞有語云。若人會得法界觀。參禪了一半。宗湛以此評之。應云。深明杜順旨。好吃趙州茶。何則昔有僧到趙州。州云。曾到此間么。僧云。曾到。州云。喫茶去。后又有僧到。亦云。曾到此間么。僧云。不曾到。州云。喫茶去。院主問州云。曾到底也教喫茶去。不曾到也教喫茶去。尊意何如。州喚院主。院主應喏。州云。喫茶去。諸仁者看他趙州古佛雖是用此一機慣得其便。不妨於一碗茶上普接三根。遂使諸方點頭。相許唯有夷門。為甚麼道。何必趙州茶。若也點檢得出
【現代漢語翻譯】 現代漢語譯本 畔。（經云：毛孔容受彼諸剎（世界），諸剎不能遍毛孔。）清涼（清涼國師）云：『觀佛境于塵毛』，此正總結顯示溥融無礙。是佛不可思議無盡功德矣。窮得根源妙隨流，任算沙隨流方得妙，住岸卻迷人。此頌窮究觀門，精妙解達理事圓通。似枝枝而得本，如派派而逢源。何妨演教度生，豈礙分別名相。或逢上士，直指圓融之心；遇中下流，曲示行布之教。隨流得妙，從他入海算沙；徹法深根，就彼尋枝摘葉。運三觀無礙之智，盡䈇群機，與同體一極之悲，皆歸溥融之玄道。
深明杜順（杜順和尚）旨，何必趙州（趙州和尚）茶？通明妙觀玄網，何必參禪問道？此頌帝心禪師集斯觀旨，撮華嚴（《華嚴經》）之玄要，束為三重，設法界之妙門，通為一觀。諸經詮量不到，禪宗提唱莫及。雖言諗老直截，難比溥融無礙也。噫！嘗聞有語云：『若人會得法界觀，參禪了一半。』宗湛（宗湛法師）以此評之，應云：『深明杜順旨，好吃趙州茶。』何則？昔有僧到趙州，州云：『曾到此間么？』僧云：『曾到。』州云：『喫茶去。』后又有僧到，亦云：『曾到此間么？』僧云：『不曾到。』州云：『喫茶去。』院主問州云：『曾到底也教喫茶去，不曾到也教喫茶去，尊意何如？』州喚院主，院主應喏。州云：『喫茶去。』諸仁者看他趙州古佛雖是用此一機慣得其便，不妨於一碗茶上普接三根，遂使諸方點頭，相許唯有夷門。為甚麼道：『何必趙州茶？』若也點檢得出
【English Translation】 English version Bank. The sutra says: 'Pores can contain all those kshatras (worlds), but all the kshatras cannot fill a single pore.' Qingliang (National Teacher Qingliang) said: 'Observing the Buddha's realm in a mote of dust,' this precisely summarizes and reveals the unobstructed and all-pervading fusion. This is the inconceivable and inexhaustible merit of the Buddha. Exhaustively seeking the root source, the wonder follows the flow; freely counting the sands, the wonder is found in the flow; dwelling on the shore, one becomes lost. This verse thoroughly investigates the gate of contemplation, exquisitely understanding and penetrating the perfect interpenetration of principle and phenomena. It is like each branch reaching the root, like each tributary meeting the source. What harm is there in expounding the teachings and delivering beings? What obstacle is there in distinguishing names and forms? If encountering a superior person, directly point to the mind of perfect fusion; if encountering a person of middling or lower capacity, subtly show the teaching of gradual practice. Following the flow, one obtains the wonder; let him enter the sea and count the sands; thoroughly penetrate the deep root of the Dharma, and then seek branches and pluck leaves. Employing the unobstructed wisdom of the three contemplations, exhaustively responding to the various capacities of beings, and with the compassion of oneness, all return to the profound path of all-pervading fusion.
Deeply understanding the meaning of Dushun (Venerable Dushun), why need Zhao Zhou's (Venerable Zhao Zhou) tea? Thoroughly understanding the mysterious net of wonderful contemplation, why need to practice Chan and ask about the Way? This verse is Emperor Xin Chan Master's collection of the essence of this contemplation, extracting the profound essentials of the Avatamsaka (Avatamsaka Sutra), binding them into three layers, establishing the wonderful gate of the Dharmadhatu, and unifying them into one contemplation. The explanations of various sutras cannot reach it, and the teachings of the Chan school cannot match it. Although it is said that Venerable Shen is direct, it is difficult to compare with the unobstructed and all-pervading fusion. Alas! I have often heard it said: 'If a person understands the contemplation of the Dharmadhatu, he has completed half of his Chan practice.' Zongzhan (Dharma Master Zongzhan) commented on this, saying: 'Deeply understanding the meaning of Dushun, it is good to drink Zhao Zhou's tea.' Why? In the past, a monk came to Zhao Zhou, and Zhou said: 'Have you ever been here before?' The monk said: 'I have been here.' Zhou said: 'Go have some tea.' Later, another monk came, and he also said: 'Have you ever been here before?' The monk said: 'I have never been here.' Zhou said: 'Go have some tea.' The abbot asked Zhou, saying: 'Whether they have been here or not, you tell them to go have tea. What is your intention?' Zhou called the abbot, and the abbot responded. Zhou said: 'Go have some tea.' All of you, look at how the ancient Buddha Zhao Zhou, although he is accustomed to using this one device, can universally receive the three roots with a bowl of tea, causing all directions to nod in agreement, acknowledging that only Yimen (Zhao Zhou's monastery) can do this. Why do I say: 'Why need Zhao Zhou's tea?' If you can examine and find out
。便見掃除玄妙塵埃吐盡佛法氣味。茍或未究玄宗。應須仔細淘汰參教。宗說俱通。方是溥融無礙智矣。
釋夷門絕筆贊曰。
法爾不爾 教恁么不恁么。
不爾法爾 不恁么卻恁么。
普賢慚惶 道非行得一場么㦬。
文殊失利 體絕群像能知智亡。
釋古德頌曰。
法界華嚴大道場 兼身在內讚歎不及 纖毫不動一齊彰 依正同現水月道場 古今殊異無來往 三世不遷目前可驗 延促何曾有短長 一念萬年體絕增減 主伴互參猶帝網 一多交涉卷舒自在 聖凡交徹類燈光 染凈融通殊無障礙 毗盧本絕多端相 光照無弘玄寂體一 青即青兮黃即黃 隨緣成德應物現形
謬釋慶終戲筆書偈。
露滴天地冷 夷門水月清 終南幽隱處 石虎嘯風生
注法界觀門頌
華嚴七字經題法界觀三十門頌卷下
【現代漢語翻譯】 現代漢語譯本：於是便能見到掃除玄妙的塵埃，吐盡佛法的氣味。如果尚未窮究玄宗（佛教深奧的宗旨），就應該仔細地篩選和參究教義。宗門（禪宗）和教理都通達，才是普遍融合、沒有阻礙的智慧。
釋夷門絕筆贊說：
法爾如是，不法爾也如是；教導是這樣，不這樣也這樣。
不法爾卻法爾如是；不這樣卻偏偏是這樣。
普賢菩薩（象徵大行）慚愧惶恐，說道：道不是修行就能得到的嗎？
文殊菩薩（象徵大智）失去優勢，體性超越一切形象，能知之智也消失了。
釋古德頌說：
法界（一切萬法所依之處）華嚴（《華嚴經》）是大道場，兼身在內，讚歎也來不及。 纖塵不動，一切都顯現；依報（眾生所依之環境）和正報（眾生之身心）一同顯現，如同水月道場。 古今殊異，沒有來往；三世（過去、現在、未來）不遷流，目前就可以驗證。 長短的延促，何曾有短長？一念萬年，體性超越增減。 主伴互相參與，猶如帝釋天之網（因陀羅網，比喻宇宙萬物相互關聯）；一多互相交涉，卷舒自在。 聖凡交徹，類似燈光；染凈融通，殊無障礙。 毗盧遮那佛（光明遍照）本來就超越多端之相；光明照耀沒有邊際，玄妙寂靜，本體唯一。 青就是青，黃就是黃；隨順因緣成就功德，應物而顯現形體。
謬釋慶終戲筆書偈：
露珠滴落，天地寒冷；夷門（地名）水月清明。 終南山幽靜隱秘之處，石虎嘯叫，風聲隨之而生。
《注法界觀門頌》
《華嚴七字經題法界觀三十門頌》卷下
【English Translation】 English version: Then one can see the sweeping away of the mysterious dust and the complete exhaling of the flavor of the Buddha-dharma. If one has not yet fully investigated the profound doctrine (the deep tenets of Buddhism), one should carefully sift through and study the teachings. Only when one is versed in both the Chan school and the doctrinal teachings does one possess universally integrated and unobstructed wisdom.
Shishi Yimen's (釋夷門) farewell praise says:
It is naturally so, and it is not so; the teaching is like this, and it is not like this.
It is not so, yet it is naturally so; it is not like this, yet it is precisely like this.
Samantabhadra Bodhisattva (普賢菩薩, symbolizing great practice) is ashamed and fearful, saying: Is the Dao (道, the path) not attainable through practice?
Manjushri Bodhisattva (文殊菩薩, symbolizing great wisdom) loses his advantage; the essence transcends all forms, and the wisdom that knows also vanishes.
Shishi Gude's (釋古德) verse says:
The Dharmadhatu (法界, the realm of all phenomena) Avatamsaka (華嚴, the Avatamsaka Sutra) is the great Bodhimanda (大道場, place of enlightenment); with the body within, praise is not enough. A hair's breadth does not move, and everything is revealed; the dependent (environment) and the principal (sentient beings) appear together, like a water-moon mandala. Ancient and modern are different, with no coming or going; the three times (past, present, future) do not change, and it can be verified at present. The extension and contraction of length, how can there be short or long? One thought is ten thousand years, the essence transcends increase and decrease. The principal and companions participate mutually, like Indra's net (帝釋天之網, metaphor for the interconnectedness of all things in the universe); one and many interpenetrate, rolling and unrolling freely. The sacred and the mundane interpenetrate, like the light of a lamp; defilement and purity merge, with no obstacles. Vairocana Buddha (毗盧遮那佛, the all-illuminating one) originally transcends manifold forms; the light shines without limit, mysterious and silent, the essence is one. Blue is blue, and yellow is yellow; according to conditions, virtues are accomplished, and forms appear in response to things.
Miu Shi Qingzhong (謬釋慶終) playfully wrote this verse:
Dewdrops fall, the heaven and earth are cold; Yimen's (夷門, place name) water and moon are clear. In the secluded and hidden place of Zhongnan Mountain (終南山), the stone tiger roars, and the wind arises with it.
Commentary on the 'Song of the Gate of Contemplation of the Dharmadhatu'
Volume Two of the 'Song of the Thirty Gates of Contemplation of the Dharmadhatu' with the Seven-Character Sutra Title of the Avatamsaka (華嚴七字經題法界觀三十門頌卷下)