T85n2839_贊禪門詩
大正藏第 85 冊 No. 2839 贊禪門詩
No. 2839
贊禪門詩
和三點言。是何物 子言。是佛 和言。佛是西國梵語。此土名覺 所言覺義者。謂心體離念。離念相者等虛空界無所不遍(已上為覺義)法界一相(已上覺他)即是如來平等法身(是名覺滿)依此法身說名本覺(名三覺)和言。覺是沒。答。覺是離。離是離念。一一離色心俱離 和言。色是何答。是身。身心俱離。一時遍離。一切常離 和言。子得離不 答。得離離。離是佛。佛是沒。佛是覺。覺有三種 一自覺 二覺他 三覺滿(釋) 離心名自覺 離色名覺他 心色俱離 名覺滿滿者。謂一念離一切離無離無不離。即是滿凈如來 梵言盧舍。此云光明遍照平等法性。依此法性說名本離。是略名。釋三覺義(廣釋三覺如上側注離念文中)通離念相 和問。有相無相 子言。無相。釋云。相無所相。即是實相。是名離相 通等虛空界(釋)虛空無心離念無心與虛空合。是名等虛空界(散)虛中無中邊諸佛身亦然。心同虛空遍一切 通無所不遍(釋)虛空無心遍一切。離念無心遍一切。是名無所不遍 通法界一相 和問。法是沒 子言。意知名法。意知五根法所到名界 眼見色。意用知染法界 心不起不同知
【現代漢語翻譯】 現代漢語譯本 贊禪門詩
和三點問：『這是什麼？』 子答：『是佛。』 和說：『佛是西國梵語，此土名覺。』 所說的覺的意義是：心體遠離念頭。遠離念頭的狀態等同於虛空界，無所不遍（以上為覺的意義）。法界一相（以上是覺他），即是如來平等法身（這叫做覺滿）。依據此法身，說名為本覺（名三覺）。和說：『覺是沒（mo）。』 答：『覺是離。』 離是離念。一一（每一件事物）都離，色心都離。和說：『色是什麼？』 答：『是身。』 身心都離，一時普遍地離，一切時常離。和說：『你得到離了嗎？』 答：『得到離離。』 離是佛，佛是沒（mo），佛是覺，覺有三種：一、自覺；二、覺他；三、覺滿。（解釋）離開心叫做自覺，離開色叫做覺他，心色都離開叫做覺滿。覺滿的意思是：一念離開，一切都離開，無離也無不離，這就是滿凈如來。梵語叫盧舍(Lushe)，這裡翻譯為光明遍照平等法性。依據此法性，說名為本離。這是略稱。解釋三覺的意義（廣釋三覺如上面側注離念文中），通達離念之相。
和問：『有相還是無相？』 子答：『無相。』 解釋說：相無所相，這就是實相，這叫做離相。通達等同虛空界（解釋）：虛空無心，離念無心，無心與虛空合一，這叫做等虛空界（散）。虛空中無中邊，諸佛身也是這樣。心同虛空，遍一切。通達無所不遍（解釋）：虛空無心，遍一切；離念無心，遍一切，這叫做無所不遍。通達法界一相。和問：『法是什麼？』 子答：『意知名法。』 意知五根，法所到達的地方叫做界。眼見色，意用知染法界，心不起，不同知。
【English Translation】 English version Verses in Praise of the Chan Gate
He (He) asks with three dots: 'What is this?' The disciple (Zi) answers: 'It is Buddha.' He (He) says: 'Buddha is a Western Indian (Siguo) Sanskrit word; in this land, it is called Awakening (Jue).' The meaning of Awakening is: the essence of the mind is apart from thoughts. The state of being apart from thoughts is equal to the realm of emptiness, all-pervading (the above is the meaning of Awakening). The single aspect of the Dharma Realm (the above is Awakening others) is the Tathagata's (Rulai) equal Dharma body (this is called Complete Awakening). Based on this Dharma body, it is called Original Awakening (named Three Awakenings). He (He) says: 'Awakening is 'mo'.' The disciple (Zi) answers: 'Awakening is detachment (Li).' Detachment is being apart from thoughts. Each and every thing is detached; both form (Se) and mind (Xin) are detached. He (He) says: 'What is form?' The disciple (Zi) answers: 'It is the body (Shen).' Both body and mind are detached, universally detached at once, and always detached. He (He) says: 'Have you attained detachment?' The disciple (Zi) answers: 'Attained detachment-detachment.' Detachment is Buddha, Buddha is 'mo', Buddha is Awakening, and there are three types of Awakening: first, Self-Awakening (Zijue); second, Awakening others (Jue Ta); third, Complete Awakening (Jue Man). (Explanation) Being apart from the mind is called Self-Awakening; being apart from form is called Awakening others; both mind and form being apart is called Complete Awakening. The meaning of Complete Awakening is: one thought being apart, everything is apart, there is no detachment and no non-detachment; this is the Completely Pure Tathagata. In Sanskrit, it is called Lushe (盧舍), which is translated here as the Light Universally Illuminating Equal Dharma-nature. Based on this Dharma-nature, it is called Original Detachment. This is the abbreviated name. Explaining the meaning of the Three Awakenings (the extensive explanation of the Three Awakenings is as in the side note above in the section on being apart from thoughts), penetrating the aspect of being apart from thoughts.
He (He) asks: 'Is there aspect or no aspect?' The disciple (Zi) answers: 'No aspect.' The explanation says: aspect has no aspect to be attached to; this is the Real Aspect, and it is called being apart from aspect. Penetrating equality with the realm of emptiness (explanation): emptiness has no mind, being apart from thoughts has no mind, no mind unites with emptiness; this is called equality with the realm of emptiness (scattered). In emptiness, there is no center or edge; the bodies of all Buddhas are also like this. The mind is the same as emptiness, pervading everything. Penetrating all-pervasiveness (explanation): emptiness has no mind, pervading everything; being apart from thoughts has no mind, pervading everything; this is called all-pervasiveness. Penetrating the single aspect of the Dharma Realm. He (He) asks: 'What is Dharma?' The disciple (Zi) answers: 'Intentional knowing is called Dharma.' Intentional knowing of the five roots (Wugen), the place where the Dharma reaches is called realm. The eye sees form, the intention uses knowing of the defiled Dharma Realm; if the mind does not arise, it does not know differently.
凈法界(余根準上)以通六根陀羅尼。出佛名經第六卷(若自在併名佛)和言。佛是何 子言。是覺。覺是離眼。離一切色名眼陀羅尼自在。余準上 眼見色。意用知染法界。心不起不同知凈法界。悉攝一切色塵。是名總持度門。是名自在。余準上 眼界色界眼識界。余根準上 通界是藏義。此中含容無邊廣大功德。如唯識云。此是無漏界。當善含容無邊功德 通法界一相。一相謂無相。無相沒相。沒相是無相。即是實相。是名法界一相 六根解脫門云 眼空無我。無我所性自空。余準上 耳根無我無。我所性自空。余準上 通如來平等法身(釋)離心心如。離色色如 心色俱如。即是如來平等法身 有五種法身(出大通方廣經中卷末)一實相法身相。無所相故 二功德法身。離念為功。顯理為德 三法性法身。諸法性離 四應化法身。六根無染也 五虛空法身。等虛空界 體依聚義通。體依聚總說名身 離心名體 離色名依 俱離名聚義 通本覺始覺 離念名本覺(理佛法性)離色名始覺(事佛性)色心俱離性相圓融理事俱通無礙。是名總結三覺義(義正通覺傍通云就事理)若離心貪不起 離色嗔不生 色心俱離愚癡不現。又離心出欲界 離色出色界 俱離出無色界 通貪嗔癡(釋)所言覺義者。為心體離念。離念
【現代漢語翻譯】 現代漢語譯本： 以凈法界（余根準上）通達六根陀羅尼。出自《佛名經》第六卷（若自在也名為佛），有人問道：『佛是什麼？』 子回答說：『是覺悟。覺悟是遠離眼。遠離一切色，名為眼陀羅尼自在。』其餘的以此類推。 眼見色，意用知染法界。心不起，不同知凈法界。全部攝取一切色塵，這叫做總持度門，這叫做自在。其餘的以此類推。 眼界、眼識界。其餘的以此類推。 通界是藏義，此中包含容納無邊廣大功德。如《唯識論》所說：『這是無漏界，應當善於包含容納無邊功德。』 通法界一相，一相即是無相。無相即是泯滅相。泯滅相就是無相，也就是實相。這叫做法界一相。 六根解脫門說：『眼空無我，無我所，性自空。』其餘的以此類推。 耳根無我，無我所，性自空。其餘的以此類推。 通如來平等法身（解釋）：遠離心，心如；遠離色，色如；心色都如，就是如來平等法身。 有五種法身（出自《大通方廣經》中卷末）：一、實相法身，因為沒有所相；二、功德法身，離念為功，顯理為德；三、法性法身，諸法性離；四、應化法身，六根沒有染著；五、虛空法身，等同虛空界。 體、依、聚，總的來說都叫做身。體，是離心；依，是離色；俱離，是聚義。通本覺、始覺，離念叫做本覺（理佛法性），離色叫做始覺（事佛性），色心俱離，性相圓融，理事俱通無礙，這叫做總結三覺義（義正通覺，傍通云就事理）。 如果離心，貪念不起；離色，嗔恨不生；色心都離，愚癡不現。又，離心，出欲界；離色，出界；俱離，出無界。 通貪、嗔、癡（解釋）：所說的覺悟的意義，是為心體離念，離念。
【English Translation】 English version: Using the Pure Dharma Realm (Yu Gen Zhun Shang) to penetrate the Six Roots Dharani. From the sixth volume of the 'Buddha Name Sutra' (Ruo Zizai is also named Buddha), someone asked: 'What is Buddha?' The son replied: 'It is enlightenment. Enlightenment is being apart from the eye. Being apart from all forms is called the Eye Dharani Zizai (自在, self-mastery).' The rest can be inferred similarly. The eye sees form, and the mind uses it to know the defiled Dharma Realm. If the mind does not arise, it is different from knowing the pure Dharma Realm. Completely collecting all form dust is called the Total Retention Gate, and it is called Zizai (自在, self-mastery). The rest can be inferred similarly. The eye realm, the eye consciousness realm. The rest can be inferred similarly. The penetrating realm is the meaning of storage, containing boundless and vast merits within it. As the 'Vijnaptimatrata Sastra' says: 'This is the non-outflow realm, which should be good at containing boundless merits.' Penetrating the Dharma Realm is one aspect, and one aspect is no aspect. No aspect is the extinction of aspects. The extinction of aspects is no aspect, which is the true aspect. This is called the One Aspect of the Dharma Realm. The Six Roots Liberation Gate says: 'The eye is empty of self, without what belongs to self, and its nature is empty by itself.' The rest can be inferred similarly. The ear root is without self, without what belongs to self, and its nature is empty by itself. The rest can be inferred similarly. Penetrating the Tathagata's Equal Dharmakaya (explanation): Being apart from the mind, the mind is as it is; being apart from form, form is as it is; both mind and form are as they are, which is the Tathagata's Equal Dharmakaya. There are five kinds of Dharmakayas (from the end of the middle volume of the 'Datong Fangguang Jing'): First, the True Aspect Dharmakaya, because there is no aspect to be attached to; second, the Merit Dharmakaya, being apart from thought is merit, revealing principle is virtue; third, the Dharma Nature Dharmakaya, the nature of all dharmas is apart; fourth, the Response Transformation Dharmakaya, the six roots are without defilement; fifth, the Empty Space Dharmakaya, equal to the realm of empty space. Essence, reliance, and gathering are all generally called the body. Essence is being apart from the mind; reliance is being apart from form; being apart from both is the meaning of gathering. Penetrating original enlightenment and initial enlightenment, being apart from thought is called original enlightenment (the principle of Buddha Dharma nature), being apart from form is called initial enlightenment (the matter of Buddha nature), both form and mind are apart, nature and appearance are perfectly integrated, principle and matter are both unobstructed, this is called summarizing the meaning of the three enlightenments (the meaning is directly penetrating enlightenment, and indirectly penetrating matter and principle). If one is apart from the mind, greed does not arise; if one is apart from form, hatred does not arise; if both form and mind are apart, ignorance does not appear. Also, being apart from the mind, one leaves the desire realm; being apart from form, one leaves the ** realm; being apart from both, one leaves the non-** realm. Penetrating greed, hatred, and ignorance (explanation): The meaning of enlightenment is that the mind's essence is apart from thought, being apart from thought.
相者等虛空界無所不遍。是名自覺 離嗔相者等虛空界無所不遍。名覺他 離癡相者等虛空無所不遍。法界一相即是如來平等法身。是名覺滿。通三界義 所言覺義者為心體離欲。離欲者等虛空界無所不遍。是自覺離色界相(準上名覺他)離無色界相(準上名覺滿)是名三毒出三界 通三解脫門 離心入空解脫門 離色入無相解脫門 俱離入無愿解脫門 通五法義 離心名不起 離色相不生 俱離即無妄想 離心即正智 雜色即如如 俱離即正智如如 通三自性 離心妄相自性不起 離色緣起自性不起 俱離即是成自性 通二無我 離心得人無我。離色得法無我 俱離即得二無我智通三忍 本性無生忍 自然無生忍 或苦無生忍 離心證得本性無生忍 離色得自然無生忍 俱離即證得或苦無生忍 通三德義(修斷顯) 摩訶般若解脫法身 離心即顯理。大智慧謂摩訶般若 離色即顯解脫 俱離顯得法身 通三身(化報法)離心即得化身 離色得報身 俱離得法身 通六波羅蜜 施有三(財施。無畏施。法施) 離心即財施 離色無畏施 俱離名法施。或有三(攝眾生。攝善法。攝律儀)離心攝妄眾生(化) 離色攝散善(報) 俱離得一切律儀(法) 忍有三(耐怨害忍。安受苦忍。諦察法忍)離心得上 離色得中
【現代漢語翻譯】 現代漢語譯本 『相者等虛空界無所不遍』：這是名為『自覺』的境界。（相者：指一切事物的表象） 『離嗔相者等虛空界無所不遍』：這名為『覺他』。（嗔相：指嗔恨的表象） 『離癡相者等虛空無所不遍，法界一相即是如來平等法身』：這名為『覺滿』。通達三界的意義。 所說的『覺』的意義，是指心體遠離慾望。遠離慾望的狀態等同於虛空界無所不遍，這就是『自覺』。遠離相（按照上面的說法，名為『覺他』），遠離無相（按照上面的說法，名為『覺滿』），這被稱為三毒脫離三界。（相和無相的具體內容原文缺失，此處無法翻譯） 通達三解脫門： 離開心而進入空解脫門；離開色而進入無相解脫門；同時離開心和色而進入無愿解脫門。 通達五法義： 離開心名為『不起』；離開色相名為『不生』；同時離開心和色，就是沒有妄想；離開心就是正智；雜色就是如如；同時離開心和色，就是正智如如。 通達三自性： 離開心，妄相自性不起；離開色，緣起自性不起；同時離開心和色，就是成就自性。 通達二無我： 離開心而證得人無我；離開色而證得法無我；同時離開心和色，就證得二無我智。 通達三忍： 本性無生忍；自然無生忍；或苦無生忍。 離開心而證得本性無生忍；離開色而證得自然無生忍；同時離開心和色，就證得或苦無生忍。 通達三德義（修斷顯）： 摩訶般若解脫法身。 離開心就顯現理。大智慧稱為摩訶般若（Mahaprajna）；離開色就顯現解脫；同時離開心和色，就顯現法身。 通達三身（化報法）：離開心就證得化身；離開色就證得報身；同時離開心和色，就證得法身。 通達六波羅蜜（Paramita）： 佈施有三種（財施、無畏施、法施）：離開心就是財施；離開色就是無畏施；同時離開心和色，名為法施。或者有三種（攝眾生、攝善法、攝律儀）：離開心攝取妄念的眾生（化身）；離開色攝取散亂的善法（報身）；同時離開心和色，就獲得一切律儀（法身）。 忍有三種（耐怨害忍、安受苦忍、諦察法忍）：離開心獲得上等忍；離開色獲得中等忍。
【English Translation】 English version 'The aspect of phenomena pervades the entire space realm': This is called 'self-awareness' (Svāsaṃvedana). (Aspect of phenomena: refers to the appearance of all things). 'Being apart from the aspect of anger pervades the entire space realm': This is called 'awakening others' (Parasaṃvedana). (Aspect of anger: refers to the appearance of hatred). 'Being apart from the aspect of ignorance pervades the entire space, the single aspect of the Dharma realm is the equal Dharmakaya of the Tathagata': This is called 'complete awakening' (Ubhayasaṃvedana). Understanding the meaning of the three realms. The meaning of 'awakening' is that the mind-essence is free from desire. The state of being free from desire is equivalent to pervading the entire space realm, this is 'self-awareness'. Being apart from the ** aspect (according to the above, it is called 'awakening others'), being apart from the non- aspect (according to the above, it is called 'complete awakening'), this is called the three poisons escaping the three realms. ( aspect and non-** aspect are missing in the original text, so they cannot be translated here). Understanding the three doors of liberation: Leaving the mind and entering the door of emptiness liberation (Śūnyatā); leaving form and entering the door of signlessness liberation (Animitta); simultaneously leaving mind and form and entering the door of wishlessness liberation (Apraṇihita). Understanding the meaning of the five dharmas: Leaving the mind is called 'non-arising'; leaving form is called 'non-birth'; simultaneously leaving mind and form is the absence of delusion; leaving the mind is right knowledge (Samyag-jñāna); mixed form is Suchness (Tathatā); simultaneously leaving mind and form is right knowledge Suchness. Understanding the three self-natures: Leaving the mind, the self-nature of delusion does not arise; leaving form, the self-nature of dependent origination does not arise; simultaneously leaving mind and form is the accomplishment of self-nature. Understanding the two non-selves: Leaving the mind and attaining the non-self of persons (Pudgala-nairātmya); leaving form and attaining the non-self of dharmas (Dharma-nairātmya); simultaneously leaving mind and form, one attains the wisdom of the two non-selves. Understanding the three acceptances (Kṣānti): Original nature non-arising acceptance (Prakṛti-anutpāda-kṣānti); natural non-arising acceptance (Svabhāva-anutpāda-kṣānti); or suffering non-arising acceptance (Duḥkha-anutpāda-kṣānti). Leaving the mind and realizing the original nature non-arising acceptance; leaving form and attaining the natural non-arising acceptance; simultaneously leaving mind and form, one realizes the or suffering non-arising acceptance. Understanding the meaning of the three virtues (cultivation, cessation, manifestation): Mahaprajna (Mahā-prajñā) liberation Dharmakaya (Dharmakāya). Leaving the mind manifests the principle. Great wisdom is called Mahaprajna; leaving form manifests liberation; simultaneously leaving mind and form manifests the Dharmakaya. Understanding the three bodies (transformation, reward, dharma): Leaving the mind one attains the transformation body (Nirmāṇakāya); leaving form one attains the reward body (Saṃbhogakāya); simultaneously leaving mind and form one attains the Dharmakaya. Understanding the six perfections (Paramita): Giving has three aspects (material giving, fearlessness giving, dharma giving): Leaving the mind is material giving; leaving form is fearlessness giving; simultaneously leaving mind and form is called dharma giving. Or there are three aspects (gathering beings, gathering good dharmas, gathering precepts): Leaving the mind gathers deluded beings (transformation body); leaving form gathers scattered good dharmas (reward body); simultaneously leaving mind and form, one obtains all precepts (dharma body). Patience has three aspects (patience with resentment and harm, acceptance of suffering, discerning the Dharma): Leaving the mind one obtains superior patience; leaving form one obtains intermediate patience.
俱離得下 精進三(被甲。攝善。利樂) 離心得被甲 離色得攝善 俱離得利樂 禪有三(安住靜慮。辯事靜慮。引發靜慮) 離心得安住 離色得引發 俱離得辯事 惠有三(生空無分別惠。法空無分別惠。俱空無分別惠) 離心得生空無分別惠 離色得次俱離得下常依此三修行 又傍通三覺斷三毒出三界入三解脫門 離三性得二無我證三生顯三德成三身(已上第一方便正義。傍通語竟名總彰佛體) 皆以離心離色通一切故名總彰 五根總是惠門(見聞覺知總數通色)釋意根不動是智門 意識不動是開智慧門總結竟 若不得方便正不動。是正動即落邪定。貪著禪味墮二乘涅槃。不動以得方便正定即圓寂是大涅槃 通大涅槃是圓滿。圓滿是大涅槃。色不動圓滿。心不動。是智用。是知色不動。是慧用。是見俱不動。是開佛知見得大涅槃。涅槃是不動知見。是正語(第二入維摩經通經)第三皆以心不思口不議通一切法。從諸解脫至入不二法門 于眼入(遠塵)於色起(離垢)示現法不思議諸天世人莫能知(了無)於色法入(離垢)于眼起(遠塵)觀眼無生無自性說空寂滅無所有(了無異)又于眼根中入正受(根不礙塵)於色法中三昧起(塵不礙根。已上。了無異)又于眼入(無礙道)於色法中三昧起(解脫道)又于眼
【現代漢語翻譯】 現代漢語譯本 俱離得下：精進有三種（被甲，指披上鎧甲般的精進；攝善，指攝取一切善法；利樂，指利益一切眾生，令其安樂）。 離心得被甲，即舍離分別心才能獲得披甲精進；離色得攝善，即舍離色相才能獲得攝取善法；俱離得利樂，即心與色相都舍離才能獲得利益眾生的安樂。 禪有三種（安住靜慮，指安住于寂靜的思慮中；辯事靜慮，指能夠辨別事理的靜慮；引發靜慮，指引發智慧的靜慮）。 離心得安住，即舍離分別心才能安住于靜慮；離色得引發，即舍離色相才能引發智慧；俱離得辯事，即心與色相都舍離才能辨別事理。 惠有三種（生空無分別惠，指體悟眾生皆空的無分別智慧；法空無分別惠，指體悟諸法皆空的無分別智慧；俱空無分別惠，指體悟眾生與諸法皆空的無分別智慧）。 離心得生空無分別惠，即舍離分別心才能獲得眾生皆空的無分別智慧；離色得法空無分別惠，即舍離色相才能獲得諸法皆空的無分別智慧；俱離得俱空無分別惠，即心與色相都舍離才能獲得眾生與諸法皆空的無分別智慧。常依此三種智慧修行。 又傍通三覺（自覺、覺他、覺行圓滿），斷三毒（貪、嗔、癡），出三界（欲界、色界、無色界），入三解脫門（空解脫門、無相解脫門、無作解脫門）。 離三性（遍計所執性、依他起性、圓成實性）得二無我（人無我、法無我），證三生（過去、現在、未來），顯三德（法身德、般若德、解脫德），成三身（法身、報身、應身）。（以上是第一方便正義，傍通語完畢，名為總彰佛體） 皆以離心離色通一切法，所以名為總彰。 五根（眼根、耳根、鼻根、舌根、身根）總是智慧之門（見、聞、覺、知總數通於色法）。釋意根不動是智門，意識不動是開智慧門。總結完畢。 若不得方便正不動，是正動即落邪定。貪著禪味墮二乘涅槃。不動以得方便正定即圓寂是大涅槃。 通大涅槃是圓滿。圓滿是大涅槃。色不動圓滿，心不動，是智用。是知色不動，是慧用。是見俱不動，是開佛知見得大涅槃。涅槃是不動知見，是正語。（第二入《維摩經》通經） 第三皆以心不思口不議通一切法。從諸解脫至入不二法門。 于眼入（遠塵，指遠離塵垢），於色起（離垢，指脫離垢染），示現法不思議，諸天世人莫能知（了無）。於色法入（離垢），于眼起（遠塵），觀眼無生無自性，說空寂滅無所有（了無異）。 又于眼根中入正受（根不礙塵），於色法中三昧起（塵不礙根。已上。了無異）。又于眼入（無礙道），於色法中三昧起（解脫道）。又于眼...
【English Translation】 English version 'Kuli De Xia': There are three kinds of diligence (Being Armored, referring to wearing armor-like diligence; Gathering Goodness, referring to gathering all good dharmas; Benefiting and Joying, referring to benefiting all sentient beings and bringing them joy). Leaving the Mind Attains Being Armored, meaning that only by abandoning the discriminating mind can one attain armored diligence; Leaving Form Attains Gathering Goodness, meaning that only by abandoning form can one attain gathering good dharmas; Both Leaving Attains Benefiting and Joying, meaning that only by abandoning both mind and form can one attain benefiting sentient beings and bringing them joy. There are three kinds of Dhyana (Dwelling in Quiet Contemplation, referring to dwelling in quiet contemplation; Discriminating Affairs in Quiet Contemplation, referring to being able to discriminate affairs and principles in quiet contemplation; Initiating Quiet Contemplation, referring to initiating wisdom through quiet contemplation). Leaving the Mind Attains Dwelling, meaning that only by abandoning the discriminating mind can one dwell in quiet contemplation; Leaving Form Attains Initiating, meaning that only by abandoning form can one initiate wisdom; Both Leaving Attains Discriminating, meaning that only by abandoning both mind and form can one discriminate affairs and principles. There are three kinds of Wisdom (Wisdom of No-Discrimination of the Emptiness of Sentient Beings, referring to the non-discriminating wisdom of realizing the emptiness of all sentient beings; Wisdom of No-Discrimination of the Emptiness of Dharmas, referring to the non-discriminating wisdom of realizing the emptiness of all dharmas; Wisdom of No-Discrimination of Both Emptinesses, referring to the non-discriminating wisdom of realizing the emptiness of both sentient beings and dharmas). Leaving the Mind Attains the Wisdom of No-Discrimination of the Emptiness of Sentient Beings, meaning that only by abandoning the discriminating mind can one attain the wisdom of no-discrimination of the emptiness of sentient beings; Leaving Form Attains the Wisdom of No-Discrimination of the Emptiness of Dharmas, meaning that only by abandoning form can one attain the wisdom of no-discrimination of the emptiness of dharmas; Both Leaving Attains the Wisdom of No-Discrimination of Both Emptinesses, meaning that only by abandoning both mind and form can one attain the wisdom of no-discrimination of the emptiness of both sentient beings and dharmas. Constantly rely on these three kinds of wisdom for practice. Furthermore, broadly connect to the Three Awakenings (Self-Awakening, Awakening Others, Perfecting Awakening and Practice), sever the Three Poisons (Greed, Hatred, Ignorance), exit the Three Realms (Desire Realm, Form Realm, Formless Realm), enter the Three Doors of Liberation (Emptiness Liberation Door, Signlessness Liberation Door, Non-Action Liberation Door). Leaving the Three Natures (Imaginary Nature, Dependent Nature, Perfected Nature) attains the Two No-Selves (No-Self of Persons, No-Self of Dharmas), proves the Three Lives (Past, Present, Future), reveals the Three Virtues (Dharma Body Virtue, Prajna Virtue, Liberation Virtue), accomplishes the Three Bodies (Dharma Body, Reward Body, Manifestation Body). (The above is the correct meaning of the first expedient, the broad connection language is finished, called the Total Manifestation of the Buddha Body) All are based on leaving the mind and leaving form to penetrate all dharmas, therefore it is called Total Manifestation. The Five Roots (Eye Root, Ear Root, Nose Root, Tongue Root, Body Root) are all doors of wisdom (Seeing, Hearing, Feeling, Knowing, the total number penetrates form). Explaining that the unmoving of the mind root is the wisdom door, the unmoving of consciousness is the door to opening wisdom. Conclusion finished. If one does not attain the correct unmoving through expedient, that correct moving will fall into wrong samadhi. Greedily clinging to the taste of Dhyana will fall into the Nirvana of the Two Vehicles. Unmoving with the attainment of correct samadhi through expedient is perfect stillness, which is Great Nirvana. Penetrating Great Nirvana is perfection. Perfection is Great Nirvana. The unmoving of form is perfection, the unmoving of mind is the function of wisdom. Knowing the unmoving of form is the function of wisdom. Seeing both unmoving is opening the Buddha's knowledge and vision and attaining Great Nirvana. Nirvana is unmoving knowledge and vision, which is correct speech. (Second, entering the Vimalakirti Sutra to penetrate the sutra) Third, all penetrate all dharmas with the mind not thinking and the mouth not speaking. From all liberations to entering the non-dual dharma door. Entering through the eye (far from dust, referring to being far from defilement), arising in form (leaving impurity, referring to escaping defilement), showing the inconceivable dharma, which gods and people cannot know (completely without). Entering through form (leaving impurity), arising in the eye (far from dust), observing the eye as without birth and without self-nature, speaking of emptiness, stillness, and without anything (completely without difference). Furthermore, entering correct reception in the eye root (the root does not obstruct dust), samadhi arises in form (dust does not obstruct the root. Above, completely without difference). Furthermore, entering through the eye (unobstructed path), samadhi arises in form (liberation path). Furthermore, in the eye...
根中入正受等覺。於色法中三昧起(妙覺)又于眼根中入正受(理佛性)於色法中三昧起(事佛性)。
贊禪門詩一首
丈六誰跡三世欽菩提理絕去來今欲升彼岸無學道一切都緣草計心。
丁卯年二月二十三日 沙彌明慧記
【現代漢語翻譯】 現代漢語譯本： 于根中進入正受等覺的狀態。在色法（指物質現象）中，三昧（指禪定）生起（妙覺）。又于眼根中進入正受（理佛性），在色法中三昧生起（事佛性）。
贊禪門詩一首
丈六金身是誰的足跡？三世諸佛都欽佩。菩提的真理超越過去、現在、未來。想要到達彼岸，必須修習無學道。一切都只是隨緣而生的虛妄心念。
丁卯年二月二十三日 沙彌明慧 記
【English Translation】 English version: Entering the Samādhi of Right Reception and Equal Enlightenment within the roots. In the realm of Rūpa (form, material phenomena), Samādhi (meditative absorption) arises (Wonderful Enlightenment). Again, entering Right Reception in the eye-root (Principle of Buddha-nature), in the realm of Rūpa, Samādhi arises (Practice of Buddha-nature).
A poem in praise of the Chan (Zen) gate:
Whose footprints are those of the sixteen-foot body? The Buddhas of the three times all admire. The truth of Bodhi transcends the past, present, and future. If you wish to cross to the other shore, you must cultivate the path of No-More-Learning (Anāśrava-mārga). Everything is just mind calculating based on conditions.
Recorded by Śrāmaṇera (novice monk) Minghui on the 23rd day of the second month of the year Dingmao.