X58n0993_華嚴還源觀科

卍新續藏第 58 冊 No. 0993 華嚴還源觀科

No. 993

華嚴還源觀科

晉水沙門　凈源　刊正華嚴還源觀科(二)初題目(二)初依經標題二述觀人號二本文(三)初略序宗旨(二)初嘆聖教超勝(三)初總嘆教宗(夫滿)二別明體用(三)初約法被機(然用)二約喻貼釋(其猶)三機宜獲益(既覺)三會別歸總(故得)二敘凡情難曉(四)初義深叵窮(竊見)二機淺妄執(是以)二興懷述觀(四)初統括經旨(今者)二解惑由機(明者)三刪補群典(輒以)四縱奪略示(雖則)四迷者悟道(冀返)二廣辨觀門(二)初總別開章(今略)二依章牒釋(二)初列名(一顯)二廣辨(四)初正辨(六)初顯一體(三)初牒釋(二)初正釋自性清凈(二)初通顯自性(一觀)二別釋清凈(二)初約垢凈釋(又隨)二約增減釋(亦可)二縱辨離垢清凈(雖有)二引證(起信)三結名(故曰)二起二用(二)初躡前標后(自下)二依標列釋(二)初海印森羅常住用(二)初釋名(二)初約法釋(一者)二約喻顯(猶如)二引證(二)初引經論互證(起信)二引華嚴結名(華嚴)二法界圓明自在用(二)初雙示(二者)二雙釋(二)初通釋二名(謂廣)二別結二名(二)初約行結自

【現代漢語翻譯】現代漢語譯本《華嚴還源觀科》

晉水沙門（指居住在晉水一帶的出家人）凈源刊正《華嚴還源觀科》（共二部分）一、題目（二） 1. 依經標題 2. 敘述觀作者的稱號二、本文（三） 1. 簡要敘述宗旨（二） 1. 讚歎聖教的超勝（三） 1. 總贊教義的宗旨（總而言之） 2. 分別說明體和用（三） 1. 從佛法應機施教的角度（然而作用） 2. 用比喻來貼切地解釋（好比） 3. 眾生根據自身根器獲得利益（既然覺悟） 3. 將個別情況彙總歸納（所以能夠） 2. 敘述凡夫俗情難以理解（四） 1. 義理深奧難以窮盡（我私下認為） 2. 根器淺薄而妄加執著（因此） 2. 表達寫作此觀的意願（四） 1. 統括經文的要旨（現在） 2. 解釋疑惑的產生是由於根器（明白的人） 3. 刪減和補充各種典籍（於是） 4. 縱橫交錯地簡略闡述（雖然） 4. 使迷惑者覺悟得道（希望返回）二、廣泛辨析觀門（二） 1. 總括和分別地展開章節（現在簡略地） 2. 按照章節的順序解釋（二） 1. 列出名稱（一、顯） 2. 廣泛辨析（四） 1. 正面辨析（六） 1. 顯現一體（三） 1. 依照原文解釋（二） 1. 正式解釋自性清凈（二） 1. 普遍地顯示自性（一、觀） 2. 分別解釋清凈（二） 1. 從染污和清凈的角度解釋（又隨著） 2. 從增加和減少的角度解釋（也可以） 2. 縱向辨析遠離垢染的清凈（雖然有） 2. 引用論證（《起信論》） 3. 總結名稱（所以說） 2. 生起二用（二） 1. 承接上文，標示下文（從下面開始） 2. 依照標示列出解釋（二） 1. 海印森羅常住用（二） 1. 解釋名稱（二） 1. 從佛法的角度解釋（一者） 2. 用比喻來顯現（猶如） 2. 引用論證（二） 1. 引用經文和論著互相印證（《起信論》） 2. 引用《華嚴經》總結名稱（《華嚴經》） 2. 法界圓明自在用（二） 1. 同時揭示（二者） 2. 同時解釋（二） 1. 普遍解釋兩個名稱（所謂廣） 2. 分別總結兩個名稱（二） 1. 從修行的角度總結自

【English Translation】 English version 《The Chapter and Sections of the Huayan Returning to the Source Contemplation》

Edited and Corrected by Shramana Jingyuan of Jinshui (a monk residing near the Jin River): The Chapter and Sections of the Huayan Returning to the Source Contemplation (in two parts) I. Title (2) 1. Based on the Sutra Title 2. Describing the Author's Title II. Main Text (3) 1. Briefly Explaining the Purpose (2) 1. Praising the Transcendence of the Holy Teachings (3) 1. Generally Praising the Tenets of the Teachings (In general) 2. Separately Explaining the Essence and Function (3) 1. From the Perspective of the Dharma Being Taught According to the Capacity of Beings (However, the function) 2. Using Metaphors to Appropriately Explain (It's like) 3. Sentient Beings Obtain Benefits According to Their Own Capacities (Since awakening) 3. Summarizing Individual Cases and Returning to the Whole (Therefore, able to) 2. Describing the Difficulty for Ordinary People to Understand (4) 1. The Profound Meaning is Difficult to Exhaust (I privately believe) 2. Shallow Capacity Leads to False Attachments (Therefore) 2. Expressing the Intention to Write this Contemplation (4) 1. Comprehensively Summarizing the Essence of the Sutras (Now) 2. Explaining that the Arising of Doubts is Due to Capacity (Those who understand) 3. Deleting and Supplementing Various Scriptures (Thus) 4. Briefly Explaining in a Crosswise and Lengthwise Manner (Although) 4. Enabling the Deluded to Awaken and Attain the Path (Hoping to return) II. Broadly Analyzing the Gates of Contemplation (2) 1. Comprehensively and Separately Unfolding the Chapters (Now, briefly) 2. Explaining According to the Order of the Chapters (2) 1. Listing the Names (1. Manifesting) 2. Broadly Analyzing (4) 1. Directly Analyzing (6) 1. Manifesting the Oneness (3) 1. Explaining According to the Original Text (2) 1. Officially Explaining the Self-Nature Purity (2) 1. Universally Manifesting the Self-Nature (1. Contemplation) 2. Separately Explaining Purity (2) 1. Explaining from the Perspective of Defilement and Purity (Also, following) 2. Explaining from the Perspective of Increase and Decrease (Also can) 2. Analyzing the Purity Apart from Defilement in a Longitudinal Manner (Although there are) 2. Quoting Proof (《Awakening of Faith》) 3. Summarizing the Name (Therefore, it is said) 2. Arousing the Two Functions (2) 1. Continuing the Above and Indicating the Below (From below) 2. Listing the Explanations According to the Indication (2) 1. The Samudramudra (海印) (ocean seal) Manifestation of Myriad Phenomena, Constant and Abiding Function (2) 1. Explaining the Name (2) 1. Explaining from the Perspective of the Dharma (One is) 2. Manifesting with Metaphors (It's like) 2. Quoting Proof (2) 1. Quoting Sutras and Treatises to Confirm Each Other (《Awakening of Faith》) 2. Quoting the Huayan Sutra to Summarize the Name (《Huayan Sutra》) 2. The Dharmadhatu (法界) (dharma realm) Perfect Illumination, Unobstructed Function (2) 1. Simultaneously Revealing (Two are) 2. Simultaneously Explaining (2) 1. Universally Explaining the Two Names (The so-called broad) 2. Separately Summarizing the Two Names (2) 1. Summarizing the Self from the Perspective of Practice

用(良以)二準經結正受(華嚴)三示三遍○四行四德○五入五止○六起六觀○二統收○三會名○四示謙○三偈辭勉學○○三示三遍(二)初牒名略示(三示)二依數別辨(三)初一塵普周法界遍(三)初正釋(言三)二引證(經云)三結名(準此)二一塵出生無盡遍(三)初牒釋(二者)二引證(四)初雙引經論(起信)二據義相即(依此)三徴釋所以(何以)四結旨重證(如上)三問答(二)初問(二)初躡前申疑(問據)二列疑請益(且於)二答(四)初總示大意(答大)二徴釋群疑(何以)三結略示廣(如是)四引證結名(經云)三一塵含容空有遍(六)初釋名示觀(三者)二引論敘疑(二)初正引論文(寶性)二順明反釋(今此)三舉一例余(如一)四契理成益(二)初契理顯用(若證)二因用成益(故得)五引經為證(經云)六釋義結名(若纖)○四行四德(二)初躡前標后(自下)二依標列釋(四)初隨緣妙用無方德(四)初牒名總釋(二)初正釋(一者)二引例(維摩)二準義別釋(又以)三法喻雙示(良以)四約喻結名(若贓)二威儀住持有則德(四)初牒名略釋(二者)二約較廣釋(二)初嘆佛滅傳授乖宗(但以)二嗟後裔無依義溺(故今)三引經論證(二)初正引經論勸修(故瑜)二重引起信

【現代漢語翻譯】現代漢語譯本（良以）二準經結正受（華嚴）三示三遍○四行四德○五入五止○六起六觀○二統收○三會名○四示謙○三偈辭勉學○○三示三遍（二）初牒名略示（三示）二依數別辨（三）初一塵普周法界遍（三）初正釋（言三）二引證（經云）三結名（準此）二一塵出生無盡遍（三）初牒釋（二者）二引證（四）初雙引經論（起信）二據義相即（依此）三徴釋所以（何以）四結旨重證（如上）三問答（二）初問（二）初躡前申疑（問據）二列疑請益（且於）二答（四）初總示大意（答大）二徴釋群疑（何以）三結略示廣（如是）四引證結名（經云）三一塵含容空有遍（六）初釋名示觀（三者）二引論敘疑（二）初正引論文（寶性）二順明反釋（今此）三舉一例余（如一）四契理成益（二）初契理顯用（若證）二因用成益（故得）五引經為證（經云）六釋義結名（若纖）○四行四德（二）初躡前標后（自下）二依標列釋（四）初隨緣妙用無方德（四）初牒名總釋（二）初正釋（一者）二引例（維摩）二準義別釋（又以）三法喻雙示（良以）四約喻結名（若贓）二威儀住持有則德（四）初牒名略釋（二者）二約較廣釋（二）初嘆佛滅傳授乖宗（但以）二嗟後裔無依義溺（故今）三引經論證（二）初正引經論勸修（故瑜）二重引起信（良以）二，依據經典來確定正確的接受（華嚴經）（Hua Yan Jing）。三，展示三種周遍。四，實行四種德行。五，進入五種止境。六，生起六種觀照。二，總括收攝。三，會合名稱。四，表示謙遜。三，用偈語勉勵學習。三，展示三種周遍。（二）首先，簡要地揭示名稱（三示）。其次，根據數字分別辨析。（三）首先，一微塵普遍周遍法界。（三）首先，正面解釋（言三）。其次，引用證據（經云）。第三，總結名稱（準此）。其次，一微塵出生無盡周遍。（三）首先，揭示並解釋（二者）。其次，引用證據。（四）首先，同時引用經典和論著（起信論）（Qi Xin Lun）。其次，根據義理相互融合（依此）。第三，提問並解釋原因（何以）。第四，總結要旨，再次證明（如上）。第三，問答。（二）首先，提問。（二）首先，承接前面的內容，提出疑問（問據）。其次，列出疑問，請求指教（且於）。其次，回答。（四）首先，總的揭示大意（答大）。其次，解釋各種疑問（何以）。第三，總結簡略的揭示，廣泛的闡述（如是）。第四，引用證據，總結名稱（經云）。第三，一微塵包含空和有，周遍。（六）首先，解釋名稱，展示觀照（三者）。其次，引用論著，敘述疑問。（二）首先，正面引用論文（寶性論）（Bao Xing Lun）。其次，順著說明，反過來解釋（今此）。第三，舉出一個例子，其餘的類推（如一）。第四，契合義理，成就利益。（二）首先，契合義理，顯示作用（若證）。其次，因為作用而成就利益（故得）。第五，引用經典作為證明（經云）。第六，解釋意義，總結名稱（若纖）。四，實行四種德行。（二）首先，承接前面的內容，標示後面的內容（自下）。其次，根據標示，列出解釋。（四）首先，隨順因緣，巧妙運用，沒有固定的德行。（四）首先，揭示名稱，總的解釋。（二）首先，正面解釋（一者）。其次，引用例子（維摩詰經）（Wei Mo Jie Jing）。其次，根據義理分別解釋（又以）。第三，用佛法和比喻雙重展示（良以）。第四，用比喻總結名稱（若贓）。其次，威儀住持，具有法則的德行。（四）首先，揭示名稱，簡略的解釋（二者）。其次，用比較廣泛的解釋。（二）首先，嘆息佛陀滅度后，傳授偏離宗旨（但以）。其次，悲嘆後代沒有依靠，義理沉溺（故今）。第三，引用經典和論著作為證明。（二）首先，正面引用經典和論著，勸勉修行（故瑜）。其次，再次引用起信論（Qi Xin Lun）。

【English Translation】 English version (Liang Yi) Two, based on the scriptures to determine the correct acceptance (Hua Yan Jing). Three, demonstrate the three pervasions. Four, practice the four virtues. Five, enter the five cessations. Six, generate the six contemplations. Two, summarize and collect. Three, converge the names. Four, express humility. Three, use verses to encourage learning. Three, demonstrate the three pervasions. (Two) First, briefly reveal the name (three demonstrations). Second, distinguish according to numbers. (Three) First, one dust universally pervades the Dharma Realm. (Three) First, explain directly (Yan San). Second, cite evidence (Jing Yun). Third, conclude the name (Zhun Ci). Second, one dust gives rise to endless pervasions. (Three) First, reveal and explain (Er Zhe). Second, cite evidence. (Four) First, simultaneously cite scriptures and treatises (Qi Xin Lun). Second, according to the meaning, they are mutually integrated (Yi Ci). Third, question and explain the reason (He Yi). Fourth, conclude the purpose and re-prove (Ru Shang). Third, questions and answers. (Two) First, question. (Two) First, continuing from the previous content, raise doubts (Wen Ju). Second, list the doubts and request guidance (Qie Yu). Second, answer. (Four) First, generally reveal the main idea (Da Da). Second, explain various doubts (He Yi). Third, summarize the brief revelation and elaborate extensively (Ru Shi). Fourth, cite evidence and conclude the name (Jing Yun). Third, one dust contains emptiness and existence, pervading. (Six) First, explain the name and demonstrate contemplation (San Zhe). Second, cite treatises and narrate doubts. (Two) First, directly cite the treatise (Bao Xing Lun). Second, explain in accordance with the meaning and conversely (Jin Ci). Third, give one example, and the rest are analogous (Ru Yi). Fourth, accord with the principle and achieve benefits. (Two) First, accord with the principle and display the function (Ruo Zheng). Second, because of the function, benefits are achieved (Gu De). Fifth, cite scriptures as proof (Jing Yun). Sixth, explain the meaning and conclude the name (Ruo Xian). Four, practice the four virtues. (Two) First, continuing from the previous content, indicate the following content (Zi Xia). Second, according to the indication, list the explanations. (Four) First, following the conditions, skillfully using, there is no fixed virtue. (Four) First, reveal the name and generally explain. (Two) First, explain directly (Yi Zhe). Second, cite examples (Wei Mo Jie Jing). Second, explain separately according to the meaning (You Yi). Third, use Dharma and metaphors to demonstrate doubly (Liang Yi). Fourth, use metaphors to conclude the name (Ruo Zang). Second, dignified demeanor is maintained, possessing the virtue of rules. (Four) First, reveal the name and briefly explain (Er Zhe). Second, use a more extensive explanation. (Two) First, lament that after the Buddha's extinction, the transmission deviated from the purpose (Dan Yi). Second, lament that later generations have no reliance, and the meaning is drowned (Gu Jin). Third, cite scriptures and treatises as proof. (Two) First, directly cite scriptures and treatises to encourage practice (Gu Yu). Second, cite Qi Xin Lun again.

釋名(亦應)四問答遣疑(二)初以理難事(二)初問(問準)二答(二)初喻(答譬)二合(真如)二以僧難俗(二)初問(問出)二答(二)初在家奉戒(答出)二引證結名(經云)三柔和質直攝生德(二)初約悲智攝生(三者)二約仰教結名(又質)四普代眾生受苦德(二)初令斷惡名代苦(四者)二運悲救名代苦(五)初正明(又苦)二引證(華嚴)三釋義(謂眾)四問答(二)初問(問眾)二答(答菩)五引論(雜集)○五入五止(二)初通敘(四)初躡前標后(自下)二依標略釋(五止)三引教廣辨(五)初當經(華嚴)二他部(又準)三雙釋(此乃)四舉況(如人)五合法(眾生)四結例引證(二)初結例(此義)二引證(起信)二別列(五)初照法清虛離緣止(二)初總牒釋義(言五)二引證結名(維摩)二觀人寂怕絕欲止(二者)三性起繁興法爾止(二)初牒釋(三者)二引證(經云)四定光顯現無念止(四)初牒釋(四者)二引證(華嚴)三辨益(若有)四結名(不為)五理事玄通非相止(三)初隱顯釋玄通(五者)二存奪釋玄通(又理)三悲智結止名(玄通)○六起六觀(四)初躡前生后(自下)二問答斷疑(三)初敘義雙問(問準)二引教雙答(二)初起信(答起)二大經(華嚴)三通初學

【現代漢語翻譯】現代漢語譯本釋名（亦應）：四問答以消除疑惑（二）。初，以理辯駁事理（二）。初，提問（問準）。二，回答（二）。初，比喻（答譬）。二，合喻（真如）。二，以僧人辯駁世俗（二）。初，提問（問出）。二，回答（二）。初，在家奉持戒律（答出）。二，引用經文總結命名（經云）。三，柔和質樸以攝受眾生的德行（二）。初，以悲智攝受眾生（三者）。二，以仰慕教法總結命名（又質）。四，普遍代替眾生承受苦難的德行（二）。初，使眾生斷除惡行，名為代苦（四者）。二，運用悲心救度眾生，名為代苦（五）。初，正面闡明（又苦）。二，引用經文證明（華嚴）。三，解釋含義（謂眾）。四，問答（二）。初，提問（問眾）。二，回答（答菩）。五，引用論典（雜集）。五，入五止（二）。初， общей敘述（四）。初，承接前文，標示後文（自下）。二，依據標示，簡略解釋（五止）。三，引用教義，廣泛辨析（五）。初，本經（華嚴）。二，其他經典（又準）。三，雙重解釋（此乃）。四，舉例說明（如人）。五，符合法理（眾生）。四，總結歸例，引用經文證明（二）。初，總結歸例（此義）。二，引用經文證明（起信）。二，分別列舉（五）。初，照見法性清凈虛空，遠離因緣的止（二）。初，總括解釋含義（言五）。二，引用經文總結命名（維摩）。二，觀察人相寂靜空怕，斷絕慾望的止（二者）。三，自性生起，繁榮興盛，法爾如是的止（二）。初，總括解釋（三者）。二，引用經文證明（經云）。四，定光顯現，沒有念頭的止（四）。初，總括解釋（四者）。二，引用經文證明（華嚴）。三，辨析利益（若有）。四，總結命名（不為）。五，理事玄妙通達，沒有相狀的止（三）。初，隱沒顯現，解釋玄通（五者）。二，存在捨棄，解釋玄通（又理）。三，以悲智總結止的名稱（玄通）。六，起六觀（四）。初，承接前文，引出後文（自下）。二，問答以斷除疑惑（三）。初，敘述意義，同時提問（問準）。二，引用教義，同時回答（二）。初，《起信論》（答起）。二，《大經》（華嚴）。三，通用於初學者

【English Translation】 English version Explanation of Terms (Also Appropriate): Four Questions and Answers to Dispel Doubts (II). First, using reason to debate matters (II). First, asking the question (Wen Zhun). Second, answering (II). First, analogy (Da Pi). Second, combining the analogy (Zhen Ru [Tathata, Suchness]). Second, using monks to debate the laity (II). First, asking the question (Wen Chu). Second, answering (II). First, upholding precepts at home (Da Chu). Second, citing scriptures to conclude the naming (Jing Yun). Third, the virtue of gentleness and straightforwardness in embracing sentient beings (II). First, embracing sentient beings with compassion and wisdom (San Zhe). Second, concluding the naming by admiring the teachings (You Zhi). Fourth, the virtue of universally enduring suffering on behalf of sentient beings (II). First, causing sentient beings to cut off evil deeds, called 'substituting suffering' (Si Zhe). Second, using compassion to save sentient beings, called 'substituting suffering' (Wu). First, directly clarifying (You Ku). Second, citing scriptures as proof (Hua Yan [Avatamsaka Sutra]). Third, explaining the meaning (Wei Zhong). Fourth, questions and answers (II). First, asking the question (Wen Zhong). Second, answering (Da Pu). Fifth, citing treatises (Za Ji). Five, Entering the Five Cessations (II). First, general narration (IV). First, connecting the previous and indicating the following (Zi Xia). Second, briefly explaining according to the indication (Wu Zhi). Third, citing teachings to widely analyze (V). First, this sutra (Hua Yan [Avatamsaka Sutra]). Second, other scriptures (You Zhun). Third, dual explanation (Ci Nai). Fourth, giving an example (Ru Ren). Fifth, conforming to the Dharma (Zhong Sheng). Fourth, concluding with examples and citing scriptures as proof (II). First, concluding with examples (Ci Yi). Second, citing scriptures as proof (Qi Xin [Awakening of Faith]). Two, separate listing (V). First, illuminating the Dharma, pure and empty, cessation from conditions (II). First, generally explaining the meaning (Yan Wu). Second, citing scriptures to conclude the naming (Wei Mo [Vimalakirti Sutra]). Second, observing people as silent and fearful, cessation from desires (Er Zhe). Third, the nature arises, flourishing and thriving, the cessation that is naturally so (II). First, generally explaining (San Zhe). Second, citing scriptures as proof (Jing Yun). Fourth, the light of Samadhi appears, cessation from no-thought (IV). First, generally explaining (Si Zhe). Second, citing scriptures as proof (Hua Yan [Avatamsaka Sutra]). Third, analyzing the benefits (Ruo You). Fourth, concluding the naming (Bu Wei). Fifth, principle and phenomena are mysteriously interconnected, cessation from non-appearance (III). First, concealing and revealing, explaining the mysterious interconnection (Wu Zhe). Second, existence and abandonment, explaining the mysterious interconnection (You Li). Third, using compassion and wisdom to conclude the name of cessation (Xuan Tong). Six, Arising the Six Contemplations (IV). First, connecting the previous and introducing the following (Zi Xia). Second, questions and answers to resolve doubts (III). First, narrating the meaning and asking questions simultaneously (Wen Zhun). Second, citing teachings and answering simultaneously (II). First, Awakening of Faith (Da Qi Xin). Second, Great Sutra (Hua Yan [Avatamsaka Sutra]). Third, applicable to beginners

妨(二)初問(問止)二答(三)初舍外緣(答侅)二除內心(然後)三勖自察(凡夫)三依止修觀(六起)四正明六觀(六)初攝境歸心真空觀(三)初牒釋(言六)二引證(二)初引論(論云)二引經(又經)三結名(以此)二從心現境妙有觀(二)初局釋此門(二者)二兼釋前門(謂前)三心境秘密圓融觀(三)初標名釋義(三者)二約報互現(二)初正中現依(或身)二依中現正(二)初正辨(或到)二指廣(就此)三會前結名(如是)四智身影現眾緣觀(三)初法(四者)二喻(猶如)三合(如來)五多身入一映象觀(二)初標名略釋(五者)二引經廣釋(三)初十身［更］(二)初正明結觀(經云)二例餘一切(如一)二六根互用(或以)三徴釋證成(二)初徴釋(何以)二證成(二)初引文為證(經云)二依義結名(或以)六主伴互現帝網觀(二)初正釋(二)初標釋(六者)二結旨(隨舉)二舉例(二)初遇友表無盡(如善)二親證結無盡(此明)○二統收(三)初法(此上)二喻(此理)三合(二)初正合前文(此亦)二躡示頓漸(二)初頓根獲益(圓滿)二揀漸示頓(欲使)○三會名(二)初依名別示(然示)二具德總結(如是)○四示謙(余雖)○三偈辭勉學(備尋)

還源觀科(終)

【現代漢語翻譯】現代漢語譯本妨(二)初問(問止)二答(三)初舍外緣(答侅)二除內心(然後)三勖自察(凡夫)三依止修觀(六起)四正明六觀(六)初攝境歸心真空觀(三)初牒釋(言六)二引證(二)初引論(論云)二引經(又經)三結名(以此)二從心現境妙有觀(二)初局釋此門(二者)二兼釋前門(謂前)三心境秘密圓融觀(三)初標名釋義(三者)二約報互現(二)初正中現依(或身)二依中現正(二)初正辨(或到)二指廣(就此)三會前結名(如是)四智身影現眾緣觀(三)初法(四者)二喻(猶如)三合(如來)五多身入一映象觀(二)初標名略釋(五者)二引經廣釋(三)初十身［更］(二)初正明結觀(經云)二例餘一切(如一)二六根互用(或以)三徴釋證成(二)初徴釋(何以)二證成(二)初引文為證(經云)二依義結名(或以)六主伴互現帝網觀(二)初正釋(二)初標釋(六者)二結旨(隨舉)二舉例(二)初遇友表無盡(如善)二親證結無盡(此明)○二統收(三)初法(此上)二喻(此理)三合(二)初正合前文(此亦)二躡示頓漸(二)初頓根獲益(圓滿)二揀漸示頓(欲使)○三會名(二)初依名別示(然示)二具德總結(如是)○四示謙(余雖)○三偈辭勉學(備尋)

妨(二)：首先是提問（止於何處），其次是回答（分為三個部分）。初問(問止)：第一個問題是關於止於何處。二答(三)：回答分為三個部分。初舍外緣(答侅)：首先是捨棄外在的因緣（回答梗概）。二除內心(然後)：其次是去除內心的執著（然後）。三勖自察(凡夫)：最後是勉勵自我反省（凡夫）。三依止修觀(六起)：依據這些來修習觀想（六種觀想的生起）。四正明六觀(六)：正式闡明六種觀想（六種）。初攝境歸心真空觀(三)：第一種是攝取外境歸於內心，達到真空的觀想（分為三個部分）。初牒釋(言六)：首先是重複解釋（所說的六種）。二引證(二)：其次是引用論證（分為兩個部分）。初引論(論云)：首先是引用論的說法（論中說）。二引經(又經)：其次是引用經的說法（又經中說）。三結名(以此)：最後是總結名稱（因此）。二從心現境妙有觀(二)：第二種是從內心顯現外境，達到妙有的觀想（分為兩個部分）。初局釋此門(二者)：首先是侷限於解釋這種觀想（第二種）。二兼釋前門(謂前)：其次是兼帶解釋前面的觀想（所說的前面）。三心境秘密圓融觀(三)：第三種是心境秘密圓融的觀想（分為三個部分）。初標名釋義(三者)：首先是標明名稱，解釋含義（第三種）。二約報互現(二)：其次是依據果報互相顯現（分為兩個部分）。初正中現依(或身)：首先是在正報中顯現依報（或者身體）。二依中現正(二)：其次是在依報中顯現正報（分為兩個部分）。初正辨(或到)：首先是正式辨析（或者到達）。二指廣(就此)：其次是指示廣泛的含義（就此）。三會前結名(如是)：最後是會合前面的內容，總結名稱（如是）。四智身影現眾緣觀(三)：第四種是智慧的身影顯現眾緣的觀想（分為三個部分）。初法(四者)：首先是法（第四種）。二喻(猶如)：其次是比喻（猶如）。三合(如來)：最後是合起來說明（如來）。五多身入一映象觀(二)：第五種是多身進入一體的映象觀想（分為兩個部分）。初標名略釋(五者)：首先是標明名稱，簡略解釋（第五種）。二引經廣釋(三)：其次是引用經文廣泛解釋（分為三個部分）。初十身［更］(二)：首先是十身[更加]（分為兩個部分）。初正明結觀(經云)：首先是正式闡明，總結觀想（經中說）。二例餘一切(如一)：其次是比照其餘一切（如一）。二六根互用(或以)：其次是六根互相作用（或者用）。三徴釋證成(二)：其次是提問解釋，證明成就（分為兩個部分）。初徴釋(何以)：首先是提問解釋（為什麼）。二證成(二)：其次是證明成就（分為兩個部分）。初引文為證(經云)：首先是引用經文作為證明（經中說）。二依義結名(或以)：其次是依據意義總結名稱（或者用）。六主伴互現帝網觀(二)：第六種是主伴互相顯現的帝網觀想（分為兩個部分）。初正釋(二)：首先是正式解釋（分為兩個部分）。初標釋(六者)：首先是標明解釋（第六種）。二結旨(隨舉)：其次是總結要旨（隨舉）。二舉例(二)：其次是舉例說明（分為兩個部分）。初遇友表無盡(如善)：首先是遇到朋友，表示無盡（如善）。二親證結無盡(此明)：其次是親自驗證，總結無盡（此說明）。 ○二統收(三)：第二，統統收攝（分為三個部分）。初法(此上)：首先是法（此上）。二喻(此理)：其次是比喻（此理）。三合(二)：最後是合起來說明（分為兩個部分）。初正合前文(此亦)：首先是正式合於前文（此也）。二躡示頓漸(二)：其次是順著顯示頓悟和漸悟（分為兩個部分）。初頓根獲益(圓滿)：首先是頓悟的根器獲得利益（圓滿）。二揀漸示頓(欲使)：其次是選擇漸悟，顯示頓悟（想要使）。 ○三會名(二)：第三，會合名稱（分為兩個部分）。初依名別示(然示)：首先是依據名稱分別顯示（然而顯示）。二具德總結(如是)：其次是具備功德，總結（如是）。 ○四示謙(余雖)：第四，表示謙虛（我雖然）。 ○三偈辭勉學(備尋)：第三，用偈頌勉勵學習（詳細尋找）。

《還源觀科》結束

【English Translation】 English version Section on Obstacles (2): First, Questioning (Where to Stop); Second, Answering (3): First, Abandoning External Conditions (Answering Briefly); Second, Eliminating Internal Thoughts (Then); Third, Encouraging Self-Examination (Ordinary People); Third, Relying on and Cultivating Contemplation (Six Arising); Fourth, Clearly Explaining the Six Contemplations (6): First, Gathering the Realm Back to the Mind, Contemplation of True Emptiness (3): First, Repeating and Explaining (Speaking of Six); Second, Citing Evidence (2): First, Citing Treatises (Treatises Say); Second, Citing Sutras (Also Sutras); Third, Concluding the Name (With This); Second, From the Mind Manifesting the Realm, Contemplation of Wonderful Existence (2): First, Narrowly Explaining This Door (The Second); Second, Explaining the Previous Door as Well (Referring to the Previous); Third, Mind and Realm Secretly and Perfectly Harmonious Contemplation (3): First, Labeling the Name and Explaining the Meaning (The Third); Second, Mutual Manifestation According to Retribution (2): First, Manifesting Dependence in the Proper (Or Body); Second, Manifesting the Proper in Dependence (2): First, Properly Distinguishing (Or Arriving); Second, Pointing Out the Broadness (Regarding This); Third, Combining the Previous and Concluding the Name (Thus); Fourth, Wisdom's Shadow Manifesting the Contemplation of All Conditions (3): First, Dharma (The Fourth); Second, Metaphor (Like); Third, Combination (Tathagata); Fifth, Many Bodies Entering One, Mirror Image Contemplation (2): First, Labeling the Name and Briefly Explaining (The Fifth); Second, Citing Sutras to Explain Broadly (3): First, Ten Bodies [Further] (2): First, Clearly Explaining and Concluding the Contemplation (Sutras Say); Second, Analogizing All the Rest (Like One); Second, Six Roots Interacting (Or With); Third, Questioning, Explaining, and Proving Accomplishment (2): First, Questioning and Explaining (Why); Second, Proving Accomplishment (2): First, Citing Text as Proof (Sutras Say); Second, Concluding the Name According to Meaning (Or With); Sixth, Principal and Subordinate Mutually Manifesting, Indra's Net Contemplation (2): First, Properly Explaining (2): First, Labeling and Explaining (The Sixth); Second, Concluding the Purpose (Following the Example); Second, Giving Examples (2): First, Meeting Friends Expressing Limitlessness (Like Good); Second, Personally Verifying and Concluding Limitlessness (This Explains); ○ Second, Unifying and Gathering (3): First, Dharma (Above This); Second, Metaphor (This Principle); Third, Combination (2): First, Properly Combining the Previous Text (This Also); Second, Following Up and Showing Sudden and Gradual (2): First, Sudden Roots Gaining Benefit (Perfect); Second, Selecting the Gradual and Showing the Sudden (Desiring to Make); ○ Third, Combining Names (2): First, Showing Separately According to Name (However Showing); Second, Concluding with Complete Virtue (Thus); ○ Fourth, Showing Humility (Although I); ○ Third, Gatha Words Encouraging Learning (Prepare to Seek).

Obstacle (2): First question (stop), second answer (three). First question (stop): The first question is about where to stop. Second answer (three): The answer is divided into three parts. First abandon external causes (answer outline): The first is to abandon external causes (answer outline). Second remove inner heart (then): The second is to remove inner attachments (then). Third encourage self-examination (ordinary people): The last is to encourage self-reflection (ordinary people). Three rely on cultivating contemplation (six start): Rely on these to cultivate contemplation (the arising of six contemplations). Four Zhengming six views (six): Formally explain the six contemplations (six types). First, take the realm back to the heart, the view of true emptiness (three): The first is to take the external realm back to the heart to achieve the view of true emptiness (divided into three parts). First, die release (Yan Liu): The first is to repeat the explanation (the six said). Second, quote evidence (two): The second is to quote evidence (divided into two parts). First, quote the theory (theory cloud): The first is to quote the theory (the theory says). Second, quote the scriptures (and scriptures): The second is to quote the scriptures (and the scriptures say). Three knot names (with this): The last is to summarize the name (therefore). Second, from the heart, the wonderful view of the realm (two): The second is to show the external realm from the heart to achieve the wonderful view (divided into two parts). First, the bureau releases this door (two): The first is limited to explaining this view (the second). Second, and release the front door (that is, the front): The second is to explain the previous view (the previous said). Three heart-realm secret Yuanrong view (three): The third is the secret Yuanrong view of the heart-realm (divided into three parts). First, mark the name and release the meaning (three): The first is to mark the name and explain the meaning (the third). Second, about the report of mutual appearance (two): The second is based on the retribution of mutual appearance (divided into two parts). First, the positive appearance of the middle (or body): The first is to show the dependence in the positive report (or body). Second, according to the middle of the positive (two): The second is to show the positive report in the report (divided into two parts). First, Zheng Bian (or to): The first is the official analysis (or arrival). Second, refer to Guang (on this): The second is to indicate the broad meaning (on this). Three will be the name of the former (such as this): The last is to combine the previous content and summarize the name (such as this). Four wisdom shadows now the view of the public (three): The fourth is the view of the wisdom shadow showing the public (divided into three parts). First, the law (four): The first is the law (the fourth). Second, Yu (such as): The second is a metaphor (such as). Three together (such as): The last is to combine (such as). Five more into a mirror view (two): The fifth is the mirror view of many bodies entering one (divided into two parts). First, mark the name and slightly release (five): The first is to mark the name and briefly explain (the fifth). Second, quote the scriptures to release (three): The second is to quote the scriptures to explain (divided into three parts). First ten bodies [more] (two): The first is ten bodies [more] (divided into two parts). First, Zhengming knot view (Jingyun): The first is to formally explain and summarize the view (Jingyun). Second, the rest of the example (such as one): The second is to compare the rest (such as one). Two six roots interoperate (or with): The second is the interaction of the six roots (or with). Three levy release Zhengcheng (two): The second is to ask questions to explain and prove success (divided into two parts). First levy release (why): The first is to ask questions to explain (why). Second Zhengcheng (two): The second is to prove success (divided into two parts). First, quote the text as evidence (Jingyun): The first is to quote the scriptures as proof (Jingyun). Second, according to the meaning of the name (or with): The second is to summarize the name according to the meaning (or with). Six main partners now the Emperor Network View (two): The sixth is the Emperor Network View of the main partner showing each other (divided into two parts). First Zheng release (two): The first is the official explanation (divided into two parts). First mark release (six): The first is to mark the explanation (the sixth). Second knot (with the lift): The second is to summarize the essentials (with the lift). Two examples (two): The second is to give examples (divided into two parts). First, meet friends to show endless (such as good): The first is to meet friends to show endless (such as good). Second, personally verify the endless (this Ming): The second is to personally verify the endless (this description). ○ Two unified collection (three): Second, unified collection (divided into three parts). First, the law (this): The first is the law (this). Second, Yu (this reason): The second is a metaphor (this reason). Three together (two): The last is to combine (divided into two parts). First, Zhenghe Qianwen (this also): The first is officially in line with the previous text (this also). Second, follow the gradual (two): The second is to follow the gradual (divided into two parts). First, the root of the benefit (complete): The first is the root of the benefit (complete). Second, pick the gradual show (want to make): The second is to choose the gradual show (want to make). ○ Three will be named (two): Third, will be named (divided into two parts). First, according to the name of the other (but show): The first is to show separately according to the name (but show). Second, with the summary of virtue (such as this): The second is to have merit, summary (such as this). ○ Four show Qian (Yu although): Fourth, show humility (although I). ○ Three verses to encourage learning (prepare to find): Third, use verses to encourage learning (find in detail).

The end of the "Return to the Source View"