X58n0994_華嚴妄盡還源觀疏鈔補解
卍新續藏第 58 冊 No. 0994 華嚴妄盡還源觀疏鈔補解
No. 994
華嚴還源觀疏鈔補解(並序)
晉水沙門 凈源 述
夫宗經為觀傳諸後嗣以教類之略有三焉昔帝心尊者集法界觀門則宗乎化教矣澄照律師述凈心戒觀則宗乎制教矣若乃化制並宗性相互陳唯賢首國師妄盡還源兼而有之故其圓頓之機權小之流悉皆普被耳源景祐中稟茲觀門于崑山慧聚法師之門(名諱清本)並疏兩軸科文一冊皆法燈大師之所撰也然其間所釋序文及諸觀義雖盡乎善而未盡乎美於是舉要治繁選言發行探清涼之疏旨索演義之鈔辭補其偏善之功成其具美之績故命題曰疏鈔補解焉古人有言不截盤根無以驗其利器不剖文奧無以辨其通才后之孫謀通吾祖觀心昭昭然若杲日之麗天且不為昏情所翳者其在茲乎時元豐二年歲次己未夏安居后三日于云間善住寶閣序。
題中修之一字總貫名題謂本文別舉六門通為一觀以前之三門(一體二用三遍)通揀情顯解謂一塵含容空有遍中以真空幻色雙揀斷空實色第四門修四種行德為熏習止觀方便其第五門入五止第六門起六觀方為造詣正修由是隨入一門即全收法界矣。
(上釋修字)下之九字別申綱要華嚴奧旨即所依經也。
華喻萬行之因嚴飾十身之果。
【現代漢語翻譯】 現代漢語譯本 《華嚴還源觀疏鈔補解》序
晉水沙門凈源 述
大凡宗經而作觀，流傳給後世，用以教化眾生，大致有三種情況。從前帝心尊者輯集《法界觀門》，這是宗于化教。澄照律師撰述《凈心戒觀》，這是宗于制教。如果說化教和制教並重，性相相互闡述，只有賢首國師的《妄盡還源觀》兼而有之。所以它圓頓的教機，以及權巧和小乘的流派，都能普遍地被攝受。景祐年間，我從崑山慧聚法師（法號清本）處稟受此觀門，以及法燈大師所撰寫的兩卷疏文和一冊科文。然而，其中所解釋的序文和各種觀義，雖然已經很完善，但還不夠完美。於是我提綱挈領，刪繁就簡，精選言辭，闡發清涼疏的旨意，蒐集演義鈔的辭句，補正其偏頗之處，成就其完備之美，所以命名為《疏鈔補解》。古人有話說：『不砍斷盤結的樹根，就無法檢驗利器的鋒利；不剖析深奧的文義，就無法辨別通達的人才。』後世的子孫能夠通達我祖師的觀心法門，就像太陽照耀天空一樣明亮，並且不被昏昧的情識所矇蔽，就在於此吧！時在元豐二年，歲次己未，夏安居后三日，于云間善住寶閣作序。
題中『修』字總貫名題，意思是本文分別列舉六門，總合為一觀，以前面的三門（一體、二用、三遍）總括揀擇情識而顯發解悟，說的是一塵含容空有，在普遍之中以真空和幻色雙重揀擇斷空和實色。第四門修四種行德，作為熏習止觀的方便。第五門入五止，第六門起六觀，才是造詣正修。由此，隨之進入任何一門，就完全收攝整個法界。
（以上解釋『修』字）下面的九個字分別闡述綱要，華嚴的奧妙旨趣就是所依據的經典。
華，比喻萬行的因地修行；嚴，莊嚴十身之果。
【English Translation】 English version Supplement and Explanation to the Commentary and Subcommentary on the Hua-yen [Avatamsaka] Treatise on Returning to the Source Through Exhaustion of False Appearances (with Preface)
By Śramaṇa Jingyuan of Jinshui
Generally speaking, when one relies on a sutra to create a contemplation method and transmit it to later generations for the purpose of teaching, there are roughly three approaches. In the past, Venerable Dixin compiled the 'Gate of Contemplation on the Dharmadhātu,' which was based on the teaching aspect. Lawyer Chengzhao wrote the 'Pure Mind Precept Contemplation,' which was based on the disciplinary aspect. If one emphasizes both the teaching and disciplinary aspects, and elaborates on both the nature and characteristics, only National Teacher Xianshou's 'Treatise on Returning to the Source Through Exhaustion of False Appearances' encompasses both. Therefore, its perfect and sudden teachings, as well as expedient and Hinayana approaches, can be universally received. During the Jingyou era, I received this contemplation method from Dharma Master Huiju of Kunshan (named Qingben), along with the two fascicles of commentary and one fascicle of outlines written by Dharma Master Fadeng. However, the explanations in the preface and the various contemplation meanings, while already good, were not yet perfect. Therefore, I extracted the essentials, simplified the complex, selected the words carefully, explored the meaning of the Qingliang commentary, searched for the phrases of the Yanyi subcommentary, supplemented its partial goodness, and completed its comprehensive beauty. Therefore, I named it 'Supplement and Explanation to the Commentary and Subcommentary.' As the ancients said, 'Without cutting through tangled roots, one cannot test the sharpness of a weapon; without dissecting profound meanings, one cannot discern the talent of a wise person.' May later generations be able to understand my ancestral master's contemplation method, as clear as the sun shining in the sky, and not be obscured by confused emotions. This lies in this work! Written on the third day after the summer retreat in the year of Jihai, the second year of Yuanfeng, at the Shanzhu Treasure Pavilion in Yunjian.
The character 'cultivation' (修, xiu) in the title encompasses the entire title, meaning that this text separately lists six gates, which are combined into one contemplation. The first three gates (one substance, two functions, three universalities) comprehensively select emotions and reveal understanding, saying that one dust particle contains emptiness and existence, and in universality, it doubly selects the emptiness of severance and the reality of substance. The fourth gate cultivates the four kinds of virtuous conduct as a means of cultivating cessation and contemplation. The fifth gate enters the five cessations, and the sixth gate arises the six contemplations, which is the true cultivation of accomplishment. Therefore, entering any one gate completely encompasses the entire Dharmadhātu.
(The above explains the character 'cultivation.') The following nine characters separately elaborate the key points. The profound meaning of the Avatamsaka [Hua-yen] is the sutra on which it is based.
Hua (華, flower) is a metaphor for the causal practice of myriad conducts; Yan (嚴, adornment) adorns the fruit of the ten bodies.
奧謂豎深與眾典為洪源也旨乃橫廣攝群經為眷屬也。
妄盡還源即能依觀也妄法無體義說為盡會歸一心喻派還源故正彪之水賦云萬派雖別同出于源眾流雖殊同歸于海若合心源如清涼謂隨客塵則去而莫歸見本性則還源反本。
觀者妄盡智泯本覺真性與萬法融通之稱也然真本不可以功成要亡功而本就深源不可以智得必智盡而源成故曰。
觀者妄盡智泯也下文亦云識盡見除清涼謂情盡理現諸見自亡文雖廣略有異義乃頓證全同若準終南觀題為例應云略有異義乃頓證六重今此不標者以下文統收中謂此上所述六重觀門舉一為主餘五為伴具在末章耳並序者併兼也序敘也敘述法義之要旨及集觀之利物也或曰大方廣所證法也佛華嚴能證人也。
今題中何以但標能證二字答夫觀者開發後學之慧門冥通諸佛之果海慧門既開自見依正重重無盡此其大用也若乃明其一經三大皆大方廣五週因果並佛華嚴人法雙標法喻齊舉有體有用兼因兼果理盡義圓備如疏文解釋經題七字今此立名尚簡唯取華嚴二字為所依經也。
若然則法界觀題何以具盡六字耶夫廣略分途述作異轍體勢萬端不可一準若責賢首立題闕大方廣佛四字不責帝心題下闕並序二字耶前修謂直默異難微貶穿鑿斯亦吾志。
京即長安張晏注漢書云地絕
【現代漢語翻譯】 現代漢語譯本：
『奧』字是指豎向深入，與眾多典籍共同構成洪大的源頭；『旨』字是指橫向廣博，統攝所有經典如同眷屬一般。 『妄盡還源』，就是能夠依據觀行而證得的境界。虛妄之法本無實體，所以說『盡』，會歸於一心，好比支流回歸源頭。所以正彪的《水賦》中說：『萬條支流雖然各不相同，但都出于同一個源頭；眾多水流雖然千差萬別，但都歸於同一個大海。』如果與心源相合，就像清涼澄觀大師所說：『隨逐客塵則離去而無法迴歸，見到本性則還源反本。』 『觀』，是指虛妄止息，智慧泯滅，本覺真性與萬法融通的境界。然而真本不可以功力成就，必須忘卻功力才能成就根本；深源不可以智慧獲得，必須智慧窮盡才能成就源頭。所以說： 『觀』，是指虛妄止息，智慧泯滅。下文也說『識盡見除』。清涼澄觀大師說：『情盡則理顯，諸見自然消亡。』文句雖然有廣略的差異，但證悟的意義完全相同。如果按照終南山的《觀題》為例，應該說『略有異義，乃頓證六重』。現在這裡不標明，是因為下文統攝包含。中謂：以上所說的六重觀門，舉出一個為主，其餘五個為伴，都包含在末章之中。『並序』，是兼有的意思。『序』，是敘述的意思，敘述法義的要旨以及集觀的利益。或者說，『大方廣』是所證的法，『佛華嚴』是能證的人。 現在題目中為什麼只標明『能證』二字？回答說：因為『觀』能開發後學者的智慧之門，暗中通達諸佛的果海。智慧之門既然開啟，自然能見到依報和正報重重無盡，這是它最大的作用。如果說明一部經的三大（體、相、用）都廣大，五週因果，以及『佛華嚴』人法雙標，法喻齊舉，有體有用兼因兼果，道理圓滿，就像疏文中解釋經題七字一樣。現在這裡立名尚且簡略，只取『華嚴』二字作為所依據的經典。 如果這樣，那麼《法界觀題》為什麼具足六字呢？因為廣略各有途徑，述作各有不同，體勢萬端，不可一概而論。如果責備賢首國師立題缺少『大方廣佛』四字，難道不也應該責備帝心尊者題下缺少『並序』二字嗎？前人說直接沉默難以避免細微的批評，穿鑿附會也是我的想法。 京，就是長安。張晏註解《漢書》說：『地絕』
【English Translation】 English version:
'奧 (Ào)' refers to the vertical depth, forming a vast source with numerous scriptures; '旨 (Zhǐ)' refers to the horizontal breadth, encompassing all scriptures as if they were family members. 'Exhausting Illusion and Returning to the Source (妄盡還源, Wàng jìn huán yuán)' means being able to attain enlightenment by relying on contemplation. Illusory dharmas have no substance, hence the term 'exhausting (盡, jìn)'; converging to the One Mind is like tributaries returning to the source. Therefore, Zheng Biao's 'Rhapsody on Water' says: 'Ten thousand tributaries, though different, originate from the same source; numerous streams, though diverse, return to the same ocean.' If it aligns with the source of the mind, as Qingliang (澄觀, Chéngguān) said: 'Following the guest dust, one departs and cannot return; seeing the original nature, one returns to the source and reverts to the origin.' 'Contemplation (觀, Guān)' refers to the state where illusion ceases, wisdom vanishes, and the original enlightened true nature merges with all dharmas. However, the true root cannot be achieved through effort; one must forget effort to achieve the root. The deep source cannot be obtained through wisdom; one must exhaust wisdom to achieve the source. Therefore, it is said: 'Contemplation (觀, Guān)' means exhausting illusion and extinguishing wisdom. The following text also says, 'When knowledge is exhausted, views are removed (識盡見除, Shì jìn jiàn chú).' Qingliang (澄觀, Chéngguān) said, 'When emotions are exhausted, principles appear, and all views naturally disappear.' Although the wording varies in breadth, the meaning of enlightenment is entirely the same. If we follow the example of the 'Contemplation Title' from Zhongnan Mountain, we should say, 'There are slight differences in meaning, but there is a sudden realization of the sixfold.' The reason it is not marked here is because the following text encompasses it. It means that the sixfold gates of contemplation mentioned above take one as the main and the other five as companions, all contained in the final chapter. 'And Preface (並序, Bìng xù)' means inclusive. 'Preface (序, Xù)' means narration, narrating the essence of the Dharma and the benefits of collecting contemplation. Or it can be said that 'Great, Vast, and Extensive (大方廣, Dà fāng guǎng)' is the Dharma to be realized, and 'Buddha Flower Adornment (佛華嚴, Fó huāyán)' is the person who can realize it. Why does the title only mark the two words 'Able to Realize (能證, Néng zhèng)'? The answer is that 'Contemplation (觀, Guān)' can open the gate of wisdom for later learners and secretly penetrate the ocean of fruits of all Buddhas. Once the gate of wisdom is opened, one can naturally see the endless layers of dependent and proper rewards, which is its greatest function. If we explain the three great aspects (essence, characteristics, function) of a scripture as vast, the five periods of cause and effect, and the 'Buddha Flower Adornment (佛華嚴, Fó huāyán)' as both person and Dharma, with Dharma and metaphor equally emphasized, having both essence and function, encompassing both cause and effect, the principle is complete, just like the commentary explains the seven characters of the scripture title. Now, the naming here is still simple, only taking the two characters 'Flower Adornment (華嚴, Huāyán)' as the scripture to rely on. If so, why does the 'Dharmadhatu Contemplation Title (法界觀題, Fǎ jiè guān tí)' fully contain six characters? Because breadth and brevity each have their own path, and the styles of writing are different, with myriad forms, and cannot be generalized. If we blame National Teacher Xianshou (賢首, Xiánshǒu) for omitting the four characters 'Great, Vast, and Extensive Buddha (大方廣佛, Dà fāng guǎng fó)' in the title, shouldn't we also blame Venerable Dixin (帝心, Dìxīn) for omitting the two characters 'And Preface (並序, Bìng xù)' below the title? The predecessors said that direct silence inevitably leads to subtle criticisms, and forced interpretations are also my intention. Jing (京) is Chang'an (長安). Zhang Yan's (張晏) commentary on the 'Book of Han (漢書, Hànshū)' says: 'The land is cut off.'
高曰京左氏傳曰莫之與京京大也唐虞已前帝王之居多雲都某處世紀云伏羲神農都陳是也。
大薦福者唐之精舍頗眾亦有小薦福故以大字揀之薦追也言為考妣追福也此寺即唐中宗皇帝所造按大宋高僧傳曰中宗有懷罔極追福因心先於長安造薦福寺事不時就作者煩勞乃來工部尚書張錫與律師釋道岸同典其任廣開方便博施慈悲人或子來役無留務費約功陪帝甚嘉之。
寺者梵言毗訶羅此雲遊止即出家者游履之處也廣雅云寺治也釋名曰治事者嗣續于其內也。
沙門此云息惡無惡不息即釋子之通稱也。
次二字名諱也按秘書少監㶄朝隱述碑銘云國師姓康氏諱法藏累代相承為康居國相祖自康居來朝父謚皇朝贈左侍中國師年甫十六煉一指于阿育王舍利以申供養此後便游大白雅挹重玄聞雲華寺儼法師講華嚴經投為上足以為水置瓶之受納以芥投針之因緣名播招提譽流宸極屬榮國夫人奄捐館舍未易齊缞(上資音下催音)則天聖后廣樹佛乘大開法寶國師䇿名宮禁落髮道場住太原寺證聖年中奉來與于闐三藏實叉難陀譯華嚴經至神龍中又同譯大寶積經唯聖之所歸依唯皇之所迴向爰降綸旨為菩薩戒師太上皇脫履萬機褰衣四海亦受戒法講華嚴經三十餘遍梵網楞伽密嚴起信皆有義疏傳於四方先天元年壬子十一月十四日終身西京大薦
【現代漢語翻譯】 現代漢語譯本 『高曰京左氏傳』說：『莫之與京，京大也。』意思是說沒有能與它相比的，京就是大的意思。《左傳》引用這句話是爲了說明都城的宏偉。《唐虞》之前的帝王居住的地方，大多稱為都某處。《世紀》記載伏羲、神農都定都在陳地，就是這個意思。
『大薦福』指的是唐朝眾多的精舍中比較大的一座，因為也有『小薦福』，所以用『大』字來區分。『薦』是追的意思，意思是為已故的父母追福。這座寺廟是唐中宗皇帝建造的。根據《大宋高僧傳》記載，中宗皇帝爲了表達對父母的無限思念，想要為他們追福，於是先在長安建造薦福寺。但工程進展不順利，參與者感到勞累。於是皇帝任命工部尚書張錫與律師釋道岸共同負責這項工程，廣泛提供便利，廣施慈悲。百姓如果有人前來服役，不會讓他們滯留，費用節省，工程進展迅速，皇帝對此非常讚賞。
『寺』是梵語『毗訶羅』的意譯，這裡的意思是游止，也就是出家之人遊歷居住的地方。《廣雅》說，寺是治理的意思。《釋名》說，治理事務的人在這裡繼承延續。
『沙門』是梵語的意譯，意思是息滅罪惡，沒有罪惡不息滅，是佛教弟子的通稱。
『次』和『二』是（國師）的名字。根據秘書少監閻朝隱撰寫的碑銘記載，國師姓康，名法藏，世代相傳為康居國的宰相。他的祖先從康居來到朝廷。他的父親被追贈為皇朝左侍中。國師年僅十六歲時，就焚燒一指來供養阿育王舍利。此後便遊歷大白，仰慕重玄。聽說雲華寺的儼法師講解《華嚴經》，便拜他為師，成為他的得意門生，就像用水來盛放瓶子一樣容易接受，就像用芥子投向針尖一樣容易遇到。他的名聲傳遍了招提，美譽流傳到朝廷。恰逢榮國夫人去世，還未及脫下喪服，則天聖后便大力弘揚佛法，廣開法寶。國師在宮禁中受戒，在太原寺落髮。證聖年間，奉命與于闐三藏實叉難陀一起翻譯《華嚴經》。到神龍年間，又共同翻譯《大寶積經》。只有聖人才能歸依他，只有皇帝才能迴向他。於是皇帝下旨讓他擔任菩薩戒師。太上皇脫下帝王的服飾，放下天下事務，也受了他的戒法。他講解《華嚴經》三十多遍，《梵網經》、《楞伽經》、《密嚴經》、《起信論》都有義疏流傳於四方。先天元年壬子十一月十四日，在西京大薦福寺圓寂。
【English Translation】 English version 'Gao Yue Jing Zuo Shi Zhuan' says: 'Mo Zhi Yu Jing, Jing Da Ye.' meaning there is nothing comparable to it, Jing means big. 'Zuo Zhuan' quoted this sentence to illustrate the grandeur of the capital. Before the 'Tang Yu' era, the emperors mostly resided in places called 'Du' somewhere. 'Shiji' records that Fuxi and Shennong both established their capitals in Chen, which is the meaning of this.
'Da Jianfu' refers to the larger of the many Jing She (精舍, refined abodes) in the Tang Dynasty, distinguished by the character 'Da' (大, big) because there was also a 'Xiao Jianfu' (小薦福, small Jianfu). 'Jian' (薦) means to pursue, meaning to pursue blessings for deceased parents. This temple was built by Emperor Zhongzong of the Tang Dynasty. According to the 'Da Song Gao Seng Zhuan' (大宋高僧傳, Biographies of Eminent Monks of the Great Song Dynasty), Emperor Zhongzong, to express his infinite longing for his parents and to pursue blessings for them, first built Jianfu Temple in Chang'an. However, the project did not proceed smoothly, and the participants felt tired. Therefore, the emperor appointed Zhang Xi, the Minister of Works, and the Vinaya Master Shi Dao'an to jointly oversee the project, providing extensive convenience and generously bestowing compassion. If people came to serve, they were not kept waiting, expenses were saved, and the project progressed rapidly, which the emperor greatly appreciated.
'Si' (寺, temple) is the translated meaning of the Sanskrit word 'Vihara' (毗訶羅), which here means 'travel and stop,' that is, the place where ordained people travel and reside. 'Guang Ya' (廣雅) says that 'Si' means governance. 'Shi Ming' (釋名) says that those who manage affairs continue and succeed within it.
'Shamen' (沙門, Sramana) is the translated meaning of the Sanskrit word, meaning to extinguish evil, with no evil not extinguished, and is the general term for Buddhist disciples.
'Ci' (次) and 'Er' (二) are the (National Preceptor's) names. According to the inscription written by Yan Chaoyin, the Junior Supervisor of the Secretariat, the National Preceptor's surname was Kang, and his name was Fazang, who had been the prime minister of the Kangju Kingdom for generations. His ancestors came to the court from Kangju. His father was posthumously awarded the title of Left Attendant of the Imperial Court. When the National Preceptor was only sixteen years old, he burned one of his fingers to make offerings to the Ashoka King's Sharira (舍利, relics). After that, he traveled to Dabai, admiring Chongxuan. Hearing that Master Yan of Yunhua Temple was lecturing on the 'Avatamsaka Sutra' (華嚴經), he became his disciple and became his favorite student, as easy to accept as using water to fill a bottle, as easy to encounter as throwing mustard seeds at the tip of a needle. His name spread throughout Zhaoti, and his reputation spread to the court. Just as Lady Rongguo passed away, before she could take off her mourning clothes, Empress Dowager Zetian vigorously promoted Buddhism and widely opened the Dharma treasure. The National Preceptor received precepts in the palace and was tonsured at Taiyuan Temple. During the Zheng Sheng years, he was ordered to translate the 'Avatamsaka Sutra' with the Khotanese Tripitaka Master Siksananda. During the Shenlong years, he also jointly translated the 'Maharatnakuta Sutra' (大寶積經). Only saints can rely on him, and only emperors can dedicate merit to him. Therefore, the emperor issued an edict to make him a Bodhisattva Preceptor. The Supreme Emperor took off the emperor's clothes and put down the affairs of the world, and also received his precepts. He lectured on the 'Avatamsaka Sutra' more than thirty times, and the commentaries on the 'Brahmajala Sutra' (梵網經), 'Lankavatara Sutra' (楞伽經), 'Ghanavyuha Sutra' (密嚴經), and 'Awakening of Faith' (起信論) were circulated in all directions. On the fourteenth day of the eleventh month of the first year of Xiantian (先天), he passed away at Da Jianfu Temple in Xijing.
福寺春秋七十其年十一月二十四日葬于神禾原華嚴寺南帝念若驚聖情如失誥曰國師德業天資虛明契理辨才韜識了覺融心廣開喻筏之門備闡傳燈之教隨緣示應垂化斯盡比真師寂雖證無生之空朝序飾終宜有褒賢之命可贈鴻臚卿贈絹一千二百疋葬事準僧例余皆官供若夫集觀判教獨得其奧制疏通經名耀古今具如聖宋僧傳並七祖傳文。
述者明也樂記云作者曰聖述者曰明然帝心名諱之下稱集今言述者何耶謂序文之未具彰創集無疑先規有據故此不雲集耳滿教即華嚴也文出北本涅槃經彼經明半字即小乘滿字即大乘故清涼云半滿是喻大小是法。
而言難思者此教非法相所宗故不可以心思也。
窺者左傳曰舉足而視也。
一塵頓現如行愿品云於一塵中塵教佛各處菩薩眾會中此文亦遍大部下文國師引剎現佛身經云花藏世界所有塵一一塵中佛皆入普為眾生起神變毗盧遮那法如是。
圓宗者起信疏明大小乘宗途有五一隨相法執宗二真空無相宗三唯識法相宗四如來藏緣起宗五圓融具德宗故賢首云圓宗主伴具足重重無盡即大經也。
而言叵測者此宗非名句所及故不可以言測也。
觀者看也。
纖毫齊彰謂纖小一毛也現相品云如來於一毛孔中一切剎塵諸佛坐下文引身現剎土經云一毛孔內無量剎各有
【現代漢語翻譯】 現代漢語譯本： 福寺春秋七十，其年十一月二十四日葬于神禾原華嚴寺南。帝念若驚，聖情如失，誥曰：『國師德業天資，虛明契理，辨才韜識，了覺融心，廣開喻筏之門，備闡傳燈之教，隨緣示應，垂化斯盡。比真師寂，雖證無生之空，朝序飾終，宜有褒賢之命。』可贈鴻臚卿，贈絹一千二百疋，葬事準僧例，余皆官供。若夫集觀判教，獨得其奧，制疏通經，名耀古今，具如聖宋僧傳並七祖傳文。 述者，明也。《樂記》云：『作者曰聖，述者曰明。』然帝心名諱之下稱集，今言述者何耶？謂序文之未具彰，創集無疑，先規有據，故此不雲集耳。滿教即華嚴也，文出北本《涅槃經》，彼經明半字即小乘，滿字即大乘，故清涼云半滿是喻，大小是法。 而言難思者，此教非法相所宗，故不可以心思也。 窺者，《左傳》曰：『舉足而視也。』 一塵頓現，如《行愿品》云：『於一塵中塵教佛各處，菩薩眾會中。』此文亦遍大部，下文國師引《剎現佛身經》云：『花藏世界所有塵，一一塵中佛皆入，普為眾生起神變，毗盧遮那（Vairocana）法如是。』 圓宗者，《起信疏》明大小乘宗途有五：一、隨相法執宗，二、真空無相宗，三、唯識法相宗，四、如來藏緣起宗，五、圓融具德宗。故賢首（Xianshou）云：『圓宗主伴具足，重重無盡，即大經也。』 而言叵測者，此宗非名句所及，故不可以言測也。 觀者，看也。 纖毫齊彰，謂纖小一毛也。《現相品》云：『如來於一毛孔中一切剎塵諸佛坐。』下文引《身現剎土經》云：『一毛孔內無量剎各有』
【English Translation】 English version: In the seventy years of Fu Temple's history, on the twenty-fourth day of the eleventh month of that year, it was buried south of Huayan Temple in Shenhe Plain. The Emperor's thoughts were startled, and his sacred feelings were as if lost. He proclaimed: 'The National Teacher's virtue and talent were naturally bright and in accordance with principle, his eloquence and knowledge were profound, his understanding was thorough and his heart was harmonious. He widely opened the gate of the metaphorical raft, fully expounded the teaching of the transmission of the lamp, responding to conditions and demonstrating transformations to the fullest extent. Compared to the true teacher's silence, although he has attained the emptiness of non-birth, the court order should decorate the end and there should be a decree praising his virtue.' He is to be granted the title of Secretary of the Court of State Ceremonials, and presented with one thousand two hundred bolts of silk. The funeral arrangements are to follow the monastic precedent, and the rest is to be provided by the government. As for the collection of views and the judgment of teachings, he uniquely grasped their essence, composed commentaries and mastered the scriptures, and his name shines through ancient and modern times, as detailed in the Biographies of Eminent Monks of the Holy Song Dynasty and the texts of the Seven Patriarchs. The 'narrator' is 'Ming' (明, illumination). The Classic of Music says: 'The one who creates is called 'Sage,' the one who narrates is called 'Ming'.' However, under the Emperor's name and title, it is called 'collection.' Why is it called 'narrator' now? It means that the preface is not yet fully revealed, and there is no doubt about the original collection, and there is a basis for the previous rules, so it is not called 'collection' here. The 'full teaching' refers to the Huayan Sutra. The text comes from the Northern Edition of the Nirvana Sutra. That sutra clarifies that the 'half-word' is the Small Vehicle (Hinayana), and the 'full-word' is the Great Vehicle (Mahayana). Therefore, Qingliang (清涼) says that 'half and full' are metaphors, and 'small and great' are the Dharma. As for saying 'difficult to conceive,' this teaching is not based on the school of Dharmalaksana (法相), so it cannot be conceived by the mind. 'Peeping' is, as the Zuo Zhuan says, 'to look by raising the foot.' 'One dust instantly appears,' as the Chapter on Practices and Vows says: 'In one dust, the dust teachings and Buddhas are each present, in the assembly of Bodhisattvas.' This text also pervades the great part. The National Teacher quotes the Sutra on the Manifestation of the Buddha's Body in a Land below, saying: 'All the dust in the Flower Treasury World, in each dust the Buddhas enter, universally creating miraculous transformations for sentient beings, such is the Dharma of Vairocana (毗盧遮那).' 'The Perfect School' is explained in the Commentary on the Awakening of Faith that there are five paths of the Mahayana and Hinayana schools: 1. The school of attachment to phenomena, 2. The school of emptiness and no-form, 3. The school of Consciousness-Only and Dharmalaksana, 4. The school of the Tathagatagarbha and dependent origination, 5. The school of perfect harmony and complete virtue. Therefore, Xianshou (賢首) says: 'The Perfect School has complete hosts and companions, endlessly layered, which is the Great Sutra.' As for saying 'unfathomable,' this school is beyond the reach of names and phrases, so it cannot be measured by words. 'Observing' is 'looking.' 'The slightest hair is clearly manifested,' meaning a tiny hair. The Chapter on Manifestations says: 'In one pore of the Tathagata, all the Buddha lands and dust, the Buddhas sit.' The text below quotes the Sutra on the Manifestation of the Body in a Land, saying: 'Within one pore are countless lands, each with'
四洲四大海須彌鐵圍亦復然悉現其中無迫溢上句示一塵約外依報也下句顯纖毫約內正報也。
齊彰即頓現文體小變耳故義海云一多全攝窺一塵所以頓彰彼此相收瞻纖毫以之齊現或問滿教與圓宗其旨何異答大疏曰夫立教必須斷證階位等殊立宗但明所宗差別故有不同耳。
然者不定之辭用就體分即止之觀也非無差別之勢謂觀照性相也故義海云標體開用助道之品蓋多就性明緣差別之勢不一事依理顯即觀之止也。
自有一際之形謂止息萬緣也義海又謂法無分齊現必同時理不礙差隱顯一際或謂用就體分即下文一體二用者既序體用何不述三遍四德耶此誠曲配故不取之。
其猶下文有六句初二句法喻雙標次二句釋喻后二句釋法。
初病起藥興妄生智立者謂病發者必用藥以治之妄生者必立智以祛之按無相集云病有二種一緣慮二無記緣慮者善惡二念也雖復差殊俱非解脫是故總束名為緣慮無記者雖不緣善惡等事然非真心俱是昏住(他宗執無記為真心何異認瓦礫為真金乎)藥亦有二種一寂寂二惺惺寂寂謂不念外境善惡等事惺惺謂不生昏住無記等相是故以寂寂治緣慮以惺惺治昏住亦止觀二行治之即前妄生智立也然妄生則煩惱所知二障智立則如理如量二智如理智破煩惱即無緣慮也如量智破所知即無昏住也所以引無
【現代漢語翻譯】 現代漢語譯本： 四洲（Sì Zhōu，指四大部洲）、四大海、須彌山（Xūmí Shān，佛教宇宙觀中的中心山）和鐵圍山（Tiěwéi Shān，環繞世界的山脈）也是如此，全部顯現在一微塵之中，沒有擁擠或溢出的情況。上一句是說從外在的依報（Yībào，指眾生所依賴的生存環境）來看一微塵，下一句是說從內在的正報（Zhèngbào，指眾生自身的果報）來看極小的毫毛。
齊彰（Qí Zhāng）就是頓現（dùn xiàn）的另一種表達方式，只是文體上稍有變化。所以《義海》（Yì Hǎi）中說，一多全攝，窺一塵，所以頓彰，彼此相收，瞻纖毫以之齊現。或者有人問，滿教（mǎn jiào）與圓宗（yuán zōng）的宗旨有什麼不同？回答說，《大疏》（Dà Shū）中說，建立教義必須有斷證（duàn zhèng）的階位等差別，而建立宗派只是闡明所宗的差別，所以有所不同。
然者（rán zhě）是不確定的詞語，從體性上來說，就是止的觀照，並非沒有差別的狀態，指的是觀照體性和事相。所以《義海》中說，標體開用，助道之品，大多是從體性上闡明緣起差別的狀態，不以一事依理顯現，就是觀的止。
自有一際之形（zì yǒu yī jì zhī xíng），指的是止息一切妄念。 《義海》又說，法無分齊，現必同時，理不礙差，隱顯一際。或者說，從體性上來說，就是下文的一體二用。既然已經敘述了體和用，為什麼不敘述三遍（sān biàn）和四德（sì dé）呢？這確實是牽強的配比，所以不採用。
其猶（qí yóu），下文有六句，前兩句是法（fǎ）和喻（yù）雙重標明，中間兩句是解釋比喻，后兩句是解釋法。
初病起藥興，妄生智立者，指的是病發作了就必須用藥來治療，妄念產生了就必須用智慧來去除。按照《無相集》（Wú Xiàng Jí）中的說法，病有兩種，一是緣慮（yuán lǜ），二是無記（wújì）。緣慮指的是善念和惡念，雖然有所不同，但都不是解脫，所以總稱為緣慮。無記指的是雖然不緣善惡等事，但不是真心，都是昏沉的狀態（其他宗派認為無記是真心，這和把瓦礫當成真金有什麼區別呢？）。藥也有兩種，一是寂寂（jì jì），二是惺惺（xīng xīng）。寂寂指的是不念外境的善惡等事，惺惺指的是不生昏沉無記等相。所以用寂寂來治療緣慮，用惺惺來治療昏沉，也就是用止觀二行來治療，也就是前面的妄生智立。然而，妄念產生，就會有煩惱障（fánnǎo zhàng）和所知障（suǒ zhī zhàng）兩種障礙，智慧建立，就會有如理智（rú lǐ zhì）和如量智（rú liàng zhì）兩種智慧。如理智破除煩惱障，也就是沒有緣慮，如量智破除所知障，也就是沒有昏沉。所以引用《無
【English Translation】 English version: 'The four continents (Sì Zhōu, referring to the four major continents), the four great seas, Mount Sumeru (Xūmí Shān, the central mountain in the Buddhist cosmology), and the Iron Ring Mountains (Tiěwéi Shān, the mountains surrounding the world) are all like this, appearing entirely within a single dust mote, without crowding or overflowing.' The previous sentence indicates a dust mote from the perspective of the external dependent environment (Yībào, the environment upon which beings depend for survival), and the following sentence reveals a tiny hair from the perspective of the internal proper reward (Zhèngbào, the karmic retribution of beings themselves).
'Qí Zhāng' is simply a slightly different way of expressing 'immediate manifestation' (dùn xiàn), with only a minor change in literary style. Therefore, the 'Meaning Ocean' (Yì Hǎi) says, 'One and many are entirely encompassed; peering into a dust mote, therefore, there is immediate manifestation; mutually contained, gazing at a tiny hair, they appear simultaneously.' Or someone might ask, 'What is the difference in the purpose between the complete teaching (mǎn jiào) and the perfect school (yuán zōng)?' The answer is, 'The Great Commentary' (Dà Shū) says, 'Establishing a teaching must have distinctions in the stages of severance and realization (duàn zhèng), while establishing a school only clarifies the differences in what is upheld, so there are differences.'
'Rán zhě' is an indefinite term, used in terms of the essence, it is the contemplation of cessation, not without the state of difference, referring to the contemplation of essence and phenomena. Therefore, the 'Meaning Ocean' says, 'Marking the essence and opening the function, the qualities that aid the path mostly clarify the state of conditioned arising and difference from the perspective of the essence; not relying on principle to manifest one thing, that is the cessation of contemplation.'
'There is naturally a form of one boundary' (zì yǒu yī jì zhī xíng), referring to ceasing all deluded thoughts. The 'Meaning Ocean' also says, 'The Dharma has no boundaries, manifestation must be simultaneous, principle does not hinder difference, concealment and manifestation are one boundary.' Or it is said that, in terms of the essence, it is the 'one essence and two functions' mentioned below. Since the essence and function have already been described, why not describe the 'three pervasions' (sān biàn) and 'four virtues' (sì dé)? This is indeed a forced analogy, so it is not adopted.
'Qí yóu,' the following text has six sentences. The first two sentences doubly mark the Dharma (fǎ) and the metaphor (yù), the middle two sentences explain the metaphor, and the last two sentences explain the Dharma.
'Initially, when illness arises, medicine is employed; when delusion arises, wisdom is established,' refers to the fact that when illness arises, medicine must be used to treat it, and when delusion arises, wisdom must be established to dispel it. According to the 'Collection on Non-Appearance' (Wú Xiàng Jí), there are two types of illness: first, conceptual thought (yuán lǜ), and second, non-recollection (wújì). Conceptual thought refers to good and evil thoughts, and although they are different, neither is liberation, so they are collectively called conceptual thought. Non-recollection refers to the fact that although it does not concern good or evil matters, it is not the true mind, and is all a state of dullness (other schools consider non-recollection to be the true mind; what difference is there between this and mistaking rubble for real gold?). There are also two types of medicine: first, stillness (jì jì), and second, alertness (xīng xīng). Stillness refers to not thinking about external good or evil matters, and alertness refers to not giving rise to dullness, non-recollection, and other appearances. Therefore, stillness is used to treat conceptual thought, and alertness is used to treat dullness, which is to say, the two practices of cessation and contemplation are used to treat them, which is the 'delusion arises, wisdom is established' mentioned earlier. However, when delusion arises, there are two obstacles: the afflictive obstacle (fánnǎo zhàng) and the cognitive obstacle (suǒ zhī zhàng); when wisdom is established, there are two types of wisdom: the wisdom of suchness (rú lǐ zhì) and the wisdom of extent (rú liàng zhì). The wisdom of suchness breaks through the afflictive obstacle, which means there is no conceptual thought; the wisdom of extent breaks through the cognitive obstacle, which means there is no dullness. Therefore, quoting the 'Non-
相二病二藥消文者蓋與諸家二智二障義同耳。
病忘藥忘下二句釋喻也謂昏散兩病既忘則止觀二藥亦忘故以空拳喻藥忘也。
止啼喻病忘也。
潛夫曰譬若握空拳以誑誘于孺子也厥或呱呱之泣既止則開拳舒手豈有物耶孺謂孩孺呱音孤泣聲也。
心通法通下二句釋法也謂心通則二智俱泯法通則二障雙亡智障寂然物我冥一故引虛空以喻性遍也大經云譬如虛空普遍一切又曰法性遍在一切處。
既覺既悟下既已也謂昏散之妄已覺頓除則現量之智亦悟齊泯故云何滯何通也。
百非者肇法師謂但有一法則名為非法不止一故云百非。
攀緣者以妄相微動攀緣諸法也筆削記又謂百非者此于有無一異四句上明之謂有非有亦有亦非有非有非非有為一四句無等例此共成十六又過現未來各有十六成四十八已起未起各四十八並根本四都成百非也若據序文絕其增減則約四謗以明四句一執有增益謗二執無損減謗三執亦有亦無相違謗四執非有非無戲論謗此云增減即四謗之二也今由心通法通絕慮忘言枝葉百非皆泯由根本四句頓亡。
故得下故者所以之稱得者獲之在己也由前己性心通法通既覺既悟所以獲得藥病泯而靜亂融也此文以靜定喻藥以動亂喻病斯則隔句會別歸總謂能藥所病雙泯則證入玄宗靜性亂相
【現代漢語翻譯】 現代漢語譯本：
『相二病二藥消文者蓋與諸家二智二障義同耳』：這句話的意思是，用兩種病和兩種藥來消除（昏沉和散亂）的文字，實際上與各家所說的兩種智慧（根本智和后得智）和兩種障礙（煩惱障和所知障）的含義是相同的。 『病忘藥忘下二句釋喻也謂昏散兩病既忘則止觀二藥亦忘故以空拳喻藥忘也』：下面兩句解釋了比喻，意思是說，既然昏沉和散亂這兩種病已經忘記了，那麼止和觀這兩種藥也應該忘記，所以用空拳來比喻忘記藥。 『止啼喻病忘也』：用停止啼哭來比喻忘記病。 『潛夫曰譬若握空拳以誑誘于孺子也厥或呱呱之泣既止則開拳舒手豈有物耶孺謂孩孺呱音孤泣聲也』：潛夫說，這就像握著空拳來哄騙小孩子一樣。當他哇哇的哭聲停止后，張開拳頭，手中哪裡有什麼東西呢？孺，指的是小孩子。呱，讀音是『孤』，是哭的聲音。 『心通法通下二句釋法也謂心通則二智俱泯法通則二障雙亡智障寂然物我冥一故引虛空以喻性遍也大經云譬如虛空普遍一切又曰法性遍在一切處』：下面兩句解釋了法，意思是說，心通達了，那麼兩種智慧（根本智和后得智）都消失了；法通達了，那麼兩種障礙（煩惱障和所知障）都消除了。智慧的障礙寂靜了，物和我的界限也消失了，所以引用虛空來比喻自性的普遍性。《大經》說，譬如虛空，普遍存在於一切事物中，又說，法性遍在於一切處。 『既覺既悟下既已也謂昏散之妄已覺頓除則現量之智亦悟齊泯故云何滯何通也』：『既』是『已經』的意思。意思是說，昏沉和散亂的虛妄已經覺察到並立刻消除了，那麼現量的智慧也應該一起泯滅，所以說，還執著什麼，還需要通達什麼呢？ 『百非者肇法師謂但有一法則名為非法不止一故云百非』：肇法師說，只要有一種法則存在，就叫做非法，不止一種，所以叫做百非。 『攀緣者以妄相微動攀緣諸法也筆削記又謂百非者此于有無一異四句上明之謂有非有亦有亦非有非有非非有為一四句無等例此共成十六又過現未來各有十六成四十八已起未起各四十八並根本四都成百非也若據序文絕其增減則約四謗以明四句一執有增益謗二執無損減謗三執亦有亦無相違謗四執非有非無戲論謗此云增減即四謗之二也今由心通法通絕慮忘言枝葉百非皆泯由根本四句頓亡』：攀緣，是指用虛妄的念頭稍微動一下就去攀緣各種法。《筆削記》又說，百非，是在有、無、亦有亦無、非有非無這四句上來說明的。認為有，認為非有，認為亦有亦非有，認為非有非非有，這四句為一組。沒有等等，類似這樣總共構成十六句。過去、現在、未來各有十六句，構成四十八句。已經生起和未生起各有四十八句，加上根本的四句，總共構成百非。如果根據序文，杜絕增加和減少，那麼就用四種誹謗來說明四句：一是執著有，是增益謗；二是執著無，是損減謗；三是執著亦有亦無，是相違謗；四是執著非有非無，是戲論謗。這裡說的增加和減少，就是四種誹謗中的兩種。現在由於心通法通，斷絕思慮，忘記言語，枝葉的百非都消失了，由於根本的四句徹底消亡了。 『故得下故者所以之稱得者獲之在己也由前己性心通法通既覺既悟所以獲得藥病泯而靜亂融也此文以靜定喻藥以動亂喻病斯則隔句會別歸總謂能藥所病雙泯則證入玄宗靜性亂相』：『故』是『所以』的意思，『得』是『獲得』，在於自己。由於前面所說的自性、心通、法通、既覺、既悟，所以獲得了藥和病都消失，靜和亂都融合的狀態。這段文字用靜定來比喻藥，用動亂來比喻病。這是隔句會意，分別歸於總體，意思是說，能治病的藥和所患的病都消失了，那麼就能證入玄妙的宗門，靜是自性，亂是現象。
【English Translation】 English version:
'相二病二藥消文者蓋與諸家二智二障義同耳': This sentence means that using two illnesses and two medicines to eliminate (lethargy and distraction) in the text is actually the same as the meaning of the two wisdoms (fundamental wisdom and subsequent wisdom) and two obstacles (affliction obstacle and knowledge obstacle) mentioned by various schools. '病忘藥忘下二句釋喻也謂昏散兩病既忘則止觀二藥亦忘故以空拳喻藥忘也': The following two sentences explain the metaphor, meaning that since the two illnesses of lethargy and distraction have been forgotten, then the two medicines of cessation and contemplation should also be forgotten, so the empty fist is used to metaphorically forget the medicine. '止啼喻病忘也': Using stopping crying to metaphorically forget the illness. '潛夫曰譬若握空拳以誑誘于孺子也厥或呱呱之泣既止則開拳舒手豈有物耶孺謂孩孺呱音孤泣聲也': Qianfu said, it's like holding an empty fist to coax a child. When his crying stops, open your fist, what is there in your hand? '孺' (Ru), refers to a child. '呱' (Gua), pronounced 'gu', is the sound of crying. '心通法通下二句釋法也謂心通則二智俱泯法通則二障雙亡智障寂然物我冥一故引虛空以喻性遍也大經云譬如虛空普遍一切又曰法性遍在一切處': The following two sentences explain the Dharma, meaning that if the mind is clear, then the two wisdoms (fundamental wisdom and subsequent wisdom) will disappear; if the Dharma is clear, then the two obstacles (affliction obstacle and knowledge obstacle) will be eliminated. The obstacle of wisdom is silent, and the boundaries between things and self also disappear, so the void is cited to metaphorize the universality of nature. The Great Sutra says, for example, the void is universal in all things, and also says that the Dharma nature is everywhere. '既覺既悟下既已也謂昏散之妄已覺頓除則現量之智亦悟齊泯故云何滯何通也': '既' (Ji) means 'already'. It means that if the delusion of lethargy and distraction has been noticed and immediately eliminated, then the wisdom of direct perception should also be extinguished together, so it is said, what is still attached to, what still needs to be understood? '百非者肇法師謂但有一法則名為非法不止一故云百非': Master Zhao said that as long as there is one rule, it is called illegal, not just one, so it is called a hundred negations. '攀緣者以妄相微動攀緣諸法也筆削記又謂百非者此于有無一異四句上明之謂有非有亦有亦非有非有非非有為一四句無等例此共成十六又過現未來各有十六成四十八已起未起各四十八並根本四都成百非也若據序文絕其增減則約四謗以明四句一執有增益謗二執無損減謗三執亦有亦無相違謗四執非有非無戲論謗此云增減即四謗之二也今由心通法通絕慮忘言枝葉百非皆泯由根本四句頓亡': Clinging refers to clinging to various dharmas with slight movements of false thoughts. 'Bi Xue Ji' also said that the hundred negations are explained in terms of the four sentences of existence, non-existence, both existence and non-existence, and neither existence nor non-existence. Considering existence, considering non-existence, considering both existence and non-existence, considering neither existence nor non-existence, these four sentences are a group. There are no etc., similar to this, a total of sixteen sentences are formed. The past, present, and future each have sixteen sentences, forming forty-eight sentences. The already arisen and the not yet arisen each have forty-eight sentences, plus the fundamental four sentences, forming a hundred negations in total. If, according to the preface, the increase and decrease are stopped, then the four sentences are explained with four slanders: first, clinging to existence is the slander of increasing; second, clinging to non-existence is the slander of decreasing; third, clinging to both existence and non-existence is the slander of contradiction; fourth, clinging to neither existence nor non-existence is the slander of sophistry. The increase and decrease mentioned here are two of the four slanders. Now, because the mind is clear and the Dharma is clear, thoughts are cut off, words are forgotten, and the hundred negations of branches and leaves disappear, because the fundamental four sentences are completely destroyed. '故得下故者所以之稱得者獲之在己也由前己性心通法通既覺既悟所以獲得藥病泯而靜亂融也此文以靜定喻藥以動亂喻病斯則隔句會別歸總謂能藥所病雙泯則證入玄宗靜性亂相': '故' (Gu) means 'therefore', '得' (De) means 'to obtain', which lies in oneself. Because of the aforementioned self-nature, mind-clear, Dharma-clear, awakened, and enlightened, the state of both medicine and illness disappearing, and stillness and chaos merging is obtained. This text uses stillness and concentration to metaphorize medicine, and uses movement and chaos to metaphorize illness. This is understanding the meaning between sentences, and returning the distinctions to the whole, meaning that if the medicine that can cure the illness and the illness that is being cured both disappear, then one can enter the mysterious sect, stillness is the self-nature, and chaos is the phenomenon.
俱融則復歸法界。
竊見者謂私竊見大經教義也。
玄綱浩浣見能詮教也浩浣水之汪洋貌故大疏云教海之波瀾浩浣妙旨希微見所詮義也希微即希夷也故般若論云契希夷之境詎究其源釋上能詮詎豈也水之初出曰源罕窮其際釋上所詮罕少也至極曰際。
真空即能觀之智故滯於心首。
實際即所觀之境故居於目前且真空無念念起恒為緣慮實際無形形生翻作名相故寶藏論云真智隱於緣慮之內法身隱於形㲉之中法身即實際之異名。
統收謂總攝也。
玄奧即前玄綱浩浣矣。
囊括猶包結也。
大宗即前妙旨希微矣。
出經卷于塵中即大經卷塵含經卷喻(文有二段初法)經云佛子如來智慧無所不至何以故無一眾生而不具有如來智慧(疏云喻于佛性通平等智所以得知佛智遍者無一眾生不有本覺與一切佛體無殊故)但以妄想顛倒執著而不證得(謂倒故不澄豈得言無如壯士迷故額珠豈是膚中無寶)若離妄想一切智自自然智無礙智則得現前(謂若先無離倒寧有既離倒現明本不無如貧得珠非今授與自然智者自覺聖智也無礙智者始本無二絕二礙也二喻)佛子譬如有大經卷(喻佛智無涯性德圓滿)量等三千大千世界書寫大千界事一切皆盡乃至書寫其量悉等(書寫一一各稱境者智如理故)
【現代漢語翻譯】 現代漢語譯本 俱融則復歸法界：一切融合就回歸到法界（Dharmadhatu，宇宙萬法的本體）。
竊見者謂私竊見大經教義也：『竊見』是指私自揣測、片面理解大乘經典的教義。
玄綱浩浣見能詮教也浩浣水之汪洋貌故大疏云教海之波瀾浩浣妙旨希微見所詮義也希微即希夷也故般若論云契希夷之境詎究其源釋上能詮詎豈也水之初出曰源罕窮其際釋上所詮罕少也至極曰際：『玄綱浩浣』指的是能詮釋教義的言辭，『浩浣』是形容水勢浩大的樣子，所以《大疏》說，教義如大海的波瀾般浩瀚，『妙旨希微』指的是所詮釋的義理。『希微』就是『希夷』，所以《般若論》說，契合希夷之境，難以窮究其源頭。解釋上面所說的『能詮』，『詎』是『豈』的意思。水剛流出時叫做『源』，難以窮盡它的邊際。解釋上面所說的『所詮』，『罕』是『少』的意思，至極之處叫做『際』。
真空即能觀之智故滯於心首：『真空』就是能觀照的智慧，如果執著於心，就會被它束縛。
實際即所觀之境故居於目前且真空無念念起恒為緣慮實際無形形生翻作名相故寶藏論云真智隱於緣慮之內法身隱於形㲉之中法身即實際之異名：『實際』就是所觀照的境界，它就在眼前。而且真空沒有念頭生起，卻常常成為緣慮的對象；實際沒有形狀，卻因為形狀的產生反而被賦予名相。所以《寶藏論》說，真正的智慧隱藏在緣慮之中，法身隱藏在形骸之中。法身就是實際的別名。
統收謂總攝也：『統收』就是總括攝取的意思。
玄奧即前玄綱浩浣矣：『玄奧』就是前面所說的『玄綱浩浣』。
囊括猶包結也：『囊括』就像是包裹、總結。
大宗即前妙旨希微矣：『大宗』就是前面所說的『妙旨希微』。
出經卷于塵中即大經卷塵含經卷喻(文有二段初法)經云佛子如來智慧無所不至何以故無一眾生而不具有如來智慧(疏云喻于佛性通平等智所以得知佛智遍者無一眾生不有本覺與一切佛體無殊故)但以妄想顛倒執著而不證得(謂倒故不澄豈得言無如壯士迷故額珠豈是膚中無寶)若離妄想一切智自自然智無礙智則得現前(謂若先無離倒寧有既離倒現明本不無如貧得珠非今授與自然智者自覺聖智也無礙智者始本無二絕二礙也二喻)佛子譬如有大經卷(喻佛智無涯性德圓滿)量等三千大千世界書寫大千界事一切皆盡乃至書寫其量悉等(書寫一一各稱境者智如理故)：從塵土中發現經卷，這就像巨大的經卷被塵土覆蓋的比喻（文分兩段，這是第一段，關於法）。經中說，佛子，如來的智慧無所不至。為什麼呢？沒有一個眾生不具有如來的智慧（疏中說，這比喻佛性普遍具有平等智，所以得知佛的智慧是普遍的，沒有一個眾生不具有本覺，與一切佛的本體沒有差別）。只是因為妄想、顛倒、執著而不能證得（因為顛倒所以不清澈，怎麼能說沒有呢？就像壯士迷失了，額頭上的寶珠難道是因為迷失就不在面板里了嗎？）。如果離開妄想，一切智、自自然智、無礙智就能顯現（如果先前沒有離開顛倒，怎麼會有顯現呢？既然離開了顛倒而顯現，就說明本來就不是沒有的，就像貧窮的人得到了寶珠，不是現在才被給予的。『自然智』是自覺的聖智，『無礙智』是始本無二，斷絕了二元的障礙。這是第二個比喻）。佛子，譬如有一部巨大的經卷（比喻佛的智慧無邊無際，性德圓滿），大小相當於三千大千世界，書寫了三千大千世界的事情，一切都寫盡了，乃至書寫的數量都相等（書寫一一都符合境界，是因為智慧如實地反映了真理）。
【English Translation】 English version 俱融則復歸法界: When all merges, it returns to the Dharmadhatu (the essence of all phenomena in the universe).
竊見者謂私竊見大經教義也: 'Stealing a glimpse' refers to privately speculating and partially understanding the teachings of the Mahayana sutras.
玄綱浩浣見能詮教也浩浣水之汪洋貌故大疏云教海之波瀾浩浣妙旨希微見所詮義也希微即希夷也故般若論云契希夷之境詎究其源釋上能詮詎豈也水之初出曰源罕窮其際釋上所詮罕少也至極曰際: 'Mysterious Outline and Vast Cleansing' refers to the words that can explain the teachings. 'Vast Cleansing' describes the appearance of vast water. Therefore, the Great Commentary says that the teachings are like the vast waves of the sea. 'Subtle and Hidden Meaning' refers to the meaning being explained. 'Subtle and Hidden' is 'rare and faint'. Therefore, the Prajna Sutra says that it is difficult to explore the source of the realm that accords with the rare and faint. Explaining the above 'that which can explain', '詎' means 'how can'. The initial outflow of water is called 'source', and it is difficult to exhaust its boundaries. Explaining the above 'that which is explained', '罕' means 'rare', and the ultimate point is called 'boundary'.
真空即能觀之智故滯於心首: 'True Emptiness' is the wisdom that can observe. If you are attached to the mind, you will be bound by it.
實際即所觀之境故居於目前且真空無念念起恒為緣慮實際無形形生翻作名相故寶藏論云真智隱於緣慮之內法身隱於形㲉之中法身即實際之異名: 'Actuality' is the realm being observed, and it is right in front of you. Moreover, True Emptiness has no thoughts arising, but it often becomes the object of conditioned thoughts. Actuality has no form, but because of the arising of form, it is given names and appearances. Therefore, the Treasure Trove Sutra says that true wisdom is hidden within conditioned thoughts, and the Dharmakaya (Dharma Body) is hidden within the physical body. Dharmakaya is another name for Actuality.
統收謂總攝也: 'Unifying and Gathering' means to encompass and gather everything.
玄奧即前玄綱浩浣矣: 'Profound Mystery' is the 'Mysterious Outline and Vast Cleansing' mentioned earlier.
囊括猶包結也: 'Encompassing' is like wrapping and summarizing.
大宗即前妙旨希微矣: 'Great Principle' is the 'Subtle and Hidden Meaning' mentioned earlier.
出經卷于塵中即大經卷塵含經卷喻(文有二段初法)經云佛子如來智慧無所不至何以故無一眾生而不具有如來智慧(疏云喻于佛性通平等智所以得知佛智遍者無一眾生不有本覺與一切佛體無殊故)但以妄想顛倒執著而不證得(謂倒故不澄豈得言無如壯士迷故額珠豈是膚中無寶)若離妄想一切智自自然智無礙智則得現前(謂若先無離倒寧有既離倒現明本不無如貧得珠非今授與自然智者自覺聖智也無礙智者始本無二絕二礙也二喻)佛子譬如有大經卷(喻佛智無涯性德圓滿)量等三千大千世界書寫大千界事一切皆盡乃至書寫其量悉等(書寫一一各稱境者智如理故): Discovering a sutra scroll in the dust is like the metaphor of a huge sutra scroll covered by dust (the text is divided into two parts, this is the first part, about the Dharma). The sutra says, 'Buddha-child, the wisdom of the Tathagata (如來, Thus Come One) reaches everywhere. Why? There is not a single sentient being who does not possess the wisdom of the Tathagata' (The commentary says that this is a metaphor for the Buddha-nature universally possessing equal wisdom, so it is known that the Buddha's wisdom is universal, and there is not a single sentient being who does not possess original enlightenment, which is no different from the body of all Buddhas). It is only because of delusion, inversion, and attachment that they cannot realize it (Because of inversion, it is not clear, so how can you say there is nothing? Just like a strong man is lost, is the jewel on his forehead not in his skin because he is lost?). If you leave delusion, all-knowing wisdom, self-natural wisdom, and unobstructed wisdom will appear (If you had not left inversion before, how could there be manifestation? Since it manifests after leaving inversion, it shows that it was not originally non-existent, just like a poor person obtaining a jewel, it was not given now. 'Self-natural wisdom' is self-aware holy wisdom, and 'unobstructed wisdom' is the beginning and the end are not two, cutting off the obstacles of duality. This is the second metaphor). Buddha-child, suppose there is a huge sutra scroll (a metaphor for the Buddha's wisdom being boundless and the nature of virtue being complete), the size of which is equal to three thousand great thousand worlds, writing about the affairs of the three thousand great thousand worlds, everything is written completely, and even the amount written is equal (Writing each one corresponds to the realm, because wisdom truly reflects the truth).
此大經卷雖復量等大千世界而全住在一微塵中(潛一塵者略有三義一妄覆真故二小含大故三一具多故)如一微塵一切微塵皆亦如是(一切塵者無一眾生不具佛智故)時有一人智慧明達具足成就清凈天眼見此經卷在微塵內以精進力破彼微塵出此經卷令得饒益(三合)如來智慧亦復如是無量無礙普能利益一切眾生(合上書寫多事)具足在於眾生身中但諸凡愚妄想執著不知不覺(眾生身及妄想俱合上塵)爾時如來以無障礙清凈智眼普觀法界一切眾生而作是言奇哉奇哉此諸眾生具有如來智慧愚癡迷惑不知不見我當教以聖道等(如來合上一人智眼合上天眼是皆于經益物也)上來具引經疏一一註釋者蓋圓覺廣略二疏禪詮觀門兩序並撮略引經而圭峰釋之與清涼本疏或異下文賢首再引偈文而釋義亦略故今經疏具書所冀後昆詳而覽焉。
轉法輪于毛處者大經偈云一毛孔內難思剎等微塵數種種住一一皆有遍照尊在眾會中演妙法又如善財求友最後至普賢菩薩微細觀察普賢之身見一毛孔中有不可說不可說諸佛剎海乃至善財所見佛剎微塵數諸善友往詣親近積集智慧比此暫見普賢所得百分不及一乃至尼沙陀分亦不及一善財從初發心乃至普賢于其中間所入剎海相續不斷今于普賢一毛孔中一念所入過前不可說不可說倍如是盡未來際猶不能知一毛孔
【現代漢語翻譯】 現代漢語譯本 此大經卷雖然體積等同大千世界，卻完全存在於一微塵之中（『潛一塵』略有三種含義：一是妄想覆蓋了真如，二是小中包含大，三是一即一切，一切即一）。如同一個微塵，一切微塵也都是如此（『一切塵』意味著沒有一個眾生不具備佛的智慧）。 這時，有一個人智慧明達，具足成就清凈天眼，看見這部經卷在微塵之內，以精進的力量破開那個微塵，取出這部經卷，使眾生得到饒益。 如來的智慧也是這樣，無量無礙，普遍能夠利益一切眾生。如來的智慧具足存在於眾生身中，但是凡夫愚昧，妄想執著，不知不覺。 這時，如來以無障礙的清凈智慧之眼，普遍觀察法界一切眾生，於是說道：『奇哉！奇哉！這些眾生都具有如來的智慧，只是因為愚癡迷惑，所以不知不見。我應當教他們以聖道。』 上面詳細引用經文和疏文，一一加以註釋，是因為圓覺經的廣疏和略疏，以及禪詮觀門的序文，都只是撮略地引用經文，而圭峰的解釋與清涼的本疏或許有所不同。下文賢首再次引用偈文，而解釋的意義也比較簡略，所以現在將經文和疏文都詳細地記錄下來，希望後來的學者能夠詳細地閱讀。 『轉法輪于毛處』，大經的偈語說：『一毛孔內有難以思議的佛剎，數量如同微塵，種種安住其中，每一個佛剎中都有遍照尊在眾會中演說妙法。』又如善財童子求訪善知識，最後到達普賢菩薩處，仔細觀察普賢菩薩的身體，看見一個毛孔中有不可說不可說的諸佛剎海。乃至善財童子所見佛剎的微塵數善知識，前往親近，積集智慧，與這暫見普賢菩薩所得相比，百分不及一，乃至尼沙陀分也不及一。善財童子從最初發心，乃至到達普賢菩薩處，于其中間所入的剎海相續不斷，現在於普賢菩薩的一個毛孔中，一念之間所進入的剎海，超過前面不可說不可說倍數，即使窮盡未來際，也不能知道一個毛孔的全部。
【English Translation】 English version Although this great scripture is equal in volume to the entire thousandfold world system (Mahā-sāhasra-lokadhātu), it resides entirely within a single dust mote (the term 『hidden in a dust mote』 has roughly three meanings: first, delusion covers truth; second, the small contains the large; third, one is all, and all is one). Just as with one dust mote, so it is with all dust motes (the term 『all dust motes』 means that there is not a single sentient being who does not possess the wisdom of the Buddha). At this time, there was a person of bright wisdom, fully endowed with pure divine vision (divyacakṣus), who saw this scripture within the dust mote. With diligent effort, he broke open that dust mote, extracted this scripture, and brought benefit to sentient beings. The wisdom of the Tathāgata (如來) is also like this, immeasurable and unobstructed, universally capable of benefiting all sentient beings. The wisdom of the Tathāgata is fully present within the bodies of sentient beings, but ordinary people are foolish, clinging to delusions, unaware and unperceiving. At this time, the Tathāgata, with unobstructed and pure wisdom eyes, universally observed all sentient beings in the Dharma realm (dharmadhātu) and said, 『Amazing! Amazing! These sentient beings all possess the wisdom of the Tathāgata, but due to foolishness and delusion, they do not know or see it. I shall teach them the holy path.』 The reason for quoting the scriptures and commentaries in detail above, annotating them one by one, is that the extensive and concise commentaries on the Śūraṅgama Sūtra (圓覺經), as well as the prefaces to the Chan Interpretation of the Contemplation Gate, only quote the scriptures briefly. The interpretation of Guifeng (圭峰) may differ from the original commentary of Qingliang (清涼). In the following text, Xianshou (賢首) again quotes the verses, but the meaning of the interpretation is also relatively brief. Therefore, the scriptures and commentaries are now recorded in detail, hoping that later scholars will examine them carefully. 『Turning the Dharma wheel (Dharmacakra) at the tip of a hair,』 the verse in the great scripture says: 『Within a single pore of hair are inconceivable Buddha-lands, as numerous as dust motes, abiding in various ways. In each of them, there is the Vairocana Buddha (遍照尊) expounding the wonderful Dharma in the assembly.』 Furthermore, like Sudhana (善財) seeking friends, he finally arrived at Samantabhadra Bodhisattva (普賢菩薩). Observing Samantabhadra』s body minutely, he saw within a single pore of hair unspeakable, unspeakable Buddha-lands and seas. Even the dust-mote number of virtuous friends in the Buddha-lands seen by Sudhana, going to approach and accumulate wisdom, compared to this temporary glimpse of Samantabhadra, is not even one percent, not even a niṣadha fraction. From Sudhana』s initial aspiration until he reached Samantabhadra, the Buddha-lands he entered in between were continuous and unbroken. Now, in a single pore of hair of Samantabhadra, the Buddha-lands entered in a single thought exceed the previous unspeakable, unspeakable times. Even exhausting the future, one cannot know the entirety of a single pore of hair.
中種種剎海佛海菩薩眾會海既云佛海眾會海豈非轉法輪于毛處耶。
明者德隆于即日示其頓機也行愿疏云得其門則等諸佛於一朝梵行品云若諸菩薩能與如是觀門相應于諸法中不生一解一切佛法疾得現前初發心時便成正覺成就慧身不由他悟此亦無心體極一念便契佛家。
昧者望絕於多生示其漸根行愿疏又曰失其旨則徒修因於曠劫出現品云設有菩薩百千億劫具行六波羅蜜若不聞此如來不可思議大威德法門或時聞已不信不解不順不入不得名為真實菩薩此亦有作之修多劫終成敗壞也。
會旨山嶽易移喻前頓機無相云妙悟通衢則山河匪壅山即岳如泰山為東嶽。
乖宗錙銖難入喻前漸根無相又云迷名滯相則絲毫成隔八銖為錙二十四銖為兩。
輒者專也。
旋披謂遍尋也。
往誥即晉譯之經誥者告也告示令曉也。
𥾝覿謂遠觀也。
舊章即古之章疏章者明也各明其義也。
備三藏之玄文者夫經律論之三藏即戒定慧之三學下之第四門明四種行德即戒學也第五門入五止即定學也第六門起六觀即慧學也然此觀門正攝慧學兼收戒定正攝慧學者此有二說一約本文別舉六門通為一觀二依別錄謂發心修時曰觀任運成行曰慧故以慧學為正也。
兼收戒定者謂先以四種行德為方便
【現代漢語翻譯】 現代漢語譯本：在種種剎土海（Kshatra-samudra，佛土的集合）、佛海（Buddha-samudra，諸佛的集合）、菩薩眾會海（Bodhisattva-sangha-samudra，菩薩僧團的集合）中，既然稱為佛海、眾會海，難道不是在每一根毫毛處都在轉法輪（Dharma-cakra，佛法之輪）嗎？
明悟的人，其德行隆盛，就在當下展現其頓悟的機緣。《行愿疏》（註釋普賢菩薩行愿的疏文）說：『得其門則等諸佛於一朝』（如果掌握了正確的法門，就能在很短的時間內與諸佛等同）。《梵行品》（描述清凈行為的章節）說：『若諸菩薩能與如是觀門相應，于諸法中不生一解，一切佛法疾得現前，初發心時便成正覺，成就慧身，不由他悟』（如果菩薩能夠與這樣的觀修方法相應，對於一切法不產生任何執著，一切佛法就會迅速顯現，在最初發心的時候就能成就正覺，成就智慧之身，不需要依靠他人來開悟）。這也就是無心之體，在一念之間便能契合佛家。
愚昧的人，希望斷絕於多生多世，這顯示了他們漸修的根基。《行愿疏》又說：『失其旨則徒修因於曠劫』（如果失去了宗旨，那麼即使在漫長的時間裡修行也只是徒勞）。《出現品》（描述佛陀出現的章節）說：『設有菩薩百千億劫具行六波羅蜜，若不聞此如來不可思議大威德法門，或時聞已不信不解不順不入，不得名為真實菩薩』（即使有菩薩在無數劫中圓滿地修習六波羅蜜，如果他們沒有聽聞如來不可思議的大威德法門，或者即使聽聞了也不相信、不理解、不順從、不進入，也不能被稱為真正的菩薩）。這也就是有所作為的修行，即使經過多劫最終也會失敗。
會合宗旨，山嶽也容易移動，這是比喻前面的頓悟機緣。《無相》（指離一切相的境界）說：『妙悟通衢則山河匪壅』（如果能夠巧妙地領悟，那麼道路就會暢通無阻）。山即是岳，如泰山為東嶽。
違背宗旨，錙銖也難以進入，這是比喻前面的漸修根基。《無相》又說：『迷名滯相則絲毫成隔』（如果執迷於名相，那麼即使是細微的差別也會成為障礙）。八銖為錙，二十四銖為兩。
輒，是專一的意思。
旋披，是遍尋的意思。
往誥，是指晉代翻譯的經誥。誥，是告知，告示使人明白的意思。
𥾝覿，是指遠觀。
舊章，是指古代的章疏。章，是明白的意思，各自闡明其義。
『備三藏之玄文』，經、律、論的三藏，就是戒、定、慧的三學。下面的第四門，闡明四種行德，就是戒學。第五門，進入五止，就是定學。第六門，生起六觀，就是慧學。然而，這個觀門正是攝持慧學，兼收戒定。正攝慧學，這裡有兩種說法：一種是根據本文，分別列舉六門，統稱為一觀；另一種是依據別錄，認為發心修習時稱為觀，任運成就時稱為慧，所以以慧學為正。
兼收戒定，是指先以四種行德作為方便。
【English Translation】 English version: In the various Buddha-fields seas (Kshatra-samudra, collections of Buddha-fields), Buddha-seas (Buddha-samudra, collections of Buddhas), Bodhisattva assemblies seas (Bodhisattva-sangha-samudra, collections of Bodhisattva sanghas), since they are called Buddha-seas and assemblies seas, isn't the turning of the Dharma wheel (Dharma-cakra, the wheel of Buddhist teachings) happening at every single pore?
Those who are enlightened, their virtue flourishes, and they demonstrate their sudden enlightenment in the present moment. The 『Commentary on the Practices and Vows』 (a commentary on the practices and vows of Samantabhadra Bodhisattva) says: 『If one attains the gate, one equals all Buddhas in a single morning』 (if one grasps the correct Dharma gate, one can become equal to all Buddhas in a very short time). The 『Chapter on Pure Conduct』 (describing pure conduct) says: 『If Bodhisattvas can accord with such a gate of contemplation, they will not give rise to a single understanding in all dharmas, all Buddha-dharmas will quickly appear before them, and they will attain perfect enlightenment at the time of their initial aspiration, accomplishing the wisdom-body, without relying on others for enlightenment』 (if Bodhisattvas can accord with such a method of contemplation, they will not generate any attachment to any dharma, all Buddha-dharmas will quickly manifest, and they will achieve perfect enlightenment at the time of their initial aspiration, accomplishing the wisdom-body, without relying on others for enlightenment). This is the body of no-mind, which can accord with the Buddha's family in a single thought.
Those who are deluded, their hopes are cut off for many lifetimes, which shows their gradual roots. The 『Commentary on the Practices and Vows』 also says: 『If one loses its meaning, one will cultivate causes in vain for countless eons』 (if one loses the essence, then even if one cultivates for a long time, it will be in vain). The 『Chapter on Appearance』 (describing the appearance of the Buddha) says: 『Even if there are Bodhisattvas who cultivate the six paramitas for hundreds of thousands of billions of eons, if they do not hear this inconceivable great majestic Dharma-gate of the Tathagata, or if they hear it but do not believe, understand, accord with, or enter it, they cannot be called true Bodhisattvas』 (even if there are Bodhisattvas who perfectly cultivate the six paramitas for countless eons, if they do not hear the inconceivable great majestic Dharma-gate of the Tathagata, or if they hear it but do not believe, understand, accord with, or enter it, they cannot be called true Bodhisattvas). This is cultivation with effort, which will ultimately fail even after many eons.
To accord with the essence, even mountains are easy to move, which is a metaphor for the sudden enlightenment mentioned earlier. 『No-Form』 (referring to the state of being free from all forms) says: 『If one has a wonderful understanding of the thoroughfare, then mountains and rivers will not be obstructed』 (if one can skillfully understand, then the road will be unobstructed). Mountain is Yue, such as Mount Tai being the Eastern Yue.
To go against the essence, even a small amount is difficult to enter, which is a metaphor for the gradual roots mentioned earlier. 『No-Form』 also says: 『If one is deluded by names and attached to forms, then even a slight difference will become an obstacle』 (if one is attached to names and forms, then even a subtle difference will become an obstacle). Eight zhu is a zi, and twenty-four zhu is a liang.
『Zhe』 means single-mindedness.
『Xuan pi』 means to search everywhere.
『Wang gao』 refers to the scriptures translated during the Jin Dynasty. 『Gao』 means to inform, to proclaim to make people understand.
『𥾝 di』 means to observe from afar.
『Jiu zhang』 refers to the ancient commentaries. 『Zhang』 means clear, each clarifying its meaning.
『Fully equipped with the profound texts of the Three Baskets』 (bei san zang zhi xuan wen): The Three Baskets of Sutra, Vinaya, and Abhidharma are the Three Learnings of morality, concentration, and wisdom. The fourth section below explains the four virtues of conduct, which is the learning of morality. The fifth section, entering the five cessations, is the learning of concentration. The sixth section, arising the six contemplations, is the learning of wisdom. However, this gate of contemplation precisely encompasses the learning of wisdom, while also including morality and concentration. Precisely encompassing the learning of wisdom, there are two explanations here: one is according to the text, listing the six gates separately and collectively calling them one contemplation; the other is according to the separate records, which state that when one initiates practice, it is called contemplation, and when it naturally becomes accomplished, it is called wisdom, so wisdom is considered the primary learning.
Also including morality and concentration, it means first using the four virtues of conduct as a means.
次以五止為造修故戒定為兼也。
又若本文多翻問答數引起信為證則正屬論藏若曉兼正則經律二藏從而可知矣又復應知三藏約法二藏約人今茲觀文約人則正屬菩薩藏兼攝聲聞藏以下文明化教普代眾生受苦等即菩薩藏五蘊無主明人空等即聲聞藏制教中引梵網經四分律皆菩薩藏為正聲聞藏為兼若例終南觀文與此大異彼觀約人正為菩薩則無聲聞藏約法則有經論二藏無其律藏何者彼明三重觀門則慧學為正定學為兼而不說四種行德故無戒學也。
憑五乘之妙旨者乘以運載為義此五力有大小載有遠近一人乘謂三歸五戒運載眾生越於三涂生於人道二天乘謂上品十善及四禪八定運載眾生越於四洲達于上界三聲聞乘謂四諦法門四緣覺乘謂十二因緣法門皆運載眾生越於三界到有餘無餘涅槃成阿羅漢及辟支佛五菩薩乘謂悲智六度法門運載眾生總超三界三乘境至無上菩提大般涅之彼岸若推觀中五乘之義甚隱今以二義通之一據現文互攝二依大疏寄乘然觀中現文唯明三歸五戒是出苦海之津樑趣涅槃之根本出苦海即攝前二謂人乘天乘也趣涅槃即攝后三謂聲聞緣覺菩薩也故先據現文互攝以通之若依清涼十地疏文初歡喜地二離垢地三發光地此三寄世間人天乘四𦦨慧地五難勝地六現前地七遠行地此四寄出世間三乘故后依大疏寄乘以攝之繁辭必削
下如漢書衛青傳削則削筆則筆削謂刪去筆謂增益今云繁辭必削所謂刪去也。
缺義復全所謂增益也。
雖則創集無疑縱也。
況乃先規有據奪也。
創集者創初集會也如帝心為觀集義不集文也。
無疑者文中子曰窮理盡性吾何疑今集先聖規準之言而為據依故絕枝辭周易雲中心疑者其辭枝窮。
茲性海下謂覺性如海語其深廣也。
妙行如林言其高聳也。
參而不雜釋上別舉六門。
一際皎然釋上通為一觀謂一真實際皎然明白有謂通為一觀總號還源斯亦有理。
冀返迷方者如人迷東往西冀望返歸也。
情同曉日者情法也日喻也夫觀心發明則情計盡遣其猶曉日騰輝則瞑霧頓祛。
佩道猶負道也佩者玉之帶禮曰凡帶必有佩道者性德之本斯須不可離之非佩而何君子者仲尼謂魯哀公曰言必忠信而心不妄仁義在身而色不伐思慮通明而辭不專篤行通道而自強不息此君子儒也今亦爾所謂名必副實而心不妄戒法在身而色不伐(矜伐)定慧更資而辭不專力傳遺訓而自強不息此君子僧也。
俯而詳焉者惟義學君子僧俯心從道廣而行之詳者廣也焉者語絕之辭。
初列名然此六門生起有緒生佛迷悟莫先本體故初授之以顯體也體性開發存乎妙用故第二授之以
{ "translations": [ "現代漢語譯本：\n\n下文引用《漢書·衛青傳》：『削則削筆，則筆削』，意思是刪除就用筆刪除，增添就用筆增添。現在說『繁辭必削』，就是指刪除多餘的言辭。\n\n『缺義復全』，是指補充完整缺失的意義。\n\n『雖則創集無疑縱也』，即使是初次彙集，也沒有疑問，這是放縱（自由發揮）。\n\n『況乃先規有據奪也』，何況是依據前人的規範，這是奪取（借鑑）。\n\n『創集者創初也如帝心為觀集義不集文也』，『創集』是指初創，就像以帝心為觀，注重義理的彙集，而不是文字的堆砌。\n\n『無疑者文中子曰窮理盡性吾何疑今集先聖規準之言而為據依故絕枝辭周易雲中心疑者其辭枝窮』，『無疑』，文中子說：『窮究事理，竭盡本性，我還有什麼疑問呢？』現在彙集先聖的規範準則之言作為依據，所以杜絕了旁枝末節的言辭。《周易》說：『心中疑惑的人，他的言辭就會像樹枝一樣散亂。』\n\n『茲性海下謂覺性如海語其深廣也』，這裡說『性海』，是指覺悟的本性像大海一樣，形容其深廣。\n\n『妙行如林言其高聳也』，『妙行如林』，形容其高聳。\n\n『參而不雜釋上別舉六門』，『參而不雜』，解釋上面分別列舉的六門。\n\n『一際皎然釋上通為一觀謂一真實際皎然明白有謂通為一觀總號還源斯亦有理』，『一際皎然』，解釋上面貫通為一觀，指一真實際皎潔明白。有人說貫通為一觀，總稱為還源，這也是有道理的。\n\n『冀返迷方者如人迷東往西冀望返歸也』，『冀返迷方』，就像人迷失方向，向西走，希望返回正途。\n\n『情同曉日者情法也日喻也夫觀心發明則情計盡遣其猶曉日騰輝則瞑霧頓祛』，『情同曉日』，情是法則，日是比喻。如果觀心而有所發明，那麼情慾算計就會完全消除，就像早晨的太陽升起，黑暗的霧氣立刻消散。\n\n『佩道猶負道也佩者玉之帶禮曰凡帶必有佩道者性德之本斯須不可離之非佩而何君子者仲尼謂魯哀公曰言必忠信而心不妄仁義在身而色不伐思慮通明而辭不專篤行通道而自強不息此君子儒也今亦爾所謂名必副實而心不妄戒法在身而色不伐(矜伐)定慧更資而辭不專力傳遺訓而自強不息此君子僧也』，『佩道』就像揹負道義。佩是玉製的腰帶。《禮記》說：『凡是繫腰帶的，必定有佩玉。』道是性德的根本，片刻都不可分離，不是佩戴又是什麼呢？君子，仲尼對魯哀公說：『言語必定忠誠守信，內心不虛妄，仁義在身，臉色不驕矜，思慮通達明白，言辭不偏執，堅定地實行正道，並且自強不息。』這就是君子儒。現在也是這樣，所謂名聲必定與實際相符，內心不虛妄，戒律在身，臉色不驕矜（矜誇），定慧互相資助，言辭不偏執，努力傳揚遺訓，並且自強不息，這就是君子僧。\n\n『俯而詳焉者惟義學君子僧俯心從道廣而行之詳者廣也焉者語絕之辭』，『俯而詳焉』，只有精通義學的君子僧才能虛心順從道義，廣泛地實行它。『詳』是廣博的意思，『焉』是語氣助詞，表示結束。\n\n『初列名然此六門生起有緒生佛迷悟莫先本體故初授之以顯體也體性開發存乎妙用故第二授之以』，首先列出名稱，這六門生起有條理，眾生和佛的迷惑和覺悟，沒有比本體更重要的，所以首先傳授的是彰顯本體。本體和自性的開發存在於妙用之中，所以第二傳授的是……", "English version:\n\nQuoting from the 'Biography of Wei Qing' in the Book of Han: 'To cut, then cut with the pen; to add, then add with the pen,' meaning to delete with the pen when deleting, and to add with the pen when adding. Now, 'redundant words must be cut' refers to removing superfluous language.\n\n'Missing meanings are restored completely' refers to supplementing incomplete meanings.\n\n'Although it is a new collection, there is no doubt, it is indulgence (free play).' Even if it is a first-time collection, there is no doubt, this is indulgence (freedom to elaborate).\n\n'Moreover, it is based on prior norms, it is seizing (borrowing).' Furthermore, it is based on the norms of predecessors, this is seizing (drawing upon).\n\n'Creating a collection means initial creation, like taking the Emperor's mind as a view, focusing on the collection of meaning, not the accumulation of words.' 'Creating a collection' refers to initial creation, like taking the Emperor's mind as a view, emphasizing the collection of meaning rather than the piling up of words.\n\n'Without doubt, Master Wenzhong said, \'Exhausting principles and fulfilling nature, what doubt do I have?\' Now, collecting the words of the norms and standards of the former sages as a basis, therefore eliminating extraneous words. The Book of Changes says, \'Those whose hearts are doubtful, their words are scattered like branches.\'' 'Without doubt,' Master Wenzhong said, 'Exhausting principles and fulfilling nature, what doubt do I have?' Now, collecting the words of the norms and standards of the former sages as a basis, therefore eliminating extraneous words. The I Ching says, 'Those whose hearts are doubtful, their words are scattered like branches.'\n\n'Here, 'nature-sea' refers to the enlightened nature being like the sea, describing its depth and breadth.' Here, 'nature-sea' refers to the enlightened nature being like the sea, describing its depth and breadth.\n\n'\'Wonderful practices like a forest\' speaks of their towering height.' 'Wonderful practices like a forest' speaks of their towering height.\n\n'\'Participating without mixing\' explains the above, separately listing the six gates.' 'Participating without mixing' explains the above, separately listing the six gates.\n\n'\'The one realm is brilliantly clear\' explains the above, connecting it into one view, referring to the one true reality being brilliantly clear. Some say connecting it into one view is generally called returning to the source, which is also reasonable.' 'The one realm is brilliantly clear' explains the above, connecting it into one view, referring to the one true reality being brilliantly clear. Some say connecting it into one view is generally called returning to the source, which is also reasonable.\n\n'\'Hoping to return from the lost direction\' is like a person lost, going west, hoping to return to the right path.' 'Hoping to return from the lost direction' is like a person lost, going west, hoping to return to the right path.\n\n'\'Feelings like the morning sun\' feelings are the law, the sun is a metaphor. If observing the mind brings enlightenment, then emotional calculations will be completely eliminated, just as when the morning sun rises, the dark mist immediately dissipates.' 'Feelings like the morning sun' feelings are the law, the sun is a metaphor. If observing the mind brings enlightenment, then emotional calculations will be completely eliminated, just as when the morning sun rises, the dark mist immediately dissipates.\n\n'\'Wearing the Dao is like carrying the Dao. The 'pei' (佩) is a jade belt. The Book of Rites says, \'All belts must have a 'pei'.\' The root of the nature-virtue cannot be separated for a moment, what else could it be but wearing? The gentleman, Zhongni (仲尼) said to Duke Ai of Lu (魯哀公), \'Words must be loyal and trustworthy, and the heart must not be false. Benevolence and righteousness are in the body, and the countenance is not boastful. Thoughts are clear and bright, and words are not biased. Steadfastly practice the Dao and strive unceasingly.\' This is a gentleman-scholar. Now it is also like this, so-called reputation must match reality, and the heart must not be false. Precepts are in the body, and the countenance is not boastful (boasting). Samadhi (定) and wisdom (慧) mutually assist each other, and words are not biased. Strive to transmit the bequeathed teachings and strive unceasingly. This is a gentleman-monk.' 'Wearing the Dao is like carrying the Dao. The 'pei' (佩) is a jade belt. The Book of Rites says, 'All belts must have a 'pei'.' The root of the nature-virtue cannot be separated for a moment, what else could it be but wearing? The gentleman, Zhongni (仲尼) said to Duke Ai of Lu (魯哀公), 'Words must be loyal and trustworthy, and the heart must not be false. Benevolence and righteousness are in the body, and the countenance is not boastful. Thoughts are clear and bright, and words are not biased. Steadfastly practice the Dao and strive unceasingly.' This is a gentleman-scholar. Now it is also like this, so-called reputation must match reality, and the heart must not be false. Precepts are in the body, and the countenance is not boastful (boasting). Samadhi (定) and wisdom (慧) mutually assist each other, and words are not biased. Strive to transmit the bequeathed teachings and strive unceasingly. This is a gentleman-monk.'\n\n'\'Bending down and examining in detail\' only those gentlemen-monks who are proficient in the study of meaning can humbly follow the Dao and extensively practice it. 'Detail' means extensive, 'yan' (焉) is a final particle, indicating the end.' 'Bending down and examining in detail' only those gentlemen-monks who are proficient in the study of meaning can humbly follow the Dao and extensively practice it. 'Detail' means extensive, 'yan' (焉) is a final particle, indicating the end.\n\n'First listing the names, these six gates arise in order. For sentient beings and Buddhas, delusion and enlightenment, nothing is more important than the original substance, so the first teaching is to reveal the substance. The development of the substance and nature exists in the wonderful function, so the second teaching is to...'" ] }
起用也依于妙用塵塵普周故第三授之以示遍也依能遍境而修行業故第四授之以行德也行德在躬以止調心故第五授之以大止也止門雖寂觀心常照故第六授之以妙觀也。
一顯一體要其大旨即華嚴一真法界也。
二起二用初海印常住用明自性深廣二圓明自在用辨隨緣成德三示三遍一普周法界遍明塵性依真二出生無盡遍明依真起用三含容空有遍明體用交參四行四德一妙用無方德多示悲心利他二住持有則德多誡智體自利三柔和質直德悲智雙流自他俱濟四代生受苦德唯大悲利他普救群品五入五止一照法離緣止正顯法空二觀人寂怕止兼明人空三性起繁興止會緣歸寂四光定顯現止寄功忘照五理事玄通止寂照融泯六起六觀一攝境歸心觀顯出法身二從心現境觀修成報身三心境圓融觀法報無礙四智身影現觀一智現多五身入映象觀多身入一六主伴帝網觀一多同時身智無盡然此六重觀即賢首品中明普賢德遍一切時處無方大用十三昧門一圓明海印三昧門二華嚴妙行三昧門三因陀羅網三昧門四手出廣供三昧門五現諸法門三昧門六四攝生三昧門七俯同世間三昧門八毛光照益三昧門九主伴嚴麗三昧門十寂用無礙三昧門若以六重觀門攝此十門三昧者一顯一體即攝第一圓明海印三昧門以下文依名別示中謂若據一體為名即是海印炳現三昧門又二起
【現代漢語翻譯】 現代漢語譯本：啟用也依于妙用，塵塵普周，故第三授之以示遍也。依能遍境而修行業，故第四授之以行德也。行德在躬，以止調心，故第五授之以大止也。止門雖寂，觀心常照，故第六授之以妙觀也。
一、顯一體，要其大旨，即華嚴一真法界（Hua-yan one true dharma realm）也。
二、起二用，初海印常住用（Haiyin constant abiding function）明自性深廣，二圓明自在用（perfectly clear and unconstrained function）辨隨緣成德。三、示三遍，一普周法界遍（universally pervading dharma realm）明塵性依真，二出生無盡遍（endlessly arising）明依真起用，三含容空有遍（containing emptiness and existence）明體用交參。四、行四德，一妙用無方德（wonderful function without direction）多示悲心利他，二住持有則德（abiding and upholding with principles）多誡智體自利，三柔和質直德（gentle and straightforward virtue）悲智雙流自他俱濟，四代生受苦德（suffering on behalf of beings）唯大悲利他普救群品。五、入五止，一照法離緣止（illuminating the dharma and separating from conditions）正顯法空，二觀人寂怕止（observing people in stillness and fear）兼明人空，三性起繁興止（nature arising and flourishing stops）會緣歸寂，四光定顯現止（light and samadhi manifesting stops）寄功忘照，五理事玄通止（principle and phenomena mysteriously interpenetrating stops）寂照融泯。六、起六觀，一攝境歸心觀（gathering the realm into the mind）顯出法身（Dharmakaya），二從心現境觀（manifesting the realm from the mind）修成報身（Sambhogakaya），三心境圓融觀（mind and realm perfectly harmonizing）法報無礙，四智身影現觀（wisdom's shadow appearing）一智現多，五身入映象觀（body entering the mirror image）多身入一，六主伴帝網觀（principal and attendant Indra's net）一多同時身智無盡。然此六重觀即賢首品（Xianshou chapter）中明普賢德（Samantabhadra's virtue）遍一切時處無方大用。十三昧門，一圓明海印三昧門（perfectly clear Haiyin Samadhi door），二華嚴妙行三昧門（Hua-yan wonderful practice Samadhi door），三因陀羅網三昧門（Indra's net Samadhi door），四手出廣供三昧門（hands producing vast offerings Samadhi door），五現諸法門三昧門（manifesting all dharma doors Samadhi door），六四攝生三昧門（four embracing Samadhi door），七俯同世間三昧門（condescending to be the same as the world Samadhi door），八毛光照益三昧門（hair light illuminating and benefiting Samadhi door），九主伴嚴麗三昧門（principal and attendant adorned Samadhi door），十寂用無礙三昧門（stillness and function unobstructed Samadhi door）。若以六重觀門攝此十門三昧者，一顯一體即攝第一圓明海印三昧門，以下文依名別示中謂若據一體為名即是海印炳現三昧門。又二起
English version: The initiation also relies on the wonderful function, universally pervading every particle, therefore the third initiation is given to show pervasiveness. Relying on the pervasive realm to cultivate conduct and karma, therefore the fourth initiation is given for virtuous conduct. With virtuous conduct in oneself, using stillness to harmonize the mind, therefore the fifth initiation is given for great stillness. Although the door of stillness is silent, the observing mind constantly illuminates, therefore the sixth initiation is given for wonderful observation.
First, manifesting the one essence, the main point of which is the Hua-yan one true dharma realm.
Second, arising two functions, first the Haiyin constant abiding function illuminates the profound and vast self-nature, second the perfectly clear and unconstrained function distinguishes the conditions for accomplishing virtue. Third, showing three pervasions, first universally pervading dharma realm illuminates the nature of dust relying on truth, second endlessly arising illuminates arising function relying on truth, third containing emptiness and existence illuminates the intermingling of essence and function. Fourth, practicing four virtues, first wonderful function without direction mostly shows compassionate mind benefiting others, second abiding and upholding with principles mostly cautions wisdom essence benefiting oneself, third gentle and straightforward virtue compassion and wisdom flowing together benefiting both oneself and others, fourth suffering on behalf of beings only great compassion benefiting others universally saving all beings. Fifth, entering five stillnesses, first illuminating the dharma and separating from conditions directly reveals dharma emptiness, second observing people in stillness and fear also illuminates person emptiness, third nature arising and flourishing stops converging conditions returning to stillness, fourth light and samadhi manifesting stops entrusting merit forgetting illumination, fifth principle and phenomena mysteriously interpenetrating stops stillness and illumination merging and vanishing. Sixth, arising six observations, first gathering the realm into the mind reveals the Dharmakaya, second manifesting the realm from the mind cultivates and accomplishes the Sambhogakaya, third mind and realm perfectly harmonizing dharma and reward unobstructed, fourth wisdom's shadow appearing one wisdom manifesting many, fifth body entering the mirror image many bodies entering one, sixth principal and attendant Indra's net one and many simultaneously body and wisdom inexhaustible. However, these sixfold observations are what the Xianshou chapter explains as Samantabhadra's virtue pervading all times and places with boundless great function. Thirteen Samadhi doors, first perfectly clear Haiyin Samadhi door, second Hua-yan wonderful practice Samadhi door, third Indra's net Samadhi door, fourth hands producing vast offerings Samadhi door, fifth manifesting all dharma doors Samadhi door, sixth four embracing Samadhi door, seventh condescending to be the same as the world Samadhi door, eighth hair light illuminating and benefiting Samadhi door, ninth principal and attendant adorned Samadhi door, tenth stillness and function unobstructed Samadhi door. If using the sixfold observation doors to encompass these ten Samadhi doors, first manifesting the one essence encompasses the first perfectly clear Haiyin Samadhi door, the following text according to name separately indicates that if based on the one essence as the name it is the Haiyin clearly manifesting Samadhi door. Also, arising two
【English Translation】 The initiation also relies on the wonderful function, universally pervading every particle, therefore the third initiation is given to show pervasiveness. Relying on the pervasive realm to cultivate conduct and karma, therefore the fourth initiation is given for virtuous conduct. With virtuous conduct in oneself, using stillness to harmonize the mind, therefore the fifth initiation is given for great stillness. Although the door of stillness is silent, the observing mind constantly illuminates, therefore the sixth initiation is given for wonderful observation.
First, manifesting the one essence, the main point of which is the 'Hua-yan one true dharma realm' (華嚴一真法界).
Second, arising two functions, first the 'Haiyin constant abiding function' (海印常住用) illuminates the profound and vast self-nature, second the 'perfectly clear and unconstrained function' (圓明自在用) distinguishes the conditions for accomplishing virtue. Third, showing three pervasions, first 'universally pervading dharma realm' (普周法界遍) illuminates the nature of dust relying on truth, second 'endlessly arising' (出生無盡遍) illuminates arising function relying on truth, third 'containing emptiness and existence' (含容空有遍) illuminates the intermingling of essence and function. Fourth, practicing four virtues, first 'wonderful function without direction' (妙用無方德) mostly shows compassionate mind benefiting others, second 'abiding and upholding with principles' (住持有則德) mostly cautions wisdom essence benefiting oneself, third 'gentle and straightforward virtue' (柔和質直德) compassion and wisdom flowing together benefiting both oneself and others, fourth 'suffering on behalf of beings' (代生受苦德) only great compassion benefiting others universally saving all beings. Fifth, entering five stillnesses, first 'illuminating the dharma and separating from conditions' (照法離緣止) directly reveals dharma emptiness, second 'observing people in stillness and fear' (觀人寂怕止) also illuminates person emptiness, third 'nature arising and flourishing stops' (性起繁興止) converging conditions returning to stillness, fourth 'light and samadhi manifesting stops' (光定顯現止) entrusting merit forgetting illumination, fifth 'principle and phenomena mysteriously interpenetrating stops' (理事玄通止) stillness and illumination merging and vanishing. Sixth, arising six observations, first 'gathering the realm into the mind' (攝境歸心觀) reveals the 'Dharmakaya' (法身), second 'manifesting the realm from the mind' (從心現境觀) cultivates and accomplishes the 'Sambhogakaya' (報身), third 'mind and realm perfectly harmonizing' (心境圓融觀) dharma and reward unobstructed, fourth 'wisdom's shadow appearing' (智身影現觀) one wisdom manifesting many, fifth 'body entering the mirror image' (身入映象觀) many bodies entering one, sixth 'principal and attendant Indra's net' (主伴帝網觀) one and many simultaneously body and wisdom inexhaustible. However, these sixfold observations are what the 'Xianshou chapter' (賢首品) explains as 'Samantabhadra's virtue' (普賢德) pervading all times and places with boundless great function. Thirteen Samadhi doors, first 'perfectly clear Haiyin Samadhi door' (圓明海印三昧門), second 'Hua-yan wonderful practice Samadhi door' (華嚴妙行三昧門), third 'Indra's net Samadhi door' (因陀羅網三昧門), fourth 'hands producing vast offerings Samadhi door' (手出廣供三昧門), fifth 'manifesting all dharma doors Samadhi door' (現諸法門三昧門), sixth 'four embracing Samadhi door' (四攝生三昧門), seventh 'condescending to be the same as the world Samadhi door' (俯同世間三昧門), eighth 'hair light illuminating and benefiting Samadhi door' (毛光照益三昧門), ninth 'principal and attendant adorned Samadhi door' (主伴嚴麗三昧門), tenth 'stillness and function unobstructed Samadhi door' (寂用無礙三昧門). If using the sixfold observation doors to encompass these ten Samadhi doors, first manifesting the one essence encompasses the first 'perfectly clear Haiyin Samadhi door', the following text according to name separately indicates that if based on the one essence as the name it is the 'Haiyin clearly manifesting Samadhi door'. Also, arising two
二用初海印森羅常住用引經二偈亦攝第一圓明海印三昧門二法界圓明自在用引經二偈即攝第二華嚴妙行三昧門此依清涼科經攝之又上四偈中復攝三門一攝第四手出廣供三昧門以正引偈云嚴凈不可思議剎供養一切諸如來今第四門偈謂能以一手遍三千普供一切諸如來二攝第七俯同世間三昧門以正引偈云或現童男童女形隨其所樂悉令見今第七門偈謂或現梵志或國王人天等類同信仰三攝第八毛光照益三昧門以正引偈云放大光明無有邊度脫眾生亦無量今第八門偈謂放大光明不思議令其見者悉調伏三示遍即攝第三因陀羅網三昧門以文中謂一塵既具當知一一塵亦爾今第三門偈云如一塵中所示現一切微塵悉亦然。
四行四德攝其二門一攝第五現諸法門三昧門以四德中具明四攝也今第五門偈謂菩薩住在三昧中或以四攝利益門二攝第六四攝攝生三昧門以下文依名別示中謂若準四德為名即名四攝攝生三昧門五入五止即攝第十寂用無礙三昧門依名別示中謂若約五止而言即為寂用無礙三昧門六起六觀中主伴互現帝網觀即攝第九主伴嚴三昧門謂文中以自為主望他為伴如善財合掌在彌勒前今第九門偈云譬如明月在星中菩薩處眾亦復然此中引經或取文義相類故其句偈有前後不若觀舊疏但將二起二用對初之二門下之八門皆無攝屬是知華嚴奧旨將興賢
【現代漢語翻譯】 現代漢語譯本 二、運用最初的海印三昧（Samadhi）（海印（Samudramudra）：指如大海般能印現一切事物的禪定），森羅萬象常住其中，引用兩首經文偈頌也包含第一圓明海印三昧門（Samadhi-mukha）。 二、法界圓明自在運用，引用兩首經文偈頌就包含第二華嚴妙行三昧門。這依據清涼（Qingliang）的《華嚴經》科判來歸納。 另外，上面四句偈頌中又包含三個門：一、包含第四手出廣供三昧門，因為引用的偈頌說『嚴凈不可思議剎，供養一切諸如來』，現在第四門偈頌說能以一手遍佈三千世界，普遍供養一切諸如來。二、包含第七俯同世間三昧門，因為引用的偈頌說『或現童男童女形，隨其所樂悉令見』，現在第七門偈頌說或者顯現梵志（Brahmin）或者國王，人天等眾生都同樣信仰。三、包含第八毛光照益三昧門，因為引用的偈頌說『放大光明無有邊，度脫眾生亦無量』，現在第八門偈頌說放出不可思議的光明，使見到的人都得到調伏。 三、顯示普遍性就包含第三因陀羅網三昧門（Indra's net Samadhi），因為文中說一微塵既然具有，應當知道每一個微塵也是這樣，現在第三門偈頌說『如一塵中所示現，一切微塵悉亦然』。 四、四行四德包含其中的兩個門：一、包含第五現諸法門三昧門，因為四德中詳細說明了四攝（catuḥ-saṃgrahavastu，佈施、愛語、利行、同事）的道理，現在第五門偈頌說菩薩安住在三昧中，或者用四攝法來利益眾生。二、包含第六四攝攝生三昧門，以下文依據名稱分別顯示的內容中說，如果按照四德來命名，就叫做四攝攝生三昧門。 五、五入五止就包含第十寂用無礙三昧門，依據名稱分別顯示的內容中說，如果按照五止（息道、除道、吐道、靜道、滅道）來說，就是寂用無礙三昧門。 六、六起六觀中，主伴互相顯現的帝網觀（Indra's net contemplation）就包含第九主伴嚴三昧門，文中以自己為主，把其他看作伴，如同善財童子（Sudhana）合掌站在彌勒菩薩（Maitreya）面前，現在第九門偈頌說『譬如明月在星中，菩薩處眾亦復然』。這裡引用的經文或者選取文義相似的，所以偈頌的順序有前後顛倒，不像舊疏那樣只是將二起二用對應最初的兩個門，下面的八個門都沒有包含歸屬，由此可知華嚴的奧妙旨意將要興盛。
【English Translation】 English version 2. The initial Samudramudra Samadhi (Samudramudra: refers to the samadhi that, like the ocean, can imprint all things) is used, with all phenomena constantly residing within it. Two verses from scriptures are also included, encompassing the first Perfect Illumination Samudramudra Samadhi-mukha (gateway to samadhi). 2. The perfect and unobstructed use of Dharmadhatu Illumination includes two verses from scriptures, encompassing the second Avatamsaka Wonderful Conduct Samadhi-mukha. This is categorized according to Qingliang's commentary on the Avatamsaka Sutra. Furthermore, the above four verses also encompass three gates: 1. Encompassing the fourth Hand Emanating Vast Offerings Samadhi-mukha, because the cited verse says, 'Adorned and pure, inconceivable lands, offering to all Thus Come Ones.' Now, the fourth gate's verse says that one can use one hand to spread throughout the three thousand worlds, universally offering to all Thus Come Ones. 2. Encompassing the seventh Stooping to Accord with the World Samadhi-mukha, because the cited verse says, 'Sometimes appearing as boys or girls, causing all to see according to their desires.' Now, the seventh gate's verse says that sometimes appearing as Brahmins or kings, beings of humans and gods alike all have the same faith. 3. Encompassing the eighth Hair-Pore Light Illuminating and Benefiting Samadhi-mukha, because the cited verse says, 'Releasing great light without limit, delivering countless beings.' Now, the eighth gate's verse says that it releases inconceivable light, causing all who see it to be tamed. 3. Showing universality encompasses the third Indra's net Samadhi, because the text says that since one dust mote possesses it, one should know that every dust mote is also like this. Now, the third gate's verse says, 'As shown in one dust mote, all dust motes are also like that.' 4. The Four Practices and Four Virtues encompass two of the gates: 1. Encompassing the fifth Manifesting All Dharma Gates Samadhi-mukha, because the Four Virtues clearly explain the principles of the Four Embracing Dharmas (catuḥ-saṃgrahavastu: generosity, kind speech, beneficial action, and cooperation). Now, the fifth gate's verse says that Bodhisattvas abide in samadhi, or use the Four Embracing Dharmas to benefit beings. 2. Encompassing the sixth Four Embracing Dharmas Embracing Beings Samadhi-mukha, according to the content separately shown based on the name in the following text, if named according to the Four Virtues, it is called the Four Embracing Dharmas Embracing Beings Samadhi-mukha. 5. The Five Entries and Five Cessations encompass the tenth Tranquil Function Without Obstruction Samadhi-mukha, according to the content separately shown based on the name, if speaking according to the Five Cessations (stopping, eliminating, exhaling, quieting, extinguishing), it is the Tranquil Function Without Obstruction Samadhi-mukha. 6. Among the Six Arisings and Six Contemplations, the Indra's net contemplation where the host and guests mutually appear encompasses the ninth Host and Guests Adorning Samadhi-mukha, the text takes oneself as the host and views others as guests, like Sudhana standing before Maitreya with palms together. Now, the ninth gate's verse says, 'Like the bright moon among the stars, Bodhisattvas are also like that among the assembly.' The scriptures cited here either select similar meanings in the text, so the order of the verses is reversed, unlike the old commentary that only corresponds the Two Arisings and Two Uses to the initial two gates, and the following eight gates have no inclusion or affiliation. From this, it can be known that the profound meaning of the Avatamsaka Sutra is about to flourish.
首不得不作賢首遺風將絕清涼不得不生庶習茲觀者推經考疏則合十門之三昧為六重之觀法無以尚於此矣。
初通顯自性文有四節初牒然此下釋體字從本下釋自性清凈性體下釋圓明。
言如來藏中法性體者法性即止自性清涼大疏謂起信明一心即如來藏含於二義一約體絕相即真如門二隨緣起滅即生滅門今文雖顯一心法界而引論文皆約體絕相也又圭峰禪詮序謂況此真性是眾生迷悟之源故名如來藏亦是萬法之源故名法性此則法性與如來藏體同名異也。
隨流加染者謂迷之則生死無窮返流除染者謂解之則廓爾大悟真性離此故云不垢不凈也。
在聖體即踞涅槃岸處凡身即居生死流真性絕流故云不增不減何者欲言其增同如絕相欲言其減幽靈不竭欲言其垢萬累斯亡欲言其凈不斷性惡口欲談而辭喪心將緣而慮亡亦通果分不可說也。
雖有隱顯下躡前起后也隱即躡前凡身起后煩惱也顯即躡前聖體起后智慧也。
非生因之所生者大疏云生因所生為緣如種生芽也。
唯了因之所了者了因所了為因如燈照物也是知生因即緣因同前五度了因即智慧也演義文云其嚴身華亦喻了因其引果花亦喻生因嚴身唯約圓融引果兼於行布若了斯旨生了彌顯。
起信下諸句皆引彼疏注之真如自體(上體下用)有大智
慧光明義(本覺智明)遍照法界義(本覺顯照諸法)真實識知義(顯照之時無倒)自性清凈心義(性離惑染)此下引經論多從義勢注之慾其文旨明白灼然。
依體起二用者以前文顯一體即果海不可說今起二用即因門可說也。
一海印森羅下謂海印現象森然羅列也。
常住用者起信云得見心性心即常住后疏釋云無明風止性海浪息湛然常住也。
真如者體非偽妄曰真性無改易曰如。
本覺即法身真覺理非新成故云本也論云依此法身說名本覺妄盡心澄萬象齊現者前文謂觀者妄盡智泯本覺真性與萬法融通者亦取此也。
猶如大海因風起浪即起信真隨妄轉喻也。
若風止息海水澄清即起資訊妄顯真喻也。
無象不現合法中末句。
無量功德藏者彼疏釋云謂此法身如來藏中含攝蕰積無邊恒沙性功德故法性二字前文已釋。
言一下亦起信文也彼云所言法者謂眾生心疏釋曰出其法體也是心即攝一切世間出世間法疏謂辨法功能以其隨染成於不覺則攝世間法也不變之本覺及反流之始覺則攝出世間法矣即是一法界者謂無二真心為一法界而此非算數之一謂如理虛融平等不二故稱為一依生聖法故云法界。
大總相法門體者二門之中不取別相門于中但取總相然亦該收別盡故云
【現代漢語翻譯】 現代漢語譯本 『慧光明義』（本覺智明）是普遍照耀法界之義（本覺顯現照亮一切諸法），『真實識知義』（顯現照亮之時沒有顛倒），『自性清凈心義』（自性遠離迷惑染污）。以下引用的經論大多從義理的趨勢來註釋，希望其文辭旨意明白透徹。
『依體起二用』是指前面的文字顯明一體，即果海不可說，現在生起二用，即因門可以說。
『一海印森羅』下句是指海印現象森然羅列。
『常住用』，《起信論》中說：『得見心性，心即常住。』後來的疏釋解釋說：『無明之風停止，性海的波浪平息，湛然常住。』
『真如』，體性不是虛偽妄想，稱為『真』；自性沒有改變移動，稱為『如』。
『本覺』即法身，真實的覺悟之理不是新近才成就的，所以稱為『本』。《論》中說：『依據此法身，說名為本覺，妄念窮盡，心澄明，萬象齊現。』前面的文字說觀者妄念窮盡，智慧泯滅，本覺真性與萬法融通，也是取這個意思。
『猶如大海因風起浪』，是《起信論》中真如隨妄念流轉的比喻。
『若風止息海水澄清』，是《起信論》中妄念顯現真如的比喻。
『無象不現』，符合法中的末句。
『無量功德藏』，那部疏釋解釋說：『指此法身如來藏中，包含蘊藏著無邊恒河沙數般的自性功德。』法性二字，前面的文字已經解釋過了。
『言一』下，也是《起信論》的文字。那裡說：『所說的法，是指眾生心。』疏釋解釋說：『顯出其法的本體。』這個心就攝取了一切世間和出世間法。疏釋說辨別法的功能，因為它隨著染污而成為不覺，就攝取了世間法；不變的本覺以及反流的始覺，就攝取出世間法了。『即是一法界』，是指沒有二種真心，而是一個法界，而這個『一』不是算數的一，是指如理虛融，平等不二，所以稱為『一』，依靠它產生聖法，所以稱為『法界』。
『大總相法門體』，在二門之中，不取別相門，其中只取總相，然而也該收了所有別相，所以說。
【English Translation】 English version 'Meaning of Wisdom Light' (original enlightenment, wisdom's light) means universally illuminating the Dharma Realm (original enlightenment manifests and illuminates all Dharmas), 'Meaning of True Knowledge' (no inversion when manifesting and illuminating), 'Meaning of Self-Nature Pure Mind' (nature is free from delusion and defilement). The following quotations from sutras and treatises mostly annotate from the trend of meaning, hoping that the wording and purpose are clear and thorough.
'Relying on the substance to arise two functions' means that the previous text shows that the one substance, that is, the Fruit Sea, cannot be spoken of. Now arising two functions, that is, the Cause Door, can be spoken of.
'One Sea-Seal arrayed' below refers to the phenomena of the Sea-Seal being arrayed in a dense and orderly manner.
'Constant Function', the Awakening of Faith says: 'Having seen the mind-nature, the mind is constant.' The later commentary explains: 'The wind of ignorance stops, the waves of the nature-sea subside, and it remains still and constant.'
'Tathata' (真如): the substance is not false or illusory, called 'True'; the nature is unchangeable, called 'Suchness'.
'Original Enlightenment' is the Dharmakaya (法身), the principle of true enlightenment is not newly formed, so it is called 'Original'. The Treatise says: 'Relying on this Dharmakaya, it is called Original Enlightenment, delusions are exhausted, the mind is clear, and all phenomena appear simultaneously.' The previous text said that the observer's delusions are exhausted, wisdom is extinguished, and the original enlightenment true nature merges with all Dharmas, which also takes this meaning.
'Like the great sea rising waves due to the wind' is a metaphor in the Awakening of Faith for True Suchness following the turning of delusion.
'If the wind stops and the sea water clears' is a metaphor in the Awakening of Faith for delusion manifesting True Suchness.
'No form is not manifested' matches the last sentence in the Dharma.
'Measureless Treasury of Merits', that commentary explains: 'Refers to this Dharmakaya Tathagatagarbha (如來藏), which contains and accumulates boundless, countless, sand-like self-nature merits.' The two words 'Dharma-nature' have been explained in the previous text.
The phrase 'Speaking of One' below is also from the Awakening of Faith. It says: 'What is meant by Dharma refers to the minds of sentient beings.' The commentary explains: 'Reveals the substance of the Dharma.' This mind encompasses all mundane and supramundane Dharmas. The commentary says to distinguish the function of the Dharma, because it becomes non-awakening by following defilement, it encompasses mundane Dharmas; the unchanging Original Enlightenment and the reversing Initial Enlightenment encompass supramundane Dharmas. 'Is one Dharma Realm' refers to there being no two true minds, but one Dharma Realm, and this 'one' is not a numerical one, but refers to being in accordance with principle, empty and harmonious, equal and non-dual, so it is called 'one', relying on it to produce holy Dharmas, so it is called 'Dharma Realm'.
'Substance of the Great Totality Dharma Door', among the two doors, does not take the Distinctive Aspect Door, but only takes the Total Aspect, but it also encompasses all Distinctive Aspects, so it says.
大也此一法界舉體全作二門為顯此義故云體也軌生物解曰法聖智通游曰門唯依下論云一切諸法唯依妄念而有差別若離心念則無一切境界之相此云若離妄念唯一真如者有其二意一符上文一法所印二連下句海印三昧大疏引經謂海印三昧如凈水中四兵像(象馬車步)乃至莫不皆於水中現又云海有希奇殊特法能為一切平等印眾生寶物及川流普悉包容無所拒大集經謂如閻浮提一切眾生身及餘外色如是海中皆有印像以是故詺大海為印菩薩亦爾得大海印三昧已能分別見一切眾生心行於一切法門皆得慧明是為菩薩得海印三昧見一切眾生心行所趣然此經文多同出現品但出現品現於四天下像大集唯一閻浮以此為異考茲一唱觀文唯海印三昧出華嚴次經云下出法句經余皆起信況前明一體彼示三遍四德五止六觀一一引論為衡鑒斯蓋帝心冥挾起信集三重法界於前賢首顯用論文述六門還源於后推是言之以馬鳴大士為吾宗初祖其誰謂之不然。
華嚴下此之二偈正引第一圓明海印三昧門前之一偈明其業用周遍即類于餘眾后之一偈總結大用所依即海印三昧摩睺羅伽此云腹行即蟒蛇之屬文有等字以偈中但標六類等取餘六一夜叉二乾闥婆三迦樓羅四緊那羅五人六非人。
二法界圓明自在用是華嚴三昧者即賢首品第二華嚴妙行三昧門晉經云一切自在難
【現代漢語翻譯】 現代漢語譯本： 大哉！這一法界，整個本體完全顯現為二門，爲了彰顯這個意義，所以說它是『體』。軌範眾生理解，稱為『法』；聖智通達遊歷，稱為『門』。唯識宗的論著說：『一切諸法，唯依妄念而有差別，如果離開心念，則沒有一切境界之相。』這裡說『如果離開妄念，唯一真如』，有兩種含義：一是符合上文『一法所印』，二是連線下句『海印三昧』。《大疏》引用經文說，海印三昧就像清凈水中顯現四兵之像（象、馬、車、步），乃至沒有不在水中顯現的。又說，大海有希奇殊特的法則，能平等印現一切眾生的寶物以及川流，普遍包容而無所拒絕。《大集經》說，如同閻浮提一切眾生的身體以及其他外在的色相，都在海中顯現印像。因此，稱大海為『印』。菩薩也是如此，得到大海印三昧后，能分別見一切眾生的心行，對於一切法門都能得到智慧光明。這就是菩薩得到海印三昧，見到一切眾生的心行所趣。然而，此經文多與《出現品》相同，但《出現品》顯現於四天下之像，《大集經》唯一閻浮提，以此為差異。考察這首唱觀文，只有海印三昧出自《華嚴經》，其次經云以下出自《法句經》，其餘都出自《起信論》。況且前面闡明一體，那裡顯示三遍、四德、五止、六觀，一一引用論著作為衡量鑑別。這大概是帝心暗中契合《起信論》、集合三重法界，在前有賢首大師顯用論文，闡述六門還源，在後推崇。這樣說來，以馬鳴大士為我們宗派的初祖，又有誰說不是呢？
《華嚴經》以下這兩首偈頌，正是引用第一圓明海印三昧門。前一首偈頌闡明其業用周遍，就類似於其餘眾生。后一首偈頌總結大用所依，即海印三昧。摩睺羅伽（Mahoraga），這裡譯為腹行，即蟒蛇之類。文中有『等』字，因為偈頌中只標明六類，『等』取其餘六類：一夜叉（Yaksa），二乾闥婆（Gandharva），三迦樓羅（Garuda），四緊那羅（Kinnara），五人，六非人。
二、法界圓明自在用是華嚴三昧，即賢首品第二華嚴妙行三昧門。《晉經》說，一切自在難。
【English Translation】 English version: Vast is this Dharmadhatu (法界, realm of Dharma), its entire essence fully manifests as two gates. To reveal this meaning, it is said to be the 'essence'. To guide beings to understand is called 'Dharma'; the unimpeded journey of holy wisdom is called 'gate'. The treatises of the Vijnanavada (唯識宗, Consciousness-only school) state: 'All dharmas (諸法, phenomena) arise from the differentiation of deluded thoughts. If one is free from thoughts, there will be no appearance of any realm.' Here, it says, 'If one is free from deluded thoughts, only True Thusness (真如, suchness) remains,' which has two meanings: first, it corresponds to the above 'sealed by one Dharma'; second, it connects to the following phrase 'Samudra-mudra-samadhi (海印三昧, ocean seal samadhi)'. The 'Great Commentary' quotes scriptures saying that Samudra-mudra-samadhi is like the images of the four divisions of an army (elephants, horses, chariots, infantry) appearing in clear water, and there is nothing that does not appear in the water. It also says that the ocean has rare and special laws, capable of equally imprinting the treasures and streams of all beings, universally encompassing and rejecting nothing. The 'Mahasamgraha Sutra (大集經)' says that just as the bodies of all beings in Jambudvipa (閻浮提, continent south of Mt. Meru) and other external forms appear as imprints in the ocean, so it is. Therefore, the great ocean is called 'seal'. Bodhisattvas are also like this; having attained the Samudra-mudra-samadhi, they can distinctly see the minds and actions of all beings, and gain wisdom and clarity in all Dharma gates. This is how Bodhisattvas attain Samudra-mudra-samadhi and see the minds and actions of all beings.
However, much of this sutra text is similar to the 'Appearance Chapter', but the 'Appearance Chapter' manifests images in the four continents, while the 'Mahasamgraha Sutra' only mentions Jambudvipa, which is the difference. Examining this chant, only the Samudra-mudra-samadhi comes from the Avatamsaka Sutra (華嚴經, Flower Garland Sutra). The following verses come from the Dharmapada Sutra (法句經, Scripture of the Law Verses), and the rest come from the Awakening of Faith (起信論). Moreover, the former clarifies the One Essence, while the latter shows the Three Perfections, Four Virtues, Five Cessations, and Six Contemplations, each quoting treatises for evaluation. This is probably because the Emperor's mind secretly accords with the Awakening of Faith, gathering the triple Dharmadhatu. The former has Master Xianshou (賢首, first patriarch of Huayan school) manifesting the use of treatises, elaborating on the Six Gates of Returning to the Source, and the latter promotes it. In this way, if we regard the Great Master Asvaghosa (馬鳴, one of the early patriarchs of Mahayana Buddhism) as the first patriarch of our school, who would say no?
The following two verses from the Avatamsaka Sutra are precisely quoting the first Perfect and Bright Samudra-mudra-samadhi Gate. The first verse clarifies its pervasive function, which is similar to other beings. The second verse summarizes the basis of great function, which is the Samudra-mudra-samadhi. Mahoraga (摩睺羅伽, great serpent), here translated as 'belly-moving', refers to snakes. The text has the word 'etc.', because the verses only mark six categories. 'Etc.' includes the remaining six categories: one, Yaksha (夜叉, a kind of demigod); two, Gandharva (乾闥婆, celestial musician); three, Garuda (迦樓羅, mythical bird); four, Kinnara (緊那羅, celestial musician); five, humans; six, non-humans.
Second, the perfect and bright, unhindered function of the Dharmadhatu is the Avatamsaka Samadhi, which is the second Huayan Wonderful Practice Samadhi Gate in the Xianshou Chapter. The Jin Sutra says that all freedom is difficult.
思議華嚴三昧勢力故此即據行為言名華嚴三昧然妙行有五次文釋之離世間品云入廣大三昧名佛華嚴大疏云萬行披敷嚴法身故三昧此云等持謂遠離沉掉平等治心趣一境故曉法師曰三昧此翻正思正謂正審揀于邪慧也思謂思察揀于昏沉也。
廣修萬行稱理成德釋自在用也普周法界而證菩提釋法界圓明後釋華嚴二字華有結實之用者行愿疏雲表於法界含性德故行有感果之能者疏又云行為生因起正覺故託事釋有結實也。
表彰釋行有感果也。
行成果滿契理稱真者此展經題以釋嚴字謂行成果滿即佛華嚴能證人也契理稱真即大方廣所證法也。
性相兩亡唯一真界故前序云泯性相而歸法界能所俱絕造極大宗序又云消能所以入玄宗顯煥炳著皆光明貌。
良以下反釋前文曲為三釋初真性所流行釋二引攝輪文同釋三約承上起下釋非真流之行無以契真者謂真外有行理不遍故何有飾真之行不從真起者謂行外有真事無依故此約真性所流行釋又此二句全同攝論所謂無不從此法界流即何有飾真之行不從真起論又云無不還歸此法界即非真流之行無契真此約攝論文同釋也。
此則下則者承上之辭則重釋前二句也。
謂真該妄末行無不修釋前何有飾真之行不從真起妄徹真源相無不寂釋前非真流之行無以契真此約承
【現代漢語翻譯】 現代漢語譯本： 『思議華嚴三昧勢力』，因此就依據行為而言，名為『華嚴三昧』。然而，『妙行』有五次經文解釋它。《離世間品》說：『入廣大三昧，名佛華嚴。』《大疏》說：『萬行披敷，嚴法身故。』『三昧』，這裡翻譯為『等持』，意思是遠離沉沒和掉舉，平等地治理心，使心專注於一個境界。曉法師說：『三昧，這裡翻譯為正思，正，就是正確地審視和揀擇邪慧；思，就是思察，揀擇昏沉。』
『廣修萬行，稱理成德』，解釋自在的功用。『普周法界而證菩提』，解釋法界的圓滿光明。後面解釋『華嚴』二字，『華』有結實的作用。《行愿疏》說：『表於法界含性德故』，『行』有感果的能力。《疏》又說：『行為生因，起正覺故』，這是託事來解釋，有結實之義。
表彰，解釋行為有感果的作用。
『行成果滿，契理稱真』，這是展開經題來解釋『嚴』字，意思是行為成果圓滿，就是佛的華嚴，能證之人；契合真理，符合真如，就是大方廣，所證之法。
性相兩方面都消亡，唯一真實法界。所以前面的序文說：『泯性相而歸法界』，能所俱絕，造極大宗。序文又說：『消能所以入玄宗』，顯煥炳著，都是光明的樣子。
『良』以下，是反過來解釋前面的文句，委婉地分為三種解釋。第一種，從真性所流行來解釋；第二種，引用《攝輪》的文句一同解釋；第三種，從承上啟下來解釋。『非真流之行，無以契真』，意思是如果不是從真性流出的行為，就無法契合真如，因為真如之外有行為，真理就不能周遍。『何有飾真之行，不從真起』，意思是哪裡有修飾真如的行為，不是從真如生起的呢？因為行為之外有真如，真如就沒有所依。這是從真性所流行來解釋。另外，這兩句話完全相同于《攝論》所說的『無不從此法界流』，就是『何有飾真之行，不從真起』。《論》又說：『無不還歸此法界』，就是『非真流之行，無以契真』。這是引用《攝論文》一同解釋。
『此則』，『則』是承接上面的詞語，『則』是再次解釋前面的兩句話。
『謂真該妄末，行無不修』，解釋前面的『何有飾真之行，不從真起』。『妄徹真源，相無不寂』，解釋前面的『非真流之行，無以契真』。這是從承上啟下
【English Translation】 English version: 『The power of inconceivable Avatamsaka Samadhi (Samadhi (三昧): a state of meditative consciousness)』, therefore, based on actions, it is named 『Avatamsaka Samadhi』. However, 『Wonderful Conduct』 has five scriptural explanations. The 『Leaving the World』 chapter says: 『Entering vast Samadhi is named Buddha Avatamsaka.』 The 『Great Commentary』 says: 『Ten thousand practices are spread out, adorning the Dharma body.』 『Samadhi』, here translated as 『Equanimity』, means being far from sinking and agitation, equally governing the mind, causing the mind to focus on one state. Dharma Master Xiao said: 『Samadhi, here translated as Right Thought, 『Right』 means correctly examining and selecting against evil wisdom; 『Thought』 means contemplating, selecting against dullness.』
『Extensively cultivating myriad practices, according with principle accomplishing virtue』, explains the function of freedom. 『Universally pervading the Dharma Realm and realizing Bodhi (菩提: enlightenment)』, explains the perfect brightness of the Dharma Realm. Later, explaining the two words 『Avatamsaka (華嚴)』, 『Flower』 has the function of bearing fruit. The 『Practice and Vow Commentary』 says: 『Represents the Dharma Realm containing the virtue of inherent nature.』 『Practice』 has the ability to sense results. The 『Commentary』 also says: 『Practice is the cause of birth, arising Right Enlightenment.』 This is explaining by relying on events, having the meaning of bearing fruit.
Emphasizing and explaining that practice has the function of sensing results.
『Practice, achievement, and fulfillment, accord with principle, corresponding to truth』, this is expanding the title of the scripture to explain the word 『Adornment』, meaning that the achievement and fulfillment of practice is the Avatamsaka of the Buddha, the person who can realize it; according with principle and corresponding to truth is the Great, Expansive, and Vast, the Dharma that is realized.
Both nature and characteristics are extinguished, only the one true realm of Dharma. Therefore, the preceding preface says: 『Extinguishing nature and characteristics and returning to the Dharma Realm』, the able and the object are both cut off, creating the greatest sect. The preface also says: 『Eliminating the able, therefore entering the profound sect』, manifest, brilliant, and clear, all are the appearance of brightness.
『Liang』 below, is explaining the preceding sentences in reverse, subtly dividing into three explanations. The first, explaining from the flow of true nature; the second, quoting the sentences of the 『Compendium of the Great Vehicle』 together to explain; the third, explaining from connecting the above and initiating the below. 『Practices that do not flow from truth cannot accord with truth』, meaning if practices do not flow from true nature, they cannot accord with true reality, because if there are practices outside of true reality, the principle cannot be pervasive. 『How can there be practices that adorn truth that do not arise from truth?』, meaning where are there practices that adorn true reality that do not arise from true reality? Because if there is true reality outside of practice, true reality has nothing to rely on. This is explaining from the flow of true nature. Furthermore, these two sentences are completely the same as what the 『Compendium of the Great Vehicle』 says: 『Nothing does not flow from this Dharma Realm』, which is 『How can there be practices that adorn truth that do not arise from truth?』 The 『Treatise』 also says: 『Nothing does not return to this Dharma Realm』, which is 『Practices that do not flow from truth cannot accord with truth.』 This is quoting the 『Compendium of the Great Vehicle』 together to explain.
『This then』, 『then』 is a word connecting the above, 『then』 is re-explaining the preceding two sentences.
『Meaning that truth encompasses the end of delusion, no practice is not cultivated』, explaining the preceding 『How can there be practices that adorn truth that do not arise from truth?』 『Delusion penetrates the source of truth, no appearance is not still』, explaining the preceding 『Practices that do not flow from truth cannot accord with truth.』 This is from connecting the above and initiating the below.
上起下釋也。
又后之二句略申二解一類義海二引本文類義海者謂真該妄末行無不修即觀空萬行沸騰也妄徹真源相無不寂即涉有一道清凈也依本文謂真該妄末行無不修即行從理起理徹於事也妄徹真源相無不寂即理由修顯事徹于理也(［出下文玄通上］)然而行法幽微直釋難曉故引教義為據勿謂繁而寡要。
華嚴下此之二句正引第二華嚴妙行三昧先明五種行后結上所依嚴凈不可思議剎(一凈土行)供養一切諸如來(二供佛行)放大光明無有邊(三敬眾行)度脫眾生亦無量(四悲濟行)施戒忍進及禪定智慧方便神通等(五十度行兼明神通行等之一字等取十度后三謂願力智也)如是一切皆自在(結上自在)以佛華嚴三昧力(總結所依)。
一塵普周法界遍演義鈔謂即大經偈云充滿法界無窮盡也文中先釋一塵后釋普遍攬真謂依真界也。
經云下華藏品剎自在文也華嚴世界所有塵(總中有別)一一塵中見法界(小能容大)寶光現佛如雲集(依正互融)此是如來剎自在(結歸果德)圭峰釋第二句則云見四法界此文雖引一偈意取上半以證前文下半因便來耳。
二者一塵出生無盡遍演義云出現無盡若高山之出雲。
自體有常樂我凈義(性德圓遍)清涼不變自在義(性德無遷)具足如是過恒沙功德
【現代漢語翻譯】 現代漢語譯本： 上起下釋：這是對前面內容的解釋。
『又后之二句略申二解』：這裡稍微闡述了兩種解釋。『一類義海二引本文』：『類義海』指的是『真該妄末行無不修』，即觀空時萬行沸騰；『妄徹真源相無不寂』，即涉有時一道清凈。依據本文，『真該妄末行無不修』，即行從理起，理徹於事；『妄徹真源相無不寂』，即理由修顯，事徹于理。（出自下文《玄通上》）然而行法幽微，直接解釋難以理解，所以引用教義作為依據，不要認為繁瑣而缺少要點。
『華嚴下此之二句正引第二華嚴妙行三昧』：這兩句正是引用《華嚴經》的第二部分，即《華嚴妙行三昧》。先說明五種修行，然後總結上面所依據的內容：『嚴凈不可思議剎』（一、凈土行），『供養一切諸如來』（二、供佛行），『放大光明無有邊』（三、敬眾行），『度脫眾生亦無量』（四、悲濟行），『施戒忍進及禪定智慧方便神通等』（五、十度行，兼明神通等，『等』字包括十度后三，即願力智）。『如是一切皆自在』（總結上面的自在），『以佛華嚴三昧力』（總結所依據的）。
『一塵普周法界遍』：義鈔說，這就像《大經》中的偈頌所說：『充滿法界無窮盡』。文中先解釋『一塵』，后解釋『普遍』，攬真指的是依據真界。
『經云下華藏品剎自在文也』：這是《華嚴經·華藏世界品》中關於剎土自在的文字。『華嚴世界所有塵（總中有別），一一塵中見法界（小能容大），寶光現佛如雲集（依正互融），此是如來剎自在（結歸果德）』。圭峰解釋第二句說，這是見到四法界。這裡引用一偈，意在取其上半部分來證明前面的文字，下半部分順便引用而已。
『二者一塵出生無盡遍』：遍演義說，這是出現無盡，就像高山涌出雲霧。
『自體有常樂我凈義（性德圓遍）』：自性具有常、樂、我、凈的含義（這是自性功德的圓滿周遍）。『清涼不變自在義（性德無遷）』：清涼、不變、自在的含義（這是自性功德的無有遷變）。『具足如是過恒沙功德』：具足像恒河沙一樣多的功德。
【English Translation】 English version: 『上起下釋』：This is an explanation of the preceding content.
『又后之二句略申二解』：Here slightly elaborates on two interpretations. 『一類義海二引本文』：『類義海』 refers to 『真該妄末行無不修』 (zhēn gāi wàng mò xíng wú bù xiū) which means that when contemplating emptiness, all practices flourish; 『妄徹真源相無不寂』 (wàng chè zhēn yuán xiāng wú bù jì) which means that when engaging with existence, the one path is pure. According to the text, 『真該妄末行無不修』 means that practice arises from principle, and principle penetrates affairs; 『妄徹真源相無不寂』 means that principle is revealed through practice, and affairs penetrate principle. (From 《玄通上》 (Xuán Tōng Shàng) below) However, the practice methods are subtle and difficult to understand directly, so doctrinal explanations are cited as a basis; do not consider it verbose and lacking in essentials.
『華嚴下此之二句正引第二華嚴妙行三昧』：These two sentences directly quote the second part of the Avatamsaka Sutra (Huāyán Jīng), namely the Wonderful Conduct Samadhi (Miào Xíng Sānmèi). First, it explains the five types of practice, and then summarizes what is relied upon above: 『嚴凈不可思議剎』 (yán jìng bùkě sīyì chà) (1. Pure Land Practice), 『供養一切諸如來』 (gòngyǎng yīqiè zhū Rúlái) (2. Offering to all Tathagatas), 『放大光明無有邊』 (fàngdà guāngmíng wú yǒu biān) (3. Respecting the Sangha), 『度脫眾生亦無量』 (dùtuō zhòngshēng yì wúliàng) (4. Compassionate Relief), 『施戒忍進及禪定智慧方便神通等』 (shī jiè rěn jìn jí chándìng zhìhuì fāngbiàn shéntōng děng) (5. The Ten Perfections, also clarifying supernatural powers, etc.; 『etc.』 includes the last three of the ten perfections, namely the wisdom of vows). 『如是一切皆自在』 (rúshì yīqiè jiē zìzài) (Summarizing the above freedom), 『以佛華嚴三昧力』 (yǐ Fó Huāyán sānmèi lì) (Summarizing what is relied upon).
『一塵普周法界遍』：The commentary says that this is like the verse in the Mahāratnakūṭa Sūtra (Dà Jīng): 『Filling the Dharma Realm without end.』 The text first explains 『one dust,』 and then explains 『universal.』 Embracing the truth refers to relying on the realm of truth.
『經云下華藏品剎自在文也』：This is the text about the freedom of Buddha-lands in the Garland Store World (Huāzàng Shìjiè Pǐn) chapter of the Avatamsaka Sutra. 『華嚴世界所有塵 (Huāyán shìjiè suǒyǒu chén) (All the dust motes in the Avatamsaka world, distinguishing within the whole), 一一塵中見法界 (yīyī chén zhōng jiàn fǎjiè) (In each dust mote, one sees the Dharma Realm, the small can contain the large), 寶光現佛如雲集 (bǎoguāng xiàn Fó rú yúnjí) (Precious light manifests Buddhas like gathering clouds, mutual interpenetration of support and supported), 此是如來剎自在 (cǐ shì Rúlái chà zìzài) (This is the Tathagata's freedom of Buddha-lands, concluding with the fruit of virtue).』 Guifeng explains the second sentence as seeing the Four Dharma Realms. This passage quotes a verse, intending to take its first half to prove the preceding text; the second half is quoted incidentally.
『二者一塵出生無盡遍』：The commentary says that this is the appearance of endlessness, like clouds emerging from high mountains.
『自體有常樂我凈義 (zìtǐ yǒu cháng lè wǒ jìng yì) (性德圓遍)』：The self-nature has the meaning of permanence, bliss, self, and purity (the perfection and pervasiveness of the inherent virtue). 『清涼不變自在義 (qīngliáng bùbiàn zìzài yì) (性德無遷)』：The meaning of coolness, immutability, and freedom (the non-transience of the inherent virtue). 『具足如是過恒沙功德』：Possessing such merits exceeding the sands of the Ganges.
(性德恒沙不離真體)乃至無有所少義(聖證性已性德本有)經云下即義引晉經自大起小明其依正二皆具性德謂山河最大樹林漸小塵毛極小當知一塵下文有十一對一塵普周法界即理也一塵出生無盡即事也(上一對為總謂合前二遍下十對為別)即人能證也即法所證也即彼涅槃也即此生死也即依凈穢土也即正凡聖身也即染煩惱也即凈菩提也即因有學也即果無學也即同同類眾也即異異類眾也即一不變也即多隨緣也即廣容十方剎也即狹不壞一塵也即情有知也即非情無知也即三身同教一乘也即十身別教一乘也三身謂法報化十身謂一眾生身二國土身三業報四聲聞五緣覺六菩薩七如來八智九法十虛空此則融三種世間為十身七八九即智正覺世間第二第十即器世間餘五有情世間。
理事無礙者謂理事镕融存亡逆順通有十門事事無礙者謂遍攝無礙交參自在亦辨十門義或謂吾祖造此觀門宗賢首一品則局十門三昧也帝心集法界觀宗華嚴一經則通七處九會也若觀此文辨理事無礙周遍含容豈局賢首一品哉所謂終日載天不知天之高長年履地不知地之厚者也。
法如是者法爾而然也。
十身互作下文具釋唯普眼之境界者華嚴䇿林曰(亦賢首造)全色為眼恒見色而無緣全眼為色恒稱見而非我非我離於情想無緣絕於貪求收萬象于目前全十
【現代漢語翻譯】 現代漢語譯本： （性德恒沙不離真體）乃至沒有絲毫缺少的意義（聖人證悟的自性，其性德本來就具備）。經文下面引用的晉譯經文，是從大到小來說明，它所依據的依報和正報都具備性德。比如山河最大，樹林逐漸變小，塵埃毛髮極其微小。應當知道一粒微塵，下文有十一對，一粒微塵普遍周遍法界，這是從理上說的。一粒微塵出生無盡，這是從事上說的。（上一對是總說，概括了前面說的普遍周遍，下面十對是分別說明）即是人能夠證悟的，即是法所證悟的，即是彼岸涅槃，即是此岸生死，即是依報清凈的凈土，即是正報凡夫聖人的身，即是染污的煩惱，即是清凈的菩提，即是因地的有學，即是果地的無學，即是相同的同類眾生，即是相異的異類眾生，即是一，不變的真如，即是多，隨緣的現象，即是廣闊，容納十方剎土，即是狹小，不壞的一粒微塵，即是有情的有知，即是非情的無知，即是三身同教的一乘，即是十身別教的一乘。三身指的是法身（Dharmakaya）、報身（Sambhogakaya）、化身（Nirmanakaya），十身指的是一、眾生身，二、國土身，三、業報，四、聲聞（Sravaka），五、緣覺（Pratyekabuddha），六、菩薩（Bodhisattva），七、如來（Tathagata），八、智，九、法，十、虛空。這便是融合三種世間為十身，七、八、九指的是智正覺世間，第二和第十指的是器世間，其餘五種是有情世間。
理事無礙，指的是理和事镕融無礙，存亡逆順都通達，有十個方面。事事無礙，指的是普遍攝取無礙，交參自在，也辨析了十個方面。有人說吾祖（指杜順和尚）創造了這個觀門，宗賢首一品，那就侷限於十門三昧了。帝心集法界觀宗華嚴一經，那就通達七處九會了。如果觀察這段文字，辨析理事無礙，周遍含容，怎麼會侷限於賢首一品呢？這就是所謂的終日承載著天，卻不知道天的高遠，長年踩在地上，卻不知道地的厚重。
法如是者，指的是法本來就是如此。
十身互作，下文會具體解釋。唯有普眼（Samantabhadra's eye）的境界，華嚴䇿林說（也是賢首大師所造）：'全色即是眼，恒常看見色而沒有緣由；全眼即是色，恒常稱量見性而不是我。'非我，是離開了情想；沒有緣由，是斷絕了貪求。將萬象收于目前，全部都是十身。
【English Translation】 English version: (The inherent virtues, like Ganges sands, are inseparable from the true substance) even to the point of lacking nothing (the self-nature realized by the sages inherently possesses these virtues). The scripture below quotes the Jin Dynasty translation to explain from large to small, indicating that both the dependent (environment) and the independent (sentient beings) possess inherent virtues. For example, mountains and rivers are the largest, forests gradually become smaller, and dust and hair are extremely small. It should be known that one dust mote, as described in the eleven pairs below, universally pervades the Dharma realm, which is from the perspective of principle (li). One dust mote giving rise to endless phenomena is from the perspective of phenomena (shi). (The previous pair is a general statement, summarizing the preceding universal pervasiveness; the following ten pairs are specific explanations) It is that which can be realized by people, it is that which is realized by the Dharma, it is that other shore of Nirvana, it is this shore of Samsara, it is the pure land of dependent purity, it is the body of ordinary and holy beings of independent retribution, it is defiled afflictions, it is pure Bodhi, it is the learning of the causal stage, it is the non-learning of the resultant stage, it is the same kind of beings, it is the different kinds of beings, it is one, the unchanging Suchness, it is many, the conditioned phenomena, it is vast, accommodating the ten directions of Buddha-lands, it is narrow, the indestructible one dust mote, it is sentient beings with knowledge, it is non-sentient beings without knowledge, it is the One Vehicle of the Three Bodies (Trikaya) teaching, it is the One Vehicle of the Ten Bodies separate teaching. The Three Bodies refer to Dharmakaya (法身), Sambhogakaya (報身), and Nirmanakaya (化身). The Ten Bodies refer to: 1. sentient being body, 2. land body, 3. karmic retribution, 4. Sravaka (聲聞), 5. Pratyekabuddha (緣覺), 6. Bodhisattva (菩薩), 7. Tathagata (如來), 8. Wisdom, 9. Dharma, 10. Empty Space. This is the merging of the three realms into the Ten Bodies, 7, 8, and 9 refer to the realm of Wisdom and Enlightenment, the second and tenth refer to the realm of the vessel world, and the remaining five are the realm of sentient beings.
The non-obstruction of principle and phenomena refers to the unimpeded fusion of principle and phenomena, where existence and non-existence, adversity and順利, are all interconnected, having ten aspects. The non-obstruction of phenomena and phenomena refers to the universal inclusion without obstruction, the freedom of interpenetration, also distinguishing ten aspects. Some say that our ancestor (referring to Dushun) created this contemplation gate, based on the 'One Chapter' of the Xianshou school, which is limited to the Ten Gates Samadhi. The 'Dixin Collection on the Dharma Realm Contemplation' is based on the Avatamsaka Sutra, which encompasses the 'Seven Locations and Nine Assemblies'. If one observes this text, distinguishing the non-obstruction of principle and phenomena, universal inclusion, how could it be limited to the 'One Chapter' of the Xianshou school? This is like the so-called 'carrying the sky all day long, yet not knowing the height of the sky; treading on the ground for years, yet not knowing the thickness of the earth'.
'The Dharma is thus' means that the Dharma is naturally so.
'The Ten Bodies mutually acting' will be explained in detail below. Only the realm of Samantabhadra's eye (普眼), the Avatamsaka Strategy Forest says (also created by Xianshou): 'The entire color is the eye, constantly seeing color without cause; the entire eye is color, constantly measuring seeing without self.' 'Non-self' is being apart from emotions and thoughts; 'without cause' is severing greed and seeking. Gathering all phenomena before the eyes, all are the Ten Bodies.
方于眼際是以緣義無盡隨見見而不窮物性叵思應法法而難準法普則眼普義通則見通體之自隱隱照之遂重重其唯普眼之境界乎。
如上事相下指上一塵即一切法也。
相容謂一望多即一容一切如東鏡容九鏡也。
相攝謂多望一即一切攝一如九鏡攝東鏡也。
重重無盡者大疏云一入一切如性之遍一切入一如性之包若秦鏡之㸦照猶帝網之交光故云重重無盡經云下引此一偈證其二義一證前唯普眼之境界以偈文末句是普智眼天王所得解脫門故二證後重重無盡境界以偈文初句有無盡海之言耳。
問中躡前即理即事一對之總也故先述意謂理與事而融即文隨義而㸦通今時下為眾敘疑。
且於一塵之上列其十疑束為五對初染凈對二真俗對三生死涅槃四煩惱菩提五小乘大乘答中大智圓明而為能證睹纖毫而周性海謂正中見依也真源朗現而為所證處一塵而耀全身謂依中現正也。
萬法起必同時即寂寥于萬化之域一際理無前後即動用於一塵之中。
體無遍計者謂所計有法一切皆亡即悟我空小乘法也。
無生無滅者謂性無生滅依他似有有同幻化即悟法空大乘法也。
唯以一塵字解釋者如吾祖述華嚴義海唯以一塵剖為百門古人謂圓機睹一乘法界知春秋亦可高例宜深思之者終南觀謂深思
令觀明現是皆祖祖同辨勸修成行耳。
經云下引偈二句意取后句結例立名。
一塵含容空有遍者演義云非滅盡法猶虛空之常住此則合前二遍成此第三謂此文塵無自性即前普周遍中塵無自性攬真成立故云即空也此文幻相宛然即前無盡遍中依真起用亦復萬差故云即有也。
良由下顯色空交徹觀色下示無住行謂不住生死異凡夫不住涅槃異小乘由了色空之境不二所以悲智之念不殊言真實觀者以緣起悲智跨末章悲智無盡以結觀名也乍觀斯文似當中道第一義觀細詳前有出生無盡後有釋義結名皆示周遍含容若以真實即是中道何以次文辨塵含十方為大不思議念包九世為十玄門故知不然。
寶性論即堅慧菩薩所造道前菩薩者玄鏡謂地前菩薩有三種空亂意以不了知真如來藏生死涅槃二際平等執三種空一疑空滅色取斷滅空此如穿井除土出空取其頑空也二疑空異色取色外空此如墻處不空墻外是空亦取斷空也(上二依圭峰釋)三疑空是物取空為有彼謂別有一物是于空體故取為有也(依清涼解)。
今此下推此一科義涉二途一釋前三疑二雙示揀顯釋前疑者即是揀空亂意菩薩計三種空也謂色是幻色必不礙空釋前一者疑空滅色取斷滅空空是真空必不礙色釋前二者疑空異色取色外空若礙於色即是斷空若礙於空即是實色釋前
【現代漢語翻譯】 令觀明現，這些都是歷代祖師共同辨明勸導修行成就的。 (令觀明現：使觀照清晰明瞭，指通過修行達到智慧的顯現)
經文中說，下面引用的偈頌兩句，意在取后一句來總結並以此立名。
『一塵含容空有遍』，演義中解釋說，並非滅盡一切法，而是如虛空般常住。這與前面的兩種『遍』相合，成就這第三種『遍』。意思是說，這微塵沒有自性，即是前面『普周遍』中微塵無自性，依真如而成立，所以說是『即空』。這微塵的幻相宛然存在，即是前面『無盡遍』中依真如而起作用，也呈現出萬千差別，所以說是『即有』。
之所以這樣說，是因為下面要顯明色與空相互交融滲透。『觀色』以下，是說明無住的修行，即不住于生死，這與凡夫不同；不住于涅槃，這與小乘不同。因為明瞭色與空之境不是二元對立的，所以慈悲與智慧的念頭沒有差別。說『真實觀』，是以緣起的慈悲與智慧貫穿末章的『悲智無盡』，以此來總結觀法的名稱。乍一看這段文字，似乎是講中道第一義觀，但仔細分析，前面有『出生無盡』，後面有『釋義結名』，都顯示出周遍含容的特點。如果認為『真實』就是中道，那麼為什麼後面的文字要辨析『塵含十方』為大不思議，『念包九世』為十玄門呢？由此可知並非如此。
《寶性論》是堅慧菩薩所造。『道前菩薩』，玄鏡解釋為地前菩薩，有三種空亂的意念，因為不瞭解真如來藏，生死涅槃二際平等，所以執著於三種空。第一種是懷疑空能滅色，取斷滅空，這就像挖井，除去土石，得到頑空。第二種是懷疑空異於色，取色外的空，這就像墻壁之處沒有空，墻壁之外才是空，也是取斷滅空。（以上兩種依據圭峰的解釋）第三種是懷疑空是實物，取空為有，他們認為另外存在一個物體是空的本體，所以取空為有。（依據清涼的解釋）。
現在下面推究這一科的義理，涉及兩個方面：一是解釋前面的三種疑慮，二是同時顯示揀擇與顯明。解釋前面的疑慮，就是揀擇空亂意菩薩所計的三種空。意思是說，色是幻化的，色必定不妨礙空。解釋前面第一種疑慮，即懷疑空能滅色，取斷滅空，空是真空，必定不妨礙色。解釋前面第二種疑慮，即懷疑空異於色，取色外的空，如果妨礙於色，就是斷滅空；如果妨礙於空，就是實色。
【English Translation】 'Let contemplation be clear and manifest,' these are all the ancestral teachers' common discernment, exhortation to cultivate and achieve practice. (令觀明現: lìng guān míng xiàn: to make contemplation clear and manifest, referring to the manifestation of wisdom through practice)
The sutra says, the two lines of the verse quoted below are intended to take the latter line to summarize and establish the name.
'A single dust contains emptiness and existence everywhere,' the commentary explains that it is not the extinction of all dharmas, but like the permanence of emptiness. This corresponds to the previous two 'everywhere' and achieves this third 'everywhere'. It means that this dust has no self-nature, which is the non-self-nature of dust in the previous 'universally pervasive', established based on Suchness, so it is said to be 'is emptiness'. The illusory appearance of this dust is clearly present, which is the arising of function based on Suchness in the previous 'endless pervasive', and also presents myriad differences, so it is said to be 'is existence'.
The reason for saying this is because the following will reveal the interpenetration of form and emptiness. 'Contemplating form' below, is to illustrate the practice of non-abiding, that is, not abiding in birth and death, which is different from ordinary people; not abiding in Nirvana, which is different from the Hinayana. Because it is clear that the realm of form and emptiness is not dualistic, the thoughts of compassion and wisdom are not different. Saying 'true contemplation' is to connect the 'endless compassion and wisdom' of the final chapter with the compassion and wisdom of dependent origination, to summarize the name of the contemplation method. At first glance, this passage seems to be about the Middle Way's first principle contemplation, but upon closer analysis, there is 'endless arising' in the front, and 'explanatory naming' in the back, both showing the characteristics of pervasive containment. If it is thought that 'truth' is the Middle Way, then why does the following text analyze 'dust containing the ten directions' as great inconceivable, and 'thought encompassing the nine worlds' as the ten profound gates? From this, it can be known that it is not so.
The 'Ratnagotravibhāga' (寶性論: Bǎo xìng lùn: Treatise on the Buddha-nature) was created by Bodhisattva Dṛḍhamati (堅慧菩薩: Jiān huì pú sà: Bodhisattva of Firm Wisdom). 'Bodhisattvas before the path', Xuanjing explains as Bodhisattvas before the ground, who have three kinds of confused thoughts about emptiness, because they do not understand the Tathāgatagarbha (真如來藏: Zhēn rú lái zàng: the Womb of the Thus-Come One), the equality of the two boundaries of birth and death and Nirvana, so they are attached to three kinds of emptiness. The first is to suspect that emptiness can extinguish form, taking annihilation emptiness, which is like digging a well, removing soil and stone, and obtaining stubborn emptiness. The second is to suspect that emptiness is different from form, taking emptiness outside of form, which is like there being no emptiness at the place of the wall, and emptiness being outside the wall, also taking annihilation emptiness. (The above two are based on Guifeng's explanation) The third is to suspect that emptiness is a real thing, taking emptiness as existence, they think that there is another object that is the body of emptiness, so they take emptiness as existence. (Based on Qingliang's explanation).
Now, the following explores the meaning of this section, involving two aspects: one is to explain the previous three doubts, and the other is to simultaneously show selection and clarification. Explaining the previous doubts is to select the three kinds of emptiness calculated by the Bodhisattva of confused thoughts about emptiness. It means that form is illusory, and form must not hinder emptiness. Explaining the first previous doubt, that is, suspecting that emptiness can extinguish form, taking annihilation emptiness, emptiness is true emptiness, and must not hinder form. Explaining the second previous doubt, that is, suspecting that emptiness is different from form, taking emptiness outside of form, if it hinders form, it is annihilation emptiness; if it hinders emptiness, it is real form.
三者疑空是物取空為有三疑既遣則一塵包遍義見次文。
二雙示揀顯者終南觀中以會色歸空明空即色皆揀情顯解故圭峰注云若色是實色即礙於空空是斷空即礙於色今既色是幻色故不礙空空是真空故不礙色但此文約次第釋前三疑故先明空幻后彰斷實彼觀約次第成其第三空色無礙觀故先遣斷實后顯真幻文雖前後義乃同時一家揀顯殊塗同歸然會色歸空觀揀外道小乘皆有斷滅明空即色觀揀凡夫及初心菩薩皆執實色此文何故唯揀空亂意菩薩耶今但約所計斷空實色是同不以能計之人有異於何不可或謂彼觀唯以真幻揀于斷實此文何以舉一塵含容空有耶答曰夫迷名執相則終歸邊見了事即理而中道可期且幻色豈非一塵乎真空豈非法界乎如下文謂無生既顯幻有非云攝法界而一塵收舉一身而十身現亦以幻色即一塵無生即法界豈以名殊而異於物哉。
塵含十方即大不思議也龍樹謂塵含法界量等虛空即指華嚴為大不思議毛吞巨海芥納須彌即指凈名為小不思議念包九世即十玄門之一也金師子章云剎那之間分為三際謂過去未來現在總有三三之位以立九世促即一念也延即九世也正當十玄門中十世隔法異成門也。
殊勝微言纖毫彰于圓教者即經云無量無邊法門海一言演說盡無餘。
奇特聖眾輕埃現於全軀者即經云於一塵中塵數佛
各處菩薩眾會中此義遍於大經避繁不引。
迥超言慮之端者圭峰云法無名相非心思口議釋上纖毫彰于圓教也。
透出筌罤之表者周易云得魚亡筌得㝹亡罤釋上輕埃現於全軀也。
經云下即出現品塵含經卷喻此並次科但申其大意具釋如前序中引長行及清涼大疏今此八句即重頌也。
隨緣妙用德中群生即眾生變其文耳。
眾者不一之稱漢書中去呼今釋教相承平呼。
根器不等受解萬差者以根有大小之殊解有明昧之異樂欲不同應機授法者上機授之以六度中根授之以十二因緣下根授之以四諦。
(次下二句即維摩經)應病與藥謂用諸觀智之藥治諸不善之病令得服行謂斷二障之惑證三乘之果。
維摩具云維摩羅詰秦言凈名垂裕記云凈即真身名即應身真即所證之理應即所現之身生公疏云秦言無垢稱其晦跡五欲超然無染清名避布故致斯號此則疏記翻名不同。
所以釋義有異具明斯義者彼經又云而生五道以現其身為大醫王善療眾病。
又以下文有五對一悲智對二空假對二理事對四真俗對五本末對初對有悲故不為無邊所寂名曰隨緣有智故不為有邊所動名為妙用此中妙用之言皆是即體之用荷澤云即用而體自知即知而體自寂名說雖是體用一致。
良以下初四句約法示體
用次四句約法喻雙釋初法無分齊語其體也起必同時辨其用也真理不礙萬差體即用也顯應無非一際用即體也次云用則波騰鼎沸釋前起必同時全真體以執行釋前真理不礙萬差體則鏡凈水澄釋前法無分齊舉隨緣而會寂釋前顯應無非一際又總上八句約法喻隔句雙釋體用謂法無分齊體則鏡凈水澄起必同時用則波騰鼎沸真理不礙萬差全真體以執行顯應無非一際舉隨緣而會寂。
若曦光之流彩妙用也無心而朗十方隨緣也華嚴經云赫日揚光輝十方靡不照如明鏡之端形妙用也不動而呈萬像隨緣也但涅槃論云明鏡之像對之不知其所以來皆約結名以釋。
二威儀住持下左傳曰有威而可畏有儀而可像故謂威儀夫戒者威儀也威儀者德之表也故曰住持有則德然大乘八萬小乘三千諸教亦㸦通如楞嚴優波離云三千威儀八萬微細長水義疏謂二百五十各有四儀復對三聚故成三千復以三千配身口七支四分煩惱轉成八萬四千今舉大數耳此大乘通小教也又三千威儀經云其中出家者次應舍執作緣務具受八萬四千向道因緣此小乘通大教也。
為住持之楷模者高僧傳十科(一譯經二義解三習禪四明律五護法六感通七遺身八讀誦九興福十雜科)以住持為興福故北山住持行編云夫經律論為住持之教本僧財食為住持之功烈務教而法眾盛矣宣功而金界治矣故使
至道淳懿靈神降趾此住持之法度也。
楷模二字皆訓法廣雅云楷模品式法也。
整六和之紊緒者梵語僧伽此翻眾和合有六種一身和同事二語和同默三意和同忍四戒和同修五見和同解六利和同均紊運切亂也。
緒謂絲緒出三界之梯橙者纂要以戒定慧能出欲界色界無色界疏云戒出三塗定出六慾慧出三界梯喻橙自下升高也。
越苦海之迅航者分改變易二種生死深廣如海迅疾也航亦舟也字統云單船曰舟並船曰航即兩舡並載者此之一句並次二句與心經疏序大同。
拯物導迷莫斯為最者結嘆上文謂拯救導引物機迷惑莫若威儀有則為其最要然領徒之士泛受則人喜陵犯嚴毅則物自肅然末代住持宜其嚴而少受斯又為最矣。
但語辭以由也。
金容匿彩下通敘去聖逾遠法道不行匿汝力切隱也彩即毫光故魏刺史云玉毫收彩正聖也木受繩則正後從諫則聖教者效也施而教之便物自效也然有化制二焉經詮理智化教也律詮德行制教也今文多明德行制教歟陵夷亦云陵遲即不進貌發正云以下望高欲上成難云凌遲遠法師云佛法陵遲穢雜日久每一尋至慨憤盈懷(文出答桓玄書)通惠傳中作夷字與今文同彼云馬令脫轡象闕施鉤不習律難調象馬令教法日見陵夷。
(文出宋高僧傳)傳授澆訛者如神清法師引經云
【現代漢語翻譯】 現代漢語譯本：至高無上的淳樸懿德，靈妙的神祇降臨於此，乃是住持（寺院主持）所應遵循的法度。
『楷模』二字都訓釋為『法』。廣雅中說，楷模是品式和法度的意思。
整頓六和（僧團的六種和合）的紊亂秩序。梵語『僧伽』，翻譯成漢語是『眾』，意思是和合。有六種和合：一、身和同住；二、語和同默；三、意和同忍；四、戒和同修；五、見和同解；六、利和同均。紊，讀作wèn，是混亂的意思。
『緒』指的是絲的頭緒。指出離三界（佛教宇宙觀中的欲界、色界、無色界）的階梯。纂要中說，通過戒、定、慧可以出離欲界。無疏中說，戒能出離三塗（地獄、餓鬼、畜生），定能出離六慾（色、聲、香、味、觸、法），慧能出離三界。梯子比喻階梯，從下向上升高。
超越苦海的快速航船。分段改變和變易兩種生死，深廣如同大海，快速迅猛。『航』也是船的意思。字統中說，單隻船叫做『舟』，兩船並在一起叫做『航』，也就是兩艘船並排承載。這一句和接下來的兩句，與《心經疏序》非常相似。
拯救眾生，引導迷途，沒有比這更好的了。總結讚歎上文，意思是說，拯救和引導眾生，使其脫離迷惑，沒有比威儀有度更為重要的了。然而，帶領徒弟的人，如果泛泛地接受，人們就容易凌辱冒犯；如果嚴厲剛毅，人們自然會敬畏。末法時代的住持，應該嚴厲而少接受徒弟，這才是最好的。
『但』字在這裡是『由』的意思。
金色的佛像隱藏了光彩，下面是總的敘述，說明遠離聖賢越來越遠，佛法也難以推行。『匿』，讀作nì，是隱藏的意思。『彩』指的是毫光。所以魏國的刺史說，玉毫收斂了光彩，正是聖人離去的徵兆。木頭接受墨線就能變正，後代聽從勸諫就能成為聖人，傚法聖人的教誨。施行教化，百姓自然會傚法。然而，有化教和制教兩種。經書詮釋理智，是化教；律典詮釋德行，是制教。現在的文章大多闡明德行和制教。『陵夷』也寫作『陵遲』，是不進取的樣子。發正云以下希望高昇，想要成功很難，這就是陵遲。遠法師說，佛法衰敗，污穢雜亂已經很久了，每次想到這裡，都感慨憤慨。（出自《答桓玄書》）通惠傳中寫作『夷』字，與現在的文章相同。那裡說，馬失去了韁繩，像失去了鉤子，不學習戒律就難以調伏象馬，教法日益衰敗。
（出自《宋高僧傳》）傳授教義的人澆薄訛誤，比如神清法師引用經文說
【English Translation】 English version: The supreme purity and virtue, the spiritual deities descend to this place, which is the Dharma (teachings) that the abbot (head of a monastery) should follow.
The two characters '楷模' (kǎi mó) are both interpreted as 'law' or 'standard'. Guangya says that 楷模 (kǎi mó) means model, style, and law.
Rectifying the disordered threads of the Six Harmonies (of the Sangha). The Sanskrit word 'Sangha' is translated into Chinese as '眾' (zhòng), meaning assembly or harmony. There are six kinds of harmony: 1. Harmony in body and dwelling together; 2. Harmony in speech and silence together; 3. Harmony in mind and forbearance together; 4. Harmony in precepts and cultivation together; 5. Harmony in views and understanding together; 6. Harmony in benefits and sharing equally. 紊 (wěn) means disorder.
'緒' (xù) refers to the end of a silk thread. It points to the ladder for escaping the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm in Buddhist cosmology). Zuan Yao says that through precepts, concentration, and wisdom, one can escape the Desire Realm. 無 Shu says that precepts can liberate from the Three Evil Paths (hell, hungry ghosts, and animals), concentration can liberate from the Six Desires (sight, sound, smell, taste, touch, and dharma), and wisdom can liberate from the Three Realms. The ladder is a metaphor for ascending from below.
Transcending the sea of suffering with a swift ship. Segmented change and transformation are two kinds of birth and death, as deep and vast as the sea, swift and rapid. '航' (háng) also means ship. Zi Tong says that a single boat is called '舟' (zhōu), and two boats together are called '航' (háng), which means two boats carrying side by side. This sentence and the following two sentences are very similar to the preface of the Heart Sutra Commentary.
Rescuing beings and guiding the lost, there is nothing better than this. Concluding and praising the above, it means that rescuing and guiding beings, freeing them from delusion, there is nothing more important than having proper demeanor and rules. However, those who lead disciples, if they accept them casually, people will easily insult and offend; if they are strict and stern, people will naturally be in awe. Abbots in the Dharma-ending Age should be strict and accept fewer disciples, which is the best.
The word '但' (dàn) here means 'because of'.
The golden Buddha image hides its radiance, the following is a general narrative, explaining that the distance from the sages is getting farther and farther, and the Dharma is also difficult to promote. '匿' (nì) means to hide. '彩' (cǎi) refers to the radiance of the white hair between the Buddha's eyebrows. Therefore, the governor of Wei said that the jade-white hair retracts its radiance, which is a sign of the departure of the sage. Wood becomes straight when it receives the ink line, and descendants become sages when they listen to advice, emulating the teachings of the sages. Implementing teachings and transformations, the people will naturally emulate. However, there are two types of teachings: transformative teaching and regulatory teaching. Sutras explain reason and wisdom, which is transformative teaching; Vinaya explains virtue and conduct, which is regulatory teaching. The current text mostly elucidates virtue and regulatory teaching. '陵夷' (líng yí) is also written as '陵遲' (líng chí), which is the appearance of not being progressive. Fa Zheng said that hoping to rise from below, wanting to succeed is difficult, this is 陵遲 (líng chí). Dharma Master Yuan said that the Buddha-dharma is declining, and the filth and disorder have been around for a long time. Every time I think of this, I am filled with emotion and indignation. (From 'Reply to Huan Xuan') Tonghui Zhuan writes the character '夷' (yí), which is the same as the current text. It says that the horse loses its reins, the elephant loses its hook, and it is difficult to tame elephants and horses without learning the precepts, and the teachings are declining day by day.
(From 'Song Biographies of Eminent Monks') Those who transmit the teachings are superficial and erroneous, such as Dharma Master Shenqing quoting the sutras saying
若人生百歲不解生滅法不如生一日而得解了之時有比丘承師誤訓誦云若人生百歲不識水老鶴不如生一日而得睹見阿難聞而歔欷(上虛音下希音悲嘆也)往正彼師竟不令改且阿難聖力黨之尚然矧今之世傳授澆訛余柰之何師於己見者禪詮序云今時弟子彼此迷源修心者以經論為別宗。
講說者以禪門為別法是皆解背真詮師於己見也別錄云如洪州禪師云貪瞋慈善皆是佛性有何別者如人但觀涅性始終無異不知濟舟覆舟功過懸殊夫慈善如濟舟之功也貪瞋如覆舟之過也。
彼謂皆是佛性無別者豈非師於己見乎致使者因他而得故名為致由前傳授澆訛師於己見致使教無綱紀濫挹淳流網之大繩曰綱小繩曰紀濫謬也挹酌也應作淳漓即濃薄之貌謂酌漓為淳以薄為濃大義於是乖矣。
得失齊舉妄參真凈者迷妄謂之失悟真謂之得今既齊同舉物其猶妄穢雜于真凈矣嘗試論曰且夫人思善道潔已依師近期于立身揚名遠冀于革凡成聖發揮像教垂於無窮又奚有妄穢能參真凈哉。
故令初學觸事成非者由其得失齊舉所以令其初心學者日乖法則逢事成非向聞有西江商客賽願營齋先示文疏僧無能讀者被商驅之一何可笑後生聞此當寅夜攻學一則不虛受施一則覆庇群僧一則揚名於四方(出僧史略)南山亦云屢有初心在道觸事未諳曾不尋其教章于
【現代漢語翻譯】 現代漢語譯本：如果一個人活到一百歲，卻不瞭解生滅之法，還不如只活一天而能理解生滅之法的時候。有位比丘（bhikkhu，佛教僧侶）因為老師錯誤地教導，誦讀成『如果一個人活到一百歲，卻不認識水老鶴，還不如只活一天而能得見』。阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）聽了之後悲嘆不已，前去糾正那位老師，但最終未能使其改正。即使像阿難這樣具有聖力的人去匡正都如此困難，更何況是現在這個傳授教義錯誤百出的時代，我又能怎麼辦呢？這是因為老師固執于自己的見解。《禪詮序》中說，現在的弟子們彼此迷失了源頭，修心的人以經論作為不同的宗派。 講說佛法的人以禪門作為不同的法門，這些都是因為理解背離了真正的詮釋，是老師固執于自己的見解。《別錄》中說，如同洪州禪師所說：『貪婪、嗔恨、慈善都是佛性，有什麼區別呢？』這就像人只看到涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）的本性始終沒有差異，卻不知道渡船和翻船的功過差別巨大。慈善就像渡船的功德，貪婪和嗔恨就像翻船的過錯。 他們認為都是佛性沒有區別，這難道不是老師固執于自己的見解嗎？導致學習者因為他人而獲得錯誤的理解，所以叫做『致』。由於之前的傳授錯誤百出，老師固執于自己的見解，導致佛教的教義沒有綱紀，胡亂地汲取純正的源流。網的大繩叫做『綱』，小繩叫做『紀』，這裡指濫用謬誤，錯誤地汲取。『挹』是酌取的意思，應該寫作『漓』，就是濃薄的樣子，把薄的當成濃的來酌取，這樣大的義理就因此而背離了。 把得和失同等看待，錯誤地摻雜真和凈。迷戀虛妄叫做『失』，領悟真理叫做『得』。現在既然把得和失同等看待，這就好像把虛妄的污穢摻雜在真實清凈之中。試著論述一下：一個人思考善良的道路，潔身自好，依靠老師，近期希望能夠立身揚名，遠期希望能夠革除凡俗，成就聖賢，發揮佛教的教義，流傳到無窮無盡，又怎麼會有虛妄的污穢能夠摻雜到真實清凈之中呢？ 所以導致初學者接觸事物就犯錯，這是因為把得和失同等看待，所以導致初心學習的人日益違背法則，遇到事情就犯錯。之前聽說有西江的商人爲了還願而準備齋飯，先展示了文書，僧人中沒有能讀懂的，被商人驅趕，這多麼可笑啊！後來的學僧聽到這件事，應當在寅夜努力學習，一方面不白白接受施捨，一方面庇護僧眾，一方面在四方揚名（出自《僧史略》）。南山律師也說，屢次有剛開始修道的人，接觸事物還不熟悉，從來不尋找佛教的章程。
【English Translation】 English version: If a person lives to be a hundred years old and does not understand the law of arising and ceasing, it is better to live for only one day and understand it. There was a bhikkhu (bhikkhu, Buddhist monk) who, due to his teacher's incorrect instruction, recited, 'If a person lives to be a hundred years old and does not recognize the water crane, it is better to live for only one day and be able to see it.' Ānanda (Ānanda, one of the Buddha's ten great disciples, known for his exceptional memory) heard this and lamented, going to correct the teacher, but ultimately failed to make him change. Even when someone with the saintly power of Ānanda tried to correct it, it was so difficult, how much more so in this age of erroneous teachings? What can I do? This is because teachers are attached to their own views. The 'Preface to the Explanation of Chan' says that present-day disciples are mutually lost in the source, and those who cultivate the mind regard the scriptures and treatises as different schools. Those who expound the Dharma regard the Chan (Zen) school as a different Dharma. These are all because their understanding deviates from the true explanation, and teachers are attached to their own views. The 'Separate Records' says, as the Hongzhou Chan master said, 'Greed, hatred, and charity are all Buddha-nature, what is the difference?' It is like a person only seeing that the nature of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) is always the same, but not knowing that the merits and demerits of ferrying a boat and capsizing a boat are vastly different. Charity is like the merit of ferrying a boat, and greed and hatred are like the fault of capsizing a boat. They think that they are all Buddha-nature without distinction, isn't this a teacher being attached to his own views? It causes learners to gain wrong understanding because of others, so it is called 'causing'. Due to the previous transmission being full of errors, and teachers being attached to their own views, it leads to the Buddhist teachings having no guiding principles, and recklessly drawing from the pure source. The large rope of a net is called 'gang' (綱, guiding principle), and the small rope is called 'ji' (紀, discipline), here referring to abusing errors and wrongly drawing. 'Yi' (挹) means to ladle out, and should be written as 'li' (漓), which is the appearance of thick and thin, taking the thin as the thick to ladle out, so the great meaning is therefore deviated. Treating gain and loss equally, falsely mixing truth and purity. Being deluded by illusion is called 'loss', and realizing the truth is called 'gain'. Now that gain and loss are treated equally, it is like mixing illusory filth with true purity. Let's try to discuss it: A person thinks about the path of goodness, keeps himself clean, relies on teachers, hopes to establish himself and become famous in the near future, and hopes to eliminate the mundane and achieve sagehood in the long run, developing the Buddhist teachings and spreading them to infinity, how can there be illusory filth that can be mixed with true purity? Therefore, it leads to beginners making mistakes when encountering things. This is because gain and loss are treated equally, so it leads to those who are learning with initial intention increasingly violating the rules and making mistakes when encountering things. I heard before that a merchant from Xijiang prepared vegetarian food to fulfill a vow, and first showed the documents, but none of the monks could read them, and they were driven away by the merchant, how ridiculous! Later monks who hear about this should study hard in the early morning, so that they will not receive alms in vain, protect the Sangha (Sangha, Buddhist monastic community), and become famous in all directions (from 'A Brief History of the Sangha'). Vinaya Master Nanshan also said that there are often people who have just started practicing the Way, and are not familiar with things, and never look for the Buddhist rules.
法每纏疑網不依經論混雜凡流者起信疏云大乘深旨沉貝葉而不窮群有盲徒馳異路而莫反無相亦謂聖教之所不依明師未曾承受所以混雜汩亂凡夫之情耳。
自陷陷他者如宋法豐死為不食之鬼巡寺作餓駝聲以專寺任刻薄故也臨邛僧孫民見身如廁持缽食穢以儉歲刻𣏐減粥故也。
智壞死作眾奴以寺布借人故也聖壽寺僧清訓念法華經每在送終處於行食者求酒食及飽之以歸一日驟無聲經年不通食漸不通水自去生入餓鬼也(上三緣出北山錄皆自滔下一緣出寶公注兼滔他)有謂道安之門人法遇領徒四百時有一僧飲酒廢夕燒香遇罰而不遣安聞之以筒緘杖寄遇曰此由飲酒者也我訓不勤遠貽憂賜乃集眾命維那行杖至三因立下自咎此亦自陷陷他也人安有言曰汝曹若能修身踐言慎終如始勤爾學問慎爾行藏避惡支如避虎狼事良朋如事父母顧言行而礭乎不拔處貧病而樂以忘憂自然與禍斯違于福斯會慕雪山之求法學善財之尋師智足以照惑慈足以攝人此又自利利他也。
瑜伽此翻相應大沈謂昏沉也小浮謂掉舉也寶藏論云夫入道之遙內虛外凈其意不沈其心不浮不出不入湛寂自如常住正念一句文連上下謂以觀破昏沉以止破掉舉止觀雙運永離二過即常住正念此文連上也又常住正念根本眷屬即文連下也小乘四重為根本餘篇皆眷屬大乘根本眷屬
【現代漢語翻譯】 現代漢語譯本：凡是那些被各種似是而非的理論所迷惑，不遵循佛經和論著，而是混雜世俗觀念的人，正如《起信疏》所說：『大乘佛法的精深要義，即使翻遍貝葉經也難以窮盡；而那些盲目的修行者，卻在錯誤的道路上越走越遠，無法回頭。』沒有『相』的境界也是如此，他們所依據的並非真正的佛教教義，也沒有得到明師的傳承，所以才會混雜擾亂凡夫俗子的情感。
自己墮落也讓別人墮落的例子：宋朝的法豐死後變成了不食之鬼，在寺廟裡發出餓駝的叫聲，這是因為他擔任寺廟主管時過於刻薄。臨邛的僧人孫民，死後身體像廁所一樣，拿著缽吃糞便，這是因為在災荒之年，他剋扣僧眾的口糧，減少粥的供應。
智壞死後變成了眾人的奴隸，因為他把寺廟的布匹借給別人。聖壽寺的僧人清訓，唸誦《法華經》時，每次都在為臨終者助唸的場合，向負責行食的人索要酒肉，並吃飽喝足才回去。有一天，他突然失聲，一年多不能進食，逐漸地水米不進，自己走向了餓鬼道（以上三個例子出自《北山錄》，都是自己墮落的例子；下面一個例子出自寶公的註解，兼有自墮和墮他）。有人說，道安的弟子法遇帶領著四百人的僧團，當時有一個僧人飲酒，荒廢了晚間的燒香儀式，法遇想要懲罰他，但道安沒有同意。道安用竹筒裝著棍杖寄給法遇，說：『這是因為飲酒的人。我教導不力，讓你遠方擔憂。』於是召集大眾，命令維那執行杖罰，打了三下，那個僧人立刻懺悔，認為這是自己墮落也讓別人墮落。』道安有話說：『你們如果能夠修身踐言，謹慎始終，勤奮學習，謹慎言行，避開惡友如同避開虎狼，侍奉良師益友如同侍奉父母，顧及自己的言行，堅定不移，處在貧困疾病中也能快樂而忘記憂愁，自然就能遠離災禍，與福運相會。要效仿雪山童子求法的精神，學習善財童子尋訪善知識的態度，智慧足以照亮迷惑，慈悲足以攝受他人。』這又是自利利他的例子。
《瑜伽》翻譯為『相應』。大沈指的是昏沉，小浮指的是掉舉。《寶藏論》說：『進入佛道的關鍵在於內心空虛，外表清凈，意念不昏沉，心念不浮動，既不向外馳求，也不向內收縮，保持湛然寂靜，自在如常，常住正念。』一句中的『文連上下』，指的是用觀來破除昏沉，用止來破除掉舉，止觀雙運，永遠脫離昏沉和掉舉兩種過失，這就是常住正念。這段文字是上下文相連的。『常住正念』是根本，『眷屬』是輔助。這句是『文連下』。小乘的四重戒是根本，其餘的戒條都是眷屬。大乘也有根本和眷屬。
【English Translation】 English version: Those who are entangled in nets of doubt, not relying on sutras and treatises, but mixing in worldly views, are as the 'Qixin Shu' says: 'The profound meaning of Mahayana Buddhism cannot be exhausted even by turning over the palm-leaf scriptures; while those blind practitioners are running further and further down the wrong path, unable to turn back.' The realm of 'no-form' is also like this; what they rely on is not the true Buddhist teachings, nor have they received the transmission from a wise teacher, so they mix and disturb the emotions of ordinary people.
Examples of those who cause themselves and others to fall: Song Dynasty's Fa Feng died and became a ghost who did not eat, making the sound of a hungry camel in the temple, because he was too harsh when he was in charge of the temple. The monk Sun Min of Linqiong, after death, had a body like a toilet, holding a bowl to eat filth, because in the famine year, he cut back on the monks' rations and reduced the supply of porridge.
Zhi Huai died and became a slave to the masses because he lent the temple's cloth to others. The monk Qing Xun of Shengshou Temple, when reciting the 'Lotus Sutra', always asked the person in charge of serving food for wine and meat at the funeral service, and went back after eating and drinking his fill. One day, he suddenly lost his voice, and could not eat for more than a year, gradually not eating or drinking, and went to the realm of hungry ghosts (the above three examples are from 'Beishan Lu', all examples of self-fall; the following example is from Bao Gong's commentary, combining self-fall and causing others to fall). Someone said that Fa Yu, a disciple of Dao An, led a sangha of four hundred people. At that time, a monk drank alcohol and neglected the evening incense offering. Fa Yu wanted to punish him, but Dao An did not agree. Dao An sent a bamboo tube containing a staff to Fa Yu, saying: 'This is because of the person who drinks alcohol. My teaching is not diligent, causing you to worry from afar.' So he gathered the masses and ordered the Vina to carry out the staff punishment. After three strikes, the monk immediately repented, thinking that this was causing himself and others to fall.' Dao An had words: 'If you can cultivate yourselves, practice your words, be cautious from beginning to end, study diligently, be careful in your words and deeds, avoid evil friends as if avoiding tigers and wolves, serve good teachers and friends as if serving your parents, consider your words and deeds, be firm and unwavering, and be happy and forget your worries even in poverty and illness, you will naturally be far away from disasters and meet with good fortune. You should emulate the spirit of the Snow Mountain Hermit seeking the Dharma, and learn from the attitude of Sudhana seeking good knowledge, with wisdom enough to illuminate delusion and compassion enough to embrace others.' This is another example of benefiting oneself and others.
'Yoga' translates as 'correspondence'. 'Da Chen' refers to drowsiness, and 'Xiao Fu' refers to restlessness. The 'Baozang Lun' says: 'The key to entering the Buddhist path lies in emptiness within and purity without, with the mind not drowsy and the thoughts not restless, neither reaching outwards nor contracting inwards, maintaining a state of serene stillness, being at ease as always, and constantly abiding in right mindfulness.' The 'text connecting above and below' in the sentence refers to using contemplation to break through drowsiness and using cessation to break through restlessness, with the dual practice of cessation and contemplation, forever escaping the two faults of drowsiness and restlessness, which is constantly abiding in right mindfulness. This passage is connected in context. 'Constantly abiding in right mindfulness' is the root, and 'retinue' is the auxiliary. This sentence is 'text connecting below'. The four major precepts of the Hinayana are the root, and the rest of the precepts are the retinue. Mahayana also has root and retinue.
次文示之或可定共是戒眷屬定共戒者依定心發不復起惡助於律儀道共戒者道即慧也依分別發揀擇善惡防發功強正資攝善兼助律儀由是定道俱名戒也。
凈修梵行通結上文華嚴經即晉經賢首品梵網者即大乘菩薩戒吾祖賢首有疏具明十重四十八輕此以十重為根本四十八輕為眷屬余昔領眾青憝梵剎每於半月差僧誦十重戒蓋遵佛祖之遺範也嘗觀靈庾集引掉群南有靈鷲山大長老律師胡民領徒而夏安居說戒夜人數則定籌數每過眾莫識其然夏既末二三胡沙門出山至路[泳-永+昺]與穡人揮手根別律師聞而奔走其徒四馳其去則不遠然而莫得見之矣入大乘論云賓頭盧羅睺羅等一十六大阿羅漢恭承遺顧遊行人里是以僧居每於說戒解夏日不得不清嚴法字整眾翼翼儼若在乎聖人之前也。
體無毀禁者彼論云以知法唯無染離五欲過故即此文體無毀禁。
所謂下具足應云不殺不盜不淫不兩舌不惡口不妄言不綺語遠離貪嫉欺詐謟曲瞋恚邪見彼疏釋云即攝律儀戒也。
亦應下至所制禁戒即攝善法戒。
憒鬧上告內切下女教切。
常護下至妄起罪過即攝眾生戒也準上論文等雖通攝前出生無盡遍等文此乃起信發心之相問答除疑之辭乃至次文喻合二科皆彼論勢但彼廣此略。
摩尼此翻離垢言此寶光凈不為垢穢所
【現代漢語翻譯】 現代漢語譯本：
這段文字闡釋了『定共戒』和『道共戒』的含義。『定共戒』是依禪定之心而生髮的戒律，能防止惡念再生，有助於持守律儀。『道共戒』中的『道』指的是智慧，它通過辨別善惡而生髮，能有效防止惡行的產生，具有強大的防護作用，能端正地輔助和攝持善行，同時也有助於持守律儀。因此，禪定和智慧都被稱為『戒』。
『凈修梵行』是對前文的總結。《華嚴經》，即晉譯的《華嚴經》中的《賢首品》。《梵網經》指的是大乘菩薩戒。賢首國師（法藏）有疏解釋《梵網經》，詳細闡述了十重戒和四十八輕戒。這裡以十重戒為根本，四十八輕戒為眷屬。過去我在青憝梵剎領眾時，常常在每半月讓僧人誦讀十重戒，這是遵循佛祖的遺範。我曾看到《靈庾集》記載，掉群南有靈鷲山，一位大長老律師，名叫胡民，帶領弟子們在那裡夏安居，說戒時，夜晚人數眾多，需要用籌碼來計數。後來，在夏安居結束時，有兩三個胡人沙門出山，在路[泳-永+昺]與農夫揮手告別。律師聽到后，驚慌失措，他的弟子們四處逃散，雖然離得不遠，但再也找不到他們了。《入大乘論》中說，賓頭盧（Pindola，即賓頭盧尊者，佛陀十六大弟子之一）、羅睺羅（Rāhula，佛陀之子）等十六位大阿羅漢恭敬地接受佛陀的遺囑，守護人間。因此，僧團在說戒和解夏之日，不得不保持清凈莊嚴，法衣整潔，眾人恭敬肅穆，彷彿身處聖人面前。
『體無毀禁者』，那部論典中說：『因為知道法是清凈的，遠離五欲的過患。』這與本文中的『體無毀禁』相對應。
『所謂』以下，應該完整地說是：不殺生、不偷盜、不邪淫、不兩舌、不惡口、不妄語、不綺語，遠離貪婪、嫉妒、欺詐、諂媚、嗔恚、邪見。那部疏中解釋說，這就是攝律儀戒。
『亦應』以下，直到『所制禁戒』，指的是攝善法戒。
『憒鬧』，上面是『告』字的上半部分，裡面是『切』字，下面是『女』字，合起來是『教』字的切音。
『常護』以下，直到『妄起罪過』，指的是饒益有情戒。參照上面的論文等，雖然普遍地涵蓋了『前出生無盡遍』等文句，但這實際上是《起信論》中發起信心之相的問答，是用來消除疑惑的言辭，乃至下文的比喻和合二科，都是那部論典的意勢，只是那部論典詳盡，而這裡簡略。
摩尼（Maṇi），翻譯為『離垢』，意思是這種寶珠光明潔凈，不會被污垢所染。
【English Translation】 English version:
This passage explains the meanings of 'Samadhi-related Precepts' (定共戒) and 'Wisdom-related Precepts' (道共戒). 'Samadhi-related Precepts' are precepts that arise from a mind of samadhi (定), preventing the recurrence of evil thoughts and aiding in the upholding of moral discipline. 'Wisdom-related Precepts,' where 'wisdom' (道) refers to prajna (慧), arise through the discernment of good and evil, effectively preventing the arising of evil actions, possessing strong protective power, and rightly assisting and embracing good deeds, while also aiding in the upholding of moral discipline. Therefore, both samadhi and wisdom are called 'precepts.'
'Purely Cultivating Brahma-conduct' (凈修梵行) is a summary of the preceding text. The Avatamsaka Sutra (華嚴經), specifically the Virtuous Leader Chapter (賢首品) in the Jin translation. The Brahma Net Sutra (梵網經) refers to the Mahayana Bodhisattva precepts. National Teacher Xianshou (賢首, Fazang) has a commentary explaining the Brahma Net Sutra, detailing the ten major precepts and forty-eight minor precepts. Here, the ten major precepts are taken as the foundation, and the forty-eight minor precepts as the retinue. In the past, when I led the sangha at Qingdou Monastery (青憝梵剎), I would often have the monks recite the ten major precepts every half-month, following the model of the Buddha and the patriarchs. I once saw in the Lingyu Collection (靈庾集) that in Diaoqun South (掉群南) there was Lingjiu Mountain (靈鷲山), where a great elder Vinaya master named Humin (胡民) led his disciples in summer retreat (安居), and when reciting the precepts at night, the number of people was so large that tallies were needed to count them. Later, at the end of the summer retreat, two or three Hu (胡) monks left the mountain and waved goodbye to the farmers on the road. The Vinaya master, upon hearing this, panicked, and his disciples scattered in all directions, and although they were not far away, they could no longer be found. The Entering the Mahayana Treatise (入大乘論) says that Pindola (賓頭盧, Pindola Bharadvaja, one of the sixteen great arhats of the Buddha), Rahula (羅睺羅, Rāhula, the son of the Buddha), and the other sixteen great arhats respectfully accepted the Buddha's last words and protected the human realm. Therefore, the sangha, on the days of reciting the precepts and ending the summer retreat, must maintain purity and solemnity, with robes neat and tidy, and everyone respectful and solemn, as if in the presence of the sages.
'The substance is without violation' (體無毀禁者): that treatise says, 'Because knowing that the Dharma is pure, free from the faults of the five desires.' This corresponds to 'the substance is without violation' in this text.
'So-called' (所謂) below, it should be fully stated as: not killing, not stealing, not engaging in sexual misconduct, not engaging in divisive speech, not engaging in harsh speech, not engaging in false speech, not engaging in frivolous speech, and staying away from greed, jealousy, deceit, flattery, anger, and wrong views. That commentary explains that this is the precept of restraining from evil (攝律儀戒).
'Also should' (亦應) below, until 'the prohibited precepts' (所制禁戒), refers to the precept of embracing good dharmas (攝善法戒).
'Noisy' (憒鬧): the upper part is the upper part of the character 'report' (告), inside is the character 'cut' (切), below is the character 'woman' (女), combined it is the fanqie (切音) pronunciation of the character 'teach' (教).
'Always protect' (常護) below, until 'falsely arising transgressions' (妄起罪過), refers to the precept of benefiting sentient beings (饒益有情戒). Referring to the above essays, etc., although it universally covers the phrases 'before birth, inexhaustible, pervasive' (前出生無盡遍), etc., this is actually a question and answer about the aspect of arousing faith in the Awakening of Faith (起信論), and it is words used to eliminate doubts, and even the metaphor and combination of the two sections in the following text are the intention of that treatise, but that treatise is detailed, and this is brief.
Mani (摩尼, Maṇi), translated as 'free from defilement' (離垢), means that this jewel is bright and clean and is not stained by dirt.
染又翻增長謂有此寶必增長威德也應法師云末尼謂之總名有云或山或海之珠圭峰謂摩尼珠中必無黑等色是也。
五眾者一比丘眾二比丘尼眾三式叉摩那眾(此云學法先學本法后受尼戒)四沙彌眾(此云息慈息滅染情慈愛眾生)五沙彌尼眾。
在家身纏俗網者涅槃經云在家迫逼猶如牢獄出家虛曠猶如虛空。
自有嚴科者即篇聚也篇謂五篇初波羅夷二僧伽婆尸娑三波逸提四波羅提提舍尼五突吉羅聚謂六七於五篇中加偷蘭遮名為六聚開突吉羅為二謂之七聚若翻梵從華廣在律宗略如令摸鈔然則受三歸持五戒而出苦海趣涅槃者約始修終證之言故古詩云方知萬里水初發濫觴源此言雖近可以例遠。
毗尼亦云毗奈耶正翻調伏調謂調練三業伏謂制伏過非。
(身三等)七眾於前五眾加優婆塞優婆夷二眾耳。
萬善藉此而生者萬善即萬行此之一字指三歸五戒言萬行藉三歸五戒而生也。
寔佛法之平地者經云戒如平地眾善由生又地有產生荷載之義謂十地聖人修生萬德厚載恒然故云平地。
尸羅此云凈戒標次文戒為定體也。
三昧此云正思起下句慧為定用也故其三學皆一乘別教此文四種行德即戒學次入五止即定學後起六觀即慧學故大疏序云尋斯玄旨卻覽余經其猶杲日麗天奪眾景之耀
良在此矣。
若夫一乘同教三學者戒學有三一攝律儀戒二攝善法戒三攝眾生戒定學有三一安住定二引起定三辦事定慧學有三一人空慧二法空慧三俱空慧廣辨三九如永嘉奢摩他篇然始教三學與其同教但即不即為異小乘三學即持五篇凈戒修九次第定發人空淺慧三學圓備即證菩提與大宋僧傳引論證三菩提其文稍同彼云戒如捉賊善擒制也定如縛賊用機械也慧如殺賊清道路也以此成功立效克取空盡三菩提者決達清靜之域也。
四分者業疏序云據說之章段也若約六十卷收之即大僧戒本二十卷為初分。
尼律下十五卷為第二分安居法下十四卷為第三分房舍法下十一卷為第四分怨家有二(怨與冤音義同)一欠命負財二天魔外道以戒凈故彼無所為故云不能近也。
被訶者如六群比丘屢有所犯多被居士舉過譏訶遂往白佛佛乃集眾種種訶責。
三柔和質直德中文有三對初悲智真俗對約無住行二不變隨緣對約凈緣起三去惑就理對唯辨柔和二字柔則伏滅煩惱者此有二位制伏煩惱位處三賢斷滅煩惱位居十聖。
和則順理修行亦有二義一事和見斗諍人諫勸令舍不自稱譽卑遜敬物二理和見退菩提心人慇勤勸進善能分別菩提煩惱平等一相。
言行相符者言以顧乎行行以顧乎言即如說而行也儒典等云先行其言而
從之又曰言篤信行篤敬言行君子之樞機也寄語來者愿以言行拳拳介懷。
但為正業調生者但獨正聖也言獨為聖教事業調伏眾生也又正業自行也調生利他也謂質直者但有所為或語默或出處皆不失正行業用然後可以調伏群生也為字通去平二聲初解去呼次解平呼又前文一對唯辨柔和此文唯明質直故曰下總前結名。
四普代眾生受苦德文有三聚凈戒廣利群生即攝有情戒普令斷惡即攝律儀戒備修萬行即攝善法戒速證菩提即三聚果其中冤親平等即不生憎愛也。
救贖一切受苦眾生者大經云菩薩見有獄囚五處被縛受諸苦毒或以刀屠割或以火焚燒菩薩見已語主者言如是等苦可以與我設過彼苦阿僧祇倍我亦當受令彼解脫故上句云以身為質。
(質猶當也如燕太子丹質于秦)不希望毛髮報恩之心者經次文云我為救護一切眾生髮一切智菩提心故若望報恩則同傭作。
華嚴下即華藏世界品普賢菩薩重頌因相疏釋云辨因招果也。
唸唸遷流名之為苦者即三苦中行苦也。
了蘊空寂下謂了悟五蘊猶如聚沫浮泡陽焰芭蕉幻化故經云一切諸法性本自空故云自性本無也。
問意謂眾生數量無邊何以菩薩一人而能普代耶。
答中大悲方便力出代苦之由也。
不了業體從妄而生者行愿經云若此
惡業有體相者盡虛空界不能容受故云從妄而生也教令修止觀即起下文五止六觀之張本也。
因果喪亡等謂因亡即無業果喪即無苦。
于不堅堅覺者不堅即五蘊覺猶執也即前云妄執遷流也謂五蘊不堅實眾生執堅實故次句云深住于顛倒也。
離煩惱者煩惱即根本煩惱所惱即隨煩惱根隨皆離即得最上菩提故圓覺云離幻即覺以菩提翻覺耳。
五止中性相俱泯者相泯釋當相即空性泯釋相盡心澄體周法界謂絕諸對待也。
入無入相下謂無能入所入之相名為真入即同清涼云冥於心體曰入華嚴下晉經寶王性起品文如來深境界其量等虛空謂寂寥虛曠沖深包博也。
一切眾生入而實無所入謂總該萬有即是一心也。
入諸無相定即觀之止也。
見諸法寂靜即止之觀。
常入平等故謂不取真不棄假也。
敬禮無所觀謂靈明性體一相無相也又尚無能禮之凡豈存所禮之聖故圓覺疏第七實相禮云若內若外若凡若佛同一實相以文殊云不生不滅故敬禮無所觀鈔釋云入佛境界經中文也上之三句亦取圓覺疏意以一心三觀釋之一切眾生無不在如來境界中者大疏云凡厥生靈皆含佛智更無可入者凈名謂眾生即寂滅相不復更滅此同清涼云入者了悟解達之名也。
如人迷下舉喻合法二科皆用起信會
【現代漢語翻譯】 現代漢語譯本：如果惡業有形體，那麼整個虛空都無法容納，所以說惡業是從虛妄分別產生的。教導人們修習止觀，是下文五止六觀的根本。 因果喪亡等：意思是因喪失了，就沒有業；果喪失了，就沒有苦。 于不堅堅覺者：不堅，指的是五蘊；覺，仍然是執著。也就是前面所說的妄執遷流。意思是五蘊不是堅實的，但眾生卻執著認為是堅實的，所以下一句說深住于顛倒。 離煩惱者：煩惱，指的是根本煩惱；所惱，指的是隨煩惱。根本煩惱和隨煩惱都斷離了，就能證得最上菩提，所以《圓覺經》說『離幻即覺』，用菩提來翻譯覺悟。 五止中性相俱泯者：相泯，解釋為當相即空；性泯，解釋為相盡心澄，本體周遍法界，意思是斷絕一切對待。 入無入相下：意思是說沒有能入和所入的相，名為真入，如同清涼所說『冥於心體曰入』。《華嚴經》下，晉譯本《寶王性起品》中的文字說，如來的深境界，它的量等於虛空，意思是寂寥虛曠，沖深包博。 一切眾生入而實無所入：意思是總括萬有，就是一心。 入諸無相定：這是觀的止。 見諸法寂靜：這是止的觀。 常入平等故：意思是既不取真，也不捨假。 敬禮無所觀：意思是靈明的自性本體，一相也沒有，也就是無相。而且尚且沒有能禮拜的凡夫，哪裡還有所禮拜的聖人呢？所以《圓覺疏》第七卷說，實相禮是『若內若外若凡若佛，同一實相』，用文殊菩薩所說的『不生不滅』來解釋。鈔釋中說，這是《入佛境界經》中的文字。上面的三句話也取自《圓覺疏》的含義，用一心三觀來解釋。一切眾生沒有不在如來境界中的，大疏中說，凡是具有生命的，都包含佛的智慧，沒有其他可以進入的。凈名經說，眾生就是寂滅相，不再有其他的寂滅。這和清涼所說的『入者，了悟解達之名也』相同。 如人迷下：用比喻來配合法義，合法和比喻兩部分都使用了《起信論》的含義。
【English Translation】 English version: If evil karma had a physical form, the entire space would not be able to contain it. Therefore, it is said that evil karma arises from deluded thoughts. Teaching people to cultivate cessation and contemplation (止觀, zhǐ guān), is the foundation for the five kinds of cessation (五止, wǔ zhǐ) and six kinds of contemplation (六觀, liù guān) mentioned below. 'Causation and result are lost, etc.' means that if the cause is lost, there is no karma; if the result is lost, there is no suffering. 』Regarding the impermanent as permanent』 (于不堅堅覺者, yú bù jiān jiān jué zhě): 'Impermanent' refers to the five aggregates (五蘊, wǔ yùn); 'awareness' is still attachment. This is what was previously referred to as the deluded clinging to the flow of change. It means that the five aggregates are not solid, but sentient beings cling to them as if they were solid, so the next sentence says 'deeply dwelling in inversion'. 'Those who are free from afflictions' (離煩惱者, lí fán nǎo zhě): 'Afflictions' refers to the fundamental afflictions (根本煩惱, gēn běn fán nǎo); 'what is afflicted' refers to the secondary afflictions (隨煩惱, suí fán nǎo). When both fundamental and secondary afflictions are severed, one can attain the supreme Bodhi. Therefore, the Śūraṅgama Sūtra says, 'Leaving illusion is awakening,' using Bodhi to translate awakening. 'Among the five cessations, both nature and form are extinguished' (五止中性相俱泯者, wǔ zhǐ zhōng xìng xiāng jù mǐn zhě): 'Form extinguished' is explained as 'form is emptiness'; 'nature extinguished' is explained as 'form ceases, the mind is clear, and the essence pervades the Dharma realm,' meaning cutting off all duality. 'Entering without entering appearance' (入無入相下, rù wú rù xiāng xià): It means that there is no appearance of entering or being entered, which is called true entering, just as Qingliang (清涼) said, 'Being in harmony with the mind-essence is called entering.' The text in the Avataṃsaka Sūtra (《華嚴經》, Huá yán jīng), in the Jin translation of the Chapter on the Nature Arising from the Treasure King (《寶王性起品》, Bǎo wáng xìng qǐ pǐn), says that the profound realm of the Tathagata is as vast as space, meaning it is solitary and empty, profound and all-encompassing. 'All sentient beings enter, but in reality, there is nothing to enter' (一切眾生入而實無所入, yī qiè zhòng shēng rù ér shí wú suǒ rù): It means that encompassing all things is just one mind. 'Entering all formless samadhis' (入諸無相定, rù zhū wú xiàng dìng): This is the cessation of contemplation. 'Seeing all dharmas as tranquil' (見諸法寂靜, jiàn zhū fǎ jì jìng): This is the contemplation of cessation. 'Constantly entering equality' (常入平等故, cháng rù píng děng gù): It means neither grasping at the true nor abandoning the false. 'Paying homage to that which cannot be observed' (敬禮無所觀, jìng lǐ wú suǒ guān): It means the luminous and clear essence of self-nature, which has no appearance, that is, it is formless. Moreover, since there is not even a common person who can pay homage, how can there be a sage to be worshipped? Therefore, the seventh volume of the Commentary on the Śūraṅgama Sūtra says that the homage to reality is 'whether internal or external, whether common or Buddha, it is the same reality,' explained by the Mañjuśrī (文殊) saying 'neither arising nor ceasing.' The commentary explains that this is from the text of the Entering the Buddha Realm Sutra. The above three sentences are also taken from the meaning of the Commentary on the Śūraṅgama Sūtra, explained using the one-mind three contemplations. All sentient beings are not outside the realm of the Tathagata. The Great Commentary says that all living beings contain the wisdom of the Buddha, and there is nothing else to enter. The Vimalakīrti Sūtra says that sentient beings are the aspect of stillness and extinction, and there is no other extinction. This is the same as what Qingliang said: 'Entering is the name for understanding and realizing'. 'Like a person lost...' (如人迷下, rú rén mí xià): Using a metaphor to match the meaning of the Dharma, both the part about matching the Dharma and the metaphor use the meaning of the Awakening of Faith (《起信論》, Qǐ xìn lùn).
相入實依覺成迷二段論意今亦依彼釋之論曰如人迷故謂東為西方實不轉即會相入實也西即是東更無別東論云若離於方則無有迷即依覺成迷也。
眾生迷故下論云眾生亦爾無明迷故謂之動念心實不動即會相入實也。
妄即是真更無別真論云若離覺性則無有迷即依覺成迷也。
入與不入者言入約迷不入約悟一心法界無眾生迷無諸佛悟故云本來平等經云平等真法界佛不度眾生良有由矣。
起信下義涉兩處論文一心源無念二方便正觀論云若有眾生能觀無念者則為向佛智即心源無念也論又謂若能觀察知心無念即得隨順入真如門即方便正觀矣然觀中前後引論義涉兩處文勢皆然。
一照法清虛離緣止中謂真諦下釋照法真俗下釋清虛能緣下釋離緣心境不拘體融虛廓正示止門若發文駕義講者委陳下文多爾尋之自曉。
維摩下即凈名居士斥目連章彼云夫說法者當如法說法無眾生離眾生垢故乃至法不屬因不在緣故然則推析因緣蓋就觀門辨之今造詣止門故因緣雙不也。
二觀人寂怕絕欲止中謂五蘊和合名之為人蘊無主宰謂之寂怕絕欲者不執五蘊法也前文謂初止照法正顯法空此文觀人兼明人空蓋謂此也。
三性起繁興止中真如之法法爾隨緣通釋性起繁興。
萬法俱興法爾歸性別釋止義。
【現代漢語翻譯】 現代漢語譯本： 『相入實依覺成迷』二段論的意義，現在也依照它來解釋。論中說：『如人因為迷惑，認為東是西，但實際上東並沒有轉變，這就是會相入實。』西就是東，沒有另外的東。論中說：『如果離開了方位，就沒有迷惑』，這就是依覺成迷。
『眾生迷故』，下面的論述說：『眾生也是這樣，因為無明（avidyā）迷惑，所以認為有動念，但心實際上是不動的，這就是會相入實。』
『妄即是真，沒有另外的真。』論中說：『如果離開了覺性，就沒有迷惑』，這就是依覺成迷。
『入與不入』，說『入』是就迷惑而言，『不入』是就覺悟而言。一心法界沒有眾生的迷惑，也沒有諸佛的覺悟，所以說本來平等。《經》中說：『平等真法界，佛不度眾生』，是有原因的。
《起信論》（Awakening of Faith）下面的意義涉及兩處。論文說：『一心是無念的』，這是第一個方便正觀。論中說：『如果有眾生能觀無念，那就是趨向佛智』，這就是心源無念。論中又說：『如果能觀察知道心是無念的，就能隨順進入真如門』，這就是方便正觀。然而觀中的前後引用的論義涉及兩處，文章的態勢都是這樣。
『一照法清虛離緣止』中，『真』是解釋照法，『真俗』是解釋清虛，『能緣』是解釋離緣。心境不拘束，本體融合虛空，正是顯示止門。如果發文駕義講解的人，詳細陳述下文，大多是這樣，尋找它自然就明白了。
『維摩』，就是維摩詰（Vimalakirti）居士斥責目連（Maudgalyayana）的那一章。那裡說：『說法的人，應當如法說法，沒有眾生，離開眾生垢』，乃至『法不屬於因，不在於緣』。既然這樣，那麼推析因緣，大概是就觀門來辨別的，現在造詣止門，所以因緣雙不。
『二觀人寂怕絕欲止』中，說五蘊（skandha）和合，稱之為人，蘊沒有主宰，稱之為寂怕，絕欲就是不執著五蘊法。前面的文章說，初止照法，正是顯示法空，這篇文章觀人，兼明人空，大概是這個意思。
『三性起繁興止』中，真如（tathatā）的法，法爾隨緣，通釋性起繁興。
萬法都興起，法爾歸於自性，特別解釋止的意義。
【English Translation】 English version: The meaning of the two-part argument '相入實依覺成迷' (Xiāng rù shí yī jué chéng mí - 'Entering into reality depends on awakening, while delusion arises from enlightenment') is now explained accordingly. The treatise says: 'Like a person who, due to delusion, considers east to be west, but in reality, east does not change. This is the actual entering into each other.' West is simply east; there is no separate east. The treatise says: 'If one is apart from direction, there is no delusion,' this is 'delusion arising from enlightenment'.
Regarding '眾生迷故' (Zhòngshēng mí gù - 'Sentient beings are deluded'), the following discourse says: 'Sentient beings are also like this. Due to ignorance (avidyā), they perceive moving thoughts, but the mind is actually unmoving. This is the actual entering into each other.'
'妄即是真更無別真' (Wàng jí shì zhēn gèng wú bié zhēn - 'Delusion is truth; there is no separate truth'). The treatise says: 'If one is apart from the nature of awakening, there is no delusion,' this is 'delusion arising from enlightenment'.
Regarding '入與不入' (Rù yǔ bù rù - 'Entering and not entering'), 'entering' refers to delusion, and 'not entering' refers to enlightenment. The one mind-dharmadhatu (dharmadhātu) has no delusion of sentient beings and no enlightenment of all Buddhas; therefore, it is said to be originally equal. The Sutra says: 'The equal true dharmadhatu, the Buddha does not liberate sentient beings,' there is a reason for this.
The meaning below in the Awakening of Faith (起信論 Qǐxìn lùn) involves two aspects. The essay says: 'The one mind is without thought,' this is the first expedient right contemplation. The essay says: 'If there are sentient beings who can contemplate no-thought, then they are moving towards the wisdom of the Buddha,' this is the source of mind being without thought. The essay also says: 'If one can observe and know that the mind is without thought, then one can accordingly enter the gate of Suchness (tathatā),' this is expedient right contemplation. However, the meaning of the arguments quoted before and after in the contemplation involves two aspects, and the style of the writing is all like this.
In '一照法清虛離緣止' (Yī zhào fǎ qīngxū lí yuán zhǐ - 'One illuminating the Dharma, purity and emptiness, detachment from conditions, cessation'), '真' (zhēn - truth) explains illuminating the Dharma, '真俗' (zhēn sú - truth and conventionality) explains purity and emptiness, '能緣' (néng yuán - the able condition) explains detachment from conditions. The mind and environment are not restricted, and the essence merges with emptiness, precisely showing the gate of cessation. If those who expound the meaning of the text elaborate on the following text, it is mostly like this; seek it and you will naturally understand.
'維摩' (Wéimó) refers to the chapter where the layman Vimalakirti (維摩詰 Vímójié) rebukes Maudgalyayana (目連 Mùlián). It says there: 'Those who expound the Dharma should expound the Dharma according to the Dharma, there are no sentient beings, and they are apart from the defilements of sentient beings,' and even 'the Dharma does not belong to causes and is not in conditions.' Since this is the case, then analyzing causes and conditions is probably to distinguish them based on the gate of contemplation. Now, the attainment is in the gate of cessation, so causes and conditions are both negated.
In '二觀人寂怕絕欲止' (Èr guān rén jì pà jué yù zhǐ - 'Two, contemplating people, stillness and fear, severing desires, cessation'), it says that the aggregation of the five skandhas (五蘊 wǔyùn) is called a person, the skandhas have no master, which is called stillness and fear, and severing desires is not clinging to the Dharma of the five skandhas. The previous text said that the initial cessation illuminates the Dharma, precisely revealing the emptiness of the Dharma. This text contemplates people, also clarifying the emptiness of people, which is probably the meaning.
In '三性起繁興止' (Sān xìng qǐ fán xīng zhǐ - 'Three, the nature arises, flourishing and thriving, cessation'), the Dharma of Suchness (tathatā) (真如 zhēnrú) naturally accords with conditions, generally explaining the nature arising, flourishing and thriving.
All Dharmas arise, naturally returning to self-nature, especially explaining the meaning of cessation.
從無住本立一切法者文含二意一證依體起用名為性起二證真如之法法爾隨緣天臺釋云即是世間出世間有為無為一切諸法皆從無住本立廣釋如彼要其所歸不出性起。
四定光顯現止中有本作錠錠即燈也今云定光法喻齊舉謂定能發慧猶燈現光。
白凈寶網下晉經云白凈寶網轉輪王新經隨好光明功德品云金網轉輪王疏釋云彼白凈寶但是所等則金網無失若取十地為清凈金網正同瓔珞經中以無畏珠寶而為輪相新舊二經並無萬字謂佛胸前作此字卍音萬以表因人位極智周具萬德耳。
體性明徹釋定光十方齊照釋顯現。
無思成事釋無念也。
雖現奇功心無念慮克示正義然以十地菩薩示初心修止者舉果該因也次文以眾生入此大止妙觀即舉因攝果也下文謂初心正覺攝多生於剎那十通道圓一念該於佛地皆明因果交徹。
七寶者一女寶二輪寶三珠寶四兵寶五藏寶六象寶七馬寶業性亦如是者隨好品中觀諸業性非十方來止住於心從顛倒生亦來處不可得也此文業性通諸善業。
不為二乘下大經云譬如日天子出現世間不以閻浮提樹崇巖䆳谷塵霧煙雲之所覆故隱而不現即喻此修止菩薩不為二乘偏真外道邪見塵霧煙雲之所障蔽也。
五理事玄通止中㸦隱㸦顯者由幻相之事顯則理隱也無性之理顯
【現代漢語翻譯】 現代漢語譯本： 『從無住本立一切法』這句話包含兩種含義：一是證明依據本體而生起作用，名為『性起』；二是證明真如的法，自然而然地隨順因緣。天臺宗解釋說，這就是世間和出世間，有為和無為的一切諸法，都從『無住本』而建立。詳細的解釋如彼處所說，但最終歸宿不出『性起』。
『四定光顯現』，止觀中有寫作『錠』，『錠』就是燈的意思。現在說『定光』，法和比喻並舉，是說禪定能夠啓發智慧，就像燈顯現光明一樣。
『白凈寶網』，晉譯的《華嚴經》中說是『白凈寶網轉輪王』，新譯的《華嚴經·隨好光明功德品》中說是『金網轉輪王』。疏中解釋說，那『白凈寶』只是所依之物，那麼『金網』就沒有錯失。如果取十地菩薩為清凈，『金網』正同《瓔珞經》中以無畏珠寶作為輪相。新舊兩種譯本的《華嚴經》都沒有『卍』字，這個字在佛的胸前寫作『卍』，讀作『萬』，用來表示因地的人，位極智周，具足萬德。
『體性明徹』，解釋『定光』；『十方齊照』，解釋『顯現』。
『無思成事』，解釋『無念』。
雖然顯現奇妙的功用，心中卻沒有念慮，這明確地揭示了正義。然而以十地菩薩來示範初心修止的人，這是舉果賅因。接下來的文字說，以眾生進入這大止妙觀，就是舉因攝果。下文說，初心正覺，將多生攝於剎那；十通道圓，一念涵蓋佛地。這些都說明了因果交相輝映。
『七寶』是：一、女寶，二、輪寶，三、珠寶，四、兵寶，五、藏寶，六、象寶，七、馬寶。『業性亦如是』，在《隨好品》中觀察諸業的性質，不是從十方而來，止住在心中，而是從顛倒妄想中產生，它的來處也是不可得的。這裡的『業性』，通指各種善業。
『不為二乘』，《大般涅槃經》中說，譬如太陽出現於世間，不會因為閻浮提的樹木、崇山峻嶺、幽深的山谷、塵霧煙雲的遮蔽而隱而不現。這就比喻這位修止的菩薩，不會被二乘的偏真、外道的邪見、塵霧煙雲所障礙。
『五理事玄通』，止觀中『㸦隱㸦顯』，是因為幻相的事顯現，那麼理就隱沒了；無自性的理顯現
【English Translation】 English version: The phrase 'Establishing all dharmas from the root of non-abiding' contains two meanings: first, it proves that arising from the substance and manifesting function is called 'nature-origination'; second, it proves that the dharma of Suchness naturally accords with conditions. The Tiantai school explains that this is all dharmas of the mundane and supramundane, conditioned and unconditioned, are established from the 'root of non-abiding'. Detailed explanations are as described there, but ultimately it all comes down to 'nature-origination'.
'The manifestation of light from the four dhyanas (meditative states)' is written as 'ding' in some versions of Zhi Guan (止觀, 'Śamatha-vipassanā', or 'Tranquility and Insight'), 'ding' means lamp. Now saying 'dhyana-light' is to use dharma and metaphor together, meaning that dhyana can inspire wisdom, just as a lamp manifests light.
'White and pure jeweled net', the Jin translation of the Avatamsaka Sutra says 'white and pure jeweled net Cakravartin (轉輪王, Wheel-Turning King)', the new translation of the Avatamsaka Sutra, Chapter on the Merits of the Minor Marks of Excellence, says 'golden net Cakravartin'. The commentary explains that the 'white and pure jewel' is only the object of reliance, then the 'golden net' is not mistaken. If taking the ten bhumis (十地, ten grounds) as pure, the 'golden net' is exactly the same as the wheel-mark made of fearless jewels in the Yingluo Sutra. Neither the old nor the new translations of the Avatamsaka Sutra have the '卍' character, this character is written on the Buddha's chest as '卍', pronounced 'wan', used to represent the person in the causal stage, whose position is supremely wise and complete, possessing ten thousand virtues.
'The substance and nature are clear and bright' explains 'dhyana-light'; 'illuminating all directions simultaneously' explains 'manifestation'.
'Accomplishing things without thought' explains 'no-thought'.
Although manifesting wondrous functions, the mind has no thoughts, this clearly reveals the correct meaning. However, using the ten bhumi Bodhisattva to demonstrate for those who initially cultivate cessation, this is to encompass the cause with the effect. The following text says that when sentient beings enter this great cessation and wondrous contemplation, it is to encompass the effect with the cause. The following text says that initial awakening encompasses many lives in an instant; the perfection of the ten faiths encompasses the Buddha-ground in a single thought. All of these explain the interpenetration of cause and effect.
The 'seven treasures' are: 1. female treasure, 2. wheel treasure, 3. jewel treasure, 4. military treasure, 5. storage treasure, 6. elephant treasure, 7. horse treasure. 'The nature of karma is also like this', in the Chapter on the Minor Marks of Excellence, observing the nature of all karmas, they do not come from the ten directions, nor do they abide in the mind, but arise from inverted delusions, and their origin is also unobtainable. The 'nature of karma' here refers to all kinds of good karma.
'Not for the two vehicles', the Mahaparinirvana Sutra says, for example, when the sun appears in the world, it will not be hidden by the trees of Jambudvipa (閻浮提, the continent where we live), high mountains, deep valleys, dust, fog, smoke, and clouds. This is a metaphor for this Bodhisattva who cultivates cessation, who will not be obstructed by the partial truth of the two vehicles, the heretical views of external paths, dust, fog, smoke, and clouds.
'The five principles and phenomena are mysteriously interconnected', in Zhi Guan, '㸦hidden 㸦manifest', is because when the phenomena of illusory appearances manifest, then the principle is hidden; when the principle of no-self manifests
則事隱也無性謂無質礙之性也。
㸦存㸦奪者由理存故奪事則理徹於事也事存故奪理即事徹于理也。
體周法界理玄也萬行紛然事玄也。
悲智雙融明其通義性相俱泯克示止門。
六觀中問準上義理即一體二用三遍四德然此敘義雙問不于入五止前發問者謂前文通敘入義已引起信為標準今就起六觀前為問蓋引教雙答並通後學妨亦導起信之文意明始自一體終乎六觀皆憑馬鳴奧旨欲使學者推論明觀虛己求宗無取未習答中即起信對障明俱之文今依彼疏正兼二過釋之對治凡夫住著世間(即正治凡夫人法二執貪樂世間也)能捨二乘怯弱之見(即兼治二乘執五蕰法見苦生怖也)對治二乘不起大悲狹劣之過(即正治二乘狹劣之心令觀眾生起于大悲也)遠離凡夫不修善根。
(即兼治凡夫懈怠之心令觀無常策修善行)華嚴下即出現品釋悲智無礙行金翅辟海喻也善見云迦留羅者能啄破三千尋圍即金翅鳥也如經說化生金翅鳥能食四生龍大止妙觀者大經云禪定持心常一緣(止即妙觀)智慧了境常三昧(觀即大止)遠公禪經序云禪非智無以窮其寂(觀即大止)智非禪無以深其照(止即妙觀)而搏取之喻即智之悲也而為兩翅翅即翼也止觀相須如鳥兩翼車之二輪二輪不具則無運載之功一翼若闕則無凌虛之勢。
【現代漢語翻譯】 現代漢語譯本： 『則事隱也無性』，意思是說沒有質礙的自性。
『㸦存㸦奪』，是因為理存在，所以奪去事，那麼理就貫通於事；事存在，所以奪去理，那麼事就貫通於理。
本體周遍法界，這是理的玄妙；萬行紛繁呈現，這是事的玄妙。
悲與智相互融合，闡明了它們共通的意義；性與相都泯滅，確切地指出了止的門徑。
在六觀中提問，是依據上面的義理，即一體、二用、三遍、四德。然而這裡敘述義理並提出問題，不是在進入五止之前發問，是因為前面的文字已經概括地敘述了進入的義理，已經引起了信心作為標準。現在就在開始六觀之前提問，大概是爲了引導教義的雙重回答，並且貫通後來的學習者，防止出現偏差，也引導了《起信論》的文意，闡明了從一體開始到六觀結束，都憑藉馬鳴菩薩的精深旨意，想要使學習者推論明白觀行，虛心求取宗旨，不要執取沒有學習過的東西。回答中就引用了《起信論》中對治障礙、闡明俱時的文字。現在依據彼疏，正確地兼顧兩種過失來解釋它：對治凡夫執著世間（即正確地對治凡夫對人法二執的貪戀世間），能夠捨棄二乘怯弱的見解（即兼顧對治二乘執著五蘊之法，見到苦而產生怖畏）。對治二乘不生起大悲心、心胸狹隘的過失（即正確地對治二乘狹隘的心，使他們觀察眾生而生起大悲心），遠離凡夫不修習善根的過失。
（即兼顧對治凡夫懈怠的心，使他們觀察無常而策勵修習善行）。『華嚴下』，即《出現品》解釋悲智無礙的行持，用金翅鳥劈開大海來比喻。善見律毗婆沙云：『迦留羅』（Garuda，金翅鳥）能夠啄破三千尋的圍墻，即金翅鳥。如經所說，化生的金翅鳥能夠吃四生之龍。『大止妙觀者』，《大般涅槃經》說：『禪定持心常一緣』（止即妙觀），『智慧了境常三昧』（觀即大止）。慧遠法師《禪經序》說：『禪如果離開了智慧，就無法窮盡它的寂靜』（觀即大止），『智慧如果離開了禪定，就無法深刻地照了』（止即妙觀）。而搏取的比喻就是智慧的悲心，而作為兩隻翅膀，翅膀就是翼，止觀相互需要，就像鳥的兩隻翅膀、車的兩個輪子，兩個輪子不完備，就沒有運載的功用，一隻翅膀缺失，就沒有凌空飛翔的勢頭。
【English Translation】 English version: 'Then the event is hidden, and there is no nature,' meaning there is no nature of substantial obstruction.
'㸦存㸦奪' (㸦cun 㸦duo, existence and deprivation), is because when principle exists, depriving the event allows the principle to thoroughly penetrate the event; when the event exists, depriving the principle allows the event to thoroughly penetrate the principle.
The substance pervades the Dharma realm, which is the profundity of principle; the myriad practices appear in profusion, which is the profundity of event.
Compassion and wisdom mutually merge, clarifying their common meaning; nature and characteristics both vanish, precisely indicating the gateway of cessation (止, Zhi).
Asking questions within the Six Contemplations is based on the above principles, namely Oneness of Essence (一體, Yiti), Twofold Function (二用, Eryong), Universal Pervasion (三遍, Sanbian), and Four Virtues (四德, Side). However, the reason for narrating the principles and asking questions here, instead of before entering the Five Cessations, is that the preceding text has already generally narrated the meaning of entering, and has already aroused faith as the standard. Now, asking questions before beginning the Six Contemplations is probably to guide the dual response of the teachings, and to connect later learners, preventing deviations, and also guiding the meaning of the text of the Awakening of Faith (起信論, Qixinlun), clarifying that from the Oneness of Essence to the end of the Six Contemplations, all rely on the profound meaning of Bodhisattva Ashvaghosha (馬鳴, Maming), wanting to enable learners to infer and understand contemplation, humbly seek the ultimate aim, and not cling to what has not been learned. The answer quotes the text from the Awakening of Faith regarding counteracting obstacles and clarifying simultaneity. Now, according to that commentary, it correctly addresses two faults in conjunction to explain it: counteracting ordinary people's attachment to the world (that is, correctly counteracting ordinary people's greed for the world due to attachment to the two kinds of clinging, person and dharma), and being able to abandon the cowardly views of the Two Vehicles (that is, concurrently counteracting the Two Vehicles' clinging to the five aggregates, seeing suffering and generating fear). Counteracting the fault of the Two Vehicles not arousing great compassion and having narrow minds (that is, correctly counteracting the narrow minds of the Two Vehicles, causing them to observe sentient beings and arouse great compassion), and staying away from the fault of ordinary people not cultivating good roots.
(That is, concurrently counteracting the laziness of ordinary people, causing them to contemplate impermanence and encourage the cultivation of good deeds). 'Below in the Avatamsaka Sutra (華嚴經, Huayan Jing),' that is, the Appearance Chapter (出現品, Chuxian Pin) explains the unobstructed practice of compassion and wisdom, using the analogy of the Garuda (金翅鳥, Jinchiniao) splitting the great ocean. The Vinaya-vibhasa (善見律毗婆沙, Shanjian Lu Piposha) says: 'Garuda (迦留羅, Jialuoluo) can peck through a wall of three thousand xun (尋, a unit of measurement),' that is, the Garuda. As the sutra says, the transformed Garuda can eat dragons born from the four modes of birth. 'The Great Cessation and Wondrous Contemplation (大止妙觀, Dazhi Miaoguan),' the Nirvana Sutra (大般涅槃經, Daban Niepan Jing) says: 'Samadhi holds the mind constantly on one object' (cessation is wondrous contemplation), 'Wisdom understands the realm constantly in samadhi' (contemplation is great cessation). Master Huiyuan's (慧遠, Huiyuan) preface to the Meditation Sutra (禪經序, Chan Jing Xu) says: 'If meditation is without wisdom, it cannot exhaust its stillness' (contemplation is great cessation), 'If wisdom is without meditation, it cannot deeply illuminate' (cessation is wondrous contemplation). And the analogy of seizing is the compassion of wisdom, and serving as two wings, wings are wings, cessation and contemplation need each other, like the two wings of a bird, the two wheels of a cart; if the two wheels are not complete, there is no function of carrying, if one wing is missing, there is no momentum to soar into the sky.
若修下明修止方便略引疏注之。
住于靜處(具有五緣一閑居靜處二持戒清凈三衣食具足四得善知識五息諸緣務今但舉初故云靜處)端坐(調身也正身端直不低不昂不偏不邪正面而住)正意(調心也意欲令其觀心與理相應自度度他至無上道)不依氣息(數息觀境)不依形(骨璅等)色(青黃赤白四相)不依于空不依地水火風(空等五相皆是事定所緣之境)乃至不依見聞覺知(見聞等是散心時所取六塵不復托緣故言不依)一切諸想隨念皆除(除前諸境更有餘心皆亦遣之)亦遣除想(所遣既亡能遣不立)以一切法本來無想(欲順於法性故能所皆不存)唸唸不生唸唸不滅(釋成無想所以此乃即生無生即滅無滅)亦不隨心外念境界(若心外有實境心緣此境時抑令不緣不可得故)然後以心除心(論中無然字今既心外無塵即所取無相其能取自然不生何勞後心方更除耶)心若馳散即當攝束令歸正念(論中即云住于正念初習馳散故攝令住正)常勤正念唯心識觀(論中即云是正念者當知唯心無外境界文雖有異厥旨大同)一切魔境自然遠離。
(以此唯心非彼所知故此是通遣之法故云遠離)邪正未分者起信疏依古德略以三法驗之一以定研磨二依本修治三智慧觀察如經言欲知真金三法試之謂燒打磨行人亦爾若欲別之亦須三試一則
【現代漢語翻譯】 現代漢語譯本： 若要修習下乘的明修止（Śamatha-Vipassanā，奢摩他-毗缽舍那，止觀）方便，可以略作如下引導和註釋：
安住于靜處（具備五種因緣：一、閑居靜處；二、持戒清凈；三、衣食具足；四、得善知識；五、止息諸種事務。現在只舉出第一種，所以說『靜處』），端正地坐著（這是調身的方法，使身體端正挺直，不低頭，不仰頭，不偏斜，正面而坐），心意正直（這是調心的方法，心意要使觀心與真理相應，自覺覺他，達到無上菩提），不依賴氣息（如數息觀），不依賴形體（如骨鎖等），不依賴顏色（如青、黃、赤、白四種色相），不依賴於空，不依賴地、水、火、風（空等五種相，都是修習禪定所緣的境界）。乃至不依賴見、聞、覺、知（見聞等是散亂心時所取的六塵，不再去攀緣，所以說『不依』），一切諸想，隨念都去除（去除前面所說的各種境界，還有其他的雜念，也都要去除），也去除去除想的念頭（所要去除的已經沒有了，能去除的也就不再建立）。因為一切法的本來面目就是沒有妄想（想要順應法性，所以能取、所取都不存在）。唸唸不生，唸唸不滅（解釋成就無想的道理，這正是即生即無生，即滅即無滅）。也不要隨心向外攀緣境界（如果心外有真實的境界，心緣于這個境界時，強行抑制不去攀緣，這是不可能的）。然後用本心來去除妄心（《論》中沒有『然』字，現在既然心外沒有塵境，也就是所取的沒有相，那麼能取自然不會產生，何必還要用後面的心再去去除呢）。心如果散亂，就應當收攝管束，使它回到正念（《論》中說『安住于正念』，初學時容易散亂，所以要收攝使它安住于正念）。常常勤于正念，唯以心來觀察心識（《論》中說『所謂正念，應當知道唯有心，沒有外在境界』，文句雖然有所不同，但旨意大致相同）。一切魔境自然遠離。
（因為這種唯心不是魔所能知道的，所以這是普遍遣除的方法，因此說『遠離』）。對於邪正還不能分辨的人，起信疏依據古德的說法，略用三種方法來驗證：一是用禪定來研磨，二是依照根本來修治，三是用智慧來觀察。如經中所說：『想要知道真金，用三種方法來試驗它』，就是燒、打、磨。修行人也是這樣，如果想要分辨邪正，也需要三種試驗：一是...
【English Translation】 English version: If one wishes to cultivate the expedient methods of inferior Śamatha-Vipassanā (cessation and contemplation), a brief introduction and commentary can be provided as follows:
Abide in a quiet place (possessing five conditions: 1. secluded dwelling; 2. pure observance of precepts; 3. sufficient clothing and food; 4. association with good teachers; 5. cessation of various affairs. Now, only the first is mentioned, hence 'quiet place'), sit upright (this is the method of adjusting the body, making the body upright and straight, not bowing the head, not raising the head, not leaning to one side, sitting facing forward), with correct intention (this is the method of adjusting the mind, the intention should be to make the contemplation of the mind correspond with the truth, to awaken oneself and others, and to reach unsurpassed Bodhi), do not rely on the breath (such as counting breaths), do not rely on forms (such as bone locks, etc.), do not rely on colors (such as the four colors of blue, yellow, red, and white), do not rely on emptiness, do not rely on earth, water, fire, and wind (the five elements such as emptiness are all objects of focus for cultivating samādhi). Even do not rely on seeing, hearing, feeling, and knowing (seeing, hearing, etc., are the six dusts taken by the distracted mind, no longer clinging to conditions, hence 'do not rely'), all thoughts and recollections should be removed (remove the various states mentioned earlier, and all other miscellaneous thoughts should also be removed), and also remove the thought of removing thoughts (what is to be removed is already gone, and what can remove is no longer established). Because the original nature of all dharmas is without thought (wanting to accord with the nature of dharma, so neither the taker nor the taken exists). Thought after thought does not arise, thought after thought does not cease (explaining the principle of achieving no-thought, this is precisely that arising is non-arising, and ceasing is non-ceasing). Also, do not follow the mind to cling to external realms (if there are real realms outside the mind, when the mind clings to this realm, forcibly suppressing not to cling is impossible). Then use the original mind to remove the deluded mind (the Treatise does not have the word 'then', now that there is no dust outside the mind, that is, what is taken has no form, then what can take naturally does not arise, why bother using the later mind to remove it again). If the mind is scattered, it should be gathered and restrained, so that it returns to right mindfulness (the Treatise says 'abide in right mindfulness', it is easy to be scattered when learning, so it is necessary to gather it and make it abide in right mindfulness). Always diligently cultivate right mindfulness, and only use the mind to observe consciousness (the Treatise says 'what is called right mindfulness, one should know that there is only mind, there is no external realm', although the wording is different, the meaning is largely the same). All demonic states naturally stay away.
(Because this only-mind is not known by demons, so this is a universal method of removal, hence 'stay away'). For those who cannot distinguish between right and wrong, the Commentary on the Awakening of Faith, based on the sayings of ancient worthies, briefly uses three methods to verify: one is to grind with samādhi, two is to cultivate according to the root, and three is to observe with wisdom. As the sutra says: 'If you want to know true gold, use three methods to test it', which are burning, beating, and grinding. Practitioners are also like this, if you want to distinguish between right and wrong, you also need three tests: one is...
常與共事共事不知當與久處久處不知智慧觀察今藉此意以驗邪正謂定中境相發時邪正難知者當深入定心於彼境中不取不捨但平等定住若是善根之所發定力逾深善根彌顯若是魔所為者不久自壞二依本修治者且如本修不凈觀禪今則依本修不凈觀若如是修境界增明者則非偽也若以本修治漸漸滅者當知是邪也三智慧觀察者觀所發相推驗根源不生見處深知空寂心不住著邪當自滅五當自現故論云以是義故行者常應智慧觀察耳。
魔網入心即論云勿令此心墮于邪網。
又無師匠下即五緣中無善知識也。
四魔一天魔二煩惱魔三陰魔四死魔如起信說者論云或有眾生無善根力則為諸魔外道鬼神之所惑亂若於坐中現形恐怖或現男女端正等相論文甚廣須者自檢。
即觀之止即止之觀者或問天臺以三止對三觀(體真止空觀隨緣方便止假觀息二邊分別止中觀)今文何以五止即六觀耶答此是觀門大節略以教義通之他宗約一乘同教以三止對三觀本宗約一乘別教如下會名六重三昧六重觀門具六止六觀也或謂下文明示第五多身入一映象觀是事事無礙法界第六主伴㸦現帝網觀亦是事事無礙觀若以第五為所證第六為能證則境智冥一亦是五觀對前五止云云者此誠配對能所之學甚昧吾祖觀心之缊末章云此上所述六重觀門(始一體終六觀為
【現代漢語翻譯】 現代漢語譯本：經常一起共事，卻不知道應當長期相處；即使長期相處，也不知道用智慧去觀察。現在借用這個意思來驗證邪正：如果禪定中的境界顯現時，難以分辨是正還是邪，就應當深入禪定，對於所顯現的境界不取不捨，只是平等地安住其中。如果是善根所引發的，那麼定力越深，善根就越明顯；如果是魔所為，那麼不久就會自行壞滅。第二，依據原本所修的法門來對治。比如原本修習不凈觀禪，現在就依據原本修習的不凈觀。如果這樣修習，境界越來越明晰，那就不是虛假的。如果依據原本修習的法門，境界卻漸漸消失，就應當知道這是邪法。第三，用智慧去觀察。觀察所顯現的境界，推究驗證它的根源，不產生任何見解，深深地了知一切皆是空寂，內心不執著，邪法自然會消滅。第五，（正法）自然會顯現。所以《大智度論》說：『因為這個緣故，修行人應當經常用智慧去觀察。』
『魔網入心』，就像《大智度論》所說：『不要讓這個心墮入邪惡的羅網。』
『又無師匠下』，就是五種障礙中的『沒有善知識』。
四魔：一天魔（指欲界第六天之魔王），二煩惱魔（指貪嗔癡等煩惱），三陰魔（指五蘊熾盛），四死魔（指死亡）。如《起信論》所說：『或者有眾生沒有善根的力量，就會被各種魔、外道、鬼神所迷惑擾亂，如果在坐禪中顯現恐怖的形象，或者顯現男女端正美好的形象等等。』《大智度論》的論述非常廣泛，需要的人自己去查閱。
『即觀之止，即止之觀者』，有人問天臺宗用三止對應三觀（體真止對應空觀，隨緣方便止對應假觀，息二邊分別止對應中觀），現在本文為什麼是五止對應六觀呢？回答說：這是觀門的大綱，略微用教義來貫通。其他宗派用一乘同教的觀點，用三止對應三觀。本宗用一乘別教的觀點，如下文所說的六重三昧、六重觀門，具備六止六觀。或者說下文明確地顯示第五多身入一映象觀是事事無礙法界，第六主伴㸦現帝網觀也是事事無礙觀。如果把第五觀作為所證的境界，第六觀作為能證的智慧，那麼境智冥合，也是五觀對應前面的五止等等。這種配對能所的學說，非常不瞭解我們祖師觀心的精髓。《觀心論疏》的末章說：『以上所說的六重觀門（從一體觀開始，到第六觀為止）』
【English Translation】 English version: Often working together, yet not knowing how to get along in the long term; even when getting along in the long term, not knowing to observe with wisdom. Now, borrowing this idea to verify what is right and wrong: If the state of mind in Samadhi arises, and it is difficult to distinguish whether it is right or wrong, then one should deeply enter Samadhi, and towards the manifested state, neither grasp nor reject, but simply abide in it with equanimity. If it is caused by the roots of goodness, then the deeper the Samadhi, the more obvious the roots of goodness; if it is caused by demons, then it will soon perish on its own. Second, rely on the original practice to rectify. For example, if one originally practiced the Contemplation of Impurity (不淨觀禪), now rely on the original practice of the Contemplation of Impurity. If practicing in this way, the state of mind becomes increasingly clear, then it is not false. If relying on the original practice, the state of mind gradually disappears, then one should know that it is an evil practice. Third, observe with wisdom. Observe the manifested state, investigate and verify its origin, do not generate any views, deeply understand that everything is empty and still, the mind is not attached, and evil practices will naturally disappear. Fifth, (the right Dharma) will naturally manifest. Therefore, the Mahaprajnaparamita-sastra says: 'For this reason, practitioners should always observe with wisdom.'
'The net of demons enters the mind,' just as the Mahaprajnaparamita-sastra says: 'Do not let this mind fall into the evil net.'
'Also, without a teacher,' is the 'lack of good teachers' among the five hindrances.
The four Maras (魔): 1. Devaputra-mara (天魔) (the demon king of the sixth heaven of the desire realm), 2. Klesa-mara (煩惱魔) (afflictions such as greed, anger, and ignorance), 3. Skandha-mara (陰魔) (the flourishing of the five aggregates), 4. Mrtyu-mara (死魔) (death). As the Awakening of Faith in the Mahayana says: 'Or there are sentient beings who do not have the power of good roots, and will be confused and disturbed by various demons, heretics, and ghosts. If terrifying images appear in meditation, or beautiful images of men and women appear, etc.' The Mahaprajnaparamita-sastra's discussion is very extensive, those who need it should look it up themselves.
'That is, cessation through contemplation, that is, contemplation through cessation,' someone asked Tiantai (天臺宗) about the three cessations corresponding to the three contemplations (cessation of the true nature corresponding to the contemplation of emptiness, cessation of expedient conditions corresponding to the contemplation of the provisional, cessation of the discrimination of the two extremes corresponding to the contemplation of the middle). Why does this text have five cessations corresponding to six contemplations? The answer is: This is the outline of the contemplation gate, briefly connected by doctrine. Other schools use the view of the one vehicle common teaching, using the three cessations corresponding to the three contemplations. This school uses the view of the one vehicle distinct teaching, as the sixfold Samadhi (六重三昧) and sixfold contemplation gate mentioned below, possessing six cessations and six contemplations. Or it is said that the following text clearly shows that the fifth contemplation of many bodies entering one mirror image (多身入一映象觀) is the unimpeded Dharma realm of phenomena, and the sixth contemplation of the principal and accompanying appearing in the net of Indra (主伴㸦現帝網觀) is also the unimpeded contemplation of phenomena. If the fifth contemplation is taken as the state to be attained, and the sixth contemplation is taken as the wisdom that attains it, then the state and wisdom are merged, and the five contemplations correspond to the previous five cessations, etc. This kind of pairing of the learning of the attainable and the attainer is very ignorant of the essence of our ancestral master's contemplation of the mind. The final chapter of the Commentary on the Treatise on Contemplation of the Mind says: 'The sixfold contemplation gate mentioned above (starting with the contemplation of one body, ending with the sixth contemplation)'
六重門)舉一為主餘五為伴隨入一門即全收法界若合後二境智冥一對前五止應合後之四德對前三遍故知委配昔人謂昧觀心如去燭縱昏情如夜遊豈虛言哉。
何以故下四句懸示六重觀法單合互攝謂初句理事無礙法如是故此之一句合辨第一攝境歸心觀第二從心現境觀何則由事不礙理則攝境歸心也理不礙事即從心現境也法爾而然故云法如是也。
第二句定慧雙融離分齊故此之一句單明第三心境圓融觀謂以慧融定則心無礙也以定融慧則境無礙也心境廓爾故云離分齊也。
第三一句一多相即絕前後故此之一句亦合辨第四智身影現觀第五身入映象觀謂第四一智現多第五多身入一義乃同時故絕前後也。
第四句大用自在無障礙故此之一句亦單明第六主伴帝網觀謂以自為主望他為伴是知主者大用自在為義也隨舉一法主伴齊收故云無障礙也噫折四句之道文總六重之妙旨單合亦明儻無義證則何以取信於後裔哉。
言六觀下然此六門具明法喻謂前三約法以辨心境后三約喻以明性德後學至此彌須留意一家宗極玄妙在茲。
一攝境歸心觀中三界所有法唯是一心造者造作也即論云三界虛偽唯一心作十地經中亦與論同。
心外更無一法可得者論云以如來藏無前際故若說三界外更有眾生始起者即是外道經說
耳。
一切分別但由自心者論云一切境界唯心妄起故有。
由心不起外境本空即論云心滅即種種法滅然三界唯心萬法唯識性相兩宗權實迥異備如華嚴圓覺二大疏此文辨性宗故同起信實教焉。
論云即唯識中文文有五句前之四句出其四因成唯識心義后之一句正顯識體無生。
又經即法句文也有法喻合初八句法說未達境唯心起種種分別(迷境妄生)達境唯心已分別即不生(悟境妄滅)知諸法唯心便舍外塵相(合覺背塵)由此息分別悟平等真空(正證唯心)次二句喻后二句合文並可知。
由心現境即境不自生由心故現也由境現心即心不孤起托境方生也心不至境謂心如即境謝境不入心謂境滅即心空。
二從心現境觀中次科云莊嚴報土即依報也對下修成報身即正報也顯出法身亦正報也若對法性真土亦依報今此無文影在次科以成凈土即法性真土也。
三心境秘密觀中言諸佛證之以成法身次文又謂如來報身其故何耶言以成法身舉所證理如珠之體次云如來報身舉能證智如珠之光然圓宗理智㸦舉無在勿縱常情強分諸異。
四洲謂東勝身南瞻部西牛貨北俱盧也。
須彌此云妙高道場儀頌曰妙高四寶為山體閻浮南面吠琉璃北邊黃金東銀體西邊之寶號頗胝。
䥫圍即鹹海外輪圍
【現代漢語翻譯】 現代漢語譯本： 耳。
一切分別都只是由自心產生的。《一切分別但由自心者論》說：『一切境界都只是由心虛妄生起而存在。』
如果心不生起，外境原本就是空。《即論》說：『心滅，種種法也就滅了。』然而性宗和相宗對於三界唯心、萬法唯識的理解，在權巧和真實上迥然不同，詳細內容可以參考《華嚴經》和《圓覺經》這兩部大疏。這裡辨析的是性宗，所以與《起信論》的實教相同。
《論》說，也就是《唯識論》中的文字，文中有五句，前面的四句闡述了形成唯識之心的四種原因，後面的一句則直接顯示了識體本無生。
《又經》也就是《法句經》的文字，有法說、比喻和合說。最初的八句是法說，說明未通達境界唯心時，會生起種種分別（迷於境界而虛妄產生）；通達境界唯心時，分別就不會產生（覺悟境界而虛妄寂滅）；知道諸法唯心，便捨棄外在塵相（合於覺悟而背離塵境）；由此止息分別，悟入平等真空（真正證得唯心）。接下來的兩句是比喻，最後的兩句是合說，文意都可以理解。
由心顯現境界，所以境界不是自己產生，而是因為心的緣故而顯現。由境界顯現心，所以心不是孤立產生的，而是依託境界才產生。心不至境，意思是心如流水，接觸境界后就消逝。境不入心，意思是境界滅亡，心也就空了。
二、從心現境的觀察中，接下來的段落說：『莊嚴報土』，也就是依報。與下面『修成報身』相對，也就是正報。顯現出法身也是正報。如果與法性真土相對，也屬於依報。這裡沒有相關文字，但暗示在接下來的段落中，以成就凈土，也就是法性真土。
三、在心境秘密觀中說，諸佛證悟它以成就法身，接下來的文字又說如來報身，這是什麼緣故呢？說『以成就法身』，是舉出所證的理，如同珍珠的本體；接下來說『如來報身』，是舉出能證的智慧，如同珍珠的光芒。然而圓融宗理智並舉，無處不在，不要用常情強行區分這些差異。
四洲指的是東勝身洲（Purvavideha），南瞻部洲（Jambudvipa），西牛貨洲（Aparagodaniya），北俱盧洲（Uttarakuru）。
須彌山（Sumeru）這裡翻譯為妙高。道場儀頌說：『妙高山體由四寶構成，閻浮提南面是吠琉璃（Vaidurya），北面是黃金，東面是銀，西面的寶物名為頗胝（Sphatika）。』
鐵圍山（Cakravada）也就是圍繞海外的輪圍山。
【English Translation】 English version: Ear.
All distinctions arise solely from one's own mind. The Treatise on 'All Distinctions Arise from One's Own Mind' states: 'All realms are merely the false arising of the mind, hence they exist.'
If the mind does not arise, external realms are fundamentally empty. The Treatise states: 'When the mind ceases, all phenomena cease.' However, the nature school (性宗) and the characteristics school (相宗) differ greatly in their understanding of 'the three realms are only mind' and 'all dharmas are only consciousness' in terms of expedient and ultimate truth. Detailed information can be found in the great commentaries on the Avatamsaka Sutra (華嚴經) and the Surangama Sutra (圓覺經). This passage analyzes the nature school, so it aligns with the true teaching of the Awakening of Faith in the Mahayana (起信論).
The Treatise, that is, the text in the Vijnaptimatrata-siddhi (唯識論), has five sentences. The first four sentences explain the four causes that form the meaning of the mind of Vijnapti (唯識), and the last sentence directly reveals that the nature of consciousness is unborn.
The Sutra, that is, the text in the Dhammapada (法句經), includes dharma explanation, metaphor, and combination. The first eight sentences are the dharma explanation, stating that when one has not understood that realms are only mind, various distinctions arise (deluded by realms, false arising occurs); when one understands that realms are only mind, distinctions do not arise (enlightened to realms, false cessation occurs); knowing that all dharmas are only mind, one abandons external dust appearances (conforms to enlightenment and turns away from dust); thereby ceasing distinctions and realizing equal, empty space (truly realizing only mind). The next two sentences are a metaphor, and the last two sentences are a combination, and the meaning of the text can be understood.
The realm is manifested by the mind, so the realm does not arise by itself, but is manifested because of the mind. The mind is manifested by the realm, so the mind does not arise in isolation, but arises relying on the realm. The mind does not reach the realm, meaning the mind is like flowing water, disappearing after contacting the realm. The realm does not enter the mind, meaning when the realm ceases, the mind is also empty.
Two, from the observation of the mind manifesting the realm, the next paragraph says: 'Adorning the reward land' (莊嚴報土), which is the dependent reward (依報). Opposite to 'cultivating and accomplishing the reward body' (修成報身) below, which is the proper reward (正報). Revealing that the Dharmakaya (法身) is also the proper reward. If compared to the Dharma-nature true land (法性真土), it is also the dependent reward. There is no relevant text here, but it is implied in the next paragraph, to accomplish the Pure Land, which is the Dharma-nature true land.
Three, in the secret observation of mind and realm, it is said that the Buddhas realize it to accomplish the Dharmakaya, and the following text also says the Nirmanakaya (如來報身), what is the reason for this? Saying 'to accomplish the Dharmakaya' is to cite the principle realized, like the essence of a pearl; the following says 'the Nirmanakaya' is to cite the wisdom that can realize, like the light of a pearl. However, the perfect school (圓宗) simultaneously mentions principle and wisdom, which are omnipresent, do not use common sense to forcibly distinguish these differences.
The four continents refer to Purvavideha (東勝身洲), Jambudvipa (南瞻部洲), Aparagodaniya (西牛貨洲), and Uttarakuru (北俱盧洲).
Mount Sumeru (須彌山) is translated here as 'Wonderful High'. The verse of the Dharma assembly states: 'The body of Mount Wonderful High is composed of four treasures, the south face of Jambudvipa is Vaidurya (吠琉璃), the north side is gold, the east side is silver, and the treasure on the west side is called Sphatika (頗胝).'
Mount Cakravada (鐵圍山) is the surrounding mountain range around the sea.
山也頌雲海外輪山是䥫圍東西南北四洲渚。
毗盧遮那此云光明遍照謂身智二光內外俱照故盧舍那此云滿凈一切障染若粗若細無不盡故前約德顯此約離障義雖兩途理歸一致。
就此門中分為四句者依正無礙門也若據諸疏通有六句謂中間二句觀文已引二偈故此但明四句言六句者一依內現依謂塵含世界(第六經云如是諸剎土一一塵中現)二正內現正謂毛孔中現佛(現相品云如來於一毛孔中一切剎塵諸佛坐)三正內現依謂毛孔中現剎(即觀文引偈身現剎土也)四依內現正謂塵中現佛(即觀中引偈剎現佛身也)五依內現正依謂塵中現佛身及剎(如經云一一塵中無量身復現種種莊嚴剎)六正內現依正謂毛孔中現剎及佛身(如經云一毛孔內難思剎一一皆有遍照尊)但以中間第三第四兩句對前文二偈如指諸掌玄談即晉經舊疏。
四智身影現眾緣觀標名言影現釋義言能鑒皆指喻而能鑒所現皆明一智現多也。
諸緣相盡如如之境也如如獨存如如之智也有為之法為能含真性為所含真性為能現之一有為之法為所現之多。
猶如日輪下能照唯一所照益多束為三類一有目二生盲三無情觀文引晉經今會唐經以示益相經云無量眾生皆蒙獲益行者見道居者辦業即此文有目之流無不親見也經云雖未曾見亦得饒益受用種種衣
【現代漢語翻譯】 現代漢語譯本： 山也頌說海外的輪山是鐵圍山，它圍繞著東西南北四個大洲。
毗盧遮那（Vairocana，意為光明遍照）：這個詞的意思是光明普遍照耀，指的是佛的身光和智慧之光內外都照耀。盧舍那（Locana，意為滿凈）：這個詞的意思是圓滿清凈，一切障礙和染污，無論是粗重的還是細微的，都完全消除。前面是從功德方面來顯現，這裡是從遠離障礙方面來說明。雖然途徑不同，但道理歸於一致。
就這個法門中分為四句，是依據正報和依報無有障礙的道理。如果根據各家疏解，通常有六句，中間兩句在觀經的文句中已經引用了兩首偈頌，所以這裡只說明四句。所說的六句是：一、依報內現依報，指的是微塵包含世界（《第六經》說：『像這樣的各個剎土，都在一一微塵中顯現』）。二、正報內現正報，指的是毛孔中顯現佛（《現相品》說：『如來在一個毛孔中，顯現一切剎土微塵數目的佛』）。三、正報內現依報，指的是毛孔中顯現剎土（就是觀經文句中引用的偈頌『身現剎土』）。四、依報內現正報，指的是微塵中顯現佛（就是觀經中引用的偈頌『剎現佛身』）。五、依報內現正報和依報，指的是微塵中顯現佛身和剎土（如經文所說：『一一微塵中，無數身顯現，又顯現種種莊嚴的剎土』）。六、正報內現依報和正報，指的是毛孔中顯現剎土和佛身（如經文所說：『一個毛孔內，有難以思議的剎土，每一個剎土中，都有遍照尊』）。但是因為中間的第三句和第四句，對應前面的兩首偈頌，就像指著手掌一樣明顯，這是晉經舊疏的玄妙談論。
四智（指大圓鏡智、平等性智、妙觀察智、成所作智）的身影顯現在眾多的因緣之中，觀想的標名和言語的顯現，解釋義理的言語能夠鑑別，都是指比喻而言，而能夠鑑別所顯現的，都是說明一個智慧顯現出多種現象。
各種因緣的相狀都消失了，就是如如（Tathata，意為真如）的境界。如如獨自存在，就是如如的智慧。有為法（conditioned phenomena）是能夠包含真性（true nature），還是被真性所包含？是能夠顯現的『一』，還是有為法是所顯現的『多』。
猶如太陽，在下面能夠照耀的只有一個，而所照耀的利益卻很多。可以歸納為三類：一、有眼睛的人；二、天生盲人；三、無情之物。觀經文句引用晉經，現在會合唐經，來顯示利益的相狀。《經》中說：『無量眾生都蒙受利益，修行的人見到道，安居的人完成事業』，這就是文中的有眼睛的人，沒有誰不是親眼看見的。《經》中說：『雖然沒有曾見過，也得到饒益，受用種種衣物』
【English Translation】 English version: The Shanye Song says that the Wheel Mountain overseas is the Iron Encircling Mountain, which surrounds the four continents of east, west, north, and south.
Vairocana (meaning 'light shining everywhere'): This term means that light universally illuminates, referring to the Buddha's body light and wisdom light shining both internally and externally. Locana (meaning 'full purity'): This term means complete purity, where all obstacles and defilements, whether gross or subtle, are completely eliminated. The former manifests from the aspect of merit, while this explains from the aspect of being free from obstacles. Although the paths are different, the principles converge.
Dividing this Dharma gate into four phrases is based on the principle of no obstruction between the dependent and the principal. According to various commentaries, there are usually six phrases. The two middle phrases have already been quoted in the verses of the Contemplation Sutra, so here only four phrases are explained. The six phrases are: 1. Dependent retribution manifesting dependent retribution internally, referring to dust containing worlds (the Sixth Sutra says: 'Such lands, in each and every dust, manifest'). 2. Principal retribution manifesting principal retribution internally, referring to pores manifesting Buddhas (the Appearance Chapter says: 'The Tathagata, in one pore, manifests Buddhas as numerous as the dust of all lands'). 3. Principal retribution manifesting dependent retribution internally, referring to pores manifesting lands (that is, the verse quoted in the Contemplation Sutra, 'the body manifests lands'). 4. Dependent retribution manifesting principal retribution internally, referring to dust manifesting Buddhas (that is, the verse quoted in the Contemplation Sutra, 'lands manifest Buddha bodies'). 5. Dependent retribution manifesting both principal and dependent retribution internally, referring to dust manifesting Buddha bodies and lands (as the sutra says: 'In each and every dust, countless bodies manifest, and also manifest various adorned lands'). 6. Principal retribution manifesting both dependent and principal retribution internally, referring to pores manifesting lands and Buddha bodies (as the sutra says: 'Within one pore, there are inconceivable lands, and in each land, there is the Universally Shining One'). However, because the middle third and fourth phrases correspond to the previous two verses, it is as clear as pointing to the palm of the hand; this is the profound discussion of the old commentary of the Jin Sutra.
The shadows of the Four Wisdoms (referring to the Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, and Accomplishing Wisdom) manifest in the multitude of conditions. The naming of contemplation and the manifestation of words, the words that explain the meaning are able to discern, all refer to metaphors, and what is able to discern what is manifested, all explain that one wisdom manifests multiple phenomena.
When the appearances of all conditions disappear, it is the realm of Tathata (meaning 'suchness'). When Tathata exists alone, it is the wisdom of Tathata. Are conditioned phenomena able to contain true nature, or are they contained by true nature? Is it the 'one' that is able to manifest, or are conditioned phenomena the 'many' that are manifested?
It is like the sun, which can only illuminate one thing below, but the benefits of what it illuminates are many. It can be summarized into three categories: 1. Those with eyes; 2. Those born blind; 3. Insentient objects. The Contemplation Sutra quotes the Jin Sutra, and now combines the Tang Sutra, to show the appearance of benefits. The Sutra says: 'Countless beings all receive benefits, those who practice see the path, and those who dwell complete their work.' These are the people with eyes in the text, none of whom do not see with their own eyes. The Sutra says: 'Although they have never seen it, they also receive benefits and enjoy various clothes.'
服飲食即此文生盲之輩亦蒙潤益令知時節寒熱之期也經云廓徹虛空生長草木成熟谷稼開敷蓮華即此文草木無清悉皆滋長。
五多身入一映象觀約喻則萬像為能入一鏡為所入約法則多身為能入一身為所入義見次文即事事無礙法界與下文事事無礙觀皆是周遍含容遍攝無礙一義耳或以法界為所證境觀字為能證智恐失交參玄旨矣。
經云下即第八不動地也具云此菩薩知諸眾生心之所樂能以自身作眾生身國土身業報身乃至虛空身(彼經在第四類今順觀文引之)又知眾生心之所樂能以眾生身作自身亦作國土身業報身乃至虛空身又知眾生心之所樂能以國土身作自身亦作眾生身業報身乃至虛空身又知眾生心之所樂能以業報身作自身亦作眾生身國土身乃至虛空身釋曰上之四類別顯乃至超過辭疏序云十身歷然而相作亦示此也。
如是下結成百身以至無盡故大經玄談云即是法界無盡身云真應相融一多無礙。
隨舉一身攝餘九身者謂一身為能攝九身為所攝如舉東鏡為能攝九鏡為所攝即交涉無礙門一攝一切也又九身為能入一身為所入如舉九鏡為能入東鏡為所入即交涉無礙門一切入一也余嘗究交涉無礙門第二句以謂圭峰注以文勢反上義旨簡略因推微茲文多身入一映象觀則知先祖辭簡義備而廓盡余惑矣冀諸後昆希心玄趣。
【現代漢語翻譯】 現代漢語譯本：
飲食服用，即使是那些不識字的人也能從中得到益處，從而知道時節寒暑的變化。經書上說：『廓徹虛空，生長草木，成熟穀物，開放蓮花』，就是說草木沒有不清凈的，都能得到滋養生長。 五多身入一映象觀，用比喻來說，就是萬像作為能入，一鏡作為所入；用法則來說，就是多身作為能入，一身作為所入。這個意義在後面的文字中會看到。即事事無礙法界與下文的事事無礙觀，都是周遍含容、遍攝無礙的一個意思。或者有人認為法界是所證的境界，『觀』字是能證的智慧，恐怕就失去了交參的玄妙旨意了。 經書上說的下面，就是指第八不動地（Buddhācalābhūmi）了。詳細地說，這位菩薩知道各種眾生心中所喜愛的，能以自身化作眾生身、國土身、業報身，乃至虛空身（這部經在第四類，現在順著觀文引用它）。又知道眾生心中所喜愛的，能以眾生身化作自身，也化作國土身、業報身，乃至虛空身。又知道眾生心中所喜愛的，能以國土身化作自身，也化作眾生身、業報身，乃至虛空身。又知道眾生心中所喜愛的，能以業報身化作自身，也化作眾生身、國土身，乃至虛空身。解釋說，上面的四種類別，明顯地顯示了乃至超過的辭句。疏序上說，十身歷然地相互作用，也是顯示這個意思。 像這樣下面，總結成為百身乃至無盡。所以《大經玄談》說，這就是法界無盡身，說真應相融，一多無礙。 隨便舉出一個身，就能攝取其餘九個身，這是說一個身作為能攝，九個身作為所攝。比如舉出東邊的鏡子作為能攝，其餘九面鏡子作為所攝，這就是交涉無礙門的一攝一切。又九個身作為能入，一個身作為所入，比如舉出九面鏡子作為能入，東邊的鏡子作為所入，這就是交涉無礙門的一切入一。我曾經研究交涉無礙門的第二句，認為圭峰（Guifeng）的註釋用文勢反駁了上面的義旨，過於簡略，因此推究這篇文字中多身入一映象觀，才知道先祖的辭句簡略而義理完備而廓清了我的疑惑。希望各位後輩用心於玄妙的趣味。
【English Translation】 English version:
Taking food and drink, even those who are illiterate can benefit from it, thus knowing the changes of seasons, cold and heat. The scriptures say: 'Pervading the empty space, growing grasses and trees, ripening grains, blooming lotuses,' meaning that no grasses or trees are unclean, and all can be nourished and grow. The contemplation of the five multiple bodies entering a single mirror image, using an analogy, is that myriad images are the enterer, and one mirror is the entered; using the principle, multiple bodies are the enterer, and one body is the entered. This meaning will be seen in the following text. That is, the Dharma Realm of unobstructedness among all phenomena and the contemplation of unobstructedness among all phenomena in the following text are both the same meaning of pervasive containment, universal inclusion, and unobstructedness. Or, if someone considers the Dharma Realm (Dharmadhātu) as the realm to be realized and the word 'contemplation' as the wisdom to realize it, I am afraid they will lose the subtle meaning of mutual participation. The scriptures say below, referring to the eighth Immovable Ground (Buddhācalābhūmi). In detail, this Bodhisattva knows what various sentient beings delight in, and can transform his own body into the body of sentient beings, the body of the land, the body of karmic retribution, and even the body of empty space (this scripture is in the fourth category, now quoted in accordance with the text of contemplation). Furthermore, he knows what sentient beings delight in, and can transform the body of sentient beings into his own body, also into the body of the land, the body of karmic retribution, and even the body of empty space. Furthermore, he knows what sentient beings delight in, and can transform the body of the land into his own body, also into the body of sentient beings, the body of karmic retribution, and even the body of empty space. Furthermore, he knows what sentient beings delight in, and can transform the body of karmic retribution into his own body, also into the body of sentient beings, the body of the land, and even the body of empty space. The explanation says that the above four categories clearly show the words 'even' and 'exceeding'. The preface to the commentary says that the ten bodies interact with each other distinctly, also showing this meaning. Like this below, concluding into a hundred bodies and even endlessness. Therefore, the 'Great Scripture's Profound Discourse' says that this is the endless body of the Dharma Realm, saying that the true and responsive are integrated, and oneness and multiplicity are unobstructed. Randomly picking up one body, one can gather the remaining nine bodies, which means that one body is the gatherer, and the nine bodies are the gathered. For example, picking up the eastern mirror as the gatherer, and the remaining nine mirrors as the gathered, this is the one gathering all in the gate of unobstructed interpenetration. Also, the nine bodies are the enterer, and one body is the entered, for example, picking up the nine mirrors as the enterer, and the eastern mirror as the entered, this is all entering one in the gate of unobstructed interpenetration. I once studied the second sentence of the gate of unobstructed interpenetration, and thought that Guifeng's commentary refuted the above meaning with the momentum of the text, which was too brief. Therefore, I investigated the contemplation of multiple bodies entering a single mirror image in this text, and then I knew that the ancestor's words were brief and the meaning was complete and clarified my doubts. I hope that all later generations will focus on the subtle interest.
身份即四支並頭支節即三百六十骨節。
眼處作耳處佛事即眼能聞聲也舉要言之謂眼能嗅香了味覺觸知法餘五例然法力加持即自力故次文云皆由深定力故得有如是。
經云下文有四節或以多身作一身或以一身作多身(一多相作)或以一身入多身或以多身入一身(一多相入)非一身沒多身生非多身沒一身生(離出入相)皆由深定力故得有如是(出其本因)異境入定同境起(如於前五境入正定於法塵中定得起)同境入定異境起(於法塵中入正定於前五境從定起)一身入定多身起(如比丘身中入正定學無學身中從定出)多身入定一身起(諸天身中入正定大龍身中從定出)。
六主伴㸦現帝網觀梵語因陀羅此云主謂此天主有妙勝殿殿上有網周遍圍繞護凈莊嚴以摩尼寶珠為之珠光交徹喻此觀境重重無盡以自為主(彌勒)望他為伴(善財)一法為主(一樓閣)一切法為伴(百千樓)一身為主(善財一身)一切身為伴(彌勒百千)。
隨舉一法如舉一身一智也。
言主伴齊收即收多身眾緣也。
亦是悲智重重無盡者此收第四智身影現眾緣觀也。
前文謂一身為主一切身為伴即收第五多身入一映象觀向所謂第四一智望現多第五多身入二第六一多同時身智無盡不其然乎。
善財
【現代漢語翻譯】 現代漢語譯本：
身體的組成就是四大（地、水、火、風）和四肢，而頭和肢體的關節就是三百六十塊骨頭。 眼根在耳根的境界里做佛事，意思是眼睛能夠聽到聲音。概括地說，就是眼睛能夠嗅到香味，了知味道，覺察觸感，知曉法塵。其餘五根（耳、鼻、舌、身、意）的情況也類似。這是因為佛法的力量加持，實際上也是自身修行的力量。所以下文說，『都是由於甚深禪定的力量，才能有這樣的能力』。 經文說，下文有四種情況：或者以多個身體化作一個身體，或者以一個身體化作多個身體（一多相互轉化）；或者以一個身體進入多個身體，或者以多個身體進入一個身體（一多相互進入）；不是一個身體消失而多個身體產生，也不是多個身體消失而一個身體產生（脫離了出入的表象）。這些都是由於甚深禪定的力量，才能有這樣的能力（揭示了根本原因）。不同的境界入定，相同的境界生起（例如在前五種境界中進入正定，在法塵中禪定生起）；相同的境界入定，不同的境界生起（在法塵中進入正定，在前五種境界中從禪定中出來）；一個身體入定，多個身體生起（例如比丘的身體中進入正定，從有學或無學的身體中從禪定中出來）；多個身體入定，一個身體生起（例如在諸天的身體中進入正定，從大龍的身體中從禪定中出來）。 六、主伴輝映帝網觀（Indra's net observation）（Indra梵語，意為帝釋天，此指天帝）。這裡的主，指的是這位天帝擁有美妙殊勝的宮殿，宮殿上有網，周遍圍繞，護持清凈莊嚴，用摩尼寶珠裝飾。寶珠的光芒交相輝映，比喻這種觀想境界重重無盡。以自身（彌勒（Maitreya））為主，以他人（善財（Sudhana））為伴；以一法（一座樓閣）為主，以一切法（成百上千座樓閣）為伴；以一個身體（善財的一個身體）為主，以一切身體（彌勒的成百上千個身體）為伴。 隨便舉出一個法，就如同舉出一個身體、一種智慧一樣。 所說的主伴全部收攝，就是收攝多個身體和眾多因緣。 這也是悲智重重無盡的體現，這裡收攝的是第四智身影現眾緣觀。 前文所說的一個身體為主，一切身體為伴，就是收攝第五多身入一映象觀，向上所說的第四一智望現多，第五多身入一，第六一多同時，身智無盡，難道不是這樣嗎？ 善財（Sudhana）
【English Translation】 English version:
The composition of the body is the four elements (earth, water, fire, and wind) and the four limbs, while the head and the joints of the limbs are the three hundred and sixty bones. The eye-faculty performs the Buddha's work in the realm of the ear-faculty, meaning that the eye can hear sounds. To put it succinctly, it means that the eye can smell fragrances, perceive tastes, sense touch, and know dharmas. The other five faculties (ear, nose, tongue, body, mind) are similar. This is because of the power of the Dharma's blessing, but in reality, it is also the power of one's own practice. Therefore, the following text says, 'All of this is due to the power of profound samadhi, that one is able to have such abilities.' The sutra says that there are four situations in the following text: either transforming multiple bodies into one body, or transforming one body into multiple bodies (transformation between one and many); or entering multiple bodies with one body, or entering one body with multiple bodies (mutual entry between one and many); it is not that one body disappears and multiple bodies arise, nor that multiple bodies disappear and one body arises (free from the appearance of coming and going). All of this is due to the power of profound samadhi, that one is able to have such abilities (revealing the fundamental cause). Entering samadhi in different realms, the same realm arises (for example, entering right samadhi in the previous five realms, samadhi arises in the realm of dharma-objects); entering samadhi in the same realm, different realms arise (entering right samadhi in the realm of dharma-objects, emerging from samadhi in the previous five realms); entering samadhi with one body, multiple bodies arise (for example, entering right samadhi in the body of a Bhikshu, emerging from samadhi in the body of one who is still learning or one who has completed learning); entering samadhi with multiple bodies, one body arises (for example, entering right samadhi in the bodies of the Devas, emerging from samadhi in the body of a great dragon). Six, the Observation of the Indra's Net (Indra's net observation) (Indra (Indra): Sanskrit, meaning the Lord of the Devas, referring to the heavenly emperor). The 'Lord' here refers to this heavenly emperor who possesses a wonderful and excellent palace, and on the palace, there is a net that surrounds it, protecting its purity and adornment, decorated with Mani jewels. The light of the jewels reflects each other, symbolizing the endless layers of this contemplation realm. Taking oneself (Maitreya (Maitreya)) as the Lord, and others (Sudhana (Sudhana)) as companions; taking one dharma (a pavilion) as the Lord, and all dharmas (hundreds and thousands of pavilions) as companions; taking one body (Sudhana's one body) as the Lord, and all bodies (Maitreya's hundreds and thousands of bodies) as companions. Casually mentioning one dharma is like mentioning one body, one wisdom. What is said about the Lord and companions being fully gathered is the gathering of multiple bodies and numerous conditions. This is also the manifestation of the endless layers of compassion and wisdom, and what is gathered here is the fourth wisdom, the observation of the manifestation of the shadows of wisdom in the multitude of conditions. What was said earlier about one body being the Lord and all bodies being companions is the gathering of the fifth observation of multiple bodies entering one, and what was said earlier about the fourth, one wisdom looking at the manifestation of many, the fifth, multiple bodies entering one, and the sixth, one and many simultaneously, the endlessness of body and wisdom, isn't that so? Sudhana (Sudhana)
童子從祇桓林中(初見文殊在沙羅林中今通指本會也祗桓玄應法師翻云勝林新云逝多)漸次南行(克定見五十四人善知識)大樓閣前(即德生童子有德童女指示彌勒住處)暫時斂念(標定也)開樓閣門令我得入(初見彌勒從別處來向樓閣所故令我得入)彌勒彈指其門即開(令其諸法亡言會旨則佛法門開)善財入已還閉如故(即妄而真更無入處故云還閉)各現百千樓閣(經云或見其中有無量百千諸妙樓閣)各有善財童子(經云自見其身遍一切樓閣中)在彌勒前(經云或見彌勒初發菩提心時或見最初證得慈心三昧)。
六重若準圭峰釋之此六但是一道豎窮展轉玄妙非一體外別有餘五既不傍橫故云六重不云六段。
善財一生皆全證者即大疏序云解行在躬一生圓曠劫之果也。
一際絕其始終釋上句始舒終卷皆歸一心也出入亡其表裡釋次句出顯入隱豈存內外乎初心正覺即梵行品云初發心時便成正覺具如前釋攝多生於剎那即前文念包九世延促同時亦是念劫圓融也。
十通道圓者謂于信位證道圓極也賢首品偈云信能增益最勝智信能示現一切佛。
一念該於佛地者一念即信心也經云一切諸佛從信心起大疏釋此品宗趣云于信門中成普賢德而自在莊嚴無方大用建立眾生通括始終該攝諸位以為其宗令起圓融信
【現代漢語翻譯】 現代漢語譯本： 善財童子從祇桓林中（祇桓林：指本會，玄應法師翻譯為『勝林』，新譯為『逝多』）逐漸向南行走（克定見到了五十四位善知識），在大樓閣前（即德生童子和有德童女指示彌勒菩薩居住的地方），暫時收攝心念（標定目標）。（他們）打開樓閣的門，讓我得以進入（初見彌勒菩薩是從別處來到樓閣，所以說讓我得以進入）。彌勒菩薩彈指，那門就開了（令其諸法亡言會旨，那麼佛法之門就開了）。善財童子進入后，門又像原來一樣關閉了（即妄而真，更無入處，所以說還閉）。（善財童子）各自顯現百千樓閣（經中說：『或見其中有無量百千諸妙樓閣』），每個樓閣中都有善財童子（經中說：『自見其身遍一切樓閣中』），在彌勒菩薩面前（經中說：『或見彌勒初發菩提心時，或見最初證得慈心三昧』）。
六重，如果按照圭峰的解釋，這六重只是一道豎窮展轉的玄妙，並非一體之外另有其餘五重，既然不是傍橫的，所以說是六重，而不是六段。
善財童子一生都完全證悟，即《大疏序》所說：『解行在躬，一生圓曠劫之果也』。
『一際絕其始終』，解釋上一句，開始舒展，最終收卷，都歸於一心。『出入亡其表裡』，解釋下一句，顯現是出，隱沒是入，哪裡還有內外之分呢？『初心正覺』，即《梵行品》所說：『初發心時，便成正覺』，具體如前文解釋。『攝多生於剎那』，即前文所說『念包九世，延促同時』，也是念劫圓融。
『十通道圓』，是指在信位證得道果圓滿究竟。賢首品偈頌說：『信能增益最勝智，信能示現一切佛』。
『一念該於佛地』，一念即是信心。經中說：『一切諸佛從信心起』。《大疏》解釋此品的宗旨趣味說：『于信門中成普賢德，而自在莊嚴，無方大用，建立眾生，通括始終，該攝諸位，以為其宗，令起圓融信』。
【English Translation】 English version: The youth, proceeding gradually southward from the Givetavana Grove (Givetavana: initially referring to where Manjushri was first seen in the Shala Grove, now generally referring to this assembly; Xuan Ying Dharma Master translates it as 'Victorious Grove,' newly translated as 'Jeta'), (Keding saw fifty-four good advisors), before the great pavilion (namely, where Sudhana and Sudeśnā indicated Maitreya's residence), temporarily collected his thoughts (marking the destination). (They) opened the pavilion door, allowing me to enter (initially seeing Maitreya coming to the pavilion from elsewhere, hence saying allowing me to enter). Maitreya snapped his fingers, and the door opened (causing all dharmas to be beyond words and meeting the essence, then the Dharma door opens). Sudhana entered and the door closed as before (namely, from delusion to truth, there is no other entrance, hence saying closed again). (Sudhana) each manifested hundreds of thousands of pavilions (the sutra says: 'Or seeing within them countless hundreds of thousands of wonderful pavilions'), each pavilion having a Sudhana (the sutra says: 'Seeing himself pervading all pavilions'), before Maitreya (the sutra says: 'Or seeing Maitreya when he first aroused the Bodhi mind, or seeing him first attain the Samadhi of Loving-kindness').
The six layers, if according to Guifeng's explanation, these six are only one path of vertical exhaustion, revolving mysteriously, not five others separate from one entity; since they are not lateral or horizontal, hence it is said six layers, not six sections.
Sudhana fully realized everything in one lifetime, as the Great Commentary Preface says: 'Understanding and practice are embodied, one lifetime completes the fruit of vast kalpas.'
'One boundary ends its beginning and end,' explaining the previous sentence, beginning to unfold, ultimately rolling up, all returning to one mind. 'Coming out and going in, losing its inside and outside,' explaining the next sentence, manifestation is coming out, concealment is going in, where is there any distinction between inside and outside? 'Initial mind is perfect enlightenment,' namely, the Brahma Conduct Chapter says: 'At the time of first arousing the mind, one becomes perfectly enlightened,' as explained in detail earlier. 'Gathering many lives in a moment,' namely, the previous text says 'one thought encompasses nine ages, extending and shortening simultaneously,' which is also the perfect fusion of thought and kalpa.
'The ten faiths are perfect in the path,' referring to attaining the perfect and ultimate fruit of the path in the position of faith. The Gatha in the Worthy Leader Chapter says: 'Faith can increase the most supreme wisdom, faith can reveal all Buddhas.'
'One thought encompasses the Buddha ground,' one thought is faith. The sutra says: 'All Buddhas arise from faith.' The Great Commentary explains the purpose and interest of this chapter, saying: 'Achieving the virtues of Samantabhadra in the door of faith, and being freely adorned, with boundless great function, establishing sentient beings, encompassing the beginning and end, including all positions, taking it as its purpose, causing the arising of perfect and harmonious faith.'
行成位德用而為意趣然十通道圓一念該於佛地是觀門還源之要故引宗趣以示之。
地前菩薩觸事生疑者即寶性論空亂意菩薩疑三種空已如前辨。
五百聲聞玄鑒絕分者絕見聞之分也此反用肇公般若論意彼云虛心玄鑒閉智塞聽閉智眼不見也塞聽耳不聞也即本會舍利弗目犍連等在逝多林不見不聞如來神力如來凈剎(云云)故大疏序云上德聲聞杜視聽於嘉會通玄論云目連鹙子隔視聽於對顏且疏與論皆以杜隔視聽釋經眼不見耳不聞(鹙子皆影響眾權示聾盲)他宗謂小乘在座如聾若啞甚背雜華蓮經格訓矣夫聾啞即耳不聞口無說也至如華嚴末會鹙子贊文殊勝德令海覺諸比丘承事之豈是聲聞無說耶又如法華經中敘其窮子稱慈大叫豈是小乘若啞耶嗟乎差之毫𨤲謬以千里前車既翻后宜改轍。
融通下示圓證當機。
若據一體謂自性清凈體。
即是海印炳現三昧者亦是自性用也正同第一海卯森羅常住用矣。
二約二用即名華嚴妙行三昧正同第二法界圓明自在用矣。
若據三遍即是塵含十方三昧者十方謂真空妙有正同一塵含容空有遍(以第三遍合於前二)若準四德即名四攝攝生三昧者釋此有三先標四德明攝次以觀文為據后引賢首品偈證之一隨緣妙用無方德即同事攝以觀文有應病與藥令得服行故偈
【現代漢語翻譯】 現代漢語譯本：
以行為成就地位，以功德作為作用，進而產生意念和興趣。然而，十信位的修行圓滿，一念就涵蓋了佛的境界，這是觀門迴歸本源的關鍵，所以引用宗門的宗旨來闡明它。 地前菩薩對於事物產生疑惑，就像《寶性論》中空亂意菩薩對三種空產生疑惑一樣，之前已經辨析過了。 五百聲聞的玄妙見解被隔絕，是指隔絕了見聞的作用。這裡反過來運用了僧肇的《般若論》的觀點，他認為要『虛心玄鑒，閉智塞聽』。閉智眼就是看不見，塞聽耳就是聽不見。就像本會中的舍利弗（Sariputra，智慧第一的佛陀弟子）、目犍連（Maudgalyayana，神通第一的佛陀弟子）等在逝多林（Jetavana，祇樹給孤獨園）看不見、聽不見如來的神力，如來的清凈剎土（佛的清凈國土）。因此，《大疏》的序言說，上德聲聞在嘉會中杜絕視聽，《通玄論》說，目連、鹙子（舍利弗的別稱）在面對面時隔絕視聽。而且，《疏》和《論》都用杜絕視聽來解釋經文中的眼不見、耳不聞（鹙子都是應化眾生，權且示現聾盲）。其他宗派認為小乘在座就像聾子、啞巴一樣，這非常違背《雜華蓮經》的教誨。聾啞就是耳朵聽不見，口不能說。至於《華嚴經》末會，鹙子讚歎文殊（Manjusri，智慧的象徵）的殊勝功德，讓海覺等比丘承事他，難道聲聞不能說話嗎？又如《法華經》中敘述窮子大聲呼喚慈父，難道小乘像啞巴一樣嗎？唉，差之毫釐，謬以千里，前車已經翻了，後車應該改變方向。 融通以下，闡明圓滿證悟的契機。 如果依據一體，指的是自性清凈體。 這就是海印三昧（Samadhi of the Ocean Seal）顯現，也是自性的作用。正如同第一海卯（指華嚴經中的海印三昧）中森羅萬象常住的作用一樣。 二、依據二用，就叫做華嚴妙行三昧（Samadhi of Wonderful Practices），正如同第二法界圓明自在的作用一樣。 如果依據三遍，就是塵含十方三昧（Samadhi of a Dust Particle Containing the Ten Directions），十方指的是真空妙有，正如同一個微塵包含空有周遍（用第三遍合於前二）。如果按照四德，就叫做四攝攝生三昧（Samadhi of the Four Sangrahavastus），解釋這個有三點：先標明四德，闡明攝受；其次以觀文為依據；最後引用《賢首品》的偈頌來證明。隨緣妙用無方德，就是同事攝，因為觀文中說，應病與藥，使人能夠服用修行，所以偈頌說：
【English Translation】 English version:
Achieving position through conduct, and using merit as function, thereby generating thoughts and interests. However, the practice of the Ten Faiths is complete, and a single thought encompasses the realm of the Buddha. This is the key to the return to the source through the Gate of Contemplation, so the tenets of the school are cited to clarify it. Bodhisattvas before the ground (Bhumis) who have doubts about things are like the Empty-Minded Bodhisattva (Sunyata-mati Bodhisattva) in the Ratnagotravibhāga (Treatise on the Jewel Nature) who doubts the three kinds of emptiness, as previously discussed. The profound insights of the five hundred Sravakas (Disciples who hear the Buddha's teachings) are cut off, referring to the cutting off of the function of seeing and hearing. This is a reverse application of Sengzhao's (Buddhist philosopher) view in the Prajna Treatise, where he argues for 'emptying the mind for profound insight, closing off wisdom and blocking hearing.' Closing the eye of wisdom means not seeing, and blocking the ear means not hearing. It's like Sariputra (Sariputra, the Buddha's disciple known for wisdom), Maudgalyayana (Maudgalyayana, the Buddha's disciple known for supernatural powers), and others in the Jetavana (Jetavana Anathapindika's Park) who did not see or hear the Buddha's divine power, the Buddha's pure land. Therefore, the preface to the Great Commentary says that the Sravakas of superior virtue cut off seeing and hearing at the auspicious gathering, and the Tongxuan Treatise says that Maudgalyayana and Sariputra cut off seeing and hearing face to face. Moreover, both the Commentary and the Treatise use cutting off seeing and hearing to explain the sutra's 'the eye does not see, the ear does not hear' (Sariputra are all transformation bodies, temporarily showing deafness and blindness). Other schools believe that the Sravakas in the assembly are like the deaf and mute, which greatly contradicts the teachings of the Avatamsaka Sutra (Flower Garland Sutra). Deafness and muteness mean that the ear cannot hear and the mouth cannot speak. As for the final assembly of the Avatamsaka Sutra, Sariputra praises Manjusri's (Manjusri, the symbol of wisdom) superior virtues, causing the Bhiksus (monks) like Haijue to serve him. Can it be that the Sravakas cannot speak? Furthermore, in the Lotus Sutra, it is narrated that the poor son cries out to his compassionate father. Are the Sravakas like the mute? Alas, a difference of a hair's breadth leads to an error of a thousand miles. Since the front cart has overturned, the rear cart should change direction. The following, through integration, elucidates the opportune moment for perfect enlightenment. If based on the One Body, it refers to the self-nature pure body. This is the manifestation of the Samadhi of the Ocean Seal, which is also the function of self-nature. It is exactly the same as the function of the myriad phenomena constantly abiding in the first Ocean Seal (referring to the Samadhi of the Ocean Seal in the Avatamsaka Sutra). Secondly, based on the Two Functions, it is called the Samadhi of Wonderful Practices of the Avatamsaka, which is exactly the same as the function of the second Dharmadhatu (realm of reality) being perfectly clear and free. If based on the Threefold Universality, it is the Samadhi of a Dust Particle Containing the Ten Directions, where the ten directions refer to true emptiness and wonderful existence, just as a single dust particle contains emptiness and existence pervading everywhere (combining the third universality with the previous two). If according to the Four Sangrahavastus (Four Means of Guidance), it is called the Samadhi of the Four Sangrahavastus for Gathering Beings. There are three points to explain this: first, state the Four Sangrahavastus, clarifying the gathering; second, base it on the text of the Contemplation; and third, cite the verses from the 'Virtuous Leader Chapter' to prove it. 'The wonderful function that accords with conditions has boundless virtue,' which is the Sangrahavastu of cooperation, because the text of the Contemplation says that it responds to the illness with medicine, enabling people to take it and practice, so the verse says:
云一切世間眾生苦患深廣無涯如大海與波同事悉同忍令其利益得安樂二威儀住持有則德即愛語攝以觀文有大乘八萬小乘三千故偈云八萬四千諸法門諸佛以此度眾生種種梵音皆具足隨其心樂為說法三柔和質直攝生德即利行攝以觀文有柔則伏滅煩惱和則順理修行故偈云若有眾生壽無量煩惱微細樂具足菩薩于中得自在示受者老病死眾患四普代眾生受苦德即佈施攝以觀文有普令斷惡備修萬行故偈云薩其所欲皆令滿普為眾生作饒益隨應普現愜其心俾樂色者皆從道。
若約五止即為寂用無礙三昧者以賢首品中有三十四偈半明寂用無涯三昧門彼有一偈標名總辨所謂有勝三昧名方網菩薩住此廣開示一切方中普現身或現入定或從出疏釋云約處名為方網約相是謂寂用亦總顯動寂無二也。
若取六觀即是佛果無礙三昧者此有二釋一依經文二約觀義依經者因陀羅網三昧中有半偈謂此大名稱諸聖人三昧解脫神通力即佛果無礙也約觀者上文謂融通無礙一多交參圓證相應名為佛地。
如是下二句謂此六三昧隨德立名六止前六重門。
據教說為六觀嚮明六止對六觀謂此也。
無生下二句理事無礙次二句事事無礙。
圖度也。
識盡見除者情識盡而妄見除則反本還源亦同圭峰云情盡見除冥於法界矣。
【現代漢語翻譯】 現代漢語譯本：云，一切世間眾生的苦難深重而廣闊，無邊無際，如同大海與波浪一樣，同時以忍耐之心對待他們，使他們獲得利益，得到安樂。二、威儀住持有法則的品德，就是用愛語來攝受眾生，從觀文來看，有大乘八萬法門，小乘三千法門，所以偈語說：『八萬四千諸法門，諸佛以此度眾生，種種梵音皆具足，隨其心樂為說法。』三、柔和質直的攝生品德，就是用利行來攝受眾生，從觀文來看，有柔和就能伏滅煩惱，和順就能順應真理修行，所以偈語說：『若有眾生壽無量，煩惱微細樂具足，菩薩于中得自在，示受者老病死眾患。』四、普遍代替眾生承受苦難的品德，就是用佈施來攝受眾生，從觀文來看，有普遍使眾生斷除惡行，完備地修習各種善行，所以偈語說：『薩其所欲皆令滿，普為眾生作饒益，隨應普現愜其心，俾樂色者皆從道。』 如果從五止的角度來說，就是寂用無礙三昧。因為《賢首品》中有三十四偈半闡明寂用無涯三昧門，其中有一偈標明名稱，總括地辨析，所謂『有勝三昧名方網（Fangwang，指一種殊勝的三昧），菩薩住此廣開示，一切方中普現身，或現入定或從出』。疏釋說，從處所來說名為方網，從相狀來說就是寂用，也總括地顯示動與寂沒有分別。 如果取六觀的角度來說，就是佛果無礙三昧。對此有兩種解釋，一種是依據經文，一種是依據觀義。依據經文來說，《因陀羅網（Yintuoluowang，帝釋天的宮殿）三昧》中有半偈說：『此大名稱諸聖人，三昧解脫神通力』，就是佛果無礙。依據觀義來說，上文說融通無礙，一多交參，圓滿證得相應，名為佛地。 『如是』以下兩句說，這六種三昧隨著品德而立名，六止是前六重門。 根據教義來說是六觀，前面說明六止對應六觀，說的就是這個。 『無生』以下兩句說的是理事無礙，接下來兩句說的是事事無礙。 圖度也。 識盡見除，就是情識窮盡而虛妄的見解消除，那麼就能返回本源，回覆到本來的狀態，也如同圭峰（Guifeng，人名）所說：『情盡見除，冥於法界』。
【English Translation】 English version: Cloud, the suffering of all sentient beings in the world is deep and vast, boundless and limitless, like the sea and its waves. Simultaneously, treat them with patience, so that they may obtain benefits and find peace and happiness. Second, the dignified conduct and abiding by principles is the virtue of using loving speech to embrace sentient beings. From the perspective of observing the text, there are eighty-four thousand Dharma doors in the Mahayana tradition and three thousand in the Hinayana tradition. Therefore, the verse says: 'Eighty-four thousand Dharma doors, all Buddhas use these to liberate sentient beings, all kinds of Brahma sounds are fully equipped, teaching the Dharma according to their inclinations.' Third, the virtue of gently and honestly embracing sentient beings is to embrace them with beneficial actions. From the perspective of observing the text, gentleness can subdue afflictions, and harmony can align with truth in practice. Therefore, the verse says: 'If there are sentient beings with immeasurable lifespans, subtle afflictions, and complete happiness, Bodhisattvas are free within them, showing those who receive old age, sickness, death, and all kinds of suffering.' Fourth, the virtue of universally taking on suffering for sentient beings is to embrace them with generosity. From the perspective of observing the text, it universally enables sentient beings to cut off evil deeds and completely cultivate all kinds of virtuous actions. Therefore, the verse says: 'Fulfill all their desires, universally benefit sentient beings, manifest accordingly to satisfy their hearts, so that those who delight in forms may all follow the path.' If viewed from the perspective of the Five Cessations, it is the Samadhi of Unobstructed Quiescent Function. Because there are thirty-four and a half verses in the 'Worthy Leader Chapter' that elucidate the Gate of the Samadhi of Boundless Quiescent Function. One of these verses marks the name and comprehensively analyzes it, saying, 'There is a superior Samadhi called Fangwang (Fangwang, referring to a supreme samadhi), Bodhisattvas abide in this and widely reveal, universally manifesting bodies in all directions, sometimes appearing to enter Samadhi or emerging from it.' The commentary says that from the perspective of location, it is called Fangwang, and from the perspective of appearance, it is the Quiescent Function, which also comprehensively reveals that movement and stillness are not separate. If the Six Contemplations are taken as the perspective, it is the Samadhi of Unobstructed Buddhahood. There are two explanations for this, one based on the sutra text and the other based on the meaning of contemplation. According to the sutra text, there is a half-verse in the 'Indra's Net (Yintuoluowang, the palace of Indra) Samadhi' that says, 'This great name of all sages, Samadhi liberation and supernatural power,' which is the unobstructed Buddhahood. According to the meaning of contemplation, the above text says that unobstructed interpenetration, the mutual participation of one and many, and the complete realization of correspondence are called the Buddha Ground. The following two sentences, starting with 'Thus,' say that these six Samadhis are named according to their virtues, and the Six Cessations are the first sixfold gates. According to the teachings, there are Six Contemplations. The previous explanation of the Six Cessations corresponding to the Six Contemplations refers to this. The two sentences starting with 'No-birth' refer to the unobstructedness of principle and phenomena, and the next two sentences refer to the unobstructedness of phenomena and phenomena. To measure. The exhaustion of consciousness and the removal of views means that when emotional consciousness is exhausted and false views are eliminated, one can return to the source and revert to the original state, just as Guifeng (Guifeng, a person's name) said, 'When emotions are exhausted and views are removed, one merges with the Dharma Realm.'
余我敏達素本玩習也。
偶木之文彌天之義者偶遇也圓覺鈔以海中浮木孔喻佛難處眾生喻盲龜盲龜遇木漂至海岸如眾生遇佛得出苦海今以偶木之文即華嚴經彌天之義即還源觀亦猶盲龜遇木孔蓋謙辭耳法華涅槃皆有此喻。
三偈辨勉學。
備尋諸教本者前序亦謂備三藏之玄文憑五乘之妙旨。
集茲華嚴觀者序文云窮茲性海會彼行林別舉六門通為一觀文約義無缺序謂繁辭必削缺義復全智者當勤學即序末云佩道君子俯而詳焉引前序文釋后偈辭原始要終義歸一揆是知吾祖筆削之功起盡之勢增益詳明蕰乎其中矣。
華嚴還源觀疏鈔補解一卷
於時元德三年六月二十三日于東大寺東室書寫了 華嚴末資大法師寬杲生年四十一
【現代漢語翻譯】 現代漢語譯本： 我，敏達素本，也在玩習（學習）。
關於『偶木之文』（偶木之文：比喻佛法難遇）和『彌天之義』（彌天之義：比喻佛法廣大）的說法，『偶遇』是指圓覺鈔用海中浮木的孔洞來比喻佛的出現是多麼難得，用盲龜來比喻眾生。盲龜遇到浮木漂到海岸，就像眾生遇到佛，得以脫離苦海。現在用『偶木之文』來指代《華嚴經》，用『彌天之義』來指代《還源觀》，也就像盲龜遇到浮木的孔洞一樣，這大概是謙辭吧。在《法華經》和《涅槃經》中都有類似的譬喻。
用三首偈頌來辨析勉勵學習。
『備尋諸教本』，就像前序所說的，『完備地探尋三藏的玄妙文字，憑藉五乘的精妙旨意』。
『集茲華嚴觀』，序文中說，『窮盡性海，彙集彼岸的行林』，特別提出六門，貫通為一觀，文字簡略而意義沒有缺失。序文說，『繁瑣的言辭必須刪削，缺失的意義必須補全，有智慧的人應當勤奮學習』，也就是序文末尾所說的『佩道的君子請俯身詳細閱讀』。引用前序的文字來解釋後面的偈頌，從開始到結束，意義歸於一致。由此可知，我們祖師筆削的功夫，起承轉合的態勢，增益詳明的內涵，都蘊含在其中了。
《華嚴還源觀疏鈔補解》一卷。
于元德三年六月二十三日，在東大寺東室書寫完畢。華嚴末資大法師寬杲，生年四十一。
【English Translation】 English version: I, Minda no Sobon, am also practicing (studying).
Regarding the expressions 'Ouboku no Mon' (偶木之文: the writing of a chance piece of wood, meaning the rarity of encountering the Buddha's teachings) and 'Miten no Gi' (彌天之義: the meaning that fills the sky, meaning the vastness of the Buddha's teachings), 'Ougu' (偶遇: chance encounter) refers to the Yuangjue Chao (圓覺鈔) using the hole in a floating piece of wood in the sea to illustrate how rare it is to encounter the Buddha, and using a blind turtle to represent sentient beings. A blind turtle encountering a floating piece of wood drifting to the shore is like sentient beings encountering the Buddha and being able to escape the sea of suffering. Now, 'Ouboku no Mon' is used to refer to the Avatamsaka Sutra (華嚴經), and 'Miten no Gi' is used to refer to the Huan Yuan Guan (還源觀), which is like a blind turtle encountering the hole in a floating piece of wood. This is probably a humble expression. Similar metaphors can be found in the Lotus Sutra (法華經) and the Nirvana Sutra (涅槃經).
Three verses are used to distinguish and encourage learning.
'Bikenshū shokyōhon' (備尋諸教本: Thoroughly searching the teachings), as the preface says, 'Completely explore the profound words of the Tripitaka (三藏), relying on the subtle meaning of the Five Vehicles (五乘)'.
'Shūji Kegonkan' (集茲華嚴觀: Gathering this Huayan contemplation), the preface says, 'Exhaust the nature-sea, gather the practice-forest of the other shore', specifically mentioning the Six Gates (六門), connecting them into one contemplation, the words are concise and the meaning is not lacking. The preface says, 'Verbose words must be deleted, and missing meanings must be supplemented, wise people should study diligently', which is what the end of the preface says, 'Those who wear the Dao (道) should bow down and read in detail'. Quoting the words of the previous preface to explain the following verses, from beginning to end, the meaning returns to consistency. From this, it can be known that our ancestor's skill in editing, the situation of beginning, development, transition, and conclusion, and the content of increasing detail and clarity are all contained within it.
One volume of 'Huayan Huanyuan Guan Shu Chao Bu Jie' (華嚴還源觀疏鈔補解).
Completed writing in the East Room of Todai-ji (東大寺) on June 23rd of the third year of Gentoku (元德). The Huayan (華嚴) Master Kango (寬杲), age 41.