Chinese
大正藏第 45 册 No. 1876 修华严奥旨妄尽还源观 No. 1876 修华严奥旨妄尽还源观 唐大荐福寺翻经沙门法藏述 夫满教难思，窥一尘而顿现；圆宗叵测，睹纤毫以齐彰。然用就体分，非无差别之势；事依理显，自有一际之形。其犹病起药兴，妄生智立；病妄则药妄，举空拳以止啼；心通则法通，引虚空而示遍。既觉既悟，何滞何通？百非息其攀缘，四句绝其增减，故得药、病双泯，静、乱俱融，消能所以入玄宗，泯性相而归法界。 窃见玄纲浩瀚、妙旨希微，览之者讵究其源，寻之者罕穷其际，是以真空滞于心首，恒为缘虑之场；实际居于目前，翻为名相之境。今者统收玄奥、囊括大宗，出经卷于尘中，转法轮于毛处。明者，德隆于即日；昧者，望绝于多生；会旨者，山岳易移；乖宗者，锱铢难入。辄以旋披往诰、𥾝觌旧章，备三藏之玄文，凭五乘之妙旨，繁辞必削，缺义复全。虽则创集无疑，况乃先规有据，穷兹性海会彼行林，别举六门通为一观，参而不杂一际皎然，冀返迷方情同晓日，佩道君子俯而详焉。 今略明此观，总分六门：先、列名；后、广辨。 一、显一体，谓自性清净圆明体。 二、起二用：一者、海印森罗常 现代汉语译本 《修华严奥旨妄尽还源观》 唐朝大荐福寺翻译经典的沙门法藏 著 佛陀的圆满教法深奥难思，即使观察一粒微尘也能顿然显现其真谛；圆融的宗义难以测度，即使看到细微之处也能完全彰显其理。然而，从作用到本体的区分，并非没有差别的显现；事相依理而显现，自然具有统一的形态。这就像疾病产生时药物应运而生，虚妄产生时智慧应运而立；对于执著疾病和虚妄的人，药物和虚妄都是实在的，如同用空拳来哄止啼哭；对于心性通达的人，一切法都是通达的，如同指引虚空来显示其无所不在。既然已经觉悟，又有什么滞碍和通达可言呢？摒弃一切分别念，断绝一切增减执著，因此才能达到药物和疾病都消失，禅定和散乱都融合的境界，消除能所的对立而进入玄妙的宗门，泯灭自性和现象的差别而回归法界。 我私下认为华严的纲要浩瀚深广，精妙的旨意隐晦难懂，阅读的人难以探究其根源，寻求的人很少能穷尽其边际，因此，真空的道理停留在意识层面，始终成为缘虑的场所；实际的真理就在眼前，反而成为名相的境界。现在，我将统摄玄妙的奥义，囊括华严的大宗，从经卷的字里行间发掘真理，在细微之处转动法轮。对于明智的人来说，功德会立刻增长；对于愚昧的人来说，希望将在多生多世中断绝；领会宗旨的人，移动山岳也容易；违背宗旨的人，即使是极小的东西也难以进入。我于是翻阅过去的教诲，参考旧有的篇章，依据三藏（Tripitaka）的玄妙文字，凭借五乘（Five Vehicles）的精妙旨意，删减繁琐的言辞，补全缺失的意义。即使是初次汇集，也并非没有依据，何况前人的规范已经存在。穷尽自性之海，汇入菩萨的行愿之林，特别提出六个方面，贯通为一种观法，相互参照而不混杂，统一而清晰，希望使迷惑的人返回正途，使他们的心境如同破晓的太阳。希望修道之君子能够俯身详细阅读。 现在简略地说明这种观法，总共分为六个方面：首先，列出名称；然后，广泛地辨析。 一、显一体，指的是自性清净圆明体。 二、起二用：一者、海印森罗常。
English
English version The Contemplation on Returning to the Source by Exhausting Falsehood Based on the Profound Meaning of the Flower Adornment Sutra Composed by Dharma-藏 (Dharmakośa), a Śrāmaṇa (monk) who translated scriptures at Da Jianfu Temple in the Tang Dynasty The Buddha's complete teachings are difficult to fathom; even observing a single dust mote can instantly reveal their true essence. The perfect and all-encompassing doctrine is immeasurable; even seeing the slightest detail can fully manifest its principles. However, from the perspective of function to substance, there are indeed differences in manifestation; phenomena rely on principle to appear, naturally possessing a unified form. This is like medicine arising when illness occurs, and wisdom arising when delusion arises; for those attached to illness and delusion, medicine and delusion are both real, like using an empty fist to stop a child's crying; for those whose minds are enlightened, all dharmas are accessible, like pointing to the void to show its omnipresence. Once awakened, what is there to be obstructed or accessible? Abandon all discriminatory thoughts, and sever all attachments to increase or decrease, so that medicine and illness both disappear, and both stillness and chaos merge, eliminating the opposition of subject and object to enter the profound gate, obliterating the differences between self-nature and phenomena to return to the Dharma Realm (Dharmadhatu). I privately believe that the framework of the Avatamsaka (Flower Adornment Sutra) is vast and profound, and its subtle meaning is obscure and difficult to understand. Those who read it find it difficult to explore its source, and those who seek it rarely exhaust its boundaries. Therefore, the principle of emptiness remains at the level of consciousness, constantly becoming a field of discursive thought; the truth of reality is right before our eyes, but it turns into a realm of names and forms. Now, I will integrate the profound mysteries, encompass the great principles of the Avatamsaka, discover the truth between the lines of the scriptures, and turn the Dharma wheel in the subtle. For the wise, merit will increase immediately; for the ignorant, hope will be cut off for many lifetimes; those who understand the purpose will find it easy to move mountains; those who violate the purpose will find it difficult to enter even the smallest thing. Therefore, I have reviewed past teachings and consulted old chapters, based on the profound texts of the Tripitaka (Three Baskets), relying on the subtle meaning of the Five Vehicles, reducing verbose words and supplementing missing meanings. Even if it is the first time to compile, it is not without basis, and moreover, the norms of the predecessors already exist. Exhaust the sea of self-nature and merge into the forest of Bodhisattva's vows, and specifically put forward six aspects, connecting them into one contemplation, referring to each other without mixing, unified and clear, hoping to make the confused return to the right path, and make their minds like the dawning sun. I hope that the virtuous gentlemen who cultivate the Way can bow down and read it in detail. Now, I will briefly explain this contemplation, which is divided into six aspects in total: First, list the names; then, broadly analyze. 1. Revealing the One Essence, referring to the self-nature pure and perfect bright essence. 2. Arising Two Functions: First, the ocean-seal manifests all phenomena constantly. -------------------------------------------------------------------------------- 住用；二者、法界圆明自在用。
Chinese
三、示三遍：一者、一尘普周法界遍；二者、一尘出生无尽遍；三者、一尘含容空有遍。 四行四德：一者、随缘妙用无方德；二者、威仪住持有则德；三者、柔和质直摄生德；四者、普代众生受苦德。 五、入五止：一者、照法清虚离缘止；二者、观人寂怕绝欲止；三者、性起繁兴法尔止；四者、定光显现无念止；五者、事理玄通非相止。 六、起六观：一者、摄境归心真空观；二者、从心现境妙有观；三者、心境秘密圆融观；四者、智身影现众缘观；五者、多身入一境像观；六者、主伴互现帝网观。 一、显一体者，谓自性清净圆明体。然此即是如来藏中法性之体，从本已来性自满足，处染不垢、修治不净，故云自性清净。性体遍照无幽不烛，故曰圆明。又随流加染而不垢，返流除染而不净，亦可在圣体而不增，处凡身而不减。虽有隐显之殊，而无差别之异。烦恼覆之则隐，智慧了之则显。非生因之所生，唯了因之所了。《起信论》云：“真如自体，有大智慧，光明义故、遍照法界义故、真实识知义故、自性清净心义故。”广说如彼，故曰自性清净圆明体也。 自下依体起二用者，谓依前净体起于二用。一者、海印森罗常住用。言海印者， 现代汉语译本 住用：一者，安住（住）和作用（用）；二者，法界（Dharmadhatu，宇宙万法所依之处）圆满光明，自在无碍的作用。 三、示三遍：一者，一微尘普遍周遍整个法界；二者，一微尘出生无尽的现象周遍；三者，一微尘含容空（空性）和有（存在）周遍。 四行四德：一者，随顺因缘，巧妙运用，没有固定模式的德行；二者，威仪庄重，安住于世，遵循法则的德行；三者，性情柔和，品质正直，摄受众生的德行；四者，普遍代替众生承受苦难的德行。 五、入五止：一者，观照诸法清净虚空，远离攀缘的止；二者，观察众生寂静安忍，断绝欲望的止；三者，自性生起，繁荣兴盛，自然而然的止；四者，禅定光明显现，没有妄念的止；五者，事相和道理玄妙通达，没有执着于相的止。 六、起六观：一者，将境界收摄归于心，证悟空性的观；二者，从心显现境界，体悟妙有的观；三者，心和境界秘密而圆融的观；四者，智慧的身影显现，观察众缘和合的观；五者，将多个身体融入一个境界的观；六者，主体和伴随互相显现，如同帝释天网的观。 一、显一体者，指的是自性清净圆明之体。这个体就是如来藏（Tathagatagarbha，一切众生皆具的佛性）中法性（Dharmata，诸法的本性）之体，从本来就具足一切，处于染污而不被污染，经过修行而不变得更干净，所以叫做自性清净。自性的本体普遍照耀，没有幽暗之处不能照到，所以叫做圆明。又随着世俗流转增加染污而不被污染，返回本源去除染污而不变得更干净，也可以在圣人的身体上不增加什么，处于凡夫的身体上也不减少什么。虽然有隐没和显现的不同，却没有本质上的差别。烦恼覆盖它就隐没，智慧明了它就显现。不是由生因所生，只是由了因所了。《起信论》（Awakening of Faith in the Mahayana）中说：‘真如（Tathata，事物的真实如是性）自体，有大智慧，光明义故，遍照法界义故，真实识知义故，自性清净心义故。’详细的解释就像《起信论》所说，所以叫做自性清净圆明体。 下面根据这个本体生起两种作用，指的是依靠前面的清净本体生起两种作用。一者，海印（Samudramudra，如大海般含藏一切）森罗万象常住的作用。说到海印，
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English version Dwelling and Function: First, dwelling (住) and function (用); second, the Dharmadhatu (法界, the realm of all phenomena) is perfectly clear and bright, with unhindered and free function. Three Manifestations of Universality: First, one dust particle universally pervades the entire Dharmadhatu; second, one dust particle gives rise to endless phenomena that pervade; third, one dust particle contains emptiness (空性) and existence (存在) that pervade. Four Practices and Four Virtues: First, adapting to conditions, skillfully applying, and having virtues without a fixed pattern; second, having dignified conduct, dwelling in the world, and following the rules of virtue; third, having a gentle nature, upright qualities, and embracing sentient beings virtue; fourth, universally enduring suffering on behalf of sentient beings virtue. Five Entries into Cessation: First, illuminating the Dharma as pure and empty, ceasing from clinging; second, observing beings as peaceful and patient, ceasing from desires; third, the nature arises, flourishes, and naturally ceases; fourth, the light of Samadhi manifests, ceasing from thoughts; fifth, phenomena and principles are profoundly understood, ceasing from attachment to forms. Six Arising Contemplations: First, gathering the realm back to the mind, contemplating emptiness; second, from the mind manifesting the realm, contemplating wondrous existence; third, the mind and realm are secretly and perfectly integrated contemplation; fourth, the shadow of wisdom manifests, observing the conditions coming together contemplation; fifth, merging multiple bodies into one realm contemplation; sixth, the main and accompanying mutually manifest, like Indra's net contemplation. First, manifesting the One Body refers to the self-nature pure, clear, and perfect body. This body is the Dharmata (法性, the nature of all dharmas) within the Tathagatagarbha (如来藏, the womb of the Tathagata, the Buddha-nature inherent in all beings), which has been complete from the beginning. It is not defiled by being in defilement, nor does it become cleaner through cultivation, hence it is called self-nature pure. The essence of the nature universally illuminates, and there is no darkness that it cannot illuminate, hence it is called perfect clarity. Furthermore, it is not defiled by adding defilement as it flows with the world, nor does it become cleaner by removing defilement as it returns to the source. It does not increase in the body of a sage, nor does it decrease in the body of a mortal. Although there are differences in concealment and manifestation, there is no difference in essence. It is concealed when covered by afflictions, and it is revealed when understood by wisdom. It is not born from a cause of birth, but only understood by a cause of understanding. The *Awakening of Faith in the Mahayana* says: 'The self-essence of Suchness (Tathata, 事物的真实如是性) has great wisdom, because of the meaning of light, because of the meaning of universally illuminating the Dharmadhatu, because of the meaning of truly knowing, because of the meaning of self-nature pure mind.' The detailed explanation is as described in the *Awakening of Faith*, hence it is called the self-nature pure, clear, and perfect body. Below, based on this body, two functions arise, referring to the arising of two functions based on the preceding pure body. First, the Samudramudra (海印, ocean seal, like the ocean containing everything) of myriad phenomena constantly abiding function. Speaking of Samudramudra, --------------------------------------------------------------------------------
Chinese
真如本觉也。妄尽心澄万象齐现，犹如大海因风起浪，若风止息，海水澄清无象不现。《起信论》云：“无量功德藏，法性真如海。”所以名为海印三昧也。《经》云：“森罗及万象，一法之所印。”言一法者，所谓一心也，是心即摄一切世间出世间法，即是一法界大总相法门体，唯依妄念而有差别，若离妄念唯一真如，故言海印三昧也。《华严经》云：“或现童男童女形，天龙及以阿修罗，乃至摩睺罗伽等，随其所乐悉令见，众生形相各不同，行业音声亦无量，如是一切皆能现，海印三昧威神力。”依此义故，名海印三昧也。 二者、法界圆明自在用，是华严三昧也，谓广修万行称理成德，普周法界而证菩提。言华严者，华有结实之用，行有感果之能。今则托事表彰，所以举华为喻。严者，行成果满契理称真，性相两亡、能所俱绝，显焕炳着，故名严也。良以非真流之行无以契真，何有饰真之行不从真起！此则真该妄末，行无不修，妄彻真源相无不寂，故曰法界圆明自在用也。《华严经》云：“严净不可思议刹，供养一切诸如来，放大光明无有边，度脱众生亦无限，施戒忍进及禅定，智慧方便神通等，如是一切皆自在，以佛华严三昧力。”依此义故，名华严三昧也。 三、示三遍者，谓依前二用，一一 现代汉语译本 真如本觉（Tathata-mulajnana）也。妄念止息，心如明镜，万象同时显现，犹如大海因风而起波浪，如果风平浪静，海水澄清，所有的景象都会显现。《起信论》说：‘无量功德藏，法性真如海。’所以称为海印三昧（Samudramudra-samadhi）。《经》中说：‘森罗万象，一法所印。’所说的一法，就是一心，此心涵盖一切世间和出世间法，即是一法界大总相法门之本体，只是因为妄念而有差别，如果脱离妄念，就只有真如，所以称为海印三昧。《华严经》说：‘或现童男童女形，天龙及以阿修罗（Asura），乃至摩睺罗伽（Mahoraga）等，随其所乐悉令见，众生形相各不同，行业音声亦无量，如是一切皆能现，海印三昧威神力。’依据这个意义，所以称为海印三昧。 二者、法界圆明自在用，是华严三昧（Avatamsaka-samadhi）也，指广泛修习各种善行，与真理相应而成就功德，普遍周遍法界而证得菩提（Bodhi）。所说华严，华有结果实的作用，行有感应果报的能力。现在借用事物来表达彰显，所以用华来比喻。严，指修行成果圆满，与真理相符，性相两方面都消失，能与所都断绝，明显而显著，所以称为严。实在是因为不从真如流出的修行无法契合真如，哪里有修饰真如的修行不是从真如生起的！这样，真如涵盖妄念的末端，所有的修行没有不修习的，妄念彻悟真如的本源，所有的现象没有不寂静的，所以说‘法界圆明自在用’。《华严经》说：‘严净不可思议刹，供养一切诸如来（Tathagata），放大光明无有边，度脱众生亦无限，施戒忍进及禅定（Dhyana），智慧方便神通等，如是一切皆自在，以佛华严三昧力。’依据这个意义，所以称为华严三昧。 三、示三遍者，谓依前二用，一一