English
'What is birth and death? What is called Nirvana (解脱)? What is called Kleshas (精神上的痛苦)? What is called Bodhi (觉悟)? What is called Hinayana (个体解脱之道)? What is called Mahayana (普度众生之道)? Please have compassion and enlighten me, so I may hear what I have never heard before!' The answer: 'Great wisdom is perfectly bright, able to see the smallest detail and pervade the sea of self-nature. The true source clearly appears, shining throughout the entire body in a single speck of dust. The arising of all dharmas must simultaneously exist within one boundary; in principle, there is no before or after. Why is this so? Because the illusory appearance of this single speck of dust can obscure the truth, and this is defilement. Because this appearance of dust is empty and without anything, this is purity. Because the self-nature of this dust is the same and identical, this is the truth. Because this appearance of dust arises from conditions and is illusory, this is the mundane. Because this appearance of dust constantly changes, this is birth and death. If one observes the appearance of dust, the appearance of arising and ceasing is exhausted, empty, and without reality, this is Nirvana. Because the appearance of dust, whether large or small, is the discrimination of the deluded mind, this is Kleshas. Because the essence of dust is originally empty and still, conditioned thoughts naturally cease, this is Bodhi. Because the appearance of dust has no universal calculation or discrimination, this is Hinayana. Because the self-nature of dust is neither born nor dies, and appears to exist dependently, this is Mahayana. This is a brief explanation. If explained in detail, even if all sentient beings have different doubts, and simultaneously ask the Tathagata (如来), the Tathagata would only use the single word 'dust' to explain. One should contemplate this deeply.' The Sutra (经) says: 'All Dharma gates are as endless as the sea, one word explains them all without omission.' According to this meaning, it is called 'one dust gives birth to endless pervasiveness.' Third, one dust contains and encompasses emptiness and existence everywhere. That the dust has no self-nature is emptiness, and the illusory appearance is clearly present is existence. It is precisely because the illusory form has no substance that it must not be different from emptiness, and true emptiness possesses virtues that illuminate beyond the appearance of existence. Observing form as emptiness, one achieves great wisdom and does not dwell in birth and death; observing emptiness as form, one achieves great compassion and does not dwell in Nirvana; because form and emptiness are not two, and compassion and wisdom are not different, this is the truth. The Ratnagotravibhāga (宝性论) says: 'Bodhisattvas (菩萨) before the path still have three doubts about this true emptiness and wonderful existence: First, they doubt that emptiness will extinguish form, grasping onto annihilation emptiness. Second, they doubt that emptiness is different from form, grasping onto emptiness outside of form. Third, they doubt that emptiness is a real thing, grasping onto emptiness as real existence.' --------------------------------------------------------------------------------
Chinese
”今此释云，色是幻色必不碍空，空是真空必不碍色；若碍于色即是断空，若碍于空即是实色。如一尘既具如上真空妙有，当知一一尘等亦尔。若证此理，即得尘含十方无亏大小，念包九世延促同时，故得殊胜微言纤毫彰于圆教，奇特圣众轻埃现于全躯，迥超言虑之端，透出筌罤之表。《经》云：“如有大经卷，量等三千界，在于一尘内，一切尘亦然。有一聪慧人，净眼普明见，破尘出经卷，广饶益众生”等。若据理而言，即尘众生妄计经卷即大智圆明，智体既其无边，故曰量等三千界。依此义故，名一尘含容空有遍也。 自下依此能遍之境而行四德，谓依前一尘能遍之境，而修四种行德。 一者、随缘妙用无方德。谓依真起用，广利群生。众生根器不等、受解万差、乐欲不同，应机授法，应病与药令得服行，《维摩经》中具明斯义。又以大悲故，名曰随缘；以大智故，名为妙用；又大坏假名而常度众生。故曰随缘了知众生性空，实无度者名为妙用；又理即事故名随缘，事即理故名妙用；又真不违俗故随缘，俗不违真故妙用；又依本起末故随缘，摄末归本故妙用。良以法无分齐，起必同时，真理不碍万差，显应无非一际，用则波腾鼎沸，全真体以运行；体则镜净水澄，举随缘而会寂。若㬢光之流彩，无心 现代汉语译本： 现在解释这段话，‘色’（rūpa，物质现象）是幻化的色，必定不妨碍‘空’（śūnyatā，空性）；‘空’是真空，必定不妨碍‘色’。如果妨碍了色，那就是断灭空；如果妨碍了空，那就是实有色。就像一粒微尘就具备了上述的真空妙有，应当知道每一粒微尘等也是如此。如果证得了这个道理，就能得到微尘包含十方而没有大小的亏缺，一念包含过去、现在、未来九世的时间长短同时存在。所以才能得到殊胜微妙的语言，在细微之处彰显圆满的教义；奇特的圣众，在轻微的尘埃中显现整个身躯，远远超越了言语思虑的边际，透出捕鱼的竹器之外。《经》中说：‘如果有一部大经卷，大小等同三千大千世界，存在于一粒微尘之内，一切微尘也是这样。有一位聪慧的人，用清净的眼睛普遍明了地看见，打破微尘取出经卷，广泛地饶益众生’等等。如果从理上来说，就是微尘中的众生妄自认为的经卷，就是大智慧的圆满光明，智慧的本体既然是无边的，所以说大小等同三千大千世界。依据这个意义，所以说一粒微尘包含容纳了空有，周遍一切。 下面依据这个能周遍的境界而修行四德，就是依据前面一尘能周遍的境界，而修习四种行德。 第一，随缘妙用无方德。就是依据真如而起妙用，广泛地利益众生。众生的根器不同、接受理解的程度千差万别、喜好欲望不同，就应该随机施教，应病与药，使他们能够服用修行，《维摩经》中详细地阐明了这个意义。又因为有大悲心，所以叫做随缘；因为有大智慧，所以叫做妙用；又彻底破除虚假的名称而经常度化众生。所以说随缘就是了知众生的自性本空，实际上没有被度化的人，这叫做妙用；又理就是事，所以叫做随缘，事就是理，所以叫做妙用；又真谛不违背俗谛，所以随缘，俗谛不违背真谛，所以妙用；又依据根本而生出末端，所以随缘，收摄末端归于根本，所以妙用。实在是由于法没有界限，生起必定同时，真理不妨碍万千差别，显现应化没有不是同一实际，用的时候波涛汹涌，完全以真如本体来运行；本体就像镜子一样清净，水一样澄澈，举起随缘而归于寂静。就像阳光的流彩，没有心识。
English
English version: Now, this explanation says that ‘rūpa’ (form, material phenomena) is illusory form, which certainly does not obstruct ‘śūnyatā’ (emptiness); ‘śūnyatā’ is true emptiness, which certainly does not obstruct ‘rūpa’. If it obstructs rūpa, then it is annihilationist emptiness; if it obstructs śūnyatā, then it is substantial form. Just as a single dust mote possesses the above-mentioned true emptiness and wonderful existence, it should be known that each and every dust mote is also like this. If one realizes this principle, then one obtains the dust mote containing the ten directions without any deficiency in size, and a single thought encompassing the past, present, and future nine periods of time, with their lengths and shortnesses existing simultaneously. Therefore, one can obtain the supremely subtle words, with the most minute details manifesting the perfect teaching; the extraordinary holy assembly, with the slightest dust mote revealing the entire body, far surpassing the limits of words and thoughts, and breaking through the confines of the fishing basket. The Sutra says: ‘If there is a great Sutra scroll, its size equal to three thousand worlds, contained within a single dust mote, and all dust motes are also like this. There is a wise person, with pure eyes universally and clearly seeing, breaking open the dust mote and taking out the Sutra scroll, extensively benefiting sentient beings,’ and so on. If speaking according to principle, the Sutra scroll that sentient beings in the dust mote falsely conceive is the great wisdom of perfect enlightenment. Since the substance of wisdom is boundless, it is said to be equal in size to three thousand great chiliocosms. According to this meaning, it is said that a single dust mote contains and encompasses emptiness and existence, pervading all. Below, based on this all-pervading realm, one practices the four virtues, which means based on the aforementioned realm of a single dust mote that can pervade everything, one cultivates four kinds of virtuous practices. First, the virtue of adapting to conditions with wonderful function and without fixed direction. This means arising from true reality and employing function to broadly benefit sentient beings. Sentient beings have different capacities, varying degrees of understanding, and different desires. One should teach the Dharma according to their needs and prescribe medicine according to their illnesses, enabling them to take and practice it. The Vimalakirti Sutra clearly explains this meaning. Furthermore, because of great compassion, it is called adapting to conditions; because of great wisdom, it is called wonderful function; moreover, one thoroughly destroys false names while constantly liberating sentient beings. Therefore, it is said that adapting to conditions means understanding that the nature of sentient beings is empty, and in reality, there is no one being liberated, which is called wonderful function; also, principle is identical to phenomena, so it is called adapting to conditions, and phenomena is identical to principle, so it is called wonderful function; also, true reality does not contradict conventional reality, so it is adapting to conditions, and conventional reality does not contradict true reality, so it is wonderful function; also, arising from the root and producing the branches, so it is adapting to conditions, and gathering the branches back to the root, so it is wonderful function. Indeed, because the Dharma has no boundaries, its arising must be simultaneous, true reality does not obstruct myriad differences, and manifestations are all within the same reality. When functioning, it is like waves surging and boiling, fully utilizing the true essence to operate; the essence is like a mirror, clear and water-like, raising adaptation to conditions and returning to stillness. It is like the flowing colors of sunlight, without intention. --------------------------------------------------------------------------------
Chinese
而朗十方；如明镜之端形，不动而呈万像。故曰随缘妙用无方德也。 二者、威仪住持有则德。谓行住坐卧四威仪也。大乘八万，小乘三千，为住持之楷模，整六和之紊绪，出三界之梯隥，越苦海之迅航，拯物导迷莫斯为最。但以金容匿彩、正教陵夷，传授浇讹师于己见，致使教无纲纪，滥挹淳流，得失齐举，妄参真净，故令初学触事成非，不依经律，混乱凡情，自陷陷他，甚可悲矣。故《瑜伽论》云：“非大沈非小浮，常住于正念根本眷属，净修梵行。”《华严经》云：“戒是无上菩提本，应当具足持净戒。”《梵网经》云：“微尘菩萨众，由是成正觉。”《起信论》云：“以知法性体无毁禁，是故随顺法性行尸波罗蜜，所谓不杀、不盗、不淫、不妄语，远离贪瞋欺诈、谄曲邪见，亦应远离愦闹，少欲知足，乃至小罪心生大怖，不得轻于如来所制禁戒，常护讥嫌不令众生妄起过罪。”用此威仪住持以化众生也。 问：“准上文所说，真如一相，佛体无二，具足一切功德者，何故要须威仪等戒行耶？” 答：“譬如大摩尼宝体性明净，久被尘累，而有粗秽之垢。若人唯念宝性，不以种种磨治，终不得净。真如之法体性空净，久被无明烦恼垢染。若人唯念真如，不以持戒定慧种种熏修，终无净时。准 现代汉语译本： 朗照十方，如同明镜的正面，虽然不动，却能显现万象。所以说，随顺因缘的妙用，具有不可思议的功德。 第二，威仪住持有法则的功德。指的是行、住、坐、卧这四种威仪。大乘的八万细行，小乘的三千威仪，是作为住持的楷模，整理六和敬的紊乱，是超出三界的阶梯，是超越苦海的快速航船，拯救众生，引导迷途，没有比这更好的了。但是因为佛像的光彩被掩盖，正法衰落，传授的人以自己的见解来歪曲教义，导致佛教没有纲纪，纯正的教义被混淆，得与失不分，虚妄地掺杂在真实清净之中，所以让初学者处处犯错，不依据经律，用凡夫的情感来扰乱，自己堕落也让别人堕落，真是可悲啊。所以《瑜伽师地论》（Yoga论）说：‘不应该像大的东西一样沉没，也不应该像小的东西一样漂浮，应该常常安住在正念的根本眷属中，清净地修习梵行。’《华严经》（Avatamsaka Sutra）说：‘戒是无上的菩提之根本，应当具足地持守清净的戒律。’《梵网经》（Brahmajala Sutra）说：‘微尘一般的菩萨众，都是因为持戒而成就正觉。’《起信论》（Awakening of Faith）说：‘因为知道法性的本体没有毁坏禁戒，所以随顺法性而行尸波罗蜜（Śīla-pāramitā，戒波罗蜜），也就是不杀生、不偷盗、不邪淫、不妄语，远离贪婪、嗔恨、欺诈、谄媚、邪见，也应该远离喧闹，少欲知足，乃至对于小的罪过，心中也生起大的恐惧，不能轻视如来所制定的禁戒，常常守护，不让众生妄起过错。’用这种威仪住持来教化众生。 问：‘按照上面所说的，真如只有一个相，佛的本体没有两个，具足一切功德，为什么还需要威仪等戒行呢？’ 答：‘譬如大的摩尼宝（Mani，如意宝珠），体性明亮清净，但是长久被尘土覆盖，所以有粗糙污秽的垢。如果人只念宝的体性，不用各种方法来磨砺擦拭，最终不能得到清净。真如的法体性空寂清净，长久被无明烦恼的污垢染污。如果人只念真如，不用持戒、禅定、智慧等各种方法来熏修，最终没有清净的时候。’