English
English version 1. 'Emptiness is not different from form, therefore emptiness is form.' Why is this so? Because the principle of emptiness is not blue, yellow, etc., therefore it is said that emptiness is not different from form. However, if the true emptiness is not different from blue, yellow, etc., then it must not be different from blue, yellow, etc. Therefore, it is said that emptiness is form. Precisely because it is not different from blue, yellow, etc., it is therefore not identical to blue, yellow, etc. Therefore, it is said that emptiness is form and not different from form. 2. 'Emptiness is not different from form, therefore emptiness is form.' Why is this so? Because emptiness is what is relied upon (所依), not what can rely (能依), therefore it is not different from form. It must be together with what can rely to be what is relied upon, therefore it is form. Precisely because it is what is relied upon, therefore it is not different from form; it is what is relied upon, therefore it is form. Therefore, it is said that because it is not different from form, therefore it is form. The above three sentences also use the Dharma to distinguish emotional attachments. 3. 'Emptiness is form.' Why is this so? All true emptiness must not be different from form, because this is the Dharma of no-self (法無我), and the principle is not annihilation (斷滅). Therefore, emptiness is form, just as emptiness and form are like this, all Dharmas are like this. Think about it. 4. The third, the unobstructed contemplation of form and emptiness (色空無礙觀), means that the entire body of form is not different from emptiness, it is entirely the emptiness that exhausts form, so emptiness appears without exhausting form; the entire body of emptiness is not different from form, it is entirely the form that exhausts emptiness, so emptiness is form and emptiness is not hidden. Therefore, when a Bodhisattva observes form, there is no seeing that is not seeing emptiness, and when observing emptiness, there is no non-seeing of form, without obstruction, without hindrance, becoming a single flavor of Dharma. Thinking about it can make it clear. 5. The fourth, the contemplation of complete extinction without reliance (泯絕無寄觀), means that the true emptiness being contemplated cannot be said to be identical to form, nor can it be said to be not identical to form, nor can it be said to be identical to emptiness, nor can it be said to be not identical to emptiness. All Dharmas cannot be spoken of, and the unspeakable also cannot be spoken of, this kind of saying is also not accepted, completely cut off, without reliance, not what words can express, not what understanding can reach, this is the realm of practice (行境). Why is this so? Because as soon as a thought arises, it violates the body of the Dharma and loses right mindfulness. Furthermore, in the previous four sentences, the first two sentences with eight aspects are all distinguishing emotional attachments and revealing understanding. The third sentence with one aspect, understanding ultimately leads to practice. The fourth sentence with one aspect, is precisely the accomplishment of the body of practice. If one does not thoroughly understand the previous understanding, there is no way to advance and accomplish this practice. If one does not understand this practice, the Dharma will be cut off. --------------------------------------------------------------------------------
Chinese
前解，无以成其正解。若守解不舍，无以入兹正行。是故行由解成，行起解绝也。 第二理、事无碍观者，谓理事镕融存亡逆顺，通有十门。 一、理遍于事门，谓能遍之理性无分限，所遍之事分位差别，一一事中理皆全遍，非是分遍。何以故？以彼真理不可分故，是故一一纤尘皆摄无边真理，无不圆足。 二、事遍于理门，谓能遍之事是有分限，所遍之理要无分限；此有分限之事，于无分限之理全同，非分同。何以故？以事无体，还如理故，是故一尘不坏而遍法界也。如一尘，一切法亦然。思之。此全遍门超情离见，非世喻能况。如全大海，在一波中而海非小；如一小波，匝于大海而波非大，同时全遍于诸波而海非异，俱时各匝于大海而波非一。又大海全遍一波时，不妨举体全遍于诸波；一波全匝大海时，诸波亦各全匝互不相碍。思之。 问：“理既全体遍，一尘何故非小，既不同尘而小，何得说为全体遍于一尘？又一尘全匝于理性，何故非大？若不同理而广大，何得全遍于理性？既成矛盾，义极相违！” 答：“理、事相望，各非一异，故得全收，而不坏本位。 “先、理望事有其四句：一、真理与事非异故，真理全体在一事中。二、真理与事非一故，理性恒无边际。三、 现代汉语译本： 之前的理解，无法成就真正的理解。如果固守已有的理解而不放手，就无法进入这正确的修行。因此，修行由理解而成，修行开始于理解的超越。 第二，关于理、事无碍的观想，指的是理和事相互融合，存亡、顺逆都贯通，包含十个方面。 一、理遍于事门：指的是能周遍的理性没有界限，所周遍的事物在分位上有差别，每一个事物中，理都是完全周遍的，而不是部分周遍。为什么呢？因为这真理不可分割，因此，每一粒微尘都包含着无边的真理，没有不圆满具足的。 二、事遍于理门：指的是能周遍的事物是有界限的，所周遍的理必然没有界限；这有界限的事物，对于没有界限的理是完全相同的，而不是部分相同。为什么呢？因为事物没有自体，归根结底与理相同，因此，一粒微尘不会坏灭而周遍法界。如同一粒微尘，一切法也是这样。仔细思考。这完全周遍的法门超越了情识和见解，不是世间的比喻能够相比的。如同整个大海，在一朵浪花中，而大海并没有变小；如同一朵小浪花，环绕着整个大海，而浪花并没有变大，同时完全周遍于各个浪花，而大海并没有不同，同时各自环绕着大海，而浪花并没有单一。又，大海完全周遍于一朵浪花时，不妨碍整个本体完全周遍于各个浪花；一朵浪花完全环绕大海时，各个浪花也各自完全环绕，互不相碍。仔细思考。 问：‘理既然是全体周遍，一粒微尘为什么不是小的？既然与不同的微尘相比是小的，怎么能说是全体周遍于一粒微尘？又，一粒微尘完全环绕于理性，为什么不是大的？如果与理不同而广大，怎么能完全周遍于理性？这已经构成矛盾，意义极其相违背！’ 答：‘理和事相互对应，各自不是单一或差异的，所以能够完全包含，而不破坏原来的位置。’ ‘首先，理相对于事有四句：一、真理与事不是差异的，所以真理全体在一件事物中。二、真理与事不是单一的，所以理性恒常没有边际。三、’
English
English version: Previous understanding cannot perfect true understanding. If one clings to existing understanding without letting go, one cannot enter this correct practice. Therefore, practice is formed by understanding, and practice begins when understanding is transcended. Second, the contemplation of the unobstructedness of principle (理, *li*) and phenomena (事, *shi*) refers to the mutual fusion of principle and phenomena, where existence and non-existence, accordance and opposition, are all interconnected, encompassing ten aspects. One, the principle pervades phenomena: This refers to the fact that the pervading nature of principle has no limits, while the phenomena being pervaded have differences in their positions. In each and every phenomenon, the principle is fully pervasive, not partially pervasive. Why? Because this true principle cannot be divided. Therefore, each and every tiny dust particle contains boundless truth, without lacking completeness. Two, phenomena pervade principle: This refers to the fact that the pervading phenomena are limited, while the principle being pervaded must be limitless. This limited phenomenon is entirely the same as the limitless principle, not partially the same. Why? Because phenomena have no inherent substance and ultimately resemble principle. Therefore, a single dust particle does not perish but pervades the entire Dharma Realm. Just like a single dust particle, all dharmas are also like this. Think about it. This fully pervasive Dharma transcends emotions and views and cannot be compared to worldly analogies. Like the entire ocean, it is in one wave, yet the ocean does not become smaller; like a small wave, it encircles the entire ocean, yet the wave does not become larger. Simultaneously, it fully pervades all waves, yet the ocean is not different. Simultaneously, each encircles the ocean, yet the waves are not singular. Furthermore, when the entire ocean fully pervades one wave, it does not prevent the entire body from fully pervading all waves; when one wave fully encircles the ocean, each wave also fully encircles, without obstructing each other. Think about it. Question: 'Since principle is entirely pervasive, why is a single dust particle not small? Since it is small compared to different dust particles, how can it be said to be entirely pervasive in a single dust particle? Also, since a single dust particle fully encircles principle, why is it not large? If it is different from principle and vast, how can it fully pervade principle? This constitutes a contradiction, and the meaning is extremely contradictory!' Answer: 'Principle and phenomena correspond to each other, each being neither singular nor different, so they can be fully contained without destroying their original positions.' 'First, principle in relation to phenomena has four statements: One, true principle and phenomena are not different, so the entire principle is in one phenomenon. Two, true principle and phenomena are not singular, so principle is eternally without boundaries. Three,' --------------------------------------------------------------------------------
Chinese
以非一即是非异故，无边理性全在一尘。四、以非异即是非一故，一尘理性无有分限。 “次、以事望理亦有四句者：一、事法与理非异故，一尘全匝于理性。二、事法与理非一故，不坏于一尘。三、以非一即非异故，一小尘匝无边真理。四、以非异即非一故，匝无边理而尘不大。思之。” 问：“无边理性全遍一尘时，外诸事处为有理性？为无理性？若尘外有理，则非全体遍一尘！若尘外无理，则非全体遍一切事。义甚相违！” 答：“以一理性融故，多事无碍故，故得全在内而全在外，无障无碍，是故各有四句。 “先、就理四句者：一、以理性全体在一切事中时，不碍全体在一尘处，是故在外即在内。二、以全体在一尘中时，不碍全体在余事处，是故在内即在外。三、以无二之性，各全在一切中故，是故亦在内亦在外。四、以无二之性，非一切故，是故非内非外。前三句明与一切法非异，此之一句明与一切法非一，良为非一非异，故内外无碍。 “次、就事四句者：一、一事全匝于理时，不碍一切事法亦全匝，是故在内即在外。二、一切事法各匝于理时，不碍一尘亦全匝，是故在外即在内。三、以诸事法同时各匝故，是故全在内亦全在外，无有障碍。四、以诸事法各不坏故，彼 现代汉语译本 以非一即是非异的缘故，无边的理性完全存在于一粒微尘之中。 四、以非异即是非一的缘故，一粒微尘所包含的理性没有边际。 ‘其次，从事相的角度来看理性，也有四句：一、事相之法与理性并非相异，所以一粒微尘完全包含着理性。二、事相之法与理性并非同一，所以一粒微尘仍然是一粒微尘。三、因为非一即非异，所以一粒微小的微尘包含着无边的真理。四、因为非异即非一，所以包含着无边的真理，而微尘本身并没有变大。仔细思考这些道理。’ 问：‘无边的理性完全遍布在一粒微尘之中时，微尘之外的其他事物处所，是有理性呢？还是没有理性呢？如果微尘之外有理性，那就不是全体遍布在一粒微尘之中了！如果微尘之外没有理性，那就不是全体遍布在一切事物之中了。这两种说法在意义上非常矛盾！’ 答：‘因为一个理性融合贯通，所以多个事物之间没有障碍，因此能够完全在内部，也完全在外部，没有阻碍，没有妨碍，所以每一种情况都有四句。’ ‘首先，就理性而言的四句是：一、当理性全体存在于一切事物之中时，不妨碍全体存在于一粒微尘之处，所以说在外部也就是在内部。二、当全体存在于一粒微尘之中时，不妨碍全体存在于其余的事物之处，所以说在内部也就是在外部。三、因为没有二元的自性，各自完全存在于一切事物之中，所以说既在内部也在外部。四、因为没有二元的自性，并非就是一切事物，所以说既不在内部也不在外部。前面的三句说明与一切法并非相异，这最后一句说明与一切法并非同一，正是因为非一非异，所以内部和外部之间没有障碍。’ ‘其次，就事相而言的四句是：一、当一件事物完全包含着理性时，不妨碍一切事相之法也完全包含着理性，所以说在内部也就是在外部。二、当一切事相之法各自包含着理性时，不妨碍一粒微尘也完全包含着理性，所以说在外部也就是在内部。三、因为诸多的事相之法同时各自包含着理性，所以说完全在内部也完全在外部，没有任何障碍。四、因为诸多的事相之法各自没有坏灭，所以……’