Chinese
大正藏第 45 册 No. 1884 注华严法界观门 No. 1884 注华严法界观门序 唐绵州刺史裴休述 法界者。一切众生身心之本体也。从本已来。灵明廓彻。广大虚寂。唯一真之境而已。无有形貌而森罗大千。无有边际而含容万有昭昭于心目之间。而相不可睹。晃晃于色尘之内。而理不可分。非彻法之慧目离念之明智。不能见自心如此之灵通也。甚矣众生之迷也。身反在于心中。若大海之一沤尔。而不自知。有广大之威神。而不能用。觳觫而自投于笼槛。而不自悲也。故世尊初成正觉。叹曰。奇哉。我今普见一切众生。具有如来智慧德相。但以妄想执着。而不证得。于是称法界性。说华严经。令一切众生。自于身中得见如来广大智慧。而证法界也。故此经极诸佛神妙智用。彻诸法性相理事。尽修行心数门户。真可谓穷理尽性者也。然此经虽行于世。而罕能通之。有杜顺和尚。叹曰。大哉法界之经也。自非登地。何能披其文。见其法哉。吾设其门以示之。于是着法界观。而门有三重。一曰真空门。简情妄以显理。二曰理事无碍门。融理事以显用。三曰周遍含容门。摄事事以显玄。使其融万象之色相。全一真之明性。然后可以入华严之法界矣。然此观虽行于世。而罕能 现代汉语译本 大正藏第 45 册 No. 1884 注华严法界观门 No. 1884 注华严法界观门序 唐绵州刺史裴休述 法界（Dharmadhatu，一切事物存在的根本境界）者，一切众生身心之本体也。从本初以来，灵明澄澈，广大空寂，唯有一真如之境而已。没有具体形貌却包含森罗万象，没有边际却含容万有。明明朗朗地呈现在心目之间，却无法用具体的形象去观察；明明朗朗地存在于色尘（Rupa-dhatu，物质现象的领域）之内，却无法用理智去分割。如果不是具备彻悟诸法实相的智慧之眼，以及远离妄念的明智，就无法见到自己的心如此灵妙通达。众生的迷惑真是太深了！身体反而存在于心中，如同大海中的一个水泡一样，却不自知。拥有广大的威神之力，却不能运用，像那惊恐的小鹿一样自己投入笼子，却不感到悲哀。所以世尊（释迦牟尼佛）初成正觉时，感叹道：‘奇哉！我如今普遍见到一切众生，都具有如来（Tathagata，佛的称号）的智慧德相，只是因为妄想执着，而不能证得。’于是宣讲法界之性，说《华严经》（Avatamsaka Sutra），令一切众生，从自身中得见如来广大的智慧，而证悟法界。所以此经穷尽诸佛神妙的智慧和作用，透彻诸法性相理事，详尽修行心念的种种途径，真可谓是穷究真理、彻悟本性之作。然而此经虽然流传于世，却很少有人能够通达。有杜顺和尚，赞叹道：‘伟大啊，《法界》之经！如果不是登地菩萨（Bhumi，菩萨修行的阶位），怎么能够披阅其文字，见到其中的法理呢？我设立它的门径来开示它。’于是著《法界观》，而门有三重：一曰真空门（Sunyata，空的法门），简择情识妄念以显现真理；二曰理事无碍门，融合事相和理体以显现作用；三曰周遍含容门，摄取事事物物以显现玄妙。使其融汇万象的色相，完全显现一真如的明性，然后才可以进入华严的法界啊。然而此观虽然流传于世，却很少有人能够
English
English version Taisho Tripitaka Volume 45 No. 1884 Commentary on the Huayan Dharmadhatu Contemplation Gate No. 1884 Preface to the Commentary on the Huayan Dharmadhatu Contemplation Gate By Pei Xiu, Prefect of Mianzhou in the Tang Dynasty The Dharmadhatu (the fundamental realm of existence of all things) is the very substance of the body and mind of all sentient beings. From the very beginning, it has been spiritually bright and clear, vast and tranquil, being only the realm of true Suchness. It has no form yet contains the myriad phenomena; it has no boundaries yet encompasses all existence. It is clearly manifest between the heart and eyes, yet its appearance cannot be perceived. It shines within the realm of sense objects, yet its principle cannot be divided. Without the wisdom-eye that thoroughly understands the Dharma, and the clear intelligence that is free from thoughts, one cannot see one's own mind as being so spiritually enlightened. Alas, how deluded sentient beings are! The body is actually within the mind, like a bubble in the great ocean, yet they are unaware of it. They possess vast and mighty spiritual powers, yet they cannot use them, trembling and throwing themselves into cages, yet they do not feel sorrow. Therefore, when the World-Honored One (Shakyamuni Buddha) first attained perfect enlightenment, he exclaimed: 'How wondrous! I now universally see that all sentient beings are endowed with the wisdom and virtuous characteristics of the Tathagata (the Thus-Come One, an epithet of the Buddha), but because of their deluded thoughts and attachments, they are unable to realize it.' Therefore, he proclaimed the nature of the Dharmadhatu and spoke the Avatamsaka Sutra (Flower Garland Sutra), enabling all sentient beings to see the vast wisdom of the Tathagata within themselves and to realize the Dharmadhatu. Therefore, this Sutra exhausts the wondrous wisdom and functions of all Buddhas, thoroughly penetrates the characteristics, appearances, principles, and affairs of all Dharmas, and exhaustively details the various paths of practice and mental states. It can truly be said to be a work that thoroughly investigates principle and fully realizes nature. However, although this Sutra circulates in the world, few are able to understand it. There was the Venerable Dushun, who exclaimed: 'Great is the Sutra of the Dharmadhatu! If one has not attained the stage of a Bodhisattva (Bhumi, stages of Bodhisattva practice), how can one peruse its words and see its Dharma? I will establish its gateways to reveal it.' Therefore, he wrote the 'Contemplation of the Dharmadhatu,' and the gateways are threefold: First is the Gate of Emptiness (Sunyata), which simplifies emotional delusions to reveal principle; second is the Gate of Non-Obstruction between Principle and Phenomena, which integrates principle and phenomena to reveal function; third is the Gate of Universal Inclusion and Containment, which encompasses all phenomena to reveal the profound. It enables the merging of the appearances of myriad phenomena and fully reveals the bright nature of true Suchness, and then one can enter the Dharmadhatu of the Avatamsaka. However, although this contemplation circulates in the world, few are able to --------------------------------------------------------------------------------
Chinese
入之。有圭山禅师。叹曰。妙哉法界之门也。自非知枢钥之浅深。识阃阒之广陕。又何能扣其门而入之哉。于是直以精义注于观文之下。使人寻注而见门。得门而入观。由观以通经。因经以证性。朗然如秉炬火而照重关矣。或问曰。法界真性。超情离见。动念则隔。疆言则乖。世尊欲令众生悟自身之法体。何必广说而为华严。答曰。吾闻诸圭山云。法界万象之真体。万行之本源。万德之果海。故如来演万行之因华以严本性。而显示诸佛证法性之万德也。故九会之经。品品有无量义。或刹尘数因地行愿。或恒沙数果位德用。行布差别。无碍圆融。故佛身一毛端。则遍一切而含一切也。世界尔。众生尔。尘尘尔。念念尔。法法尔。无一法定有自体而独立者。证此本法。故能凡圣融摄。自在无碍。纳须弥于芥中。掷大千于方外。皆吾心之常分尔。非假于他术也。由是观之。则吾辈从来执身心我人。及诸法定相。岂非甚迷甚倒哉。然则华严。称法界而极谈。犹未为广也。问曰。华严理深而事广。文博而义玄。非法身大士不能证入。今数纸观文。岂能尽显之哉。若观门以文略义广为得。则大经以文繁义局为失矣。答曰。吾闻诸圭山云。夫欲睹宗庙之邃美。望京邑之巨丽。必披图经而登高台。然后可尽得也。不登高而披图。则不可 现代汉语译本： 圭山禅师进入后，赞叹道：‘多么精妙的法界之门啊！如果不是深知门闩的深浅，了解门槛的宽窄，又怎么能够敲开这扇门并进入其中呢？’于是直接用精深的义理来注解《观文》，使人通过研读注解而见到法界之门，得到门径而进入观想，由观想而通达经典，因经典而证悟自性。这就像手持火炬照亮重重关卡一样明亮啊！ 有人问道：‘法界的真性，超越了情识和见解，一动念头就产生了隔阂，一开口说话就背离了真理。世尊想要让众生领悟自身本具的法体，为什么一定要广泛地宣说而形成《华严经》呢？’ 回答说：‘我听圭山禅师说过，《华严经》所阐述的是法界万象的真实本体，是万行之根本源泉，是万德之圆满果海。所以如来演说万行之因华，以此来庄严本性，并显示诸佛证悟法性的万种功德。因此，《华严经》九次集会的每一品都包含着无量的意义，或者有如刹土微尘般众多的因地行愿，或者有如恒河沙数般果位的德用。这些行布的差别，都是无碍而圆融的。所以佛身一毛端，就遍及一切而包含一切。世界是这样，众生是这样，微尘是这样，念头是这样，一切法都是这样，没有一法是具有独立自体的。证悟了这个根本之法，所以能够凡圣融摄，自在无碍，能将须弥山纳入芥子之中，能将大千世界抛到方外，这些都是我们心性的常分，并非凭借其他的法术。’ 由此看来，那么我们这些人，一直执着于身心、我人，以及诸法的定相，岂不是非常迷惑颠倒吗？既然如此，《华严经》称法界而极尽谈论，还不能算是广博啊！’ 有人问道：‘《华严经》的道理深奥而事相广大，文字博杂而义理玄妙，不是法身大士不能证入。现在这几页《观文》，怎么能够完全显现《华严经》的精髓呢？如果说《观文》以文字简略而义理广博为优点，那么《华严经》岂不是以文字繁多而义理局限为缺点了吗？’ 回答说：‘我听圭山禅师说过，想要观赏宗庙的深邃美好，眺望京城的宏伟壮丽，必须披阅图经，登上高台，然后才能尽收眼底。不登上高台而披阅图经，是不可能完全领略的。’
English
English version: After entering, Chan Master Guishan sighed, 'How wondrous is the gate of the Dharmadhatu (法界, realm of reality)! If one does not deeply understand the latch and know the breadth of the threshold, how can one knock and enter?' Thus, he directly used profound meanings to annotate the 'Guan Wen' (观文, contemplation text), enabling people to see the gate by studying the annotations, enter contemplation through the gate, understand the sutras through contemplation, and realize their nature through the sutras. It is as bright as holding a torch to illuminate multiple barriers! Someone asked, 'The true nature of the Dharmadhatu transcends emotions and views. A single thought creates separation, and speaking deviates from the truth. The World-Honored One wants to enable sentient beings to realize the Dharma body inherent within themselves. Why is it necessary to extensively expound and create the 'Avatamsaka Sutra' (华严经, Flower Garland Sutra)?' The answer was, 'I heard from Chan Master Guishan that the 'Avatamsaka Sutra' expounds the true essence of the myriad phenomena of the Dharmadhatu, the source of all practices, and the ocean of perfect virtues. Therefore, the Tathagata (如来, Thus Come One) expounds the cause-flowers of myriad practices to adorn the inherent nature and reveal the myriad virtues of the Buddhas who have realized the Dharma nature. Thus, each chapter of the nine assemblies of the sutra contains limitless meanings, such as the countless vows and practices in the causal stage like dust motes in Buddha-lands, or the virtues and functions of the fruition stage like sands of the Ganges River. These differences in the arrangement of practices are unobstructed and perfectly integrated. Therefore, a single pore of the Buddha's body pervades and contains everything. The world is like this, sentient beings are like this, dust motes are like this, thoughts are like this, all dharmas (法, teachings/phenomena) are like this. No dharma has an independent self-nature. Realizing this fundamental dharma enables the integration of the mundane and the sacred, freedom and non-obstruction, containing Mount Sumeru (须弥山, the king of mountains) within a mustard seed, and throwing the great thousand world system (大千世界, a vast cosmological structure) beyond the square. These are all inherent aspects of our mind and not dependent on other techniques.' From this perspective, aren't we, who cling to body and mind, self and others, and the fixed characteristics of all dharmas, extremely deluded and inverted? If so, the 'Avatamsaka Sutra,' which discusses the Dharmadhatu to the fullest extent, is still not considered extensive enough!' Someone asked, 'The principles of the 'Avatamsaka Sutra' are profound and its affairs are vast, its text is extensive and its meanings are profound. It cannot be realized except by great Bodhisattvas (菩萨, enlightenment being) of the Dharma body. How can these few pages of 'Guan Wen' fully reveal the essence of the 'Avatamsaka Sutra'? If the 'Guan Wen' is considered advantageous for its concise text and broad meaning, then wouldn't the 'Avatamsaka Sutra' be considered disadvantageous for its extensive text and limited meaning?' The answer was, 'I heard from Chan Master Guishan that to view the profound beauty of ancestral temples and gaze upon the magnificent splendor of the capital city, one must consult maps and ascend to a high platform. Only then can one fully appreciate them. Without ascending to a high platform and consulting maps, it is impossible to fully comprehend.' --------------------------------------------------------------------------------
Chinese
谓真见。不披图而登高。则眊然无所辨。故法界具三大。该万有。性相德用。备在心。不在经也。明因果。列行位。显法演义。劝乐生信。备在经。不在观也。观者。通经法也。文者。入观之门也。注者。门之枢钥也。故欲证法界之性德莫若经。通经之法义莫若观。入观之重玄必由门。辟三重之秘门必由枢钥。夫如其则经不得不广。门不得不束矣。然则其门何以为三重。答曰。吾闻诸圭山云。凡夫见色为实色。见空为断空。内为筋骸所梏。外为山河所眩。故困踣于迷涂。局促于辕下。而不能自脱也。于是菩萨开真空门以示之。使其见色非实色。举体是真空。见空非断空。举体是幻色。则能廓情尘而空色无碍。泯智解而心境俱冥矣。菩萨曰。于理则见矣。于事犹未也。于是开理事无碍门以示之。使观不可分之理。皆圆摄于一尘。本分限之事。亦通遍于法界。然后理事圆融无所挂碍矣。菩萨曰。以理望事则可矣。以事望事则未也。于是开周遍含容门以示之。使观全事之理。随事而一一可见。全理之事。随理而一一可融。然后一多无碍。大小相含。则能施为隐显神用不测矣。问曰。观文有数家之疏。尚未能显其法。今略注于文下。使学者何以开心目哉。答曰。吾闻诸圭山云。观者见法之智眼。门者通智眼。令见法之门。初心 现代汉语译本： 什么是真见呢？如果不是依据地图就去登山，就会眼花缭乱，什么也辨认不清。所以，法界（Dharmadhatu，一切法的总称）具备三大（体、相、用），涵盖万有。自性、现象、功德、作用，都完备于心，而不是在经书里。阐明因果，排列修行位次，彰显佛法，演说义理，劝人乐于修行，生起信心，这些都完备于经书，而不是在观行中。观行，是通达经书佛法的方法。经文，是进入观行的门径。注解，是门的关键。所以，想要证得法界的自性功德，没有比经书更好的方法；通达经书的法义，没有比观行更好的方法；进入观行的重重玄妙，必须通过门径；开启三重的秘密之门，必须通过关键。如果按照这个原则，那么经书不得不广泛研习，门径不得不精要把握。既然如此，这个门为什么说是三重呢？回答说：我听圭山（Guishan，人名，或指圭山禅师）说过，凡夫见到色法（Rupa，物质现象）认为是真实的色法，见到空性（Sunyata，空无自性）认为是断灭的空性，内心被筋骨骸肉所束缚，外在被山河大地所迷惑，所以困顿在迷途之中，局限在狭小的范围里，而不能自我解脱。于是菩萨（Bodhisattva，觉悟有情）开启真空门来开示他们，使他们明白色法不是真实的色法，整个身体就是真空；空性不是断灭的空性，整个身体就是幻化的色法。这样就能廓清情欲尘垢，使空与色没有障碍，泯灭智识理解，使心境都归于寂灭。菩萨说：在理上是明白了，但在事相上还没有明白。于是开启理事无碍门来开示他们，使他们观照不可分割的真理，都圆满地包含在一粒微尘之中；原本有界限的事物，也通达遍布于整个法界。然后理事圆融，没有任何挂碍。菩萨说：用理来观察事相还可以，用事相来观察事相还不行。于是开启周遍含容门来开示他们，使他们观照整个事相的真理，随着事相而一一可以显现；整个真理的事相，随着真理而一一可以融合。然后一与多没有障碍，大与小互相包含，就能施展隐现的神通妙用，令人无法测度。有人问：观行的经文有很多家的疏解，还不能够显明其中的佛法，现在我略微在经文下面做些注解，使学习的人如何才能开启心眼呢？回答说：我听圭山说过，观行是见到佛法的智慧之眼，门是通向智慧之眼，使人见到佛法的门径，是初学者的入门之处。