English
English version: What is true seeing? If one climbs a mountain without a map, one will be dizzy and unable to distinguish anything. Therefore, the Dharmadhatu (Dharmadhatu, the totality of all dharmas) possesses the Three Greats (Essence, Attributes, and Function), encompassing all existence. Self-nature, phenomena, merit, and function are all complete within the mind, not in the scriptures. Clarifying cause and effect, arranging the stages of practice, revealing the Dharma, expounding the meaning, encouraging joy in practice, and generating faith are all complete in the scriptures, not in contemplation. Contemplation is the method of understanding the Dharma in the scriptures. The text is the gateway to contemplation. The commentary is the key to the gate. Therefore, if one wants to realize the self-nature and merit of the Dharmadhatu, there is no better method than the scriptures; to understand the meaning of the Dharma in the scriptures, there is no better method than contemplation; to enter the profound mysteries of contemplation, one must go through the gateway; to open the triple secret gate, one must use the key. If one follows this principle, then the scriptures must be studied extensively, and the gateway must be grasped concisely. Since this is the case, why is this gate said to be triple? The answer is: I heard Guishan (Guishan, a person's name, or referring to Zen Master Guishan) say that ordinary people see form (Rupa, material phenomena) as real form, and see emptiness (Sunyata, emptiness of inherent existence) as annihilation emptiness. Their minds are bound by muscles, bones, and flesh, and their exteriors are deluded by mountains and rivers. Therefore, they are trapped in the path of delusion, confined to a narrow scope, and unable to free themselves. Therefore, the Bodhisattva (Bodhisattva, an enlightened being) opens the gate of True Emptiness to reveal to them, so that they understand that form is not real form, and the entire body is True Emptiness; emptiness is not annihilation emptiness, and the entire body is illusory form. In this way, they can clear away the dust of emotions, so that emptiness and form are without obstruction, and extinguish intellectual understanding, so that both mind and environment return to stillness. The Bodhisattva says: In terms of principle, it is understood, but in terms of phenomena, it is not yet understood. Therefore, the gate of Non-Obstruction between Principle and Phenomena is opened to reveal to them, so that they contemplate the indivisible truth, which is completely contained in a single mote of dust; and the originally limited things also penetrate and pervade the entire Dharmadhatu. Then principle and phenomena are perfectly integrated without any hindrance. The Bodhisattva says: It is acceptable to observe phenomena from the perspective of principle, but it is not yet acceptable to observe phenomena from the perspective of phenomena. Therefore, the gate of Universal Containment is opened to reveal to them, so that they contemplate the truth of the entire phenomenon, which can be seen one by one according to the phenomenon; and the phenomenon of the entire truth can be integrated one by one according to the truth. Then one and many are without obstruction, and large and small contain each other, so that they can display the miraculous functions of manifestation and concealment, which are unfathomable. Someone asks: There are many commentaries on the texts of contemplation, but they are still unable to reveal the Dharma within them. Now I will briefly add some notes below the text, so how can learners open their minds? The answer is: I heard Guishan say that contemplation is the eye of wisdom that sees the Dharma, and the gate is the path to the eye of wisdom, which allows people to see the gateway to the Dharma, which is the entry point for beginners. --------------------------------------------------------------------------------
Chinese
者悟性之智虽明。不得其门则不能见法。此文即入法之门矣。但应以智眼于门中观照妙境。若别张义目而广释之。是于门中复设门也。又此门中重重法界。事理无边。虽百纸不能尽其义。徒以繁文广说。芜没真法而惑后人尔。且首标修字者。欲使学人冥此境于自心。心慧既明。自见无尽之义。不在备通教典碎列科段也。然不指而示之。则学者亦无由及其门。故直于本文关要之下。随本义注之。至其门已。则使其自入之也。故其注简而备。不备则不能引学者至其门。不简则不能使学者专妙观。夫观者。以心目求之之谓也。岂可以文义而至哉。问曰。略指其门诚当矣。吾恐学者终不能自入也。答曰。吾闻诸圭山云。夫求道者必资于慧目。慧目不能自开。必求师以抉其膜也。若情膜未抉。虽有其门。亦焉能入之哉。纵广何益。问曰。既遇明师。何假略注。答曰。法界难睹。须依观以修之。观文难通。须略注为枢钥之用也。惑者稽首赞曰。入法界之术尽于此矣。 注华严法界观门 圭峰兰若沙门宗密注 修 止观熏习造诣 大方广佛华严 所依经也。大方广是所证法。佛华严是能证人。大者体也。诸佛众生之心体。方广即体之相用。佛者果也。华严因也。华喻万行。严即大智。大智为主。运于万行。 现代汉语译本：即使领悟性智慧很明晰，如果不得其门径，就不能见到佛法。这篇文章就是进入佛法之门。但应该用智慧之眼在门中观照微妙境界。如果另外设立义理名目而广泛解释它，就是在门中又设置一道门。而且这门中重重叠叠都是法界，事理无边无际，即使一百张纸也无法完全表达它的意义。只是用繁琐的文字广泛解说，反而会埋没真正的佛法而迷惑后人。而且首先标明‘修’字，是想让学习的人在自己的心中默默体会这种境界。心中的智慧既然明了，自然会见到无穷无尽的意义，不在于全面通晓佛教经典，细致地罗列科条段落。然而不指点出来，那么学习的人也无从到达这个门径。所以直接在本文关键之处，随着本来的意义进行注释，到了那个门径，就让他们自己进入。所以注释简要而完备。不完备就不能引导学习的人到达那个门径，不简要就不能使学习的人专心微妙地观照。所谓观照，就是用心和眼睛去寻求它，怎么能通过文字义理而达到呢？有人问：‘稍微指点一下门径固然可以，我担心学习的人最终不能自己进入。’回答说：‘我听圭山禅师说，求道的人必须依靠智慧之眼，智慧之眼不能自己打开，必须请求老师来拨开眼中的薄膜。如果情识的薄膜没有拨开，即使有门径，又怎么能进入呢？纵然广说又有什么用呢？’有人问：‘既然遇到了明师，为什么还要简略地注释呢？’回答说：‘法界难以见到，必须依靠观照来修行。观照的文字难以通达，必须用简略的注释作为枢纽关键。’迷惑的人稽首赞叹说：‘进入法界的法术全在这里了。’ 《注华严法界观门》 圭峰兰若沙门宗密 注 修：止观熏习造诣 《大方广佛华严经》（Dafangguangfo Huayan Jing）：所依据的经典。‘大方广’是所证的法，‘佛华严’是能证的人。‘大’是本体，诸佛众生的心体。‘方广’就是本体的相和用。‘佛’是果，‘华严’是因。‘华’比喻万行，‘严’就是大智慧。大智慧为主导，运用在万行之中。
English
English version: Even if the wisdom of understanding is clear, one cannot see the Dharma if one does not find the gateway. This text is the gateway to entering the Dharma. However, one should use the eye of wisdom to contemplate the subtle realm within the gateway. If one were to separately establish categories of meaning and broadly explain them, it would be like setting up another gate within the gate. Moreover, within this gate are layers upon layers of Dharmadhatu (Dharmadhatu: the realm of all phenomena), with limitless principles and affairs. Even a hundred sheets of paper could not fully express its meaning. Merely using verbose writing and broad explanations would bury the true Dharma and confuse later generations. Furthermore, the initial emphasis on the word 'cultivation' (修, xiu) is intended to enable learners to silently experience this realm within their own minds. Once the wisdom in their hearts is clear, they will naturally see endless meanings, which does not lie in comprehensively understanding Buddhist scriptures and meticulously listing categories and sections. However, without pointing it out, learners would have no way to reach this gateway. Therefore, I directly annotate the key points of this text, following the original meaning. Once they reach the gateway, I let them enter on their own. Thus, the annotations are concise and complete. If they are not complete, they cannot guide learners to the gateway; if they are not concise, they cannot enable learners to focus on subtle contemplation. Contemplation means seeking it with the mind and eyes. How can one reach it through textual meanings? Someone asks: 'Slightly pointing out the gateway is certainly appropriate, but I fear that learners will ultimately not be able to enter on their own.' I reply: 'I heard Zen Master Guishan (Guishan: a famous Chan master) say that those who seek the Way must rely on the eye of wisdom. The eye of wisdom cannot open on its own; one must seek a teacher to remove the membrane from the eye. If the membrane of emotional consciousness has not been removed, even if there is a gateway, how can one enter it? What is the use of broad explanations?' Someone asks: 'Since one has encountered a wise teacher, why is there a need for brief annotations?' I reply: 'The Dharmadhatu (Dharmadhatu: the realm of all phenomena) is difficult to see; one must rely on contemplation to cultivate it. The text of contemplation is difficult to understand; one must use brief annotations as a pivotal key.' The confused one bows and praises: 'The art of entering the Dharmadhatu (Dharmadhatu: the realm of all phenomena) is exhausted in this!' Commentary on the 'Contemplation Gate of the Huayan Dharmadhatu' (注华严法界观门, Zhu Huayan Fajie Guanmen) Commented by Shramana Zongmi (Zongmi: a famous Buddhist scholar) of Guifeng Lanruo (Guifeng Lanruo: a monastery) Cultivation: Accomplishment through the practice of calming (止, zhi) and insight (观, guan) The 'Great Expansive Buddha Flower Adornment Sutra' (大方广佛华严经, Dafangguangfo Huayan Jing) is the sutra upon which it is based. 'Great Expansive' is the Dharma (法, Dharma) that is realized, and 'Buddha Flower Adornment' is the person who can realize it. 'Great' is the essence, the essence of the minds of all Buddhas and sentient beings. 'Expansive' is the aspect and function of the essence. 'Buddha' is the fruit, and 'Flower Adornment' is the cause. 'Flower' is a metaphor for myriad practices, and 'Adornment' is great wisdom. Great wisdom is the master, operating within the myriad practices. --------------------------------------------------------------------------------
Chinese
严大方广。成佛果也。略无经字。意不在文。 法界 清凉新经疏云。统唯一真法界。谓总该万有。即是一心。然心融万有。便成四种法界。一事法界。界是分义。一一差别。有分齐故。二理法界。界是性义。无尽事法。同一性故。三理事无碍法界具性分义。性分无碍故。四事事无碍法界。一切分齐事法。一一如性融通。重重无尽故。 观 情尽见除。冥于三法界也。 门 此八九纸文约此成观故。 略有三重 除事法界也。事不独立故。法界宗中无孤单法故。若独观之。即事情计之境。非观智之境故。若分析义门。即有其四。今以对能观之智。故唯三重。此三但是一道竖穷。展转玄妙。非初法界外别有第二第三。既不旁横。故云三重。不云三段。 京终南山释杜顺集 姓杜。名法顺。唐初时行化。神异极多。传中有证。验知是文殊菩萨应现身也。是华严新旧二疏初之祖师。俨尊者为二祖。康藏国师为三祖。此是创制。理应云作。今云集者。以祖师约自智。见华严中一切诸佛。一切众生。若身心。若国土。一一是此法界体用。如是义境。无量无边。遂于此无量境界。集其义类。束为三重。直书于纸。生人观智。不同制述文字。故但云集。此则集义。非集文也。 真空第一 理法 现代汉语译本 ‘严大方广’。成就佛的果位。这里省略了‘经’字，因为重点不在文字本身。 ‘法界’（Dharmadhatu，一切法的总称）。《清凉新经疏》中说：‘统唯一真法界’，意思是总括一切存在，即是一个心。然而，心融摄万有，便形成四种法界：一、事法界（the realm of phenomena）。‘界’是分的意思，一一差别，有分齐的缘故。二、理法界（the realm of principle）。‘界’是性的意思，无尽的事法，同一性的缘故。三、理事无碍法界（the realm of non-obstruction between principle and phenomena）。具足性和分的意义，性分没有障碍的缘故。四、事事无碍法界（the realm of non-obstruction among phenomena）。一切有分齐的事法，一一如性融通，重重无尽的缘故。 ‘观’。情感穷尽，见解消除，与三法界冥合。 ‘门’。这八九张纸的文字，概括了成就观的方法。 略有三重。这里排除了事法界，因为事不独立存在。法界宗中没有孤立的法。如果单独观察事法界，那就是执着于事物的境界，不是观智的境界。如果分析义理，则有四重法界。现在针对能观的智慧，所以只有三重。这三重只是一道竖穷，辗转玄妙，不是在第一法界之外另有第二第三。既然不是并列的，所以说是三重，而不是三段。 ‘京终南山释杜顺集’。杜顺（Dushun）姓杜，名法顺。唐朝初期行化，神异极多。传记中有证据，验证得知是文殊菩萨（Manjusri Bodhisattva）应现之身。是华严新旧二疏的初祖。俨尊者为二祖，康藏国师为三祖。这是开创性的制作，理应说是‘作’，现在说是‘集’，是因为祖师凭借自己的智慧，见到《华严经》中一切诸佛，一切众生，无论是身心，还是国土，一一是此法界体用。这样的义境，无量无边。于是对这无量境界，聚集其义类，归纳为三重，直接书写在纸上，启发人们的观智，不同于制作文字，所以只说是‘集’。这是聚集义理，不是聚集文字。 ‘真空第一’。理法