English
English version ‘Vast and Perfect Enlightenment’. Achieving the fruit of Buddhahood. The word ‘Sutra’ is omitted here, as the focus is not on the words themselves. ‘Dharmadhatu’ (the totality of all dharmas). The ‘Qingliang New Commentary on the Sutra’ says: ‘Unifies into the One True Dharmadhatu,’ meaning it encompasses all existence, which is the One Mind. However, when the Mind merges with all existence, it forms four Dharmadhatus: 1. The Realm of Phenomena (事法界). ‘Realm’ means division, with each phenomenon being distinct and having its own boundaries. 2. The Realm of Principle (理法界). ‘Realm’ means nature, with endless phenomena sharing the same nature. 3. The Realm of Non-Obstruction between Principle and Phenomena (理事无碍法界). Possessing both the meanings of nature and division, with nature and division being unobstructed. 4. The Realm of Non-Obstruction among Phenomena (事事无碍法界). All phenomena with boundaries, each interpenetrating like nature, endlessly layered. ‘Contemplation’. Emotions exhausted, views eliminated, merging with the three Dharmadhatus. ‘Gate’. The text on these eight or nine pages summarizes the method for achieving contemplation. Briefly, there are three levels. The Realm of Phenomena is excluded here because phenomena do not exist independently. In the Dharmadhatu school, there are no isolated dharmas. If one contemplates the Realm of Phenomena alone, it is clinging to the realm of things, not the realm of contemplative wisdom. If one analyzes the meaning, there are four Dharmadhatus. Now, in relation to the wisdom that can contemplate, there are only three levels. These three levels are just one path extending vertically, transforming into profound mysteries, not having a second or third level separate from the first Dharmadhatu. Since they are not parallel, it is said to be three levels, not three sections. ‘Collected by Shramana Dushun of Zhongnan Mountain in the Capital’. Dushun (杜顺) was surnamed Du and named Fashun. He propagated the Dharma in the early Tang Dynasty, with many miraculous events. There is evidence in the biographies verifying that he was an emanation of Manjusri Bodhisattva (文殊菩萨). He is the first patriarch of both the new and old commentaries on the Avatamsaka Sutra. Venerable Yan is the second patriarch, and the National Teacher of Kangzang is the third patriarch. This is an original creation, so it should be said ‘made’. Now it is said ‘collected’ because the patriarch, relying on his own wisdom, saw that in the Avatamsaka Sutra, all Buddhas, all sentient beings, whether body and mind or lands, each is the substance and function of this Dharmadhatu. Such a realm of meaning is limitless and boundless. Therefore, regarding this limitless realm, he gathered its categories of meaning, summarized them into three levels, and wrote them directly on paper, inspiring people's contemplative wisdom, which is different from creating texts, so it is only said ‘collected’. This is collecting meanings, not collecting words. ‘First, True Emptiness’. The Realm of Principle. --------------------------------------------------------------------------------
Chinese
界也。原其实体。但是本心。今以简非虚妄念虑。故云真。简非形碍色相。故云空也。 理事无碍第二 即此名之法界。 周遍含容第三 事事无碍法界。 真空观 第一真空观法于中略开四句十门一会色归空观二明空即色观三空色无碍观四泯绝无寄观。 就初门中为四 前三简情。后一显理。前三中一简断空。文中结释云。是真非断故。二简实色。文中结释云。无体之空非青黄故。言实色者。约妄情计为确然实有自体。故不以形显二色。分假实也。约情计于形显俱为实故。然此文中以显色例形色也。三双简文中直云会色归空。空中必无色。故据义则句句皆简情计断空实色。据文则初二句影略互彰。第三方双简也。宝性论亦简空乱意菩萨计三种空。恐烦观智。不必和会。和会亦不全同也 一色不即空以即空故 标也。 何以故 徴也。次下释也。最后结也。余皆仿此。 色不即是断空故不是空也 释上句也。断空者。虚豁断灭。非真实心。无知无用。不能现于万法。此有二种。谓离色明空。及断灭空。离色空者。空在色外。如墙处不空墙外是空。断灭空者。灭色明空。如穿井除土出空。要须灭色也。今简异此。故云不是断空也。故中论云。先有而后无。是则为断灭。然外 界也（界，dhātu）。探究它的真实本体，实际上就是本心（original mind）。现在用‘简’来去除虚妄的念头，所以说是‘真’。用‘简’来去除有形体的色相，所以说是‘空’。 理事无碍第二：就是用这个来命名法界（Dharmadhātu）。 周遍含容第三：事事无碍法界（Dharmadhātu）。 真空观 第一真空观法，其中略微展开四句十门：一、会色归空观；二、明空即色观；三、空色无碍观；四、泯绝无寄观。 在第一个门中分为四个部分：前三个部分是去除情执，后一个部分是显明理体。前三个部分中，第一个是去除断空。文中总结解释说：‘是真非断故’。第二个是去除实色。文中总结解释说：‘无体之空非青黄故’。说到实色，是就妄情计度为确实有自体而言的，所以不以形显二色来区分假实。因为就情执来说，形色和显色都被认为是真实的。然而，这篇文章中用显色来比喻形色。第三个是双重去除。文中直接说‘会色归空’，空中必定没有色，所以从意义上来说，句句都是去除情执计度的断空实色。从文字上来说，前两句影射略过，互相彰显，第三句是双重去除。宝性论（Ratnagotravibhāga）也去除空乱意菩萨（Kāśyapīya）计度的三种空，恐怕烦扰观智，不必和会，和会也不完全相同。一、色不即空以即空故：这是标示。 何以故：这是征问。接下来是解释。最后是总结。其余都仿照这个。 色不即是断空故不是空也：这是解释上一句。断空，是虚豁断灭，不是真实心，无知无用，不能显现万法。这有两种，一种是离色明空，一种是断灭空。离色空，是空在色外，如墙处不空，墙外是空。断灭空，是灭色明空，如穿井除土出空，必须要灭色。现在去除与此不同之处，所以说不是断空。所以中论（Mūlamadhyamakakārikā）说：‘先有而后无，是则为断灭。’然而，外
English
界也 (界, dhātu): Investigating its true substance is actually the original mind (本心). Now, 'jian' (简, simplify/eliminate) is used to remove false thoughts, so it is called 'true' (真). 'Jian' is used to remove the form and appearance of matter, so it is called 'empty' (空). Principle and Phenomena Without Obstruction, Second: It is with this that the Dharmadhātu (法界) is named. Universally Pervading and Containing, Third: Phenomena-Phenomena Without Obstruction Dharmadhātu (事事无碍法界). Contemplation on True Emptiness The First Contemplation on True Emptiness Method, in which four phrases and ten gates are briefly elaborated: 1. Converging Form into Emptiness Contemplation; 2. Clarifying Emptiness is Form Contemplation; 3. Emptiness and Form Without Obstruction Contemplation; 4. Annihilating and Extinguishing Without Reliance Contemplation. Within the first gate, it is divided into four parts: the first three parts are to eliminate emotional attachments, and the last part is to reveal the principle. Among the first three parts, the first is to eliminate annihilation emptiness. The text concludes and explains: 'It is true, not annihilation, therefore.' The second is to eliminate substantial form. The text concludes and explains: 'Emptiness without substance is not blue or yellow, therefore.' Speaking of substantial form, it refers to the false emotional calculation that it is indeed truly existing with its own substance, so it does not distinguish between false and real with form and manifest colors. Because in terms of emotional attachment, both form and manifest colors are considered real. However, this text uses manifest color as an analogy for form color. The third is double elimination. The text directly says 'Converging Form into Emptiness,' there must be no form in emptiness, so in terms of meaning, every phrase eliminates the emotional attachment calculation of annihilation emptiness and substantial form. In terms of the text, the first two phrases allude and highlight each other, and the third phrase is double elimination. The Ratnagotravibhāga (宝性论) also eliminates the three types of emptiness calculated by the Kāśyapīya Bodhisattva (空乱意菩萨), fearing to disturb the contemplative wisdom, it is not necessary to reconcile, and reconciliation is not entirely the same. 1. Form is not immediately emptiness because it is immediately emptiness: This is the indication. 何以故: This is the question. Next is the explanation. Finally is the conclusion. The rest are modeled after this. 色不即是断空故不是空也: This is explaining the previous sentence. Annihilation emptiness is a void and extinction, not a true mind, without knowledge or use, unable to manifest all phenomena. There are two types of this, one is clarifying emptiness apart from form, and one is annihilation emptiness. Clarifying emptiness apart from form is emptiness outside of form, like a wall where there is no emptiness, outside the wall is emptiness. Annihilation emptiness is extinguishing form to clarify emptiness, like digging a well and removing soil to create emptiness, it is necessary to extinguish form. Now, eliminating the difference from this, so it is said that it is not annihilation emptiness. Therefore, the Mūlamadhyamakakārikā (中论) says: 'First there is and then there is not, this is annihilation.' However, the outer --------------------------------------------------------------------------------
Chinese
道小乘皆有断灭。外道断灭归于太虚。二乘断灭归于涅槃。故肇论云。大患莫若于有身。故灭身以归无。劳勤莫若于有智。故绝智以沦虚。又云。形为桎梏。智为杂毒。楞伽云。若心体灭。不异外道断灭戏论。 以色举体是真空也 故云以即空故 释下句也。以色等本是真如一心。与生灭和合。名阿梨耶识等。而为能变。变起根身器界。即是此中所名色等诸法。故今推之。都无其体。归于真心之空。不合归于断灭之空。以本非断空之所变故。所言归者。下有其文。 良由即是真空故非断空也 结成所释。 是故言由是空(真也)故不是空(断也)也 结所标也上结下句。下结上句。 二色不即空以即空故何以故以青黄之相非是真空之理故云不即空 释上句也。以闻经说色空。不知色性空。便执色相以为真空。故须简也。此简凡夫及初心菩萨。不简小乘。小乘不计色为即空故。 然青黄无体。莫不皆空(空无也)故云即空 真也释下句。然前云色举体是真空。此云青黄无体莫不皆空者。虽云青黄。即兼长短等。必依质碍有青黄等故。空有三义以破于色。一无边际义。谓空若有边。则有色法在空界外。空既无有际畔。则占尽十方边量。无有其外。更于何处而有色等法耶。二无坏义。诸惑者 现代汉语译本 小乘佛教都认为有断灭的观点。外道的断灭归于太虚（指空虚的状态）。二乘（声闻乘和缘觉乘）的断灭归于涅槃（佛教修行的最终目标，指解脱）。所以《肇论》中说：‘最大的祸患莫过于有身体，所以要灭掉身体以归于无。最劳累的事情莫过于有智慧，所以要断绝智慧以沉沦于虚无。’又说：‘形体是桎梏，智慧是杂毒。’《楞伽经》说：‘如果心体灭了，就和外道的断灭戏论没有区别了。’ 以色举体是真空也，所以说‘以即空故’，这是解释下一句。以色等本来是真如一心（指宇宙万物的本源），与生灭和合，名为阿梨耶识（第八识，储存一切种子），等，而作为能变。变现出根身器界（指众生的身体和所居住的环境），就是这里所说的色等诸法。所以现在推究这些，都没有实体，归于真心的空，不应该归于断灭的空。因为本来不是断空所变现的缘故。所说的‘归’，下面有文说明。 ‘良由即是真空故非断空也’，这是总结所解释的内容。 ‘是故言由是空(真也)故不是空(断也)也’，这是总结所标明的观点，上面总结下一句，下面总结上一句。 ‘二色不即空以即空故何以故以青黄之相非是真空之理故云不即空’，这是解释上一句。因为听到经中说色空，不知道色性本空，就执着色相以为是真空，所以需要辨析。这里辨析的是凡夫和初心菩萨，不是小乘。小乘不认为色就是空。 ‘然青黄无体。莫不皆空(空无也)故云即空’，这是真谛，解释下一句。虽然说青黄，也包括长短等。必定依靠质碍才有青黄等现象，所以用空的三种含义来破除对色的执着。一是无边际义，如果空有边际，那么就有色法在空界之外。空既然没有边际，就占据了整个十方，没有外面，那么在哪里还有色等法呢？二是无坏义，各种迷惑者