English
English version: Therefore, it is not that there is something to rely on apart from form, hence it is said that it is form (concluding explanation). Therefore, because it is not apart from form, it is said to be form. Concluding and marking with meaning. The above three doors also use the Dharma to distinguish emotional views, completed. The four emptinesses are form, why? Because all true emptiness must not be different from form, because this is the principle of Dharma without self, which is the substance of true emptiness. It refers to the Suchness (Tathata) manifested by the two emptinesses. Not because of annihilation, Suchness does not adhere to its own nature. All the above explanations are completed. Therefore, emptiness is form (conclusion). Just as with emptiness and form, all dharmas are like this, contemplate it. Since true emptiness is not different from form, it is also not different from all dharmas. Just like the previous examples. Third, the unobstructed contemplation of emptiness and form. Although there are the two words 'emptiness' and 'form', the original intention solely returns to emptiness. Because form is a false name and false appearance, without the slightest substance. Therefore, those who cultivate this contemplation, their intention is here. In the text, form is mentioned first, saying that emptiness appears; emptiness is mentioned first, not saying that form appears, and also saying that emptiness is not hidden. Therefore, it is only named the contemplation of true emptiness, not named the contemplation of true emptiness and illusory form. It means that form, in its entirety, is not different from emptiness, it is entirely the emptiness of exhausting form, therefore form is exhausted and emptiness appears; emptiness, in its entirety, is not different from form, it is entirely the form of exhausting emptiness, therefore emptiness is form and emptiness is not hidden. The sentences about emptiness and form each have two sentences. They all first mark the reason for being unobstructed, and then explain the appearance of being unobstructed. It means that if form is real form, it will obstruct emptiness; if emptiness is annihilated emptiness, it will obstruct form. Now that form is illusory form, it does not obstruct emptiness; emptiness is true emptiness, so it does not obstruct form. Some versions say, 'Form is not exhausted and emptiness appears', which also makes sense. However, it is not as good as not having it. Therefore, when a Bodhisattva looks at form, there is no form that he does not see as emptiness; when contemplating emptiness, there is no contemplation that is not seeing form, without obstruction, without hindrance, becoming a single taste of Dharma, contemplate it and you can understand. Fourth, the contemplation of complete extinction without reliance. Divided into two parts. First, explain this contemplation, then generally distinguish the four doors. The first part is further divided into two, first is the correct extinction, then is the inquiry and explanation of the reason. The sentence 'those that cannot be equal' in the first part, since the text itself explains it, there is no need to annotate it now. The subsequent textual momentum is different, so now also make a slight distinction. -------------------------------------------------------------------------------- 配释于文下。
Chinese
谓此所观真空不可言即色 空若即色者。圣应同凡见妄色。凡应同圣见真空又应无二谛。 不即色 若不即者。见色外空。无由成于圣智。又应凡圣永别。圣不从凡得故。上二句。拂前第二观也。 亦不可言即空 色若即空者。凡迷见色。应同圣智见空。又亦失于二谛。 不即空 若不即空者。凡夫见色应不迷。又凡夫所见色。长隔真空。应永不成圣。上二句拂前初观也。 一切法皆不可 拂上结例。上云如色空既尔。一切法亦然。是也。 不可亦不可 见彼等皆不可。亦同分别。 此语亦不受 受即是念。 迥绝无寄 般若现前。 非言所及 言语道断。 非解所到 心行处灭故不可智知故。 是谓行境 有二境。一是行之境。今心与境冥。冥心遗智。方诣兹境。明唯行能到。非解境故。二者如是冥合。即是真行。行即是境。行分齐故。 何以故以生心动念即乖法体失正念故 第二徴而释也。真空理性。本自如然。但以迷之。动念执相。故须推破简情显理。今情忘智泯。但是本真。何存新生之解数。若有解数。即为动念。动念生心。故失正念。正念者。无念而知。若总无知何名正念。此下总辨四门。 又于前四句 中初二句八门皆简情 各前三句。 显解 各当末句。 第三句一门解终趣行第四句一门正成行体 已上正分解行也。此下反显相须。如目足更资也。又初句会色归空。无增益谤。二明空即色。无损减谤。三空色无碍。不是双非。无戏论谤。四泯绝无寄。不是亦空亦色。无相违谤。四谤既无。百非斯绝。已当八部般若。无相大乘之极致也。况后二观展转深玄。又初句当色即是空。次句当空即是色。第三当色不异空空不异色。第四即当不生不灭。乃至无智亦无得也。又乍观文相。似当初句空观观真谛。次句假观观俗谛。三四二句中道观观第一义谛。三即双照明中四即双遮明中。细详观文所宗。即不然也。以虽有空色等言。但为成于真空观也。名题昭然若此。即空假真俗三观三谛已备。次理事无碍。复是何观。故知不然。次下反显行解相资云。 若不洞明前解无以蹑成此行 由前成此。 若不解此行法绝于前解无以成其正解 绝解为真解也。由此成前。 若守解不舍无以入兹正行 舍解成行。 是故行由解成行起解绝。 理事无碍观 理事无碍(所观)观(能观)第二 前虽说色。是简情计以成真空。空色无碍泯绝无寄。方为真如之理。未显真如妙用。故唯是真空观门 。未为理事无碍。今诸事与理炳然双融。故得此观名也。文三。谓一标二释三结劝也。 但理事 对对理在上者。是所依本故。 镕 镕冶也。谓初锁义。 融 融和也。谓相成义。以理镕事。事与理而融和也。即初二门。二门互融。故互遍也。 存(九十)亡(七八)逆(五六)顺(三四)通有十门 标也具此等十。方名理事无碍。观之于心即名能观。观事当俗。观理当真。令观无碍。成中道第一义观。自然悲智相导。成无住行。已当大乘同教之极致。故下第三观是别教一乘迥异诸教。上释所标讫。次下别释十门者。有五对。一相遍。二相成。三相害。四相即。五相非。初对中四。一正释。二叹深。三喻指。四问答。初中文二也。 一理遍于事门 谓能遍之理性无分限 性空真理。一相无相故。 所遍之事分位差别 染净心境。互为缘起。起灭时分。此彼相貌。不可具陈。 一一事中理皆全遍 不全即是可分。 非是分遍 经云。法性遍在一切处。一切众生及国土。三世悉在无有余。亦无形相而可得。二句即全遍。末句即不可分也。 何以故彼真理不可分故 释全遍所以也。 是故一一纤尘皆摄无边真理无不圆足。 二事遍于理门 现代汉语译本：因为没有达到理事无碍的境界。现在各种事相与真理明显地相互融合。因此，这种观法才得名。分为三个部分：一、标示；二、解释；三、总结劝勉。 ‘但理事’：针对那些认为理高于事的人。理是所依赖的根本。 ‘镕’（róng）：熔化，冶炼。指最初的锁闭之义。 ‘融’（róng）：融合，调和。指相互成就之义。用理来熔化事，事与理相互融合调和。这就是最初的两扇门。两扇门相互融合，因此相互遍及。 ‘存(九十)亡(七八)逆(五六)顺(三四)通有十门’：这是标示。具备这十种，才能称为理事无碍。在心中观照，就称为能观。观事相当于俗谛，观理相当于真谛。使观照没有障碍，成就中道第一义观。自然悲与智相互引导，成就无住行。已经达到了大乘同教的极致。因此，下面的第三观是别教一乘，与各种其他教法迥然不同。上面解释了所标示的内容。接下来分别解释这十门，分为五对：一、相遍；二、相成；三、相害；四、相即；五、相非。第一对中包含四个方面：一、正式解释；二、赞叹其深奥；三、用比喻指明；四、问答。首先是正式解释，又分为两个部分。 一、理遍于事门 所谓能遍及的理性没有界限：性空的真理，一相无相的缘故。 所遍及的事相分位差别：染污与清净的心境，互为缘起。生起与灭亡的时分，此与彼的相貌，无法全部陈述。 一一事相中，理都完全遍及：不完全遍及就是可以分割。 不是分割的遍及：经中说：‘法性遍在一切处，一切众生及国土。三世悉在无有余，亦无形相而可得。’前两句就是完全遍及，最后一句就是不可分割。 为什么呢？因为那真理不可分割的缘故：解释完全遍及的原因。 因此，每一粒微尘都摄取无边的真理，没有不圆满具足的。 二、事遍于理门
English
English version: It is because one has not yet attained the state of unobstructed interpenetration between principle (li) and phenomena (shi). Now, all phenomena and principle are manifestly and mutually fused. Therefore, this contemplation is so named. It is divided into three parts: 1. Statement; 2. Explanation; 3. Conclusion and exhortation. 'But principle and phenomena': This is directed at those who consider principle to be superior to phenomena. Principle is the fundamental basis upon which one relies. 'Rong': Melting, smelting. It refers to the initial meaning of being locked or confined. 'Rong': Fusion, harmony. It refers to the meaning of mutual accomplishment. Using principle to melt phenomena, phenomena and principle fuse and harmonize. This is the initial two gates. The two gates mutually fuse, therefore they mutually pervade. 'Existence (90), Non-existence (78), Adverse (56), Favorable (34), Penetration with ten gates': This is the statement. Only by possessing these ten aspects can it be called unobstructed interpenetration between principle and phenomena. Contemplating it in the mind is called the ability to contemplate. Contemplating phenomena corresponds to the conventional truth (samvrti), contemplating principle corresponds to the ultimate truth (paramartha). Making contemplation unobstructed, one achieves the Middle Way First Principle Contemplation. Naturally, compassion and wisdom guide each other, achieving the practice of non-abiding. This has already reached the extreme of the shared teachings of the Mahayana. Therefore, the third contemplation below is the unique teaching of the One Vehicle, distinct from all other teachings. The above explains what was stated. Next, the ten gates are explained separately, divided into five pairs: 1. Mutual pervasion; 2. Mutual accomplishment; 3. Mutual harm; 4. Mutual identity; 5. Mutual non-identity. The first pair contains four aspects: 1. Formal explanation; 2. Praising its profundity; 3. Using metaphors to point it out; 4. Questions and answers. First is the formal explanation, which is further divided into two parts. 1. Principle Pervades Phenomena Gate That which is called the principle of pervasion has no limits: the empty nature of true principle, because it is one aspect and without aspects. The phenomena that are pervaded have differentiations in their positions: defiled and pure states of mind, mutually arising as conditions. The times of arising and ceasing, the appearances of this and that, cannot be fully stated. In each and every phenomenon, principle is fully pervasive: if it is not fully pervasive, then it is divisible. It is not a divided pervasion: The sutra says, 'The Dharma-nature pervades all places, all sentient beings and lands. The three times are all contained without remainder, and it has no form or appearance that can be obtained.' The first two lines are full pervasion, and the last line is indivisible. Why is this so? Because that true principle is indivisible: explaining the reason for full pervasion. Therefore, each and every tiny dust mote contains boundless true principle, without anything not being perfectly complete. 2. Phenomena Pervades Principle Gate --------------------------------------------------------------------------------
Chinese
谓能遍之事是有分限所遍之理要无分限此有分之事于无分之理全同非分同 以全同名遍。 何以故以事无体还如理故 非如浮云遍空是故一尘不坏而遍法界也。如一尘一切法亦然思之 上正释二门竟。此下结以叹深。 此全遍门超情离见 一尘既无涯分。何有法之当情。即不可以识识也。真理全在尘中。何五眼而可睹。即不可以智知也。有本云难见。似明容有可见之分。然不及离字。 非世喻能况 经云。三界有无一切法。不能与此为譬喻。此因结叹。便简后喻。亦不得以世俗情所见矣。世人焉见全一大海在一波中耶。上释结叹竟。此下喻指文三。一喻大小无碍。二喻一异无碍。三喻诸法各各全遍。此但以海波指理事之位。以分义相非全喻法。 如全一大海在一波中而海非小 海无二故俱咸湿故。 如一小波匝于大海 即同海故。 而波非大 不坏相故此以喻上理事相遍竟。 同时全遍于诸波而海非异俱时各匝于大海而波非一 非一异者。下自问答明示。 又大海全遍一波时不妨举体全遍诸波一波全匝大海时诸波亦各全匝互不相碍思之 思之者。将此合于理事也。但以大海字为真理字。以波字为事字读之。即见义分齐也。故下文不合之。上释第三喻指竟。此下 现代汉语译本： 所谓‘能遍之事是有分限的’，是指所遍之理必然是无分限的。这有分限的事，对于无分限的理，是完全相同而不是部分相同，以完全相同来称之为‘遍’。 为什么这样说呢？因为事没有自体，还原本如理一样。不像浮云遍布天空。所以一微尘不坏而能遍法界。如同一微尘，一切法也是这样，仔细思考。以上正确解释了二门，下面总结并赞叹其深奥。 这‘全遍门’超越了情识和见解。一微尘既然没有边际，哪里还有什么法可以符合情识？因此不可以用意识来认识它。真理完全在微尘之中，哪里是五眼可以看见的？因此不可以用智慧来了解它。有的版本写的是‘难见’，好像说明容许有可以看见的部分，但是不如‘离’字表达的更彻底。 不是世间的比喻可以相比的。经中说：‘三界有无的一切法，不能与此作为譬喻。’这是因为总结赞叹，就排除了后面的比喻。也不可以用世俗情识所见到的来理解。世人怎么能看见整个大海在一朵浪花中呢？以上解释总结赞叹完毕。下面用比喻来指明，分为三点：一、比喻大小没有妨碍；二、比喻一异没有妨碍；三、比喻诸法各自完全遍布。这里只是用海和波来指代理事的地位，因为部分意义不完全符合比喻的法则。 如同整个大海在一朵浪花中，而海并没有变小。因为海没有两个，都是咸湿的。 如同一朵小浪花周匝于大海，就等同于大海。 而浪花并没有变大，因为没有破坏其本来的相状。这是用比喻来说明理事相互遍布的情况。 同时完全遍布于各个浪花，而海并没有不同；同时各自周匝于大海，而浪花并没有单一。不是单一也不是不同，下面用问答来明确说明。 又，大海完全遍布于一朵浪花时，不妨碍它整个本体完全遍布于各个浪花；一朵浪花完全周匝于大海时，各个浪花也各自完全周匝，互相不妨碍，仔细思考。仔细思考，是将这个比喻与理事结合起来。只要把‘大海’二字当作‘真理’二字，把‘波’字当作‘事’字来读，就能明白其中的意义和界限了。所以下文不再结合说明。以上解释第三个比喻指明完毕。下面