Chinese
大正藏第 45 册 No. 1885 注华严经题法界观门颂 No. 1885 注华严经题法界观门颂引 徐吕取韵切忌道着 归德法云洒扫比丘琮湛撰并集解 窃以。观门深旨厥号溥融。满分幽宗摽乎法界。玄寂不动。尘尘而净国纯真。灵鉴随缘。念念而佛心证觉。毛端虽隘。容多刹而弥宽。心数既玄。统群集而靡异。斯乃 曼殊示迹撮掇精微。密老辟关善施枢钥。门有广狭之秘。妙略方开。钥投深浅之能。玄通可运。然则诸师章钞已备。奈宗教而互亏。苟非夺席高流。孰能禅观通曾。粤有夷门广智大师。具无碍辩得总持门。宗说兼通。词翰俱美。造通玄记。堤备摘叶寻枝。述妙伽陀。特示良驹鞭影。言中纲要。撮尽性海之波澜。句内幽玄。闪出禅门之眼目。丹青拱手。那知花绽真容。露柱嫌伊。莫比棺舒妙足。行因智立。王老菰蒂苦心。甜月藉指窥驽骀马。外痴内俏牛头尾上。颠拈倒用而左右逢源。春日渐长。平常合道而纵横得妙。疑根截断。南泉谩指庭花。观智孤明。谂老休言啜茗。逢场作戏。注雅颂而训童蒙。更效颦眉自述引而添丑拙。笺文既就典示初机。同道贤余别通一线。赏夷门之风月。清彻自心。入法界之重玄。匪涉他境。混融明暗妙解回途。拔溺 现代汉语译本： 《注华严经题法界观门颂引》 切记徐吕取韵之道。 归德法云洒扫比丘琮湛 撰并集解 我私下认为，观门的深奥旨趣，其名号广大融合。圆满的教义宗旨，标举于法界（Dharmadhatu，一切法的总称）。玄妙寂静，不动不摇，每一微尘都显现清净庄严的佛国，纯真无染。灵妙的觉照，随顺因缘而生，每一个念头都证悟佛心。即使是毫毛之端那样狭小的地方，也能容纳无尽的刹土，显得极其宽广。心识的数目虽然玄妙，却能统摄一切，没有差异。这正是 曼殊（Manjusri，文殊菩萨的简称）示现的足迹，精微之处都加以提炼。密老开启关隘，善于运用枢纽和关键。门径有广狭的秘密，精妙简略的方法才得以开启。钥匙投向深浅不同的锁孔，玄妙的通达才能运转。既然诸位法师的章疏已经完备，但教义和宗门却相互亏损。如果不是卓绝的高僧大德，谁能将禅观融会贯通呢？恰好有夷门广智大师，具备无碍的辩才，获得总持之门（Dharani-mukha，能总摄忆持一切法而不忘失的法门）。宗门和教义兼通，文辞和书法都很优美。撰写《通玄记》，周密详备，如同摘取树叶、寻找树枝。著述精妙的伽陀（Gatha，佛经中的偈颂），特别指示良马的鞭影。言语中包含纲要，囊括了性海（自性如大海般深广）的波澜。语句中蕴含幽深的玄机，闪耀出禅门的眼目。即使是丹青妙手，也难以描绘花朵绽放的真实面容。露柱（寺院中常见的石柱）也会嫌弃，无法比拟棺木舒展的妙足。以智慧建立行为，王老（指王安石）如同咬嚼菰蒂般苦心孤诣。凭借手指来窥视天上的月亮，如同用劣马拉车一样迟钝。外表痴傻，内心精明，如同牛头尾巴上的毛发。颠倒运用，左右逢源。春日渐长，平常心合于道，纵横自如，获得妙处。疑根彻底斩断，如同南泉和尚随意指着庭院中的花朵。观照的智慧独自明亮，如同谂老（指赵州从谂禅师）不再说喝茶。逢场作戏，注释《雅》《颂》，教训童蒙。更效颦西施，自述引言，增添丑陋和笨拙。笺注的文章已经完成，用来展示给初学者。希望同道的贤士们，另外开通一条途径。欣赏夷门大师的风花雪月，清澈自己的内心。进入法界的重重玄妙，不涉及其他境界。混融明暗，巧妙地理解返回的路径，救拔沉溺之人。
English
English version: Annotation on the Title of the Avatamsaka Sutra: An Introduction to the Gate of Contemplation on the Dharmadhatu Remember to avoid following the rhyme schemes of Xu and Lu. Composed and compiled with commentary by the Bhiksu Congzhan of Fayun Temple in Guide, who sweeps the grounds. I humbly believe that the profound meaning of the Gate of Contemplation is vast and all-encompassing. The complete and perfect teachings are marked by the Dharmadhatu (Dharmadhatu, the totality of all phenomena). Mysterious and still, without movement, each dust mote manifests a pure and adorned Buddha-land, utterly genuine. The spiritual mirror reflects according to conditions, and each thought realizes the Buddha-mind. Though a hair-tip is narrow, it can contain many lands, appearing immensely wide. Though the numbers of minds are mysterious, they govern all gatherings without difference. This is precisely the traces shown by Manjusri (Manjusri, short for Manjusri Bodhisattva), refining the subtle and profound. Old Mi opens the pass, skillfully applying pivots and keys. The gate has secrets of breadth and narrowness, and subtle and concise methods are opened. The key is inserted into locks of varying depths, and mysterious understanding can be set in motion. Since the commentaries of various masters are already complete, the teachings and the school are mutually deficient. If not for an outstanding high-ranking monk, who could integrate Chan contemplation? Fortunately, there is the Great Master Guangzhi of Yimen, possessing unobstructed eloquence and obtaining the Dharani-mukha (Dharani-mukha, the gate of total retention, able to retain all dharmas without forgetting). He is versed in both the school and the teachings, and his writing and calligraphy are both beautiful. He composed the 'Record of Penetrating the Profound,' meticulous and detailed, like picking leaves and searching for branches. He wrote wonderful Gathas (Gatha, verses in Buddhist scriptures), especially indicating the whip shadow for a good horse. His words contain the key points, encompassing the waves of the nature-sea (the self-nature is as deep and vast as the ocean). His sentences contain profound mysteries, flashing the eye of the Chan school. Even a skilled painter would find it difficult to depict the true face of a blooming flower. The pillar (stone pillar commonly found in temples) would be ashamed, unable to compare to the wonderfully extended feet of the coffin. Establishing actions with wisdom, Wang Lao (referring to Wang Anshi) toiled painstakingly like chewing on a water chestnut root. Using a finger to glimpse the moon in the sky is as clumsy as using a poor horse to pull a cart. Outwardly foolish, inwardly clever, like the hair on the tail of an ox. Using things upside down, he finds resources everywhere. As spring days grow longer, the ordinary mind aligns with the Dao, freely and skillfully obtaining wonders. The root of doubt is completely severed, like Nanquan casually pointing to the flowers in the courtyard. The wisdom of contemplation shines alone, like Zhao Lao (referring to Zen Master Zhaozhou Congshen) no longer speaking of drinking tea. Acting according to the occasion, he annotates the 'Odes' and 'Hymns,' teaching children. Further imitating Xi Shi, he describes his own introduction, adding ugliness and clumsiness. The annotated text is complete, used to show to beginners. I hope that virtuous people of the same path will open up another path. Appreciate the wind and moon of Master Yimen, clarifying their own minds. Enter the multiple mysteries of the Dharmadhatu, without involving other realms. Blending light and darkness, skillfully understanding the path of return, rescuing those who are drowning. --------------------------------------------------------------------------------
Chinese
乘舟俱游性海。时正大元年岁次甲申仲冬望日记。 华严七字经题法界观三十门颂卷上 夷门山广智大师本嵩述 师本京人也。始听华严大经深通玄奥。终历诸祖禅林洞明宗旨。于神宗元丰六年甲子罢参隐嵩。少间无尽居士响师德。于元祐戊辰岁。谨率群贤邀师入京。请讲此观。被禅教二种学徒。造通玄记三卷。剖文析义映古夺今。述七字经题并三十观门颂。纪纲经观节要。显出禅门眼目。天觉群贤皆展卷而时时听之。大异其辩耳。乃辄出疏帖。强请出世住开封夷门大刹。又奏特赐广智大师佳号。后住报本禅寺而终焉。 大方广佛华严经 旋塔之偈。 大 从来无比并。满口道不及谓。华严性海一字全收。法界义天亦从斯出。且道这个字向甚么处收摄。向甚么处流出。若人明得。非但海墨书而不尽。亦乃识无住之本。苟或未然。岂免入海算沙也。 大 叹上体大。独存。起下绝相包遍。 包含法界 森罗万象总在其中。 绝去来非中外 三世十方何处可觅。 为三际师作四生宰 三世信贤圣果禀之证真师摸也。十方胎卵湿化依之逐妄主宰也。 荡然岂有无历劫何成坏 放荡沙界不属有无。历尘劫来何曾成坏。 任是僧繇妙笔。那边下手图绘 世 乘舟一同游历自性之海。时为大中祥符元年甲申年仲冬十五日记。 《华严七字经题法界观三十门颂》卷上 夷门山广智大师本嵩 述 大师本是京城人。起初听闻《华严大经》深通玄奥，最终历经诸祖禅林洞明宗旨。于宋真宗元丰六年甲子年隐居嵩山。不久，无尽居士仰慕大师的德行，于宋哲宗元祐戊辰年，恭敬地率领众贤士邀请大师入京，请求讲解此观。被禅宗和教宗两种学徒记录成《通玄记》三卷，剖析文义，映照古今。阐述《七字经题》并《三十观门颂》，纲领经观的节要，显出禅门的眼目。天觉和众贤士都展开书卷时时听讲，非常惊异于他的辩才。于是纷纷拿出书信，强烈请求大师出世，住持开封夷门大寺。又上奏朝廷，特赐“广智大师”的佳号。后居住在报本禅寺而圆寂。 《大方广佛华严经》 旋塔之偈。 大 从来无比并。满口道不及谓。华严性海一字全收。法界义天亦从斯出。且道这个字向甚么处收摄。向甚么处流出。若人明得。非但海墨书而不尽。亦乃识无住之本。苟或未然。岂免入海算沙也。 大 叹上体大。独存。起下绝相包遍。 包含法界（Dharmadhatu，一切诸法的总称） 森罗万象总在其中。 绝去来非中外 三世十方何处可觅。 为三际师作四生宰 三世信贤圣果禀之证真师摸也。十方胎卵湿化依之逐妄主宰也。 荡然岂有无历劫何成坏 放荡沙界不属有无。历尘劫来何曾成坏。 任是僧繇妙笔。那边下手图绘 世
English
Together sailing the sea of self-nature. Recorded on the fifteenth day of the mid-winter month in the first year of Dazhong Xiangfu, the year of Jia Shen. Preface to the 'Thirty Gates of Contemplation on the Dharmadhatu' with the Seven-Character Sutra Title of the Avatamsaka Sutra, Volume 1 Commentary by Master Guangzhi Bensong of Yimen Mountain The Master was originally from the capital. He initially listened to the Avatamsaka Great Sutra and deeply understood its profound mysteries. Eventually, he traversed the Chan forests of various patriarchs and thoroughly comprehended their tenets. In the year Jiazi of the sixth year of Yuanfeng during the reign of Emperor Shenzong, he retired to Mount Song. Soon after, Upasaka Wujin admired the Master's virtue, and in the year Wuchen of Yuanyou during the reign of Emperor Zhezong, he respectfully led a group of virtuous individuals to invite the Master to the capital, requesting him to explain this contemplation. Disciples of both the Chan and Teaching schools recorded it in three volumes of 'Tongxuan Ji', analyzing the meaning of the text and illuminating the past and present. He elaborated on the 'Seven-Character Sutra Title' and the 'Thirty Gates of Contemplation', outlining the essentials of the sutra's contemplation and revealing the essence of the Chan school. Tianjue and the other virtuous individuals all unfolded the scrolls and listened to his lectures, greatly marveling at his eloquence. Thereupon, they all presented letters, strongly requesting the Master to enter the world and reside at the Great Temple of Yimen in Kaifeng. They also petitioned the court to bestow upon him the honorable title of 'Master Guangzhi'. Later, he resided at Baoben Chan Temple and passed away there. Verses for Circumambulating the Stupa of the 'Great Expansive Buddha Avatamsaka Sutra'. 大 (Da - Great) Unparalleled from the beginning. Words cannot fully express it. The Avatamsaka nature-sea is entirely contained in one word. The Dharmadhatu (Dharmadhatu, the totality of all phenomena) of meaning also originates from this. Tell me, where does this word gather? Where does it flow out from? If one understands this, not only can the sea not be exhausted by ink, but one also recognizes the root of non-abiding. If not, how can one avoid counting sand in the sea? 大 (Da - Great) Praising the greatness of the upper essence. Exists alone. Arising below, encompassing all phenomena. Containing the Dharmadhatu (Dharmadhatu, the totality of all phenomena) All phenomena are within it. Transcending coming and going, neither inside nor outside Where can the three times and ten directions be found? Being the teacher of the three periods and the master of the four births The virtuous sages of the three times rely on it to attain true realization. The ten directions of womb-born, egg-born, moisture-born, and transformation-born beings rely on it, pursuing delusion and being mastered. Vast and empty, how can there be existence or non-existence? Through countless kalpas, how can there be formation or destruction? Unrestrained in the realm of sand, not belonging to existence or non-existence. Through countless kalpas, how could there ever be formation or destruction? Even if it were the wondrous brush of Sengyou, where could one begin to paint it? World -------------------------------------------------------------------------------- 间无限丹青手。到此都卢画不成。
Chinese
波斯失却夜明珠走向江边漉螃蟹 抛却甜桃树。延山觅醋梨。波斯者别宝人也。如看大经不悟最初大字。一向寻行数墨。恰似失却骊珠。返寻螃蟹之目。以当明珠。是深可伤也。敢问夷门。如何是大。下云。 咦 石人冷笑。大音希声。 方 随缘真德相。触目尽昭彰。 方 叹上纯真相大。起下依正万差。 大矣汪洋 性海冲虚大矣。随缘波相汪洋。 耳鼻舌色声香 六根六尘。总十二处。 或肥或瘦若短若长 肥瘦短长诸相。恒无异而差别。 中外大昭昭古今常堂堂 十方三世万像齐彰。 四圣六凡列派 染净正报。罗列分派。 刀山剑树分光 器界依报区分光像。依正二报摄一切法。 三幅晓风杨柳路一竿春色杏花墙 会得唯心万像空。头头尽露真消息。 看 开眼合眼。真境无间。 广 繁兴妙用。应物无私。 广 叹上难思。用大起下。随机有准。 灵然浩荡 灵机赴感。随类昭然。浩浩荡荡。其量无涯。 悟心源开宝藏 心源者。流注无穷。宝藏者。含藏众妙。能悟能开。是善巧智用也。 随高随下无偏无党 道物智平。体绝憎爱。 海印发光辉 现代汉语译本： 纵然有无数技艺精湛的画家，到了这里也无法描绘出它的神韵。 就像波斯人丢失了夜明珠，却跑到江边去捞螃蟹一样。又像是丢弃了甜美的桃树，却跑到山里去寻找酸涩的醋梨。这里的‘波斯人’指的是那些不识宝的人。就像读大乘经典却不明白最初的大字所蕴含的深意，只是一味地寻章摘句，就像丢失了珍贵的骊珠，反而去寻找螃蟹的眼睛来当作明珠一样。这真是令人感到惋惜啊！请问什么是‘大’的真义呢？回答是： ‘咦！石人冷笑，真正的声音是无声的。’ ‘随顺因缘，才是真如的德相，触目所及，无不彰显真理。’ 感叹上面所说的纯真本性广大，才会有下面所说的依报和正报的千差万别。 ‘多么浩瀚汪洋啊！’自性如大海般空旷虚明，广大无边。随顺因缘所显现的波浪也同样浩瀚汪洋。 ‘耳、鼻、舌、色、声、香’，这是六根和六尘，总共十二处。 ‘或肥或瘦，或短或长’，肥瘦短长这些现象，虽然千差万别，但其本性并没有不同。 ‘内外广大而光明，古往今来永远光明’，十方三世的万象都同时彰显。 ‘四圣六凡分列派别’，染污和清净，正报和依报，罗列分派。 ‘刀山剑树也各自发光’，器世间和依报也区分出各自的光像。依报和正报涵盖了一切法。 ‘三月的晓风吹拂着杨柳，一竿竹影映衬着杏花墙’，如果能够领会万法唯心所现，一切皆空，那么处处都能显露出真实的讯息。 看啊！睁眼闭眼，真如的境界没有丝毫间隔。 广泛地兴起妙用，应物接物，没有丝毫偏私。 感叹上面所说的难以思议，用处广大，才会有下面所说的随机应变，恰如其分。 灵妙而浩荡，灵机感应，随着不同的类别而显现。浩浩荡荡，它的量是无边无际的。 领悟心源，开启宝藏。心源，如流水般无穷无尽。宝藏，蕴含着无数的奥妙。能够领悟和开启，这就是善巧的智慧。 随着高低上下，没有偏袒和党私。真理面前，万物平等，超越了憎恨和爱恋。 海印三昧发出光明。