Chinese
华严七字经题法界观三十门颂卷上 大正藏第 45 册 No. 1885 注华严经题法界观门颂 华严七字经题法界观三十门颂卷下 夷门山广智大师本嵩述 空即一切总莫动着 动着头角生。落在第二念。今不动着。妙解前生。 阿谁无作用 便是死了底汉。犹棺椁中瞠眼。此颂人人分上活泼泼地皆有作用。是显解也。 作用复由谁 看他家事忙。且道承谁力。此颂人人无不承恩力。指前显理也。今推解不离理也。 当处和根拔 移花兼蝶至。买石得云饶。此颂即理而生解。理为解本。今显即理。故曰和根拔得也。 渠侬由未知 君子若似我。一切法无差。此颂渠你也。侬我也。南方时语也。今叹理智不相离。人人总不知。目前空即色。遍界野云飞。 虚空云片片旷野草离离 野花开似锦。涧水湛如蓝。此颂真空即幻色而物物明矣。法灯云。今古应无坠。分明在目前。片云生晚谷。孤鹤下遥天。是此义也。 早谙灯是火饭熟已多时 早知今日事。悔不慎当初。此颂前会色归空。是影拣断实之情。唯言显理未云显解也。今此正拣情执遍计。影拣依他境空。悟此解心不离前理大似。不知灯元是火。空忍饥肠耳。 三空色无碍观 大海从鱼跃 。长空任鸟飞。义曰。空是真空。不碍幻色。色是幻色。不碍真空。故曰无碍。此则约能观之智有无双照。约所观之境真俗双融。不二而二。以显色空。二而不二。明其无碍。以此为门。出生观智成立趣行之解。 东涌西没元无二法 繁兴大用。起必全真。贤首品云。或于东方入正定。而于西方从定出。乃至如是入出遍十方。是名菩萨三昧力。清凉云。菩萨寂用无涯三昧门。于器世界业用自在也。既曰三昧。岂有二法也。 去住都无我。纵横岂有他 入浪穿云都无挂碍。此颂去住者。三际出入无碍也。纵横者。十方往来自在也。由前八门我法二执都遣。到此空色同如。岂有他法于其间哉。由是竖穷三际横遍十方。为一味之圆通。显二法之无我。非情识之所测。唯同道乃方知。下云。 寒山子抚掌拾德笑呵呵 因何二老呵呵笑。不是同风人不知。此颂斯二散圣。不住那边混迹今时。或笑或歌左右逢源。别有深意。 岭上木人叫溪边石女歌 故国消息断。石虎叫连宵。此颂前八门情尽见除。似木人石女。到此趣行解兴如能叫能歌。岂有情解于其间哉。 色空同一味笑杀杜禅和 当局者迷。傍观者哂。此颂空色无碍踪迹未亡。无寄人前堪悲堪笑。达士可耳。只如杜撰禅和笑个甚么。乃云。我 现代汉语译本 长空任鸟飞。义曰：空是真空，不妨碍幻象；幻象是幻色，不妨碍真空。所以说无碍。这是从能观的智慧来说，有无双重照见；从所观的境界来说，真俗双重融合。不二而二，用以彰显色空；二而不二，说明它的无碍。以此为门径，出生观智，成立趣行之解。 东涌西没原本没有两种法则，繁兴大用，起必全真。《贤首品》说：‘或于东方入正定，而于西方从定出，乃至如是入出遍十方，是名菩萨三昧力。’清凉澄观大师说：‘菩萨寂用无涯三昧门，于器世界业用自在也。’既然说是三昧，哪里会有两种法则呢？ 去住都没有我，纵横哪里有他？入浪穿云都没有挂碍。这句偈颂的‘去住’，是指三际出入无碍；‘纵横’，是指十方往来自在。由于前面的八门已经遣除了我法二执，到了这里，空色相同如一，哪里还有其他法则在其中呢？因此，竖穷三际，横遍十方，成为一味的圆通，彰显二法的无我，不是情识所能测度的，只有同道的人才能知道。下面说： 寒山子抚掌，拾得笑呵呵。因为什么二老呵呵笑？不是同道中人不知道。这句偈颂说的是这两位散圣，不住在那边，混迹于今时，或笑或歌，左右逢源，另有深意。 岭上的木人叫，溪边的石女歌。故国消息断，石虎叫连宵。这句偈颂说的是前面的八门情尽见除，像木人石女一样，到了这里，趣行解兴，好像能叫能歌，哪里还有情解在其中呢？ 色空同一味，笑杀杜禅和。当局者迷，旁观者哂。这句偈颂说的是空色无碍，踪迹未亡，在无寄托的人面前，真是可悲可笑。通达的人可以听听。只是杜撰禅和笑个什么呢？乃云：我
English
English version The long sky allows birds to fly freely. The meaning is: emptiness is true emptiness, which does not hinder illusion; illusion is illusory form, which does not hinder true emptiness. Therefore, it is said to be unobstructed. This is in terms of the wisdom of the observer, which illuminates both existence and non-existence; in terms of the observed realm, truth and convention are doubly integrated. Not two yet two, to reveal form and emptiness; two yet not two, to illustrate its unobstructedness. Taking this as a gateway, the wisdom of contemplation arises, establishing the understanding of interest and practice. East rising and west setting are originally not two dharmas; abundant and great function, arising must be entirely true. The *Worthy Leader Chapter* says: 'Sometimes entering samadhi in the east, and emerging from samadhi in the west, and so on, entering and emerging pervading the ten directions, this is called the power of the Bodhisattva's samadhi.' Qingliang (澄觀, Cheng-guan) says: 'The Bodhisattva's tranquil function is boundless, the samadhi gate, in the world of vessels, the karmic function is at ease.' Since it is called samadhi, how can there be two dharmas? Going and staying, there is no self; horizontally and vertically, how can there be another? Entering the waves and piercing the clouds, there is no hindrance. This verse's 'going and staying' refers to the unobstructedness of entering and exiting the three times; 'horizontally and vertically' refers to the freedom of coming and going in the ten directions. Because the previous eight gates have already eliminated the two attachments of self and dharma, arriving here, form and emptiness are the same, how can there be other dharmas in between? Therefore, vertically exhausting the three times, horizontally pervading the ten directions, becoming a single flavor of perfect penetration, revealing the non-self of the two dharmas, which cannot be measured by emotions and knowledge, only those who are on the same path can know. It says below: *Hanshanzi* (寒山子, Cold Mountain) claps his hands, *Shide* (拾得, Foundling) laughs heartily. Why do the two old men laugh heartily? Those who are not on the same path do not know. This verse speaks of these two wandering sages, not dwelling there, mingling in the present time, sometimes laughing, sometimes singing, finding the source from left and right, with profound meaning. The wooden man on the ridge shouts, the stone woman by the stream sings. News of the old country is cut off, the stone tiger roars all night. This verse speaks of the previous eight gates, where emotions are exhausted and views are eliminated, like wooden men and stone women, arriving here, interest, practice, and understanding arise, as if able to shout and sing, how can there be emotions and understanding in between? Form and emptiness are of the same flavor, laughing to death *Du* (杜) the *Chan* (禅, Zen) monk. Those involved are confused, those watching from the sidelines sneer. This verse speaks of the unobstructedness of form and emptiness, the traces have not disappeared, in front of those who have no reliance, it is truly sad and laughable. Those who are enlightened can listen. But what is *Du* the fabricated *Chan* monk laughing at? It is said: I --------------------------------------------------------------------------------
Chinese
衲僧门下。佛魔并扫光影齐亡。才有少分相应。况更说色说空说一说异。是好笑也。 四泯绝无寄观 混然寂照寒宵永。明暗圆融未兆前。义曰。泯谓遮泯。泯前八门情执。绝谓止绝。绝九门趣行之解也。然则前门有空可色有色可空。今此门中二俱不立情执两亡。令心绝待都无所寄。以此为门出生观智矣。然初句当般若心经中色即是空。二句当空即是色。三句当色不异空空不异色。此句当是诸法空相至无智亦无得。显法体离一切相。与此真空理同。齐大乘始教。 心若死灰口宜挂壁 欲言言不及。林下好商量。心者无寄观心也。到此圣凡情尽境智俱冥。如死灰遇烦恼薪而不能然。岂可言思而能到也。观中拂迹文云。非言所及。非解所到。令解心如灰。不可以心思也。非言所及。使辨口似壁。不可以口议也。 境空智亦寂 不居明暗室。懒坐正偏床。此颂妙绝能所对待。正显无寄也。 照体露堂堂 照体独立。物我冥一。此讼观智孤朗般若独存。既曰独存。心外无法。法法皆心。下云。 热即普天热凉时匝地凉 灵光独露处。纯一更无杂。此颂心境重重本觉性一。可谓一香一花称性而遍周沙界。一瞻一礼离相而恒对佛前。所以僧问洞山。寒暑到来如何回避。山云。何不向无寒暑处去。僧 现代汉语译本： 衲僧门下（指禅宗修行者），佛与魔都要一并扫除，光明与阴影都要一同消亡。只有稍微有一点相应，更何况是说色说空，说一说异呢？真是可笑啊。 四、泯绝无寄观 混然寂静，照彻长夜，光明与黑暗圆融无碍，在一切迹象显现之前就已存在。解释说：‘泯’是遮盖泯灭的意思，泯灭前八识的情感执着。‘绝’是停止断绝的意思，断绝第九识对于趣向修行的理解。既然如此，那么前面的法门还有空可以对应色，有色可以对应空。现在这个法门中，空与色二者都不立，情感执着全部消亡，使心达到绝对的境界，没有任何寄托。用这个法门来产生观照智慧。’然而，第一句相当于《般若心经》中的‘色即是空’，第二句相当于‘空即是色’，第三句相当于‘色不异空，空不异色’，这句相当于‘是诸法空相，乃至无智亦无得’，彰显法体的本质是脱离一切表象的，与这真空的道理相同，达到了大乘始教的境界。 心如死灰，口宜挂壁。想要说却说不出来，在林下好好商量。这里的心指的是无寄观的心。到了这种境界，圣与凡的情感都已消尽，境与智都已泯灭，如同死灰遇到烦恼的柴火也不能燃烧。哪里可以用言语思虑能够到达呢？《观中拂迹文》中说：‘不是言语所能表达的，不是理解所能到达的。’使理解的心如同灰烬，不可以用心思去揣测。‘不是言语所能表达的’，使辩论的口如同墙壁，不可以用口去议论。 境空了，智慧也寂静了，不居于明暗的房间，懒得坐在正偏的床榻上。这首偈颂精妙地断绝了能与所的对待，正是彰显了无所寄托的境界。 照体的光明坦荡显露，照体的光明独立存在，物与我融为一体。这首偈颂赞叹观照智慧的孤立明朗，般若智慧的独自存在。既然说是独自存在，心外就没有法，一切法都是心。下面说： 热的时候普天之下都热，凉的时候整个大地都凉爽。灵光独自显露的地方，纯粹唯一，更没有杂质。这首偈颂赞叹心境重重，本觉的自性是唯一的。真可谓一香一花都与自性相符而遍布整个沙界，一瞻一礼都脱离了表象而恒常面对佛前。所以有僧人问洞山禅师：‘寒暑到来如何回避？’洞山禅师说：‘为什么不向没有寒暑的地方去呢？’僧人
English
English version: Within the school of mendicant monks (referring to Zen practitioners), both Buddha and Mara (demon) must be swept away, and both light and shadow must vanish together. Only a slight correspondence is acceptable, let alone discussing form and emptiness, or oneness and difference? It's truly laughable. Four, the Observation of Extinction and Non-Attachment Mixed and silent, illuminating the long night, light and darkness are perfectly integrated, existing before any signs appear. The explanation says: 'Extinction' means to cover and extinguish, extinguishing the emotional attachments of the first eight consciousnesses. 'Cessation' means to stop and cut off, cutting off the ninth consciousness's understanding of the path to practice. If this is the case, then the previous methods still have emptiness corresponding to form, and form corresponding to emptiness. In this method, both emptiness and form are not established, and emotional attachments are completely eliminated, causing the mind to reach an absolute state, without any attachment. Use this method to generate wisdom of observation.' However, the first line is equivalent to 'form is emptiness' in the Heart Sutra, the second line is equivalent to 'emptiness is form', the third line is equivalent to 'form is not different from emptiness, emptiness is not different from form', and this line is equivalent to 'all dharmas are empty, even without wisdom and without attainment', highlighting that the essence of the Dharma body is detached from all appearances, which is the same as the principle of true emptiness, reaching the realm of the beginning teaching of Mahayana. If the heart is like dead ashes, the mouth should be hung on the wall. Wanting to speak but unable to speak, discuss it well under the trees. The heart here refers to the heart of non-attachment observation. Reaching this state, the emotions of both saint and ordinary are exhausted, and both realm and wisdom are extinguished, like dead ashes that cannot be burned even when encountering the firewood of afflictions. How can it be reached by words and thoughts? The 'Sweeping Away Traces in Observation' says: 'It cannot be expressed by words, it cannot be reached by understanding.' Make the understanding heart like ashes, and cannot be speculated by thoughts. 'It cannot be expressed by words', make the debating mouth like a wall, and cannot be discussed by mouth. When the realm is empty, wisdom is also silent, not dwelling in rooms of light and darkness, too lazy to sit on beds of right and wrong. This verse exquisitely cuts off the duality of subject and object, precisely highlighting the state of non-attachment. The light of the illuminating body is openly revealed, the light of the illuminating body exists independently, and things and self are integrated into one. This verse praises the isolated clarity of the wisdom of observation and the independent existence of prajna wisdom. Since it is said to exist independently, there is no Dharma outside the mind, and all Dharmas are the mind. It says below: When it's hot, the whole world is hot, and when it's cool, the whole earth is cool. Where the spiritual light is uniquely revealed, it is pure and unique, with no impurities. This verse praises the multiple layers of mind and realm, and the inherent nature of original enlightenment is unique. It can be said that one incense and one flower are in accordance with the nature and pervade the entire sand world, and one gaze and one bow are detached from appearances and constantly face the Buddha. Therefore, a monk asked Zen Master Dongshan: 'How to avoid the arrival of cold and heat?' Zen Master Dongshan said: 'Why not go to a place without cold and heat?' The monk --------------------------------------------------------------------------------