Chinese
云。如何是无寒暑处。山云。寒时寒杀阇梨。热时热杀阇梨。雪窦云。垂手还同万仞崖。正偏何必要安排。既不安排信手拈来。都明此意也。 无心未彻在有意转乖张 无心尚隔一重关。有意固应难趣向。此颂不可。亦不可展转。拂迹之语也。此语亦不受。于观心上都无纤毫。心念犹隔玄津。况乃将前解心欲专此境耶。唯妙契者即物神会。且道有无不可及底句。合作么生会。 要会终南旨春来日渐长 将谓别有奇特。元来天阴地润。此颂泯绝玄趣言象莫测。于无言象中立绝言象之妙。是以终日言而未尝言者也。 理事无碍观第二 山高不碍云舒卷。天静何妨鹤往来。义曰。理者是前真空不变。理事者此门随缘成底事也。然前门但是拣情显理。如金出矿未为器用。今明真理随缘成其事耳。无碍者理事相望体用互收。若不变即随缘理不碍事也。成事即体空事不碍理也。观者权实双融无碍智也。只为此门随缘。所以落在第二。此门行理量双融之行。运权实互融之智。超理事大小之情。离体用一异之见。证理事无碍双融之中道。此门法义已当大乘。同教之极致也。但理事镕融存(九十)亡(七八)逆(五六)顺(三四)通有十门。同一缘起矣。然成五对。一相遍。二相成。三相害。四相即。五相非。且初第 现代汉语译本： 云：什么是没有寒冷和炎热的地方？ 山云：寒冷的时候，寒冷得要命；炎热的时候，炎热得要命。（阇梨，Acarya，梵语老师的意思） 雪窦（雪窦禅师）说：垂下手也如同万仞悬崖，正和偏何必要安排？既然不安排，信手拈来，都明白这个意思了。 无心如果未彻底，在有意中反而会变得乖张。无心尚且隔着一层关卡，有意就更难趋向了。这首偈颂不可执着，也不可辗转推敲，是拂去痕迹的话语。这种说法也不可接受，在观心上都不能有丝毫的心念，尚且隔着玄津，更何况将之前的理解放在心里，想要专注于此境界呢？只有巧妙契合的人才能即物神会。那么，有没有什么都不能达到的句子，应该怎样理解呢？ 想要领会终南山的旨意，春天来了，太阳也渐渐长了。还以为有什么特别之处，原来是天阴地润。这首偈颂泯灭了玄妙的趣味，言语形象难以捉摸，在没有言语形象中树立起超越言语形象的妙处。因此，终日说话却未曾说过什么。 理事无碍观第二：山高不妨碍云舒云卷，天空平静不妨碍鹤来鹤往。义曰：理，是之前的真空不变。理事，是此门随缘成就的事情。然而前一门只是拣择情识来显现真理，如同金子从矿中取出，还未成为器物。现在说明真理随顺因缘成就其事。无碍，是理事相互观望，体用相互包容。如果不改变，那么随顺因缘，理不妨碍事。成就事，就是体性空，事不妨碍理。观，是权实双融的无碍智慧。只因为此门随顺因缘，所以落在第二。此门行理事量双融之行，运用权实互融的智慧，超越理事大小的情执，离开体用一异的见解，证得理事无碍双融的中道。此门法义已经达到大乘，是同教的极致。但是理事镕融存在(九十)亡(七八)逆(五六)顺(三四)共有十门。同一缘起。然而成就五对：一相遍，二相成，三相害，四相即，五相非。且看最初的。
English
English version: Cloud: What is the place without cold and heat? Mountain Cloud: When it's cold, it's freezing the Acarya (teacher in Sanskrit); when it's hot, it's burning the Acarya. Xuedou (Zen Master Xuedou) said: Dropping your hand is like a cliff of ten thousand ren (ancient Chinese unit of length), why bother arranging right and wrong? Since there's no arrangement, just pick it up casually, and you'll understand this meaning. If the mind is not thoroughly emptied, it becomes perverse when intentionally directed. Having no mind is still separated by a barrier; having intention makes it even harder to approach. This verse should not be clung to, nor should it be interpreted repeatedly; it's a phrase for brushing away traces. This saying is also unacceptable; there should not be the slightest thought in observing the mind, still separated by the mysterious ford, let alone holding the previous understanding in mind, wanting to focus on this state? Only those who subtly resonate can understand the spirit through things. Then, how should we understand the sentence that nothing can reach? To understand the meaning of Zhongnan Mountain, as spring comes, the days gradually lengthen. I thought there was something special, but it turns out to be cloudy skies and moist earth. This verse obliterates the mysterious interest, and the language and images are unfathomable, establishing the wonder of transcending language and images in the absence of language and images. Therefore, speaking all day long without ever saying anything. The Second Contemplation of the Unobstructedness of Principle and Phenomena: High mountains do not hinder the clouds from unfolding, and a quiet sky does not prevent cranes from coming and going. Meaning: Principle is the unchanging emptiness of before. Principle and phenomena are the things accomplished by this gate following conditions. However, the previous gate only selects emotions to reveal principle, like gold taken from the mine, not yet a utensil. Now it explains that true principle follows conditions to accomplish its affairs. Unobstructedness is the mutual observation of principle and phenomena, and the mutual inclusion of essence and function. If it does not change, then following conditions, principle does not hinder phenomena. Accomplishing affairs is the emptiness of essence, and affairs do not hinder principle. Contemplation is the unobstructed wisdom of the dual fusion of provisional and real. Just because this gate follows conditions, it falls into the second. This gate practices the dual fusion of principle and phenomena, uses the wisdom of the mutual fusion of provisional and real, transcends the emotional attachments of the size of principle and phenomena, departs from the views of the oneness and difference of essence and function, and proves the middle way of the unobstructed dual fusion of principle and phenomena. The meaning of this gate has already reached the Mahayana, the ultimate of the common teaching. However, the fusion of principle and phenomena exists (90), ceases (78), reverses (56), follows (34), there are ten gates in total. The same dependent origination. However, it accomplishes five pairs: one, mutual pervasion; two, mutual accomplishment; three, mutual harm; four, mutual identity; five, mutual non-identity. And look at the very beginning. -------------------------------------------------------------------------------- 一对者。
Chinese
一理遍于事门 功尽忘依处。转身觉路玄。义曰。一者数之始也。谓一真不变之理。妙能随缘遍于千差事法。观云。一一事中理皆全遍。非是分遍。何以故。彼真理不可分故。以此为门出生观智。行人于此当了法身自性有随缘妙用。正明理不碍事也。 独曜无私对扬有准 应物现形。如水中月。 寂尔本非多随缘处处和 密移一步六门晓。无限风光大地春。此颂玄寂不变体一妙绝群数。故曰非多也。灵鉴随缘用广数而应之。故曰处处和也。正明理遍于事者也。 镕金金作器动水水为波 截琼枝寸寸是宝。析栴檀片片皆香。此颂真理随缘成事显事。事全真矣。 染净元无自圣凡岂有他 应观法界性。一切唯心造。此颂一一依正俱无自性尽。是真随理缘而成。岂有他法而别有体也。故经曰。真如净境界。一泯未常存。能随染净缘。遂分十法界也。 东西南北看那畔不弥陀 佛身充满于法界。普现一切群生前。此颂观智精明法眼通彻。见一一尘皆净土。一一心尽弥陀。大经解脱长者云。我欲要见安乐世界阿弥陀佛及十方佛。随意即见。 二事遍于理门 影现建化门头。身游实际理地。义曰。以千差事法各各全遍一真之理。观云。以有分之事于无分之理全同非分同。何 现代汉语译本： 一对者。 一理遍于事门，功尽忘依处，转身觉路玄。义曰：一者数之始也。谓一真不变之理，妙能随缘遍于千差事法。观云：一一事中理皆全遍，非是分遍。何以故？彼真理不可分故。以此为门出生观智。行人于此当了法身自性有随缘妙用。正明理不碍事也。 独曜无私对扬有准，应物现形，如水中月。 寂尔本非多，随缘处处和，密移一步六门晓，无限风光大地春。此颂玄寂不变体一妙绝群数，故曰非多也。灵鉴随缘用广数而应之，故曰处处和也。正明理遍于事者也。 镕金金作器，动水水为波，截琼枝寸寸是宝，析栴檀片片皆香。此颂真理随缘成事显事，事全真矣。 染净元无自，圣凡岂有他，应观法界性，一切唯心造。此颂一一依正俱无自性尽，是真随理缘而成，岂有他法而别有体也。故经曰：真如净境界，一泯未常存，能随染净缘，遂分十法界也。 东西南北看那畔不弥陀（Amitabha，阿弥陀佛）？佛身充满于法界，普现一切群生前。此颂观智精明法眼通彻，见一一尘皆净土，一一心尽弥陀。大经解脱长者云：我欲要见安乐世界阿弥陀佛及十方佛，随意即见。 二事遍于理门，影现建化门头，身游实际理地。义曰：以千差事法各各全遍一真之理。观云：以有分之事于无分之理全同非分同。何
English
English version: The Pair. One principle pervades all phenomena, its function complete, forgetting the place of reliance, turning around to realize the profound path of enlightenment. The meaning is: 'One' is the beginning of numbers, referring to the one true and unchanging principle, which wonderfully adapts to conditions and pervades all diverse phenomena. The 'Guan' (观, Contemplation) says: 'In each and every phenomenon, the principle is fully pervasive, not partially pervasive. Why? Because that true principle cannot be divided.' Using this as a gateway, contemplative wisdom arises. Practitioners should understand that the Dharma body's (法身, Dharmakaya) self-nature has the wonderful function of adapting to conditions. This clearly shows that principle does not obstruct phenomena. Shining alone, without selfishness, responding with precision, manifesting forms according to beings, like the moon in water. Silent and still, fundamentally not many, adapting to conditions everywhere in harmony, subtly moving one step, the six senses awaken, boundless scenery, the earth in spring. This verse praises the profound stillness, the unchanging essence, the oneness that surpasses all numbers, hence it is said 'not many.' The spiritual mirror adapts to conditions, its function vast, responding according to numbers, hence it is said 'everywhere in harmony.' This clearly shows that principle pervades phenomena. Melting gold, gold becomes vessels; moving water, water becomes waves; cutting precious branches, every inch is treasure; splitting sandalwood, every piece is fragrant. This verse praises how true principle adapts to conditions, accomplishing and revealing phenomena, phenomena are entirely true. Defilement and purity are fundamentally without self-nature; how can there be others for sages and ordinary beings? One should contemplate the nature of the Dharma realm; everything is created by the mind. This verse praises how each and every dependent and independent existence is without self-nature, entirely becoming through conditions according to principle. How can there be other dharmas with separate entities? Therefore, the sutra says: 'The pure realm of Suchness (真如, Tathata), once extinguished, never remains, able to follow the conditions of defilement and purity, thus dividing into the ten Dharma realms.' Looking east, west, south, and north, which shore is not Amitabha (阿弥陀佛, Amitabha)? The Buddha's body fills the Dharma realm, universally appearing before all sentient beings. This verse praises how contemplative wisdom is refined and clear, the Dharma eye (法眼, Dharma-caksu) is thoroughly penetrating, seeing every single dust mote as a pure land, every single mind exhausted as Amitabha. The elder 'Liberation' in the Great Sutra says: 'I wish to see the Amitabha Buddha of the Land of Bliss and the Buddhas of the ten directions, and I see them at will.' Two: Phenomena pervade the realm of principle, shadows appear at the gate of constructed transformation, the body travels in the actual ground of principle. The meaning is: Using the myriad diverse phenomena, each and every one fully pervades the one true principle. The 'Guan' says: Using phenomena that have divisions, the entirety is the same as the undivided principle, not partially the same. What --------------------------------------------------------------------------------
Chinese
以故。此事无别体还如理故。此全遍门。超情离见非世喻能。况如全一大海在一波中。而海非小。如一小波匝于大海。而波非大。此相遍二门。文虽前后法乃同时。此二为总。下八为别。别不离总。为生发义。本正明事不碍理。 由同作异异乃全同 翻手覆手。只是这手。 只由金作器所以器皆金 一点水墨。两处分明。此颂理遍事而金作器。事遍理而器皆金。二门喻显也。 况事唯心现尘尘尽是心 随缘成底事。物物尽全真。此颂三界唯心更无别法。 性空人易信法住圣难任 体空全遍人皆委。法别有体圣难容。此颂缘生事法性空人易信矣。法别有体实住圣难任持。何则圣人证一切法空而成果海。岂别有一法不空者。故古德云。若有一法毗卢堕在凡夫矣。有作性难任者。恐非智者。详之。 缘彻无缘处缘缘实甚深 法眼通明。方能彻证。此颂能彻观智所彻性空。缘性既空即不变理。故曰甚深也。肇论云缘觉觉缘离以即真矣。 三依理成事门 随缘成妙有。大用独全彰。义曰。事无别体依真理而成。如波因水方得成立。此门唯随缘义也。 明明底事处处施张 山河及大地。全露法王身。 澄湛绝纤尘能为染净因 绝点纯清水。能随风起波。此颂是一心之妙体杳。绝 现代汉语译本： 因此，这件事没有其他的本体，因为它与真理相符。这就是全遍门。它超越了情感和见解，不是世俗的比喻能够形容的。更何况，就像整个大海存在于一个波浪中，而大海并没有因此变小；又像一个小波浪遍布于整个大海，而波浪并没有因此变大。这就是相遍二门。文句虽然有先后，但法则是同时存在的。这两个门是总纲，下面的八个门是分别阐述。分别不离开总纲，是为了生发意义。根本上是正明事不障碍理。 由于相同而产生差异，差异实际上完全相同——就像翻手和覆手，都只是这只手。 正因为是用金子制作器物，所以器物都是金子——就像一点水墨，在两处显现分明。这首偈颂阐明了理遍事（真理遍及事物），金子制作器物；事遍理（事物遍及真理），器物都是金子。这两个门是用比喻来显现的。 更何况一切事物都只是心的显现，尘埃中的每一粒都完全是心——随着因缘成就一切事物，万物都完全是真实的。这首偈颂说明了三界唯心，没有其他的法。 体性空，人们容易相信；法住，圣人难以承担——体性空，全遍，人们都知道；法若有别体，圣人难以容纳。这首偈颂说明了因缘所生的事物，其体性是空的，人们容易相信。如果法有不同的本体，真实存在，圣人难以承担。为什么呢？因为圣人证悟一切法空，从而成就功德之海。难道会有一个法是不空的吗？所以古德说：‘如果有一法不空，毗卢遮那佛就堕落在凡夫的境界了。’有人认为体性难以承担，恐怕不是智者。仔细思考吧。 因缘穷尽之处，无缘之缘才是真正深奥——法眼通明，才能彻底证悟。这首偈颂说明了能够彻底观察的智慧所彻悟的体性空。因缘的体性既然是空，就是不变的真理。所以说非常深奥。《肇论》说，因缘觉悟因缘，离开因缘就是真理了。 三、依理成事门——随着因缘成就妙有，广大的作用完全彰显。意义是：事物没有其他的本体，依靠真理而成就，就像波浪因为水才能成立。这个门唯有随缘的意义。 明明了了的事物，处处施展——山河以及大地，完全显露出法王的身。 澄澈清净，没有一丝尘埃，能够成为染污和清净的原因——没有一点杂质的纯净水，能够随着风而兴起波浪。这首偈颂说明了一心的妙体深远，清净。