English
English version: Therefore, this matter has no separate entity, as it accords with the truth. This is the All-Pervading Door. It transcends emotions and views, and cannot be described by worldly metaphors. Moreover, it is like the entire ocean being present in a single wave, yet the ocean does not become smaller; or like a small wave encompassing the entire ocean, yet the wave does not become larger. This is the Mutual Pervasion of Phenomena Door. Although the sentences may be sequential, the Dharma is simultaneous. These two doors are the general principles, and the following eight doors are specific elaborations. The specific does not depart from the general, for the sake of generating meaning. Fundamentally, it is to directly illuminate that phenomena do not obstruct principle. Because of sameness, differences arise; differences are actually completely the same—like turning the hand over and turning it back, it is just this hand. Precisely because utensils are made of gold, all utensils are gold—like a drop of ink, appearing distinctly in two places. This verse elucidates principle pervading phenomena (truth pervades things), gold making utensils; phenomena pervading principle (things pervade truth), utensils are all gold. These two doors are revealed through metaphors. Moreover, all things are merely manifestations of the mind, every speck of dust is entirely mind—according to conditions, all things are accomplished, and all things are completely real. This verse explains that the Three Realms are only mind, there is no other Dharma. Emptiness of nature is easily believed by people; abiding of Dharma is difficult for sages to bear—emptiness of nature, all-pervading, people all know; if Dharma has a separate entity, it is difficult for sages to accept. This verse explains that things arising from conditions, their nature is empty, which is easily believed by people. If Dharma has a different entity, truly exists, it is difficult for sages to bear. Why? Because sages realize the emptiness of all Dharmas, thereby accomplishing the ocean of merit. Could there be a Dharma that is not empty? Therefore, an ancient virtuous one said: 'If there is one Dharma that is not empty, Vairocana Buddha would fall into the realm of ordinary beings.' Some consider the nature difficult to bear, perhaps they are not wise. Consider it carefully. Where conditions are exhausted, the conditionless condition is truly profound—the Dharma eye is clear and bright, only then can one thoroughly realize it. This verse explains that the emptiness of nature is thoroughly realized by the wisdom of thorough observation. Since the nature of conditions is empty, it is the unchanging principle. Therefore, it is said to be very profound. The *Zhao Lun* says, 'Conditional enlightenment awakens to conditions, leaving conditions is the truth.' Three, the Door of Accomplishing Phenomena Based on Principle—according to conditions, wonderful existence is accomplished, and the great function is fully manifested. The meaning is: phenomena have no separate entity, they are accomplished based on truth, just as waves can only be established because of water. This door only has the meaning of following conditions. Clear and bright things, displayed everywhere—mountains and rivers, and the great earth, fully reveal the body of the Dharma King. Clear and pure, without a trace of dust, able to be the cause of defilement and purity—pure water without any impurities, able to rise into waves with the wind. This verse explains that the wonderful essence of the one mind is profound and pure. -------------------------------------------------------------------------------- 纤尘十。法界之亲因。随缘成矣。
Chinese
圣凡无异路迷悟有疏亲 染净体一。愚智妄分。此颂四圣六凡所依性一。迷者从识而似疏。悟者就智而全亲。迷悟在于人矣。何关法性者哉。 不变时时隔 无为无事人。犹遭金锁难。此颂隔者。塞而不通也。时时者。长远也。若真如无随缘之用。则真妄长塞而不通也。有僧问法眼云。情生智隔。情未生时如何。师云。隔。是此意也。 随缘日日新 草木精神换。江山气象新。此颂正显此门义也。谓真如能随缘。新新不住成。诸事法若法。有住不名妙用也。且道是何人分上。 披毛戴角者方是个中人 斫倒那边无影树。却来火里又抽枝。此颂随缘人也。谓自古贤圣了证真理。由悲故回入尘劳。由智故方便利物。宗门中唤作异类中人也。丹霞云。戴角披毛异类身。是此意也。 四事能显理门 乾坤尽是黄金骨。万有全彰净妙身。义曰。事法体空为能显也。真理为所显也。观云。以事虚故全事中之理挺然露现。犹如波相虚令水体露现。此门唯体空义也。 青嶂白云谁人分上 然宗门中以青山为体。白云为用。即此体用阿谁分上。要会么。万里江山无异路。一天风月尽吾家。 从缘缘本虚虚则道方孤 若了依他起。无别有圆成。此颂缘无自性 事法体空。唯愿一道真空。孤标而独立也。 空谷无音响实由外叫呼 蓦地唤一声。犹如镜中现。此颂空谷者。事法体空因也。外叫者。疏助缘也。显喻因缘无性。是事家用也。 见闻性自离知觉寂然逋 见闻觉知非一一。山河不在镜中观。此颂离者。舍去也。逋者。悬远也。谓所显真理离一切相。不可以见闻觉知。六情所测也。若以见闻觉知趣求者。舍去此理悬远久矣。维摩经云。法离见闻觉知。若行见闻觉知。则是见闻觉知。非不法也。直须放下情尘回光可耳。 暂尔回头看衣穿露宝珠 水穿瘦骨露。屋破看星眠。此颂衣穿者。事法体空也。宝珠者。理实也。如瞥然放下见闻情念知觉妄心。以观智慧眼觑破。一一事中理皆全露。又如贫子还家。遇长者指示衣珠忽自回头。见破衣内果有明珠。随其心而骤富也。 五以理夺事门 实际理地不受一尘。义曰。理为能夺。事为所夺。以一真不变之理。夺尽千差事法也。观云。以离真理外无片事可得。如以水夺波波无不尽。此则水存以坏波令尽。由四门所显之理。到此便为能夺。此门唯不变义也。 摩竭掩室毗耶杜口 摩竭者。唐翻无毒害。以彼国汝无形戮故。佛于兹成道。三七日内不说法也。表名言路绝。状若掩室也毗耶离。唐翻广严。 现代汉语译本 事物的表象和法则本质上是空性的。我只希望那唯一的真如真空，能够像孤高的标杆一样独立存在。 空旷的山谷中没有回响，实际上是因为外面的叫喊声。突然呼唤一声，就像在镜子中显现一样。这首偈颂是关于空谷的，事物的表象和法则本质上是空性的是原因。外面的叫喊声，是疏远的助缘。这明显地比喻了因缘没有自性，这是事物运作的规律。 见闻的本性自然远离知觉，寂静无声地隐退。见闻觉知并非一一对应，山河不在镜中观看。这首偈颂是关于远离的，舍弃的意思。隐退的意思是悬远。意思是说，所显现的真理远离一切表象，不可以被见闻觉知，六根所测知。如果用见闻觉知去追求真理，那么舍弃此理就悬远很久了。《维摩经》说：‘法离见闻觉知，若行见闻觉知，则是见闻觉知，非不法也。’只需要放下情尘，回光返照就可以了。 暂时回头看，衣服破了露出宝珠。水滴穿透瘦骨显露出来，房屋破了可以看着星星睡觉。这首偈颂是关于衣服破了的，事物的表象和法则本质上是空性。宝珠，指的是真实的本体。比如突然放下见闻情念知觉妄心，用智慧之眼看破，每一个事物中的真理都完全显露。又如贫穷的儿子回到家，遇到长者指示衣内的宝珠，忽然自己回头，看见破衣服里面果然有明珠，随着他的心而迅速变得富有。 五、以理夺事门：实际理地，不受一尘。意思是说，理是能夺取的，事是被夺取的。用一真不变的真理，夺取所有千差万别的事物和法则。观云：‘因为离开真理之外，没有一片事物可以得到，就像用水夺取波浪，波浪没有不消失的。’这就像水存在而使波浪消失一样。由前面四门所显现的真理，到这里就成为能夺取的。此门唯有不变的意义。 摩竭（Magadha，古印度地名）掩室，毗耶（Vaishali，古印度城市）杜口。摩竭，唐朝翻译为无毒害，因为那个国家没有有形的刑戮。佛陀在那里成道，三个七天之内没有说法。表明名言的道路断绝，状态就像掩室一样。毗耶离，唐朝翻译为广严。
English
English version The phenomena and laws of things are essentially empty. I only wish that the one true Suchness (真空, zhēnkōng), could stand alone like a solitary beacon. There is no echo in an empty valley, actually because of the shouts from outside. Suddenly calling out, it's like appearing in a mirror. This verse is about the empty valley, the reason being that the phenomena and laws of things are essentially empty. The shouts from outside are distant auxiliary conditions. This clearly illustrates that conditions are without self-nature, which is the law of how things operate. The nature of seeing and hearing naturally departs from perception, silently retreating. Seeing, hearing, and knowing are not one-to-one correspondences; mountains and rivers are not viewed in a mirror. This verse is about departing, meaning to abandon. Retreating means to be far away. It means that the manifested truth is apart from all appearances and cannot be perceived by seeing, hearing, or knowing, nor can it be measured by the six senses. If one seeks truth through seeing, hearing, and knowing, then abandoning this truth will be far away for a long time. The *Vimalakirti Sutra* says: 'The Dharma is apart from seeing, hearing, and knowing. If one practices through seeing, hearing, and knowing, then it is seeing, hearing, and knowing, and not non-Dharma.' One only needs to let go of emotional dust and turn the light inward. Looking back for a moment, the clothes are torn, revealing the jewel. Water drips through thin bones, revealing them; the house is broken, allowing one to sleep while watching the stars. This verse is about the clothes being torn, the phenomena and laws of things being essentially empty. The jewel refers to the true essence. For example, suddenly letting go of the deluded mind of seeing, hearing, emotional thoughts, and knowing, and using the eye of wisdom to see through, the truth in each and every thing is fully revealed. It is also like a poor son returning home, encountering an elder who points out the jewel within his clothes, and suddenly turning back to see that there is indeed a bright pearl inside his torn clothes, and quickly becoming wealthy according to his heart's desire. 5. The Gate of Seizing Phenomena with Principle: In the realm of actual principle, not a speck of dust is received. It means that principle is what can seize, and phenomena are what are seized. Using the one true and unchanging principle, seize all the myriad different phenomena and laws. *Guan* says: 'Because apart from true principle, not a single phenomenon can be obtained, just like using water to seize waves, there is no wave that does not disappear.' This is like the water existing and causing the waves to disappear. The truth manifested by the previous four gates becomes what can seize here. This gate only has the meaning of immutability. Magadha (摩竭, Mójíe, ancient Indian place name) closes its doors, and Vaishali (毗耶, Píyé, ancient Indian city) seals its mouths. *Mójíe* was translated as 'without poison or harm' in the Tang Dynasty because that country had no physical punishments. The Buddha attained enlightenment there and did not preach for three weeks. This indicates that the path of verbal expression is cut off, the state being like closing the doors. *Píyé* was translated as 'vast and solemn' in the Tang Dynasty. --------------------------------------------------------------------------------
Chinese
以城中平广严丽故。净名居士示疾。于此会诸菩萨各说不二法门竟。时文殊问言。何等是菩萨入不二法门。净名默然无言。名为杜口也。且如二圣人。岂可无辨才也。盖辨所不能言也。要会么。欲明空劫未生前。从来佛祖岂能宣。 物际独巍巍 从来卓尔独存。不与万法为侣。此颂不变理体独露堂堂。夺尽物之边涯际畔也。 冥真息万机 万机休罢处。一曲韵无私。此颂夺尽千差念虑也。 境闲情淡淡心止思微微 境智冥寂。情忘虑息。此颂所观境既空闲。能缘情虑则淡薄。微细隐也。 差路终迂曲一源绝是非 直截根源佛所印。摘叶寻枝我不能。此颂随相行多岐委曲长劫行之离相行。一路直截是非俱泯。泯无能泯。夺无所夺。一道灵光有何间断也。 纤毫情不挂何处不光辉 皮肤脱落尽。独露一真实。此颂夺尽心境千差显一纯真之智鉴无方而不显现也。 六事能隐理门 佛事门中不舍一法。义曰。事为能隐。理为所隐。由第三成事即理隐也。观云。真理随缘成诸事法。遂令事显理不显也。如水成波动显静隐也。法身流转五道。名曰众生。众生现时法身不现。此门唯显成事义也。 浩浩波澜当处澄湛 数峰青翠处。孰委是云根。波澜者。千差事法也。澄湛者。纯清一理也 现代汉语译本： 因为城中平坦宽广，庄严美丽，Vimalakīrti（净名居士）示现疾病。在此集会上，诸位菩萨各自说了不二法门之后，文殊菩萨问道：‘什么是菩萨进入不二法门？’Vimalakīrti（净名）默然不语，这叫做杜口不言。难道像文殊菩萨这样的圣人会没有辩才吗？这是因为言语无法表达的。想要领会吗？想要明白在空劫未生之前，从来就没有佛祖可以用言语宣说的道理。 ‘物际独巍巍，从来卓尔独存。不与万法为侣。’这句颂词说明不变的理体独自显露，堂堂正正，夺尽了万物的边际。 ‘冥真息万机，万机休罢处，一曲韵无私。’这句颂词夺尽了千差万别的念虑。 ‘境闲情淡淡，心止思微微。’ 境智冥合寂静，情感忘却，思虑止息。这句颂词说明所观的境界既是空闲，能缘的情虑也就淡薄，微细而隐没。 ‘差路终迂曲，一源绝是非。’ 直截根源是佛所印证的，摘叶寻枝我做不来。这句颂词说明随相而行，道路多歧，委曲而漫长；离相而行，一路直截，是非都泯灭。泯灭了能泯灭的，夺去了能夺去的。一道灵光，有什么间断呢？ ‘纤毫情不挂，何处不光辉。’ 皮肤脱落殆尽，独露一真实。这句颂词夺尽了心境的千差万别，显现一纯真之智慧，鉴照无方而不显现。 ‘六事能隐理门’ 佛事门中不舍一法。解释说：事为能隐，理为所隐。由于第三而成事，即理被隐没。观经说：真理随缘成就诸事法，于是使事显现而理不显现。如同水变成波浪，动显而静隐。法身流转五道，名叫众生。众生现时，法身不现。此门唯显成事之义。 ‘浩浩波澜当处澄湛。’ 数峰青翠处，谁知道是云的根源？波澜，指的是千差万别的事法。澄湛，指的是纯清一理。