English
English version: Because the city is flat, wide, solemn, and beautiful, Vimalakīrti (Pure Name Layman) manifested illness. After the assembled Bodhisattvas each spoke about the Dharma-door of Non-duality, Mañjuśrī (Manjushri) asked: 'What is the Bodhisattva's entry into the Dharma-door of Non-duality?' Vimalakīrti (Pure Name) remained silent, without saying a word. This is called shutting the mouth. Could it be that a sage like Mañjuśrī (Manjushri) lacks eloquence? It is because words cannot express it. Do you want to understand? To understand that before the kalpa of emptiness was born, no Buddha or Patriarch could ever proclaim it with words. 'The object stands alone, towering; from the beginning, it exists independently. It does not associate with the myriad dharmas.' This verse explains that the unchanging principle manifests alone, upright and dignified, taking away the boundaries of all things. 'Profound truth stills the myriad functions; where the myriad functions cease, a melody resonates impartially.' This verse takes away all the myriad thoughts and considerations. 'The realm is tranquil, emotions are faint, the mind stops, thoughts are subtle.' The realm of wisdom merges into stillness, emotions are forgotten, and thoughts cease. This verse explains that since the observed realm is empty and tranquil, the emotions and thoughts that can be related to it are faint, subtle, and hidden. 'Divergent paths ultimately meander; one source cuts off right and wrong.' The direct root source is what the Buddha seals; I cannot pick leaves and search for branches. This verse explains that following appearances leads to many divergent paths, meandering and long kalpas; departing from appearances leads to a direct path, where right and wrong are extinguished. Extinguishing the extinguishable, taking away the takeable. What interruption is there in the one spiritual light? 'If not a hair of emotion is attached, where is there no radiance?' The skin has completely fallen off, revealing the one true reality. This verse takes away the myriad differences of mind and environment, revealing a pure and true wisdom that illuminates without direction and without manifestation. 'The six matters can conceal the gate of principle.' Within the gate of Buddha-matters, not a single dharma is abandoned. The explanation says: matters are what can conceal, principle is what is concealed. Because the third becomes a matter, the principle is concealed. The Contemplation Sutra says: True principle follows conditions to accomplish all dharma-matters, thus causing matters to appear while principle does not appear. Just as water becomes waves, movement appears while stillness is hidden. The Dharmakāya (Dharma Body) flows through the five paths, called sentient beings. When sentient beings appear, the Dharmakāya (Dharma Body) does not appear. This gate only reveals the meaning of accomplishing matters. 'The vast waves are clear and still at the very place.' Among the verdant peaks, who knows the root of the clouds? Waves refer to the myriad different dharma-matters. Clarity and stillness refer to the pure and unified principle. -------------------------------------------------------------------------------- 。唯显成事之波。不显湛然理矣。
Chinese
物物既缘成缘成翳本明 只为随他法。丧却本来真。此颂因随缘而成事。唯显成事而隐理也。 但观波浪起不见水澄清 贪观白浪。失却手篙。此颂约境则唯显俗谛而隐真谛。约人则迷于理而滞于事。 远境危峰小平湖野艇横 莫随境转落今时。恐失本来光彩去。此颂要见即俗之真。信取境唯心耳。野人云。看。 皎然直下事不动却须行 欲穷千里目。更上一层楼。此颂虽达俗谛更须明即俗之真。物物目际皎然明白。不应滞事而迷理。全无变动之见。故曰却须行也。 七真理即事门 随流虽得妙。入海水波潜。义曰。真理者。是五门不变理也。即事者。是三门随缘事也。故成此门不变即随缘义也。则废己同他泯其理也。即真该妄末虽空而非断也。观云。是故此理举体皆事。方为真理。如水即波无动而非湿。故即水是波也。 口中吃饭鼻里出气 眼在眉毛下。鼻子大头垂。明日用平常也。 明明百草头历历复何求 明明开正眼。物物尽圆成。此颂既真理即在事中。更有何物而不具足耶。 求得外边事绝求道自周 有求皆错。无意自亲。此颂心外求法与道悬远。心不求心法法心耳。下云。 花开小砌畔云起远峰头 竹径通幽处 现代汉语译本： 唯独显现成就事相的波浪，而不显现澄澈湛然的本体真理。 万事万物既然由因缘和合而成，因缘和合反而遮蔽了本自明亮的真性。只因为随顺外在的法，丧失了本来的真我。这首偈颂因为随顺因缘而成事相，只显现成就的事相而隐没了本体真理。 只看到波浪的生起，却看不到水的澄清。贪恋观看白色的浪花，反而失去了手中的船篙。这首偈颂从境界上来说，只显现世俗谛而隐没真谛；从人来说，则是迷惑于事相而滞碍于本体真理。 遥远的境界是危险的山峰，平静的湖面上横着小船。不要随着外境流转而堕落到现今的境地，恐怕失去本来的光彩。这首偈颂是要见到即世俗的真理，相信一切境界都唯心所现。野人说，看！ 明明朗朗、直截了当的事情，不妄动却必须前行。想要穷尽千里之外的景象，就要更上一层楼。这首偈颂虽然通达了世俗谛，更须明白即世俗的真理。万事万物在眼前明明朗朗，不应滞留在事相上而迷惑于本体真理，完全没有变动的见解，所以说必须前行。 七、真理即事门：随顺流俗虽然可以得到妙用，进入大海波浪便会潜藏。义释说：真理，是五门中不变的真理；即事，是三门中随顺因缘的事相。所以成就此门不变即随顺因缘的意义。那么，废弃自己而同于他人，泯灭了真理。即真理涵盖虚妄，最终虽然空寂却不是断灭。观释说：因此，这个真理整个本体都是事相，才成为真理。如同水即是波浪，没有动荡就没有湿性，所以说即水是波浪。 口中吃饭，鼻子里出气。眼睛在眉毛下，鼻子大头朝下。明日的功用和平常一样。 明明朗朗的百草头上，清清楚楚地还要求什么呢？明明朗朗地开启正眼，万事万物都圆满成就。这首偈颂既然真理就在事相之中，还有什么事物不具备呢？ 向外寻求事相，越是求道就越是远离。有所求都是错误的，无心无意自然亲近。这首偈颂说明心外求法与道相距遥远，心不求心，法即是心，心即是法。下面说： 花开在矮墙边，云起在远山头。竹林小路通向幽深之处。
English
English version: Only the waves that manifest accomplished phenomena are visible, while the clear and serene truth of the essence is not. Since all things are formed by conditions, these conditions obscure the original brightness. It is only by following external dharmas that one loses one's original true self. This verse speaks of accomplishing phenomena by following conditions, revealing only the accomplished phenomena while concealing the truth of the essence. One only sees the rising of waves, but not the clarity of the water. Greedily watching the white waves, one loses the oar in hand. This verse, from the perspective of the realm, only reveals the conventional truth while concealing the ultimate truth; from the perspective of people, it means being deluded by phenomena and stuck in the truth of the essence. The distant realm is a dangerous peak, and a small boat lies across the calm lake. Do not fall into the present situation by following the external environment, lest you lose your original splendor. This verse is about seeing the truth in the conventional, believing that all realms are manifestations of the mind. The rustic says, 'Look!' Things are clear and straightforward, and one must proceed without reckless action. If you want to see a thousand miles away, go up another level. Although this verse understands the conventional truth, it is necessary to understand the truth in the conventional. All things are clearly visible before one's eyes, and one should not be stuck in phenomena and deluded by the truth of the essence. There is no changing view, so it is said that one must proceed. Seven, The Gate of Truth as Phenomena: Although one can obtain wonderful uses by following the flow, the waves will be hidden when entering the sea. The commentary says: Truth is the unchanging truth in the five gates; phenomena are the conditions in the three gates. Therefore, this gate achieves the meaning of unchanging as following conditions. Then, abandoning oneself and being the same as others obliterates the truth. That is, truth encompasses falsehood, and although it is ultimately empty, it is not annihilation. The commentary says: Therefore, this truth, the entire essence is phenomena, and only then does it become truth. Just as water is waves, without movement there is no wetness, so it is said that water is waves. Eating rice in the mouth, breathing out through the nose. The eyes are below the eyebrows, and the big head of the nose hangs down. Tomorrow's function is the same as usual. On the clearly bright heads of the hundred grasses, what more is there to seek? Clearly opening the true eye, all things are perfectly accomplished. Since this verse says that truth is in phenomena, what is there that is not complete? Seeking phenomena outside the mind, the more one seeks the Way, the further away one is. All seeking is wrong, and unintentionality is naturally close. This verse explains that seeking the Dharma outside the mind is far from the Way, the mind does not seek the mind, the Dharma is the mind, and the mind is the Dharma. Below it says: Flowers bloom by the low wall, and clouds rise on the distant mountain peaks. The bamboo path leads to a secluded place. --------------------------------------------------------------------------------
Chinese
。禅房花木深。此颂真理即事物物圆成。但能信手拈来。自然纵横得妙。 好个安身处他人未肯休 含元殿里坐。休更觅长安。此颂好个随缘放旷即事。明真安身立命之处。奈何不肯承当。故未休也。 八事法即理门 元从恁么来。却须恁么去。义曰。事法者。是六门成事体也。理者。是四门体空用也。故成此门成事即体空义。显废己同他泯其事也。即妄彻真源。虽有而非常也。观云。故说众生即如。不待灭也。如波动相举体即水。无异相也。 差即无差波波皆湿 万像纷然。参而无杂物物到空处全空物自闲事空方彻理。物体两闲闲。此颂全空者。真理也。闲者。无用也。物物到此体空而全理。是废是体用也。 丝毫情不尽如隔万重山 差之毫厘。失之千里。此颂万像虽然即真。不可情识会。若带微细情解而会。岂止万重山矣。如将萤火烧须弥山。终不能着也。 但了波中湿何烦镜里颜 但得本莫愁末。此颂波中湿者。事法体空而即理也。镜里颜者。体空也。既以观智了物即真理。何更烦劳推问体空之义也。 旷然平坦路不在白云间 目前无异路。迷者自东西。此颂事法虚旷一际齐平。触目皆真。何劳远求于云外哉。 九真理非事门 水底金乌天上日。眼中童子面前人。 现代汉语译本：禅房花木深。这句偈语的真理在于事物圆满成就。只要能够信手拈来，自然就能纵横自如地领悟其中的妙处。 好一个安身之处，他人却不肯罢休。即使坐在含元殿里，也不要再寻找长安了。这句偈语说的是随缘放旷，即事明真，是安身立命的地方。奈何人们不肯承担，所以才不得安宁。 八事法即理门：本来是从哪里来的，最终还要回到哪里去。解释：事法，指的是六门成就事物的本体。理，指的是四门体性空寂的作用。因此，成就此门成就事物，就是体性空寂的意义。显现废弃自己，与他物相同，泯灭其事。就是妄念消失，真源显现，虽然存在，却不是永恒不变的。观经说：所以说众生即是如来，不需要灭度。就像波浪动荡的相，整个形体就是水，没有不同的相。 差之毫厘，谬以千里，万象纷然，参差而不杂乱，万物到了空寂之处，完全空寂，万物自然安闲，事情空寂才能彻底明白真理，物体两方面都空寂安闲。这句偈语说的是全空，就是真理。安闲，就是无用。万物到了这里，体性空寂而完全是真理，就是废弃，就是体用。 稍微有一点情执没有断尽，就好像隔着万重山。差之毫厘，失之千里。这句偈语说的是万象虽然就是真，但不能用情识去体会。如果带着微细的情执去理解，又何止隔着万重山呢？就像用萤火去烧须弥山，终究不能点燃。 只要明白了波浪中的湿性，何必再去照镜子看自己的容颜？只要得到了根本，就不要担心末节。这句偈语说的是波浪中的湿性，是事法体性空寂而就是真理。镜子里的容颜，是体性空寂。既然已经用观智明白了万物就是真理，又何必再费力推究体性空寂的意义呢？ 空旷平坦的道路，不在白云之间。眼前没有不同的道路，迷惑的人自己区分东西。这句偈语说的是事法虚空旷达，一际平等，触目所及都是真，何必远求于白云之外呢？ 九真理非事门：水底的金乌，天上的太阳，眼中的童子，面前的人。