English
English version: The Zen room is deep with flowers and trees. The truth of this verse lies in the perfect accomplishment of things. If one can pick it up casually, one will naturally understand its wonders freely. What a good place to settle down, but others are unwilling to stop. Even sitting in Hanyuan Hall (含元殿), don't look for Chang'an (长安) anymore. This verse speaks of being at ease with circumstances, clarifying the truth through events, and finding a place to settle down and establish one's life. But people are unwilling to accept it, so they cannot find peace. Eight: Event-phenomena are identical to the gate of principle: Where did it originally come from? It must return to where it came from. Explanation: Event-phenomena refer to the substance of things accomplished by the six gates. Principle refers to the function of the emptiness of the four gates. Therefore, accomplishing this gate accomplishes things, which is the meaning of emptiness. Manifesting the abandonment of oneself, being the same as other things, obliterating its affairs. It is the disappearance of delusion and the manifestation of the true source, which exists but is not permanent. The Visualization Sutra says: Therefore, it is said that sentient beings are identical to Thusness (如), without waiting for extinction. Like the fluctuating appearance of waves, the entire form is water, without different appearances. A slight deviation leads to a great error. The myriad phenomena are diverse, different but not mixed, when all things reach emptiness, they are completely empty, and all things are naturally at ease, only when things are empty can the principle be thoroughly understood, both the object and the body are empty and at ease. This verse speaks of complete emptiness, which is the truth. Ease is useless. When all things reach this point, their nature is empty and completely principle, which is abandonment, which is function. If a trace of emotion is not exhausted, it is like being separated by ten thousand mountains. A slight deviation leads to a great error. This verse says that although the myriad phenomena are identical to the truth, they cannot be understood with emotional knowledge. If one tries to understand with subtle emotional attachments, it is more than being separated by ten thousand mountains. It is like using a firefly to burn Mount Sumeru (须弥山), which will never catch fire. If you understand the wetness in the wave, why bother looking at your face in the mirror? If you get the root, don't worry about the branches. This verse says that the wetness in the wave is the emptiness of event-phenomena, which is identical to the principle. The face in the mirror is emptiness. Since one has already understood that all things are identical to the truth with wisdom, why bother to investigate the meaning of emptiness? The vast and flat road is not in the white clouds. There is no different road in front of you, those who are confused distinguish east and west themselves. This verse says that event-phenomena are empty and vast, and all are equal, everything you see is true, why bother seeking far away beyond the clouds? Nine: True principle is not the gate of event-phenomena: The golden crow (金乌) at the bottom of the water, the sun in the sky, the child in the eye, the person in front of you. --------------------------------------------------------------------------------
Chinese
义曰。于非异处辨非一也。随缘非有之法身。恒不异事而全理。显示自他俱存理事双全矣。观云。所依非能依。故如即波之水非波。以动湿异故。此门随缘即不变义也。 物物全真一道清净 纯一无杂。非干事也。 露柱木头做时人未敢当 只因分明极。翻令所得迟。此颂露柱者。檐下柱也。随缘义。木头者。不变义也。虽随缘而成露柱。恒非事也。此理难明。未敢承当。故约人叹深也。或可多是无味之谈塞断人口。真理既非其事。谁敢道着。不敢承当也。 寂然非有地阒尔杳无方 祖父田园无寸土。东西南北绝边方。此颂不变自体一尘不立寂静纯真。那有方所者哉。 事绝神何虑理全境不彰 心境俱亡。复是何物。此颂双遮心境。显真理而非事。 钓鱼船上客元是谢三郎 出身犹可易。脱体道应难。此颂由事绝情亡唯一全理。于非异处辨非一也。要须玄会。不可事迹而求。故出此有句中无句。妙在体前之义也。谢三郎者。福州玄沙备禅师。少而敏黠。家以捕鱼为业。常随其父泛小舟于江滨。一日因见月影有省。乃遗舟罢钓。出家入道矣。师法嗣雪峰存禅师。为法门之昆季耳。师一日示众云。我与释迦同参。时有僧便问。承闻和尚有言曰。我与释迦同参。未审参见何人。师云。钓鱼船 现代汉语译本： 义寂法师说：在非差异之处辨别非一性。随顺因缘而显现的非有法身（Dharmakaya，佛的法身），恒常不离事物而完全体现真理，显示了自性与他性俱存，事相与理体双全的境界。观法师说：所依之理不是能依之事，所以如同波浪即是水，但又不是波浪，因为动和湿是不同的。这说明了随缘即是不变的道理。 万物完全体现真理，一道清净，纯粹而无杂染，不是指具体的事物。 当露柱（luzhu，寺庙或房屋的柱子）和木头被制作出来时，人们不敢轻易承担其中的含义，只因为太过分明，反而使得理解变得迟缓。这是赞颂露柱的。露柱，就是屋檐下的柱子，代表随缘的意义；木头，代表不变的意义。虽然随顺因缘而成为露柱，但其本质恒常不是具体的事物。这个道理难以明白，所以人们不敢轻易承担，因此借由人的角度来感叹其深奥。或许是因为太多无味的言论堵塞了人们的理解，真理既然不是具体的事物，谁又敢轻易说出？所以人们不敢轻易承担。 寂静之处并非存在，空旷之处也无方向。祖先的田园没有一寸土地，东西南北也没有边际。这是赞颂不变的自体，一尘不染，寂静纯真，哪里会有方位呢？ 事相断绝，神识又何必忧虑？理体完全，境界也不显现。心境都消亡了，又会是什么呢？这是赞颂双重遮蔽心境，显现真理而不是具体的事物。 钓鱼船上的客人原来是谢三郎（Xie Sanlang，禅师的名字）。摆脱出身或许容易，但脱离形体来阐述真理却很难。这是赞颂从断绝事相、消除情感而达到唯一完全的理体，在非差异之处辨别非一性。需要玄妙的领会，不能从具体的事迹中寻求，所以说出了这句有含义但又没有明确含义的话，妙就妙在体悟真理之前的状态。谢三郎，是福州玄沙备禅师（Xuan Sha Bei，禅师的名字），年少时聪明敏捷，家里以捕鱼为业，常常跟随父亲在江边的小船上。有一天，因为看到月影而有所领悟，于是放弃了捕鱼，出家入道。师父是雪峰存禅师（Xuefeng Cun，禅师的名字），是法门中的兄弟。禅师有一天对大众说：‘我和释迦（Shijia，释迦摩尼佛）一同参禅。’当时有僧人就问：‘听说和尚您说，我和释迦一同参禅，不知道您参的是谁？’禅师说：‘钓鱼船。’
English
English version: Master Yi said: 'Discriminating non-oneness in non-difference. The Dharmakaya (Dharmakaya, the body of the Buddha's teachings) that arises according to conditions constantly embodies the principle without differing from phenomena, revealing the co-existence of self and other, and the completeness of both phenomena and principle.' Master Guan said: 'What is relied upon is not what can rely, therefore, like water that is wave but not wave, because movement and wetness are different. This gate follows conditions, which is the meaning of immutability.' 'All things fully embody the truth, the one path is pure and without mixture, not referring to specific things.' 'When the pillar (luzhu, a pillar in a temple or house) and wood are made, people dare not easily undertake the meaning, only because it is too clear, but makes understanding slow. This is praising the pillar. The pillar is the pillar under the eaves, representing the meaning of following conditions; wood represents the meaning of immutability. Although it becomes a pillar according to conditions, its essence is constantly not a specific thing. This principle is difficult to understand, so people dare not easily undertake it, therefore, it is used from the perspective of people to sigh its profundity. Perhaps it is because too many tasteless remarks block people's understanding, since the truth is not a specific thing, who dares to easily say it? So people dare not easily undertake it.' 'In the silent place, there is no existence, and in the empty place, there is no direction. The ancestral fields have not an inch of land, and the east, west, north, and south have no boundaries. This is praising the immutable self, without a speck of dust, silent and pure, where would there be a direction?' 'When phenomena are cut off, why should the spirit worry? When the principle is complete, the realm does not appear. When both mind and realm disappear, what will it be? This is praising the double obscuration of mind and realm, revealing the truth rather than specific things.' 'The guest on the fishing boat is originally Xie Sanlang (Xie Sanlang, the name of a Chan master). Getting rid of one's background may be easy, but explaining the truth by detaching from the body is difficult. This is praising the attainment of the only complete principle from cutting off phenomena and eliminating emotions, discriminating non-oneness in non-difference. It requires profound understanding and cannot be sought from specific events, so it speaks this sentence with meaning but without a clear meaning, the wonder lies in the state before realizing the truth. Xie Sanlang was Chan Master Xuan Sha Bei (Xuan Sha Bei, the name of a Chan master) of Fuzhou, who was clever and quick-witted when he was young. His family made a living by fishing, and he often followed his father on a small boat by the river. One day, he had an epiphany because he saw the reflection of the moon, so he gave up fishing and became a monk. His master was Chan Master Xuefeng Cun (Xuefeng Cun, the name of a Chan master), who was a brother in the Dharma. One day, the Chan master said to the public: 'I practice Chan with Shakya (Shijia, Shakyamuni Buddha).' At that time, a monk asked: 'I heard that the master said, I practice Chan with Shakya, I don't know who you are practicing with?' The Chan master said: 'Fishing boat.' --------------------------------------------------------------------------------
Chinese
上谢三郎。此是出情见离窝窟。傍通密旨妙会玄宗底句矣。后人亦呼师为谢三郎。 十事法非理门 月筛松影高低树。日照池心上下天。义曰。举体全理。即事相宛然。此则寂灭非有之众生。恒不异理而全事。明非孤单。故曰全矣。如全水之波非水。以动义非湿故。此上十义约理望事。则有成(三也)有坏(五也)有即(七也)有离(九也)事望于理。有显(四也)有隐(六也)有一(八也)有异(十也)逆(五六九十)顺(三四七八)自在无障无碍同一缘起矣。此上四门存泯无碍也。七八于解常自一。由此二门相即故。得解心现前。观之以成双遮中道矣。九十于谛常自二。由此二门性相异故。即真俗双存。以成双照中道矣。此门体空。即成事义。 全真物物万行沸腾 大用全彰。非其理也。 理全事亦全何处不方圆 人人皆具足。物物尽圆成。此颂理事俱全真俗双照。以明中道处处方圆。下云。 纵目极天际榰颐小槛边蔽空云叆叆匝地草芊芊 篱头落底千千药。不是神农人不知。此颂物物全真信手拈来。纵横得妙苟不仙陀。如何领会。下云。 更欲论玄妙金刚拏起拳 赤心片片。重重相为。此颂上四句中不明玄旨。又问。夷门意趣如何。师云。金刚拏起拳。是同坑无异土。若又不领 现代汉语译本： 上谢三郎（人名）。这是从情见中脱离，离开窠臼，旁通秘密旨意，巧妙领会玄妙宗义的语句啊。后人也称老师为谢三郎。 十事法非理门：月光透过松树，在地上筛下高低不平的影子；阳光照耀池塘中心，倒映出上下颠倒的天空。其含义是：全体都体现了理，事相也宛然存在。这就是说，寂灭并非空无的众生，始终不离于理而又完全具备事相，明白并非孤立存在，所以说是‘全’。比如完全是水的波浪，却又不是水，因为它的动性并非水的湿性。以上十种含义，从理的角度来看事，就有成（三也）、有坏（五也）、有即（七也）、有离（九也）；从事的角度来看理，就有显（四也）、有隐（六也）、有一（八也）、有异（十也）。逆（五六九十）、顺（三四七八），自在无碍，同一缘起。以上四门，存与泯灭都无碍。七和八在理解上常常是一体的，因为这两门相互即是，所以能得到解脱的心显现于眼前，观察它们就能成就双遮中道。九和十在真谛上常常是二体的，因为这两门在体性和现象上是不同的，所以能使真谛和俗谛同时存在，从而成就双照中道。此门以空为体，就能成就事义。 全真物物万行沸腾：大用完全彰显，不是它的理。 理全事亦全何处不方圆：人人皆具足，物物尽圆成。这首偈颂说明理事俱全，真俗双照，从而阐明中道无处不在，处处方圆。下面说： 纵目极天际榰颐小槛边蔽空云叆叆匝地草芊芊：篱头落底千千药，不是神农人不知。这首偈颂说明物物全真，信手拈来，纵横得妙，如果不是仙人般的人物，怎么能够领会？下面说： 更欲论玄妙金刚拏起拳：赤心片片，重重相为。这首偈颂说明上面四句中没有阐明玄妙的旨意。又问：夷门的意趣如何？老师说：金刚举起拳头，是同坑的泥土，没有什么不同。如果还不领会……