English
English version: Shang Xie Sanlang (a person's name). This is a phrase that breaks away from emotional views, leaves the nest, broadly understands the secret meaning, and skillfully comprehends the profound doctrine. Later generations also called the teacher Xie Sanlang. Ten Dharmas of Non-Reason: The moonlight filters through the pine trees, casting shadows of varying heights on the ground; the sunlight shines on the center of the pond, reflecting the upside-down sky. The meaning is: the entire body embodies the principle, and the phenomena are also clearly present. That is to say, the Nirvana, which is not empty, always remains inseparable from the principle and fully possesses the phenomena, understanding that it is not isolated, so it is called 'whole'. For example, a wave that is entirely water is not water, because its dynamic nature is not the wetness of water. The above ten meanings, from the perspective of principle looking at phenomena, there is completion (3rd), destruction (5th), identity (7th), and separation (9th); from the perspective of phenomena looking at principle, there is manifestation (4th), concealment (6th), oneness (8th), and difference (10th). Reversal (5, 6, 9, 10), compliance (3, 4, 7, 8), free and unobstructed, the same dependent origination. The above four gates, existence and annihilation are unobstructed. Seven and eight are often one in understanding, because these two gates are mutually identical, so the mind of liberation can appear before one's eyes, and observing them can achieve the double negation of the Middle Way. Nine and ten are often two in ultimate truth, because these two gates are different in nature and phenomena, so that ultimate truth and conventional truth can coexist, thereby achieving the double illumination of the Middle Way. This gate takes emptiness as its essence, which can accomplish the meaning of phenomena. The true nature of all things and myriad practices are seething: The great function is fully manifested, but it is not its principle. Principle is complete, and phenomena are also complete, where is there no perfection: Everyone is fully endowed, and everything is perfectly accomplished. This verse explains that principle and phenomena are both complete, and truth and convention illuminate each other, thereby clarifying that the Middle Way is everywhere and perfect everywhere. Below it says: Gazing at the horizon, leaning on the small railing, clouds cover the sky, and grass covers the ground: Thousands of medicines fall from the fence, but those who are not Shennong (legendary figure in Chinese mythology) do not know them. This verse explains that everything is completely true, readily available, and wonderfully free. If one is not like an immortal, how can one comprehend it? Below it says: If you want to discuss the profound, Vajra (diamond) raises his fist: Sincere hearts, layer upon layer, mutually supporting each other. This verse explains that the above four lines do not clarify the profound meaning. Again, someone asked: What is the meaning of Yimen? The teacher said: Vajra raises his fist, it is the same soil from the same pit, there is no difference. If you still do not understand... --------------------------------------------------------------------------------
Chinese
。假使普慧云兴二百问。普贤瓶泻二千答。不遇知音也。是徒劳话会。然则忽遇个中人。如何别通一线。要会么。不解金刚拏起拳。领取泥牛耕水月。 周遍含容观第三 幢网珠光无向背。自他光影一时周。义曰。一一事法如理融通。包遍自在。约差别事法论其体用而显玄也。竖无不穷曰周。横无不极曰遍。外无不包曰含。内无不摄曰容。观者混融无障碍智也。第三者前已标矣。要知次第无阶级。前三三是后三三。此门行无尽之行。运混融之智。超定一定多之情。离先后同时之见。证事事无碍法界出生观智。号晋融无障碍智矣。此门法义迥异诸诠。是毗卢性海之圆宗。实一乘别教之玄旨。事如理融遍摄无碍。交参自在各辨十门。一为法义体用之本也。二是周遍义也。三是含容义也。此三备矣。四释二也。五释三也。六七皆收四五也。八九融摄六七也。十收八九也。 一理如事门 心随万境转。转处实能幽。义曰。此因前九十二门全理全事。到此遂令一味纯真全同差别法也。此是总句。为法义体用生发之本。 一切唯心兵随印转 鱼母忆而鱼子长。蜂王起而蜂众随。 并安千种器千月落其中 千江有水千江月。万里孤舟万里身。此颂所如千差事法。 一道澄江净唯余一月通 一念心清净 现代汉语译本：假设普慧（指普遍的智慧）如云般兴起，提出二百个问题，普贤（指普贤菩萨）如瓶子倾泻般回答二千个答案，如果不遇到知音，也只是徒劳的谈论。那么，如果忽然遇到一个懂得其中奥妙的人，如何才能特别地沟通一线呢？想要明白吗？不理解金刚（指金刚的坚固性）就拿起拳头，就像用泥牛在水中耕田，捞取水中的月亮一样徒劳无功。 周遍含容观第三：幢网珠光没有方向和背面，自身和他人的光影一时周遍。含义是：每一件事法都如理融通，包容周遍而自在。从差别的事法来论述它的体用，从而彰显其玄妙。竖穷尽一切叫做‘周’，横遍及一切叫做‘遍’，外面没有不包容的叫做‘含’，内部没有不摄取的叫做‘容’。‘观’是指混融无障碍的智慧。‘第三’是指前面已经标明了。要知道次第是没有阶级的，前三个和后三个是相同的。此门是行无尽之行，运用混融的智慧，超越固定单一的情执，脱离先后同时的见解，证得事事无碍的法界，出生观智，称为晋融无障碍智。此门的法义与各种注释迥然不同，是毗卢（指毗卢遮那佛）性海的圆满宗义，实在是一乘别教的玄妙宗旨。事如理融，周遍摄取而无碍，交相参与而自在，各自辨别十门，一是法义体用的根本。二是周遍的含义。三是含容的含义。这三者具备了。四是解释二。五是解释三。六和七都收摄四和五。八和九融摄六和七。十收摄八和九。 一理如事门：心随万境转，转处实能幽。含义是：这是因为前面的九十二门是全理全事，到这里就使得一味纯真，完全等同于差别法。这是总的纲领，是法义体用生发的根本。 一切唯心，兵随印转。鱼母思念，鱼子就生长。蜂王起飞，蜂群就跟随。 并排安放千种器皿，千个月亮都落入其中。千条江河有水，千个月亮就显现。独自一人乘着孤舟，漂泊在万里的江面上。 一道澄澈的江水清净，只剩下一轮明月通透。一念心清净。
English
English version: Suppose Prajna-wisdom (universal wisdom) arises like clouds, posing two hundred questions, and Samantabhadra (Universal Worthy Bodhisattva) answers two thousand like pouring from a bottle, it would still be futile talk without encountering a kindred spirit. Then, if one suddenly meets someone who understands the subtleties, how can one especially communicate a connecting thread? Do you want to understand? Without understanding the Vajra (diamond-like firmness), one raises a fist, like using a mud ox to plow the water, trying to grasp the moon in the water, all in vain. The Third Contemplation of Universal Inclusion and Accommodation: The jeweled light of banners and nets has no front or back; the light and shadows of self and others are universally pervasive at once. The meaning is: each and every dharma (thing, phenomenon) is rationally interpenetrating, encompassing and freely self-existent. Discussing its essence and function from the perspective of differentiated dharmas reveals its profound mystery. ‘Universal’ means exhausting everything vertically. ‘Pervasive’ means extending to everything horizontally. ‘Inclusion’ means there is nothing outside that is not encompassed. ‘Accommodation’ means there is nothing inside that is not gathered. ‘Contemplation’ refers to the wisdom of unobstructed intermingling. ‘Third’ refers to what has already been indicated earlier. One should know that the sequence has no hierarchy; the first three and the last three are the same. This gate is the practice of endless practice, employing the wisdom of intermingling, transcending the attachment to fixed singularity, and departing from the views of before and after, simultaneous existence, realizing the unobstructed dharma realm of all phenomena, giving rise to contemplative wisdom, and is called Jinrong's Unobstructed Wisdom. The meaning of this gate is vastly different from various commentaries; it is the perfect teaching of the Virocana (the sun Buddha) nature-sea, truly the profound essence of the unique vehicle's special teaching. Phenomena are rationally interpenetrating, universally encompassing without obstruction, interacting freely, each distinguishing ten gates. One is the root of the essence and function of the dharma. Two is the meaning of universality. Three is the meaning of inclusion. These three are complete. Four explains two. Five explains three. Six and seven both encompass four and five. Eight and nine interpenetrate six and seven. Ten encompasses eight and nine. The Gate of Principle as Phenomena: The mind follows the myriad realms, and in the turning, it can truly be profound. The meaning is: This is because the previous ninety-two gates are entirely principle and entirely phenomena, and here it causes a single flavor of pure truth, completely identical to differentiated dharmas. This is the general outline, the root from which the essence and function of the dharma arise. Everything is only mind; the army moves as the seal directs. The fish mother remembers, and the fish offspring grow. The bee queen takes flight, and the bee swarm follows. Arranging a thousand vessels side by side, a thousand moons fall into them. A thousand rivers have water, and a thousand moons appear. Alone on a solitary boat, one's body drifts across ten thousand miles. A clear river is pure, with only one moon shining through. A single thought is pure. -------------------------------------------------------------------------------- 。一佛出世间。此颂所如一法。
Chinese
同为异复异 放去弥纶沙界。森罗万象齐彰。此颂分同作异异乃全别。显上四句法合一多之法。全同为全异也。 异作同还同 收来踪迹全无。谁是能同之者。此颂摄异为同。同无同相。强称为同也。同者玄寂体也。异者灵鉴用也。肇论云。是以般若之与真谛。言用即同而异。言寂即异而同。同故无心于彼此。异故不失于照功。 谁得圆通妙终南个老翁 箭穿江月影。须是射雕人。此颂理虽如事而异明异而全同。是双照而双遮。故号圆通。夷门推此玄道。唯我帝心禅师无得而得之者也。 二事如理门 法依圆成。还同圆遍。义曰。谓诸事法与理非异。故能随理而圆遍也。与前门为相如一对矣。此门周遍义。三门是含容义。与后门为周遍含容一对。结归观题也。 君既无涯我亦随尔 恩来义往。今古如然。 理遍一多法一多同理然 水起千波异。千波一湿同。此颂相如二门一多法义。 意无往来相谁后复谁先 不动而变。二际俱亡。此颂一多之法同时相如。各不离本位互相如遍终无往来先后之相。则知十方三世湛然常住矣。 举措皆儒首纵横尽普贤 头头妙行。物物无亏。此颂儒首者。是般若会上儒首菩萨。达俗即真不遗细行也。普 现代汉语译本：一佛出现在世间，这句颂词所说的是唯一之法。 ‘同为异复异’，放开去弥漫整个沙界，森罗万象一起彰显。这句颂词区分了同与异，异就是完全不同。显明了上面四句经文所说的法，统一于一多之法。完全相同就是完全不同。 ‘异作同还同’，收回来踪迹全无，谁是能够使之相同的呢？这句颂词将异摄归于同，同没有同的相状，勉强称之为同。同，是玄妙寂静的本体；异，是灵明鉴照的作用。《肇论》说：‘因此，般若与真谛，从作用上说，是相同而又相异；从寂静上说，是相异而又相同。相同，所以心中没有彼此的分别；相异，所以不失去鉴照的功用。’ ‘谁得圆通妙，终南个老翁’，箭穿江中月亮的影子，必须是射雕的人。这句颂词说明理虽然与事相似而不同，不同而又完全相同，是双重照见而又双重遮蔽，所以称为圆通。夷门推崇这种玄妙的道理，只有我帝心禅师能够无所得而得之。 ‘二事如理门’，法依靠圆满成就，还同于圆满周遍。解释说：所说的诸事法与理不是不同的，所以能够随理而圆满周遍。与前面的门成为相似的一对。这个门是周遍的意义，三个门是含容的意义，与后面的门成为周遍含容的一对，总结归于观想的主题。 ‘君既无涯，我亦随尔’，恩情来往，自古以来都是这样。 ‘理遍一多法，一多同理然’，水涌起千层波浪，千层波浪的湿性是相同的。这句颂词说明了相如二门的一多法义。 ‘意无往来相，谁后复谁先’，不动的而变化，两端都消失了。这句颂词说明了一多之法同时相如，各自不离开本位，互相周遍，最终没有往来先后的相状，那么就知道十方三世湛然常住了。 ‘举措皆儒首，纵横尽普贤’，处处都是妙行，物物都没有亏缺。这句颂词说明儒首，是般若会上的儒首菩萨，通达世俗就是真理，不遗漏细微的行为。普贤