English
English version: A Buddha appears in the world. This verse speaks of the one Dharma (法, Dharma). 'Same as different and again different,' released to pervade the entire realm of sand, all phenomena manifest together. This verse distinguishes between same and different; different is completely different. It clarifies that the Dharma spoken of in the previous four lines is unified in the Dharma of one and many. Completely the same is completely different. 'Different made same returns to same,' gathered back, all traces disappear. Who is able to make them the same? This verse gathers the different into the same. The same has no appearance of sameness; it is勉强(miǎnqiǎng, forced) called the same. The same is the profound and still essence; the different is the function of spiritual illumination. The *Zhao Lun* (肇論) says: 'Therefore, *Prajna* (般若, wisdom) and *Satya* (真谛, truth), in terms of function, are the same and yet different; in terms of stillness, they are different and yet the same. Because they are the same, there is no distinction of self and other in the mind; because they are different, the function of illumination is not lost.' 'Who attains the wonderful *Yuan Tong* (圆通, perfect penetration)? An old man of Zhongnan (终南).' An arrow pierces the moon's reflection in the river; it must be a person who shoots eagles. This verse explains that although principle is similar to phenomena, it is different; although different, it is completely the same. It is a double illumination and a double covering, therefore it is called *Yuan Tong* (圆通, perfect penetration). Yi Men (夷门) extols this profound principle; only my *Dixin* Chan Master (帝心禅师) is able to attain it without attaining. 'Two matters are like the *Li Men* (理门, gate of principle),' the Dharma relies on perfect accomplishment, returning to the same as perfect pervasion. The explanation says: The various phenomena of Dharma are not different from principle, therefore they are able to pervade perfectly according to principle. It forms a similar pair with the previous gate. This gate is the meaning of pervasion; the three gates are the meaning of containment, forming a pair of pervasion and containment with the following gate, summarizing and returning to the theme of contemplation. 'Since you are boundless, I will follow you,' kindness comes and righteousness goes, as it has always been. 'Principle pervades the one and many Dharmas, the one and many are the same in principle,' water rises in a thousand waves; the wetness of the thousand waves is the same. This verse explains the meaning of the one and many Dharmas of the two gates of similarity. 'The mind has no coming and going appearance; who is after and who is before?' Unmoving yet changing, both ends disappear. This verse explains that the Dharmas of one and many are simultaneously similar, each not leaving its original position, mutually pervading, ultimately without the appearance of coming and going, before and after. Then we know that the ten directions and three times are still and constantly abiding. 'Actions are all Confucian leaders, horizontal and vertical, all *Samantabhadra* (普贤, Universal Worthy),' every action is wonderful, every thing is without deficiency. This verse explains that the Confucian leader is the *Ru Shou* Bodhisattva (儒首菩萨) in the *Prajna* assembly, understanding that the mundane is truth, not omitting subtle actions. *Samantabhadra* (普贤) --------------------------------------------------------------------------------
Chinese
贤者。曲济无遗曰普。邻极亚圣曰贤。此二菩萨。运同体之悲智。化异见之众生。真即俗而事相存。俗虽存而不异真。 日中迷路者掘地觅青天 将南作北情犹恕。掘地寻天更可悲。此颂著相凡夫不达相即无相。广设相而相外求真何异迷人将南作北迷情难遣。又如掘地寻天何日相应。远之远矣。故佛言。迷中倍人诚可怜愍耳。 三事合理事门 网珠千影相。尽在一珠中。义曰。前所遍之一事到此便为能含。由上一事体空能含中。余一切事皆体空不离法界。是故俱在一尘中现不坏相而广容也。然上三门法义备矣。下之七门自此而生也。 一毛称性摄法无遗 虽分理事异。一法普包容。法者理事法也。遗者失也。一毛正报与法性相具非一非异。故能摄而无失也。 尘中无数刹刹有佛难思 十方依正一尘中。无限遮那转法轮。此颂依中现依正也然依正二报一一如理在一事中分明显现。非因依人情识所解也。 眼耳绝闻见身心何觉知 栴檀林里坐。鼻孔不知香。此颂上二句依正融通。是大菩萨遮那智境。声闻尚杜视听于嘉会。况凡夫迷妄身心。何能觉知矣。佛果云。现定见闻觉知是法。此法离见闻觉知。若着见闻觉知。即是见闻觉知。大凡达法之士。超出见闻觉知不住见闻觉知。却来受用见闻 现代汉语译本：贤者，普遍救济而没有遗漏叫做‘普’（普：普遍）。邻近于极位圣人的叫做‘贤’（贤：贤人）。这两位菩萨，运用相同的同体大悲和大智，教化见解不同的众生。真谛即是俗谛而事相存在，俗谛虽然存在但不异于真谛。 在中午迷路的人，试图通过挖地来寻找青天，把南方当作北方，这种情况还情有可原。但试图通过挖地来寻找青天，就太可悲了。这首偈颂是说执着于相的凡夫不明白相即是无相的道理。广泛地设立各种相，却在相之外寻求真理，这和迷路的人把南方当作北方有什么区别呢？这种迷惑之情难以消除。又好像挖地寻天一样，什么时候才能相应呢？相差太远了。所以佛说，在迷惑中更加迷惑的人，实在令人怜悯。 三事合理事门，就像因陀罗网上的宝珠，千百个影像相互辉映，全部都包含在一颗宝珠之中。意思是说，前面所说的普遍的一事，到这里就变成了能包含一切。由于上面的一事本体是空性的，所以能包含之中，其余一切事物的本体也都是空性的，不离法界。因此，全部都在一微尘中显现，不破坏其相而能广阔地容纳。这样，上面所说的三个法门，其法义就完备了。下面的七个法门，都是由此而产生的。 一毛能称量自性，摄取一切法而没有遗漏。虽然分开了理和事，但一个法普遍地包容一切。‘法’指的是理法和事法。‘遗’指的是遗失。一毛的正报与法性完全具备，非一非异，所以能够摄取一切法而没有遗漏。 在一微尘中，有无数的佛刹，每个佛刹中都有佛，难以思议。十方世界的依报和正报，都在一微尘之中显现，无限的毗卢遮那佛在转法轮。这首偈颂说的是在依报中显现依报和正报。然而，依报和正报这两种果报，一一都如实地在一个事物中分明地显现，不是因为依赖人们的情感和意识所能理解的。 眼睛和耳朵断绝了听闻和见，身体和心又如何能觉知呢？就像坐在栴檀林里，鼻子却不知道香味一样。这首偈颂的前两句说的是依报和正报融通无碍，这是大菩萨毗卢遮那佛的智慧境界。声闻乘的人尚且要在盛大的集会上杜绝视听，更何况是迷惑颠倒的凡夫，又怎么能够觉知呢？佛果说，显现出一定的见闻觉知就是法，这个法又离开了见闻觉知。如果执着于见闻觉知，那就是见闻觉知本身。大凡通达佛法的人，都能够超出见闻觉知，不执着于见闻觉知，却能够来受用见闻觉知。
English
English version: A sage. Universally aiding without omission is called 'Pu' (普: Universal). Being close to the ultimate sage is called 'Xian' (贤: Virtuous). These two Bodhisattvas employ the same compassion and wisdom of oneness to transform sentient beings with different views. Truth is identical to convention, and phenomena exist. Although convention exists, it is not different from truth. A person lost at noon tries to dig into the ground to find the blue sky, mistaking south for north is still somewhat excusable. But trying to find the sky by digging into the ground is truly lamentable. This verse speaks of ordinary people attached to forms who do not understand the principle that form is emptiness. Extensively establishing various forms, yet seeking truth outside of form, what difference is there from a lost person mistaking south for north? This delusion is difficult to dispel. It is like digging into the ground to find the sky; when will it ever correspond? It is far, far away. Therefore, the Buddha said, 'Those who are doubly lost in delusion are truly pitiable.' The three matters harmonize with the principle and phenomena, like the pearls in Indra's net, where thousands of reflections mutually illuminate, all contained within one pearl. The meaning is that the one matter previously pervading becomes the container here. Because the one matter above is empty in nature, it can contain everything else. All other matters are also empty in nature, not separate from the Dharmadhatu. Therefore, all appear within a single dust mote, without destroying their form, yet broadly accommodating. Thus, the meaning of the three Dharma gates above is complete. The seven gates below arise from this. A single hair can weigh the nature, encompassing all dharmas without omission. Although principle and phenomena are distinguished, one dharma universally encompasses all. 'Dharma' refers to the dharma of principle and phenomena. 'Omission' refers to loss. The direct reward of a single hair is fully endowed with Dharma-nature, neither one nor different. Therefore, it can encompass without loss. Within a dust mote, there are countless Buddha-lands, each with Buddhas, inconceivable. The dependent and proper rewards of the ten directions appear within a single dust mote. Limitless Vairocana turns the Dharma wheel. This verse speaks of the dependent reward manifesting within the dependent reward and the proper reward. However, each of these two rewards manifests distinctly within a single thing, not understandable through human emotions and consciousness. With eyes and ears cut off from seeing and hearing, how can the body and mind be aware? Sitting in a sandalwood forest, the nose does not know the fragrance. The first two lines of this verse speak of the unobstructed interpenetration of dependent and proper rewards, which is the wisdom realm of the great Bodhisattva Vairocana. Even those of the Sravaka vehicle still block their sight and hearing at great gatherings, how much more so ordinary people who are deluded and confused, how can they be aware? The Buddha-fruit says, 'Manifesting fixed seeing, hearing, awareness, and knowing is Dharma. This Dharma is apart from seeing, hearing, awareness, and knowing. If one is attached to seeing, hearing, awareness, and knowing, that is seeing, hearing, awareness, and knowing.' Generally, those who understand the Dharma transcend seeing, hearing, awareness, and knowing, not dwelling in seeing, hearing, awareness, and knowing, yet still enjoying seeing and hearing. --------------------------------------------------------------------------------
Chinese
觉知。然则且道受用底一句。作么生道。 闲堂行道夜静室坐禅时 经行坐卧中。受用法王法。此颂达法之士。四威仪中闲堂静室之内。或行道坐禅之时。受用融通包容理事之法乐也。 日用自家底何烦寻路跂 闲堂行道全由我。静室安禅更在谁。此颂一身之事变融理事在自己。日用之中何必烦劳别寻玄道哉。 四通局无碍门 法界华严大道场。纤毫不动一齐彰。义曰。通者事法体空也。局者不坏成事相也。一一事法互不相妨。故曰无碍。由前二门与理非异。故唯通也。今加非一义显成事体。故兼局也。故经云。随缘赴感靡不周。是通义也。而恒处此菩提座。是局义也。不动一位而遍在一切位中也。释第二门周遍义也。 无在不在十方目前 遍住一致。远近齐彰。无在者。体空而遍十方远也。不在者。无所不在也。不坏相而住在目前近也。李长者云。无边刹境。自他不隔于毫端。十世古今。始终不离于当念矣。又维摩经云。天女问舍利弗言。女身色相今何所在。舍利弗言。无在无不在。天女曰。一切亦复如是。夫无在无不在者。佛所说也。 不动步而遍纵横孰是渠 一月在天。影分众水。此颂上句局不碍通。下句通不碍局也。故十方自在。无非达士之妙用也。 尘尘非一异刹刹 现代汉语译本： 觉知。那么请问受用究竟是什么？该如何表达？ ‘闲堂行道夜静室坐禅时，经行坐卧中，受用法王法。’这首偈颂是说通达佛法的人，在日常的行住坐卧中，在空闲的禅堂或安静的房间里，无论是经行还是坐禅的时候，都能受用融会贯通、包容事理的佛法之乐。 ‘日用自家底何烦寻路跂，闲堂行道全由我，静室安禅更在谁。’这首偈颂说明一切事物的变化和事理的融合都在自己心中。日常生活中，何必费心劳神去寻找玄妙的道理呢？ ‘四通局无碍门，法界华严大道场，纤毫不动一齐彰。’ 含义是：‘通’指的是事物的本体是空性的。‘局’指的是事物不会坏灭，保持其各自的形态。每一件事物之间互不妨碍，所以说是‘无碍’。因为前两个‘门’与理体没有差别，所以只是‘通’。现在加上‘非一’的含义，就显现了事物的本体，所以兼有‘局’的含义。所以经书上说：‘随缘应感，无处不到’，这是‘通’的含义。‘而恒处此菩提座’，这是‘局’的含义。不移动一个位置，却遍在于一切位置之中。’这是解释第二个‘门’周遍的含义。 ‘无在不在十方目前，遍住一致，远近齐彰。’ ‘无在’，指的是本体是空性的，遍在于十方，是‘远’。‘不在’，指的是无所不在。不坏灭其各自的形态，而住在眼前，是‘近’。李长者说：‘无边的刹土境界，自己与他人之间没有毫发的间隔。十世的古今，始终不离开当下的念头。’ 又《维摩诘经》中说：天女问舍利弗：‘女人的色身现在在哪里？’ 舍利弗说：‘无在也无不在。’ 天女说：‘一切事物也是这样。’ 所谓‘无在无不在’，是佛所说的道理。 ‘不动步而遍纵横孰是渠，一月在天，影分众水。’ 这首偈颂的上句是说‘局’不妨碍‘通’，下句是说‘通’不妨碍‘局’。所以在十方世界自在，无不是通达之士的妙用。 ‘尘尘非一异刹刹’