English
English version: Even countless skilled painters cannot capture its essence here. It's like a Persian losing a precious gem and going to the riverbank to catch crabs. Or like abandoning a sweet peach tree to search for sour vinegar pears in the mountains. The 'Persian' here refers to someone who doesn't recognize true value. It's like reading the Mahayana sutras without understanding the profound meaning of the initial large characters, merely seeking phrases and counting words, like losing a priceless pearl and instead searching for crab eyes to use as a pearl. This is deeply regrettable! May I ask, what is the true meaning of 'Greatness'? The answer is: 'Hee! The stone man laughs coldly; the greatest sound is without sound.' 'Following conditions is the true virtuous appearance; everything you see manifests the truth.' Lamenting the pure true nature mentioned above is vast, hence the differences in the dependent and retribution bodies mentioned below. 'How vast and boundless!' The self-nature is like a vast and empty ocean, boundless. The waves that appear following conditions are also vast and boundless. 'Ear, nose, tongue, form, sound, smell,' these are the six sense organs and six sense objects, totaling twelve entrances. 'Whether fat or thin, short or long,' these phenomena of fatness, thinness, shortness, and length, although different, do not differ in their fundamental nature. 'Great and bright inside and out, eternally radiant from ancient times to the present,' the myriad phenomena of the ten directions and three times are simultaneously manifested. 'The four sages and six realms are arranged in categories,' defilement and purity, proper reward and dependent reward, are listed and categorized. 'Mountains of knives and trees of swords each emit light,' the realm of vessels and dependent reward also distinguish their respective light images. The dependent and proper rewards encompass all dharmas. 'The March breeze caresses the willows, a bamboo pole reflects against the apricot blossom wall,' if one can understand that all phenomena are manifestations of the mind and are empty, then everywhere will reveal the true message. Look! With eyes open or closed, the realm of true suchness has no gap. Extensively arising wonderful functions, responding to things without any selfishness. Lamenting the inconceivable mentioned above, the function is vast, hence the adaptability mentioned below is precise. Spiritual and vast, the spiritual mechanism responds, manifesting according to different categories. Vast and boundless, its measure is limitless. Enlighten the source of the mind, open the treasure. The source of the mind is like an endless flowing stream. The treasure contains countless mysteries. Being able to enlighten and open it is skillful wisdom. Following high and low, without bias or partiality. In the face of truth, all things are equal, transcending hatred and love. The Samadhi of the Ocean Seal emits light. --------------------------------------------------------------------------------
Chinese
海印者。定名也。犹海晏清万像俱现。心光定光物无不见。如印印物文体皆现。大经贤首品云。或有刹土无有佛于彼示现成正觉。乃至云。众生形相各不同。行业音声亦无量。如是一切皆能现。海印三昧威神力。科云。圆明海印。正报大用所依也。 微尘含万像 善财赞喜目夜神曰。我于所经处悉见诸微尘。一一微尘中各见微尘刹。观云。如一微尘其相不大而能容摄无边法界。由刹等诸法不离法界。是故俱在一尘中现。依报体空用也。然依正相容义有六句。一依内现依。谓尘含世界。二正内现正。谓毛端含众生念念等。三正内现依。谓毛端世界尘尘等。四依内现正。谓尘含佛及众生。五依内现正依。谓尘中见佛菩萨及世界等。六正内现依正。谓毛孔中现刹土并四圣六凡等。然一尘毛为能含遍者。具有三义。一有力。二为主。三具非一非异义。谓一尘毛与理非一故。不坏一尘一毛之小相。为能含遍。与理即非异故。方能含遍也。世界等法无力为所含遍也。清凉云。圆至功于顷刻。观佛境于尘毛。 倏忽云起南山须臾雨倾北嶂 贤首品云。大海龙王游戏时。普现诸处得自在。兴云充遍四天下。其云种种庄严色。阎浮提雨清净水。微细悦泽常应时。长养众花及果药。成熟一切诸苗稼。乃至龙王自在悉能作。而身 现代汉语译本： ‘海印’（Haiyin）是定的名称。犹如海面平静清澈，万象都显现出来。心光和定光照耀，万物没有不能看见的。如同用印章盖在物体上，文字和形体都显现出来。《大方广佛华严经·贤首品》中说：‘或者有些刹土没有佛，在那里示现成正觉。’乃至说：‘众生的形状和相貌各自不同，行业和音声也无量。像这样的一切都能显现，这是海印三昧的威神力。’科注说：‘圆满光明的海印，是正报广大作用所依之处。’ ‘微尘包含万象’，善财童子赞叹喜目夜神说：‘我于所经过的地方，都看见诸多的微尘，每一个微尘中都各自看见微尘刹。’《观经》说：‘如一微尘，它的相貌不大，而能够容纳无边的法界。’由于刹土等诸法不离法界，所以都在一尘中显现。这是依报的体性空而起的作用。然而依报和正报相互容纳的意义有六句：一是依报内现依报，比如微尘包含世界；二是正报内现正报，比如毛端包含众生念念等；三是正报内现依报，比如毛端包含世界尘尘等；四是依报内现正报，比如微尘包含佛及众生；五是依报内现正报和依报，比如微尘中看见佛菩萨及世界等；六是正报内现依报和正报，比如毛孔中显现刹土以及四圣六凡等。然而一尘一毛作为能够包含一切的，具有三种意义：一是有力量，二是作为主宰，三是具有非一非异的意义。说一尘一毛与理非一，所以不破坏一尘一毛的小相，才能包含一切；与理即非异，所以才能包含一切。世界等法没有力量，是被包含的。 清凉国师说：‘在顷刻之间圆满成就功德，在微尘和毛端中观见佛的境界。’ ‘倏忽之间云起南山，须臾之间雨倾北嶂’，《贤首品》中说：‘大海龙王游戏时，普遍在各处显现，得到自在。兴起云彩充满四天下，那云彩有种种庄严的颜色。在阎浮提降下清净的水，细微润泽常常应时。长养各种花和果药，成熟一切的苗稼。’乃至龙王自在地都能做到，而自身...
English
English version: ‘Haiyin’ (海印, Ocean Seal) is the name of Samadhi (定, meditative concentration). It is like the ocean being calm and clear, where all phenomena appear. The light of the mind and the light of Samadhi shine, and there is nothing that cannot be seen. It is like using a seal to stamp on an object, where the text and form all appear. The ‘Worthy Leader’ (贤首品, Xian Shou Pin) chapter of the *Great Flower Garland Sutra* (大方广佛华严经, Dafang Guangfo Huayan Jing) says: ‘Or in some Buddha-lands there are no Buddhas, and there they manifest the attainment of Perfect Enlightenment.’ And it goes on to say: ‘The shapes and appearances of sentient beings are each different, and their actions and sounds are also immeasurable. Like this, all can be manifested; this is the majestic spiritual power of the Ocean Seal Samadhi.’ The commentary says: ‘The perfect and bright Ocean Seal is where the great function of the proper reward (正报, zhengbao) relies.’ ‘A mote of dust contains myriad images.’ Sudhana (善财, Shancai) praised the Joyful-Gaze Night-Shining Spirit (喜目夜神, Ximu Yeshen), saying: ‘In all the places I have passed through, I have seen all the motes of dust, and in each mote of dust, I have seen a dust-mote land.’ The *Contemplation Sutra* (观经, Guan Jing) says: ‘Like a single mote of dust, its appearance is not large, yet it can contain boundless Dharma realms.’ Because the lands and other dharmas do not depart from the Dharma realm, they all appear in a single mote of dust. This is the function of the emptiness of the nature of the dependent reward (依报, yibao). However, the meaning of the mutual containment of the dependent and proper rewards has six phrases: First, the dependent reward manifests the dependent reward within: for example, a mote of dust contains a world. Second, the proper reward manifests the proper reward within: for example, a hair-tip contains the thoughts of sentient beings, etc. Third, the proper reward manifests the dependent reward within: for example, a hair-tip contains worlds, dust-motes, etc. Fourth, the dependent reward manifests the proper reward within: for example, a mote of dust contains Buddhas and sentient beings. Fifth, the dependent reward manifests the proper and dependent rewards within: for example, in a mote of dust, one sees Buddhas, Bodhisattvas, and worlds, etc. Sixth, the proper reward manifests the dependent and proper rewards within: for example, in a pore, one sees Buddha-lands and the four sagely and six ordinary realms, etc. However, a single mote of dust or a single hair being able to contain everything has three meanings: First, it has power. Second, it is the master. Third, it has the meaning of neither one nor different. Saying that a single mote of dust or a single hair is not one with principle (理, li), therefore it does not destroy the small appearance of a single mote of dust or a single hair, and is able to contain everything. Being not different from principle, therefore it is able to contain everything. The dharmas of worlds, etc., do not have the power to be contained. National Teacher Qingliang (清凉, Qingliang) said: ‘Perfecting merit in an instant, contemplating the realm of the Buddha in a mote of dust or a hair-tip.’ ‘Suddenly clouds rise from the Southern Mountain, and in an instant rain pours down on the Northern Peak.’ The ‘Worthy Leader’ chapter says: ‘When the Dragon King of the Great Ocean plays, he universally appears in all places, attaining self-mastery. He raises clouds that fill the four continents, and those clouds have all kinds of adorned colors. In Jambudvipa (阎浮提, Yanfuti) he sends down pure water, subtle and moist, always at the right time. He nourishes all kinds of flowers and fruit-medicines, and ripens all the seedlings.’ And so on, the Dragon King can freely do all of this, and his own body... --------------------------------------------------------------------------------
Chinese
不动无分别。清凉云。龙王大用不同德。又云门垂语云。古佛与露柱相交。是第几机。众无语。自代云。南山起云北山下雨。且道是何用也。大师下云。 王婆街里弄猴狲露柱却嫌无伎俩 竿头丝线从君弄。不犯清波意自殊。斯则无用之用。用不涉功。 吽 泥牛吼月。齿冷牙寒。 佛 满分觉者。具足十身。 佛 叹上妙觉。果大起下。真应难分。 光含慧日 谓佛说法先放身光。后展慧照破暗除疑。故慧如日。 朗重昏 二十六根本随惑障等。佛慧尽能除之。如破重昏。 开秘密 秘者。非器不传。密者。随机有受。唯佛一人能开能示。 或则谈经 修多罗经藏也。随三乘人契机合理。演说法也。 或时说律 毗尼四分律藏等。谓调伏三业不合造恶等。不言论者。菩萨造也。 譬如优昙花时时乃一出 此翻希有。佛将出世。此花先开。表瑞应也。 跋提椁示双趺 跋提者。此云泥连。或云金水。是河名也。谓佛示寿七十九岁。说法四十九年。度人无量。末后至拘尸城边泥连河侧娑罗双树下。右胁累足寂然而逝。人天圣众莫不大恸。乃以白㲲香油涂之。缠涂已毕。内金银铁三重棺椁之中。诸天神等咸献香薪。积若高山。将赴荼毗。是时大迦叶 现代汉语译本 不动无分别：指心性清净，不为外境所动摇，没有分别执着。清凉云：如清凉的云一样，比喻佛法的清凉之性，能消除烦恼。龙王大用不同德：龙王虽然神通广大，但其作用与佛的德行不同。又云门垂语云：云门禅师开示说。古佛与露柱相交，是第几机：古佛与露柱（寺庙中支撑屋顶的柱子）相交，这是什么境界？众无语：听众没有人能回答。自代云：云门禅师自己回答说。南山起云北山下雨：南山升起云，北山下起雨。且道是何用也：那么，这又有什么作用呢？大师下云：大师（指云门禅师）回答说。 王婆街里弄猴狲，露柱却嫌无伎俩：王婆在街上耍猴，露柱却嫌猴子没有本领。竿头丝线从君弄，不犯清波意自殊：即使你在竿头上玩弄丝线，只要不扰乱清澈的水波，其意境自然不同。斯则无用之用，用不涉功：这就是无用之用，其作用不涉及任何功利。 吽： 佛教咒语中的一个种子字，代表空性。泥牛吼月，齿冷牙寒：泥做的牛对着月亮吼叫，只会让自己的牙齿感到寒冷。比喻徒劳无功。 佛：圆满觉悟者，具足十身：佛是圆满觉悟的人，具足十种化身。 佛：赞叹上妙觉，果大起下，真应难分：赞叹无上微妙的觉悟，从果地上发起，利益众生，真身和应化身难以区分。 光含慧日：指佛说法时，先放出光明，后展现智慧之光，破除黑暗，消除疑惑。故慧如日：所以说智慧就像太阳一样。 朗重昏：二十六根本随惑障等：二十六种根本烦恼和随烦恼等障碍。佛慧尽能除之，如破重昏：佛的智慧能够完全消除这些障碍，就像破除重重黑暗一样。 开秘密：秘者，非器不传：秘密，不是适合的根器不传授。密者，随机有受：秘密，根据不同的根机接受不同的教法。唯佛一人能开能示：只有佛才能开显和指示这些秘密。 或则谈经：修多罗经藏也：有时谈论经典，即修多罗（Sutra）经藏。随三乘人契机合理，演说法也：随着声闻乘、缘觉乘、菩萨乘三种根器的人，契合他们的根机和道理，演说佛法。 或时说律：毗尼四分律藏等：有时宣说戒律，即毗尼（Vinaya）四分律藏等。谓调伏三业不合造恶等：调伏身、口、意三业，使之不造恶业等。不言论者，菩萨造也：不谈论戒律，是菩萨所为。 譬如优昙花时时乃一出：此翻希有：比如优昙花，很少出现，此花翻译为希有。佛将出世，此花先开，表瑞应也：佛将要出世时，此花先开放，表示吉祥的征兆。 跋提椁示双趺：跋提者，此云泥连，或云金水，是河名也：跋提，这里指泥连河，也叫金水河，是河的名字。谓佛示寿七十九岁，说法四十九年，度人无量：佛示现寿命七十九岁，说法四十九年，度化了无量众生。末后至拘尸城边泥连河侧娑罗双树下，右胁累足寂然而逝：最后到达拘尸那迦城边的泥连河畔娑罗双树下，右胁而卧，双足并拢，寂静地涅槃。人天圣众莫不大恸：人、天等圣众都非常悲痛。乃以白㲲香油涂之，缠涂已毕，内金银铁三重棺椁之中：于是用白色的细布和香油涂抹佛身，缠裹完毕，放入金、银、铁三重棺椁之中。诸天神等咸献香薪，积若高山，将赴荼毗：诸天神等都献上香木，堆积如山，准备火化。是时大迦叶：这时，大迦叶（Mahakasyapa）。