English
English version: Awareness. Then, let me ask, what exactly is 'enjoyment'? How should it be expressed? 'Walking in the quiet hall, meditating in the silent room at night, walking, standing, sitting, and lying down, one enjoys the Dharma of the Dharma King.' This verse speaks of those who have attained the Dharma, who, in their daily activities, in quiet halls or silent rooms, whether walking or meditating, can enjoy the bliss of the Dharma that is all-encompassing and embraces both phenomena and principle (li-shi). 'In daily life, why bother seeking the path elsewhere? Walking in the quiet hall is entirely up to me; whose concern is it to meditate peacefully in the silent room?' This verse explains that all changes and the fusion of phenomena and principle are within oneself. In daily life, why bother searching for profound doctrines elsewhere? 'The Four Gates of Unimpeded Interpenetration, the Great Mandala of the Flower Adornment Dharma Realm, without the slightest movement, all are manifested simultaneously.' The meaning is: 'Interpenetration' (通, tong) refers to the emptiness of the essence of phenomena. 'Localization' (局, ju) refers to the fact that phenomena do not perish, maintaining their respective forms. Each phenomenon does not obstruct the others, hence 'unimpeded'. Because the previous two 'gates' are not different from principle, they are simply 'interpenetration'. Now, adding the meaning of 'non-duality' reveals the essence of phenomena, hence encompassing 'localization' as well. Therefore, the sutra says: 'Responding to conditions and sensations, reaching everywhere without fail,' this is the meaning of 'interpenetration'. 'And constantly abiding on this Bodhi seat,' this is the meaning of 'localization'. Without moving from one position, yet pervading all positions.' This explains the meaning of the second 'gate' as all-pervasive. 'Nowhere and yet everywhere, right before the eyes in the ten directions, dwelling everywhere as one, near and far are equally manifest.' 'Nowhere' refers to the emptiness of essence, pervading the ten directions, which is 'far'. 'Everywhere' refers to being present in all places. Without destroying their respective forms, yet dwelling before the eyes, which is 'near'. Elder Li said: 'In the boundless realms, self and others are not separated by a hair's breadth. The past and present of the ten ages are never apart from the present moment.' Also, in the Vimalakirti Sutra, the goddess asked Shariputra: 'Where is the form of a woman's body now?' Shariputra said: 'Nowhere and yet everywhere.' The goddess said: 'All things are also like this.' The so-called 'nowhere and yet everywhere' is the principle spoken of by the Buddha. 'Without moving a step, yet pervading horizontally and vertically, who is it? The moon in the sky, its reflection divided in many waters.' The upper line of this verse says that 'localization' does not obstruct 'interpenetration', and the lower line says that 'interpenetration' does not obstruct 'localization'. Therefore, being at ease in the ten directions is none other than the wondrous function of the enlightened one. 'Dust by dust, not one nor different, realm by realm.' --------------------------------------------------------------------------------
Chinese
岂亲疏 当堂不正坐。谁赴两头机。此颂事非一则成事。义非异则体空义也。理非异则不变义非一则随缘义也。约悟者转物同己则似亲矣。迷者心随物转则疏远矣。今则通局无碍泯一异绝亲疏。物物明矣。 柳帐长桥挂花裀小砌铺 头头尽露真消息。物物全彰古佛心。此颂目前实际性相圆融。信手拈来不劳心力。 若明法尔力何用费功夫 本自圆成。不劳心力。此颂真如不守自性。从来法尔随缘。成柳帐而作花裀。全彰妙有。现天文而明地理。尽显真空。何劳妙辨以宣扬。岂假神通而显示。达者可尔。不用功夫。若乃情关固闭识锁难开。未明法尔全真。须假终南观智而冥会矣。 五广狭无碍门 华藏世界所有尘。一一尘中见法界。义曰。由非异故一尘体空。悉能广容无边刹海。故名广也。由非一故不坏一尘。微细小相成事之体。故名狭也。广狭互融。故曰无碍。三门唯广。此兼狭义释。第三含容也。 不动一毛包容无尽 芥纳须弥。上狭下广。 毛端容刹海。刹海入毛端 正容依依入正。此颂上狭不碍广。下广不碍狭。 刹海元非小。毛端本不宽各住自位。都无往来。此颂一多事法不坏相而更互容摄。唯智照可明。非识情所造。 回眸觅即易。进步讨还难 肯来两手相分 现代汉语译本 何必区分亲疏呢？当着众人不公正地坐着。谁能应付两头并进的玄机？这首偈颂说明事物的成就并非单一原因。‘义非异则体空义也’，意思是说，本体没有差异，所以是空性的。‘理非异则不变义非一则随缘义也’，意思是说，真理没有差异，所以是不变的；意义不是单一的，所以是随缘的。对于觉悟者来说，转化外物如同自己，似乎就很亲近了。迷惑的人心随外物转动，就显得疏远了。现在则是通达全局，没有阻碍，泯灭了一和异的分别，超越了亲近和疏远的执着，万事万物都明明白白了。 柳条搭成的凉棚，长长的桥梁，挂着鲜花的褥垫，用小石块铺成的小路，处处都显露出真实的讯息，万事万物都完全彰显了古佛的心。这首偈颂说明了眼前实际的性相圆融，信手拈来，不费心力。 如果明白了‘法尔’（Dharmata，事物本来的样子）之力，又何必浪费功夫呢？本来就是圆满成就的，不需要费心费力。这首偈颂说明了真如（Tathata，如如）不守自性，从来都是‘法尔’随缘，成就柳条搭成的凉棚，化作鲜花的褥垫，完全彰显了妙有。显现天文，阐明地理，完全显示了真空。又何必需要巧妙的辩论来宣扬，难道需要神通来显示吗？通达的人可以这样，不用费功夫。如果情欲的关卡牢固地关闭，意识的锁难以打开，没有明白‘法尔’的全部真实，就必须借助终南山的观智来冥合了。 五、广狭无碍门：华藏世界（Hua-zang World）的所有尘埃，每一粒尘埃中都能见到法界（Dharmadhatu）。解释说：因为没有差异，所以一粒尘埃的本体是空性的，能够广泛地容纳无边的刹海（Buddha-land），所以叫做‘广’。因为不是单一的，所以不会坏掉一粒尘埃微细的形状，成就事物的本体，所以叫做‘狭’。广和狭互相融合，所以叫做‘无碍’。三门唯有‘广’，这里兼顾‘狭’的意义来解释。第三是包含容纳的意思。 不动一根毫毛，包容无尽。芥子（芥菜籽）能容纳须弥山（Mount Sumeru），上面狭窄，下面宽广。 毫毛的末端能容纳刹海，刹海进入毫毛的末端，正容依依进入正位。这首偈颂说明上面狭窄不妨碍下面宽广，下面宽广不妨碍上面狭窄。 刹海原本不小，毫毛的末端原本不宽，各自安住自己的位置，都没有往来。这首偈颂说明一和多的事物，其法不坏其相，而互相容纳摄受，只有智慧的观照才能明白，不是意识和情感所能造作的。 回头寻找就容易，进一步探求反而困难。肯来两手相分。
English
English version Why distinguish between close and distant? Sitting unjustly in the hall. Who can handle the mechanism of advancing on two fronts? This verse explains that the accomplishment of things is not due to a single cause. 'If meaning is not different, then the essence is emptiness,' meaning that the essence has no difference, so it is emptiness. 'If principle is not different, then it is unchanging; if meaning is not singular, then it is conditioned,' meaning that truth has no difference, so it is unchanging; meaning is not singular, so it is conditioned. For the enlightened, transforming external things is like oneself, seeming very close. The mind of the deluded follows the movement of external things, appearing distant. Now, it is about understanding the whole, without obstruction, obliterating the distinction between one and different, transcending the attachment to close and distant, and all things are clear. Willow-made canopies, long bridges, flower-covered cushions, paths paved with small stones, everywhere revealing true messages, all things fully manifesting the heart of the ancient Buddha. This verse explains the perfect fusion of the actual nature and appearance before our eyes, readily available without effort. If you understand the power of 'Dharmata' (the way things are), why waste effort? It is inherently perfect and complete, requiring no effort. This verse explains that Tathata (suchness) does not adhere to its own nature, but is always 'Dharmata' conditioned, creating willow-made canopies, transforming into flower-covered cushions, fully manifesting wonderful existence. Revealing astronomy and explaining geography, fully displaying emptiness. Why need clever debates to proclaim it, or supernatural powers to display it? Those who understand can do this, without effort. If the gate of emotions is firmly closed and the lock of consciousness is difficult to open, failing to understand the full truth of 'Dharmata', one must rely on the wisdom of Zhongnan Mountain to merge with it in meditation. 5. The Gate of Unobstructedness between Broadness and Narrowness: All the dust in the Hua-zang World (Flower Ornament World), in each and every dust particle, one can see the Dharmadhatu (Realm of Reality). The explanation says: Because there is no difference, the essence of a single dust particle is emptiness, capable of broadly containing boundless Buddha-lands, hence it is called 'broad'. Because it is not singular, it does not destroy the subtle form of a single dust particle, accomplishing the essence of things, hence it is called 'narrow'. Broadness and narrowness mutually fuse, hence it is called 'unobstructed'. Among the three gates, only 'broad' is mentioned, but here the meaning of 'narrow' is also considered in the explanation. The third meaning is containing and accommodating. Without moving a single hair, it encompasses the infinite. A mustard seed can contain Mount Sumeru (the central mountain in Buddhist cosmology), narrow above and broad below. The tip of a hair can contain Buddha-lands, Buddha-lands enter the tip of a hair, the proper containment enters the proper position accordingly. This verse explains that the narrowness above does not hinder the broadness below, and the broadness below does not hinder the narrowness above. Buddha-lands are originally not small, the tip of a hair is originally not wide, each dwells in its own position, with no coming or going. This verse explains that the things of one and many, their Dharma does not destroy their form, but mutually contain and embrace each other, only the illumination of wisdom can understand, not what consciousness and emotions can create. Looking back to find it is easy, advancing to seek it is difficult. Willing to come, the two hands separate. --------------------------------------------------------------------------------
Chinese
付。拟去千寻不可攀。此颂忘情反照却易相应以识十度进求诚难会矣。且如玄会终南观旨一句。作么生道。 要会终南旨牛头尾上安 空手把锄头。步行骑水牛。此颂帝心禅师广狭相参之妙句。下无私应须玄会耳。 六遍容无碍门 唯一坚密身。一切尘中见。义曰。二四唯遍义。五唯容义。今合之同时具此二义也。一法望多时。虽普遍而即广容也。多法望一法时。摄一法在多法中。虽广容而即普遍也。遍即容容即遍。故曰无碍。 一法望多同时遍摄 遍摄虽同时。说时多在后。 一镜入多镜多身入一身 一身普现一切水。一切水月一月摄。此颂上句一法望多法。以喻显法也。下句多法望一法。即后门法。义在同时。 时穷唯一念处极但纤尘 一念入多劫。一尘遍十方。此颂约时一念竖穷三际。约处一尘横遍十方。一法望多同时之义。在斯尔。 见月休观指归家罢问津 得兔忘𥰆。得鱼忘筌。此颂一念既悟见一一尘中同时遍摄互无障碍。如见月而不观指端。似到家而罢问关津矣。 李陵居北塞元是汉朝臣 英雄不服蛮夷死。更筑高台望故乡。此颂李陵者。李广之子。名陵字少卿。前汉武帝时。将五千兵卒北征单于。因力不及遂陷番不回。特筑高台而望故乡。取一法望多法。 现代汉语译本： ‘拟去千寻不可攀’，想要舍弃却发现它高不可攀。这首偈颂讲的是忘情反照，比较容易相应，但要认识到十度进求的真谛，确实很难领会。比如‘玄会终南观旨’一句，该怎么理解呢？ ‘要会终南旨，牛头尾上安。空手把锄头，步行骑水牛。’这首偈颂是帝心禅师广狭相参的妙句，没有私心才能玄妙地领会。 ‘六遍容无碍门，唯一坚密身。一切尘中见。’义理是：二、四是唯遍义，五是唯容义。现在合起来，同时具备这两种义理。一法观望多法时，虽然普遍而即是广容。多法观望一法时，摄一法在多法中，虽然广容而即是普遍。遍即是容，容即是遍，所以说无碍。 ‘一法望多同时遍摄，遍摄虽同时，说时多在后。’ ‘一镜入多镜，多身入一身，一身普现一切水，一切水月一月摄。’这首偈颂的上句是一法观望多法，用比喻来显示佛法。下句是多法观望一法，是后门法，义理在于同时。 ‘时穷唯一念处极，但纤尘。’‘一念入多劫，一尘遍十方。’这首偈颂是说，在时间上，一念包含过去、现在、未来；在空间上，一尘横遍十方。一法观望多法同时的义理，就在这里。 ‘见月休观指，归家罢问津。’得到兔子就忘记捕兔的网，得到鱼就忘记捕鱼的竹器。这首偈颂是说，一旦领悟，就能在每一个微尘中同时遍摄，互相没有障碍，就像见到月亮就不再看指向月亮的手指，像回到家就不再打听渡口一样。 ‘李陵居北塞，元是汉朝臣。’英雄不愿屈服于蛮夷而死，宁愿筑起高台遥望故乡。这首偈颂说的是李陵（Li Ling，人名，李广之子），名陵，字少卿。前汉武帝时，率领五千士兵北征匈奴单于，因为力量不足而陷于敌方，没有回来，特意筑起高台来遥望故乡。这是取一法观望多法的含义。