English
English version: 'Intending to abandon it, yet finding it unscalable.' This verse speaks of forgetting emotions and reflecting inward, which is relatively easy to resonate with, but truly understanding the essence of the ten degrees of progressive seeking is indeed difficult. For example, how should we interpret the phrase 'Profoundly understanding the essence of Zhongnan (Zhongnan, mountain name) contemplation'? 'To understand the essence of Zhongnan, place it on the tail of a bull. Empty-handed, holding a hoe; walking, riding a water buffalo.' This verse is a wonderful phrase from Chan Master Dixin (Dixing Chanshi, a Chan master) that interweaves breadth and narrowness. Without selfishness, one can profoundly understand it. 'The gate of sixfold pervasion and accommodation is unobstructed, the only firm and solid body. Seen in all dust motes.' The meaning is: two and four represent the meaning of 'only pervasion,' and five represents the meaning of 'only accommodation.' Now, combining them, they simultaneously possess both meanings. When one dharma is viewed in relation to many dharmas, although it is universal, it is also broad accommodation. When many dharmas are viewed in relation to one dharma, one dharma is contained within many dharmas, and although it is broad accommodation, it is also universal. Pervasion is accommodation, and accommodation is pervasion, hence it is said to be unobstructed. 'One dharma contemplates many, simultaneously pervading and encompassing. Although pervading and encompassing are simultaneous, in expression, the latter often comes later.' 'One mirror enters many mirrors, many bodies enter one body, one body universally appears in all waters, all moon reflections in water are contained in one moon.' The upper line of this verse is one dharma contemplating many dharmas, using metaphor to reveal the Dharma. The lower line is many dharmas contemplating one dharma, which is the 'back door' method, with the meaning lying in simultaneity. 'When time is exhausted, only the thought-moment remains, extremely minute, yet a mere mote of dust.' 'One thought enters many kalpas, one mote of dust pervades the ten directions.' This verse speaks of, in terms of time, one thought encompassing the past, present, and future; in terms of space, one mote of dust horizontally pervading the ten directions. The meaning of one dharma contemplating many dharmas simultaneously lies here. 'Having seen the moon, cease looking at the finger; having returned home, stop asking about the ford.' Forget the trap after catching the rabbit, forget the creel after catching the fish. This verse speaks of, once enlightened, one can simultaneously pervade and encompass within each and every mote of dust, mutually without obstruction, just as one who has seen the moon no longer looks at the finger pointing to the moon, and like one who has returned home no longer inquires about the ferry crossing. 'Li Ling (Li Ling, a general's name) dwells in the northern frontier, originally a minister of the Han Dynasty.' A hero would rather die than submit to the barbarians, preferring to build a high platform to gaze at his homeland. This verse speaks of Li Ling, son of Li Guang (Li Guang, a famous general), whose given name was Ling and courtesy name was Shaoqing. During the reign of Emperor Wu of the Former Han Dynasty, he led five thousand soldiers to campaign against the Xiongnu Chanyu (Xiongnu Chanyu, the ruler of the Xiongnu), but due to insufficient strength, he was trapped by the enemy and did not return, specially building a high platform to gaze at his homeland. This takes the meaning of one dharma contemplating many dharmas. -------------------------------------------------------------------------------- 不可以情所到也。
Chinese
七摄入无碍门 十方所有佛。尽入一毛孔。义曰。多法望一名摄入者。谓无多可遍无多可容。故曰摄入矣。正摄即入正入即摄。故曰无碍也。多法者是前所遍所容一切事法也。到此却为能摄能入矣。一法者是前能遍能容一事也。到此却为所摄所入也。言有前后法在同时耳。 多法望一更无前后 摄入无前后。立义一在先。 此能即彼所今所是前能 改头换面只是旧人。此颂一多互望无定能定所。虽能所而非能所。法在同时耳。 遍摄无前后为门立异名 归源性无二。方便有多门。此颂体绝对待圆融无前后。用随得彰行布有异名也。 镜多有准则灯一无亏盈 一灯光互照。千镜影相承。此颂多镜喻多法。一灯喻观智也。若然一灯在十镜中心见灯灯互照镜镜相容。准则成事分齐亏盈智无增减。可谓正互容而不碍互遍。正互摄而不碍互入矣。 斫额乘槎望黄河彻底清 天眼龙睛彻底觑破。此颂引博物志云。天河与海通。海滨年年八月有灵槎木来往不失期信。有博望侯张骞。邃积粮乘槎而去。匆匆不觉昼夜。忽至一处所见室中多有织女唯有一夫牵牛临渚不饮。惊而问曰。公何由至此。骞乃问曰。此是何处。夫曰。君可往蜀问严君平。骞乃如其言。君平曰。某年月日有 现代汉语译本：不可以情感所能达到的境界。 七、摄入无碍门：十方所有的佛，都进入一个毛孔之中。解释是：从多法相对于一法而言，称为摄入，意思是说没有什么是多法不能遍及的，也没有什么是多法不能容纳的，所以称为摄入。正摄就是入，正入就是摄，所以说是无碍。多法指的是前面所说的遍及和容纳一切事法。到了这里，却变成了能摄能入。一法指的是前面所说的能遍及和能容纳的一件事。到了这里，却变成了所摄所入。说有前后法，只是在同一时间而已。 多法相对于一法，更没有前后之分，摄入也没有前后之分。立义在于一在先。 这个能摄就是那个所摄，现在所摄的就是之前的能摄，改头换面，其实还是旧人。这首偈颂说明一和多互相观望，没有固定的能和固定的所，虽然有能所，但并非真正的能所，法就在同一时间而已。 普遍摄入没有前后之分，为了方便设立不同的名称。归根结底，自性没有二致，为了方便，设立了多种门径。这首偈颂说明本体是绝对的，对待是圆融的，没有前后之分。作用随着因缘显现，行持分布有不同的名称。 众多的镜子有准则，一盏灯没有亏损和盈余。一盏灯的光芒互相照耀，成千上万的镜子互相映照。这首偈颂用众多的镜子比喻多法，用一盏灯比喻观智。如果一盏灯在十面镜子的中心，就能看到灯与灯互相照耀，镜子与镜子互相容纳。准则成就了事物的分界，智慧没有增减。可以说是正互容而不妨碍互相遍及，正互摄而不妨碍互相进入。 想要砍断额头，乘坐木筏，希望黄河彻底清澈，就像用天眼龙睛彻底看穿一样。这首偈颂引用《博物志》的说法：天河与大海相通，海边每年八月都有灵槎木来往，从不失期。有博望侯张骞（西汉时期的外交家和探险家），积攒了粮食，乘坐木筏而去，匆匆忙忙不觉昼夜，忽然到达一个地方，看到房间里有很多织女，只有一位男子牵着牛在水边不饮水。张骞感到惊讶，问道：‘您是怎么到这里的？’那男子反问：‘您又是怎么到这里的？’张骞于是问：‘这是什么地方？’那男子说：‘您可以去蜀地问严君平（西汉时期的隐士）。’张骞于是按照他的话去问严君平，严君平说：‘某年某月某日，有……’
English
English version: It cannot be reached by emotional attachment. Seven, the Gate of Unobstructed Interpenetration: All Buddhas in the ten directions enter a single pore. The meaning is: From the perspective of many dharmas in relation to one dharma, it is called interpenetration, meaning that there is nothing that many dharmas cannot pervade, and nothing that many dharmas cannot contain. Therefore, it is called interpenetration. Correct interpenetration is entering, and correct entering is interpenetration, so it is said to be unobstructed. Many dharmas refer to all phenomena that were previously pervaded and contained. At this point, they become the ones that can interpenetrate and enter. One dharma refers to the one phenomenon that was previously able to pervade and contain. At this point, it becomes the one that is interpenetrated and entered. Saying that there are prior and posterior dharmas is only in the same moment. Many dharmas in relation to one dharma have no before or after; interpenetration has no before or after. Establishing the meaning lies in one being first. This 'able' is that 'that which is able to be', and what is now 'that which is able to be' is the previous 'able'. Changing the head and face, it is still the same old person. This verse illustrates that one and many observe each other, without a fixed 'able' or a fixed 'that which is able to be'. Although there is 'able' and 'that which is able to be', they are not truly 'able' and 'that which is able to be'. The dharma exists in the same moment. Universal interpenetration has no before or after; different names are established for the sake of convenience. Ultimately, the nature has no duality; for the sake of convenience, many paths are established. This verse illustrates that the essence is absolute, the treatment is harmonious, and there is no before or after. The function manifests according to conditions, and the practice is distributed with different names. Many mirrors have standards, one lamp has no deficiency or surplus. The light of one lamp illuminates each other, and thousands of mirrors reflect each other. This verse uses many mirrors as a metaphor for many dharmas, and one lamp as a metaphor for wisdom. If one lamp is in the center of ten mirrors, one can see the lamps illuminating each other and the mirrors containing each other. The standards establish the boundaries of things, and wisdom has no increase or decrease. It can be said that they correctly and mutually contain each other without hindering mutual pervasion, and correctly and mutually interpenetrate each other without hindering mutual entry. To chop the forehead, to ride a raft, hoping that the Yellow River will be completely clear, is like thoroughly seeing through with the heavenly eye and dragon eyes. This verse quotes from the 'Record of Diverse Matters': The Milky Way communicates with the sea, and every August, spiritual rafts of wood come and go on the seashore without fail. There was Marquis Bowang Zhang Qian (a diplomat and explorer during the Western Han Dynasty), who accumulated food and went on a raft, hurrying day and night, and suddenly arrived at a place where he saw many weaving women in a room, with only one man leading an ox by the water's edge, not drinking. Zhang Qian was surprised and asked, 'How did you get here?' The man asked in return, 'How did you get here?' Zhang Qian then asked, 'What is this place?' The man said, 'You can go to Shu and ask Yan Junping (a recluse during the Western Han Dynasty).' Zhang Qian then followed his words and asked Yan Junping, who said, 'On a certain day of a certain month, there was...' --------------------------------------------------------------------------------
Chinese
客星犯于斗牛。正是至今也。既犯斗牛必奇人也。分取观智法精明方能彻矣。故出无味之谈。不可以识情妄测八交涉无碍门诸佛法身入我性。我性还共如来合。义曰。交谓交互。涉谓关涉。以六中一望多关涉七中多望一也。七中多望一交互六中一望多也。交互关涉无有挂碍。成一多两重主法。 遍容摄入有主无伴 主者自在义。交涉又何妨。 罗纹结角中孰辨主人公 有客须遵主。无宾独等尊。此颂罗纹结角四义。意取天涯海角。四方八面。一多之主法既不立伴。其谁是辨别识主之者。 道异何曾异 文有一多异。主无彼此殊。此颂行步一多称异。圆融妙体无殊。今显主法圆融拂其异迹。故曰何曾异也。 言同甚处同 说同因异立。无异同何同。此颂同因异立异因同彰。今此门中异伴不立独显主法。拂其对异之同。故曰甚处同也。 三门对佛殿露柱挂灯笼 臂长衫袖短。脚瘦草鞋宽。此颂牒上同异俱遣。唯主独存物物纯真。信手拈来纵横得妙。夷门曲为诸仁不免重宣此义。 凉触林钟夜北来一阵风 卷箔秋光冷。开窗暑气清。此颂林钟者。六月律令。故取北风为凉也。此与三门佛殿露柱灯笼一状领过矣。既论主中之主。谁敢道著名字。须是回互密旨不犯当头。洞山云。但能不触 现代汉语译本： ‘客星’（guest star，指新星或彗星）侵犯了‘斗’（Dou，星宿名，属于北方玄武七宿）和‘牛’（Niu，星宿名，属于北方玄武七宿）这两个星宿的区域。这种情况直到现在仍然存在。既然侵犯了‘斗牛’（Dou Niu）星宿，那么必定预示着有奇人出现。需要分别运用观智和法精明才能彻底理解。因此，说出一些看似没有意义的话。不能用情识妄加揣测。‘八交涉无碍门’（Eight Doors of Unobstructed Intercourse）意味着诸佛的法身融入我的自性，我的自性又与如来相合。解释是：‘交’（Jiao）指的是交互，‘涉’（She）指的是关涉。用六个方面中的一个来观察多个方面，关涉到七个方面中的多个方面；用七个方面中的多个方面来观察一个方面，交互到六个方面中的一个方面。交互关涉，没有任何挂碍，成就了一多两重的主法。 ‘遍容摄入有主无伴，主者自在义。交涉又何妨。’ ‘罗纹结角中孰辨主人公，有客须遵主，无宾独等尊。’这首偈颂包含了罗纹结角四种含义，意在表达天涯海角、四面八方。一多之主法既然不设立伴侣，那么又有谁能够辨别认识这个主呢？ ‘道异何曾异，文有一多异。主无彼此殊。’这首偈颂说的是行步一多称异，圆融妙体没有差别。现在彰显主法的圆融，拂去那些差异的痕迹，所以说‘何曾异’（He Ceng Yi，怎么会有差异呢）？ ‘言同甚处同，说同因异立。无异同何同。’这首偈颂说的是相同因差异而成立，差异因相同而彰显。现在在这个法门中，差异的伴侣不成立，唯独彰显主法，拂去那些与差异相对的相同，所以说‘甚处同’（Shen Chu Tong，哪里相同呢）？ ‘三门对佛殿露柱挂灯笼，臂长衫袖短，脚瘦草鞋宽。’这首偈颂是说将上面所说的相同和差异都去除，唯独主独立存在，万物纯真。信手拈来，纵横自如，妙不可言。夷门曲为了各位仁者，不免要再次宣说这个道理。 ‘凉触林钟夜北来一阵风，卷箔秋光冷，开窗暑气清。’这首偈颂中，‘林钟’（Lin Zhong）指的是六月的律令，所以用北风来形容凉爽。这与三门、佛殿、露柱、灯笼的状态是一样的。既然讨论的是主中之主，谁又敢直接说出它的名字呢？必须是回互隐秘的旨意，不触犯当下。洞山（Dongshan，禅宗祖师）说，只要能够不触及……