English
English version: A ‘guest star’ (Ke Xing, referring to a nova or comet) has invaded the area of the constellations ‘Dou’ (Dou, a constellation name, belonging to the seven constellations of the Northern Black Tortoise) and ‘Niu’ (Niu, a constellation name, belonging to the seven constellations of the Northern Black Tortoise). This situation persists to this day. Since ‘Dou Niu’ (Dou Niu) constellations have been invaded, it must presage the appearance of an extraordinary person. One must separately apply contemplative wisdom and the essence of Dharma to thoroughly understand this. Therefore, seemingly meaningless words are spoken. One cannot presumptuously speculate with emotional consciousness. ‘Eight Doors of Unobstructed Intercourse’ (Ba Jiao She Wu Ai Men) means that the Dharmakaya of all Buddhas merges into my self-nature, and my self-nature merges with the Tathagata. The explanation is: ‘Jiao’ refers to interaction, and ‘She’ refers to involvement. Using one aspect out of six to observe multiple aspects involves multiple aspects out of seven; using multiple aspects out of seven to observe one aspect interacts with one aspect out of six. Interacting and involving, without any hindrance, accomplishes the principal Dharma of one and many in two layers. ‘Universally accommodating and incorporating, there is a master without companions; the master signifies freedom. What harm is there in intercourse?’ ‘Among the twisted patterns and knotted corners, who discerns the protagonist? When there is a guest, one must follow the host; without a guest, one is uniquely equal to the honored one.’ This verse contains the four meanings of twisted patterns and knotted corners, intending to express the ends of the earth and the four directions and eight faces. Since the principal Dharma of one and many does not establish companions, then who can discern and recognize this master? ‘How can the different paths ever be different? The text has differences in one and many. The master has no distinction of self and other.’ This verse speaks of the differences in walking, one and many; the perfectly fused wondrous essence has no difference. Now, manifesting the perfect fusion of the principal Dharma, brushing away those traces of difference, therefore it is said, ‘How can there be difference?’ ‘Where is the sameness in saying the same? Saying the same is established because of difference. Without difference, how can there be sameness?’ This verse speaks of sameness being established because of difference, and difference being manifested because of sameness. Now, in this Dharma gate, the companion of difference is not established, only the principal Dharma is manifested, brushing away the sameness that is opposed to difference, therefore it is said, ‘Where is the sameness?’ ‘The three gates face the Buddha hall, lanterns hang on the exposed pillars; long arms, short sleeves; thin feet, wide straw sandals.’ This verse means to remove both the aforementioned sameness and difference, leaving only the master existing independently, all things purely genuine. Picking things up at will, freely and skillfully, wonderfully inexpressible. The Yimen tune, for the sake of all benevolent ones, cannot avoid reiterating this principle. ‘A cool touch, the forest bell, at night a northern wind comes; rolling up the blinds, the autumn light is cold; opening the window, the summer heat is clear.’ In this verse, ‘Lin Zhong’ refers to the ordinances of the sixth month, so the north wind is used to describe coolness. This is the same state as the three gates, the Buddha hall, the exposed pillars, and the lanterns. Since we are discussing the master among masters, who dares to directly speak its name? It must be a mutually hidden and secret meaning, not offending the present moment. Dongshan said, as long as one can avoid touching… -------------------------------------------------------------------------------- 当今讳也。胜前朝断舌才。
Chinese
九相在无碍门 一声遍入诸人耳。诸人耳在一声中。义曰。前八门中虽已收六七二门。能遍能容能摄能入。一多两重主法也。今此门中收所遍所容所摄所入。两重伴法也。兼摄余法入他法中。故得凡圣混融因果交彻。全主为伴。互各相在矣。 所摄所入有伴无主 伴者客寄义。萍迹混他乡。 圆明处处真孰辨主中宾 九宫不肯恋。独自入方衢。此颂圆明者。拣异凡夫无明。二乘似明。菩萨分明。佛号圆明。表全为主全伴。谓彼圣智证真之后。功成不宰。回入尘劳混同凡迹处处圆明而不昧也。既无宾外之主。谁是辨别全主为宾之者。意显独立。故曰谁辨也。 昔作堂中主今为门下人 不顾家园风景好。却随柳絮路头忙。此颂前全为主法。今为门外阶下之人。显全为伴法也。 故新新复故 旧佛新成。新成旧佛。此颂去新曰故。明主法也。去故曰新。明伴法也。新复故者。是全宾为主也。牒前八门一多之主法也。 新故故还新 随缘即不变。不变却随缘。此颂故还新者。是全主为伴。正显此门一多之伴法也。如丰干万回寒山拾得散圣人等。了却那边实际理地。却来建化门头示现形仪。接物利生弘扬圣道。随缘日新全为其伴。故曰还新也。 风起长 安道波斯入大秦 境胜多英杰。性海风波起。此颂华严教风起于长安。汉高祖所都。谓群僚曰。愿朕子孙长安于此。故号长安。大秦者。始皇国号。先居长安。曰大秦也。因呼川曰秦川。后唐改为华严川也。译讲之人播扬宣述不知其数。且如佛陀跋陀罗实叉难陀三藏等。尽是异国圣僧。特将大教诣译场中。弘宣翻译祖述经义。如彼波斯入大秦之长安也。又杜顺和尚云华严尊者贤首国师清凉圭峰等。制造章疏开演流通。亦如波斯善能别宝。 十溥融无碍门 混然无内外。和融上下平。义曰。溥也广也。大也。广收前九门一多差别之法。义并大包三乘权实顿渐之性相也。融者和也。谓融前二门一多重重。主伴同时无有挂碍。然一是义本。为生发后门之初基。十是总门。是收摄前法库藏。又十是圆数。摄事事而皆圆。故曰溥融。大经幽趣罄竭斯门。照法界无尽之重关。容纯真差别之群像。 主伴同时请高着眼 不因师指。几乎蹉过。 主伴两无差圣凡共一家 落霞与孤鹜齐飞。秋水共长天一色。此颂主伴难分凡圣体一。唯显混融无碍玄寂独存。 虚空用有际 空生大觉中。如海一沤发。此颂事法体空用也。普贤云。虚空可量风可系。 纤芥体无涯 一尘称理。岂有边涯。此颂芥纳须弥体无边 现代汉语译本：安道（An Dao）从波斯来到大秦，这里的环境优越，有很多杰出的人才。就像性海（Xing Hai，比喻人的本性如大海般深广）掀起风浪一样，这首颂歌描述了华严教义在长安兴盛的情景。长安是汉高祖建都的地方，他对群臣说：‘希望我的子孙后代都能在这里长安（Chang An，长治久安）下去。’所以叫做长安。大秦（Da Qin）是秦始皇的国号，最初居住在长安，所以叫做大秦。因此称呼河流为秦川（Qin Chuan），后来唐朝改为华严川（Hua Yan Chuan）。翻译和讲解佛经的人数不胜数，比如佛陀跋陀罗（Buddha-bhadra）、实叉难陀（Siksa-nanda）三藏等，都是来自异国的圣僧，他们特地将伟大的教义带到译场中，弘扬宣讲，阐述经义，就像波斯人来到大秦的长安一样。还有杜顺和尚（Du Shun He Shang）、华严尊者（Hua Yan Zun Zhe）、贤首国师（Xian Shou Guo Shi）、清凉（Qing Liang）、圭峰（Gui Feng）等，他们撰写章疏，开演流通，也像波斯人善于鉴别宝物一样。 十溥融无碍门（Shi Pu Rong Wu Ai Men）：普遍融合，没有内外之分，和谐融合，上下平等。‘溥’是广大的意思，广泛地收摄前面九门一多差别之法，义理上包容三乘权实顿渐的性相。‘融’是融合的意思，融合前面二门一多重重，主伴同时，没有阻碍。然而‘一’是义理的根本，是生发后面各门的最初基础。‘十’是总门，是收摄前面法库的宝藏。而且‘十’是圆满的数字，摄取事事而都圆满，所以叫做溥融。大经深奥的趣味，在这个门中全部展现，照耀法界无尽的重重关卡，容纳纯真差别的各种形象。 主伴同时请高着眼，不要依靠老师的指点，几乎就要错过了。 主伴两无差，圣凡共一家，落霞与孤鹜齐飞，秋水共长天一色。这首颂歌赞美主伴难以区分，凡圣本体是一样的，只显现混融无碍，玄妙寂静独自存在。 虚空用有际，空生大觉中，如海一沤发。这首颂歌赞美事法体空的作用。普贤（Pu Xian）说：‘虚空可以测量，风可以系住。’ 纤芥体无涯，一尘称理，岂有边涯。这首颂歌赞美芥子能容纳须弥山，本体没有边际。
English
English version: An Dao came from Persia to Da Qin (Great Qin), a place with a superior environment and many outstanding talents. Like the winds and waves rising in the Xing Hai (Nature-Sea, a metaphor for the vastness and depth of one's inherent nature), this hymn describes the flourishing of the Hua-yan (Flower Garland) teachings in Chang'an (Perpetual Peace). Chang'an was where Emperor Gaozu of the Han Dynasty established his capital. He said to his officials, 'May my descendants enjoy Chang An (long-lasting peace and stability) here.' Therefore, it is called Chang'an. Da Qin (Great Qin) was the dynastic title of Emperor Qin Shi Huang, who initially resided in Chang'an, hence the name Da Qin. Consequently, the river was called Qin Chuan (Qin River), which was later changed to Hua Yan Chuan (Flower Garland River) during the Tang Dynasty. The number of people who translated and lectured on the Buddhist scriptures was countless, such as Buddha-bhadra, Siksa-nanda Tripiṭaka, and others, all of whom were holy monks from foreign lands. They specifically brought the great teachings to the translation centers, promoting and expounding the scriptures, just like the Persians coming to Chang'an of Da Qin. Furthermore, there were Du Shun He Shang (Monk Du Shun), Hua Yan Zun Zhe (Venerable Hua Yan), Xian Shou Guo Shi (National Teacher Xian Shou), Qing Liang, Gui Feng, and others, who wrote commentaries, opened up and disseminated the teachings, just like the Persians who were skilled at distinguishing treasures. Shi Pu Rong Wu Ai Men (The Ten All-Pervading Interfused Unobstructed Gates): Universally fused, without inner or outer distinctions, harmoniously integrated, with equality between above and below. 'Pu' means vast and extensive, comprehensively encompassing the one-many differences of the preceding nine gates, and encompassing the nature and characteristics of the three vehicles, provisional and real, sudden and gradual. 'Rong' means fusion, fusing the one-many interpenetrations of the preceding two gates, with the principal and accompanying simultaneously, without any obstruction. However, 'one' is the root of meaning, the initial foundation for generating the subsequent gates. 'Ten' is the total gate, the treasury that collects the treasures of the preceding Dharma. Moreover, 'ten' is a complete number, encompassing all things and making them all complete, hence it is called Pu Rong. The profound and subtle interests of the Great Sutra are fully displayed in this gate, illuminating the endless layers of barriers in the Dharma Realm, accommodating the pure and differentiated images of all kinds. Principal and accompanying simultaneously, please open your eyes wide; do not rely on the teacher's guidance, or you will almost miss it. Principal and accompanying are without difference, the holy and the mundane share one family; the sunset clouds fly together with the lone duck, the autumn waters share one color with the long sky. This hymn praises the difficulty in distinguishing the principal and accompanying, the unity of the holy and the mundane, only revealing the unobstructed interpenetration, the profound stillness existing alone. Empty space has an end in its use, emptiness arises within the Great Enlightenment, like a bubble arising in the ocean. This hymn praises the function of the emptiness of the substance of phenomena. Pu Xian (Samantabhadra) said: 'Empty space can be measured, the wind can be tied.' The body of a tiny mustard seed is boundless, a single mote of dust accords with principle, how could it have boundaries? This hymn praises that a mustard seed can contain Mount Sumeru, its substance is without limit. --------------------------------------------------------------------------------
Chinese
畔。经云。毛孔容受彼诸刹。诸刹不能遍毛孔。清凉云。观佛境于尘毛。此正结显溥融无碍。是佛不可思议无尽功德矣穷得根源妙随流任算沙随流方得妙。住岸却迷人。此颂穷究观门。精妙解达理事圆通。似枝枝而得本。如派派而逢源。何妨演教度生。岂碍分别名相。或逢上士。直指圆融之心。遇中下流。曲示行布之教。随流得妙。从他入海算沙。彻法深根。就彼寻枝摘叶。运三观无碍之智。尽䈇群机。与同体一极之悲。皆归溥融之玄道。 深明杜顺旨何必赵州茶 通明妙观玄网。何必参禅问道。此颂帝心禅师集斯观旨。撮华严之玄要。束为三重。设法界之妙门。通为一观。诸经诠量不到。禅宗提唱莫及。虽言谂老直截。难比溥融无碍也。噫尝闻有语云。若人会得法界观。参禅了一半。宗湛以此评之。应云。深明杜顺旨。好吃赵州茶。何则昔有僧到赵州。州云。曾到此间么。僧云。曾到。州云。吃茶去。后又有僧到。亦云。曾到此间么。僧云。不曾到。州云。吃茶去。院主问州云。曾到底也教吃茶去。不曾到也教吃茶去。尊意何如。州唤院主。院主应喏。州云。吃茶去。诸仁者看他赵州古佛虽是用此一机惯得其便。不妨于一碗茶上普接三根。遂使诸方点头。相许唯有夷门。为甚么道。何必赵州茶。若也点检得出 现代汉语译本 畔。（经云：毛孔容受彼诸刹（世界），诸刹不能遍毛孔。）清凉（清凉国师）云：‘观佛境于尘毛’，此正总结显示溥融无碍。是佛不可思议无尽功德矣。穷得根源妙随流，任算沙随流方得妙，住岸却迷人。此颂穷究观门，精妙解达理事圆通。似枝枝而得本，如派派而逢源。何妨演教度生，岂碍分别名相。或逢上士，直指圆融之心；遇中下流，曲示行布之教。随流得妙，从他入海算沙；彻法深根，就彼寻枝摘叶。运三观无碍之智，尽䈇群机，与同体一极之悲，皆归溥融之玄道。 深明杜顺（杜顺和尚）旨，何必赵州（赵州和尚）茶？通明妙观玄网，何必参禅问道？此颂帝心禅师集斯观旨，撮华严（《华严经》）之玄要，束为三重，设法界之妙门，通为一观。诸经诠量不到，禅宗提唱莫及。虽言谂老直截，难比溥融无碍也。噫！尝闻有语云：‘若人会得法界观，参禅了一半。’宗湛（宗湛法师）以此评之，应云：‘深明杜顺旨，好吃赵州茶。’何则？昔有僧到赵州，州云：‘曾到此间么？’僧云：‘曾到。’州云：‘吃茶去。’后又有僧到，亦云：‘曾到此间么？’僧云：‘不曾到。’州云：‘吃茶去。’院主问州云：‘曾到底也教吃茶去，不曾到也教吃茶去，尊意何如？’州唤院主，院主应喏。州云：‘吃茶去。’诸仁者看他赵州古佛虽是用此一机惯得其便，不妨于一碗茶上普接三根，遂使诸方点头，相许唯有夷门。为甚么道：‘何必赵州茶？’若也点检得出