English
English version Bank. The sutra says: 'Pores can contain all those kshatras (worlds), but all the kshatras cannot fill a single pore.' Qingliang (National Teacher Qingliang) said: 'Observing the Buddha's realm in a mote of dust,' this precisely summarizes and reveals the unobstructed and all-pervading fusion. This is the inconceivable and inexhaustible merit of the Buddha. Exhaustively seeking the root source, the wonder follows the flow; freely counting the sands, the wonder is found in the flow; dwelling on the shore, one becomes lost. This verse thoroughly investigates the gate of contemplation, exquisitely understanding and penetrating the perfect interpenetration of principle and phenomena. It is like each branch reaching the root, like each tributary meeting the source. What harm is there in expounding the teachings and delivering beings? What obstacle is there in distinguishing names and forms? If encountering a superior person, directly point to the mind of perfect fusion; if encountering a person of middling or lower capacity, subtly show the teaching of gradual practice. Following the flow, one obtains the wonder; let him enter the sea and count the sands; thoroughly penetrate the deep root of the Dharma, and then seek branches and pluck leaves. Employing the unobstructed wisdom of the three contemplations, exhaustively responding to the various capacities of beings, and with the compassion of oneness, all return to the profound path of all-pervading fusion. Deeply understanding the meaning of Dushun (Venerable Dushun), why need Zhao Zhou's (Venerable Zhao Zhou) tea? Thoroughly understanding the mysterious net of wonderful contemplation, why need to practice Chan and ask about the Way? This verse is Emperor Xin Chan Master's collection of the essence of this contemplation, extracting the profound essentials of the Avatamsaka (Avatamsaka Sutra), binding them into three layers, establishing the wonderful gate of the Dharmadhatu, and unifying them into one contemplation. The explanations of various sutras cannot reach it, and the teachings of the Chan school cannot match it. Although it is said that Venerable Shen is direct, it is difficult to compare with the unobstructed and all-pervading fusion. Alas! I have often heard it said: 'If a person understands the contemplation of the Dharmadhatu, he has completed half of his Chan practice.' Zongzhan (Dharma Master Zongzhan) commented on this, saying: 'Deeply understanding the meaning of Dushun, it is good to drink Zhao Zhou's tea.' Why? In the past, a monk came to Zhao Zhou, and Zhou said: 'Have you ever been here before?' The monk said: 'I have been here.' Zhou said: 'Go have some tea.' Later, another monk came, and he also said: 'Have you ever been here before?' The monk said: 'I have never been here.' Zhou said: 'Go have some tea.' The abbot asked Zhou, saying: 'Whether they have been here or not, you tell them to go have tea. What is your intention?' Zhou called the abbot, and the abbot responded. Zhou said: 'Go have some tea.' All of you, look at how the ancient Buddha Zhao Zhou, although he is accustomed to using this one device, can universally receive the three roots with a bowl of tea, causing all directions to nod in agreement, acknowledging that only Yimen (Zhao Zhou's monastery) can do this. Why do I say: 'Why need Zhao Zhou's tea?' If you can examine and find out --------------------------------------------------------------------------------
Chinese
。便见扫除玄妙尘埃吐尽佛法气味。苟或未究玄宗。应须仔细淘汰参教。宗说俱通。方是溥融无碍智矣。 释夷门绝笔赞曰。 法尔不尔 教恁么不恁么。 不尔法尔 不恁么却恁么。 普贤惭惶 道非行得一场么㦬。 文殊失利 体绝群像能知智亡。 释古德颂曰。 法界华严大道场 兼身在内赞叹不及 纤毫不动一齐彰 依正同现水月道场 古今殊异无来往 三世不迁目前可验 延促何曾有短长 一念万年体绝增减 主伴互参犹帝网 一多交涉卷舒自在 圣凡交彻类灯光 染净融通殊无障碍 毗卢本绝多端相 光照无弘玄寂体一 青即青兮黄即黄 随缘成德应物现形 谬释庆终戏笔书偈。 露滴天地冷 夷门水月清 终南幽隐处 石虎啸风生 注法界观门颂 华严七字经题法界观三十门颂卷下 现代汉语译本：于是便能见到扫除玄妙的尘埃，吐尽佛法的气味。如果尚未穷究玄宗（佛教深奥的宗旨），就应该仔细地筛选和参究教义。宗门（禅宗）和教理都通达，才是普遍融合、没有阻碍的智慧。 释夷门绝笔赞说： 法尔如是，不法尔也如是；教导是这样，不这样也这样。 不法尔却法尔如是；不这样却偏偏是这样。 普贤菩萨（象征大行）惭愧惶恐，说道：道不是修行就能得到的吗？ 文殊菩萨（象征大智）失去优势，体性超越一切形象，能知之智也消失了。 释古德颂说： 法界（一切万法所依之处）华严（《华严经》）是大道场，兼身在内，赞叹也来不及。 纤尘不动，一切都显现；依报（众生所依之环境）和正报（众生之身心）一同显现，如同水月道场。 古今殊异，没有来往；三世（过去、现在、未来）不迁流，目前就可以验证。 长短的延促，何曾有短长？一念万年，体性超越增减。 主伴互相参与，犹如帝释天之网（因陀罗网，比喻宇宙万物相互关联）；一多互相交涉，卷舒自在。 圣凡交彻，类似灯光；染净融通，殊无障碍。 毗卢遮那佛（光明遍照）本来就超越多端之相；光明照耀没有边际，玄妙寂静，本体唯一。 青就是青，黄就是黄；随顺因缘成就功德，应物而显现形体。 谬释庆终戏笔书偈： 露珠滴落，天地寒冷；夷门（地名）水月清明。 终南山幽静隐秘之处，石虎啸叫，风声随之而生。 《注法界观门颂》 《华严七字经题法界观三十门颂》卷下
English
English version: Then one can see the sweeping away of the mysterious dust and the complete exhaling of the flavor of the Buddha-dharma. If one has not yet fully investigated the profound doctrine (the deep tenets of Buddhism), one should carefully sift through and study the teachings. Only when one is versed in both the Chan school and the doctrinal teachings does one possess universally integrated and unobstructed wisdom. Shishi Yimen's (释夷门) farewell praise says: It is naturally so, and it is not so; the teaching is like this, and it is not like this. It is not so, yet it is naturally so; it is not like this, yet it is precisely like this. Samantabhadra Bodhisattva (普贤菩萨, symbolizing great practice) is ashamed and fearful, saying: Is the Dao (道, the path) not attainable through practice? Manjushri Bodhisattva (文殊菩萨, symbolizing great wisdom) loses his advantage; the essence transcends all forms, and the wisdom that knows also vanishes. Shishi Gude's (释古德) verse says: The Dharmadhatu (法界, the realm of all phenomena) Avatamsaka (华严, the Avatamsaka Sutra) is the great Bodhimanda (大道场, place of enlightenment); with the body within, praise is not enough. A hair's breadth does not move, and everything is revealed; the dependent (environment) and the principal (sentient beings) appear together, like a water-moon mandala. Ancient and modern are different, with no coming or going; the three times (past, present, future) do not change, and it can be verified at present. The extension and contraction of length, how can there be short or long? One thought is ten thousand years, the essence transcends increase and decrease. The principal and companions participate mutually, like Indra's net (帝释天之网, metaphor for the interconnectedness of all things in the universe); one and many interpenetrate, rolling and unrolling freely. The sacred and the mundane interpenetrate, like the light of a lamp; defilement and purity merge, with no obstacles. Vairocana Buddha (毗卢遮那佛, the all-illuminating one) originally transcends manifold forms; the light shines without limit, mysterious and silent, the essence is one. Blue is blue, and yellow is yellow; according to conditions, virtues are accomplished, and forms appear in response to things. Miu Shi Qingzhong (谬释庆终) playfully wrote this verse: Dewdrops fall, the heaven and earth are cold; Yimen's (夷门, place name) water and moon are clear. In the secluded and hidden place of Zhongnan Mountain (终南山), the stone tiger roars, and the wind arises with it. Commentary on the 'Song of the Gate of Contemplation of the Dharmadhatu' Volume Two of the 'Song of the Thirty Gates of Contemplation of the Dharmadhatu' with the Seven-Character Sutra Title of the Avatamsaka (华严七字经题法界观三十门颂卷下) --------------------------------------------------------------------------------