English
English version Nanquan (Nanquan Puyuan, a Zen master) pointed to a flower in front of the courtyard and said: 'Dear sir, people nowadays see this flower as if they are in a dream.' Old Wang from Dongcun village sells melons; this is a trade among insiders, not allowed for outsiders to know. Alas! People nowadays all say that Old Wang sells melons because he attained the perfect fruit of Buddhahood through the cause of acting with flowers. Or they say that Old Wang is Nanquan, who often calls himself Teacher Wang. Do not misunderstand. Why? Nanquan calls the gentleman, like an oriole singing on the willow tree by the embankment, pointing to the flower in the courtyard, like a butterfly dancing on the treetop. Fearing that people would not understand, he also uttered the words of Old Wang selling melons, which cut off emotional knowledge. If you still don't understand, then it's dangerous. Combine: Close your lips, but compare the '㱔子' (a musical instrument). Strict: Expedient wisdom and true wisdom are both accessible; cause and effect are both strict. Strict: Praising that the above can be strict, with great wisdom, leading to the below being mutually accessible and reliant. Cause and Effect Intertwined: Utilizing the myriad practices of Samantabhadra (Puxian, a Bodhisattva) as the cause of flowers, adorning the ten bodies of Vairocana (Pilu zhena fo, the cosmic Buddha) with the perfect fruit. Therefore, it is said 'intertwined'. Wisdom as a Hook, Action as a Curtain: Expedient wisdom and true wisdom guide things to merge with the truth, like using the hook of a curtain to roll it up. Having principles and actions that subtly conform to naturalness, like a door getting a curtain to shield it from demons and outsiders. Therefore, this explains the ability to strictly adhere to the cause, and the 'action' below explains the virtuous effect that is strictly adhered to. Clouds Rising in the Vast Sky: Clouds are a metaphor for wisdom that accords with principle, and the sky is a metaphor for the Dharmakaya (Fashen, the body of the Dharma). Adding Flowers on Brocade: Flowers are a metaphor for wisdom that accords with measure, and brocade is a metaphor for the Sambhogakaya (Baoshen, the body of bliss). A Single Wheel Illuminates the Autumn Night, a Thousand Streams Fall with Cold Toads: The moon is a metaphor for wisdom, the autumn night is a metaphor for the Dharmakaya, and the thousand streams are like the Sambhogakaya, which is good at responding to various capacities. This is the manifestation of self-enjoyment and others' enjoyment, which is the wisdom of the dual integration of principle and measure. Pure and Impure Pavilions Overlapping: The twenty layers of the Lotus Treasury World (Huazang shijie, the world of the Lotus Sutra), with purity and impurity distinguished. Millions of billions of Buddha lands are adorned, and the pavilions are endless. The two kinds of dependent retributions mutually communicate and rely on each other, with various aspects accommodating each other, so it is said 'overlapping'. Images of Saints and Mortals Intermingling: The four saints and six realms of mortals, like the images of lamps intermingling, simultaneously encompassing and pervading. This explains the two kinds of principal retributions. Li Changzhe said: The dependent and principal retributions of body and land intermingle. The above two sentences explain the wisdom of unobstructed mixing and merging. -------------------------------------------------------------------------------- 也。
Chinese
若人欲了个中意苦者苦兮甜者甜 会得舌根知味者。黄连甘草尽圆通。 知 众妙之门。于斯显矣。 经 体则声名句文。义乃贯摄常法。 经 叹上一乘教大。起下圆别幽深。 万古芳馨 正法一千年。像法一千年。末法一万年尽末法数。故曰万古。声教流传。如香远腾也。 花得线免凋零 西天佛教。呼之为线。取贯花作缨络。不失堕义。此方儒典称经。取经纬相织为义。其理颇同也。 尘中剖出 华严五十一偈云。如有大经卷。量等三千界。在一微尘内。一切尘悉然。有一聪慧人。净眼悉明见。破尘出经卷。普饶益众生。佛智亦如是。遍在众生心。妄想之所缠。不觉亦不知。诸佛大慈悲。令其除妄想。如是乃出现。饶益诸菩萨。清凉云剖微尘之经卷。念念果成。 言下惺惺 且如憍陈那五比丘等。初闻佛于鹿野苑中说法。悟四谛人空。皆证阿罗汉果。圭峰云。一言之下心地开通。一轴之中义天朗耀。自余闻经悟道之者。不可具引也。 四流波浪息 十地品云。欲流有流无明流。见流。相续起心。漂流苦海。难得出离。今闻圆音顿悟心源。湛然凝寂不随四流。是息生死之波浪矣。 六国得安宁 谓迷时于六根境内各有一类心心所法。识于自 也。 若有人想要了解其中的真意，那么苦就是苦，甜就是甜。能够通过舌根体会味道的人，会觉得黄连和甘草都是圆融通达的。 知：这是通往一切奥妙的门径，在这里显现出来。 经：其体现在于声名、语句和文字，其义在于贯穿和摄持永恒不变的法则。 经：赞叹上一乘（Ekayana）教法广大，开启下面所说的圆教、别教的幽深之处。 万古芳馨：正法（Saddharma）时期一千年，像法（Saddharma-pratirūpaka）时期一千年，末法（Māra）时期一万年，穷尽末法的年数。所以说万古。佛法的声教流传，就像香气一样传播到远方。 花得线免凋零：西天佛教，称经为线，取用线贯穿花朵制作成缨络，不会掉落的含义。此地的儒家经典称之为经，取经纬交织的含义。其道理颇为相同。 尘中剖出：《华严经》（Avataṃsaka Sūtra）五十一偈说：‘如果有一部大经卷，大小相当于三千大千世界，存在于一粒微尘之中，一切微尘都是如此。有一位聪慧的人，用清净的眼睛完全看清楚，破开微尘取出经卷，普遍饶益众生。佛的智慧也是这样，遍在于众生的心中，被妄想所缠绕，不觉察也不知道。诸佛以大慈悲心，令众生去除妄想，这样佛智就会显现出来，饶益诸菩萨。’清凉国师说，剖开微尘的经卷，念念都能成就果报。 言下惺惺：例如憍陈那（Ajñātakauṇḍinya）五比丘等，最初听闻佛陀在鹿野苑（Mrigadava）中说法，领悟四谛（catvāri āryasatyāni）人空的道理，都证得了阿罗汉（Arhat）果位。圭峰禅师说：‘一言之下心地开通，一轴之中义理如晴空朗照。’其余听闻佛经而悟道的人，不能一一列举。 四流波浪息：《十地品》（Daśabhūmika Sūtra）说：‘欲流、有流、无明流、见流，相续生起，在苦海中漂流，难以脱离。’现在听闻圆满的音声，顿悟心源，湛然凝寂，不随四流漂流，这就是止息生死轮回的波浪。 六国得安宁：指的是迷失时，在六根（ṣaḍindriya）的境界内，各自有一类心心所法，认识到自己的
English
Also. If one wishes to understand the meaning within, then bitter is bitter, and sweet is sweet. One who can taste with the root of the tongue will find that rhubarb and licorice are both perfectly harmonious. Knowing: This is the gateway to all mysteries, and it is revealed here. Sutra: Its essence lies in sounds, names, sentences, and words; its meaning lies in encompassing and upholding the eternal Dharma. Sutra: It praises the greatness of the Ekayana (One Vehicle) teaching and initiates the profound depths of the perfect and distinct teachings below. Eternal Fragrance: The Proper Dharma (Saddharma) period lasts for one thousand years, the Semblance Dharma (Saddharma-pratirūpaka) period lasts for one thousand years, and the Degenerate Dharma (Māra) period lasts for ten thousand years, exhausting the count of the Degenerate Dharma. Therefore, it is called eternal. The propagation of the Buddha's teachings is like the fragrance spreading far and wide. Flowers are strung with thread to prevent withering: In Western India Buddhism, sutras are called 'threads,' taking the meaning of stringing flowers together to make garlands, which will not fall apart. In this land, Confucian classics are called 'sutras,' taking the meaning of weaving warp and weft together. The principles are quite similar. Revealed from within dust: The Avataṃsaka Sūtra (Flower Garland Sutra) in its fifty-first verse says: 'If there is a great sutra scroll, its size is equal to three thousand great chiliocosms, and it exists within a single mote of dust; all motes of dust are like this. If there is a wise person with pure eyes who can see clearly, they can break open the mote of dust and extract the sutra scroll, universally benefiting all beings. The Buddha's wisdom is also like this, pervading the minds of all beings, but it is entangled by delusion, so they are unaware and do not know. The Buddhas, with great compassion, cause them to remove delusion, and thus it appears, benefiting all Bodhisattvas.' Qingliang says that splitting open the sutra scroll within a mote of dust results in the fruition of every thought. Awakening upon hearing the words: For example, Ajñātakauṇḍinya and the five Bhikshus initially heard the Buddha preach in Mrigadava (Deer Park), realized the emptiness of self through the Four Noble Truths (catvāri āryasatyāni), and all attained the Arhat fruit. Guifeng said: 'With one word, the mind-ground opens; within one scroll, the meaning shines like a clear sky.' Others who have awakened to the Way upon hearing the sutras cannot be listed exhaustively. The waves of the four streams cease: The Daśabhūmika Sūtra (Ten Stages Sutra) says: 'The stream of desire, the stream of existence, the stream of ignorance, and the stream of views arise continuously, drifting in the sea of suffering, difficult to escape.' Now, hearing the perfect sound, one suddenly awakens to the source of the mind, which is clear and still, not following the four streams. This is the cessation of the waves of birth and death. The six kingdoms attain peace: This refers to being lost in the realms of the six sense organs (ṣaḍindriya), where each has its own category of mental functions, recognizing one's own --------------------------------------------------------------------------------
Chinese
境之内取舍无休。如国有贼不得安静。今则因经证性达妄全真。根境不偶识魔自消。似国无贼故得安宁矣。 这回朝看暮转 因指见月何妨时戏。指端悟教。通真岂碍。随流看转。如有僧问药山云。和尚寻常诫人不令看经。何故却自看耶。山云我要遮眼。是此意也。 休更拔楔抽钉 二执二障于真理中。若钉楔在于木内。难以除之。今既闻经解悟。执障俱消。更说甚么转凡成圣。古德云。道泰不传天子令。时清休唱太平歌。 昨夜长天吼霹雳金刚推倒望州亭 泥牛哮吼谁是知音。然则大经圆音。若霹雳震于乾坤。无声之声。似泥人推倒华亭。这般穿凿一场好笑。且道如何是此一卷经。大师云。 哂 句里呈机。堪悲堪笑。 咄 七字经题。一喝历然。 咄 叹上现量机大。起下三根获益。 无知枯杌 不得大经。何异朽木。 臭形骸皮裹骨 不妨道着。永嘉云。深嗟懵憧顽皮靼。大经云。譬如生盲不见日月光。亦为作饶益。颂下根人也。 精精冥冥 半明半暗。 恍恍惚惚 谓中根人。乍闻大经说。初发心时便摄五位而成正觉。暂尔闻熏。足不放光。三圆十地。语惊凡听理出常情。恍惚惊疑。若存若忘。性莫能决定也。 金乌旸谷生玉兔咸池没 现代汉语译本 在境界之内进行取舍，永无休止。如同国家有盗贼，不得安宁。现在因为经典而证悟自性，通达虚妄而保全真如。根（感官）与境（外物）不相遇合，识别之魔自然消散。如同国家没有盗贼，所以能够安宁。 这回朝看暮转，因为指头而见到月亮，不妨偶尔戏弄。从指端悟得教义，通达真理又有什么妨碍？随着潮流观看转变。如有僧人问药山禅师：‘和尚您平时告诫人们不要看经，为什么您自己却看呢？’药山禅师说：‘我要遮住眼睛。’就是这个意思。 不要再拔除木楔，抽掉钉子。二执（我执、法执）和二障（烦恼障、所知障）存在于真理之中。如果钉子和木楔在木头里面，难以去除。现在既然听闻经典而理解觉悟，执着和障碍都消除了，还说什么转凡成圣呢？古德说：‘太平盛世不传天子的命令，社会清明就不要唱太平歌。’ 昨夜长空响起霹雳，金刚（Vajra）推倒了望州亭。泥牛吼叫，谁是知音？如此说来，大经的圆满音声，如同霹雳震动于天地之间，无声之声，如同泥人推倒华亭。这样穿凿附会，一场好笑。且说什么是这一卷经？大师说： 哂（shěn）——句子里呈现玄机，可悲可笑。 咄（duō）——七字经题，一喝之下，历历分明。 咄（duō）——赞叹上面所展现的现量机缘广大，引发下面三种根器的人获得利益。 无知枯杌（wū）——不得大经，和朽木有什么区别？ 臭形骸皮裹骨——不妨说出来。永嘉禅师说：‘深深地感叹那些懵懂无知、顽固不化的家伙。’《大经》说：‘譬如天生的盲人，看不见日月的光明，也为他们做饶益。’这是为下根之人说的。 精精冥冥——半明半暗。 恍恍惚惚——说的是中等根器的人。刚听到《大经》的说法，初发心时就摄取五位（五种阶位）而成正觉。暂时地闻熏，脚下不放光芒。三圆（圆教、圆理、圆行）十地（菩萨修行的十个阶位），言语惊动凡夫的听闻，道理超出常情。恍惚惊疑，若有若无，自性不能决定。 金乌（太阳的别称）从旸谷升起，玉兔（月亮的别称）在咸池沉没。