English
English version Within the realm of objects, taking and rejecting never cease. It's like a country with thieves, where there is no peace. Now, through the scriptures, one realizes the self-nature, understands delusion, and preserves the true nature. When the root (senses) and object (external things) do not meet, the demons of consciousness naturally dissipate. It's like a country without thieves, so there can be peace. This time, watching the changes from morning to evening, using the finger to see the moon, why not play around sometimes? Understanding the teachings from the fingertip, what harm is there in understanding the truth? Watching the changes with the flow. If a monk asks Zen Master Yaoshan: 'Venerable, you usually warn people not to read scriptures, why do you read them yourself?' Yaoshan said: 'I want to cover my eyes.' That's the meaning. No more pulling out wedges or removing nails. The two attachments (attachment to self, attachment to dharma) and the two obscurations (afflictive obscurations, cognitive obscurations) exist within the truth. If nails and wedges are inside the wood, it is difficult to remove them. Now that we have heard the scriptures and understood, attachments and obscurations have all disappeared, what more is there to say about transforming from ordinary to sage? An ancient master said: 'In a peaceful and prosperous age, the emperor's orders are not transmitted; in a clear and bright society, do not sing songs of peace.' Last night, thunder roared in the long sky, Vajra (Diamond Being) knocked down Wangzhou Pavilion. The mud ox roared, who is the kindred spirit? Thus, the perfect sound of the Great Sutra is like thunder shaking the universe, the sound of no sound, like a mud man knocking down Huating. Such far-fetched interpretations are laughable. And what is this sutra? The master said: Sneer—Presenting the hidden meaning in the sentences, both sad and funny. Tut—The seven-character sutra title, clear and distinct with one shout. Tut—Praising the vastness of the directly perceived opportunity presented above, triggering the benefit of the three types of beings below. Ignorant stump—Not obtaining the Great Sutra, what difference is there from rotten wood? Stinking form, skin-covered bones—It doesn't hurt to say it. Yongjia said: 'Deeply lamenting those ignorant, stubborn, and unyielding fellows.' The Great Sutra says: 'For example, a person born blind cannot see the light of the sun and moon, but we still benefit them.' This is for people of lower capacity. Subtle and obscure—Half bright and half dark. Vague and indistinct—Referring to people of medium capacity. Upon first hearing the teachings of the Great Sutra, at the initial arising of the mind, they gather the five positions (five stages) and achieve perfect enlightenment. Temporarily hearing and being influenced, their feet do not emit light. The three perfections (perfect teaching, perfect principle, perfect practice) and ten grounds (ten stages of Bodhisattva practice), words startle the hearing of ordinary people, and the principles exceed common sense. Vague and doubtful, seemingly existing and seemingly not, the nature cannot be determined. The golden crow (another name for the sun) rises from Yanggu, and the jade rabbit (another name for the moon) sinks in Xianchi. --------------------------------------------------------------------------------
Chinese
金乌急玉兔速。不可展事见夷门也。然虽如是。扶桑国有山。号曰旸谷。取日出貌也。咸者周易卦也。兑上艮下矣。象曰。山上有泽咸。今夷门意取日没西山泽也。又日出结上二根获益。起下上根顿证矣。经云。譬如日光出现时。先照山王次余山。后照高源及大地。而日未始有分别。月没者。比上根悟理难以传受韬其光耳。故下云。 且恁迟驽迟骀。休话俊鹰俊鹘 且恁者。不尽之辞也。驽骀者。蹇人钝马也。喻上智通明大经玄奥。又悟祖域幽宗。罕遇知音。不能传授。故且混俗佯痴佯钝说。甚么如鹰似鹘之俊。到此一笔句下。清凉云。调高格寡。唱极应希。难得其人也。 大方广佛华严经打破无明山鬼窟 一丸疗众病。不假药方多。若不得后语前话难圆然。而如是一法普益三机。其在兹焉。故感应传云。闻七字之功德不堕修罗。念一偈之殊勋脱离地狱。又恁么去也。毕竟合如何。夷门云。 斩 利刀斩断俱忘像。千古令人爱作家。山野云。俭。 修大方广佛华严法界观门有三重 撮略本章精义。岂敢妄。如穿凿义曰。修者。止观熏习造诣也。止观者。能入之法也。妙绝诸缘曰止。幽灵独耀曰观。因名止观。果名定慧。止为观体。观为止用。以此两法双融照无尽之妙境也。熏习者。正明其 现代汉语译本 太阳急速西沉，月亮飞快东升。无法在此地（夷门）展现佛法真谛。虽然如此，扶桑国（日本）有一座山，名叫旸谷（Yanggu），取太阳升起之貌。‘咸’（Xian）是《周易》中的一卦，卦象为兑上艮下。卦象说：‘山上有泽为咸’。现在夷门的意思是取日落西山，泽被万物之意。又如日出，上根之人（指根器好的人）能从中获得利益，下根之人（指根器差的人）也能顿悟证果。经书中说：‘譬如日光出现时，先照山王（最高的山）次照余山，后照高源及大地，而太阳未曾有分别。’月亮隐没，比喻上根之人所悟之理难以传授，所以要韬光养晦。因此下面说： 且慢慢来，不要急于求成。不要谈论俊鹰俊鹘（比喻有才能的人）。‘且恁’是不尽之辞，表示不完全、暂且的意思。‘驽骀’是劣马、迟钝的人，比喻上智之人通晓大经玄奥，又领悟祖师的幽深宗旨，但很难遇到知音，无法传授，所以姑且混同于世俗，假装愚痴迟钝，说什么像鹰像鹘一样的俊才。到了这一句，清凉澄观（Qingliang Chengguan）说：‘曲调太高，和者就少；唱到极致，应者就稀。’很难找到理解的人啊。 ‘大方广佛华严经’（Dafangguangfo Huayan Jing）打破无明山鬼窟（比喻破除愚昧）。一颗药丸能治众病，不需要太多的药方。如果不得后语，前话难以圆满。像这样一法普益三根，其作用就在于此。所以感应传中说：‘闻七字之功德不堕修罗（Asura，恶神）。念一偈之殊勋脱离地狱。’又这样去了，究竟会怎么样呢？夷门说： 斩！利刀斩断，俱忘形像。千古令人爱作家。山野说：俭。 修‘大方广佛华严法界观门’（Dafangguangfo Huayan Fajie Guanmen）有三重。撮略本章精义，岂敢妄言，如穿凿附会。‘修’是止观熏习造诣。止观是能入之法。妙绝诸缘叫做‘止’，幽灵独耀叫做‘观’。因上称为止观，果上称为定慧。止为观之体，观为止之用。用这两种方法双融，照耀无尽的妙境。‘熏习’，正是说明其修习的过程。
English
English version The golden crow (sun) hastens, the jade rabbit (moon) speeds. It is impossible to fully reveal the matter here in Yimen. However, even so, in Fusang (Japan) there is a mountain called Yanggu, named for the appearance of the rising sun. ‘Xian’ is a hexagram in the Book of Changes, with Dui above and Gen below. The image says: ‘Above the mountain is a lake, Xian.’ Now, Yimen's meaning is taken from the setting sun over the western mountains, benefiting all things. Moreover, like the rising sun, those with superior roots (referring to those with good aptitude) can gain benefit, and those with inferior roots (referring to those with poor aptitude) can have sudden enlightenment and attain fruition. The sutra says: ‘For example, when the sunlight appears, it first illuminates the mountain king (the highest mountain), then the remaining mountains, and then the high sources and the great earth, but the sun has never made distinctions.’ The moon disappearing is a metaphor for the principles understood by those with superior roots being difficult to transmit, so one must conceal one's brilliance. Therefore, it is said below: Take it slow and steady, do not rush to succeed. Do not talk about the swift hawks and falcons (metaphor for talented people). ‘Qie nin’ is an unfinished phrase, indicating incompleteness or temporariness. ‘Nu tai’ are inferior horses and dull people, a metaphor for those with superior wisdom who understand the profound mysteries of the great sutras, and also comprehend the deep purpose of the ancestral teachers, but rarely encounter kindred spirits and cannot transmit their knowledge, so they temporarily blend in with the world, pretending to be foolish and dull, talking about what is like hawks and falcons. Arriving at this sentence, Qingliang Chengguan said: ‘The tune is too high, and those who harmonize are few; singing to the extreme, those who respond are rare.’ It is difficult to find someone who understands. ‘The Great Expansive Buddha Flower Adornment Sutra’ (Dafangguangfo Huayan Jing) breaks the cave of the mountain demon of ignorance (metaphor for dispelling ignorance). One pill can cure many diseases, no need for too many prescriptions. If the latter words are not obtained, the former words are difficult to complete. Like this, one dharma universally benefits the three roots, its function lies in this. Therefore, it is said in the Record of Responses: ‘Hearing the merit of the seven characters does not fall into Asura (evil spirits). Reciting one verse of special merit escapes from hell.’ Going like this, what will ultimately happen? Yimen says: Chop! A sharp knife cuts through, forgetting all forms and images. For thousands of years, people have loved the author. Shanye says: Frugality. Cultivating the ‘Gate of Contemplation on the Dharma Realm of the Great Expansive Buddha Flower Adornment Sutra’ (Dafangguangfo Huayan Fajie Guanmen) has three levels. Summarizing the essence of this chapter, how dare I speak falsely, like forced interpretations. ‘Cultivation’ is the accomplishment of cessation and contemplation through practice. Cessation and contemplation are the methods to enter. Wonderfully severing all connections is called ‘cessation,’ mysteriously and uniquely shining is called ‘contemplation.’ In cause, it is called cessation and contemplation; in effect, it is called stillness and wisdom. Cessation is the substance of contemplation, and contemplation is the function of cessation. Using these two methods to merge, illuminating the boundless wonderful realm. ‘Practice’ is precisely explaining the process of cultivation. --------------------------------------------------------------------------------
Chinese
修也。造诣者。修之趣也。用止观二法熏习其心。成造入之妙行。大方广佛华严者。所依经也。下七字。能依观文也。大方广所证法也。佛华严者。能证人也。大者。体也。诸佛众生之心体也。方广者。即体之相用也。佛者。果人也。华严。因人也。华喻普贤万行。严即文殊大智。大智为主运于万行。严大方广而成佛果也。法界者。所观三重妙境也。总该万有统唯一真。更无别法但一心耳。谓一心有轨持故。名之为法。有性分故复立界名矣。真心不变自体曰持。随缘成德曰轨。成事差别曰分。体空同一曰性。故知法界即心之义用也。观者。能观净慧也。情尽见除也。情谓识情。通诸妄心。见谓推求。总目诸见。谓颠倒推求乖背正理。今都除之。方可契合三重妙境也。门者。即能诠之教。此八九纸之文也。兼所诠义。是观智所游履之门也。有三重者。除事法界也。谓事不独立矣。故法界宗中无孤单法。离理无事。若独观之。即是情计之境。故今除之也。若以六相释此题者。总者。举体不分。别者分总成别。同者。别别带总。异者。各谈功能。成者。更互相资。坏者。各住自位。一一法上六相皆然。又修者。总贯一题。为悟入之先。大者。当体得名。常遍为义。方者。就法得名。轨持为义。广者。从用得名。包博为义。佛 现代汉语译本： 修，指的是造诣。所谓造诣，是修行的旨趣。用止观两种方法来熏习其心，成就造入之妙行。《大方广佛华严经》（Mahavaipulya Buddha Avatamsaka Sutra）是所依据的经典。下面的七个字，是能依的观文。“大方广”是所证的法。“佛华严”是能证的人。“大”是体，是诸佛众生之心体。“方广”就是体的相用。“佛”是果人，“华严”是因人。华比喻普贤菩萨的万行，严代表文殊菩萨的大智。以大智为主导来运行万行，庄严大方广，从而成就佛果。 “法界”（Dharmadhatu）是所观的三重妙境。总括万有，统摄唯一真如，更没有其他法，只是一个心而已。说一心有轨可持，所以名为“法”；有性分，所以又立“界”名。真心不变的自体叫做“持”，随缘成就功德叫做“轨”，成就事物的差别叫做“分”，体性空寂同一叫做“性”。所以知道法界就是心的义用。 “观”是能观的清净智慧，是情尽见除。情指的是识情，通指各种妄心。见指的是推求，总括各种见解。指的是颠倒推求，违背正理。现在全部去除，才可以契合三重妙境。 “门”就是能诠释的教法，就是这八九页纸的文字，兼有所诠释的义理，是观智所游历的门径。有三重，是为了去除事法界。说事不独立存在。所以在法界宗中没有孤单的法，离开理就没有事。如果单独地去观察，那就是情计的境界，所以现在去除它。如果用六相来解释这个题目，总，是举体不分；别，是分总成别；同，是别别带总；异，是各谈功能；成，是互相资助；坏，是各住自位。每一法上六相都是这样。另外，修，是总贯整个题目，是悟入的先导。“大”是当体得名，常遍为义。“方”是就法得名，轨持为义。“广”是从用得名，包博为义。“佛”