English
English version: 'Xiu' refers to attainment. Attainment is the purpose of cultivation. Use the two methods of 'zhi' (cessation) and 'guan' (contemplation) to cultivate the mind, achieving the wonderful practice of entering into realization. The 'Mahavaipulya Buddha Avatamsaka Sutra' (The Great Expansive Buddha Flower Garland Sutra) is the sutra relied upon. The following seven characters are the text of contemplation that is relied upon. 'Mahavaipulya' is the Dharma that is realized. 'Buddha Avatamsaka' is the person who realizes it. 'Great' is the substance, the substance of the minds of all Buddhas and sentient beings. 'Expansive' is the aspect and function of the substance. 'Buddha' is the person of fruition, 'Avatamsaka' is the person of cause. The flower symbolizes the myriad practices of Samantabhadra (Universal Worthy), and the adornment represents the great wisdom of Manjushri (Gentle Glory). Using great wisdom as the main guide to operate the myriad practices, adorning the Great Expansive, thereby accomplishing the Buddha fruit. 'Dharmadhatu' (法界, the realm of Dharma) is the triple wonderful realm that is contemplated. It encompasses all existence, unifying the one true suchness, and there is no other Dharma, only one mind. It is said that the one mind has rules to uphold, so it is called 'Dharma'; it has nature and division, so the name 'Dhatu' (界, realm) is established. The unchanging self-nature of the true mind is called 'upholding', accomplishing merit according to conditions is called 'rule', accomplishing the differences of things is called 'division', and the emptiness and sameness of the substance is called 'nature'. Therefore, it is known that Dharmadhatu is the meaning and function of the mind. 'Guan' (观, contemplation) is the pure wisdom that can contemplate, it is the exhaustion of emotions and the removal of views. Emotion refers to emotional consciousness, encompassing all deluded minds. View refers to seeking, encompassing all views. It refers to inverted seeking, deviating from the correct principle. Now, all are removed, so that it can be in accordance with the triple wonderful realm. 'Door' is the teaching that can explain, which is the text of these eight or nine pages, and also includes the meaning that is explained, which is the path that contemplative wisdom travels. There are three levels, in order to remove the realm of phenomenal Dharma. It is said that phenomena do not exist independently. Therefore, in the Dharmadhatu school, there is no solitary Dharma, without principle there is no phenomenon. If one observes it alone, it is the realm of emotional calculation, so now it is removed. If the six aspects are used to explain this topic, 'total' is the whole substance undivided; 'different' is dividing the total into different; 'same' is each different carrying the total; 'unique' is each talking about function; 'accomplishing' is mutually assisting each other; 'decaying' is each abiding in its own position. The six aspects are all like this on each Dharma. In addition, 'cultivation' is the overall thread of the entire topic, it is the precursor to enlightenment. 'Great' is named according to the substance, with the meaning of constant and pervasive. 'Expansive' is named according to the Dharma, with the meaning of rule and upholding. 'Broad' is named according to function, with the meaning of encompassing and vast. 'Buddha' --------------------------------------------------------------------------------
Chinese
者。就人得名。觉照为义。华者。从喻得名。惑果严身为义。严者。功用受称。资庄为义。法界者。从轨持性分得名。交彻融摄为义。观者。摄境从心得名。忘情了法为义。门者。从出入无拥得名。能生妙智为义。有三重者 真空观第一。于中略开四句十门。拣情妄以显用也 理事无碍观第二。于中十门分别。融事理以显用也 周遍含容观第三。于中十门分别。摄事事以显玄也。 真空观第一 着语云。题目分明。好个入路。义曰。拣非虚妄念虑曰真。拣非形碍色相曰空。依一心体义用立名矣。观者。无分别如理妙智也。妄情了法摄境从心得名也。绝相离念不空之空。玄寂独存端第一。此门行离相之行。运如理之智。除断空实色之情。离能证所证之见。契实际之真空。具真常之妙德。有斯次第行布。略开四句十门。既然。垂手入缠不免科分多段。 一会色归空观 镕瓶盆钗钏为一金。变乳酪酥醍作一味。义曰。融会缘生幻色归于真空矣。观者。能观智也。从所观境得名。或可所归空是体也。观是智用。依主持业二种释也。下皆同此。心通者。可会可归。意闭者。须遣须除。妄情久执难除。故作四门分别矣。 一拣断空 切忌错认故须拮却。然有夷门所下之语。此不合著语。曲为初学更代一转语。亦 现代汉语译本： 者（指代观门）。就人得名，觉照是其含义。华（指代华严）。从比喻得名，以迷惑之果来庄严自身是其含义。严（指代庄严）。从功用上受称，资助庄严是其含义。法界（指代宇宙万法）。从其轨则、持守的性质和本分上得名，交相辉映、融通摄受是其含义。观（指代观行）。从摄取境界、随顺心性上得名，忘却情识、明了诸法是其含义。门（指代修行之门）。从出入无碍上得名，能够产生微妙智慧是其含义。有三重观门： 真空观第一。其中略开四句十门，是为了拣择情识妄念，从而彰显真空的妙用。 理事无碍观第二。其中以十门分别，是为了融通事相和理体，从而彰显无碍的妙用。 周遍含容观第三。其中以十门分别，是为了摄受事事物物，从而彰显周遍含容的玄妙。 真空观第一。着语说：‘题目分明，是很好的入门途径。’含义是：拣择不是虚妄的念虑，称之为‘真’；拣择不是有形有碍的色相，称之为‘空’。这是依据一心之体的义理和作用来立名的。观，是无分别、如实而又微妙的智慧。妄情明了诸法，摄取境界，随顺心性，因此得名。断绝一切相状，远离一切念头，不空之空，玄妙寂静，独一无二，是第一义。此门修习离相之行，运用如理之智，去除断灭空和执着实色的情见，远离能证和所证的对立，契合实际的真空，具足真常的妙德。按照这样的次第修行，略开四句十门。既然如此，垂手入缠，也免不了要分科分段。 一、会色归空观。如同将瓶、盆、钗、钏熔化成一块黄金，将乳、酪、酥、醍醐变成一种味道。含义是：融会缘起幻化的色相，归于真空。观，是能观的智慧。从所观的境界上得名。或者可以说，所归的空是体，观是智用。依据‘依主释’和‘持业释’两种方式来解释。下面都与此相同。心通达的人，可以融会贯通，可以归于一处；意念闭塞的人，必须舍弃，必须去除。妄情长久执着，难以去除，所以设立四门来分别。 1. 拣断空。切记不要错误地理解，所以必须加以辨别。然而有夷门所下的语句，这不适合着语。姑且为初学者再作一番解释。
English
English version: 者 (zhe) (referring to the Guan Men - Observation Gateways). Named after the person, its meaning is awareness and illumination. 华 (Hua) (referring to the Avatamsaka). Named from metaphor, its meaning is to adorn oneself with the fruits of delusion. 严 (Yan) (referring to adornment). Named from its function, its meaning is to aid in adornment. 法界 (Fa Jie) (referring to the Dharmadhatu - the realm of all phenomena). Named from its principles, the nature of upholding, and its duties, its meaning is interpenetration and all-embracing. 观 (Guan) (referring to contemplation). Named from capturing the realm and following the mind, its meaning is forgetting emotions and understanding the Dharma. 门 (Men) (referring to the gateways of practice). Named from unobstructed entry and exit, its meaning is the ability to generate wondrous wisdom. There are three levels: The first is the True Emptiness Contemplation. Within it, four phrases and ten gates are briefly opened to discern emotional delusions and reveal their function. The second is the Contemplation of Non-Obstruction between Principle and Phenomena. Within it, ten gates are distinguished to integrate phenomena and principle and reveal their function. The third is the Contemplation of All-Encompassing Inclusion. Within it, ten gates are distinguished to encompass all phenomena and reveal their profound mystery. The first is the True Emptiness Contemplation. The commentary says: 'The title is clear, a good entry point.' The meaning is: discerning thoughts that are not false and deluded is called 'True'; discerning forms and appearances that are not tangible and obstructive is called 'Emptiness.' This is named based on the meaning and function of the One Mind's essence. Contemplation is the non-discriminating, truthful, and wondrous wisdom. Deluded emotions understand the Dharma, capture the realm, and follow the mind, hence the name. Severing all forms, departing from all thoughts, the emptiness that is not empty, profound stillness, uniquely existing, is the first principle. This gate cultivates the practice of non-attachment, employs wisdom that accords with principle, removes the emotions of annihilationist emptiness and attachment to substantial form, departs from the views of the able to prove and the proven, accords with the actual true emptiness, and possesses the wondrous virtues of true permanence. With such a sequential practice, four phrases and ten gates are briefly opened. Since this is the case, lowering the hand into entanglement inevitably involves dividing into sections. 1. Contemplation of Merging Form into Emptiness. Like melting bottles, basins, hairpins, and bracelets into one gold, transforming milk, cheese, ghee, and curd into one flavor. The meaning is: merging the illusory forms arising from conditions into true emptiness. Contemplation is the wisdom of the able to contemplate. Named from the realm being contemplated. Or it can be said that the emptiness to which one returns is the substance, and contemplation is the function of wisdom. Explained according to the two types of interpretation: 'dependent-possessive' and 'determinative-compound.' The following are all the same. Those with a clear mind can merge and return; those with a closed mind must discard and remove. Deluded emotions are long-held and difficult to remove, so four gates are established for distinction. 1. Discernment of Annihilationist Emptiness. Be careful not to misunderstand, so it must be distinguished. However, there are words spoken by Yi Men, which are not suitable for commentary. For the sake of beginners, let's offer another explanation. --------------------------------------------------------------------------------
Chinese
不妨也。义曰。拣者。通能所也。下五皆同。择去妄执存真法也。斯拣外道小乘人着断灭空病耳。观云。一幻色不即断空。是所拣也。以幻色即真空故。是能拣法也。下皆同此。 无物可断本来寂灭 此是夷门所下拣断空空空语。意显真空外无断灭空。因妄计成。物本寂然。无非真空也。故法华云。诸法从本来。常自寂灭相 颂曰(下皆合有准此略之)。 真空不坏有 就路还家。有何不可。此颂灭色。明空之病。疏云。如穿井除土。出空要须灭色。中论云。先有而后无。是为断灭。今简易此故云不坏有也。论肇云。岂待割宰以求通哉。白乐天云。不离妄有而得真空矣。 离色非真空 切忌话作雨橛。弃有着空是错。此颂离色明空之病。疏云。空在色外如墙。处不空墙外是空。永嘉云。弃有着空病亦然还如避溺而投火矣。 惊觉(去声呼之)声闻梦 涅槃床上梦。闻教忽然醒。此颂着空断灭之病。谓此等人心外取法。灭色明空。执蕴界等实有自体。妄计未来诸根境灭以为涅槃。便乃厌苦欣寂灰身灭智。永同太虚取寂为乐也。故帝心禅师。集大经中真空不坏幻有之义。用惊趣寂声闻回心向大。若不回心。如作长夜之大梦耳。何时而觉寤矣。疏二乘断灭归于涅槃。 豁开外道蒙 拨去无明 现代汉语译本：不妨这样理解。义寂法师说：‘拣’的意思是，既包括能拣之法，也包括所拣之物。下面的五种情况都与此相同。选择并去除虚妄的执着，保存真实的佛法。这是为了拣别外道和小乘之人执着于断灭空的错误观念。观经中说：‘一幻色不立即是断空’，这是所要拣别的对象。因为幻色即是真空的缘故，这是能拣别的法。下面的情况都与此相同。 没有事物可以断灭，一切事物本来就是寂灭的。’这是夷门和尚用来拣别执着断空的言论。意思是说，在真空之外，没有断灭空，断灭空是由于虚妄的计度而产生的。一切事物本来就是寂然不动的，没有哪一样不是真空。所以《法华经》说：‘诸法从本来，常自寂灭相。’颂文说（下面的颂文都与此类似，所以省略）。 ‘真空不坏有’，就像回到家一样，有什么不可以的呢？这句颂文是为了破除执着灭色明空的错误观念。疏文中说：‘就像挖井除土一样，为了显出空，就必须要灭除色。’《中论》中说：‘先有而后无，这就是断灭。’现在简要地说明这个道理，所以说‘不坏有’。论肇法师说：‘难道要经过割裂宰杀才能通达吗？’白乐天说：‘不离开虚妄的有，才能得到真空。’ ‘离色非真空’，切记不要把这句话理解成木头桩子一样。抛弃有而执着空是错误的。这句颂文是为了破除离开色而执着空的错误观念。疏文中说：‘空在色之外，就像墙壁一样，不在空墙之外的地方就是空。’永嘉禅师说：‘抛弃有而执着空，这种病也是一样，就像为了躲避溺水而跳入火中一样。’ ‘惊醒声闻的梦’，就像在涅槃床上做梦一样，听到教法忽然醒悟。这句颂文是为了破除执着空和断灭的错误观念。说的是这些人向心外求法，灭色明空，执着于蕴、界等是真实存在的自体，虚妄地认为未来诸根和境界都灭尽了就是涅槃。于是厌恶痛苦，欣求寂静，灰身灭智，永远和太虚一样，把寂灭当作快乐。所以帝心禅师收集《大般涅槃经》中真空不坏幻有的意义，用来惊醒那些追求寂灭的声闻，使他们回心向大乘。如果不回心，就像做了一场漫长的大梦一样，什么时候才能醒悟呢？疏文中说，二乘的断灭最终归于涅槃。 ‘豁然开朗外道的蒙昧’，拨开无明。