English
English version: This is clinging to good names and establishing appearances, which is unfathomable. This clarifies that both principle and phenomena are inconceivable. 'The Tao' transcends the three emptinesses, which is not something that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can discuss. 'The Tao' refers to the true principle. All Buddhas and Bodhisattvas must follow this principle to attain Buddhahood, hence it is called 'the Tao'. 'Transcends' means surpasses. 'The three emptinesses' refers to the three doors of liberation of the Lesser Vehicle, not the Greater Vehicle. That is, relying on the sixteen aspects of the Four Noble Truths as the three doors of liberation. Among the four aspects under the Truth of Suffering, the aspects of emptiness and no-self are taken as the door of liberation of emptiness. The four aspects under the Truth of Cessation, namely cessation, tranquility, subtlety, and departure, are taken as the door of liberation of no-sign. The aspects of suffering and impermanence under the Truth of Suffering, and the four aspects of cause, aggregation, condition, and arising under the Truth of Accumulation, and the ten aspects of the path, such as the path, suchness, practice, and exit under the Truth of the Path, are taken as the door of liberation of non-action. The truths of the Lesser Vehicle are different, so the three doors of liberation are also different. The principles of the Greater Vehicle are the same, so the three emptinesses are not different. Therefore, the principle of one sign of the Greater Vehicle transcends the realm of the three emptinesses of the Two Vehicles, so the Two Vehicles cannot discuss it. 'Transcends the surface of the multitude of numbers', 'the multitude of numbers' refers to the three categories and four aspects, etc. 'Surface' refers to the outside. Because the Dharma characteristics are empty and mysterious, and are apart from signs and without signs, they are not included by the three categories, nor are they changed by the four aspects. 'Cuts off the realm of the intentional mind', what the mind clings to is the sign, the Dharma has no sign, so the mind's clinging naturally ceases. Therefore, Master Zhao said: 'The mouth wants to speak but loses words, the mind wants to cling but thoughts vanish.' 'Subtle and vast, non-acting yet non-not-acting', 'subtle and vast' probably takes the meaning of boundless. The principle of non-action pervades the entire Dharma realm, responding and penetrating, so there is nothing that is not done. Non-action is the root, non-not-acting is the trace. Therefore, Duke Zhao said: 'Is the Tao far away? Touching things, one can realize the truth. Is the sage far away? Realizing his essence is miraculous.' From this second part, the calendars are different, and they are explained separately. The above generally praised the subtlety of the principle as difficult to understand, but now this separately clarifies that the manifestation of events is easy to see. It is divided into four aspects, namely wisdom, body, teaching, and destruction. First, it says 'Therefore, the sage's wisdom is without knowledge, yet it illuminates all things', this explains the mind of the sage. 'Therefore' is a phrase to slightly raise the topic. Sage's wisdom refers to the mind of the sage, the wisdom without discrimination. The mind of ordinary people clings to signs and discriminates, so it is called 'knowledge'. Sage's wisdom observes the true reality, without signs, so it is without knowledge. Moreover, the mind of ordinary people clings to signs, so it can only --------------------------------------------------------------------------------
Chinese
主一境不能并虑。圣心无染而幽鉴逾明故。虽无知而万品照也。故肇师云。真谛自无相圣智何由知。此显无知明然也。又云。真谛无兔马之遗。般若无不穷之鉴。此则无所不知明用也 法身无像而殊形并应者。此明圣身。无像者谓法身本也。即十方诸佛同一法身也。殊形并应者应物迹也。则异域如来形仪各异。故金光明经云。佛真法身犹若虚空。应物现形如水月。譬犹一月升天万江俱现。故下偈云。各见世尊在其前斯则神力不共法。又下偈云。无数亿众生俱来请菩萨一时到其舍化令向佛道 至韵无言而玄藉弥布者。韵者音韵即教也。玄者妙也。藉者经藉也弥者大也。布者流布也。至教无言为物故言根缘既殊。教亦随别。八万法藏从此而兴故云弥布。此无名相中假名相说。故终日名而无名。终日说而无说。无名而名。谓之陀罗尼。即名无名。谓之实相。即以此化物名曰悉檀。斯可谓大乘教矣。上句明理本。下句明教迹。置机无諆而动与事会者。潜机默应故曰置机。虽应而亡心故云无諆也。其犹明镜虽无心形至必能鉴。圣心虽无虑应物不失宜也。上句明真。下句明应。 从此第三总彰功益。故能统济群方开物成务利现天下于我无为者。统者通也。群者众也。方者方所也。即通济十方也。开物成务者即开导众生令知修 现代汉语译本 ‘主一境不能并虑’。圣人的心境没有污染，所以能明察一切。因此，即使‘无知’，也能照见万物。所以僧肇大师说：‘真谛本身没有形象，圣智又怎么能认识它呢？’ 这就显明了‘无知’的明澈。他又说：‘真谛没有兔马的痕迹，般若具有无穷无尽的鉴察能力。’ 这就是无所不知的妙用。 法身没有固定的形象，却能同时应现各种不同的形体，这是在说明圣人的应化之身。‘无像’是指法身的本体，也就是十方诸佛所共有的同一个法身。‘殊形并应’是指应物而现的种种事迹，因此不同地域的如来，其形貌仪态各有差异。所以《金光明经》说：‘佛的真法身犹如虚空，应物而现的形像如同水中的月亮。’ 就像一轮明月升上天空，无数江河都能显现出它的倒影。所以下面的偈颂说：‘（众生）各自看见世尊就在自己面前，这就是不可思议的神力。’ 又下面的偈颂说：‘无数亿的众生同时前来邀请菩萨，菩萨能同时到达他们的住所，教化他们走向成佛之道。’ 至高的音韵（教法）虽然没有言语，但玄妙的经籍却广泛流布。‘韵’指的是音韵，也就是教法。‘玄’指的是玄妙。‘藉’指的是经籍。‘弥’指的是广大。‘布’指的是流布。至高的教法虽然没有言语，但为了度化众生而施设言语，因为众生的根器和因缘各不相同，所以教法也随之而有所区别。八万四千法藏由此而兴起，所以说是‘弥布’。这是在没有名相之中假立名相来说法。所以说是‘终日名而无名，终日说而无说’。没有名相而施设名相，这叫做‘陀罗尼’（Dharani，总持）。即名即无名，这叫做‘实相’（Reality）。即用这个（实相）来教化众生，叫做‘悉檀’（Siddhanta，成就）。这可以说是大乘的教义了。上句说明理体的根本，下句说明教化的事迹。设置机巧而不留下痕迹，行动与事物自然契合。潜移默化地应机施教，所以说是‘置机’。虽然应机施教，但心中没有执着，所以说是‘无諆’。这就像明镜虽然没有心，但当形体来到时，必然能够照鉴。圣人的心境虽然没有思虑，但应物接物却不会失去适宜。上句说明真如，下句说明应化。 从此第三部分总括地彰显功德利益。所以能够普遍救济十方，开导众生，成就修行，利益当今世上的所有人，而对于我来说，一切都是‘无为’。‘统’是通达的意思。‘群’是众多的意思。‘方’是方所的意思。也就是通达救济十方。‘开物成务’就是开导众生，使他们知道修行。
English
English version 'Focusing on one thing prevents simultaneous consideration of others.' The mind of a sage is free from defilement, hence its profound discernment surpasses clarity. Therefore, even in 'non-knowing,' it illuminates all things. Thus, Master Zhao (僧肇大师) said: 'True reality itself has no form; how can sacred wisdom know it?' This reveals the clarity of 'non-knowing.' He also said: 'True reality leaves no traces of rabbits or horses; Prajna (般若, wisdom) possesses inexhaustible discernment.' This is the wondrous function of knowing everything. The Dharmakaya (法身, body of the Dharma) has no fixed form, yet it simultaneously manifests in various forms. This explains the sacred body. 'No form' refers to the essence of the Dharmakaya, which is the same Dharmakaya shared by all Buddhas in the ten directions. 'Various forms simultaneously manifested' refers to the traces of responding to beings. Therefore, the Tathagatas (如来, Thus Come Ones) in different realms have different forms and appearances. Thus, the Golden Light Sutra (金光明经) says: 'The true Dharmakaya of the Buddha is like empty space, manifesting forms in response to beings, like the moon in water.' Just as one moon rises in the sky, and myriad rivers reflect its image. Therefore, the following verse says: 'Each sees the World-Honored One before them; this is inconceivable spiritual power.' And the following verse says: 'Countless billions of beings simultaneously invite the Bodhisattva (菩萨, enlightenment being); the Bodhisattva arrives at their dwellings at the same time, transforming them to turn towards the path of Buddhahood.' The supreme sound (teaching) is without words, yet the profound scriptures are widely disseminated. 'Sound' refers to the sound, which is the teaching. 'Profound' refers to the mysterious. 'Scriptures' refers to the scriptures. 'Widely' refers to vastness. 'Disseminated' refers to spreading. The supreme teaching is without words, but it uses words for the sake of beings. Because the faculties and conditions of beings are different, the teachings also vary accordingly. The eighty-four thousand Dharma gates arise from this, hence it is said to be 'widely disseminated.' This is speaking of provisional names within the absence of names and forms. Therefore, it is said: 'All day long naming, yet no naming; all day long speaking, yet no speaking.' Establishing names without names is called 'Dharani' (陀罗尼, total retention). That which is both name and no-name is called 'Reality' (实相). Using this (Reality) to transform beings is called 'Siddhanta' (悉檀, accomplishment). This can be said to be the teaching of the Mahayana (大乘, Great Vehicle). The first sentence explains the root of principle, and the second sentence explains the traces of teaching. Setting up mechanisms without leaving traces, actions naturally accord with events. Subtly and silently responding to opportunities is called 'setting up mechanisms.' Although responding to opportunities, there is no attachment in the mind, hence it is said to be 'without traces.' This is like a clear mirror, which, although without a mind, can reflect any form that appears before it. The mind of a sage, although without deliberation, does not lose appropriateness in responding to beings. The first sentence explains the true nature, and the second sentence explains the manifestation. From this, the third part comprehensively reveals the merits and benefits. Therefore, it is able to universally save all directions, enlighten beings, accomplish practice, and benefit all in the present world. And for me, everything is 'non-action' (无为, Wu-Wei). 'Universally' means to be thorough. 'Crowd' means numerous. 'Direction' means location. That is, to thoroughly save all directions. 'Enlighten beings and accomplish practice' means to enlighten beings and enable them to know how to cultivate. -------------------------------------------------------------------------------- 行之务。即如内凡八忍八智度万行随机设教普使受行获其胜利。故经云。普使受行获其利也。又可开导群坐以或已务故法花云。常演说法曾无他事。又肇云。弘道是务也 利现天下于我无为者。利物而现故云利现也。感而后应故于我无为也。 从次第二明惑情妄计。就中文二。初别明妄计。二总结彰非。初中言而惑者总举惑人也。谓二乘凡夫不达真应之理故执迹迷本对累弥增。故于此门广明非相。文即为四。即前智身教。