English
English version: The Bhikshuni (nun) arises from the Samadhi (state of meditative consciousness) of her own body. The Bhikshuni's body enters into Right Reception (Samadhi). She arises from the Samadhi of the Bhikshu's (monk) body. The Bhikshu's body enters into Right Reception. She arises from the Samadhi of the Learner (one still learning) and Non-Learner (Arhat - one who has attained enlightenment). The Non-Learner enters into Right Reception. She arises from the Samadhi of the Pratyekabuddha's (Solitary Buddha) body. The Pratyekabuddha's body enters into Right Reception. She arises from the Samadhi of the Tathagata's (Buddha) body. From the pores of (the Tathagata's body), she enters into Right Reception. She arises from the Samadhi of all pores. All pores enter into Right Reception. She arises from the Samadhi of the tip of a single hair. The tip of a single hair enters into Right Reception. She arises from the Samadhi of all hair tips. All hair tips enter into Right Reception. She arises from the Samadhi within a single mote of dust. Within a single mote of dust, she enters into Right Reception. She arises from the Samadhi of all motes of dust. The water of the great ocean enters into Right Reception. She arises from the Samadhi of a great blazing fire. One body can transform into limitless bodies, and limitless bodies can transform into one body. Understanding this principle, one can infer a thousand from one, and all things are like this. Fourth, Chan Master Can of Sikong Mountain in Shuzhou during the Sui Dynasty, succeeded Chan Master Ke. This Chan Master Can, no one knew his surname or origin. According to the 'Further Biographies of Eminent Monks', after Chan Master Ke, there was Chan Master Can, who lived in seclusion on Sikong Mountain, quietly meditating, leaving no written records, and secretly transmitting the Dharma. Only the monk Daoxin served Chan Master Can for twelve years and received the transmission. Chan Master Can confirmed that Daoxin had clearly seen the Buddha-nature and told Daoxin: 'The 'Lotus Sutra' says, 'Only this one thing (referring to the Buddha's knowledge and vision) is real, there is no second, nor is there a third.' Therefore, know that the sacred path is profound and mysterious, beyond the reach of words and language. The Dharmakaya (Dharma body) is empty and still, beyond the reach of seeing and hearing. Using words and language to express it is just a futile effort.' The Master said: 'Others all value dying in a seated position, praising it as extraordinary. I will now pass away standing, with freedom over life and death.' After saying this, he grasped a tree branch with his hand and passed away peacefully, ultimately on 𡸣gong Mountain. In the temple, there is a shadow of his shrine. A detailed record says: 'The only true source is so vast, lamenting the complexity and difficulty of the myriad phenomena. The appearances of the mundane world are different, but the essence is the same. Ordinary beings and sages are distinct, but ultimately converge on the Dao (the Way). Tracing the edge of the Dao, it is so vast and boundless, so minute and infinite. The source of the Dao lies in no beginning, and ends in no end.' Understanding this principle, one can connect all things, and profound purity also merges here.' The proverb says that although emptiness and existence are different, they ultimately return to stillness, encompassing the universe and all things, reaching a state of complete unity. Just as pure gold is not separated by rings and bracelets, it is equivalent to accumulation. --------------------------------------------------------------------------------
Chinese
水不惮于连漪。经云。此明理无间杂。故绝边际之谈。性非物造。致息始之论。所以明闇泯于不言门。善恶融于一相之道。斯即无动而不寂。无异而不同。若水之为波澜。金之为器体。金为器体。故无器而不全。波为水用。亦无波而异水也。观无碍于缘起。信难思于物性。犹宝殿之垂珠。似瑶台之悬镜。彼此异而相入。红紫分而交映。物不滞其自他。事莫权其邪正。邻虚舍大千之法。刹那总三除之时。惧斯言之少信。借帝网以除疑。盖普眼之能嘱。岂或识以知之。注云。此明秘密缘起。帝网法界。一即一切。参而不同。所以然者。相无自实。起必依真之理既融。相亦无碍故。巨细虽悬。犹镜像之相入。彼此之异。若殊色之交形。即一一切。缘无碍。理理数然也。故知大千弥广。处纤尘而不窄。三世长久。入从略以能容。自可洞视于金墉之外。了无所权。入身于后壁之中。未曾有隔。是以圣人得理成用。若理不可然。则圣此无此力。解则通。无碍由情拥。普眼之惠。如实能知。如猴着锁而停躁。蛇入筒而改曲。涉旷海以戒船。晓车幽以惠烛。注云。猴着锁喻戒制心。蛇入筒喻定自乱。智度论云。蛇行性曲。入筒即直。三昧制心。亦复如是 金光明最胜王经三身品云。佛虽三名。而无三体也。 第五。唐朝蕲州双峰 水不畏惧于连续的波纹。经书中说，这说明真理没有间杂，所以断绝了边际的谈论。自性不是外物所造，因此止息了起始的争论。所以光明与黑暗在不可言说的门中泯灭，善与恶在同一实相的道路上融合。这就是没有动摇而不寂静，没有差异而不同。好比水之于波澜，金之于器皿。金成为器皿，所以没有器皿而不完整；波浪为水所用，也没有波浪而异于水。观照万法缘起而无阻碍，相信万物自性难以思议。犹如宝殿上垂下的珍珠，好似瑶台上悬挂的镜子。彼此不同而相互进入，红色紫色分离而交相辉映。事物不滞留于自身与他物，事理不权衡其邪恶与正当。邻近空虚而舍弃大千世界的法则，刹那间总括过去、现在、未来三世的时间。恐怕这些话难以令人相信，借用帝释天的网来消除疑惑。因为普眼（*Samantabhadra，普贤菩萨的眼睛，能遍观一切*）能够嘱托，哪里是寻常的意识能够知晓的。注释说，这说明秘密的缘起，帝释天的网遍布法界，一即一切，相互参照而不同。之所以如此，是因为诸法之相没有自性，生起必定依靠真如的道理既然融合，诸法之相也就没有阻碍。巨大与细小虽然悬殊，犹如镜像的相互进入；彼此的差异，如同不同颜色的交相辉映。即一即一切，缘起没有阻碍，事事物物都是如此。所以知道大千世界虽然广大，处于微尘之中也不狭窄；过去、现在、未来三世虽然长久，进入简略之中也能容纳。自然可以洞察金墉城之外的事物，完全没有阻碍；进入墙壁之中，也未曾有间隔。因此圣人通达真理而成就妙用，如果真理不能如此，那么圣人就没有这种力量。理解就能通达，没有阻碍是因为情感的拥塞。普眼的恩惠，能够如实地知晓。如同猴子戴上锁链而停止躁动，蛇进入竹筒而改变弯曲。渡过广阔的大海要警惕船只，在幽暗的车道上要使用蜡烛照明。注释说，猴子戴上锁链比喻用戒律来控制内心，蛇进入竹筒比喻用禅定来纠正散乱。《智度论》中说，蛇的习性是弯曲的，进入竹筒就变直了，用三昧来控制内心，也是这样。《金光明最胜王经·三身品》中说，佛虽然有三种名称（*三身：法身、报身、应身*），但没有三个不同的本体。 第五，唐朝蕲州双峰（*Shuangfeng，地名*）
English
Water does not fear continuous ripples. The sutra says, 'This clarifies that truth is without impurities, thus cutting off discussions of boundaries. The self-nature is not created by external things, therefore ceasing arguments about beginnings.' Therefore, light and darkness vanish in the gate of non-speaking, and good and evil merge on the path of the one reality. This is being without movement yet tranquil, being without difference yet not the same. It is like water in relation to waves, or gold in relation to vessels. Gold becomes vessels, so there is no vessel that is not complete; waves are used by water, and there are no waves that are different from water. Observe the unobstructed arising of conditions, and believe in the inconceivable nature of things. It is like pearls hanging from a treasure palace, resembling mirrors suspended on a jade terrace. They are different from each other yet enter into each other, red and purple separate yet reflect each other. Things do not linger on their own or others, and matters do not weigh their evil or righteousness. Neighboring emptiness and abandoning the laws of the great thousand worlds, in an instant encompassing the time of the past, present, and future. Fearing that these words are difficult to believe, borrowing the net of Indra to dispel doubts. Because the eye of Samantabhadra (普贤菩萨, capable of seeing everything) is able to entrust, how could ordinary consciousness know it? The commentary says, 'This explains the secret arising of conditions, the net of Indra pervades the Dharma realm, one is all, referring to each other yet different. The reason for this is that the appearances of all dharmas have no self-nature, and since the principle of arising must rely on true thusness is integrated, the appearances of all dharmas are also unobstructed. Although the large and small are far apart, they are like the mutual entry of images; the differences between each other are like the interweaving of different colors. One is all, the arising of conditions is unobstructed, and the principles are all like this.' Therefore, know that although the great thousand worlds are vast, they are not narrow when located in a tiny dust; although the three times of past, present, and future are long, they can be accommodated by entering into brevity. Naturally, one can see through the things outside the golden city, without any obstruction; entering into the wall, there has never been any separation. Therefore, sages understand the truth and achieve wonderful functions. If the truth cannot be like this, then the sage would not have this power. Understanding leads to unobstructedness, and obstruction is due to the congestion of emotions. The grace of Samantabhadra's eye can truly know. It is like a monkey wearing chains and stopping restlessness, a snake entering a bamboo tube and changing its curvature. Crossing the vast sea requires vigilance towards the ship, and using candles to illuminate the dark road. The commentary says, 'A monkey wearing chains is a metaphor for using precepts to control the mind, and a snake entering a bamboo tube is a metaphor for using samadhi to correct disorder.' The *Mahaprajnaparamita Sastra* says, 'The nature of a snake's movement is curved, but it becomes straight when it enters a bamboo tube. Controlling the mind with samadhi is also like this.' The *Golden Light Sutra, Chapter on the Three Bodies* says, 'Although the Buddha has three names (三身: 法身, 报身, 应身), there are not three different entities.' Fifth, Shuangfeng (双峰, place name) in Qizhou, Tang Dynasty. --------------------------------------------------------------------------------
Chinese
山道信禅师后。其信禅师。再敞禅门。宇内流布。有菩萨戒法一本。及制入道安心要方便法门。为有缘根熟者。说我此法。要依楞伽经。诸佛心第一。又依文殊说般若经。一行三昧。即念佛心是佛。妄念是凡夫。文殊说般若经云。文殊师利言。世尊。云何名一行三昧佛。法界一相。系缘法界。是名一行三昧。如法界缘不退不坏。不思议无碍无相。善男子善女人。欲入一行三昧。应处空闲。舍诸乱意。不取相貌。系心一佛。专称名字。随佛方便所。端身正向。能于一佛。念念相续。即是念中。能见过去未来现在诸佛。何以故。念一佛功德无量无边。亦与无量诸佛功德无二。不思议佛法等分别。皆乘一如。成最正觉。悉具无量功德。无量辨才。如是入一行三昧者。尽知恒沙诸佛法界。无差别相。夫身心方寸。举足下足。常在道场。施为举动。皆是菩提。普贤观经云。一切业障海。皆从妄相生。若欲忏悔者。端坐念实相。是名第一忏并除三毒心攀缘心觉观心念佛。心心相续忽然澄寂。更无所缘念。大品经云。无所念者。是名念佛。何等名无所念。即念佛心名无所念。离心无别有佛。离佛无别有心。念佛即是念心。求心即是求佛。所以者何。识无刑。佛无刑。佛无相貌。若也知此道理。即是安心。常忆念佛。攀缘不起。则泯然 无相。平等不二。不入此位中。忆佛心谢。更不须徽。即看此等心。即是如来真实法性之身。亦名正法。亦名佛性。亦名诸法实性实际。亦名净土。亦名菩提金刚三昧本觉等。亦名涅槃界般若等。名虽无量。皆同一体。亦无能观所观之意。如是等心。要令清净。常现在前。一切诸缘。不能干乱。何以故。一切诸事。皆是如来一法身故。经是一心中。诸结烦恼。自然除灭。于一尘中。具无量世界。无量世界集一毛端。于其本事如故。不相访碍。花严经云。有一经卷。在微尘中。见三千大千世界事。略举安心。不可具尽。其中善巧。出自方寸。略为后生疑者。假为一问。如来法身若此者。何故复有相好之身。现世说法。信曰。正如来法性之身。清净圆满。一切类悉于中现。而法性身。无心起作。如颇梨镜悬在高堂。一切像悉于中现。镜亦无心。能现种种。经云。如来现世说法者。众生妄想故。今行者若修心尽净。则知如来常不说法。是乃为具足多闻。闻者一无相也。是以经云。众生根有无量故。所以说法无量。说法无量。说法无量故。义亦名无量义。无量义者。从一法生。其一法者。则无相也。无相不相。名为实相。则泯然清净是也。斯之诚言。则为证也 坐时当觉。识心初动。运运流注。随其来去。皆令知之。以金刚惠 现代汉语译本 无相（Anatta，没有固定不变的自体）。平等不二（Samata，平等，没有分别）。不入此位中，忆佛之心也应放下，更不须要其他表征。即看此等心，即是如来真实法性之身（Dharmakaya，法身，佛的真理之身），亦名正法（Saddharma，正法，真正的教义），亦名佛性（Buddha-dhatu，佛性，成佛的潜能），亦名诸法实性实际（Tathata，如如，诸法的真实本性），亦名净土（Sukhavati，净土，清净的国土），亦名菩提（Bodhi，觉悟）金刚三昧（Vajra Samadhi，金刚三昧，坚不可摧的禅定）本觉（Svabhavikakaya，本觉，本有的觉悟）等，亦名涅槃界（Nirvana，涅槃）般若（Prajna，智慧）等。名虽无量，皆同一体。亦无能观所观之意。如是等心，要令清净，常现在前，一切诸缘，不能干乱。何以故？一切诸事，皆是如来一法身故。经云，是一心中，诸结烦恼，自然除灭。于一尘中，具无量世界，无量世界集一毛端，于其本事如故，不相妨碍。《华严经》云：‘有一经卷，在微尘中，见三千大千世界事。’略举安心之法，不可具尽，其中善巧，出自方寸。略为后生疑者，假为一问：如来法身若此者，何故复有相好之身，现世说法？信曰：正如来法性之身，清净圆满，一切类悉于中现，而法性身，无心起作。如颇梨镜悬在高堂，一切像悉于中现，镜亦无心，能现种种。经云：‘如来现世说法者，众生妄想故。’今行者若修心尽净，则知如来常不说法，是乃为具足多闻。闻者一无相也。是以经云：‘众生根有无量故，所以说法无量。说法无量故，义亦名无量义。无量义者，从一法生，其一法者，则无相也。无相不相，名为实相（Tathata，实相，真实的相状），则泯然清净是也。’斯之诚言，则为证也。坐时当觉，识心初动，运运流注，随其来去，皆令知之，以金刚慧（Vajra Jnana，金刚慧，坚不可摧的智慧）