Chinese
大正藏第 85 册 No. 2839 赞禅门诗 No. 2839 赞禅门诗 和三点言。是何物 子言。是佛 和言。佛是西国梵语。此土名觉 所言觉义者。谓心体离念。离念相者等虚空界无所不遍(已上为觉义)法界一相(已上觉他)即是如来平等法身(是名觉满)依此法身说名本觉(名三觉)和言。觉是没。答。觉是离。离是离念。一一离色心俱离 和言。色是何答。是身。身心俱离。一时遍离。一切常离 和言。子得离不 答。得离离。离是佛。佛是没。佛是觉。觉有三种 一自觉 二觉他 三觉满(释) 离心名自觉 离色名觉他 心色俱离 名觉满满者。谓一念离一切离无离无不离。即是满净如来 梵言卢舍。此云光明遍照平等法性。依此法性说名本离。是略名。释三觉义(广释三觉如上侧注离念文中)通离念相 和问。有相无相 子言。无相。释云。相无所相。即是实相。是名离相 通等虚空界(释)虚空无心离念无心与虚空合。是名等虚空界(散)虚中无中边诸佛身亦然。心同虚空遍一切 通无所不遍(释)虚空无心遍一切。离念无心遍一切。是名无所不遍 通法界一相 和问。法是没 子言。意知名法。意知五根法所到名界 眼见色。意用知染法界 心不起不同知 现代汉语译本 赞禅门诗 和三点问：‘这是什么？’ 子答：‘是佛。’ 和说：‘佛是西国梵语，此土名觉。’ 所说的觉的意义是：心体远离念头。远离念头的状态等同于虚空界，无所不遍（以上为觉的意义）。法界一相（以上是觉他），即是如来平等法身（这叫做觉满）。依据此法身，说名为本觉（名三觉）。和说：‘觉是没（mo）。’ 答：‘觉是离。’ 离是离念。一一（每一件事物）都离，色心都离。和说：‘色是什么？’ 答：‘是身。’ 身心都离，一时普遍地离，一切时常离。和说：‘你得到离了吗？’ 答：‘得到离离。’ 离是佛，佛是没（mo），佛是觉，觉有三种：一、自觉；二、觉他；三、觉满。（解释）离开心叫做自觉，离开色叫做觉他，心色都离开叫做觉满。觉满的意思是：一念离开，一切都离开，无离也无不离，这就是满净如来。梵语叫卢舍(Lushe)，这里翻译为光明遍照平等法性。依据此法性，说名为本离。这是略称。解释三觉的意义（广释三觉如上面侧注离念文中），通达离念之相。 和问：‘有相还是无相？’ 子答：‘无相。’ 解释说：相无所相，这就是实相，这叫做离相。通达等同虚空界（解释）：虚空无心，离念无心，无心与虚空合一，这叫做等虚空界（散）。虚空中无中边，诸佛身也是这样。心同虚空，遍一切。通达无所不遍（解释）：虚空无心，遍一切；离念无心，遍一切，这叫做无所不遍。通达法界一相。和问：‘法是什么？’ 子答：‘意知名法。’ 意知五根，法所到达的地方叫做界。眼见色，意用知染法界，心不起，不同知。
English
English version Verses in Praise of the Chan Gate He (He) asks with three dots: 'What is this?' The disciple (Zi) answers: 'It is Buddha.' He (He) says: 'Buddha is a Western Indian (Siguo) Sanskrit word; in this land, it is called Awakening (Jue).' The meaning of Awakening is: the essence of the mind is apart from thoughts. The state of being apart from thoughts is equal to the realm of emptiness, all-pervading (the above is the meaning of Awakening). The single aspect of the Dharma Realm (the above is Awakening others) is the Tathagata's (Rulai) equal Dharma body (this is called Complete Awakening). Based on this Dharma body, it is called Original Awakening (named Three Awakenings). He (He) says: 'Awakening is 'mo'.' The disciple (Zi) answers: 'Awakening is detachment (Li).' Detachment is being apart from thoughts. Each and every thing is detached; both form (Se) and mind (Xin) are detached. He (He) says: 'What is form?' The disciple (Zi) answers: 'It is the body (Shen).' Both body and mind are detached, universally detached at once, and always detached. He (He) says: 'Have you attained detachment?' The disciple (Zi) answers: 'Attained detachment-detachment.' Detachment is Buddha, Buddha is 'mo', Buddha is Awakening, and there are three types of Awakening: first, Self-Awakening (Zijue); second, Awakening others (Jue Ta); third, Complete Awakening (Jue Man). (Explanation) Being apart from the mind is called Self-Awakening; being apart from form is called Awakening others; both mind and form being apart is called Complete Awakening. The meaning of Complete Awakening is: one thought being apart, everything is apart, there is no detachment and no non-detachment; this is the Completely Pure Tathagata. In Sanskrit, it is called Lushe (卢舍), which is translated here as the Light Universally Illuminating Equal Dharma-nature. Based on this Dharma-nature, it is called Original Detachment. This is the abbreviated name. Explaining the meaning of the Three Awakenings (the extensive explanation of the Three Awakenings is as in the side note above in the section on being apart from thoughts), penetrating the aspect of being apart from thoughts. He (He) asks: 'Is there aspect or no aspect?' The disciple (Zi) answers: 'No aspect.' The explanation says: aspect has no aspect to be attached to; this is the Real Aspect, and it is called being apart from aspect. Penetrating equality with the realm of emptiness (explanation): emptiness has no mind, being apart from thoughts has no mind, no mind unites with emptiness; this is called equality with the realm of emptiness (scattered). In emptiness, there is no center or edge; the bodies of all Buddhas are also like this. The mind is the same as emptiness, pervading everything. Penetrating all-pervasiveness (explanation): emptiness has no mind, pervading everything; being apart from thoughts has no mind, pervading everything; this is called all-pervasiveness. Penetrating the single aspect of the Dharma Realm. He (He) asks: 'What is Dharma?' The disciple (Zi) answers: 'Intentional knowing is called Dharma.' Intentional knowing of the five roots (Wugen), the place where the Dharma reaches is called realm. The eye sees form, the intention uses knowing of the defiled Dharma Realm; if the mind does not arise, it does not know differently. --------------------------------------------------------------------------------
Chinese
净法界(余根准上)以通六根陀罗尼。出佛名经第六卷(若自在并名佛)和言。佛是何 子言。是觉。觉是离眼。离一切色名眼陀罗尼自在。余准上 眼见色。意用知染法界。心不起不同知净法界。悉摄一切色尘。是名总持度门。是名自在。余准上 眼界色界眼识界。余根准上 通界是藏义。此中含容无边广大功德。如唯识云。此是无漏界。当善含容无边功德 通法界一相。一相谓无相。无相没相。没相是无相。即是实相。是名法界一相 六根解脱门云 眼空无我。无我所性自空。余准上 耳根无我无。我所性自空。余准上 通如来平等法身(释)离心心如。离色色如 心色俱如。即是如来平等法身 有五种法身(出大通方广经中卷末)一实相法身相。无所相故 二功德法身。离念为功。显理为德 三法性法身。诸法性离 四应化法身。六根无染也 五虚空法身。等虚空界 体依聚义通。体依聚总说名身 离心名体 离色名依 俱离名聚义 通本觉始觉 离念名本觉(理佛法性)离色名始觉(事佛性)色心俱离性相圆融理事俱通无碍。是名总结三觉义(义正通觉傍通云就事理)若离心贪不起 离色嗔不生 色心俱离愚痴不现。又离心出欲界 离色出色界 俱离出无色界 通贪嗔痴(释)所言觉义者。为心体离念。离念 现代汉语译本： 以净法界（余根准上）通达六根陀罗尼。出自《佛名经》第六卷（若自在也名为佛），有人问道：‘佛是什么？’ 子回答说：‘是觉悟。觉悟是远离眼。远离一切色，名为眼陀罗尼自在。’其余的以此类推。 眼见色，意用知染法界。心不起，不同知净法界。全部摄取一切色尘，这叫做总持度门，这叫做自在。其余的以此类推。 眼界、眼识界。其余的以此类推。 通界是藏义，此中包含容纳无边广大功德。如《唯识论》所说：‘这是无漏界，应当善于包含容纳无边功德。’ 通法界一相，一相即是无相。无相即是泯灭相。泯灭相就是无相，也就是实相。这叫做法界一相。 六根解脱门说：‘眼空无我，无我所，性自空。’其余的以此类推。 耳根无我，无我所，性自空。其余的以此类推。 通如来平等法身（解释）：远离心，心如；远离色，色如；心色都如，就是如来平等法身。 有五种法身（出自《大通方广经》中卷末）：一、实相法身，因为没有所相；二、功德法身，离念为功，显理为德；三、法性法身，诸法性离；四、应化法身，六根没有染着；五、虚空法身，等同虚空界。 体、依、聚，总的来说都叫做身。体，是离心；依，是离色；俱离，是聚义。通本觉、始觉，离念叫做本觉（理佛法性），离色叫做始觉（事佛性），色心俱离，性相圆融，理事俱通无碍，这叫做总结三觉义（义正通觉，傍通云就事理）。 如果离心，贪念不起；离色，嗔恨不生；色心都离，愚痴不现。又，离心，出欲界；离色，出**界；俱离，出无**界。 通贪、嗔、痴（解释）：所说的觉悟的意义，是为心体离念，离念。
English
English version: Using the Pure Dharma Realm (Yu Gen Zhun Shang) to penetrate the Six Roots Dharani. From the sixth volume of the 'Buddha Name Sutra' (Ruo Zizai is also named Buddha), someone asked: 'What is Buddha?' The son replied: 'It is enlightenment. Enlightenment is being apart from the eye. Being apart from all forms is called the Eye Dharani Zizai (自在, self-mastery).' The rest can be inferred similarly. The eye sees form, and the mind uses it to know the defiled Dharma Realm. If the mind does not arise, it is different from knowing the pure Dharma Realm. Completely collecting all form dust is called the Total Retention Gate, and it is called Zizai (自在, self-mastery). The rest can be inferred similarly. The eye realm, the eye consciousness realm. The rest can be inferred similarly. The penetrating realm is the meaning of storage, containing boundless and vast merits within it. As the 'Vijnaptimatrata Sastra' says: 'This is the non-outflow realm, which should be good at containing boundless merits.' Penetrating the Dharma Realm is one aspect, and one aspect is no aspect. No aspect is the extinction of aspects. The extinction of aspects is no aspect, which is the true aspect. This is called the One Aspect of the Dharma Realm. The Six Roots Liberation Gate says: 'The eye is empty of self, without what belongs to self, and its nature is empty by itself.' The rest can be inferred similarly. The ear root is without self, without what belongs to self, and its nature is empty by itself. The rest can be inferred similarly. Penetrating the Tathagata's Equal Dharmakaya (explanation): Being apart from the mind, the mind is as it is; being apart from form, form is as it is; both mind and form are as they are, which is the Tathagata's Equal Dharmakaya. There are five kinds of Dharmakayas (from the end of the middle volume of the 'Datong Fangguang Jing'): First, the True Aspect Dharmakaya, because there is no aspect to be attached to; second, the Merit Dharmakaya, being apart from thought is merit, revealing principle is virtue; third, the Dharma Nature Dharmakaya, the nature of all dharmas is apart; fourth, the Response Transformation Dharmakaya, the six roots are without defilement; fifth, the Empty Space Dharmakaya, equal to the realm of empty space. Essence, reliance, and gathering are all generally called the body. Essence is being apart from the mind; reliance is being apart from form; being apart from both is the meaning of gathering. Penetrating original enlightenment and initial enlightenment, being apart from thought is called original enlightenment (the principle of Buddha Dharma nature), being apart from form is called initial enlightenment (the matter of Buddha nature), both form and mind are apart, nature and appearance are perfectly integrated, principle and matter are both unobstructed, this is called summarizing the meaning of the three enlightenments (the meaning is directly penetrating enlightenment, and indirectly penetrating matter and principle). If one is apart from the mind, greed does not arise; if one is apart from form, hatred does not arise; if both form and mind are apart, ignorance does not appear. Also, being apart from the mind, one leaves the desire realm; being apart from form, one leaves the ** realm; being apart from both, one leaves the non-** realm. Penetrating greed, hatred, and ignorance (explanation): The meaning of enlightenment is that the mind's essence is apart from thought, being apart from thought. --------------------------------------------------------------------------------
Chinese
相者等虚空界无所不遍。是名自觉 离嗔相者等虚空界无所不遍。名觉他 离痴相者等虚空无所不遍。法界一相即是如来平等法身。是名觉满。通三界义 所言觉义者为心体离欲。离欲者等虚空界无所不遍。是自觉离色界相(准上名觉他)离无色界相(准上名觉满)是名三毒出三界 通三解脱门 离心入空解脱门 离色入无相解脱门 俱离入无愿解脱门 通五法义 离心名不起 离色相不生 俱离即无妄想 离心即正智 杂色即如如 俱离即正智如如 通三自性 离心妄相自性不起 离色缘起自性不起 俱离即是成自性 通二无我 离心得人无我。离色得法无我 俱离即得二无我智通三忍 本性无生忍 自然无生忍 或苦无生忍 离心证得本性无生忍 离色得自然无生忍 俱离即证得或苦无生忍 通三德义(修断显) 摩诃般若解脱法身 离心即显理。大智慧谓摩诃般若 离色即显解脱 俱离显得法身 通三身(化报法)离心即得化身 离色得报身 俱离得法身 通六波罗蜜 施有三(财施。无畏施。法施) 离心即财施 离色无畏施 俱离名法施。或有三(摄众生。摄善法。摄律仪)离心摄妄众生(化) 离色摄散善(报) 俱离得一切律仪(法) 忍有三(耐怨害忍。安受苦忍。谛察法忍)离心得上 离色得中 现代汉语译本 ‘相者等虚空界无所不遍’：这是名为‘自觉’的境界。（相者：指一切事物的表象） ‘离嗔相者等虚空界无所不遍’：这名为‘觉他’。（嗔相：指嗔恨的表象） ‘离痴相者等虚空无所不遍，法界一相即是如来平等法身’：这名为‘觉满’。通达三界的意义。 所说的‘觉’的意义，是指心体远离欲望。远离欲望的状态等同于虚空界无所不遍，这就是‘自觉’。远离**相（按照上面的说法，名为‘觉他’），远离无**相（按照上面的说法，名为‘觉满’），这被称为三毒脱离三界。（**相和无**相的具体内容原文缺失，此处无法翻译） 通达三解脱门： 离开心而进入空解脱门；离开色而进入无相解脱门；同时离开心和色而进入无愿解脱门。 通达五法义： 离开心名为‘不起’；离开色相名为‘不生’；同时离开心和色，就是没有妄想；离开心就是正智；杂色就是如如；同时离开心和色，就是正智如如。 通达三自性： 离开心，妄相自性不起；离开色，缘起自性不起；同时离开心和色，就是成就自性。 通达二无我： 离开心而证得人无我；离开色而证得法无我；同时离开心和色，就证得二无我智。 通达三忍： 本性无生忍；自然无生忍；或苦无生忍。 离开心而证得本性无生忍；离开色而证得自然无生忍；同时离开心和色，就证得或苦无生忍。 通达三德义（修断显）： 摩诃般若解脱法身。 离开心就显现理。大智慧称为摩诃般若（Mahaprajna）；离开色就显现解脱；同时离开心和色，就显现法身。 通达三身（化报法）：离开心就证得化身；离开色就证得报身；同时离开心和色，就证得法身。 通达六波罗蜜（Paramita）： 布施有三种（财施、无畏施、法施）：离开心就是财施；离开色就是无畏施；同时离开心和色，名为法施。或者有三种（摄众生、摄善法、摄律仪）：离开心摄取妄念的众生（化身）；离开色摄取散乱的善法（报身）；同时离开心和色，就获得一切律仪（法身）。 忍有三种（耐怨害忍、安受苦忍、谛察法忍）：离开心获得上等忍；离开色获得中等忍。