Chinese
天人。皆得生信悟道。然后方登金刚宝座。成无上道。故佛凡说法时。必先执然香。盖古佛说法之仪式也。又香以表信为义。佛法大海。唯信能入。华严云。信为道元功德母。长养一切诸善根。又信心如水清珠。能清浊水。水清月自现。心信佛出兴。是知欲达诸圣。先具正信。信无形相。藉香表之。香烟遍处。信心必通。以心感佛。何佛而不应也。 此一瓣香。 乃克指法体而言也。夫吾人法性。量充沙界。体含万有。湛若澄清之海。香腾薝卜之林。明逾日月。德等太虚。舒之能遍于法界。卷之可纳于微尘。为万象之根源。作天地之玄祖。历千劫而不古。卓然而独存者。其唯自性欤。或于一尘之内而现全身。五眼莫能睹其形。或于六根之门而耀威光。四辨莫能谈其状。闻之则穿过髑髅。顿枯识海。触之则冲破顶𩕳。豁开正眼者。其唯心香欤。故知此香。人人本具。个个不无。但自一念回光。身心一如。有何欠亏。信者垂手而得。然之普天遥闻。不待僧祇熏修。清气本自天然。十方佛土。唯此为最。三藏教海。谁不摧尊。法华云。唯此一事实。余二则非真。方是此一瓣香之意。是知此一者。乃当体得名。包含为义。香者。谓法体上无有妄染杂秽之气。纯一无漏功德之香。又能流出无尽教海。熏诸众生。若有 现代汉语译本：天人和世人，都能因此生起信心，领悟佛道，然后才能登上金刚宝座，成就无上正等正觉。所以佛陀每次说法时，必定先点燃香。这实际上是古代佛陀说法的仪式。而且，香以表达信心为意义。《华严经》说：‘信为道元功德母，长养一切诸善根。’又说，信心如同清澈的水晶珠，能净化浑浊的水。水清了，月亮的倒影自然显现；内心有了信心，佛陀便应运而生。由此可知，想要通达诸位圣贤的境界，首先要具备正确的信仰。信心没有具体的形状和相貌，所以借助香来表达。香烟飘到的地方，信心必定能够通达。以真诚的心去感应佛陀，哪位佛陀不会回应呢？ 这一瓣香， 实际上是指法体而言的。我们每个人的法性，其量足以充满整个宇宙（沙界），其体包含万有。它清澈得如同平静的海面，香气如同薝卜树林般芬芳。它比日月还要光明，它的功德等同于虚空。舒展开来，能够遍布整个法界；收拢起来，可以容纳于一粒微尘之中。它是万象的根源，是天地的玄妙祖先。经历千百劫的时间也不会变得陈旧，卓然独立存在的，大概只有自性了吧。或者在微尘之中显现全身，即使是天眼、慧眼、法眼、佛眼、肉眼这五眼，也无法看清它的形状；或者在眼、耳、鼻、舌、身、意这六根的门头闪耀着威严的光芒，即使是无碍辩、法无碍辩、义无碍辩、辞无碍辩这四种辩才，也无法描述它的状态。闻到它，就能穿透头骨，使意识之海顿时枯竭；触碰到它，就能冲破头顶，豁然打开正眼。这大概只有心香才能做到吧。所以说，这种香，人人本来就具备，个个都不会缺少。只要从一个念头开始回归自性之光，身心合一，还有什么欠缺的呢？相信的人，垂手可得。点燃它，整个世界都能遥远地闻到，不需要经过漫长的时间去熏修。清净的气息本来就是天然存在的，在十方佛土中，唯有这种香最为殊胜。三藏十二部经教的大海，谁不会对它表示尊敬呢？《法华经》说：‘唯此一事实，余二则非真。’这才是这一瓣香的真正含义。由此可知，这个‘一’，是就当体而得名，包含一切的意思。香，是指法体上没有任何虚妄的污染和杂秽之气，是纯一无漏的功德之香。又能流出无尽的教法之海，熏陶所有的众生。如果有人
English
English version: Heavenly beings and people can all generate faith and awaken to the Buddhist path, and then ascend the Vajra Throne and attain unsurpassed enlightenment (Anuttara-samyak-sambodhi). Therefore, whenever the Buddha preaches the Dharma, he always lights incense first. This is actually the ritual of the ancient Buddhas preaching the Dharma. Moreover, incense signifies faith. The ocean of the Buddha's teachings can only be entered through faith. The Avatamsaka Sutra says: 'Faith is the source of the path and the mother of merit, nurturing all good roots.' Furthermore, faith is like a clear crystal bead that can purify muddy water. When the water is clear, the moon's reflection naturally appears; when there is faith in the heart, the Buddha arises in response. From this, it can be known that to reach the realm of the saints, one must first have correct faith. Faith has no concrete form or appearance, so it is expressed through incense. Wherever the smoke of incense reaches, faith will surely penetrate. When the Buddha is felt with a sincere heart, which Buddha will not respond? This single petal of incense, actually refers to the Dharmakaya (法体). Our inherent Dharma-nature fills the universe (沙界 - 'sand-worlds', referring to countless worlds), and its essence contains all things. It is as clear as a calm sea, and its fragrance is like a grove of Campaka trees. It is brighter than the sun and moon, and its virtue is equal to the vastness of space. When extended, it can pervade the entire Dharma-realm; when contracted, it can be contained within a single mote of dust. It is the source of all phenomena and the mysterious ancestor of heaven and earth. It does not become old even after thousands of kalpas (劫 - eons), and what stands alone is only our self-nature. Or it manifests the whole body within a mote of dust, and even the five eyes (五眼 - the five types of vision: physical eye, divine eye, wisdom eye, Dharma eye, and Buddha eye) cannot see its form; or it shines with majestic light at the gates of the six senses (六根 - the six sense organs: eye, ear, nose, tongue, body, and mind), and even the four kinds of eloquence (四辨 - unimpeded eloquence, eloquence in Dharma, eloquence in meaning, and eloquence in wording) cannot describe its state. Hearing it penetrates the skull and instantly dries up the sea of consciousness; touching it breaks through the crown of the head (顶𩕳) and opens the correct eye. This can only be done by the incense of the mind. Therefore, it is known that this incense is inherent in everyone and is not lacking in anyone. As long as one turns the light inward from a single thought, and the body and mind become one, what is lacking? Those who believe can obtain it effortlessly. When it is lit, the whole world can hear it from afar, without waiting for long periods of cultivation. The pure fragrance is naturally present, and this incense is the most supreme in the ten directions of Buddha-lands. Who would not respect it in the ocean of the Tripitaka (三藏 - the three baskets of Buddhist scriptures) and the twelve divisions of teachings? The Lotus Sutra says: 'Only this one reality is true, the other two are not real.' This is the true meaning of this single petal of incense. From this, it can be known that this 'one' is named after the entity itself and contains all meanings. Incense refers to the fact that there is no false defilement or impure air on the Dharmakaya, but only the pure and unadulterated fragrance of merit. It can also flow out an endless ocean of teachings, perfuming all sentient beings. If someone --------------------------------------------------------------------------------
Chinese
闻法者。无一不成佛。故众香世界。唯以香尘而作佛事。闻其香者。皆得法忍。又是五分法身之香。从戒定等所熏成故。故曰香也。 不从天降岂属地生。 凡世间者。未有不从地产雨露阳和而滋长者。今曰不从天降地生者何也。盖吾人心香。天不能盖。地不能载。尚非因之而生。岂待栽培而后成者耶。假饶无功用行。皆是妄兴劳虑。殊不知法法现成。信手拈来。无所不是。又何必三条椽下。七尺单前。昼三夜三。废寝忘餐。乃至六度万行。尘沙法门。然后方为究竟也。故先哲云。吾觅得无阴阳地一片。种得一株无根树子。日照无影。风吹不动。运金斧以难入。经劫火以愈芳。开无声无臭之花。结非青非黄之果。不烦攀枝折叶。已在诸人胸中已。 两仪未判之先根源充塞三界。 空劫已前。威音那畔。则心境未彰。染净圆融。而本体虚玄。性绝边表。无形之形。形充法界。非寂而寂。寂照含虚。竖则穷于三际。横则遍该十方。岂唯充塞三界。抑且刹海无遗。故经云。若人欲识真空理。心内真如还遍外。情与无情总一体。处处皆同真法界。傅大士云。有物先天地。无形本寂寥。能为万象主。不逐四时雕。旨在斯乎。 一气才分之后枝叶遍满十方。 混沌一气即太极。所谓道生一者 也。太极分两仪。即一气分为阴阳。轻清为天。重浊为地。所谓一生二者也。约小乘上说。一气者即光音金藏云。阴阳者即所雨之雨。清者先成天宫。浊者次成洲海。良以竺坟未至。儒老权说。设义未免究竟。故不繁释。从阴阳化育人及万物。即二生三三生万物者也。是知外教以一气为根本。人及万物为枝末。在内教约理说。即第八识。王所未分。心境未彰。故云一气也。谓依如来藏有生灭心。不生灭与生灭和合。非一非异。而成阿赖耶识。内有此识。外有空界。所谓晦昧为空者。故知一气是彼识体。不了本空。转成能见能现。于是遂有根身器界之分。阴阳化育之象。故楞严云。内之根身。外暨山河虚空大地。咸是妙明真心中物。如是。则一心是根源。万物为枝末矣。故肇法师云。天地与我同根。万物与我同体。称理起事。事复何穷。依镜现形。形宁有尽。此四句正是宗门意旨。劫外今时。打成一片。偏正回互。宾主历然之旨。 超日月之光华。 金光明经云。日月虽明。不能透覆盆。但照四天下而已。若心智之光。上穷有顶之天。下彻无间之地。普照法界。焕若掌珠。如理智。遍照真如门中无漏性德。如量智遍照生灭门中染净事品。故经云。圆明了知。不因心念。明不循根。寄根明发。一切暗相永不能 现代汉语译本： 也。太极分为两仪，就是说一气分化为阴阳。轻清的气上升成为天，重浊的气下降成为地。这就是所谓的‘一生二’。从小乘的角度来说，‘一气’就是光音天的金藏云，‘阴阳’就是所降的雨。清气先形成天宫，浊气后形成洲海。因为当时印度的佛法还没有传入，所以儒家和道家的权宜之说，所设立的义理还不够究竟，因此不详细解释。从阴阳化育出人和万物，就是‘二生三，三生万物’。由此可知，外道以一气为根本，人和万物为枝末。在内教，从义理上说，就是第八识（Alaya-vijnana，阿赖耶识），王所未分，心境未彰显，所以说‘一气’。指的是依如来藏（Tathagatagarbha）有生灭心，不生灭与生灭和合，非一非异，而成为阿赖耶识。内有此识，外有空界，所谓‘晦昧为空’。由此可知，一气就是那个识的本体，因为不了达其本性是空，所以转变成能见能现。于是就有了根身（indriya-kaya，感觉器官和身体）、器界（bhajana-loka，外在世界）的区分，以及阴阳化育的现象。所以《楞严经》说：‘内之根身，外暨山河虚空大地，都是妙明真心中的事物。’这样看来，一心是根源，万物是枝末了。所以肇法师说：‘天地与我同根，万物与我同体。’称合理性而起事，事又怎么会有穷尽？依镜子显现形象，形象又怎么会有尽头？这四句话正是禅宗的意旨，劫外今时，打成一片，偏正回互，宾主历然的旨意。 超日月之光华。 《金光明经》说：‘日月虽然明亮，也不能穿透覆盆，只能照耀四天下而已。’如果心智的光芒，上穷有顶天（Akanistha），下彻无间地狱（Avici），普照法界，明亮得像掌中的宝珠。如理智，普遍照耀真如门中的无漏性德；如量智，普遍照耀生灭门中的染净事品。所以经中说：‘圆明了知，不因心念，明不循根，寄根明发，一切暗相永远不能’
English
English version: Also. The Taiji (Supreme Ultimate) divides into two forms (Liang Yi), which means one Qi (vital energy) divides into Yin and Yang. The light and pure Qi rises to become the sky, and the heavy and turbid Qi descends to become the earth. This is what is meant by 'one produces two'. From the perspective of Hinayana (Small Vehicle), 'one Qi' refers to the golden store of clouds in the Abhasvara heaven (Heaven of Radiance), and 'Yin and Yang' refers to the rain that falls. The pure Qi first forms the heavenly palaces, and the turbid Qi then forms the continents and seas. Because the Buddhist scriptures from India had not yet arrived, the expedient explanations of Confucianism and Taoism, and the meanings they established, were not yet ultimate, so they are not explained in detail. From Yin and Yang, humans and all things are created, which is 'two produces three, and three produces all things'. From this, it can be known that external teachings take one Qi as the root, and humans and all things as branches and leaves. In internal teachings, from the perspective of principle, it is the eighth consciousness (Alaya-vijnana), which has not yet been divided by the king, and the mind and environment have not yet manifested, so it is called 'one Qi'. It refers to the Tathagatagarbha (Buddha-nature) having a mind of arising and ceasing, and the non-arising and non-ceasing combining with the arising and ceasing, neither one nor different, and becoming the Alaya-vijnana. Inside there is this consciousness, and outside there is the realm of emptiness, what is called 'obscure and dark as emptiness'. From this, it can be known that one Qi is the substance of that consciousness, and because it does not understand its fundamental nature as emptiness, it transforms into the ability to see and manifest. Thus, there is a distinction between the sense organs and body (indriya-kaya), and the external world (bhajana-loka), as well as the phenomena of Yin and Yang transforming and nurturing. Therefore, the Surangama Sutra says: 'The inner sense organs and body, and the outer mountains, rivers, empty space, and great earth, are all things within the wonderful bright true mind.' In this way, the one mind is the root, and all things are the branches and leaves. Therefore, Dharma Master Zhao said: 'Heaven and earth and I share the same root, and all things and I share the same body.' Acting in accordance with reason, how can events ever end? Relying on a mirror to manifest forms, how can forms ever be exhausted? These four sentences are precisely the meaning of the Zen school, striking into one piece beyond time, the meaning of the interplay of the partial and the complete, and the distinctness of guest and host. Transcending the radiance of the sun and moon. The Suvarnaprabhasa Sutra (Golden Light Sutra) says: 'Although the sun and moon are bright, they cannot penetrate an overturned bowl, and can only illuminate the four continents.' If the light of wisdom, reaching the Akanistha heaven (the highest heaven) above, and penetrating the Avici hell (the lowest hell) below, universally illuminates the Dharma realm, shining like a jewel in the palm of the hand. Like the wisdom of principle, universally illuminating the unconditioned virtuous nature within the gate of Suchness; like the wisdom of measure, universally illuminating the defiled and pure phenomena within the gate of arising and ceasing. Therefore, the sutra says: 'Perfectly and clearly knowing, not relying on the mind's thoughts, the light does not follow the roots, but relies on the roots to manifest, and all dark appearances can never' --------------------------------------------------------------------------------