Chinese
昏。祖师云。灵光独耀。迥脱根尘。不同虚空。性自神解。故曰超日月之光华也。 夺山川之秀丽。 山川虽秉造化精英。而秀丽可观者。乃确乎不变之定法。夫吾人心香。能转变自在卷舒无碍。殊形异状。幽显莫测。或于一毛端头。现无边刹海。或假轻烟内。示华藏庄严。乃至云台宝网。悉为心感。郁密生阒。岂外性德。又一切山川。以正眼观来。犹如空华乱起乱灭。无如此心真实。不常不断。以理形事。故曰夺山川之秀丽。如宝藏云。其为也形。其寂也冥。本净非莹。法尔天真。光超日月。德越太清。万物无作。一切无名。转变天地。自在纵横。恒沙而用。混沌而成。谁闻不喜。孰见不惊。如何以无价之宝。隐于阴入之坑。即其义也。 即戒即定即慧。 本性无染即戒。无乱即定。无痴即慧。三学圆明。一心自净。二谛浑融。万德顿彰。 非木非火非烟。 明心香本无生也。如楞严云。此香若生于木。则此香质因爇成烟。若鼻得闻。合蒙烟气。其烟腾空未及遥远。室罗筏城四十里内云何已闻。是知不生于木与烟矣。若生于火。何藉炉中爇此枯木。则一切火皆是香气。是知不生于火矣。既不生于木火烟。又岂复生于空耶。若生于空。空既常在。香应常闻。空既无香。则知不生 现代汉语译本： 昏。祖师说：‘灵光独自照耀，完全脱离了根尘（六根和六尘，指感官和感官对象），不同于虚空（空无），本性自然神妙地理解。’所以说超越了日月的光华。 夺取了山川的秀丽。 山川虽然秉承了造化的精华，但其秀丽可观之处，乃是确凿不变的定法。而我们的心香，能够转变自在，卷舒无碍，呈现出各种不同的形态和景象，幽深和显现都难以测度。或者在一根毫毛的尖端，显现出无边的刹土（佛国世界），或者借着轻微的烟雾，显示出华藏世界的庄严。乃至云台宝网，都是由心所感应。郁密和寂静，难道不是本性的功德吗？而且一切山川，用正眼来看，就像空中的花朵一样，胡乱生起又胡乱灭去，不如这颗心的真实，不常也不断，以理来形成事物。所以说夺取了山川的秀丽。如《宝藏》所说：‘它的作用是形成，它的寂静是冥寂，本来清净而非经过磨莹，自然而然地天真。光芒超越日月，功德超过太清（道教用语，指天空），万物无所作为，一切没有名称。转变天地，自在纵横。用之如恒河沙数，混沌而形成。’谁听了不欢喜？谁见了不惊奇？为何要把无价的宝藏，隐藏在阴暗的坑里呢？就是这个意思。 即是戒，即是定，即是慧。 本性没有污染就是戒，没有散乱就是定，没有愚痴就是慧。戒、定、慧三学圆满明了，一心自然清净。真谛和俗谛完全融合，万种功德顿时彰显。 非木非火非烟。 说明心香本来没有生起。如《楞严经》所说：‘这香如果生于木，那么这香的本质是因为燃烧而成为烟。如果鼻子能够闻到，一定是蒙受了烟的气息。那烟腾空而起，还没到遥远的地方，室罗筏城（古印度城市名）四十里内怎么已经闻到了呢？’由此可知不是生于木和烟。如果生于火，何必借用炉中燃烧这枯木呢？那么一切火都应该是香气了。由此可知不是生于火。既然不生于木、火、烟，又怎么会生于空呢？如果生于空，空既然常在，香应该常闻。空既然没有香，那么就知道不是生于空。
English
English version: Obscure. The Patriarch said: 'The spiritual light shines alone, completely detached from the roots and dust (the six senses and their objects), unlike emptiness (voidness), the nature itself miraculously understands.' Therefore, it is said to surpass the radiance of the sun and moon. Seizes the beauty of mountains and rivers. Although mountains and rivers inherit the essence of creation, their beautiful and observable aspects are indeed unchanging fixed laws. Our heart incense, however, can transform freely, expanding and contracting without obstruction, manifesting in various forms and appearances, with its depth and manifestation being immeasurable. It can manifest boundless Buddha lands on the tip of a single hair, or display the solemnity of the Avatamsaka world within a wisp of light smoke. Even the cloud platform and jeweled net are all sensed by the mind. Lushness and stillness, are they not the virtues of the inherent nature? Moreover, all mountains and rivers, when viewed with the right eye, are like flowers in the sky, arising and ceasing randomly, not as real as this mind, which is neither constant nor discontinuous, shaping things with reason. Therefore, it is said to seize the beauty of mountains and rivers. As the Treasure Trove Sutra says: 'Its function is to form, its stillness is profound, originally pure and not polished, naturally innocent. Its light surpasses the sun and moon, its virtue exceeds the highest heaven (Taoist term for the sky), all things are without action, everything is without name. Transforming heaven and earth, freely and horizontally. Using it like the sands of the Ganges, forming from chaos.' Who would not rejoice upon hearing this? Who would not be amazed upon seeing this? Why hide the priceless treasure in a dark pit? That is the meaning. Is precisely precepts, is precisely samadhi, is precisely wisdom. The inherent nature without defilement is precepts, without disturbance is samadhi, without ignorance is wisdom. The three learnings of precepts, samadhi, and wisdom are perfectly clear, the one mind is naturally pure. The two truths of conventional and ultimate are completely fused, and all virtues are instantly manifested. Not wood, not fire, not smoke. Explaining that heart incense originally has no arising. As the Shurangama Sutra says: 'If this incense arises from wood, then the essence of this incense is due to burning and becoming smoke. If the nose can smell it, it must be affected by the smoke. That smoke rises into the air and has not yet reached a distant place, how could it already be smelled within forty miles of Shravasti (ancient Indian city)?' From this, it is known that it does not arise from wood and smoke. If it arises from fire, why borrow the burning of this dry wood in the furnace? Then all fire should be fragrance. From this, it is known that it does not arise from fire. Since it does not arise from wood, fire, or smoke, how could it arise from emptiness? If it arises from emptiness, since emptiness is always present, the fragrance should always be smelled. Since emptiness has no fragrance, then it is known that it does not arise from emptiness. --------------------------------------------------------------------------------
Chinese
于空矣。四皆非香生因。则当体性空。性空即诸法实性。实性则无生矣。无生之香。方为法身功德之香也。 收来在一微尘。 德山云。百千法门。无量妙义。吾向一毫头上识得根源者也。 散处普熏法界。 放之则弥六合。卷之则退藏于密。昔西域异见王。问波罗提尊者曰。佛性在何处。答曰。佛性在作用处。曰。当作用时。其处有几。曰。当作用时。其处有八。在胎名身。出胎名人。在眼曰见。在耳曰闻。在鼻嗅香。在舌谈论。在手执捉。在足运奔。遍现俱该沙界。收摄只在一尘。识者唤作佛性。不识唤作精魂也。 爇向炉中(至)普同供养。 鼎有三足。表法身般若解脱三德秘藏。谓此心香安住于三德秘藏之中。而成妙香密圆最上之法供也。常住三宝者。即一心也。是心清净名佛。光明名法。净光和合。处处无碍。名僧。昔本不生。今亦不灭。名为常住。而曰供养。即因心与果觉冥契也。所谓诸佛法身入我性。我性同共如来合也。刹者最广。海者最深。刹海既无边量。圣贤宁有穷尽。历代祖师。幽显灵祇。莫不承此真香而普同供养。夫如是。方名真法供养。虚空有尽。此香无涯也。次皈敬请加。人天见佛。先赞后皈将兴胜妙利益。必先皈敬三宝。恳求加被。如清凉国师云 现代汉语译本 已然空寂。若从四大（地、水、火、风）皆非香之生起之因，则香的本体自性本空。自性空即是诸法实相。证得实相则无生灭。无生灭之香，方可称为法身功德之香。 收摄起来就在一微尘之中。 德山宣鉴禅师曾说：‘百千法门，无量妙义，我于一毫毛头上便已识得根源。’ 散发出去则普遍熏染整个法界。 放开来则弥漫六合，收拢起来则退藏于隐秘之处。过去西域有位持异见的国王，问波罗提尊者（Prajñātāra）说：‘佛性在何处？’尊者回答说：‘佛性在作用之处。’国王问：‘当起作用时，其处有几？’尊者答：‘当起作用时，其处有八。在母胎中名为身，出生后名为人，在眼中名为见，在耳中名为闻，在鼻中嗅香，在舌上谈论，在手中执持，在足下奔走。’普遍显现涵盖整个沙界，收摄起来只在一微尘。认识它的人称之为佛性，不认识它的人称之为精魂。 焚烧于香炉之中（直至）普遍共同供养。 鼎有三足，象征法身、般若、解脱三德秘藏。意谓此心香安住于三德秘藏之中，成就微妙香密圆满最上的法供。常住三宝，即指一心。此心清净名为佛，光明名为法，清净光明和合，处处无碍，名为僧。过去本来不生，现在也永不灭，名为常住。而说供养，即是因地之心与果地之觉冥然契合。正如所谓诸佛法身入我自性，我之自性与如来之性同一融合。刹土最为广大，大海最为深邃。刹土与大海既无边际，圣贤又怎会有穷尽？历代祖师，幽冥显赫的灵祇，无不承此真香而普遍共同供养。如此，方可称为真正的法供养。虚空有穷尽之时，此香却无边无涯。接下来是皈敬请加，人天见到佛，先赞叹后皈依，将要兴起殊胜微妙的利益，必定先皈敬三宝，恳求加持。如清凉国师所说
English
English version It is empty. The four elements (earth, water, fire, and wind) are not the cause of fragrance. Therefore, the inherent nature of fragrance is empty. This emptiness is the true nature of all dharmas. Realizing this true nature means no birth or death. Only the fragrance that is free from birth and death can be called the fragrance of the Dharmakaya's (法身) merits. Gathered, it is contained within a single mote of dust. Deshan Xuanjian (德山宣鑑) said: 'Hundreds of thousands of Dharma gates, countless wonderful meanings, I have recognized their root source on the tip of a single hair.' Scattered, it universally perfumes the entire Dharma Realm. When released, it fills the six directions; when gathered, it retreats and hides in secrecy. In the past, a king with heterodox views in the Western Regions asked Prajñātāra (波羅提尊者), 'Where is the Buddha-nature?' The Venerable replied, 'Buddha-nature is in the place of function.' The king asked, 'When it functions, how many places are there?' The Venerable replied, 'When it functions, there are eight places. In the womb, it is called the body; after birth, it is called a person; in the eye, it is called seeing; in the ear, it is called hearing; in the nose, it smells fragrance; on the tongue, it speaks; in the hand, it grasps; in the foot, it runs. It universally manifests, encompassing the entire realm of dust particles; gathered, it is contained within a single mote of dust. Those who recognize it call it Buddha-nature; those who do not recognize it call it the spirit.' Burned in the censer (until) universally offered together. The tripod has three legs, symbolizing the three secret treasures of Dharmakaya (法身), Prajna (般若), and Liberation (解脱). It means that this heart-fragrance abides within the three secret treasures, accomplishing the wonderful, fragrant, secret, perfect, and supreme Dharma offering. The eternally abiding Three Jewels refer to the One Mind. This mind, when pure, is called Buddha; its light is called Dharma; the union of pure light, unobstructed everywhere, is called Sangha. In the past, it was originally unborn; now, it is also imperishable, hence it is called eternally abiding. And to say 'offering' is the mysterious union of the mind of the cause with the enlightenment of the result. As it is said, 'The Dharmakaya (法身) of all Buddhas enters my nature; my nature merges with the Tathagata (如來).' The Buddha-land (刹) is the most vast, the ocean (海) is the deepest. Since the Buddha-lands and oceans are boundless, how can the sages and worthies be exhausted? The ancestral teachers of all ages, the visible and hidden spiritual beings, all receive this true fragrance and universally offer it together. Only in this way can it be called a true Dharma offering. Space may have an end, but this fragrance has no limit. Next is to take refuge and request blessings. When humans and devas see the Buddha, they first praise and then take refuge. To bring about supreme and wonderful benefits, one must first take refuge in the Three Jewels and earnestly request blessings. As National Teacher Qingliang (清涼國師) said --------------------------------------------------------------------------------
Chinese
。归赞者有六义。一荷恩德。二请加护。三令生信。四为仪轨。五表尊胜。六显益物。有此六义。故先举偈云。 佛面犹如(至)皆具足。 佛面圆满皎洁。犹如清净满月。并无纤毫不备之相。非但如月之圆。亦如千日之光。以月面放光。辉煌赫奕。无可为喻。故以千日同时放光而比之也。又项佩圆光。普照十方。设使一处不周。不得谓之圆光。必如是尘刹普遍。容光必照。无放无收。方名圆光千寻也。面光圆光既然如是。则通身之光又不思议可知矣。是知如来之身。当体即法身大光明藏也。慈悲喜舍者。乃佛之四无量心。利他之功德也。如净名经云。文殊问曰。何为慈。净名曰。为诸众生说寂灭法。是真实慈。何为悲。曰。所作功德与众生共。何为喜。曰。有所饶益欢喜无悔。何为舍。曰。所作福祐无所希望。依偈意。显佛非唯具六度七觉八正十力十四无畏十八不共自受用法等。而慈悲喜舍利他之功德皆悉具足矣。前三句赞佛相好。后一句赞佛功德。然佛之相好功德无量无边。纵我穷劫音声联续。曷能赞其万一哉。如华严经云。刹尘心念可数知。大海中水可饮尽。虚空可量风可系。无能尽说佛功德。 南无尽虚空(至)三宝。 梵语南无。此云皈命。皈者。依投趣向义。命者。总御诸根。 现代汉语译本：赞颂者的六种意义：一是感念恩德，二是祈请加护，三是令人产生信心，四是为了仪轨，五是表示尊崇殊胜，六是彰显利益众生。具备这六种意义，所以首先举偈颂说： ‘佛面犹如（至）皆具足。’ 佛的面容圆满皎洁，犹如清净的满月，没有丝毫欠缺之处。不仅仅像月亮那样圆满，也像千个太阳的光芒。因为月亮的面容放出光明，辉煌显赫，没有什么可以比拟，所以用千个太阳同时放光来比喻。而且颈项佩戴圆光，普遍照耀十方。假使一个地方没有照到，就不能称之为圆光。必须像这样尘刹普遍，容光必定照耀，没有放出和收回，才叫做圆光千寻。面光和圆光既然是这样，那么全身的光芒更不可思议可知了。由此可知如来的身体，当体就是法身大光明藏。慈悲喜舍，是佛的四无量心，利益他人的功德。如《维摩诘经》所说，文殊菩萨问：‘什么是慈？’维摩诘答：‘为一切众生说寂灭之法，是真实的慈。’‘什么是悲？’答：‘将所作的功德与众生共同分享。’‘什么是喜？’答：‘有所饶益，欢喜而无后悔。’‘什么是舍？’答：‘所作的福祐，不求任何回报。’依照偈颂的意思，彰显佛不仅仅具备六度、七觉支、八正道、十力、十四无畏、十八不共法等自受用之法，而且慈悲喜舍利益他人的功德都完全具备。前面三句赞颂佛的相好，后一句赞颂佛的功德。然而佛的相好功德无量无边，纵然我穷尽劫数音声连续不断，又怎能赞颂其万分之一呢？如《华严经》所说：‘刹土微尘可以数清，大海中的水可以饮尽，虚空可以测量，风可以系住，也没有办法能够完全说尽佛的功德。’ ‘南无尽虚空（至）三宝。’ 梵语‘南无’（Namo），这里翻译为‘皈命’。皈，是依附、投靠、趣向的意思。命，是总摄统御诸根。