English
English version: All merits were perfected, and the six supernormal knowledges (Abhijñā) and three kinds of wisdom (Tisro Vidyā) were fully realized. Then, he demonstrated the Bodhimaṇḍa of Samantabhadra (Universal Worthy Bodhisattva), and expounded the Four Practices of Peaceful and Joyful Abiding. From dawn till dusk, he practiced diligently, studying his mind according to the teachings. The Four Practices of Peaceful and Joyful Abiding are the middle section of the Lotus Sutra, referring to the four ways of peaceful and joyful practice through body, speech, mind, and compassion. The text contains extensive explanations. Nanyue Huisi Chan Master had a volume of related writings. Jiao Gong brought this version back from Hengshan, and people rushed to copy it. 'Yan' means to study. 'Truly according to the teacher's teachings' means truly following the teacher's instructions to study and exhaust one's own mind. At that time, although he was courageous in seeking the Dharma, he was poor and lacked material offerings. Therefore, he used cut cypress branches to replace incense to offer to the Buddha. When the cypress branches were burned out, he replaced them with chestnut branches. He rolled up the curtain to welcome the moonlight, and when the moon set, he lit pine wood for illumination. The scent of chestnut roots is better than other woods, so it was used to replace the cypress. 'Liao' means illumination. Nighttime illumination is called 'liao'. Therefore, the 'Book of Songs' has the 'Torchlight' chapter, praising King Xuan of Zhou for lighting large candles in the courtyard before dawn to welcome the lords who came to court. Now, the Patriarch lit pine wood for illumination all night long, not just to wait for the rooster's crow. Breathing was not wasted, and words were not uttered rashly. 'Tou' means exhaling. The Patriarch practiced the Six Subtle Dharma Doors, continuously adjusting his breath, so his breathing was not wasted. The 'Classic of Filial Piety' says: 'I dare not speak of laws that are not those of the former kings.' It also says: 'People do not speak lightly; when they speak, they are sure to be correct.' Even ancient Confucian gentlemen were like this, let alone our Patriarch, who had a profound position; how could his words be uttered carelessly? After fourteen days (two seven-day periods), when reciting the 'Chapter on the Bodhisattva Medicine King,' upon hearing the line 'All Buddhas together praise this as true diligence; this is called true Dharma offering,' his body and mind suddenly became clear, and he immediately entered Samadhi (meditative absorption). This was because the conditions of upholding the precepts had matured, thereby triggering the Samadhi. Some may wonder: Why did the Master not have a sudden enlightenment in the profound realm of the Ten Suchnesses (the ten aspects of the true nature of all phenomena), but only attained enlightenment when reciting the 'Chapter on the Bodhisattva Medicine King'? Such a question is endless. Moreover, the seven volumes of the Lotus Sutra all contain wonderful Dharma. Jingxi Zhanran Venerable said: 'Every passage of text is permeated with the name of the wonderful Dharma, and every sentence fully embodies the nature of all phenomena.' It is just that the timing of enlightenment is different. Question: The 'Śamatha-Vipassanā' says that reciting scriptures and mantras is noisy and not conducive to meditation. Why did the Patriarch attain enlightenment through reciting scriptures? Answer: Constant sitting meditation avoids reciting scriptures, so there is this saying. The 'Lotus Samadhi' connects the primary and auxiliary practices, and in every thought, it does not depart from the Three Contemplations (emptiness, provisional existence, and the middle way). --------------------------------------------------------------------------------
Chinese
。即寂而照。即照而寂。寂照不二。妙观现前。因静发明。三昧行成也。 照了法华。若高辉之临幽谷。 高辉。当午也。幽谷。山之深壑也。傥日未正午。照乃未明。悟释迦一化。五时终卒。开显深旨。出世化意。无所不了。佛日大明为若此也。 达诸法相。似长风之游太虚。 法华云。如风行空中。自在无障碍。 将证白师。师更开演。大张教网。法目圆备。落景咨详。连环达旦。自心所悟。及从师受。四夜进功。功逾百年。 落景。景者影也。夕阳日没时。入室咨问。详究大道也。连环者。喻两环相绾不可舒开。始自日没。终至天晓。授辞请益。连环四夜。领解贯通。功夫深厚。过逾时匠一百年也。或谓只禀三三昧．三观智。今谓不然。四夜请益连环达旦。岂只二种法门耶。观于下文代讲大品般若时。在于一经之中用咨三三昧．三观智。余于文下。卷舒自在。故得云也。 闻一知十。何能为喻。 论语曰。子曰。赐与回何如。子贡曰。回也闻一已知十。赐也闻一已知二。子曰。弗如也。吾与汝弗知也。先儒谓回闻一事已知十事。余谓回洞知十分。赐但晓二分而已。 观慧无碍。禅门不壅。宿习开发。焕若华敫矣。 观即是慧。即空假中观。穿观 现代汉语译本： 这就是寂静时也能明照，明照时也能寂静。寂静和明照不是两个不同的状态，这种不可分割的微妙观察就在眼前。因为内心的平静，智慧得以启发，最终成就三昧的修行。 领悟《法华经》，就像太阳的光辉照亮幽深的山谷。 高辉，指的是正午的阳光。幽谷，指的是山中最深的山谷。如果太阳不是正午，光芒就不会明亮。领悟释迦牟尼佛一生的教化，经历了五时才最终完成，开显了其中深刻的旨意，以及佛陀出世教化的真正意图，没有什么不明白的。佛陀的智慧就像正午的太阳一样光明。 通达诸法的实相，就像长风在太空中自由自在地运行。 《法华经》中说：‘如风行空中，自在无障碍。’ 当时将要印证于白师，白师更进一步开演，广布教法的网络，使教法的纲目圆满完备。在夕阳西下时详细请教，连环不断直到天亮。自己内心所领悟的，以及从老师那里接受的，四夜不停地精进用功，其功力超过了一百年的修行。 落景，景指的是影子，指夕阳西下的时候。在室内请教，详细探究大道。连环，比喻两个环相互扣在一起，无法分开。从日落开始，直到天亮，接受教诲，请求指点，连环四夜。领悟理解贯通，功夫深厚，超过了一百年的老工匠。或者有人说只是禀受了三三昧、三观智，现在我认为不是这样。四夜请教连环直到天亮，难道仅仅是两种法门吗？观察下文代替讲解《大品般若》时，在一经之中运用三三昧、三观智，其余在文下，可以自由舒卷运用，所以才能这样说。 听到一件事情就能理解十件事情，这种情况用什么来比喻呢？ 《论语》中说：孔子说：‘子贡，你和颜回相比怎么样？’子贡说：‘颜回听到一件事情就能理解十件事情，我听到一件事情只能理解两件事情。’孔子说：‘你不如他。我和你都不如他啊。’先儒认为颜回听到一件事情就能理解十件事情，我认为颜回是洞彻理解了十分，子贡只是理解了两分而已。 观察的智慧没有阻碍，禅定的法门畅通无阻。宿世的善习得以开发，就像花朵盛开一样鲜艳。 观就是慧，就是空、假、中观，穿透观察。
English
English version: This is to be clear while being still, and to be still while being clear. Stillness and clarity are not two separate states; this indivisible, subtle observation is right before you. Because of inner peace, wisdom is enlightened, and ultimately the practice of Samadhi is accomplished. Understanding the Lotus Sutra is like the sun's radiance illuminating a deep valley. 'High radiance' refers to the midday sun. 'Deep valley' refers to the deepest valleys in the mountains. If the sun is not at its zenith, the light will not be bright. Understanding Shakyamuni Buddha's teachings throughout his life, which took five periods to complete, reveals the profound meaning within them, as well as the true intention of the Buddha's appearance in the world to teach, leaving nothing misunderstood. The Buddha's wisdom is as bright as the midday sun. Penetrating the true nature of all dharmas is like the long wind moving freely in the vast sky. The Lotus Sutra says: 'Like the wind moving in the sky, free and unobstructed.' At that time, he was about to verify with Master Bai, who further elaborated, spreading the net of teachings widely, making the framework of the teachings complete and perfect. He inquired in detail at sunset, continuously until dawn. What he understood in his heart, and what he received from his teacher, he diligently practiced for four nights without stopping, and his skill surpassed a hundred years of practice. 'Falling scenery' refers to the shadow, referring to the time when the sun sets. He inquired indoors, exploring the great path in detail. 'Linked rings' is a metaphor for two rings interlocked and inseparable. Starting from sunset until dawn, receiving teachings and requesting guidance, continuously for four nights. His understanding was thorough and profound, and his skill surpassed a hundred years of an old craftsman. Or some say that he only received the Three Samadhis and the Three Wisdoms of Observation, but now I think it is not so. He inquired continuously for four nights until dawn, could it be just two kinds of Dharma doors? Observing the following text when lecturing on the Great Perfection of Wisdom Sutra, he used the Three Samadhis and the Three Wisdoms of Observation within one sutra, and the rest can be freely expanded and contracted in the text below, so it can be said. Hearing one thing and understanding ten, what can be used to describe this situation? The Analects says: Confucius said, 'Zigong, how do you compare to Yan Hui?' Zigong said, 'Yan Hui hears one thing and understands ten things, I hear one thing and only understand two things.' Confucius said, 'You are not as good as him. Neither you nor I are as good as him.' The former scholars believed that Yan Hui heard one thing and understood ten things, I think Yan Hui thoroughly understood ten parts, Zigong only understood two parts. The wisdom of observation is unobstructed, and the Dharma door of meditation is unblocked. The good habits of past lives are developed, as bright as the blooming of flowers. Observation is wisdom, which is the observation of emptiness, provisionality, and the Middle Way, penetrating observation. --------------------------------------------------------------------------------
Chinese
达不观观也。始自数息。终至观练薰修超越三昧。无所壅滞。焕者明也。此之观慧自非宿世习熟。岂得一生了悟。若朝花披启秀振轩庭。岂不美哉。 思叹之曰。非尔弗证。非我莫识。所入定者。法华三昧前方便也。所发持者。初旋陀罗尼也。 初旋陀罗尼者。文句解云。旋假入空也。百千万亿旋陀罗尼者。旋空出假也。法音方便陀罗尼者。二为方便。得入中道第一义谛。今言初者。即是五品十信也。以登住为真修也。即以十信为方便。今言前方便者。知属五品。至于祖师迁神时而云。吾只五品位尔。且有所证。南岳即定已至五品。况行道日久。想证入弥高。其最后五品之告。未可量也。故梁肃云。等觉欤。妙觉欤。不可得而知。 纵令文字之师千群万众。寻汝之辩。不可穷矣。于说法人中最为第一。 如佛记迦旃延．富楼那。说法人中最为第一。今南岳记吾祖亦此意也。 时有惠邈禅师。行矫常伦。辩迷时听。自谓门人曰。我所敷弘真师子吼。他之所说是野干鸣。 邈师无传。不知宗何经论。光州声誉者。邪辩如楞严第十。野干即野狐。未见吾祖乃私轻谤。 心眼未开。谁不惑者。先师正引经文。傍宗击节。研核考问。邈则失徴。 徴。举也。击节。即乐府中柏 现代汉语译本： ‘达’是不执著于观照的行为。从数息观开始，最终达到观练薰修，超越三昧的境界，没有任何阻碍。‘焕’是明亮的意思。这种观慧如果不是宿世已经熟习，怎么可能一生就领悟呢？如果像早晨的花朵绽放，美好的景象展现在庭院中，那该是多么美好啊！ 思叹息着说：‘不是你，我无法证悟；不是我，你无法认识。’所进入的禅定，是《法华三昧》的前方便。所发起的持诵，是初旋陀罗尼（chū xuán tuó luó ní，first turning dharani）。 初旋陀罗尼，《文句》解释说：‘旋转假象进入空性。’百千万亿旋陀罗尼（bǎi qiān wàn yì xuán tuó luó ní，hundreds of thousands of millions of turning dharanis），是‘旋转空性而出假象’。《法音方便陀罗尼》（fǎ yīn fāng biàn tuó luó ní，Dharma sound expedient dharani），是以二者作为方便，得以进入中道第一义谛。现在说的‘初’，就是五品十信位。以登住位作为真正的修行。也就是以十信位作为方便。现在说‘前方便’，知道是属于五品位。至于祖师迁化时说：‘我只是五品位而已。’且有所证悟。南岳慧思禅师入定后已经达到五品位，何况修行日久，想必证入的境界更高。他最后所说的五品位，是不可估量的。所以梁肃说：‘是等觉位吗？是妙觉位吗？’不可得知。 即使有成千上万的文字之师，探寻你的辩才，也是无法穷尽的。在说法的人中，你是最为第一的。 如同佛陀赞叹迦旃延（Jiā zhān yán，Katyayana）、富楼那（Fù lóu ná，Purna）是说法的人中最为第一的。现在南岳慧思禅师赞叹我的祖师也是这个意思。 当时有惠邈禅师（Huì miǎo chán shī，Zen Master Huimiao），行为乖张，言论迷惑世人。他自诩对门人说：‘我所宣扬的是真正的狮子吼，他们所说的是野干的叫声。’ 惠邈禅师没有传承，不知道他宗奉什么经论。他在光州以邪辩闻名，就像《楞严经》第十卷所说的。野干就是野狐。他没有见过我的祖师，就私下轻慢诽谤。 心眼没有开启，谁不会被迷惑呢？先师正确地引用经文，从旁敲击，仔细研核考问，惠邈禅师则无言以对。 ‘徴’，是举证的意思。‘击节’，就是乐府中的柏梁体。