Huayan Five Teachings and Meditation 

The Huayan Five Teachings and Meditation (华严五教止观) is a foundational Buddhist text and a profound philosophical treatise, written by Dushun (557–640 CE), the First Patriarch of the Huayan school. This webpage serves purely as a translation reference. All modern Chinese and English translations provided below are generated by Google Gemini, aiming to make this classical masterpiece accessible to contemporary readers. 

第一部分：法有我无门（破除“我执”，洞见现象背后的元素）

原文： 夫对病而裁方。病尽而方息。治执而施药。执遣而药已。为病既多。与药非一。随机进修异。所以方便不同。

白话： 医生是针对病情来开药方的，病好了，药方就停止使用了；佛法是针对众生的执念来施加“法药”的，执念消除了，法药也就不需要了。因为众生的烦恼（心病）很多，所以佛陀给的“药”也不止一种。随着众生根机和修行阶段的不同，所以佛教设立了各种不同的“方便法门”。

English: A doctor prescribes medicine based on the patient's illness; once the illness is cured, the prescription is no longer needed. The Buddha's teachings are "Dharma medicines" administered to counteract the attachments of sentient beings; once the attachments are eliminated, the Dharma medicine is no longer necessary. Because sentient beings have many afflictions (illnesses of the mind), the "medicine" provided by the Buddha is not just of one kind. Depending on the different spiritual capacities and stages of practice of sentient beings, Buddhism has established various "expedient means" (upaya).

原文： 今偏就五停心中。为众生著我者。说界分别观。众生从无始已来。执身为一。计我我所。然计我有二种。一即身执我。二离身执我。

白话： 今天专门在“五停心观”这一法门中，为那些执着于“有一个真实自我”的众生，解说“界分别观”。众生从无始劫以来，把身体执着为一个整体，计较“我”和“我的”。然而，执着“我”有两种情况：一是认为身体本身就是我；二是认为在身体之外有一个我。

English: Today, specifically within the practice of the "Five Meditations for Stilling the Mind," we will explain the "Meditation on the Analysis of Elements" (Dhatus) for those sentient beings who cling to the existence of a "true self." Since beginningless time, sentient beings have clung to the body as a single entity, calculating "I" and "mine." However, there are two types of attachment to the "self": first, the belief that the body itself is the self; second, the belief that there is a self independent of the body.

原文： 言离身执我者。谓外道计身内别有神我者是也。广如经论中破。于此不更繁文。

白话： 所谓“在身体之外有一个我”，是指某些外道认为在身体内部还隐藏着一个独立的“灵魂（神我）”。这在很多佛经论典中已经广泛破斥过了，这里就不再赘述。

English: The notion that "there is a self independent of the body" refers to the belief held by certain heterodox paths that an independent "soul (divine self)" is hidden within the body. This has already been extensively refuted in many Buddhist sutras and treatises, so we will not elaborate on it here.

原文： 言即身执我者。执我如来慈悲为破此病故。都开四药以治四病。其中别门各有药病。具如后释。言四病者。一执身为一我。二执四大。三执五阴。四执十二入。言四药者。一色心两法。二四大五阴。三十二入。四十八界是也。

白话： 至于“认为身体本身就是我”这种执念，佛陀为了慈悲破除这种心病，总共开出了四种“药”来治疗四种“病”。其中每个法门都有对应的药和病，具体如下：四种病是：1. 把身体当作一个单一的我；2. 执着于四大（地水火风）；3. 执着于五阴（色受想行识）；4. 执着于十二入（六根与六尘）。对应的四种药是：1. 色（物质）、心（精神）两法；2. 四大与五阴；3. 十二入；4. 十八界。

English: As for the attachment of "believing the body itself is the self," the Buddha, out of compassion to cure this mental illness, prescribed a total of four kinds of "medicine" to treat four kinds of "illness." Each Dharma gate has its corresponding medicine and illness, detailed as follows: The four illnesses are: 1. Taking the body as a single self; 2. Clinging to the Four Great Elements (earth, water, fire, wind); 3. Clinging to the Five Aggregates (form, sensation, perception, mental formations, consciousness); 4. Clinging to the Twelve Sense Bases (six internal faculties and six external objects). The corresponding four medicines are: 1. The two dharmas of form (matter) and mind (spirit); 2. The Four Great Elements and Five Aggregates; 3. The Twelve Sense Bases; 4. The Eighteen Elements (Dhatus).

原文： 次释。若众生执身为一我而成病者。即说色心二法为药。亦云。此中乃有色心二法。云何为一我耶。众生闻此遂即转执色心为实成病。即为开一色即为开一心。色为四色。即四大是也。开一心为四心。即五阴中四阴是也。

白话： 接下来详细解释。如果众生把身体当成一个完整的“我”而生病，佛就说“物质（色）和精神（心）”两法作为药，告诉他：这里只有物质和精神两部分，哪有一个单一的“我”呢？众生听了，又转而把“色”和“心”当成真实存在的实体而生病。佛就进一步把“色”拆分为四种物质（即地水火风四大），把“心”拆分为四种精神（即五阴中的受、想、行、识四阴）。

English: Next is a detailed explanation. If sentient beings fall ill by taking the body as a complete "self," the Buddha prescribes the "two dharmas of form (matter) and mind (spirit)" as medicine, telling them: There are only material and spiritual components here; where is there a single "self"? Hearing this, sentient beings turn around and fall ill by grasping "form" and "mind" as real entities. The Buddha then further breaks down "form" into four types of matter (the Four Great Elements of earth, water, fire, and wind) and "mind" into four types of spirit (the four aggregates of sensation, perception, mental formations, and consciousness among the Five Aggregates).

原文： 此乃是四色四心。云何但执一色一心为一我耶。众生又即转执四色四心成病。佛即为合四大为一色。即五阴中色阴是也。合四心为一心。即十二入中意入是也。众生闻此又更转执成病。佛即为分一色为十一色。言十一者。即十二入中内五根外六尘。成十一色也。开一心为七心。即十八界中六识并意识是也。

白话： 佛说：这其实是四种物质和四种精神，你怎么能把单一的色和心当成一个“我”呢？众生听了，又转而执着这四种物质和四种精神。佛于是将四大合并为一种“色”（即色阴），将四种心合并为一种“心”（即意入）。众生听了又生执念。佛就进一步把一种“色”拆分为十一种色（内部的眼耳鼻舌身五根，加上外部的色声香味触法六尘），把一种“心”拆分为七种心（即十八界中的六种识加上意根）。

English: The Buddha says: These are actually four kinds of matter and four kinds of spirit; how can you take a single form and mind as a "self"? Hearing this, sentient beings turn around and cling to these four types of matter and four types of spirit. The Buddha then merges the four elements into one "form" (the aggregate of form) and merges the four minds into one "mind" (the mental faculty among the Twelve Sense Bases). Hearing this, sentient beings develop attachments again. The Buddha then further breaks down the one "form" into eleven forms (the internal five faculties of eye, ear, nose, tongue, and body, plus the external six objects of form, sound, smell, taste, touch, and dharmas), and breaks down the one "mind" into seven minds (the six consciousnesses plus the mental faculty among the Eighteen Elements).

原文： 此乃是十八界。云何直执一色一心为有我耶。众生闻此遂悟得入空也。然十八界中各有三种。谓内界外界中界。又就三种中各分为二。一者病三。二者药三。言病三者。一内执六根。总相为我者是也。二外执六尘。总相为我所者是也。三总计中间六识。总相为我见者是也。谓我见我闻我觉我知者是也。

白话： 佛说：这就是“十八界”，你怎么能直接执着色和心就是那个“我”呢？众生听到这里，才终于领悟并契入“空”的境界。然而十八界又分为三种：内界（六根）、外界（六尘）、中界（六识）。这三种又分为“病”和“药”两面。三种“病”是：1. 执着内在的六根，统称为“我”；2. 执着外在的六尘，统称为“我的（我所）”；3. 执着中间的六识，统称为“我的见解（我见）”，也就是觉得“我在看、我在听、我在感觉、我在认知”。

English: The Buddha says: This is the "Eighteen Elements"; how can you directly cling to form and mind as the "self"? Hearing this, sentient beings finally awaken and enter the state of "emptiness." However, the Eighteen Elements are divided into three categories: internal elements (six faculties), external elements (six objects), and middle elements (six consciousnesses). These three are further divided into "illnesses" and "medicines." The three "illnesses" are: 1. Clinging to the internal six faculties, collectively referring to them as "I"; 2. Clinging to the external six objects, collectively referring to them as "mine"; 3. Clinging to the middle six consciousnesses, collectively referring to them as "my views," feeling that "I am looking, I am listening, I am feeling, I am cognizing."

原文： 次言药三者。一分内六根为六界。谓眼界等是也。治前计我之病也。二分外六尘为六界。谓色界等是也。治前计我所之病。三分中间我见闻等为六识识。谓眼识界耳识界等者是也。治前我见闻等病。是已上三处合明。带数标称分齐差别。彼此不同。总举题纲名为十八界法也。

白话： 对应的三种“药”是：1. 将内在的六根细分为六界（眼界等），来治疗之前执着“我”的病；2. 将外在的六尘细分为六界（色界等），来治疗执着“我的（我所）”的病；3. 将中间的见闻觉知细分为六识界（眼识界等），来治疗执着“我见”的病。以上三个部分结合起来说明，带有数字标记以区分它们的差别，互不相同，总的纲领就称为“十八界法”。

English: The corresponding three "medicines" are: 1. Subdividing the internal six faculties into six elements (eye element, etc.) to cure the previous illness of clinging to "I"; 2. Subdividing the external six objects into six elements (form element, etc.) to cure the illness of clinging to "mine"; 3. Subdividing the intermediate seeing, hearing, feeling, and cognizing into six consciousness elements (eye consciousness element, etc.) to cure the illness of clinging to "my views." Explaining these three parts together, using numerical markers to distinguish their differences as they are distinct from one another, the overarching principle is called the "Dharma of the Eighteen Elements."

原文： 故言十八界。即于前一一法上。各有六重。一者名。二者事。三者体。四者相。五者用。六者因。

白话： 在这十八界中，每一界（法）都有六个维度的特征：1. 名称（名）；2. 事相（事）；3. 本体（体）；4. 表相（相）；5. 作用（用）；6. 成因（因）。

English: Within these Eighteen Elements, each element (dharma) has six dimensional characteristics: 1. Name; 2. Phenomenon (Matter/Event); 3. Essence (Substance); 4. Appearance (Form); 5. Function; 6. Cause.

原文： 所言名者。眼根口中是说言者是也。所言事者。名下所诠一念相应如幻者是也。所言体者。八微事也。言八微者。坚湿暖动色香味触者是也。所言相者。眼如香[廿/绥]华。亦云如蒲桃埵是也。所言用者。发生眼识者是也。又有四义。一眼识作眼根。二发生眼识。三眼识属眼根。四眼识助眼根者是也。所言因者。赖耶识根种子者是也。

白话： （以眼根为例）所谓“名称”，就是我们口中说出的“眼根”这个词。所谓“事相”，就是名称所指代的、在一念之间与外境相契合、如梦如幻的那个现象。所谓“本体”，是由“八微”（即坚、湿、暖、动四大，加上色、香、味、触四尘）构成的。所谓“表相”，眼根的形状像香蒲草的花，也有说像一串葡萄。所谓“作用”，就是能产生“眼识”（视觉）。这作用包含四层含义：眼识依托眼根、眼根产生眼识、眼识从属于眼根、眼识辅助眼根。所谓“成因”，就是阿赖耶识（藏识）中潜藏的眼根种子。

English: (Taking the eye faculty as an example) The "name" refers to the spoken word "eye faculty." The "phenomenon" is the event referred to by the name, a dream-like, illusory phenomenon that aligns with external objects in a single thought-moment. The "essence" is composed of the "eight minute particles" (the Four Great Elements of solidity, fluidity, heat, and motion, plus the four objects of form, smell, taste, and touch). As for the "appearance," the shape of the eye faculty resembles a cattail flower, or some say a cluster of grapes. The "function" is its ability to generate "eye consciousness" (vision). This function contains four layers of meaning: eye consciousness relies on the eye faculty, the eye faculty generates eye consciousness, eye consciousness is subordinate to the eye faculty, and eye consciousness assists the eye faculty. The "cause" refers to the hidden seed of the eye faculty within the Alaya-vijnana (store-house consciousness).

原文： 耳根如斜跋窠相。鼻根如覆爪甲。舌根如偃月刀相。身根如立地蛇相。意根据小乘。如芙蓉相。若据大乘。以四惑俱生为相。四惑者。我贪我慢我痴我见也。意根体者阿赖耶识是也。事者名下所诠与意识内缘一念相应执我者是也。除意根体事。余根准眼根思之可知。

白话： 耳根的相貌像卷曲的树皮（旋涡）；鼻根像倒扣的指甲；舌根像半月形的弯刀；身根像立在地上的蛇。意根如果按照小乘的说法，像莲花；按照大乘的说法，则是以生来就伴随的“四种烦恼（四惑）”为相貌，这四惑就是：我贪、我慢、我痴、我见。意根的“本体”就是阿赖耶识（第七末那识执取第八识）；意根的“事相”是与意识向内攀缘、一念之间执着有“我”的现象。除了意根的本体和事相比较特殊，其余五根都可以参照眼根以此类推。

English: The appearance of the ear faculty resembles curled bark (a whirlpool); the nose faculty resembles an inverted fingernail; the tongue faculty resembles a crescent-shaped scimitar; the body faculty resembles a snake standing upright on the ground. As for the mental faculty, according to Hinayana teachings, it resembles a lotus flower; according to Mahayana teachings, its appearance is characterized by "four afflictions" that accompany one from birth: self-greed, self-pride, self-delusion, and self-view. The "essence" of the mental faculty is the Alaya-vijnana (the seventh Manas consciousness grasping the eighth consciousness); its "phenomenon" is the mental event of grasping at a "self" in a single thought-moment, as consciousness clings inward. Except for the unique essence and phenomenon of the mental faculty, the other five faculties can be deduced by analogy using the eye faculty.

原文： 第二外六尘者。一一是有六种。一者名口中言说色尘者是也。二者事名下所诠一念与眼识相应者是也。三者体八微者是也。四者相青黄赤白者是也。五者用引生眼识者是也。六者因阿赖耶识中色种色种子者是也。声尘以大小长短音声为相。香尘以香臭等为相。味尘以酸碱甘辛苦为相。触尘冷暖涩滑硬软轻重等为相也。法尘以方圆长短形量等为相。其法尘以无明为体。除法尘体。外余五尘准色尘思之。

白话： 第二是外部的“六尘”，每一个也有这六种特征。（以色尘为例）：名称就是口中说的“色尘”；事相就是与眼识相对应的一念；本体是“八微”；表相是青、黄、赤、白等颜色；作用是引发眼识；成因是阿赖耶识中的色尘种子。同样地，声尘以声音的大小长短为相；香尘以香臭为相；味尘以酸甜苦辣咸为相；触尘以冷暖、涩滑、软硬、轻重为相。法尘则以方圆、长短等概念形态为相。法尘是以“无明（愚痴）”为本体的。除了法尘的本体比较特殊，其余五尘都可以参照色尘以此类推。

English: Second are the external "six objects" (six dusts), each of which also has these six characteristics. (Taking the form object as an example): The name is the spoken word "form object"; the phenomenon is the single thought corresponding to the eye consciousness; the essence is the "eight minute particles"; the appearance comprises colors like blue, yellow, red, and white; the function is to trigger the eye consciousness; the cause is the form object seed within the Alaya-vijnana. Similarly, the sound object takes the volume and length of sounds as its appearance; the smell object takes fragrance and stench as its appearance; the taste object takes sour, sweet, bitter, spicy, and salty as its appearance; the touch object takes cold/warm, smooth/rough, hard/soft, and light/heavy as its appearance. The dharma object (objects of mind) takes conceptual forms like square, round, long, and short as its appearance. The dharma object takes "ignorance" (avidya) as its essence. Except for the unique essence of the dharma object, the other five objects can be deduced by analogy using the form object.

原文： 中间六识者。一名口中言说眼识者是也。二事者名诠不及妙得不亡者是也。三体者用如来藏为体。四相者清净圆满为相也。五用者得境了知为用也。六因者以阿赖耶识中眼识种子者是也。然意识中事者。名下所诠与正理不相应者是也。以一切往碍为相。除意识事相。外余五识准眼识思之。其名事等一界既六。总计十八界都一百八界也。

白话： 第三是中间的“六识”。（以眼识为例）：名称就是口中说的“眼识”；事相是语言无法完全表达、但确切存在的作用；本体是以“如来藏（真心）”为体；表相是清净圆满的；作用是能够感知并了别外境；成因是阿赖耶识中的眼识种子。然而，第六“意识”的事相，则是与真理不相符的妄想；它的表相是一切执着和障碍。除了意识的事相和表相特殊外，其余五识都可以参照眼识以此类推。十八界中每一界都有名、事等六重特征，总计起来就是一百零八界。

English: Third are the intermediate "six consciousnesses." (Taking the eye consciousness as an example): The name is the spoken word "eye consciousness"; the phenomenon is the definite function that words cannot fully express; the essence takes the "Tathagatagarbha" (True Mind) as its substance; the appearance is pure and perfect; the function is the ability to perceive and discriminate external objects; the cause is the eye consciousness seed within the Alaya-vijnana. However, the phenomenon of the sixth "mental consciousness" is a delusion inconsistent with truth; its appearance consists of all attachments and obstacles. Except for the unique phenomenon and appearance of the mental consciousness, the other five consciousnesses can be deduced by analogy using the eye consciousness. Each of the Eighteen Elements has six layers of characteristics (name, phenomenon, etc.), totaling one hundred and eight elements.

原文： 有经用此为一百八烦恼。所治之病既尔。能治之药亦然。俱根尘识等并以藏识为体。故楞伽经云。藏识海常住。境界风所动。恒起诸识浪。腾跃而转生。据此经文。是为可证。若行者观此十八界。断前等烦恼。得离我我所。此即解脱能观之心。是智所观之境。无人名得人无我智也。人我虽去。法执犹存。法执者谓色心也。

白话： 有些经典将此称为“一百零八种烦恼”。需要治疗的病是这样，能治病的药也是这样。所有的根、尘、识，其实都是以“藏识（阿赖耶识）”为本体的。所以《楞伽经》说：“藏识如同常住的大海，被外境的狂风所吹动，不断泛起各种识的波浪，翻滚跳跃而产生种种现象。”根据这段经文就能证明这一点。如果修行者能够这样观察十八界，断除前面的烦恼，远离“我”和“我的”之执念，这就是解脱的观照之心，以及智慧所观照的境界。此时已经没有了独立的“人”的概念，这叫作获得了“人无我智”。但是，“人我（对自我的执着）”虽然去除了，“法执（对事物实体的执着）”依然存在。这里的法执，就是依然执着“色（物质）”和“心（精神）”是真实的。

English: Some scriptures refer to these as the "one hundred and eight afflictions." The illnesses to be treated are like this, and the medicines to treat them are the same. All faculties, objects, and consciousnesses actually take the "Alaya-vijnana" (store-house consciousness) as their essence. Therefore, the Lankavatara Sutra states: "The Alaya-vijnana is like the ever-abiding ocean; blown by the fierce winds of external objects, it constantly stirs up waves of various consciousnesses, leaping and tumbling to produce myriad phenomena." This scripture passage proves this point. If a practitioner can observe the Eighteen Elements in this way, cut off the aforementioned afflictions, and detach from the attachments of "I" and "mine," this is the contemplative mind of liberation and the realm observed by wisdom. At this point, the concept of an independent "person" no longer exists; this is called attaining the "wisdom of the non-self of persons" (pudgala-nairatmya). However, although the "self of persons" (attachment to ego) has been removed, "dharma attachment" (attachment to the substantiality of things) still remains. The dharma attachment here means still clinging to "form" (matter) and "mind" (spirit) as truly existent.

原文： 问此中法执色心与前破一我色心何别耶。答前则一身为有人。故举色心以破见。乃至如是展转开一身为十一色。开一心为七心等。至此始知从众缘和合生。故人见始亡。鉴理未明。犹执众缘。以为实有。有斯异也。此略出说小乘破我执。明界分别观竟

白话： 问：这里的“对色心二法的法执”，与前面破除“单一自我”时提到的色心二法有什么区别？答：前面是因为众生把整个身体当成一个实体的人，所以用“色心”来破除这种成见。甚至不断将一个身体拆分为十一种色，将一种心拆分为七种心等。到了这一步，众生才知道一切都是各种因缘和合而生的，所以“人我”的成见才消失。但是，众生对真理的洞察还不彻底，依然执着这些“构成事物的因缘（即元素）”是真实存在的。这就是两者的区别。以上简略说明了小乘佛教破除我执的“界分别观”。

English: Question: What is the difference between "dharma attachment to the two dharmas of form and mind" here and the two dharmas of form and mind mentioned earlier when refuting a "single self"? Answer: Previously, because sentient beings viewed the entire body as a solid, substantial person, "form and mind" were used to break this preconception. This even went as far as continuously breaking down one body into eleven forms, and one mind into seven minds, etc. Reaching this stage, sentient beings realize that everything arises from the temporary combination of various causes and conditions, so the preconception of a "personal self" disappears. However, their insight into truth is not yet thorough, and they still cling to the belief that these "causes and conditions constituting things" (i.e., the elements) are truly existent. This is the difference between the two. The above briefly explains the Hinayana Buddhist "Meditation on the Analysis of Elements" for refuting ego attachment.

第二部分：生即无生门（透过现象看本质：一切皆由心造，本无生灭）

原文： 生即无生门者。就此门中。先简名相。后入无生门。今初简名相者。且就世间。随取一物征即得。今且就一枕上征。问不违世间。唤作何物。答是枕。问复是何。答是名。又问。此是何枕。答是木枕。又问。木枕复是何。答不是名。又问。既不是名。唤作何物。答是句。又问。枕唤作何物。答不是句。又问。既不是句。唤作何物。答是名。

白话： 第二法门是“生即无生门（看似产生，实则没有实质的产生）”。在这个法门中，首先要分辨“名称（名）”和“表相（相）”，然后才能进入“无生”的境界。首先分辨名和相：我们在世间随便拿一个东西来追问就可以。现在就拿一个“枕头”来追问。问：不违背世间的叫法，这叫什么？答：是枕头。问：这又是什么？答：是一个名称。问：这是什么枕头？答：是木头枕头。问：“木头枕头”又是什么？答：这不是单一的名称。问：既不是单一名称，那叫什么？答：是一个句子（词组）。问：那“枕头”到底叫什么？答：不是句子，是名称。

English: The second Dharma gate is the "Gate of Arising Yet Non-Arising" (phenomena seemingly arise but have no substantial arising). In this gate, one must first distinguish between "names" and "appearances," and then one can enter the state of "non-arising." First, distinguishing names and appearances: we can casually take an object in the world and investigate it. Let's take a "pillow" to investigate. Question: Not violating worldly conventions, what is this called? Answer: It's a pillow. Question: What is this? Answer: It's a name. Question: What kind of pillow is this? Answer: A wooden pillow. Question: What is "wooden pillow"? Answer: It's not a single name. Question: Since it's not a single name, what is it called? Answer: It's a sentence (phrase). Question: Then what exactly is "pillow" called? Answer: It's not a sentence; it's a name.

原文： 又问。名将何用。答名将呼事。又问。素将来。答枕到来也。即指到来者。是何。止不须语。此是默答。更问。定是何物。答不是枕。又问。既不是枕。枕向何处去。答是名。又问。名在何处。答口中言说者是。又问。此既不是枕。唤作何物。答离言。又问。何以得知离言。答由眼见故假言诠。又问。若假言诠。唤作言何物。答是事。又问。事有多种。或是相事。或是色事。或是理事。答此是相事。又问。相亦有多种。或邪或方圆等相。答此是方相。又问。方相有多种。言多种者。名同事别。答此是枕名下方相。

白话： 问：名称有什么用？答：名称是用来呼唤事物的。问：把它拿过来。答：枕头拿来了。问：指着这个拿来的实体问，这是什么？（对方闭口不言）。这是用沉默来回答。继续问：这到底是什么东西？答：这并不是“枕头”这两个字。问：既然这实体不是“枕头”，那“枕头”在哪里？答：“枕头”只是个名称。问：名称在哪里？答：口里说出来的就是。问：既然这个实体不是“枕头”的名字，那它到底叫什么？答：它其实是超越语言的（离言）。问：怎么知道它是超越语言的？答：因为眼睛看到它，所以借用语言来描述它。问：如果借用语言描述，那称它为什么呢？答：是“事相”。问：事相有很多种，有表相的事、颜色的事、理体的事。答：这是表相的事。问：表相也有很多种，比如歪斜的、方圆的。答：这是方形的表相。问：方形的表相也有很多种（名字相同但实物不同）。答：这是在“枕头”这个名称之下的方形表相。

English: Question: What is the use of a name? Answer: A name is used to call upon things. Question: Bring it here. Answer: The pillow is brought over. Question: Pointing at this physical object brought over, what is this? (The person remains silent). This is answering with silence. Continuing to ask: What exactly is this object? Answer: It is not the word "pillow." Question: Since this physical object is not "pillow," where did the "pillow" go? Answer: "Pillow" is just a name. Question: Where is the name? Answer: It is what is spoken from the mouth. Question: Since this physical object is not the name of the pillow, what is it actually called? Answer: It is beyond language (inexpressible). Question: How do you know it is beyond language? Answer: Because the eyes see it, we borrow language to describe it. Question: If we borrow language to describe it, what is it called? Answer: It is a "phenomenon/event." Question: There are many types of phenomena: phenomena of appearance, phenomena of form/color, phenomena of principle. Answer: This is a phenomenon of appearance. Question: There are also many types of appearances, such as skewed or square/round. Answer: This is a square appearance. Question: There are also many types of square appearances (the name is the same but the objects are different). Answer: This is the square appearance under the name "pillow."

原文： 又问。名相事八识之中是何心摄。答眼识门中第六意识心中名相事。又问。从何处得此名相事忽然于意识心中现耶。答从种子来。问何以得知。答此枕名相不得作席名相。故得知从种子来也。问种子从何处得。答从邪师边得。又问。当得之时云何得。答由于见闻熏成种子故。

白话： 问：名称和事相，在八识中属于哪一种“心”所统摄？答：是通过眼识门径，被“第六意识”所统摄的名称和事相。问：这些名称和事相，是从哪里突然出现在意识之中的呢？答：是从阿赖耶识的“种子”里来的。问：怎么知道的？答：因为你不会把这个“枕头”的名称和事相当作“席子”的名称和事相，所以知道它们是各自从特定的种子产生的。问：这些种子是从哪里来的？答：是从过去不如理的教导（邪师/外界习俗）中得来的。问：当初是怎么得来的？答：是因为过去的所见所闻，不断熏习而形成了种子。

English: Question: Names and phenomena, among the Eight Consciousnesses, which "mind" subsumes them? Answer: They are names and phenomena subsumed by the "sixth mental consciousness" through the gateway of eye consciousness. Question: Where do these names and phenomena suddenly appear from within the mental consciousness? Answer: They come from the "seeds" in the Alaya-vijnana. Question: How do you know? Answer: Because you wouldn't mistake the name and phenomenon of this "pillow" for the name and phenomenon of a "mat," so we know they each arise from specific seeds. Question: Where did these seeds come from? Answer: They were acquired from past improper teachings (false teachers/external worldly habits). Question: How were they originally acquired? Answer: They were formed as seeds through the continuous perfuming (habituation) of past sights and sounds.

原文： 又问。此名相事既在意识心中。即合心内看。何故心外向前看。答向前看时。此名相全在心里。又问。何以得知。答眼识但见色。名相事在意识心内。又问。我迷人唯见名相。汝智者既见色者。相貌云何。何者是色。却问迷人。汝见名相。相貌云何。迷人答曰。四棱六面者是智人。问曰。向棱处看。当见棱耶见色耶。迷人审谛观察答云。唯见色不见棱。余棱面上亦同此问答。

白话： 问：既然这个名称和事相都在你的意识心里，那你应该向心里看啊，为什么你要向外面的前方看呢？答：当你向外看的时候，这个概念（名相）其实全都装在你的心里。问：怎么知道的？答：因为眼睛（眼识）只能看到颜色和光影（色），而“枕头”这种名称和概念（名相）是由大脑（意识）加工出来的。问：我这个未开悟的人（迷人）只看到名称和形状，你这个智者既然说只看到“色”，那“色”的相貌是什么？智者反问：你看到的形状是什么样的？迷人答：有四条边棱和六个面。智者问：你盯着那条“棱”看，你看到的是真实的“棱”本身，还是只看到了颜色（光影的区别）？迷人仔细观察后回答：确实只看到了颜色差异，并没有看到实质的“棱”。其他的面也是同样的道理。

English: Question: Since this name and phenomenon are both in your mental consciousness, you should look inward at your mind; why do you look outward ahead of you? Answer: When you look outward, this concept (name and appearance) is actually entirely stored in your mind. Question: How do you know? Answer: Because the eyes (eye consciousness) can only see color and light (form), whereas the name and concept of a "pillow" are processed by the brain (mental consciousness). Question: I, as an unenlightened person, only see names and shapes; since you, as a wise person, say you only see "form," what does "form" look like? The wise person asks back: What does the shape you see look like? The unenlightened person answers: It has four edges and six faces. The wise person asks: When you stare at that "edge," are you seeing the real "edge" itself, or are you just seeing color (differences in light and shadow)? After careful observation, the unenlightened person replies: I indeed only saw differences in color, not any substantial "edge." The other faces follow the same logic.

原文： 迷人问曰。既全是色者。名相何在。智人答曰。名相在汝心中。迷人不伏。智人问曰。有何所以不伏。迷人答曰。如我现见佛授记寺门楼。名相是我心中向前看者。名相亦遂在我心中。何故一人取得。一人取不得。智人却问曰。汝取名相来。迷人答言。已取得讫。智人问曰。取得何物。迷人答曰。取得名相。又问。名相软耶硬耶。答云硬。智人云。放著硬但取名相。莫取硬来。迷人答。硬及名相俱得。又问。便可见耶。答不可见。更问。见何物。答但见名相。迷人却问。既取名相得。唯取得名相何在。智人答云。名相在迷人心里。

白话： 迷人问：既然眼前全都是颜色光影，那名称和形状到底在哪里？智者答：在你心里。迷人不服气。智者问：为什么不服？迷人答：比如我现在看到一座寺庙的门楼，如果这概念全在我的心里，我心里想看它，这门楼的概念就应该只在我的心里。那为什么有的人能感知到它，有的人感知不到呢？智者反问：那你把这个“概念（名相）”给我拿过来。迷人答：我已经拿到了（指摸到了实物）。智者问：你拿到了什么？迷人答：拿到了名相。智者问：你拿到的名相是软的还是硬的？答：硬的。智者说：那你把“硬”放下，只把“名相”拿过来，别把硬度拿过来。迷人答：硬度和名相是绑在一起的。智者问：那这名相能看得见吗？答：看不见实质，只能看到它的表相。智者总结：所以说，你所谓的“名相”，纯粹是存在于你心里的主观构建。

English: The unenlightened person asks: Since what is before my eyes is entirely color and light, where exactly are the name and shape? The wise person answers: In your mind. The unenlightened person is unconvinced. The wise person asks: Why are you unconvinced? The unenlightened person answers: For example, right now I see the gate tower of a temple. If this concept is entirely in my mind, and I want to see it in my mind, the concept of this gate tower should only exist in my mind. Then why can some people perceive it while others cannot? The wise person asks back: Then bring this "concept (name and appearance)" to me. The unenlightened person answers: I have already got it (referring to touching the physical object). The wise person asks: What have you got? The unenlightened person answers: I have got the name and appearance. The wise person asks: Is the name and appearance you got soft or hard? Answer: Hard. The wise person says: Then put down the "hardness" and only bring the "name and appearance" here; do not bring the hardness over. The unenlightened person answers: Hardness and the name/appearance are bound together. The wise person asks: Then can this name/appearance be seen? Answer: Its substance cannot be seen; only its superficial appearance can be seen. The wise person concludes: Therefore, what you call "name and appearance" is purely a subjective mental construct existing in your mind.

原文： 迷人不伏。名相在心中。智人问曰。何以不伏。迷人答。既种种名相俱在我心中。何故不齐得硬。答得硬。若得硬者。是现名相。不得硬者。以是过去名。又难曰。意识不得现量境。云何得有过去现量境耶。答二种名俱在过去。于中有独行不触行差别故。又问曰。既二种名相皆是妄识。经云。何有独影像。有带质影像。答言带质者亦是独影心缘方相是比量境。故不是现量。故今说别。以共眼识不共故说别也。

白话： 迷人还是不服，不信名相只在心里。智者问：怎么不服？迷人答：如果各种名相都在我心里，为什么我想象事物时不能同时感觉到它的硬度？智者答：感觉到硬度的，是现在正在感知的名相（现量）；感觉不到硬度的，是你回忆过去的名称。迷人又反驳：意识无法直接感知当下的实体（现量境），怎么会有过去的直接感知呢？智者答：这两种名称其实都属于过去的记忆，只是在意识的运作中，有独立回忆和配合感官接触的区别。迷人又问：既然这两种名相都是妄想出来的意识，佛经里为什么还要区分“独影境（纯粹的想象）”和“带质境（依托外物的感知）”？智者答：所谓的“带质境”，也是心智依托某种形态进行的推理和比对（比量），并非最纯粹的直接感知（现量）。所以现在把它们分开来说，是因为它与眼识的配合度不同。

English: The unenlightened person is still unconvinced, disbelieving that names and appearances exist only in the mind. The wise person asks: Why are you unconvinced? The unenlightened person answers: If various names and appearances are all in my mind, why can't I feel its hardness at the same time when I imagine the object? The wise person answers: What feels hardness is the name and appearance currently being perceived (direct perception/pratyaksa); what cannot feel hardness is your recalling of past names. The unenlightened person retorts again: The mental consciousness cannot directly perceive present physical entities (present direct objects); how can there be direct perception of the past? The wise person answers: These two kinds of names actually both belong to past memories, only there is a distinction in the operation of the mental consciousness between solitary recollection and coordination with sensory contact. The unenlightened person asks again: Since both of these names and appearances are illusory consciousnesses, why do Buddhist sutras still distinguish between "solitary mental images" (pure imagination) and "images possessing objective substance" (perception relying on external objects)? The wise person answers: What is called an "image possessing objective substance" is also the mind relying on a certain form to conduct reasoning and comparison (inference/anumana), and is not the purest direct perception. So now separating them is because their degree of coordination with the eye consciousness is different.

原文： 又问。分别何故不同。答曰。分别有显了有忆持。二种不同。是故有托质影。有不托质影。分别不同故也。迷人又问曰。我唯见二种名相。汝智者见何法。答曰。智人唯见色法。不见名相。此简名竟。次入无生门者。

白话： 问：为什么会有这些分别？答：因为意识的分别功能有两种：一种是清晰地感知当下，一种是回忆过去。因此就有了“依托外物的影像”和“不依托外物的纯想象”的区别。迷人又问：我只能看到这两种带有名称和表相的事物。你作为智者，看到了什么？智者答：智者只看到最纯粹的物质现象（色法，如光影、色彩），而没有加上主观的名称和概念（名相）。关于名相的分辨就到此为止。接下来进入“无生门”。

English: Question: Why are there these distinctions? Answer: Because the discriminatory function of consciousness has two types: one clearly perceives the present moment, and the other recalls the past. Thus, there is a distinction between "images relying on external objects" and "purely imaginary images not relying on external objects." The unenlightened person asks again: I can only see these two kinds of things carrying names and appearances. As a wise person, what do you see? The wise person answers: A wise person only sees the purest material phenomena (dharmas of form, such as light and shadow, colors), without adding subjective names and concepts (names and appearances). The distinction of names and appearances concludes here. Next, we enter the "Gate of Non-Arising."

原文： 夫智人观色法者。且如色法。眼识得时实无分别。不是不得而无分别。此即是法眼识亲证如色无异。及其意识不了妄计我。生假分别。倒见沉沦。于事中真妄齐致。何者意识分别不如法也。

白话： 智者观察物质现象时，当眼识刚接触外境的那一刹那，其实是没有任何概念分别的。这并不是说眼睛没看见，而是没有主观的加工。这就是眼识亲自证实的、如如不动的纯粹视觉现象。等到第六意识开始运作，不了解真相，虚妄地产生“我”的执念，生出了各种虚假的分别心，从而导致了颠倒的见解并沉沦其中。在人们对待事物的认知中，“真（纯粹感知）”和“妄（意识加工）”是同时存在的。因为意识的分别心，是违背事物真实本性的。

English: When a wise person observes material phenomena, at the very instant the eye consciousness contacts the external object, there is actually no conceptual discrimination. This does not mean the eyes do not see, but rather there is no subjective processing. This is the pure visual phenomenon personally realized by the eye consciousness, unmoving and just as it is. Once the sixth mental consciousness begins to operate, ignorant of the truth, it falsely generates the attachment to a "self" and produces various false discriminatory thoughts, which leads to inverted views and sinking within them. In people's cognition of things, "truth" (pure perception) and "illusion" (consciousness processing) exist simultaneously. Because the discriminatory mind of consciousness goes against the true nature of things.

原文： 言真妄者。眼识得故名真。意识缘故为妄。真悬差别不等。是故证法无人。何以故。法无分别故。经云。法无分别。若行分别。是即分别。非求法也。色法既尔。心法亦然。准以思之。如色无异。故经云。五识所得境当体如来藏等。是则入初门之方便。契自位之妙门。略说大意如斯。广释如经论中说。

白话： 所谓“真”和“妄”，眼识当下直接感知到的就叫“真”，意识事后去攀缘、联想的就叫“妄”。真与妄有巨大的差别。所以，真正证悟真理的境界中，没有一个独立分别的“人（自我）”。为什么呢？因为万法本性是没有分别的。正如佛经所说：“万法本无分别，如果你去分别它，那就是你主观的造作，而不是在探求真理了。”物质现象（色法）是这样，精神现象（心法）也是如此，你以此类推去思考，它们是一样的。所以经书上说：“前五识所直接感知到的境界，其本质也就是如来藏（真心）。”这就是进入初级法门的方便法，也是契入本性的奇妙法门。大概的意思就是这样，详细的解释可以参考各部经论。

English: Regarding "truth" and "illusion": what the eye consciousness directly perceives in the present moment is called "truth," while the mental consciousness subsequently clinging and associating is called "illusion." There is a massive difference between truth and illusion. Therefore, in the realm of truly realizing the ultimate truth, there is no independently discriminating "person (self)." Why? Because the fundamental nature of all dharmas is non-discriminatory. Just as the sutra says: "All dharmas inherently have no discrimination; if you discriminate them, that is your subjective fabrication, not a quest for truth." This is true for material phenomena (dharmas of form), and it is the same for spiritual phenomena (dharmas of mind); if you think about it by analogy, they are the same. Therefore, the scriptures say: "The realm directly perceived by the first five consciousnesses, in its essence, is precisely the Tathagatagarbha (True Mind)." This is the expedient means of entering the elementary Dharma gate, and also the wondrous gate to realizing one's true nature. The general idea is like this; detailed explanations can be found in various sutras and treatises.

原文： 又诸法皆空相无不尽。于中复为二观。一者无生观。二者无相观。言无生观者。法无自性。相由故生。生非实有。是则为空。空无毫末。故曰无生。经云。因缘故有。无性故空。解云。无性即因缘。因缘即无性。又中论云。以有空义故。一切法得成。又经云。若一切法不空者。则无道无果等。

白话： 此外，一切事物的本质都是空性的，没有哪一种表相是不灭的。这里面又分为两种观法：一是“无生观”，二是“无相观”。所谓“无生观”，是指一切事物都没有自己独立的本性，都是互相依存、因缘和合而产生的。既然是因缘和合而生，就不是实体存在，这就叫做“空”。空到了极点，没有任何实质，所以称之为“无生”。佛经说：“因为因缘和合所以看似存在，因为没有独立自性所以本质是空。”解释一下：没有独立自性就是因为它是因缘和合的；因缘和合也就意味着没有独立自性。《中论》里也说：“正因为有了‘空’（无限的可能性和非固定性），一切事物才得以形成和发展。”佛经也说：“如果一切事物不是空性的（如果是固定不变的实体），那就没有修行之道，也没有解脱之果了。”

English: Furthermore, the essence of all things is emptiness; there is no appearance that does not perish. Within this, it is further divided into two types of contemplation: first, the "contemplation of non-arising," and second, the "contemplation of non-appearance." The "contemplation of non-arising" means that all things have no independent nature of their own; they are all mutually dependent and arise from the combination of causes and conditions. Since they arise from causes and conditions, they do not exist as solid entities, which is called "emptiness." Emptiness pushed to its ultimate extreme has no substance whatsoever, thus it is called "non-arising." The sutras say: "Because of causes and conditions, they seemingly exist; because they have no independent nature, they are essentially empty." To explain: lacking independent nature is precisely because it is a combination of causes and conditions; the combination of causes and conditions also means lacking independent nature. The Mulamadhyamakakarika (Treatise on the Middle Way) also says: "Precisely because there is 'emptiness' (infinite possibility and non-fixity), all dharmas can be established and developed." The sutras also say: "If all dharmas were not empty (if they were fixed and unchanging entities), then there would be no path of practice and no fruit of liberation."

原文： 第二无相观者。相即无相也。何以故。法离相故。经云。法离于相。无所缘故。又经云。一切法皆空。无有毫末相。空无有分别。由如虚空有门论云。无性法亦无。一切皆空故。观如是法离情执故。故名为观。

白话： 第二种“无相观”，是指表相本身就是虚幻无相的。为什么呢？因为真实的法是超越所有表相的。经书说：“真理超越一切表相，因为没有任何实质可以去攀缘执着。”又说：“一切法本质皆空，没有一丝一毫固定的表相。空性之中没有分别，就像虚空一样。”《门论》也说：“就连‘没有自性’这个概念本身也是不存在的，因为一切都是彻底的空。”像这样去观察万法，远离一切情感和执念的束缚，这就叫做真正的“观”。

English: The second type, the "contemplation of non-appearance," means that appearances themselves are illusory and formless. Why? Because the true dharma transcends all appearances. The sutras say: "Truth transcends all appearances, because there is no substance to cling to." It also says: "All dharmas are fundamentally empty in nature, without a single shred of fixed appearance. Within emptiness, there is no discrimination, just like empty space." The Treatise on the Gate also states: "Even the concept of 'lacking independent nature' itself does not exist, because everything is thoroughly empty." To observe all dharmas in this way, far removed from the bondage of all emotions and attachments, is called true "contemplation."

原文： 问一切法皆空。云何成观耶。答只以一切法皆空故。是故得成观也。若不空者。即是颠倒。何成观也。问作如是观者。治何等病耶。答治上执法之病。何者。法实非有。妄见为有。由妄见故。即谓真如涅槃可得。生死有为可舍。为斯见故。是故成病。

白话： 问：如果说一切法都是空的，那还怎么进行“观照”呢？答：正因为一切法都是空的，所以才能建立起“观照”。如果事物不是空的（而是固定死板的），那就是颠倒谬误了，还怎么观照呢？问：做这种观想，能治什么病？答：能治前面提到的“执着于事物元素（法执）”的病。因为万法其实并非实体存在，众生妄想它存在。因为这种妄想，就会觉得“有一个叫涅槃的境界可以得到，有一个叫生死的状态可以舍弃”。因为有了这种对立的见解，就又生出了心病。

English: Question: If all dharmas are empty, how can one engage in "contemplation"? Answer: It is exactly because all dharmas are empty that contemplation can be established. If things were not empty (but rather fixed and rigid), that would be an inverted fallacy; how could one contemplate then? Question: Doing this kind of contemplation can cure what illness? Answer: It can cure the previously mentioned illness of "clinging to the elements of things" (dharma attachment). Because the myriad dharmas do not actually exist as solid entities, sentient beings falsely imagine they exist. Because of this false imagination, they feel "there is a state called Nirvana that can be attained, and a state called birth and death that can be abandoned." Because of this dualistic view, another mental illness is born.

原文： 今知法空。如法无谬。故成于观。故经云。如如与法界。菩提及实际。种种意生身。我说为心量等。又经云。以无分别空故云观也。诸法皆空相无不尽。略申纲纪。准以思之。前门则得人无我智。此始教菩萨则得人法二空。亦名法无我智也

白话： 现在明白了万法皆空的道理，认知与真理完全契合没有谬误，这就成就了正观。所以经上说：“真如、法界、菩提、实际，以及种种意念产生出的化身，我（佛陀）说这些其实都不过是心识的显现罢了。”经书又说：“因为用没有分别的空性去观照，所以才称之为‘观’。”万法皆空，表相皆灭。这只是简略说明了纲要，你可以依此去深入思考。前一个法门（十八界观）让人获得了“人无我”的智慧；而到了这个初级大乘菩萨的阶段，则进一步体悟到了“人无我”和“法无我”的双重空性，这也叫做“法无我智”。

English: Now understanding the principle that all dharmas are empty, one's cognition completely aligns with the truth without error; this achieves correct contemplation. Therefore, the sutra says: "Tathata, Dharmadhatu, Bodhi, Reality, as well as the various manifestations generated by thoughts—I (the Buddha) say these are actually all merely manifestations of the mind." The sutra also says: "Because one uses non-discriminating emptiness to observe, it is called 'contemplation'." All dharmas are empty, and all appearances cease. This merely outlines the main principles briefly; you can think deeply based on this. The previous Dharma gate (contemplation of the Eighteen Elements) allows one to attain the wisdom of "non-self of persons"; while reaching this elementary stage of a Mahayana Bodhisattva, one further realizes the dual emptiness of both "non-self of persons" and "non-self of dharmas," which is also called the "wisdom of the non-self of dharmas."

第三部分：事理圆融观（现象与本质的完美统一）

原文： 夫事理两门圆融一际者。复有二门。一者心真如门。二者心生灭门。心真如门者是理。心生灭者是事。即谓空有二见。自在圆融。隐显不同。竟无障碍。言无二者。缘起之法似有即空。空即不空。复还成有。有空无二。一际圆融。二见斯亡。空有无碍。

白话： 现象（事）和本质（理）这两个层面是完全融洽、没有界限的。这里面又分为两扇门：一是“心真如门（绝对不变的本质）”，二是“心生灭门（相对变化的现象）”。真如门代表的是“理（空性）”，生灭门代表的是“事（现象）”。也就是说，“空”和“有”这两种看似对立的见解，实际上是自由圆融的，虽然它们时隐时现，但相互之间没有任何阻碍。所谓“没有区别（无二）”，是指一切因缘产生的事物，看起来“有”，本质却是“空”；而这个“空”并不是什么都没有的死空（不空），它又能显现出万事万物（复还成有）。“有”和“空”不是两回事，它们完美地融合在一起。一旦消除了二元对立的偏见，空和有就毫无障碍了。

English: The two dimensions of phenomena (events) and essence (principle) are completely harmonious and without boundaries. This contains two doors: first, the "Door of the Mind's Tathata" (absolute unchanging essence), and second, the "Door of the Mind's Arising and Ceasing" (relative changing phenomena). The Tathata door represents the "principle" (emptiness), while the arising and ceasing door represents the "event" (phenomena). That is to say, the seemingly opposing views of "emptiness" and "existence" are actually freely and completely harmonious; although they appear and disappear differently, there is no obstruction between them. What is called "non-dual" means that all phenomena born of dependent origination appear to "exist" but are essentially "empty"; yet this "emptiness" is not a dead, absolute nothingness (not empty), as it can manifest the myriad things of the universe (return again to existence). "Existence" and "emptiness" are not two separate things; they perfectly integrate into one. Once the prejudice of dualistic opposition is eliminated, emptiness and existence become entirely unobstructed.

原文： 何以故。真妄交映全该彻故。何者。空是不碍有之空。即空而常有。有是不碍空之有。即有而常空故。有即不有。离有边有。空即不空。离无边空。空有圆融一无二。故空有不相碍。互形夺故双离两边。故经云。深入缘起断诸邪见。有无二边无复余习。又经云。因缘故法生。因缘故法灭。若能如是解。斯人疾成佛。

白话： 为什么会这样呢？因为真实和虚妄相互辉映，彻底贯穿了整体。也就是说，“空”是不会妨碍现象存在的空，虽然本质是空，但现象常存；“有”也是不会妨碍本质为空的有，虽然现象存在，但本质始终是空。所以，“有”并不等于实体存在，超越了执着于有的极端；“空”也不等于虚无，超越了执着于无的极端。空和有圆融一体，绝不分离，所以它们互不妨碍。它们相互依存又相互否定，从而让人同时脱离“执着有”和“执着空”的两个极端。所以经上说：“深入理解因缘法，就能断除一切邪见，对‘有’和‘无’这两个极端不再有丝毫残留的执念。”又说：“万法因缘起，万法因缘灭；如果能这样理解，这个人就能很快成佛。”

English: Why is it like this? Because the real and the illusory mutually reflect and completely interpenetrate the whole. That is to say, "emptiness" is an emptiness that does not hinder the existence of phenomena; although the essence is empty, phenomena continually exist. "Existence" is an existence that does not hinder the emptiness of the essence; although phenomena exist, the essence is eternally empty. Therefore, "existence" does not equal substantial existence, transcending the extreme of clinging to existence; "emptiness" does not equal nothingness, transcending the extreme of clinging to non-existence. Emptiness and existence are perfectly harmonious and inseparable, so they do not hinder each other. They are mutually dependent yet mutually negate one another, thus enabling one to simultaneously break free from the two extremes of "clinging to existence" and "clinging to emptiness." Therefore, the sutra says: "Deeply understanding dependent origination severs all false views; there is no longer any residual attachment to the two extremes of existence and non-existence." It also says: "All dharmas arise from causes and conditions, and all dharmas perish from causes and conditions; if one can understand this, this person will quickly become a Buddha."

原文： 又经云。甚深如来藏。恒与七识俱。二种摄受生。智者则远离。又经云。染而不染。难可了知。不染而染。难可了知。依是义故。得有止观双行悲智相导。何者。以有即空而不有故名止。以空即有而不空故名观。空有全收不二而二故亦止亦观。空有互夺二而不二故非止非观。

白话： 经书还说：“极其深奥的如来藏（真心），总是与前七识（妄心）纠缠在一起。愚痴的人会在这两种状态中产生执取，而有智慧的人则会远离这些执着。”经书又说：“身处染污却不被染污，这很难理解；本不染污却又能显现染污的现象，这也很难理解。”依据这个道理，我们在修行中就可以做到“止（禅定定心）”和“观（智慧洞察）”同时进行，大悲心和深智慧互相引导。怎么讲呢？因为现象即是空、并非实有，所以内心不动，这就叫“止”；因为空性能显现出现象、并非死空，所以能够清晰洞察，这就叫“观”。空和有被完全包容，看似不分却又功能分明，所以既是“止”又是“观”；而空和有互相消解，看似分开实则一体，所以又超越了“止”和“观”的对立。

English: The sutras also say: "The extremely profound Tathagatagarbha (True Mind) is always entangled with the first seven consciousnesses (deluded mind). Ignorant people develop grasping in these two states, while wise people stay far away from these attachments." The sutras also state: "Existing amidst defilement yet remaining undefiled is hard to comprehend; fundamentally undefiled yet capable of manifesting defiled phenomena is also hard to comprehend." Based on this principle, in our practice, we can achieve the simultaneous operation of "Samatha" (calming the mind in meditation) and "Vipasyana" (insightful observation), with great compassion and profound wisdom guiding each other. How so? Because phenomena are emptiness and not substantially existent, the mind remains unmoved, which is called "Samatha"; because emptiness can manifest phenomena and is not a dead void, one can clearly observe, which is called "Vipasyana." Emptiness and existence are completely embraced, seemingly indistinct yet functionally distinct, so it is both "Samatha" and "Vipasyana"; while emptiness and existence mutually dissolve each other, seemingly separate but actually one entity, so it transcends the duality of "Samatha" and "Vipasyana."

原文： 言悲智相导者。有即空而不失有故。悲导智而不住空。空即有而不失空故。智导悲而不滞有。以不住空之大悲故。恒随有以摄生。以不摄生。以不滞有之大智故。常处空而不证灭。灭则不灭之灭。灭而非灭。生则无生之生。生而非生。生非生故。生相纷然而不有。灭非灭故。空相法然而不空。

白话： 所谓大悲与智慧互相引导：因为“有即是空但又不抹杀有的现象”，所以慈悲心会引导智慧，让你不要沉溺于枯寂的空之中；因为“空即是有但又不失去空的本质”，所以智慧会引导慈悲心，让你在救度众生时不要执着于虚幻的现象。因为拥有“不停留在空性”的大悲心，所以菩萨会顺应各种现象去救度众生；因为拥有“不执着于现象”的大智慧，所以菩萨常常安处于空性，却不会去证入彻底灭绝的死寂（小乘涅槃）。所谓的“灭（涅槃）”，是超越了生灭的灭，并不是彻底消失；所谓的“生”，是在没有实体产生的状态下显现的生，并不是真实的实体产生。既然产生并非真实产生，所以哪怕世间现象纷繁复杂，内心也不觉得有实体存在；既然寂灭并非彻底消失，所以哪怕空相自然显现，也不会落入虚无。

English: What is meant by great compassion and wisdom mutually guiding each other: because "existence is emptiness yet does not obliterate the phenomenon of existence," compassion will guide wisdom so you do not sink into dry emptiness; because "emptiness is existence yet does not lose the essence of emptiness," wisdom will guide compassion so you do not cling to illusory phenomena when saving sentient beings. Because of having great compassion that "does not dwell in emptiness," Bodhisattvas adapt to various phenomena to save sentient beings; because of having great wisdom that "does not cling to phenomena," Bodhisattvas often dwell in emptiness without entering final, absolute extinction (Hinayana Nirvana). The so-called "extinction" (Nirvana) is an extinction that transcends arising and ceasing, not total disappearance; the so-called "arising" is arising manifested in a state without substantial production, not true, solid production. Since arising is not true arising, even if worldly phenomena are complex, the mind does not perceive any solid entity existing; since extinction is not total disappearance, even if the appearance of emptiness naturally manifests, one will not fall into nothingness.

原文： 空相法然而不空。故生死涅槃而下一生相纷然而不有。故涅槃生死而不殊。何以故。空有圆融一不一故。亦可分为四句。以有即空故。不住生死。以空即有故。不住涅槃。空有一块而两存故。亦住生死亦住涅槃。以空有相夺两不存故。不住生死不住涅槃。

白话： 由于空相自然存在却并非虚无，加上现象纷繁却并非实有，所以“生死（凡夫境界）”和“涅槃（圣者境界）”其实并没有什么差别。为什么呢？因为空和有是圆融一体、既同一又不同的。这也可以用四句话来总结：1. 因为现象本质是空，所以不被生死所困。2. 因为空性能显现现象，所以不沉溺于涅槃。3. 因为空和有融为一体同时存在，所以菩萨既能入生死救人，也能安住涅槃。4. 因为空和有互相消解、双方的概念都不存在了，所以超越了生死和涅槃的对立（不住生死，不住涅槃）。

English: Because the appearance of emptiness naturally exists yet is not nothingness, and because phenomena are complex yet not substantially existent, there is actually no difference between "birth and death" (the realm of ordinary beings) and "Nirvana" (the realm of sages). Why? Because emptiness and existence are perfectly integrated, both identical and distinct. This can also be summarized in four sentences: 1. Because the essence of phenomena is emptiness, one is not trapped by birth and death. 2. Because emptiness can manifest phenomena, one does not sink into Nirvana. 3. Because emptiness and existence merge into one and coexist simultaneously, a Bodhisattva can both enter birth and death to save people and dwell peacefully in Nirvana. 4. Because emptiness and existence mutually dissolve, and both concepts cease to exist, one transcends the duality of birth and death and Nirvana (dwelling neither in birth and death, nor in Nirvana).

原文： 其犹水波为喻。高下相形是波。湿性平等是水。波无异水之波。即波以明水。水无异波之水。即水以成波。波水一而不碍殊。水波殊而不碍一。不碍一故处水即住波。不碍殊故住波而恒居水。何以故。水之与波别而不别故。

白话： 这就像水和波浪的比喻。高低起伏的形状是波浪（现象）；湿润、平等的本性是水（本质）。波浪离不开水，所以透过波浪就能明白水的存在；水也离不开波浪的表现，所以水能形成波浪。波浪和水是同一体，但这不妨碍它们有形态上的差异；水和波浪形态差异，也不妨碍它们同属一体。正因为不妨碍一体，所以处于水性中也就是处于波浪中；正因为不妨碍形态差异，所以在波浪中翻滚时，其本质依然安处于水性中。为什么呢？因为水和波浪看似有分别，实则没有分别。

English: This is like the metaphor of water and waves. The rising and falling shapes are the waves (phenomena); the moist, equal nature is the water (essence). Waves cannot be separated from water, so through the waves, one can understand the existence of water; water also cannot be separated from the manifestation of waves, so water can form waves. Waves and water are of the same body, but this does not hinder them from having differences in form; the formal difference between water and waves also does not hinder them from belonging to the same body. Precisely because it does not hinder their underlying unity, being in the nature of water is exactly being in the waves; precisely because it does not hinder their difference in form, while tumbling in the waves, the essence still remains peacefully in the nature of water. Why? Because water and waves seemingly have a distinction, but in reality, there is no distinction.

原文： 经云。众生即涅槃相不复更灭。亦得涅槃即众生性不复更生。又经云。如来不见生死不见涅槃。生死涅槃等无差别。又经云。于无为界现有为界。而亦不坏无为之性。于有为界等亦然。又经云。非凡夫行。非贤圣行。是菩萨行。解云。凡夫行者著有。贤圣行者住无。今既有无无二而二。二而不二。是故双离两失。顿绝百非。见心无寄。故名观也

白话： 佛经上说：“众生的本性也就是涅槃的相貌，不需要再额外去消灭什么；得到的涅槃境界也就是众生的本性，不会再重新生出烦恼。”又说：“如来的境界中，既看不见实体的生死，也看不见孤立的涅槃，生死和涅槃是完全平等的，没有差别。”又说：“在永恒不灭的无为法界中，展现出有生有灭的有为法现象，但这并没有破坏无为法的空性。反过来在有为法中看也是一样。”经书还说：“既不是凡夫的执着行为，也不是小乘圣者的偏空行为，这就是大乘菩萨的行为。”解释一下：凡夫的行为是执着于“有”，小乘圣贤的行为是停留在“无”。现在既然明白了“有和无”既不是截然二分又各有功用，既各有功用又非截然二分，所以就能同时避开落入两边的错误，顿时绝断一切谬误的知见。心境没有任何执着的挂碍，这就叫做真正的“观”。

English: Buddhist sutras say: "The intrinsic nature of sentient beings is exactly the appearance of Nirvana; there is no need to additionally extinguish anything. The attained state of Nirvana is exactly the nature of sentient beings; it will not give rise to afflictions anew." They also say: "In the Tathagata's realm, one sees neither substantial birth and death nor isolated Nirvana; birth and death and Nirvana are completely equal, without difference." They also say: "Within the eternal, unconditioned Dharmadhatu, conditioned phenomena of arising and ceasing are displayed, yet this does not destroy the empty nature of the unconditioned dharmas. Conversely, viewing from within conditioned dharmas is exactly the same." The sutras also state: "Neither the attached actions of ordinary beings nor the partial-emptiness actions of Hinayana sages—this is the action of a Mahayana Bodhisattva." To explain: the actions of ordinary beings cling to "existence," while the actions of Hinayana sages dwell in "non-existence." Now that we understand that "existence and non-existence" are neither sharply divided nor lacking their respective functions, and while having their functions they are not sharply divided, one can simultaneously avoid falling into the errors of both extremes, instantly cutting off all erroneous views. The state of mind has no attachments or hindrances, and this is called true "contemplation."

第四部分：语观双绝门（超越语言与思维修辞的直指人心）

原文： 夫语观双绝者。经云言语道断心行处灭者是也。即于上来空有两门。离诸言论心行之境。唯有真如及真如智。何以故。圆融相夺离诸相故。随所动念即皆如故。竟无能所为彼此故。独夺显示染不物故。经云。唯如如及如如智独存等。又经云。诸法寂灭相不可以言宜。又经云。法离一切观行。又经云。若解真实者无菩提。

白话： 所谓的“语观双绝（超越语言的表达和意识的观想）”，就是经书上说的“语言的道路断绝了，心念活动的运作也停止了”。也就是说，在前面所讲的“空”和“有”的法门之上，必须要超越所有语言文字的辩论和心念思维的境界。此时，只剩下纯粹的“真如（宇宙绝对真理）”以及契合真如的“智慧”。为什么呢？因为理事圆融、互相消解，已经脱离了一切虚幻的表相。无论你动什么念头，当体就是真如；根本没有了“去观察的主体”和“被观察的客体”的分别。纯粹的本性显露出来，没有一丝杂染。正如佛经所说：“只有真如之理和契合真如之智独立存在。”又说：“万法本来寂灭的真相，是不可能用语言来宣说的。”又说：“真理是超越一切思维观想的行为的。”又说：“如果真正了解了实相，连‘菩提（觉悟）’这个概念都是不存在的。”

English: The so-called "Dual Cessation of Speech and Contemplation" (transcending verbal expression and conscious mental visualization) refers to what the sutras say: "The path of language is cut off, and the activities of the mind cease." That is to say, beyond the previously discussed Dharma gates of "emptiness" and "existence," one must transcend the realms of all verbal debates and mental conceptualization. At this moment, only pure "Tathata" (the absolute truth of the universe) and "wisdom" corresponding to Tathata remain. Why? Because principle and phenomena perfectly fuse and mutually dissolve each other, having completely broken away from all illusory appearances. Whatever thought you generate, its very essence is Tathata; there is fundamentally no longer any distinction between the "subject observing" and the "object being observed." Pure intrinsic nature is revealed, without a trace of defilement. As the sutra says: "Only the principle of Tathata and the wisdom corresponding to Tathata exist independently." It also says: "The truth that all dharmas are fundamentally in a state of tranquil extinction cannot be proclaimed with language." It also says: "Truth transcends all acts of conceptual contemplation." It also says: "If one truly understands reality, even the concept of 'Bodhi' (awakening) does not exist."

原文： 问若云空有圆融语观双绝者。即离观行。云何证入耶。答非是默而不言。但以语即如故。不异于法。是以无言。观行亦尔。反上可知。故经云。有三十二菩萨。各说二而不二不二而二。名入不二法门。次至维摩。默答寂无言说。名真入不二法门。文殊叹曰。善哉善哉。默然无言。是真入不二法门。解云。维摩虽默无言。即是说法。何以故。以诸菩萨皆得解故。何者。言说观行即是法也。

白话： 问：如果说空有圆融、语言和观想都被绝断了，那就离开了修行的观想，那还要怎么去证悟它呢？答：并不是说让你像哑巴一样一言不发，而是说语言当体就是真如，与真理并没有分别，所以在说话的同时，心里并不执着于有所言说。观想的行为也是一样，反过来推导就明白了。所以《维摩诘经》里记载：有三十二位菩萨，各自讲述了如何超越二元对立（不二法门）。接着轮到维摩诘居士，他闭口不言，用沉默来回答，这就叫真正契入了不二法门。文殊菩萨赞叹道：“太好了！太好了！保持沉默没有言语，这才是真正进入了不二法门。”解释一下：维摩诘虽然沉默不语，但这恰恰就是在说法。为什么呢？因为在座的菩萨都领悟了他的意思。因为语言、观想本身，当体就是佛法，不需要额外去寻找。

English: Question: If emptiness and existence are perfectly integrated, and language and contemplation are both cut off, meaning one departs from contemplative practices, then how is one to realize and enter it? Answer: It does not mean making you stay completely silent like a mute, but rather that language itself is Tathata; it is not different from truth. Therefore, even while speaking, the mind does not cling to the act of speaking. The act of contemplation is the same; reasoning backwards makes it clear. Thus, the Vimalakirti Sutra records: Thirty-two Bodhisattvas each spoke about how to transcend dualistic opposition (the non-dual Dharma gate). Then it was the layman Vimalakirti's turn; he kept his mouth shut and answered with silence, which is called truly entering the non-dual Dharma gate. Bodhisattva Manjusri praised him: "Excellent! Excellent! Maintaining silence without words—this is truly entering the non-dual Dharma gate." To explain: Although Vimalakirti was silent without words, this was exactly preaching the Dharma. Why? Because the Bodhisattvas present all understood his meaning. Because language and contemplation themselves, in their very essence, are the Buddha Dharma; there is no need to seek them additionally.

原文： 问空有无二遂令大士无言。性相镕融致使观心无措者。信如其说。今修学者未审。以何方便而证契耶。答即于此空有法上。消息取之。何者。以空摄于有。有而非有。有见斯尽。以有摄于空。空而非空。空执都亡。空有即入全体交彻。一相无二两见不生。交彻无碍碍而不碍两相俱存。互夺圆融而不废两非双泯。故契圆珠而自在诸见勿拘。证性海而无骂。萧然物外超情离念。迥出拟议顿塞百非。语观双绝。故使妄心冰释诸见云披。唯证相应。岂关言说。

白话： 问：空有不二的道理让大菩萨（维摩诘）无话可说，本质与现象的融合让修行者的观想之心无处安放。我信你说的这些道理，但现在的初学者，到底该用什么具体方法去契入这种境界呢？答：就要在“空”和“有”这两条法则上，反复揣摩体会。怎么做呢？用空性去统摄现象，明白现象并非实有，对“有”的执着就穷尽了。用现象去反观空性，明白空性不是死空，对“空”的执着也就消亡了。空和有互相渗透、全体交融，化为同一法相，不再生出两边的对立见解。它们交融无碍，彼此不妨碍且同时存在。互相消解而圆融，不废除任何一方，也不走向双重虚无。因此，如同契合了一颗圆润的明珠般自由自在，不再被任何偏见拘束。证入了真理的海洋，自然不再有纷争辱骂。超然于物外，超越一切情感和凡夫念头。远超任何思维拟定，顿时间堵绝了所有的谬误。因为语言和观想双双超脱，所以能让妄想之心像冰雪般消融，各种邪见如云雾般散开。这全凭你自己亲身去实证和契合，哪里是用言语能说得清的呢？

English: Question: The principle of non-duality of emptiness and existence left the great Bodhisattva (Vimalakirti) speechless, and the fusion of essence and phenomena leaves the practitioner's contemplative mind nowhere to settle. I believe what you say about these principles, but for current beginners, exactly what specific method should be used to enter this state? Answer: You must repeatedly ponder and experience these two principles of "emptiness" and "existence." How to do it? Use emptiness to subsume phenomena, understanding that phenomena are not substantially existent; thus the attachment to "existence" is exhausted. Use phenomena to reflect back on emptiness, understanding that emptiness is not dead void; thus the attachment to "emptiness" perishes. Emptiness and existence mutually interpenetrate and fully blend into the whole, transforming into a single dharma appearance, no longer giving rise to opposing views of the two extremes. They fuse without obstruction, not hindering each other and existing simultaneously. They mutually dissolve yet are perfectly integrated, not discarding either side, nor heading toward double nothingness. Therefore, it is like matching a perfectly round, bright pearl, free and unhindered, no longer bound by any prejudice. Having realized the ocean of truth, naturally there are no longer disputes or insults. One is transcendent beyond material things, surpassing all emotions and ordinary thoughts. It goes far beyond any conceptual formulation, suddenly blocking all fallacies. Because language and contemplation are both transcended, it can cause the deluded mind to melt like ice and snow, and various wrong views to scatter like clouds. This all relies on you personally verifying and aligning with it; how could this possibly be explained clearly with words?

原文： 是以维摩默答欲表理出言端。天女盛谈欲彰性非言外。性非言外。言即无言。理出言端。不说即说。不说即说故。绝情虑之思议。言即无言故。殄解心之图度。以斯融夺。岂笔说能申。唯证相应。当自知耳。故经云。如人饮冷水唯自知也。此意在言外。勿执言思理。理不出言。莫捐而求理。谛解研窍。复自显然。委细莹磨。故应明耳。

白话： 所以，维摩诘的沉默不语，是为了表明真理超越了语言的范畴；而天女的长篇大论，则是为了彰显本性也不在语言之外。本性不在语言之外，所以哪怕说话了，本质也等于没说（不执着言语）；真理超越语言，所以即使不说话，也就等于在说法。因为“不说即是说”，所以斩断了凡夫情感和逻辑的思议；因为“说话即是无言”，所以消灭了试图用意识去揣摩猜测的心机。这种圆融和互相消融的境界，难道是靠笔墨和嘴巴能讲清楚的吗？只有你自己亲自去实证，自然就会明白了。所以经上说：“就像人喝水一样，是冷是暖只有自己知道。”这个意境在语言之外，你不要执着于字面去死抠道理。但真理也没有脱离语言，你也不能完全抛弃文字去盲目寻找。只要你用心仔细参悟、深入研讨，真相自然会显现。经过细致的打磨，你必定会心中明了。

English: Therefore, Vimalakirti's silence was meant to show that truth transcends the realm of language; whereas the heavenly maiden's lengthy discourse was meant to highlight that intrinsic nature is also not outside of language. Intrinsic nature is not outside of language, so even if words are spoken, in essence, it is equal to not speaking (not clinging to words); truth transcends language, so even if one does not speak, it is equal to preaching the Dharma. Because "not speaking is speaking," it severs ordinary emotions and logical reasoning; because "speaking is silence," it extinguishes the scheming of trying to guess and fathom with consciousness. Can this state of perfect harmony and mutual dissolution possibly be explained clearly with pen and mouth? Only when you personally realize it will you naturally understand. Therefore, the sutra says: "Just like a person drinking water, only they themselves know whether it is cold or warm." This state of mind lies beyond language; you must not cling to the literal words to mechanically pick at the principles. But the truth is also not separated from language, so you cannot completely discard words to search blindly. As long as you diligently contemplate and deeply investigate, the truth will naturally reveal itself. After meticulous polishing, your mind will surely become clear.

原文： 但须勤加用力专志勿移。行住坐卧中无令暂废。久作不已。白皂自分深可信矣。故经云。如人渴须水。穿凿于高原。施功不已。渐见湿土。知水必近。又经云。譬如人钻火未热而止息。火势随止灭。懈怠者亦然。又论云。如人梦渡河水。因勇猛力而得觉也。若也用功间断。才作还休。求悟终自难期。望解虚盈岁月。何者。无始习业垢重难穿。虽有觉心随见随灭。若不克勤恳切。无以成于行心。随日妄以为怀。徒自疲于筋力。夫是行者存意思之

白话： 但是，你必须勤奋用功，专心致志不能动摇。在走路、站立、坐着、躺卧（行住坐卧）等一切日常生活中，都不要让这种觉知暂时停止。长久地坚持下去，黑白是非自然分明，这道理绝对可信。所以经书上比喻说：“就像口渴的人需要水，在高原上挖井。只要不停地用力挖，渐渐看到泥土变湿了，就知道水快出来了。”又说：“就像古人钻木取火，木头还没热你就停下来休息，火候马上就散灭了。修行懈怠的人也是如此。”论典上也说：“就像人在梦里渡河，因为拼命用力挣扎，最后一下子惊醒了。”如果你用功断断续续，做做停停，那想要开悟终究是遥遥无期的事。想要解脱，结果只是虚度光阴。为什么呢？因为我们从无始劫以来积累的烦恼习气太深重了，很难被穿透。虽然偶尔有一点点觉悟的心，但也随着外境的出现马上就灭了。如果不克制自己、极其勤恳切盼，就无法成就修行的决心。天天被妄想包围，只是白白耗费力气罢了。诸位修行者，请把这些话放在心里好好思考吧。

English: However, you must exert effort diligently and concentrate your mind without wavering. In walking, standing, sitting, and lying down (in all daily activities), do not let this awareness pause even temporarily. By persistently keeping at it for a long time, black and white/right and wrong will naturally become clear; this principle is absolutely trustworthy. Therefore, the sutras use an analogy: "It is like a thirsty person needing water, digging a well on a high plateau. As long as they keep digging forcefully without stopping, and gradually see the soil becoming moist, they know water will soon emerge." It also says: "It is like the ancients drilling wood to make fire; if you stop to rest before the wood even gets hot, the heat dissipates immediately. A lazy practitioner is just like this." The treatises also say: "It is like a person crossing a river in a dream; because they struggle desperately with fierce effort, they finally wake up suddenly." If your efforts are intermittent, doing a little and then stopping, then expecting enlightenment will ultimately be an indefinitely delayed prospect. Desiring liberation will result merely in wasting time. Why? Because the defiled habits and afflictions we have accumulated since beginningless kalpas are too heavy and hard to pierce through. Although there may occasionally be a slight mind of awakening, it immediately perishes as soon as external objects appear. If you do not discipline yourself and yearn with utmost earnestness, you cannot accomplish the determination to practice. Being surrounded by delusions every day is just wasting your energy in vain. All practitioners, please keep these words in your hearts and ponder them well.

第五部分：华严三昧门（重重无尽的法界与因陀罗网）

原文： 但法界缘起惑者难阶。若先不濯垢心。无以登其正觉。故大智论云。如人鼻下有粪臭。沉麝等香亦为臭也。故维摩经云。无以生灭心行说实相法故。须先打计执。然后方入圆明。若有直见色等诸法从缘。即是法界缘起也。不必更须前方便也。如其不得直入此者。宜可从始至终一一征问。致令断惑尽迷除法绝言见性生解方为得意耳。

白话： 不过，“法界缘起（宇宙万法互为因缘、重重无尽）”的最高境界，迷惑的凡夫是很难达到的。如果不先洗净内心的污垢，就无法登上觉悟的高峰。所以《大智度论》里说：“就像一个人鼻子下面沾了臭粪，哪怕你拿沉香、麝香给他闻，他闻到的也都是臭味。”所以《维摩诘经》说：“不能用有生有灭的凡夫心态，去宣讲那不生不灭的宇宙实相。”因此必须先打碎一切主观的计较和执着，然后才能进入圆融清明的境界。如果有人能一眼就看穿所有的物质、现象全都是因缘和合而成，那他当下就契入了“法界缘起”的境界，也就不需要前面那些循序渐进的方便法门了。如果他不能直接契入，那最好就从头到尾、一步步地推导拷问自己。直到斩断所有迷惑，破除对一切事物的执着，断绝语言概念的束缚，明心见性、产生真正的理解，这才算是真正得意了。

English: However, the supreme realm of "Dependent Origination of the Dharmadhatu" (all phenomena in the universe mutually acting as causes and conditions, endlessly overlapping) is very difficult for deluded ordinary beings to attain. If one does not first wash away the inner dirt, one cannot ascend to the peak of awakening. Therefore, the Mahaprajnaparamita Sastra says: "Just like a person with foul-smelling feces under their nose; even if you give them agarwood or musk to smell, all they smell is the stench." Thus, the Vimalakirti Sutra says: "You cannot use the ordinary, arising-and-ceasing mind to preach the true reality of the universe that is neither arising nor ceasing." Therefore, one must first smash all subjective calculations and attachments before being able to enter the perfectly fused and clear realm. If someone can see through at a glance that all matter and phenomena are entirely formed by the combination of causes and conditions, they immediately enter the realm of "Dependent Origination of the Dharmadhatu," and there is no need for those previously mentioned gradual expedient methods. If they cannot directly enter, it is best to deduce and question themselves step by step from beginning to end. Until they cut off all delusions, break attachments to all things, sever the bondage of language and concepts, illuminate their mind and see their true nature, and produce genuine understanding—only then can it be considered true realization.

原文： 问曰。云何见色等诸法。即得入大缘起法界耶。答曰。以色等诸事本真实亡诠。即妄心不及也。故经云。言说别施行。真实离文字。是故见眼耳等事。即入法界缘起中也。何者。皆是无实体性也。即由无体幻相方成。以从缘生非自性有故。即由无性得成幻有。是故性相相浑融全收一际。所以见法即入大缘起法界中也。

白话： 问：为什么说只要看穿物质现象，就能立刻进入宏大的“法界缘起”境界呢？答：因为物质事物本来的面目是真实不虚的，是无法用语言诠释的，也是虚妄的攀缘心根本够不着的。所以经上说：“语言解说是针对凡夫施行的方便，真实的境界是脱离文字的。”所以当你看到眼耳等感官接触事物时，当体就进入了法界缘起的境界。为什么？因为这些现象全都没有实体本质。正因为没有固定的实体，所以才能变化出各种虚幻的表相。因为它们是由因缘和合而生，没有独立的自性；正因为没有自性，所以成就了虚幻的存在。因此，空性（性）和现象（相）相互浑然交融，完全收摄在同一个绝对境界中。所以，见到了万法的真相，就等于进入了大缘起法界。

English: Question: Why is it said that as long as one sees through material phenomena, one can immediately enter the grand realm of "Dependent Origination of the Dharmadhatu"? Answer: Because the original face of material things is absolutely real and true, impossible to explain with language, and completely out of reach of the deluded, grasping mind. Thus, the sutra says: "Verbal explanations are expedient means administered for ordinary beings; true reality is free from written words." Therefore, when you see your eyes, ears, and other senses contacting objects, at that very moment you enter the realm of Dependent Origination of the Dharmadhatu. Why? Because none of these phenomena have any substantial essence. Precisely because there is no fixed solid entity, various illusory appearances can transform and manifest. Because they arise from the combination of causes and conditions, they have no independent nature; precisely because they lack independent nature, illusory existence is established. Therefore, emptiness (nature) and phenomena (appearance) inherently fuse and intermingle, completely subsumed within the same absolute realm. Thus, seeing the truth of all dharmas is equivalent to entering the grand Dharmadhatu of dependent origination.

原文： 问既言空有无二即入融通者。如何复云见眼耳等即入法界中耶。答若能见空有如是者。即妄见心尽方得顺理入法界也。何以故。以缘起法界离见亡情繁兴万像故。

白话： 问：既然已经说了“空有不二，互相融通”，为什么又说“看见眼耳等现象就进入法界”呢？答：如果能像前面说的那样看透空和有的道理，那么你虚妄的见解就穷尽了，这才能够顺理成章地进入法界。为什么？因为真实的缘起法界，是超越了主观成见、抹除了凡夫情感的，同时又在其中繁衍兴起森罗万象的。

English: Question: Since it has already been said that "emptiness and existence are non-dual and mutually interpenetrating," why say "seeing phenomena like eyes and ears means entering the Dharmadhatu"? Answer: If you can see through the truth of emptiness and existence as explained earlier, then your illusory views are exhausted, and only then can you naturally enter the Dharmadhatu. Why? Because the true Dharmadhatu of dependent origination transcends subjective preconceptions and obliterates ordinary emotions, while simultaneously flourishing and giving rise to the myriad phenomena of the universe.

原文： 问既知如是。以何方便令得入耶。答方便不同略有三种。一者征令见尽。如指事问云何者是眼。如已前小乘中六种简之。若入一切诸法但名门中收。无有一法非名者。复须责其所以知眼等是名。如是展转责其所以。令其亡言绝解。

白话： 问：既然知道是这样，那该用什么具体方法进入呢？答：进入的方法大概有三种：第一种是“推敲诘问直到妄见穷尽”。比如指着具体的事物问“什么才是眼睛？”就像前面小乘佛法里用“名、事、体、相、用、因”六种特征去分析它。如果明白了一切事物最后都只剩下一个“名称（名）”，没有任何事物不是被名称所定义的。那就必须继续追问：你凭什么知道眼睛等只是一种名称？像这样不断地剥丝抽茧、反问到底，直到逼得你语言穷尽、逻辑崩溃（亡言绝解）。

English: Question: Since we know it is like this, what specific methods should be used to enter it? Answer: There are roughly three types of methods. The first is "probing and questioning until illusory views are exhausted." For instance, pointing at a concrete object and asking, "What exactly is an eye?" Just like analyzing it with the six characteristics of "name, phenomenon, essence, appearance, function, and cause" in the previously mentioned Hinayana teachings. If you understand that all things ultimately leave behind only a "name," and there is nothing that is not defined by a name, then you must continue to press the question: On what basis do you know that the eye, etc., is just a name? By continuously peeling back the layers and persistently questioning to the very end like this, it forces you to the point where language is exhausted and logical reasoning collapses (severing words and conceptual understanding).

原文： 二者示法令思。此复有二门。一剥颠倒心。既尽如指事。以色香味触等。夺其妄计。令知倒惑。所有执取不顺于法。即是意识无始妄见熏习所成。无始急曳续生三界。轮环不绝。若能觉知此执即是缘起。当处无生。二者示法断执。若先不识妄心示法。反成倒惑。若不示法令见。迷心还著于空。所以先剥妄心。后乃示法令见。

白话： 第二种是“指出法理让人深思”。这又分为两步。第一步叫剥除颠倒的心智。就像前面指着事物分析一样，用颜色、气味、声音等现象，去剥夺他盲目虚构的执念。让他知道自己的迷茫和颠倒。他所有的执着攀缘都是违背真理的，全都是第六意识从无始劫以来，被虚妄的见解慢慢熏陶出来的。这无始的惯性拉扯着我们在欲界、色界、无色界（三界）中不断投胎，生死轮回永不停止。如果能觉察到：这种“执念”本身也是因缘而生，那么它当下也是空性无生的。第二步叫指示真理断除执着。如果不先让他认识到自己是在妄想就直接讲大道理，反而会让他更加颠倒糊涂；但如果不把真理指给他看，他迷惑的心又会落入虚无的“死空”之中。所以必须先剥除妄想，然后再指示真理让他明白。

English: The second method is "pointing out the Dharma principles to provoke deep contemplation." This is further divided into two steps. The first step is called stripping away the inverted mind. Just like pointing at objects to analyze them earlier, using phenomena like color, smell, sound, etc., to strip away his blindly fabricated attachments. Let him realize his own confusion and inversion. All his attachments and graspings go against the truth; they are entirely formed by the sixth mental consciousness being slowly perfumed by illusory views since beginningless time. This beginningless momentum drags us continuously to reincarnate in the Desire Realm, Form Realm, and Formless Realm (the Three Realms), a cycle of birth and death that never stops. If one can become aware that this "attachment" itself also arises from causes and conditions, then right then and there it is also empty and non-arising. The second step is called indicating the truth to cut off attachments. If you directly teach him grand principles without first letting him recognize that he is hallucinating, it will only make him more inverted and confused; but if you do not point the truth out for him to understand, his confused mind will fall into a nihilistic "dead void." Therefore, one must first strip away the delusions, and then point out the truth for him to understand.

原文： 三者显法离言绝解。就此门中亦为二。一遮情。二表德。言遮情者。问缘起是有耶。答不也。即空故。缘起之法无性即空。问是无耶。答不也。即有故。以缘起之法即由无始得有故问也亦有亦无耶。答不也。空有圆融一无二故。缘起之法空有一际无二相故也。如金与庄严具思之。问非有非无耶。答不也。不碍两存故。以缘起之法空有互夺同时成也。问定是无耶。答不也。空有互融两不存故。缘起之法空夺有尽唯空而非有。有夺空尽唯有而非空。相夺同时两相双泯。

白话： 第三种方法是“彰显真理，超越语言逻辑”。这其中也分两步：一是“遮情（否定凡夫的执念）”，二是“表德（肯定本性的功德）”。所谓遮情（以连环否定破除执念）：问：缘起的事物是存在的吗？答：不是。因为它是空性的。缘起的事物没有独立自性所以是空。问：那它是完全不存在的吗？答：不是。因为现象是存在的。缘起的事物无始以来确实显现为现象。问：那就是既存在又不存在了？答：不是。因为空和有是圆融一体、无法分割的。就像黄金（空性）和金首饰（现象）的关系一样。问：那就是非存在非不存在了？答：不是。因为这不妨碍它们同时存在。缘起的事物，空和有互相夺舍又同时成立。问：那肯定是什么都没有了？答：不是。空和有互相融化，双方独立的概念都不存在了。“空”消解了“有”，只剩下空；“有”消解了“空”，只表现为有。两者互相消解的同时，两种极端的表相都消失了。

English: The third method is "manifesting the truth, transcending language and logic." This also consists of two steps: one is "blocking emotions (negating ordinary attachments)," and the other is "expressing virtues (affirming the merits of intrinsic nature)." So-called blocking emotions (breaking attachments through continuous negation): Question: Do dependently originated things exist? Answer: No. Because they are of the nature of emptiness. Dependently originated things have no independent nature, so they are empty. Question: Then are they completely non-existent? Answer: No. Because phenomena do exist. Dependently originated things have indeed manifested as phenomena since beginningless time. Question: Then do they both exist and not exist? Answer: No. Because emptiness and existence are perfectly integrated and inseparable. It's just like the relationship between gold (emptiness) and gold jewelry (phenomena). Question: Then are they neither existent nor non-existent? Answer: No. Because this does not hinder them from existing simultaneously. For dependently originated things, emptiness and existence mutually negate each other yet are established simultaneously. Question: Then is it definitely nothing at all? Answer: No. Emptiness and existence mutually dissolve, and the independent concepts of both no longer exist. "Emptiness" dissolves "existence," leaving only emptiness; "existence" dissolves "emptiness," manifesting only as existence. As the two mutually dissolve, both extreme appearances vanish.

原文： 二表德者。问缘起是有耶。答是也。幻有不无故。问是无耶。答是也。无性即空故也。问亦有亦无耶。答是也。不碍两存故。问非有非无耶。答是也。互夺双泯故。又以缘起故是有。以缘起故是无。以缘起故是亦有亦无。以缘起故是非有非无。乃至一不一。亦一亦不一。非一非不一。多不多。亦多亦不多。非多非不多。如是是多。是一。亦是多亦是一。非是一非是多。即不即四句准之如是。遮表圆融无碍皆由缘起自在故也。若能如是者。方得见缘起法也。何以故。圆融一际称法见故。若不同前后见者。是颠倒见非正见也。何以故。前后别见不称法故。

白话： 第二步“表德（从正面肯定）”：问：缘起的事物是存在的吗？答：是的。因为虚幻的现象并不是什么都没有。问：那它是不存在的吗？答：是的。因为它没有自性本质是空。问：那它是既存在又不存在吗？答：是的。因为不妨碍两方面同时成立。问：那它是非存在非不存在吗？答：是的。因为两边互相消融都不立。总之，因为是缘起，所以是“有”；因为是缘起，所以是“无”；因为缘起所以“亦有亦无”；因为缘起所以“非有非无”。乃至推演到“是一、不是一”、“是多、不是多”等各种逻辑的四句式，全都是成立的。无论是“否定（遮）”还是“肯定（表）”，都圆融无碍，全都是因为缘起法的自由自在。如果能领悟到这一步，才算是真正见到了缘起法。为什么？因为只有这种绝对圆融一体的见解，才符合万法真实的本性。如果觉得前面的解释相互矛盾，那只是凡夫的颠倒见解，不是正确的见解。因为割裂、对立的看法，是不符合法界真相的。

English: The second step is "expressing virtues (affirming from the positive side)": Question: Do dependently originated things exist? Answer: Yes. Because illusory phenomena are not complete nothingness. Question: Then are they non-existent? Answer: Yes. Because they lack self-nature and are essentially empty. Question: Then do they both exist and not exist? Answer: Yes. Because it does not hinder both aspects from being established simultaneously. Question: Then are they neither existent nor non-existent? Answer: Yes. Because the two sides mutually dissolve and neither is established independently. In short, because of dependent origination, it is "existent"; because of dependent origination, it is "non-existent"; because of dependent origination, it is "both existent and non-existent"; because of dependent origination, it is "neither existent nor non-existent." This even extends to various logical tetralemmas like "is one, is not one," "is many, is not many"—they are all completely valid. Whether it is "negation (blocking)" or "affirmation (expressing)," they are perfectly harmonious and unobstructed, entirely due to the absolute freedom of the law of dependent origination. If one can comprehend to this degree, only then can one be considered to have truly seen the Dharma of dependent origination. Why? Because only this absolutely harmonious, unified view accords with the true nature of the Dharmadhatu. If one feels the previous explanations contradict each other, that is merely the inverted view of an ordinary being, not the correct view. Because fragmented and oppositional views do not conform to the truth of the Dharmadhatu.

原文： 问如是见已。云何方便入法界耶。答言入方便者。即于缘起法上。消息取之。何者。即此缘起之法即空无性。由无性故幻有方成。然此法者即全以无性性为其法也。是故此法即无性而不碍相存也。若不无性。缘起不成。以自性不生皆从缘故。既全收性尽。性即无为不可分别。随其大小性无不圆。一切亦即全性为身。是故全彼为此。即性不碍幻相。所以一具众多。既彼此全体相收。不碍彼此差别也。是故彼中有此。此中有彼。

白话： 问：见解达到这种程度后，该用什么具体方法进入真实的法界呢？答：进入的方法，就是在这“缘起法”上用心体悟。怎么说呢？这缘起的事物本身就是空性、没有独立自性的。正因为没有死板的自性，虚幻的现象才能产生。然而，事物恰恰就是完全以“无自性”作为其根本法则的。所以事物虽然没有实体，却不妨碍表相的存在。如果不具备空性，一切因缘都无法和合成立。因为没有事物是靠自己生出来的，全都是因缘的作用。既然现象全都被空性包揽，空性本身又是无为、不可分割的，无论事物大小，它内部包含的空性都是圆满无缺的。也就是说，任何一件事物，都是以整个宇宙的“空性”作为身体的。正因如此，所有的事物（彼）全都可以转化为这一件事物（此）。空性完全不妨碍幻相的千变万化，所以“一”里面可以包含“众多”。既然彼此的全体能够互相包含吸收，这也完全不妨碍彼此在表相上的千差万别。因此，彼事物中包含着此事物，此事物中也包含着彼事物（相即相入）。

English: Question: After one's understanding reaches this level, what specific method should be used to enter the true Dharmadhatu? Answer: The method to enter is to focus one's mind and realize this upon the "law of dependent origination." How to say this? This dependently originated thing itself is emptiness, lacking independent self-nature. Precisely because there is no rigid self-nature, illusory phenomena can arise. However, things entirely take "lack of self-nature" as their fundamental principle. Therefore, although things have no solid entity, it does not hinder the existence of appearances. If there were no emptiness, no combination of causes and conditions could be established. Because no thing is born on its own; everything is the result of causes and conditions. Since phenomena are entirely encompassed by emptiness, and emptiness itself is unconditioned and indivisible, no matter how large or small a thing is, the emptiness contained within it is perfect and complete. That is to say, any single thing takes the "emptiness" of the entire universe as its body. For this reason, all things (that) can be transformed into this one thing (this). Emptiness in no way hinders the myriad transformations of illusory appearances, so "one" can contain "many." Since the entirety of each other can mutually encompass and absorb one another, this completely does not hinder their immense differences in appearance. Therefore, that thing contains this thing, and this thing also contains that thing (mutual identity and mutual interpenetration).

原文： 故经云。法同法性。入诸法故。解云。法者即举缘起幻有法也。同性者。缘起即空而不碍此相故。全收彼为此。以彼即空而不碍彼相故。既此彼全收相皆不坏。是故此中有彼。彼中有此。非但彼此相收。一切亦复如是。故经云。一中解无量。无量中解一。展转生非实。智者无所畏。又云。于一法中解众多法。众多法中解了一法。如是相收彼此即入。同时顿现无前无后。随一圆融即全收彼此也。

白话： 所以佛经上说：“事物与真理本性等同，所以能够互相融通进入一切法。”解释一下：“法”是指缘起产生的虚幻事物。“同性”是指因缘和合的本质是空，但这不妨碍现象的存在。因此可以把所有的“彼”都收纳在“此”之中。因为那个“彼”本质也是空，也不妨碍它的现象存在。既然你我互相包容，且大家各自的表相都不被破坏，所以才能做到“你中有我，我中有你”。不仅这两个事物可以互容，宇宙间的一切万事万物全都是这样。所以经上说：“从一个事物中能解析出无量的事物，从无量的事物中也能归结为一个事物。虽然万物辗转衍生、没有实体，但智者对此清清楚楚，毫无畏惧。”又说：“在一法中能理解多种法，在多种法中能明了一法。”就像这样互相包含，彼此相通。所有这一切都是在同一个时间顿然显现的热门，没有谁先谁后。随便拿出一个事物来，它都圆融地包揽了宇宙中的一切。

English: Therefore, the Buddhist sutra says: "Things are equivalent to the nature of truth, so they can mutually interpenetrate and enter all dharmas." To explain: "Things" refers to the illusory objects arising from dependent origination. "Equivalent to the nature" means that the essence of the combination of causes and conditions is emptiness, but this does not hinder the existence of phenomena. Thus, all "thats" can be contained within "this." Because the essence of that "that" is also emptiness, it does not hinder the existence of its phenomena either. Since you and I mutually encompass each other, and the appearances of each are not destroyed, we can achieve "you are in me, and I am in you." Not only can these two things mutually contain each other, but absolutely all myriad things in the universe are like this. So the sutra says: "From one thing, immeasurable things can be analyzed, and immeasurable things can also be reduced to one thing. Although all things endlessly derive and have no solid entity, the wise are absolutely clear about this and hold no fear." It also says: "Within one dharma, many dharmas can be understood, and within many dharmas, one dharma can be understood." It is just like this, mutually containing and interpenetrating. All of this suddenly manifests simultaneously in the same instant, without anyone coming first or later. Picking out any random thing, it perfectly encompasses everything in the universe.

原文： 问法既如是。智复如何。答智顺于法。一际缘成。冥契无简。顿现不无先后。故经云。普眼境界清净身。我今演说人谛听。解云。普眼者。即是法智相应顿现多法也。即明法唯普眼智所知简非余智境界也。境界者。即法。明多法互入犹如帝网天珠重重无尽之境界也。清净身者。即明前诸法同时即入终始难原缘起集成见心无寄也。

白话： 问：客观的“法”是这样，那主观的“智慧”又是怎样的呢？答：智慧是顺应法理的。两者融为一体，冥冥中完全契合，没有丝毫拣择分别。一切都在瞬间同时顿现，没有时间前后的差别。所以经上说：“普眼菩萨所见到的那清净无染的境界，我现在为你解说，请你仔细听。”解释一下：所谓“普眼”，就是说外外在的事理和内在的智慧完全相应，一眼望去同时照见万法。这也说明，这种重重无尽的法界，只有具有“普眼”这种圆满智慧的人才能了知，绝对不是其他普通智慧能达到的境界。“境界”，就是指客观的法则。它说明了宇宙万法互相渗透交融，就像帝释天的“因陀罗网”上的宝珠一样，重重叠叠无穷无尽。“清净身”，就是说前面讲的万法在同一时间互融互涉，根本找不到起点和终点，一切都是因缘和合的显现，此时觉察的心已经没有了任何立足和攀缘之地（无所寄托，彻底清净）。

English: Question: The objective "Dharma" is like this; then what about subjective "wisdom"? Answer: Wisdom accords with the Dharma principles. The two merge into one, perfectly aligning in the unseen without the slightest discrimination or separation. Everything manifests instantly at the same time, without the temporal difference of before and after. Therefore, the sutra says: "The pure, undefiled realm seen by Bodhisattva Universal Eye (Samantabhadra), I will now explain to you, please listen carefully." To explain: the so-called "Universal Eye" means that the objective principle and the internal wisdom perfectly correspond, illuminating all myriad dharmas simultaneously at a single glance. This also indicates that this infinitely overlapping Dharmadhatu can only be known by someone possessing the perfect wisdom of the "Universal Eye," and is absolutely not a realm attainable by other ordinary forms of wisdom. "Realm" refers to the objective law. It explains that the myriad dharmas of the universe mutually interpenetrate and blend, just like the jewels on Lord Indra's "Indra's Net," overlapping endlessly and infinitely. "Pure body" means that the aforementioned myriad dharmas mutually fuse and interpenetrate at the same time, finding absolutely no starting point or endpoint; everything is the manifestation of the combination of causes and conditions, and at this moment, the perceiving mind no longer has any place to stand or cling (having nothing to depend on, thoroughly pure).

原文： 然帝释天珠网者。即号因陀罗网也。然此帝网皆以宝成。以宝明彻递相影现涉入重重。于一珠中同时顿现。随一即尔。竟无去来也。今且向西南边。取一颗珠验之。即此一珠能顿现一切珠影。此珠既尔。余一一亦然。既一一珠一时顿现一切珠既尔。余一一亦然。如是重重无有边际。有边即此重重无边际珠影皆在一珠中。炳然高现。余皆不妨此。

白话： 刚才提到的帝释天的宝珠网，就叫作“因陀罗网”。这个大网全部是用明亮通透的宝珠结成的。因为宝珠晶莹剔透，所以能互相反射彼此的影子，影像在宝珠间穿梭交错，重重叠叠。在网上的任何一颗宝珠里，都能同时瞬间显现出整张网上所有宝珠的影子。随便找哪一颗都是这样，这里面根本没有空间和距离的移动（无去无来）。现在我们假装在这大网的西南边，拿出一颗宝珠来验证。这一颗宝珠，能够瞬间显现出所有宝珠的影子。这颗宝珠是这样，其他的每一颗宝珠也同样是这样。既然每一颗宝珠都能同时显现所有宝珠的影子，就形成了一种重重叠叠、没有边际的镜像反射。这种包含着无穷无边影像的画面，全都明明白白地显现在任何一颗单独的宝珠之中，而且其他的宝珠各自照映，彼此毫不妨碍。

English: The previously mentioned jewel net of Lord Indra is called "Indra's Net." This vast net is entirely woven from bright, transparent jewels. Because the jewels are crystal clear, they can mutually reflect each other's shadows; the images interweave and shuttle back and forth among the jewels, overlapping endlessly. In any jewel on the net, the shadows of all the jewels on the entire net can be instantly and simultaneously manifested. Picking any jewel at random is like this, and there is fundamentally no spatial distance or movement (no going and no coming) involved here. Now let's pretend to be on the southwest side of this great net and take out one jewel to verify. This single jewel can instantly manifest the shadows of all jewels. This jewel is like this, and every other single jewel is also exactly like this. Since every single jewel can simultaneously manifest the shadows of all jewels, it forms an infinitely overlapping, boundless reflection of mirrors. This picture containing infinite, boundless images is entirely and clearly manifested within any single, independent jewel, and the other jewels reflect each other independently, without hindering each other at all.

原文： 若于一珠中坐时。即坐著十方重重一切珠也。何以故。一珠中有一切珠故。一切珠中有一珠时。亦即著一切珠也。一切反此。准以思之。既于一珠中入一切珠。而竟不出此一珠。于一切珠入一珠。而竟不起此一珠。问既言于一珠中入一切珠而竟不出此一珠者。云何得入一切珠耶。答只由不出此珠。是故得入一切珠。若出此一珠入一切珠者。即不得入一切珠也。何以故离此珠内无别珠故。

白话： 如果你能坐在一颗宝珠之中，那你就等于同时坐在了十方宇宙无穷无尽的所有宝珠之中。为什么？因为一颗宝珠里就包含了所有的宝珠。当所有的宝珠里都显现这一颗宝珠时，你也等于触及了所有的宝珠。反过来想也是一样的道理。既然在这一颗宝珠里就能进入所有的宝珠，而你其实根本没有离开过这一颗宝珠；所有的宝珠都进入了这一颗宝珠，但这一颗宝珠也不需要被放大或改变。问：既然说在一颗宝珠里就进入了所有宝珠，而且并没有离开这颗宝珠，那到底是怎么进入所有宝珠的呢？答：正因为你没有离开这颗包含一切的宝珠，所以你才算进入了所有宝珠。如果你跳出这颗宝珠，想要去跑到外面的“所有宝珠”里，那你反而进入不了所有的宝珠。为什么？因为离开了当下这颗圆融无碍的珠子，外面根本就没有别的独立的珠子存在（一即一切，一切即一）。

English: If you can sit inside one jewel, then you are simultaneously sitting inside all the infinite, endless jewels of the ten directions of the universe. Why? Because one jewel contains all jewels. When all jewels reflect this one jewel, you equally touch all the jewels. Thinking about it the other way around is exactly the same logic. Since inside this one jewel you can enter all jewels, yet you actually never left this single jewel; all jewels enter this one jewel, but this one jewel does not need to be enlarged or altered. Question: Since you say one can enter all jewels from within a single jewel, and completely without leaving this jewel, how exactly does one enter all jewels? Answer: It is precisely because you have not left this jewel which contains everything that you are considered to have entered all jewels. If you jump out of this jewel, wanting to run into "all the jewels" outside, then you actually cannot enter all jewels. Why? Because separated from the perfectly unobstructed jewel right in front of you, there are fundamentally no other independent jewels existing outside (one is all, all is one).

原文： 问若离此珠内无一切珠者。此网即但一珠所成。如何言结多珠成耶。答只由唯独一珠方始始结多为网。何以故。由此一珠独成网故。若去此珠。全无网故。问若唯独一珠者。云何言结成网耶。答结多珠成网者。即唯独一珠也。何以故。一是总相具多成故。若无一。一切无故。是故此网一珠成也。一切入一。准思可知。

白话： 问：如果离开这颗珠子，就没有其他的珠子了，那这整张网不就是由一颗珠子构成的吗？怎么能说是由很多珠子结成的呢？答：正因为你彻底穷尽了这一颗珠子的奥秘，才有了众多的珠子结成了网。为什么？因为这张网就是靠这每一颗不可或缺的珠子独立支撑起来的。如果拿掉任何一个“一（珠子）”，整张网就崩溃不存在了。问：如果只是一颗珠子，怎么能叫“结成网”呢？答：所谓结成多珠的网，正是因为有这一颗独特的珠子。为什么？因为“一”是事物的总体相貌，它天生就具备了衍生成“多”的潜力。如果没有“一”，也就根本没有“一切（多）”。所以这张网可以说是由“一”颗珠子成就的。所有进入一颗，也是这个道理，你可以自己推想。

English: Question: If leaving this jewel means there are no other jewels, then isn't this whole net made of just one jewel? How can you say it is woven from many jewels? Answer: It is precisely because you have thoroughly exhausted the mystery of this one jewel that the multitude of jewels woven into a net came to be. Why? Because this net is supported exactly by every single, indispensable, independent jewel. If you remove any "one" (jewel), the entire net collapses and ceases to exist. Question: If it's just one jewel, how can it be called "woven into a net"? Answer: What is called many jewels woven into a net exists precisely because of this unique single jewel. Why? Because "one" is the overall appearance of things; it inherently possesses the potential to derive into "many." If there were no "one," there would fundamentally be no "all (many)." Therefore, this net can be said to be accomplished by "one" jewel. All entering into one follows this same logic, which you can deduce yourself.

原文： 问虽西南边一珠总收十方一切珠尽无余。方各各有珠。云何言网唯一珠成耶。答十方一切珠者。总是西南方一颗珠也。何以故。西南边一珠即十方一切珠故。若不信西南边一珠即是十方一切珠者。但以墨点。点西南边一珠者。一珠著时即十方中皆有墨点。既十方一切珠上皆有墨点。故知十方一切珠即是一珠也。言十方一切珠不是西南边一珠者。岂可是人一时遍点十方一切珠耶。纵令遍点十方一切珠者。即是一珠也。

白话： 问：虽然西南边这一颗珠子能把十方宇宙的所有珠子都完全摄入其中，但十方各自明明都有真正的实体珠子啊。怎么能说这网只是一颗珠子构成的呢？答：十方所有的珠子，总的来说也就是西南方的这一颗珠子。为什么？因为西南边的这一颗，就等同于十方所有珠子的总和（本质是一样的）。如果不信西南边的一颗等同于十方的一切，你可以拿笔蘸上墨水，点在这西南边的一颗珠子上。只要这颗珠子上沾了墨点，因为互相映射的缘故，十方所有珠子的倒影里也都会出现这个墨点。既然十方所有珠子里都有了墨点，由此可知十方一切的珠子，其实就是这“一”颗珠子。如果说十方一切珠子不是这西南边的一颗，难道是你一瞬间跑遍全宇宙，在所有珠子上都点上了墨水吗？退一步讲，就算你真的能瞬间点遍所有珠子，那“所有”本身也就等于一个巨大的“一”颗珠子了。

English: Question: Although this one jewel on the southwest side can completely absorb all the jewels of the ten-directional universe into itself, all ten directions clearly have their own truly substantial jewels. How can you say this net is formed by only one jewel? Answer: All the jewels in the ten directions, generally speaking, are exactly this one jewel in the southwest. Why? Because this one jewel on the southwest side is equivalent to the sum total of all the jewels in the ten directions (their essence is the same). If you do not believe that the one on the southwest side is equivalent to everything in the ten directions, you can take a brush dipped in ink and put a dot on this one jewel in the southwest. As long as this jewel has an ink dot, due to mutual reflection, the reflections in all the jewels of the ten directions will also show this ink dot. Since all the jewels in the ten directions have the ink dot, it can be known that all the jewels in the ten directions are actually just this "one" jewel. If you say all the jewels in the ten directions are not this one jewel in the southwest, could it be that in a single instant you ran all over the universe and put ink dots on all the jewels? Taking a step back, even if you truly could instantly dot all the jewels, that "all" itself is equivalent to one giant "single" jewel.

原文： 此一为始既尔。余为初亦然。重重无际点点皆同。杳杳难原。一成咸毕。如斯妙喻类法思之。法不如然。喻同非喻。一分相似故以为言。何者。此珠但得影相摄入。其质各殊。法不如然。全体交彻故。

白话： 以这第一颗珠子作为起点是这样，你随便拿任何一颗珠子作为起点，也是这样的。它们重重叠叠没有边际，不管点哪颗结果都相同。深邃玄妙，根本找不到源头。只要参透了“一”，一切也就随之参透完成了。你可以用这种奇妙的比喻，去类推思考宇宙的“法界缘起”。不过，真正的宇宙实相远比这个比喻更神奇。比喻终究只是个比喻，不能完全等同于实相，只是因为有一点相似，所以才借用来解说。为什么这么说？因为因陀罗网的宝珠，仅仅是表面“光影”的互相包含和映射，它们实体物质（质地）依然是互相分离的。但真正的宇宙真理法则（法）不是这样，万事万物的存在，从能量、本质到表相，全都是彻头彻尾、浑然一体、互相贯通交融的（全体交彻）。

English: Taking this first jewel as a starting point is like this, and casually taking any other jewel as a starting point is also like this. They overlap endlessly without boundaries; no matter which one you dot, the result is the same. Profound and mysterious, the source fundamentally cannot be found. As long as you thoroughly understand "one," everything else is subsequently understood and accomplished. You can use this wondrous analogy to analogously contemplate the "Dependent Origination of the Dharmadhatu" of the universe. However, the true ultimate reality of the universe is far more miraculous than this analogy. An analogy is ultimately just an analogy and cannot be completely equated with ultimate reality; it is merely because there is a bit of similarity that it is borrowed for explanation. Why is this so? Because the jewels of Indra's Net are merely the mutual inclusion and reflection of superficial "light and shadows," while their substantial matter (texture) remains separated from one another. But the true laws of truth in the universe (Dharma) are not like this; the existence of the myriad things, from energy and essence to appearance, are completely and thoroughly integrated, mutually interpenetrating and blending from head to toe (complete entire interpenetration).

原文： 华严经性起品云。为饶益众生令悉开解故。以非喻为显现真实义。如是微密法无量劫难闻。精进智慧者乃闻如来藏。云云经云以非喻为喻等也。诸有行者准喻思之。

白话： 《华严经·宝王如来性起品》中说：“为了极大地利益众生，让大家都能开悟理解，所以佛陀勉强用了本来无法比喻的东西来作为比喻，从而彰显宇宙的真实意义。像这样极其精微深奥的佛法，是经历了无数劫都难以听闻的。只有极其精进且拥有大智慧的人，才有资格听闻并领悟这‘如来藏’（宇宙本真）的奥秘。”这就是经书里说的“把无法比喻的事物拿来打比方”的道理。所有的修行者啊，请你们借着这个宝珠的比喻，好好去深入参悟吧。

English: The Avatamsaka Sutra, in the "Manifestation of the Tathagata" chapter, says: "In order to greatly benefit sentient beings and allow everyone to awaken and understand, the Buddha forcefully used things that inherently cannot be analogized to serve as analogies, thereby demonstrating the true meaning of the universe. Highly subtle and profound Dharma like this is difficult to hear even over countless kalpas. Only those who are extremely diligent and possess great wisdom are qualified to hear and comprehend the mystery of this 'Tathagatagarbha' (the true essence of the universe)." This is the principle stated in the sutra of "using what cannot be analogized to make an analogy." All practitioners, please rely on this analogy of the jewels to deeply contemplate and realize it!

原文：

卢遮那佛过去行，令佛刹海皆清净；

无量无数无边际，彼一切处自在遍。

如来法身不思议，无色无相无伦匹；

示现色相为众生，十方受化靡不现。

一切佛刹微尘中，卢遮那现自在力；

弘誓佛海震音声，调伏一切众生类。

白话（偈语翻译）：

毗卢遮那佛（法身佛/大日如来）在过去无数劫中积累的修行，使得全宇宙如同汪洋大海般的所有佛国净土都变得纯洁清净；

在那无量无数、没有边际的浩瀚法界中，佛陀的身影无拘无束、自由自在地遍布每一个角落。

佛陀那代表着宇宙真理的“法身”是不可思议的，它是没有物质形体、没有固定表相的，也是世间任何事物都无法比拟的；

但是为了救度迷茫的众生，佛陀又会化现出各种各样的形相。在十方世界里，只要有众生需要教化，佛陀就没有不显现出来的。

在全宇宙所有佛国净土的哪怕每一粒极其微小的微尘之中，毗卢遮那佛都能展现出他那不可思议的自由神力；

他宏大的救度誓言如同大海般深广，法音震动整个法界，温柔而威严地教化并降伏着一切种类的众生！

English (Translation of the Gatha):

The practice accumulated by Vairocana Buddha (the Dharmakaya Buddha / Great Sun Tathagata) over countless past kalpas has caused all Buddha-lands and pure lands, vast as the ocean throughout the universe, to become pure and undefiled;

In that immeasurable, innumerable, boundless, and vast Dharmadhatu, the Buddha's presence pervades every single corner freely and unhindered.

The Buddha's "Dharmakaya" (Truth Body), which represents the ultimate truth of the universe, is inconceivable; it has no material form, no fixed appearance, and cannot be matched by anything in the world;

Yet, in order to save deluded sentient beings, the Buddha manifests various forms and appearances. In the worlds of the ten directions, wherever there are sentient beings who need to be taught, there is no place the Buddha does not manifest.

Even within every single, extremely tiny speck of dust across all Buddha-lands and pure lands in the entire universe, Vairocana Buddha can display his inconceivable, unhindered divine power;

His grand vows of salvation are as deep and vast as the ocean, and his voice of the Dharma shakes the entire Dharmadhatu, gently yet majestically teaching and subduing all types of sentient beings!