註華嚴經題法界觀門頌 1.4

1.4

竊以觀門深旨厥號溥融，滿分幽宗摽乎法界。玄寂不動，塵塵而淨國純真；靈鑒隨緣，念念而佛心證覺。毛端雖隘，容多剎而彌寬；心數既玄，統群集而靡異。斯廼曼殊示跡撮掇精微，密老闢關善施樞鑰。門有廣狹之祕，妙略方開；鑰投深淺之能，玄通可運。然則諸師章鈔已備，奈宗教而互虧，苟非奪席高流，孰能禪觀通曾？粵有夷門廣智大師，具無礙辯、得總持門，宗說兼通、詞翰俱美，造《通玄記》，隄備摘葉尋枝；述妙伽陀，特示良駒鞭影。言中綱要，撮盡性海之波瀾；句內幽玄，閃出禪門之眼目。丹青拱手，那知花綻真容；露柱嫌伊，莫比棺舒妙足。行因智立，王老苽蔕苦心甜；月藉指窺，駑駘馬外癡內俏。牛頭尾上，顛拈倒用而左右逢源；春日漸長，平常合道而縱橫得妙。疑根截斷，南泉謾指庭花；觀智孤明，諗老休言啜茗。逢場作戲，註雅頌而訓童蒙；更効顰眉，自述引而添醜拙。箋文既就典示初機，同道賢余別通一線。賞夷門之風月，清徹自心；入法界之重玄，匪涉他境。混融明暗妙解迴途，拔溺乘舟俱游性海。時正大元年歲次甲申仲冬望日記。

I venture to consider that the profound purport of the contemplation gate is named "universal interfusion"; the full and partial hidden tenets are marked by the dharmadhātu. Profoundly tranquil and unmoving, in dust mote after dust mote the pure lands are purely real; spiritually reflecting in accord with conditions, in thought-instant after thought-instant the Buddha-mind realizes awakening. Although the tip of a hair is narrow, it accommodates many kṣetras and is ever broader; though the mental states are profound, they unify the manifold assemblies without difference. Thereupon Mañjuśrī manifested his traces, gathering its subtleties, and the venerable elder of the secret [lineage] threw open the gate, skillfully applying the pivot and key. The gate has the secrets of the broad and narrow, and the wondrous abridgment is just now opened; the key matches the faculties of the deep and shallow, and the profound penetration can be set in motion. Even so, the commentaries and subcommentaries of the various masters are already complete, yet doctrines and teachings are mutually deficient; unless one is an eminent figure capable of seizing the debate-seat, who could penetrate both Chan and contemplation? There was Master Guangzhi of Yimen, endowed with unobstructed eloquence and having attained the dhāraṇī gate, thoroughly versed in both doctrine and lineage, fine in both rhetoric and calligraphy. He composed the Tongxuan ji to guard against picking leaves and seeking branches; he uttered wondrous gāthās especially to show the shadow of the whip to fine steeds. The guidelines within his words exhaustively gathered the waves of the nature-ocean; the abstruse profundities within his phrases flashed forth the eyes of the Chan gate. Painters fold their hands—how could they know the true form of the blooming flower? The open pillar disdains him—how could it compare to the wondrous feet extended from the coffin? Practice is established through wisdom: Old Master Wang's melon stem has a bitter rind but a sweet center; the moon is peered at by relying on a finger: outside, the worn-out nag seems dull, but inside it is nimble. Upon the head and tail of the ox, grasping upside down and applying in reverse, one meets the source on both left and right; as spring days gradually lengthen, the ordinary accords with the Way, and vertical and horizontal attain the wondrous. The root of doubt is severed: Nanquan pointed in vain at the garden flower; the contemplation-wisdom shines solitary and bright: Old Master Shen, speak no more of sipping tea! Playing a part as occasion arises, he commented on the elegant gāthās to instruct beginners; further imitating the knitted brows, I have personally composed this preface, adding to the clumsiness. Since the notes and texts are completed to model and guide beginners, may worthy companions of the Way open up a distinct single thread. Savoring the breeze and moon of Yimen, purify and penetrate one's own mind; entering the multiple profundities of the dharmadhātu, one does not involve other realms. Blending light and darkness, the wondrous understanding turns back on the path; pulling out the drowning and boarding the boat, let all roam the nature-ocean together. Recorded on the fifteenth day, the mid-winter month, the ji Shen year, the first year of Zhengda.