註華嚴經題法界觀門頌 1.4

1.4

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.