註華嚴經題法界觀門頌 2

English (machine translation) 2

Language: English

2.1

Composed by Master Guangzhi, Bensong of Mount Yimen

2.2

Emptiness is identical to everything—do not stir at all.

2.3

If you stir, horns and a head are born, and you fall into the second thought. Now, not stirring, wondrous understanding is born before [you].

2.5

Even a dead fellow still glares from inside the coffin. This verse [means that] on everyone's part, vividly and briskly, all possess functional activity; this is manifesting understanding.

2.6

From whom does this functional activity derive?

Looking at the busyness of another's household affairs, tell me, whose power does it rely on? This verse [means that] there is no one who does not rely on gracious power, pointing to the previous 'manifesting principle.' Now it deduces that understanding is not separate from principle.

2.8

Pull it out, roots and all, right on the spot.

2.9

Moving the flowers brings along butterflies; / Buying a stone yields an abundance of clouds.
This verse [means that] understanding arises in identity with principle; principle is the root of understanding. Now it is shown to be identical with principle, hence it is said to be pulled out roots and all.

2.10

They themselves do not yet know it.

2.11

If gentlemen were like me, / All dharmas would have no disparity.
In this verse, 'qu' means 'you' and 'nong' means 'I', colloquial speech of the South. Now it laments that principle and wisdom are not separate, yet everyone fails to know it: before one's eyes, emptiness is form, and wild clouds fly across the whole realm.

2.12

In the empty sky, clouds drift patch by patch; / Across the vast wilderness, grasses flourish luxuriantly.

2.13

Wild flowers bloom like brocade; / Ravine water is clear as indigo.
This verse [means that] true emptiness is identical to illusory form, and each and every thing is bright and clear. Fadeng said: 'From ancient times to now, there should be no decline; / Clearly it is before one's eyes: / A patch of cloud rises from the evening valley, / A lone crane descends from the distant sky.' This is the meaning.

2.14

Had I known early on that the lamp was fire, / The rice would have been cooked long ago.

2.15

Had I known earlier of today's matters, / I would regret not being cautious at the beginning.
This verse [means that] the previous assimilation of form back to emptiness implicitly eliminated the sentiments of annihilation and reality, speaking only of manifesting principle without yet speaking of manifesting understanding. Now this directly eliminates the emotional attachment to parikalpita and implicitly eliminates the emptiness of the paratantra object. Awakening to this understanding mind as not separate from the previous principle is much like not knowing the lamp was originally fire, enduring hunger in vain.

2.16

III. Contemplation of the Unobstructedness of Emptiness and Form

2.17

The great ocean lets the fish leap; / The vast sky allows the birds to fly.
The meaning is: Emptiness is true emptiness, which does not obstruct illusory form; form is illusory form, which does not obstruct true emptiness. Therefore it is called unobstructed. This, regarding the contemplating wisdom, shines upon both existence and nonexistence; regarding the contemplated object, interfuses both the real and the conventional. Being non-dual yet dual, it manifests form and emptiness; being dual yet non-dual, it clarifies their unobstructedness. Using this as a gate, it gives rise to contemplative wisdom and establishes the understanding that proceeds to practice.

2.18

Surging up in the east and sinking in the west: originally there are not two dharmas.

2.19

Prodigiously arising in great function, / Its emergence is necessarily entirely real.
The 'Bhadraśrī Chapter' says: 'Perhaps entering right concentration in the east and emerging from concentration in the west, and so forth, entering and emerging throughout the ten directions—this is called the power of a bodhisattva's samādhi.' Qingliang said: 'The bodhisattva's samādhi gate of boundless quiescence and function is sovereign in its karmic functions within the receptacle realm.' Since it is called samādhi, how could there be two dharmas?

2.20

Going and staying are completely without self; / In all directions, how could there be another?

2.21

Entering waves and piercing clouds, totally without hindrance. In this verse, 'going and staying' means unobstructed entering and emerging across the three times. 'In all directions' means sovereign coming and going throughout the ten directions. By means of the previous eight gates, the two attachments to self and dharmas are both dispelled; arriving here, emptiness and form are equally suchness—how could there be any other dharma in their midst? Consequently, extending vertically through the three times and expanding horizontally across the ten directions, it constitutes the perfect penetration of a single flavor and manifests the selflessness of both dharmas, which cannot be measured by emotional consciousness and is known only by those of the same path. Below it says:

2.22

Master Hanshan claps his hands, / Shide laughs ha-ha.

2.23

Why do the two old men laugh ha-ha? / Those who do not share the same style do not know.
This verse [means that] these two dispersed sages do not abide on that other side, but mingle their traces in the present time; whether laughing or singing, finding the source at every turn, they have a separate, profound meaning.

2.24

On the ridge, a wooden man cries out; / Beside the creek, a stone woman sings.

2.25

News from the old country is cut off; / The stone tiger cries out night after night.
This verse [means that] through the previous eight gates, sentiments are exhausted and views eliminated, like a wooden man and a stone woman. Arriving here, the understanding that proceeds to practice arises, like being able to cry out and sing—how could there be sentimental understanding in their midst?

2.26

Form and emptiness are of the same single flavor; / It makes the fabricated Chan fellow laugh to death.

2.27

The player is confused, while the onlooker sneers. This verse [means that] the traces of the unobstructedness of emptiness and form are not yet gone; before a person of non-reliance, it is both pitiable and laughable; an accomplished person would accept it. But why does a fabricated Chan fellow laugh? He says: 'In the school of our patch-robed monks, Buddha and Māra are swept away together, light and shadows perish simultaneously, and only then is there a slight degree of accord; how much more so when you further speak of form and speak of emptiness, speak of unity and speak of difference—it is truly laughable.'

2.28

IV. Contemplation of Total Cessation Without Reliance

2.29

Merged in quiescence and illumination, the cold night is long; / Light and dark interfuse perfectly before any omen appears.
The meaning is: 'Cessation' means blocking and ceasing, ceasing the emotional attachments of the previous eight gates. 'Total' means stopping and ending, ending the understanding that proceeds to practice in the nine gates. In the previous gates, there was emptiness that could be form and form that could be emptiness; now in this gate, neither is established, both emotional attachments perish, causing the mind to be beyond duality, with nowhere to rely. Using this as a gate, contemplative wisdom is born. The first phrase corresponds to 'form is emptiness' in the Prajñāpāramitā Hṛdaya Sūtra; the second phrase corresponds to 'emptiness is form'; the third phrase corresponds to 'form is not different from emptiness, emptiness is not different from form'; this phrase corresponds to 'the empty characteristics of all dharmas up to no wisdom and no attainment,' revealing that the substance of dharmas is free from all characteristics, identical with this principle of true emptiness, equal to the initial teaching of the Great Vehicle.

2.30

The mind is like dead ashes; / The mouth should hang on the wall.

2.31

Wanting to speak, words cannot reach; / In the forest grove, it is fine to deliberate.
'Mind' refers to the contemplating mind without reliance. Arriving here, holy and ordinary sentiments are exhausted, object and wisdom are both darkened; like dead ashes meeting the firewood of defilements and unable to burn, how could speech and thought ever reach it? The passage on clearing traces in the Contemplation says: 'It is beyond the reach of words and unattainable by understanding, making the understanding mind like ashes, impossible to deliberate with thought.' Not reached by words, it makes the eloquent mouth like a wall, impossible to discuss with speech.

2.32

The object is empty and wisdom is also quiescent.

2.33

Not dwelling in the room of light and dark, / Reluctant to sit on the couch of correct and biased.
This verse marvelously cuts off the opposition of subject and object, directly manifesting non-reliance.

2.34

The illuminating substance is magnificently exposed.

2.35

The illuminating substance stands alone; / Object and self merge into one.
This verse [means that] the contemplating wisdom shines solitary and clear, and prajñā exists alone. Since it is said to exist alone, there are no dharmas outside the mind, and each and every dharma is mind. Below it says:

2.36

When it is hot, the whole sky is hot; / When it is cool, the entire earth is cool.

2.37

Where the spiritual radiance is singly revealed, / It is purely one without admixture.
This verse [means that] in the manifold layers of mind and object, the nature of original awakening is one: it can be said that a single incense and a single flower accord with the nature and pervade the realms as numerous as sands; a single gaze and a single bow are free from characteristics and constantly face the Buddha. Therefore a monk asked Dongshan: 'When cold and heat arrive, how should one avoid them?' Dongshan said: 'Why not go to the place where there is neither cold nor heat?' The monk said: 'What is the place where there is neither cold nor heat?' Dongshan said: 'When it is cold, it freezes the ācārya to death; when it is hot, it scorches the ācārya to death.' Xuedou said: 'Letting down the hands is just like a cliff of ten thousand fathoms; why must correct and biased be arranged? Since they are not arranged, take them up as the hand pleases.' All clarify this intention.

2.38

Having no mind is not yet penetrating; / Having intention turns out even more perverse.

2.39

Having no mind still leaves one barrier; / Having intention is naturally difficult to approach.
This verse is language that progressively sweeps away traces, saying 'not possible, nor is that possible.' Even these words are not accepted; on the contemplative mind, there is none at all. Even the tiniest thought of mind still separates one from the profound ford, so how could one take the previous understanding mind and wish to focus exclusively on this object? Only one who marvelously accords with it will meet it spiritually right in the midst of things. And tell me: the phrase that neither existence nor nonexistence can reach—how should one understand it?

2.40

If you wish to understand the intent of Zhongnan, / When spring arrives, the days grow gradually longer.

2.41

Thinking there was something uniquely special, / It turns out the sky is overcast and the earth is damp.
This verse [means that] the profound purport of total cessation is beyond reckoning by words and images; within the absence of words and images, it establishes the wonder of severing words and images; therefore one speaks all day yet has never spoken.

2.42

II. Contemplation of the Unobstructedness of Principle and Phenomena

2.43

The mountain's height does not obstruct the rolling and unrolling of clouds; / The sky's serenity does not hinder the coming and going of cranes.
The meaning is: 'Principle' is the unchanging principle of the previous true emptiness; 'phenomena' are the phenomena produced according to conditions in this gate. The previous gate merely eliminated sentiments and manifested principle, like gold extracted from ore not yet made into vessels; now it is clarified that true principle produces its phenomena according to conditions. 'Unobstructed' means that principle and phenomena look toward each other, substance and function mutually containing each other: if unchanging, it accords with conditions, so principle does not obstruct phenomena; producing phenomena, their substance is empty, so phenomena do not obstruct principle. 'Contemplation' is the unobstructed wisdom that interfuses both provisional and real. Just because this gate accords with conditions, it falls into the second. This gate practices the practice that fuses both principle and measurement, exercises the wisdom that mutually interfuses the provisional and real, transcends sentiments about the greatness and smallness of principle and phenomena, departs from views on the identity and difference of substance and function, and realizes the Middle Way of the unobstructed, dual interfusion of principle and phenomena. The doctrinal meaning of this gate already corresponds to the ultimate reach of the Common Teaching of the Great Vehicle. But in the fusion of principle and phenomena, preservation (ninth and tenth), annihilation (seventh and eighth), adversity (fifth and sixth), and accordance (third and fourth) together comprise ten gates, sharing the same conditioned origination. They form five pairs: first, mutual pervasion; second, mutual establishment; third, mutual harm; fourth, mutual identity; fifth, mutual negation. First, the first pair:

2.44

1. Gate of Principle Pervading Phenomena

2.45

When effort is exhausted, forget the place of reliance; / Turning the body, the path of awakening is profound.
The meaning is: 'One' is the beginning of numbers. It means that the single, true, unchanging principle marvelously can accord with conditions and pervade the thousands of differentiated phenomenal dharmas. The Contemplation says: 'In each and every phenomenon, principle is entirely and fully pervading, not partially pervading. Why? Because that true principle cannot be divided.' Using this as a gate, contemplative wisdom is born; the practitioner here should realize that the self-nature of the dharmakāya has the wondrous function of according with conditions, directly clarifying that principle does not obstruct phenomena.

2.46

Shining alone without bias, / Responding and manifesting with standard.

2.47

Manifesting form in response to things, / Like the moon in water.

2.48

Quiescent, it is originally not manifold; / According with conditions, it harmonizes everywhere.

2.49

Secretly shifting one step, the six gates dawn; / Boundless scenery: the great earth is spring.
This verse [means that] the profound quiescence and unchanging substance are one, marvelously cutting off all numbers, hence it is said to be 'not manifold.' The spiritual mirror accords with conditions, its functions extending across numbers to respond to them, hence it is said to 'harmonize everywhere,' directly clarifying that principle pervades phenomena.

2.50

When gold is melted, gold forms vessels; / When water is stirred, water becomes waves.

2.51

Cutting a jasper branch, every inch is a treasure; / Splitting sandalwood, every chip is fragrant.
This verse [means that] true principle accords with conditions to produce phenomena, showing that each and every phenomenon is entirely real.

2.52

Defilement and purity are originally without self-nature; / How could there be otherness in sages and ordinaries?

2.53

One should contemplate the nature of the dharmadhātu: / Everything is made by mind alone.
This verse [means that] direct and circumstantial retributions are one and all without self-nature; they are all produced by the true according with conditions based on principle—how could there be other dharmas that possess a separate substance? Therefore the sūtra says: 'The pure realm of suchness, once vanished, has never remained; able to accord with defiled and pure conditions, it thereupon divides into the ten dharmadhātus.'

2.54

Looking east, west, south, and north, / On which side is it not Amitābha?

2.55

"The Buddha's body fills the dharmadhātu, / Appearing universally before all sentient beings." This verse praises the clarity of contemplative wisdom and the penetration of the Dharma-eye: seeing that every single dust mote is a pure land, and every single mind is Amitābha. The Elder Muktaka in the Great Sūtra says: "If I wish to see the Buddha Amitābha and the Buddhas of the ten directions in the Realm of Peace and Bliss, I see them as soon as I wish."

2.56

2. Gate of Phenomena Pervading Principle

2.57

Shadows appear at the threshold of teaching and transformation; / The body roams in the ground of ultimate principle. The meaning is: by means of the myriad differentiated phenomena, each one entirely pervades the one true principle. The Contemplation says: "Because partitioned phenomena are entirely identical with, not partially identical with, unpartitioned principle. Why? Because these phenomena are no different [from principle], their substance returning to be like principle." This gate of entire pervasion transcends sentiment and departs from views; no worldly metaphor can equal it. It is like the entire great ocean being within a single wave, yet the ocean is not small; it is like a single small wave encircling the great ocean, yet the wave is not large. Although the texts of these two gates of mutual pervasion are sequential, the phenomena are simultaneous. These two serve as the general, and the eight below serve as the particular. The particular does not depart from the general, serving as the root from which the meaning unfolds, directly clarifying that phenomena do not obstruct principle.

2.58

From sameness difference is made; difference is entirely the same:

2.59

Turning the hand up, turning the hand down— / It is only this hand.

2.60

Only because gold makes vessels, / All vessels are therefore gold.

2.61

A single drop of water and ink / Is distinct in both places. This verse praises principle pervading phenomena, as gold makes vessels; and phenomena pervading principle, as vessels are all gold. The two gates are revealed by metaphors.

2.62

Moreover, phenomena are manifested by mind alone; / Dust mote after dust mote is entirely mind.

2.63

The matter that is formed in accordance with conditions: / Thing after thing is completely true. This verse praises that the three realms are mind alone, and there is no other phenomenon whatsoever.

2.64

That nature is empty people easily believe; / That phenomena abide the sages find hard to sustain.

2.65

That substance is empty and entirely pervasive, all people know; / That phenomena have separate substances, the sages find hard to tolerate. This verse praises that conditioned phenomena are empty of self-nature, which people easily believe. If phenomena had separate substances and truly abided, the sages would find it hard to maintain. Why is this? The sage realizes the emptiness of all phenomena to attain the ocean of fruition; could there be a separate phenomenon that is not empty? Therefore an ancient master said: "If there were a single phenomenon [existing], Vairocana would fall among ordinary beings." Some read "nature is hard to sustain"; I fear they are not wise. Consider this carefully.

2.66

When conditions penetrate to where there are no conditions, / Conditioned conditions are truly profound.

2.67

When the Dharma-eye is thoroughly clear, / Only then can one penetratingly realize it. This verse praises the contemplative wisdom that can penetrate, and the nature-emptiness that is penetrated. Since the nature of conditions is already empty, it is the unchanging principle; hence it is said to be extremely profound. The Zhaolun says: "The pratyekabuddha realizes that conditions are detached, thereby realizing the truth."

2.68

3. Gate of Forming Phenomena Based on Principle

2.69

Accordance with conditions forms wondrous existence; / The great function alone fully manifests. The meaning is: phenomena have no separate substance; they are formed based on true principle, just as waves come to be established only due to water. This gate is exclusively the meaning of accordance with conditions.

2.70

The matter that is thoroughly clear / Is displayed everywhere:

2.71

Mountains, rivers, and the great earth / Fully reveal the body of the Dharma King.

2.72

Limpid and clear, cutting off all subtle dust, / It can act as the cause of defilement and purity.

2.73

Pure water, utterly flawless, / Can follow the wind and raise waves. This verse praises that the wondrous substance of the one mind is secluded and cuts off all subtle dust, and the direct cause of the ten dharmadhātus is formed in accordance with conditions.

2.74

Sage and ordinary have no different road; / Delusion and awakening have distant and close.

2.75

Defilement and purity are one in substance; / The foolish and the wise differentiate them falsely. This verse praises that the nature on which the four nobles and six ordinaries rely is one: the deluded follow consciousness and seem distant; the awakened align with wisdom and are completely close. Delusion and awakening lie in the person; what does that have to do with dharmatā?

2.76

The unchanging is constantly obstructed;

2.77

A person of non-action and no-affairs / Still encounters the hardship of golden chains. In this verse, "obstructed" means blocked and not penetrating. "Constantly" means for a long time. If true suchness did not have the function of according with conditions, then truth and delusion would be permanently blocked and not penetrate. A monk asked Fayan: "When sentiment arises, wisdom is obstructed; what about when sentiment has not yet arisen?" The Master said: "Obstructed." This is the meaning.

2.78

Accordance with conditions is daily renewed.

2.79

The spirit of the grasses and trees changes; / The atmosphere of rivers and mountains is renewed. This verse directly reveals the meaning of this gate. It means that true suchness can accord with conditions, renewed without abiding, forming all phenomena. If phenomena were to abide, it would not be called wondrous function. And tell me, to what kind of person does this belong?

2.80

One who wears horns and carries fur: / Only such a one is a person in the midst of it.

2.81

Chopping down the shadowless tree over there, / Coming back into the fire to put out branches again. This verse praises the person who accords with conditions. It means that from ancient times, the wise and sagely, having understood and realized true principle, return into worldly dust out of compassion and expediently benefit beings out of wisdom. In the lineage schools this is called "a person among different species." Danxia said: "The body of different species, carrying horns and wearing fur." This is the meaning.

2.82

4. Gate of Phenomena Being Able to Reveal Principle

2.83

Heaven and earth are entirely golden bones; / The myriad existences fully manifest the pure, wondrous body. The meaning is: phenomenal dharmas being empty in substance is what can reveal; true principle is what is revealed. The Contemplation says: "Because phenomena are hollow, the principle within the entire phenomenon stands out and appears, just as the hollow appearance of waves causes the water's substance to appear." This gate is exclusively the meaning of substance being empty.

2.84

Blue peaks and white clouds: / To what kind of person does this belong?

2.85

However, in the lineage schools, green mountains are taken as substance and white clouds as function. To whom does this very substance and function belong? Do you want to understand? Ten thousand miles of rivers and mountains have no separate road; the wind and moon across the whole sky are all my home.

2.86

Arising from conditions, conditions are fundamentally hollow; / When hollow, the Way stands solitary.

2.87

If one realizes dependent arising (paratantra), / There is no other consummate reality (pariniṣpanna). This verse praises that conditions have no self-nature and phenomenal dharmas are empty in substance; there is only the one path of true emptiness standing solitary and independent.

2.88

An empty valley has no sound of its own; / It truly relies on a call from outside.

2.89

Suddenly letting out a shout, / It appears just like in a mirror. In this verse, the "empty valley" is the cause: phenomenal dharmas being empty in substance. The "call from outside" is the distant auxiliary condition. Revealing by metaphor that causes and conditions have no nature is the function of the phenomenal school.

2.90

Seeing and hearing are by nature detached; / Sensation and perception are quietly distant.

2.91

Seeing, hearing, sensing, and knowing are not single; / Mountains and rivers are not contemplated in a mirror. In this verse, "detached" means discarded. "Distant" means suspended far away. It means the true principle revealed is detached from all characteristics and cannot be fathomed by the six sentiments of seeing, hearing, sensing, and knowing. If one seeks it through seeing, hearing, sensing, and knowing, one has long been discarded far away from this principle. The Vimalakīrti Sūtra says: "The Dharma is detached from seeing, hearing, sensing, and knowing." If one practices seeing, hearing, sensing, and knowing, then it is seeing, hearing, sensing, and knowing, not the Dharma. One must directly let go of emotional dust and turn the light inward; that is all.

2.92

Turning the head for just a moment to look, / The torn clothes reveal the precious pearl.

2.93

When clothes are torn, thin bones are revealed; / When the house is broken, one sleeps looking at the stars. In this verse, "torn clothes" means that phenomenal dharmas are empty in substance. The "precious pearl" is the reality of principle. If one suddenly lets go of emotional thoughts and the deluded mind of seeing, hearing, sensing, and knowing, and penetrates with the eye of contemplative wisdom, within each and every phenomenon principle is completely revealed. It is also like the poor son returning home: meeting the elder who points out the jewel in his clothes, he suddenly turns his head and sees that inside the ragged clothes there is indeed a bright pearl, and following his heart he instantly becomes wealthy.

2.94

5. Gate of Eliminating Phenomena with Principle

2.95

The ground of ultimate principle / Does not accept a single dust mote. The meaning is: principle is that which can eliminate; phenomena are that which is eliminated. By means of the one true, unchanging principle, the myriad differentiated phenomena are completely eliminated. The Contemplation says: "Because outside of true principle, not a shred of phenomena can be found. It is like eliminating waves with water: waves are completely exhausted. This means water remains, destroying waves so that they are exhausted." The principle revealed by the four gates, upon reaching here, becomes that which can eliminate. This gate is exclusively the meaning of unchangingness.

2.96

Magadha closes the chamber; / Vaiśālī shuts the mouth.

2.97

"Magadha" is translated into Chinese as "without poisonous harm," because in that country there was no corporal punishment or execution. The Buddha attained enlightenment there, and for three weeks he did not speak the Dharma, expressing that the path of words and names was cut off, resembling the closing of a chamber. "Vaiśālī" is translated into Chinese as "broad and adorned," because the city was level, broad, and magnificently adorned. The Upāsaka Vimalakīrti manifested illness and assembled all the bodhisattvas there. After each had finished speaking on the non-dual Dharma gate, Mañjuśrī asked: "What is the bodhisattva's entering the non-dual Dharma gate?" Vimalakīrti was silent without a word, which is called "shutting the mouth." Now, how could these two sages lack eloquence? It is because eloquence cannot express it. Do you want to understand? If you wish to understand before the empty eon was born, how could Buddhas and patriarchs ever declare it?

2.98

Beyond the limit of things, it stands alone and towering;

2.99

From the beginning standing tall and existing alone, / Not being a companion to the myriad dharmas. This verse praises that the unchanging substance of principle is exposed alone and grandly, completely eliminating the margins and boundaries of things.

2.100

Merging with the true, the myriad machinations cease.

2.101

At the place where the myriad machinations cease, / A single melody has no selfish tone. This verse praises the complete elimination of differentiated thoughts and deliberations.

2.102

The object is idle, sentiments are faint; / The mind is stilled, thoughts are subtle.

2.103

Object and wisdom are merged in silence; / Sentiments are forgotten and deliberations cease. This verse praises that since the contemplated object is already empty and idle, the emotional deliberations of the cognizing subject become faint, subtle, and hidden.

2.104

Divergent roads are ultimately winding; / The single source cuts off right and wrong.

2.105

"Directly severing the root source is what the Buddhas seal; / Plucking leaves and seeking branches is what I cannot do." This verse praises that following characteristics leads to many diverging, tortuous paths traversed for long kalpas; departing from characteristics is a single direct road where right and wrong are both obliterated. With obliteration having nothing to obliterate and elimination having nothing to eliminate, how could the single pathway of numinous light have any interruption?

2.106

Not a fine hair of sentiment hangs; / Where does it not shine brightly?

2.107

The skin has completely sloughed off; / The one true reality is exposed alone. This verse praises the complete elimination of the myriad differences of mind and objects, revealing the pure true mirror of wisdom manifesting everywhere without obstruction.

2.108

6. Gate of Phenomena Being Able to Conceal Principle

2.109

Within the gate of Buddhist affairs, not a single dharma is abandoned. The meaning is: phenomena are what can conceal; principle is what is concealed. Through the third [gate] forming phenomena, principle is concealed. The Contemplation says: "True principle accords with conditions to form all phenomena, consequently causing phenomena to be revealed and principle not to be revealed. Just as water forms waves: motion is revealed and stillness is concealed. When the dharmakāya transmigrates in the five destinies, it is called sentient beings; when sentient beings appear, the dharmakāya does not appear. This gate exclusively reveals the meaning of forming phenomena."

2.110

Vast, billowing billows / Are limpid and clear right where they are.

2.111

Where several peaks are verdant and green, / Who knows this to be the root of the clouds? "Billows" refers to the myriad differentiated phenomena. "Limpid and clear" refers to the purely clear one principle. Only the waves that form phenomena are revealed, while the limpid principle is not revealed.

2.112

Since thing after thing is conditioned into being, / Conditioned formation obscures original brightness.

2.113

Only because of following other dharmas, / One loses the original truth. This verse praises that due to according with conditions phenomena are formed, exclusively revealing the formed phenomena while concealing principle.

2.114

One only observes the rising of waves, / Not seeing the clear purity of the water.

2.115

Coveting the view of white waves, one loses the pole in hand. In terms of the objective realm, this verse solely reveals the conventional truth while concealing the ultimate truth; in terms of persons, it refers to being confused about principle and stagnating in phenomena.

2.116

In the distant realm perilous peaks are small; / On the flat lake a rustic boat lies transverse.

2.117

Do not turn along with objects and fall into the present moment, for fear of losing your original radiance. This verse requires seeing the ultimate within the conventional itself, having faith that objects are mind-only. The rustic says: Look!

2.118

Clearly right before you are phenomena; / Unmoving, yet you must go forth.

2.119

Wishing to exhaust a thousand leagues of sight, ascend yet another story of the tower. Although this verse attains the conventional truth, it is further necessary to clarify the ultimate within the conventional itself. Before one's eyes, thing after thing is luminously clear; one should not stagnate in phenomena and be confused about principle, harboring the view of total immobility. Hence it says, "yet you must go forth."

2.120

7. Gate of True Principle Being Phenomena

2.121

Following the flow, though wondrous, entering the sea, water's waves submerge. Meaning: "True principle" is the unchanging principle of the fifth gate. "Being phenomena" refers to phenomena conforming to conditions of the third gate. Therefore, this establishes the meaning of the unchanging being identical to conforming to conditions. That is, discarding oneself to identify with the other, its principle is eliminated. This is the true encompassing the false extremity; though empty, it is not annihilation. The Contemplation says: "Therefore, as for this principle, only when its entire substance is phenomena is it true principle. Just as water is identical to waves, there is no motion that is not moisture. Hence, water is identical to waves."

2.122

Eating rice with the mouth, exhaling breath through the nose.

2.123

Eyes under the eyebrows, the big head of the nose hanging down. Clarifying the ordinary in daily use.

2.124

Luminously clear on the tips of the hundred grasses; / Distinct and apparent—what more to seek?

2.125

Luminously open the correct eye; / Thing after thing is completely perfected. Since true principle in this verse is right within phenomena, what thing is there that is not fully endowed?

2.126

Seeking to obtain external phenomena? / Ceasing seeking, the Way naturally pervades.

2.127

Whenever there is seeking, all is mistaken; having no deliberation, one is naturally intimate. This verse shows that seeking Dharma outside the mind is vastly distant from the Way; when mind does not seek mind, phenomenon after phenomenon is just mind. It says below:

2.128

Flowers bloom beside the small steps; / Clouds arise at the peaks of distant mounts.

2.129

A bamboo path leads to a secluded place; flowers and trees around the meditation chamber are deep. In this verse, true principle is identical to phenomena, and thing after thing is completely perfected. If one can simply pick them up freely at hand, naturally, in all directions, wondrousness is attained.

2.130

A fine place to settle oneself; / Others are still not willing to rest.

2.131

Sitting inside Hanyuan Hall, cease seeking Chang'an any further. This verse shows a fine place of following conditions with open ease, illuminating the real within phenomena, and settling one's life. Alas, they are unwilling to undertake it, and so they have not rested.

2.132

8. Gate of Phenomenal Dharmas Being Principle

2.133

Originally having come thus, one must indeed go thus. Meaning: "Phenomenal dharmas" are the substance that constitutes phenomena of the sixth gate. "Principle" is the emptiness-function of substance of the fourth gate. Therefore, this establishes the meaning that constituting phenomena is identical to the substance being empty, revealing that discarding oneself to identify with the other eliminates its phenomena. This is the false reaching the true source; though existing, it is not permanent. The Contemplation says: "Therefore it is said that sentient beings are identical to Suchness, not awaiting extinction. Just as the moving characteristics of waves are entirely water, having no different characteristics."

2.134

Difference is non-difference; wave after wave is all wet.

2.135

Myriad images are manifold, intermingling without confusion. When thing after thing reaches the place of emptiness, totally empty, things are naturally at leisure; only when phenomena are empty does one penetrate to principle, both thing and substance doubly at leisure. In this verse, "totally empty" is true principle. "At leisure" means without functional utility. When thing after thing reaches this, substance is empty and entirely principle, casting aside this substance and function.

2.136

If feelings are not exhausted by a hair's breadth, / It is like being separated by ten thousand layers of mountains.

2.137

An error of a hair's breadth loses it by a thousand leagues. In this verse, although the myriad images are identical to the true, they cannot be grasped through emotional consciousness. If one grasps them while carrying subtle emotional understanding, how could it be merely ten thousand layers of mountains? It is like trying to burn Mount Sumeru with the fire of a firefly; in the end it cannot catch alight.

2.138

Simply understand the wetness within the waves; / Why trouble over the face in the mirror?

2.139

Simply attain the root, do not worry about the branches. In this verse, "the wetness within the waves" is phenomenal dharmas being empty of substance and identical to principle. "The face in the mirror" is the emptiness of substance. Since one understands that things are identical to true principle through contemplative wisdom, why bother to investigate the meaning of emptiness of substance any further?

2.140

An open and level road, / Not among the white clouds.

2.141

Before one's eyes there is no different path; the confused go east and west on their own. In this verse, phenomenal dharmas are empty and open, equally level on a single plane. Whatever meets the eye is entirely true; why bother to seek far beyond the clouds?

2.142

9. Gate of True Principle Not Being Phenomena

2.143

The golden crow at the bottom of the water is the sun in the sky; the pupil in the eye is the person in front. Meaning: Distinguishing non-oneness where there is non-difference. The dharmakāya, which conforms to conditions and is not existent, is constantly not different from phenomena yet is entirely principle, revealing that self and other both persist, and principle and phenomena are doubly complete. The Contemplation says: "Because that which is relied upon is not that which relies; just as the water that is identical to waves is not waves, because motion and wetness are different." This gate is the meaning of conforming to conditions being identical to remaining unchanging.

2.144

Thing after thing is entirely true; / The single path is pure.

2.145

Pure and unmixed, having nothing to do with phenomena.

2.146

Exposed pillars are made of wood; / People of the time do not dare to undertake it.

2.147

Precisely because it is extremely clear, / It conversely delays what is attained. In this verse, "exposed pillars" are pillars under the eaves, signifying conforming to conditions. "Wood" signifies unchangingness. Although conforming to conditions to become exposed pillars, it is constantly not phenomena. This principle is difficult to clarify, and they dare not undertake it; hence it sighs over its profundity in terms of persons. Or perhaps it is mostly flavorless talk that blocks people's mouths. Since true principle is not phenomena, who dares to speak of it? They do not dare to undertake it.

2.148

Quiescent, a land of non-existence; / Silent and profoundly without direction or place.

2.149

In the grandfather's fields and gardens there is not an inch of earth; east, west, south, and north are devoid of borders. In this verse, the unchanging self-substance does not establish a single speck of dust, being quiescent and purely true—how could it have any location?

2.150

Phenomena severed, what does spirit ponder? / Principle complete, objects do not manifest.

2.151

Mind and objects both perish; what thing is it again? This verse mutually conceals mind and objects, revealing that true principle is not phenomena.

2.152

The guest aboard the fishing boat / Was originally Third Son Xie.

2.153

To leave common birth is still easy; to shed one's substance and speak of it must be difficult. In this verse, because phenomena are severed and emotional grasping perishes, there is only the single complete principle, distinguishing non-oneness where there is non-difference. One must understand it subtly and cannot seek it in phenomenal traces; hence it puts forth this meaning of the phrase of non-being within the phrase of being, whose subtlety lies prior to substance. "Third Son Xie" refers to Chan Master Xuansha Shibei of Fuzhou. As a youth he was quick-witted; his family made fishing their occupation, and he often accompanied his father in a small boat on the riverbank. One day, upon seeing the reflection of the moon, he had an awakening, whereupon he abandoned the boat, gave up fishing, left home, and entered the Way. The Master was the Dharma heir of Chan Master Xuefeng Yicun and was his fellow brother in the Dharma. One day the Master showed the assembly, saying: "I participated in the Way together with Śākya." At that time a monk asked: "I have heard the Venerable say, 'I participated in the Way together with Śākya.' I wonder what person you visited?" The Master said: "Third Son Xie on the fishing boat." This is an utterance that transcends emotional views, leaves the entangling lair, collaterally penetrates the secret intent, and subtly accords with the profound school. Later people also called the Master "Third Son Xie."

2.154

10. Gate of Phenomenal Dharmas Not Being Principle

2.155

The moon filters the pines' shadows on high and low trees; / The sun illuminates the pool's center with upper and lower skies. Meaning: The entire substance being completely principle, phenomenal characteristics are distinct as they are. Here, sentient beings who are quiescent, extinct, and non-existent are constantly not different from principle yet completely phenomena. Clarifying that they are not solitary, it says "completely." Just as waves that are entirely water are not water, because the meaning of motion is not wetness. Looking at phenomena from the perspective of principle in the ten meanings above, there is establishing (the third), destroying (the fifth), identifying (the seventh), and separating (the ninth); looking at principle from the perspective of phenomena, there is revealing (the fourth), concealing (the sixth), oneness (the eighth), and difference (the tenth). In reverse (five, six, nine, ten) or in sequence (three, four, seven, eight), they are sovereign, unobstructed, and of the same conditioned arising. The four gates above represent the unobstructedness of persistence and elimination. In terms of understanding, seven and eight are always of themselves one; because these two gates are mutually identical, the understanding mind manifests, and contemplating it achieves the Middle Way of mutual concealment. In terms of truth, nine and ten are always of themselves two; because the nature and characteristics of these two gates are different, the ultimate and conventional both persist, thereby achieving the Middle Way of dual illumination. In this gate, the emptiness of substance is identical to the meaning of establishing phenomena.

2.156

Entirely true, thing after thing; / The myriad practices seethe and surge.

2.157

Great function is fully displayed, not being its principle.

2.158

Principle is complete and phenomena are also complete; / Where is not square and round?

2.159

Everyone is fully endowed; thing after thing is completely perfected. This verse shows that principle and phenomena are both complete, and the ultimate and conventional are doubly illuminated, to clarify that the Middle Way is everywhere square and round. It says below:

2.160

Letting the eyes gaze to the ends of heaven, / Resting the chin beside the small balustrade: / Veiling the sky, the clouds are dense; / Covering the earth, the grass is luxuriant.

2.161

Thousands of medicinal herbs below the hedge—if not Shennong, no one would know them. In this verse, thing after thing is entirely true, and picking them up freely at hand, they are wondrously aligned in all directions. If one is not [attuned to] saindhava, how could one comprehend it? It says below:

2.162

Wishing further to discuss the profound and wondrous, / The Vajra[-holder] raises his fist.

2.163

Red-hearted pieces, aiding one another layer upon layer. This verse does not clarify the profound purport in the four lines above. Again it is asked: What is Yimen's drift? The Master says: The Vajra[-holder] raises his fist; it is the same pit without different earth. If one still does not comprehend, even if Samantaprajñā raises two hundred questions like rising clouds, and Samantabhadra pours forth two thousand answers like an overflowing vase, if one does not meet an intimate knower, it is also a futile conversation. That being so, if one suddenly encounters a person within this, how to open a different thread? Do you wish to understand? Not understanding the Vajra[-holder] raising his fist, take up the mud ox plowing the water-moon.

2.164

Third: Contemplation of All-Pervasive Inclusion

2.165

The jewel light of the banner-net has neither front nor back; self and other, light and shadows are simultaneously pervasive. Meaning: Each and every phenomenal dharma is harmoniously penetrating like principle, containing and pervasively sovereign, discussing their substance and function in terms of differentiated phenomenal dharmas to display the profound. Vertically exhausting nothing is called "all-"; horizontally reaching no limit is called "pervasive." Outside containing nothing that is not included is called "holding"; inside receiving nothing that is not gathered is called "inclusion." "Contemplation" is the wisdom of interfusing without obstruction. "Third" was already designated before. One must know that the stages have no steps: the front three-three is the back three-three. This gate practices endless practices and exercises interfusing wisdom, transcending feelings of fixed oneness and fixed manyness, leaving behind views of succession and simultaneity, realizing the dharmadhātu of unobstructedness among phenomena, giving birth to contemplative wisdom, named the interfusing and unobstructed wisdom of Jin. The dharma-meaning of this gate is vastly different from all explanations; it is the perfect school of Vairocana's nature-ocean, truly the profound purport of the Distinct Teaching of the One Vehicle. Phenomena are interfused like principle, pervasive and inclusive without obstruction, mutually interpenetrating and sovereign, each distinguished into ten gates: The first is the dharma-meaning, the root of substance and function; the second is the meaning of all-pervasiveness; the third is the meaning of inclusion. These three are complete. The fourth explains the second; the fifth explains the third; the sixth and seventh both encompass the fourth and fifth; the eighth and ninth interfuse and gather the sixth and seventh; the tenth gathers the eighth and ninth.

2.166

1. Gate of Principle Being Like Phenomena

2.167

The mind turns along with myriad objects; / Where it turns is truly profound. Meaning: Because the previous gates nine and ten were entirely principle and entirely phenomena, reaching this point it causes the single flavor of pure truth to be entirely identical to differentiated dharmas. This is the comprehensive line, serving as the root of the emergence of the substance and function of the dharma-meaning.

2.168

All is mind-only; troops move with the seal.

2.169

When the mother fish remembers, the fry grow; when the queen bee takes flight, the swarm follows.

2.170

Simultaneously arranging a thousand vessels, / A thousand moons fall within them.

2.171

A thousand rivers have water, a thousand rivers have moons; / Ten thousand leagues of solitary boat, ten thousand leagues of body. This verse refers to the thousand differentiated phenomenal dharmas that it is like.

2.172

A single stretch of clear river is pure; / Only one moon remains penetrating.

2.173

In a single thought the mind is pure; / A single Buddha appears in the world. This verse refers to the single dharma that it is like.

2.174

Sameness becomes difference, and difference again difference.

2.175

Letting it go, it envelops the sand-realms, / And the dense array of myriad phenomena are manifested simultaneously. This gāthā divides identity to make difference, and difference is completely distinct. It reveals that the Dharma of the four lines above unifies the phenomena of the one and the many: the complete identity is the complete difference.

2.176

Making differences identical, they return to identity.

2.177

Drawing it in, all traces completely vanish; / Who is it that can make them identical? This gāthā subsumes difference into identity; identity has no mark of identity, yet is forcefully called identity. Identity is the subtle and quiescent substance; difference is the efficacious illumination of function. The Zhaolun says: "Therefore, as for prajñā and ultimate truth, speaking of function, they are identical yet different; speaking of quiescence, they are different yet identical. Being identical, they have no mind toward 'this' or 'that'; being different, they do not lose the power of illumination."

2.178

Who has attained the marvel of perfect penetration? / That old man of Zhongnan.

2.179

An arrow piercing the river's reflection of the moon / Must be shot by a condor-hunter. This gāthā means that although principle accords with phenomena and is different, clarifying difference it is completely identical. This is both-illuminating and both-obscuring, hence called 'perfect penetration'. Yimen extols this profound path: only our Chan Master Dixin has attained it by non-attainment.

2.180

2. The Gate of Phenomena According with Principle

2.181

Phenomena rely on perfect consummation, / And return to being identical in perfect pervasion. The meaning is: all phenomenal dharmas are not different from principle, hence they are able to follow principle in being perfectly pervasive. Together with the preceding gate, they form a pair of mutual accordance. This gate has the meaning of omnipresence. The third gate has the meaning of containment, and together with the subsequent gate forms a pair of omnipresence and containment, concluding in return to the title of the contemplation.

2.182

Since you are boundless, / I also follow you.

2.183

Grace arrives and righteousness returns; / It has been thus from past to present.

2.184

Principle pervades the dharmas of one and many; / One and many are likewise identical with principle.

2.185

Water gives rise to a thousand different waves; / The thousand waves are identical in one wetness. This gāthā praises the meaning of the one and many dharmas of the two gates of mutual accordance.

2.186

The intention is free from marks of coming and going; / Who comes after, and who comes first?

2.187

Without moving, it transforms; / Both limits are entirely obliterated. This gāthā means that the dharmas of the one and the many simultaneously accord with each other; each without leaving its own position mutually accords and pervades, completely without marks of coming, going, priority, or posteriority. One then knows that the ten directions and three times are clear, serene, and eternally abiding.

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註華嚴經題法界觀門頌 — Classical Chinese