(夷門云脩之一字為能脩大方等為所脩也脩字下圭峯注云止観熏習造詣止観等者止観即能入之法熏習者正明脩也造詣者脩之趣也用此止観二法熏習其心成造入之行又妙絕詣緣曰止𱐍靈獨曜曰観又止為観体観為止用此二雙融照境無盡又因名止観果名定慧故天台止観論序云止乃伏結之初門観乃断惑之正要止則養心識之善資観乃𤼵神觧之妙術止為禪定之勝因観作智慧之由藉𠰥人成就定慧二法斯乃自利利人法皆具足故知止観為入法之要門脩行之捷徑且如下會色歸空止也明空即色観也空色無礙止観双運冺絕無𭔃止観双冺此明真空絕相稱理挕㪚淂名止行次理事無閡中一三七門明即止以成観行二四八門明即観以成其止行九十二門明止覌双存五六二門明止覌双冺五六即二而不二九十明不二而二揔明止覌雙運周徧含容覌中由真理全為事故遍容挕入之法皆即止之観是謂止観融通也熏斈即聞慧聞此覌文义故習究即思慧依此文义反照自心故造詣則脩慧如理而脩冥法界故)。
Yimen notes that the term "cultivation" refers to the practitioner's effort, while "Great Vaipulya" is the object of cultivation. Regarding the word "cultivation," Guifeng comments: "It involves calming and contemplation, practicing and refining, and reaching profundity. 'Calming and contemplation' are the methods by which one enters the Dharma. 'Practicing and refining' clarifies the act of cultivation itself. 'Reaching profundity' describes the direction of cultivation. One uses these two methods—calming and contemplation—to refine their mind, cultivating a practice that leads to deep realization.
Furthermore, stillness that transcends all conditions is called 'calming,' and radiant awareness that shines alone is called 'contemplation.' Calming is the essence of contemplation, and contemplation is the function of calming. These two are integrated, illuminating all objects without limit. In terms of cause, they are called calming and contemplation; in terms of result, they are called concentration and wisdom. Thus, Tiantai’s treatise on Calming and Contemplation states: 'Calming is the initial gate for subduing afflictions; contemplation is the essential method for eradicating delusions. Calming nurtures good mental states; contemplation unlocks profound understanding. Calming is the excellent cause of meditative absorption; contemplation is the basis of wisdom. One who attains both concentration and wisdom perfectly fulfills self-benefit and benefiting others.' Therefore, it is understood that calming and contemplation are the essential gates to the Dharma and the swift path of practice.
For example, in the section on 'form is emptiness,' calming is recognizing that form is empty, while contemplation is realizing that emptiness is form. Form and emptiness are unobstructed—this is the simultaneous practice of calming and contemplation. When these two are completely transcended and nothing clings, calming and contemplation are both abandoned—this reveals the ultimate emptiness, free of characteristics, as the nature aligns with principle and all scattered states are collected, earning the name 'practice of calming.' Next, within the realm where principle and phenomena are unobstructed, the first, third, and seventh gates clarify how to realize contemplation through the practice of calming; the second, fourth, and eighth gates clarify how to realize the practice of calming through contemplation; the ninth and tenth gates clarify the coexistence of calming and contemplation; and the fifth and sixth gates clarify the simultaneous elimination of both calming and contemplation. The fifth and sixth represent two yet not-two, while the ninth and tenth represent not-two yet two. All of this illustrates the unified operation of calming and contemplation.
Within the perfection of universal interpenetration among all phenomena, since true principle fully manifests as all phenomena, these methods of mutual inclusion and interpenetration are all forms of contemplation through calming—this is the integration of calming and contemplation.
Learning through reading is the wisdom of listening—hearing the meaning of this contemplative text. Studying through reflection is the wisdom of contemplation—using this textual meaning to repeatedly examine one's own mind. Cultivation through practice is the wisdom of application—practicing in accordance with principle to realize the Dharma realm."
(圭峰云大方廣佛華嚴者所依經也大方廣是所證法佛華嚴是能証人大者体也諸佛眾生之心体方廣即体之相用佛者果也華嚴因也華喻萬行嚴即大智大智為主運於萬行嚴大方廣成佛果也)。
(Master Guifeng says: The *Avatamsaka Sutra*, or the Flower Adornment Sutra of the Great and Vast Buddha, is the foundational scripture. "Great and Vast" refers to the reality to be realized, while "Buddha's Flower Adornment" refers to the being who realizes it. "Great" is the essence—the nature of all Buddhas and sentient beings. "Vast" represents the manifestations and functions of that essence. "Buddha" is the result or fruition, and "Flower Adornment" is the path or cause. The flower symbolizes all kinds of practices, and "Adornment" signifies great wisdom. With great wisdom as the guiding principle, all practices are carried out, adorning the Great and Vast reality, culminating in the attainment of Buddhahood.)
(圭峰云法界者清凉新經䟽云統唯一真法界謂搃說萬有即是一心然心融萬有即成四種法界一事法界界是分义一一差別有分斉故二理法界界是性义无尽事法同一性故三理事无閡法界具性分义性分无礙故四事事无礙法界一切分斉事法一一如性融通重重無盡故)。
<note place="inline"> Guifeng [Zongmi] says "Dharma Realm." The Commentary on the New Avatamsaka Sutra by [Chengguan] of the Qingliang Temple says: "Unifying all is the One True Dharma Realm—meaning all existence in the universe is fundamentally one mind. However, since this mind pervades all existence, it manifests as four kinds of Dharma Realms:
1. The Dharma Realm of Phenomena (Shi): Here, 'realm' means category or boundary. Every individual phenomenon has its own distinct characteristics and limits.
2. The Dharma Realm of Principle (Li): Here, 'realm' means nature or essence. All phenomena without exception share the same fundamental nature.
3. The Dharma Realm of Interpenetration between Principle and Phenomena (Li Shi Wu Ai): This realm embodies both the nature and the boundaries. The nature and phenomena do not obstruct each other.
4. The Dharma Realm of Interpenetration between All Phenomena (Shi Shi Wu Ai): In this realm, all individual phenomena, with their distinct boundaries, are in perfect harmony with the underlying nature. They interpenetrate and accommodate each other to infinite degrees without end." </note>
(夷門云言法界者所覌三重妙境但是一心問既是一心何名法界荅此有二意一者一心有𮜿持故名之為法二者有性分故復立界名謂此真心不変自体曰持隨縁成徳曰𮜿成事差別曰分体空同一曰性故知法界即是心之義用)。
Yimen says: The "Dharma Realm" refers to the three wondrous realms of observation, all of which are simply one mind. Question: Since it is one mind, why is it called the Dharma Realm? This has two meanings: First, the one mind has the function of upholding and mapping (guiding), therefore it is called "Dharma." Second, it has nature and distinction, therefore it is established as the name "Realm." This true mind, unchanging in its essence, is called "upholding." As it adapts to conditions, it becomes virtue, which is called "mapping." When it takes shape, it produces distinctions, called "distinction." Its essence, empty and unified, is called "nature." Thus we know that the Dharma Realm is just the function and expression of the mind.
(𮗚之一字圭峰注云情尽見除冥於三法界也夷門云情尽等者情謂情識通諸妄心見謂推求唯目諸見顛倒推求乖背正理即染慧也今此能覌以淨慧為体故湏遣除情見方可契合也意謂情見如塵覆蔽法界真性障閡淨智不生今情塵既尽智與理冥用与体合理智混融為一法界無二無別目之為観故)。
(Regarding the character 'Guan' (contemplate/observe), Master Guifeng commented: "When emotions are exhausted and views are eliminated, one contemplates the Dharma Realm." The Yimen school says: "Emotions' refers to emotional consciousness, encompassing all deluded minds. 'Views' refers to analytical seeking, only pointing to various views - inverted analysis that opposes correct principle is wrong understanding. Now this 'Guan' takes pure wisdom as its essence, so one must eliminate emotions and views before realization is possible." This means: emotions and views are like dust covering the true nature of the Dharma Realm, blocking pure wisdom from arising. Now that the emotional dust is removed, wisdom and principle become unified. Function and essence unite, wisdom and truth merge together into one Dharma Realm, without duality or distinction. This is called 'Guan'. )
(圭峯云三重者除事法界也事不獨立故法界宗中无孤單法故𠰥獨観之即是情計之境非観智之境故𠰥分析义門即有其四今以对能覌之智故唯三重此三但是一道竪穷展轉玄妙非初法界外別有第二第三既不旁橫故云三重不云三叚)。
(夷門云覌心无二法界无三就义淺深說有前後如一明珠初見珠体絕相喻真空覌也直覌理体故次覌珠隨緣現像非一非異喻理事无閡覌也後見珠中所現異像青𠁅黃処珠体无二妍醜亦然珠体无彼此色像即珠何曽有異一即一切一切即一互遍互容喻事事无礙観也三𮗚一心爛然可見 三重者 真空第一 事理无礙第二 周徧含容第三)。