English
English version: The Two Obstacles of Principle and Phenomena. You monks, if you have wisdom, you will not be attached. There are two kinds of attachment: one is attachment to the true meaning, which is called the obstacle of principle (理障); the other is attachment to worldly affairs, which is called the obstacle of phenomena (事障). If you have wisdom, these two attachments will not arise, which is called breaking through obstacles (破障). [Note] The Shurangama Sutra says that truth is revealed because of delusion. Since delusion is fundamentally empty, truth cannot be established either. What is there to be attached to? The two difficult-to-obtain (wisdom and liberation) should be constantly protected. Constantly examine yourself and do not let them be lost. At all times, cultivate the mind and wisdom. [Note] Examining is to be aware of the obstacles of phenomena and principle. Constantly examine and do not let these obstacles arise. Both of these are called mind-wisdom (心慧). Understand that they are difficult to obtain and can be obtained. Then you can attain liberation in my Dharma. That is, in the realm of the first principle (第一义谛, the highest truth), stay away from attachment, so you can attain liberation. [Note] Emperor Wu's (of Liang Dynasty) (misunderstanding) of Bodhidharma (达磨) was because he failed to stay away from the first principle. Explain the faults of not having wisdom. If not, you are neither a monk nor a layman, and there is nothing to call you. Because there is no wisdom in the mind, you are not a monk; because the form has been shaved and dyed, you are not a layman. Because you do not belong to either side, there is nothing to call you. [Note] Forcibly giving them a name is 'bird-rat monks' (鸟鼠僧, monks who are not like monks). Being a member of the Sangha, but having the name of a bird-rat, is truly shameful! Use metaphors to show the four kinds of merits (two kinds). First, directly explain the four kinds of merits, and then summarize and praise the function of illuminating enlightenment. First, directly explain the four kinds of merits (two kinds). First is the metaphor, then the summary. First is the metaphor (four kinds). First, the metaphor of hearing, then the metaphor of thinking, then the metaphor of practice, then the metaphor of realization. First, the metaphor of hearing. True wisdom is the firm boat to cross the sea of old age, sickness, and death. These three sufferings are deep and wide, drowning sentient beings, so they are like the sea. Hearing the Dharma and giving rise to faith is like obtaining a firm boat. It is necessary to rely on the wisdom of thinking, as sails and masts, to go with the wind, in order to benefit. Without these two, even if the boat is firm, it can only stay on the shore. [Note] Faith is the beginning of the path and the mother of merit, so hearing the Dharma and giving rise to faith is the foundation for entering the path. Just as the boat is the foundation for carrying things and ferrying people. The metaphor of thinking. It is also the bright lamp that illuminates the darkness of ignorance. --------------------------------------------------------------------------------
Chinese
闻而不思则于道黑暗。故以思慧喻明灯也 三喻修。 一切病者之良药也 药以治病。如修慧能动惑 四喻证。 伐烦恼树之利斧也 以智断惑乃证圣果。断惑之智喻之利斧 ［补注］据文势。船灯药斧总喻智慧。今分属闻思修证者。欲易晓也 二合。 是故汝等当以闻思修慧而自增益 即证果也 二结叹照觉功能。 若人有智慧之照虽是肉眼而是明见人也是名智慧 四种修学功德。于分内处而有照觉。名明见人 八究竟功德(二)。初正明戏论。二劝修远离。初正明戏论。 汝等比丘种种戏论其心则乱虽复出家犹未得脱 戏论有二。一于真实理生戏论。二于世间事生戏论。于真实理。起四句执。是一非诸。名戏论。当知心之自性离四句故。起故定执则挠其性。故云其心则乱。求那跋摩云。诸论各异端修行理无二。执者有是非。达者无违诤。于法戏论尚已不可。得为世间诙谐嘲谑耶。虽复出家者。形虽离俗心未证理。由乎二种戏论所乱也 ［补注］信心铭云。才有是非纷然失心。故戏论心乱 二劝修远离(二)。初有对相远离。二无对相远离。初有对相远离。 是故比丘当急舍离乱心戏论 有彼彼功德相也 二无对相远离。 若汝欲得寂灭乐者唯当善灭戏论之患是名不 现代汉语译本 听闻而不思考，就会在真理的道路上陷入黑暗。所以用思考得来的智慧比喻为明灯。 一切病人的良药。药物用来治疗疾病，如同修习智慧能够动摇迷惑。 是砍伐烦恼树的利斧。用智慧断除迷惑才能证得圣果。断除迷惑的智慧比喻为利斧。[补注]根据文意，船、灯、药、斧都比喻智慧。现在将它们分别归属于听闻、思考、修习、证悟，是为了更容易理解。 因此，你们应当用听闻、思考、修习得来的智慧来增长自己，也就是证得果位。总结赞叹照亮觉悟的功能。 如果有人有智慧的光照，即使是肉眼也能明察事物，这样的人就叫做有智慧。四种修学的功德。在自身能力范围内有所照亮觉悟，就叫做明见之人。八种究竟的功德（二）。首先阐明戏论，然后劝勉修习远离。首先阐明戏论。 你们这些比丘，种种戏论会使你们的心混乱，即使出了家也仍然不能解脱。戏论有两种：一种是对真实道理产生戏论，一种是对世间事物产生戏论。对于真实道理，产生四句执着（有、无、亦有亦无、非有非无），这就是戏论。应当知道心的自性是远离四句的，产生固定的执着就会扰乱它的本性，所以说心会混乱。求那跋摩（Gunabhadra）说：‘各种理论各有不同的端点，但修行的道理只有一个。执着的人会有是非之分，通达的人则没有违背争论。’对于佛法的戏论尚且不可以，更何况是世间的玩笑嘲弄呢？虽然出了家，但只是形体上离开了世俗，内心并没有证悟真理，这是因为受到两种戏论的扰乱。[补注]《信心铭》说：‘才产生是非，心就纷乱迷失。’所以戏论会使心混乱。劝勉修习远离（二）。首先是有对相的远离，然后是无对相的远离。首先是有对相的远离。 因此，比丘们应当赶快舍弃混乱心意的戏论，也就是有彼彼功德的相对之相。然后是无对相的远离。 如果你们想要得到寂灭的快乐，就应当彻底消除戏论的祸患，这就叫做不...
English
English version Hearing without thinking leads to darkness on the path. Therefore, the wisdom gained through thinking is likened to a bright lamp. It is the good medicine for all the sick. Medicine is used to cure diseases, just as cultivating wisdom can shake off delusion. It is the sharp axe for felling the tree of afflictions. Using wisdom to cut off delusion is how one attains the holy fruit. The wisdom that cuts off delusion is likened to a sharp axe. [Note] According to the text, the boat, lamp, medicine, and axe all symbolize wisdom. Now, assigning them respectively to hearing, thinking, practice, and realization is for easier understanding. Therefore, you should increase yourselves with the wisdom gained through hearing, thinking, and practice, which is to attain the fruit. A concluding praise of the function of illuminating and awakening. If a person has the illumination of wisdom, even with physical eyes, they can see clearly. Such a person is called wise. The merits of the four types of learning. Having illumination and awakening within one's capacity is called a person of clear vision. Eight ultimate merits (2). First, clarifying frivolous discussions; second, encouraging practice of detachment. First, clarifying frivolous discussions. You monks, various frivolous discussions will confuse your minds. Even if you have left home, you still cannot be liberated. There are two types of frivolous discussions: one is generating frivolous discussions about true principles, and the other is generating frivolous discussions about worldly matters. Regarding true principles, generating attachment to the four statements (existence, non-existence, both existence and non-existence, neither existence nor non-existence) is frivolous discussion. One should know that the nature of the mind is apart from the four statements. Generating fixed attachments will disturb its nature, hence it is said that the mind will be confused. Gunabhadra said: 'Various theories have different endpoints, but the principle of practice is only one. Those who are attached will have right and wrong, while those who are enlightened will have no contradictions or disputes.' Frivolous discussions about the Dharma are already unacceptable, let alone worldly jokes and ridicule? Although one has left home, it is only physically leaving the secular world, while the mind has not realized the truth. This is because it is disturbed by the two types of frivolous discussions. [Note] The *Faith Mind Inscription* says: 'As soon as there is right and wrong, the mind is confused and lost.' Therefore, frivolous discussions confuse the mind. Encouraging the practice of detachment (2). First is detachment from objects with characteristics, and then detachment from objects without characteristics. First is detachment from objects with characteristics. Therefore, monks, you should quickly abandon the frivolous discussions that confuse the mind, which are the relative appearances of having this or that merit. Then is detachment from objects without characteristics. If you want to obtain the joy of Nirvana, you should completely eliminate the harm of frivolous discussions. This is called not... --------------------------------------------------------------------------------
Chinese
戏论 无彼彼功德相也。结名不戏论者。示现行成就体性异故 ［补注］见有戏论急舍离之。有彼彼功德相也。言语道断心行处灭。不见有戏论可舍离。无彼彼功德相也 四显示毕竟甚深功德分(二)。初略明。二广释。初略明(二)。初菩萨常修功德。二如来说法功德。初菩萨常修功德。 汝等比丘于诸功德常当一心舍诸放逸如离怨贼 功德指上所说。一心者无间断故。制之一处即是。于第一义心修也。如怨贼者。远离一心相违行如怨贼故 ［补注］第一义心修者。以万行皆归圆觉妙心故 二如来说法功德。 大悲世尊所说利益皆已究竟 始说度陈如。终说度须跋。故利益究竟耳 二广释(二)。初常修功德。二说法功德。初常修功德。 汝等但当勤而行之若于山间若空泽中若在树下间处静室念所受法勿令忘失常当自勉精进修之无为空死后致有悔 勤行者示现常修。山间等示无事处。凡有五处皆远愦闹。念所受法者。示修真实无二念故。勿令忘失者令修现前故。精进修之者以方便修故。无为空死者。于相似法处苏息远离上上心故。此谓爱着内凡。故于一生不能入圣。名为空死。此诫顶堕人也。后致有悔者。于晚时自知有余悔不及事故。谓临终方悔者也。先民有言。临死修善于计已晚。智者云。有 现代汉语译本 戏论（无意义的争论）没有那些彼此的功德之相。总结命名为‘不戏论’，是为了显示修行成就的体性是不同的。[补注]见到有戏论要赶紧舍弃它，因为有那些彼此的功德之相。言语的道路断绝，心念的活动也止息，就看不到有戏论可以舍弃，也就没有那些彼此的功德之相。第四部分显示毕竟甚深的功德（分为两部分）：首先是简略地说明，然后是详细地解释。首先是简略地说明（分为两部分）：一是菩萨常修的功德，二是如来说法的功德。首先是菩萨常修的功德。 ‘你们这些比丘，对于各种功德，应当常常一心一意，舍弃各种放逸，就像远离怨贼一样。’这里的功德指的是上面所说的。一心指的是没有间断。制心一处就是一心，也就是在第一义谛上修心。[补注]在第一义谛上修心，是因为所有的修行都归于圆觉妙心。二是如来说法的功德。 ‘大悲世尊所说的利益都已经究竟。’从最初度化憍陈如（Kaundinya，五比丘之首）开始，到最后度化须跋陀罗（Subhadra，佛陀最后度化的弟子）为止，所以说利益已经究竟。第二部分是详细地解释（分为两部分）：一是常修的功德，二是说法的功德。首先是常修的功德。 ‘你们只要勤奋地去修行，如果在山间，如果在空旷的沼泽地，如果在树下，在僻静的房间里，都要忆念所接受的佛法，不要让它忘记丧失，要常常自我勉励，精进地去修习，不要虚度一生而死，死后才会有后悔。’勤奋地修行，是显示常常修习。山间等等，是显示没有俗事干扰的地方。总共有五个地方，都是远离喧闹的地方。忆念所接受的佛法，是显示修习真实不二的念头。不要让它忘记丧失，是为了让修习显现在眼前。精进地修习，是用方便法门来修习。不要虚度一生而死，是因为在相似的佛法处休息，远离了上上的心。这说的是爱着内凡。所以一生都不能入圣，叫做虚度一生而死。这是告诫那些从顶上堕落的人。死后才会有后悔，说的是在晚年的时候，自己知道还有剩余的事情没有完成，后悔也来不及了。古人有话说，临死才修善，估计已经晚了。智者说，有