Chinese
“一者、自有众生元不识教，悬舍圣言，师自妄心，或随邪友违教修行，以为心要。外现威仪，内实朽㦨，巧伪诳惑，是魔徒党，此为最恶人也。 “二者、自有众生亦背圣教不读经典，唯以质直心，随逐前巧伪人，谓为出要，勤苦修行竟无所益，此虽胜于前类，犹非好人也。此上二人俱舍圣教，不得义理。 “三者、自有众生闻前二人背教为损，即便唯读圣言不解义意，莫知修行，唯以巧伪傍依圣教，求名求利，违自所诵，顺妄背真，此虽不舍圣言，犹非好人也。 “四者、自有众生虽受持读诵唯逐文句，不知义理，不解修行，唯以直心读诵为业，虽无巧伪胜过前人，犹非究竟。此上二人俱不舍圣教而不得义理也。 “五者、自有众生读诵圣教，分知解行，随力修行，多读文句，少有修行。虽是好人，犹未究竟。 “六者、自有众生广寻圣教，遍知解行，渐略圣言，而顺教修行，取意专修不复多读。此虽复胜前，犹非究竟。 “七者、自有众生受持圣教深会其意，亡筌得实，唯在修行，不复寻言。虽舍教筌，犹非究竟。 “八者、自有众生寻教得旨，知一切法无不称性，是故于文字教法亦不待舍离，持此顺称之教则为正行，此虽不舍 现代汉语译本： 通盘辨明这个道理，大致有以下十类众生： ‘第一种，有些众生原本就不认识佛教教义，抛弃圣人的教诲，以自己的虚妄之心为师，或者跟随邪恶的朋友，违背教义修行，却认为这是修行的关键。表面上装出威严的仪态，内心却腐朽不堪，用巧妙的伪装来欺骗迷惑他人，是魔的党羽，这是最恶劣的人。’ ‘第二种，有些众生也背离圣人的教诲，不读经典，只凭着质朴的心，跟随前面那些巧伪之人，认为这是脱离苦海的要诀，勤苦修行却一无所获。这种人虽然比前一种人好一些，但仍然不是好人。’以上这两种人都抛弃了圣人的教诲，不能领会其中的义理。 ‘第三种，有些众生听说前面两种人背离教义会遭受损害，就只读圣人的言语却不理解其中的含义，也不知道如何修行，只是用巧妙的伪装来依傍圣人的教诲，追求名利，违背自己所诵读的内容，顺从虚妄而背离真实。这种人虽然没有抛弃圣人的言语，但仍然不是好人。’ ‘第四种，有些众生虽然接受、奉持、读诵圣人的教诲，却只追逐文字语句，不理解其中的义理，也不知道如何修行，只是用直率的心来读诵，以此为业。这种人虽然没有巧伪，胜过前面的人，但仍然不是究竟的。’以上这两种人都没有抛弃圣人的教诲，却不能领会其中的义理。 ‘第五种，有些众生读诵圣人的教诲，能够分辨理解和实践，尽力修行，但读诵文字语句多，实际修行少。这种人虽然是好人，但仍然没有达到究竟。’ ‘第六种，有些众生广泛地寻究圣人的教诲，普遍地了解理解和实践，逐渐减少圣人的言语，而顺应教义修行，领会其中的意思，专心修行，不再过多地读诵。这种人虽然比前一种人好一些，但仍然不是究竟的。’ ‘第七种，有些众生接受、奉持圣人的教诲，深刻地领会其中的意思，忘记了捕鱼的工具而得到了鱼，只专注于修行，不再寻究言语。这种人虽然舍弃了教义的工具，但仍然不是究竟的。’ ‘第八种，有些众生寻究教义而领会了宗旨，知道一切法没有不符合自性的，因此对于文字教法也不必舍弃，奉持这种顺应自性的教法就是正确的修行，这种人虽然不舍弃
English
English version: To thoroughly understand this meaning, there are roughly ten types of sentient beings: 'First, there are sentient beings who originally do not recognize the teachings, abandon the words of the sages (Sheng Yan), take their own deluded minds as their teacher, or follow evil friends, practicing contrary to the teachings, yet considering it the key to cultivation. Outwardly displaying dignified demeanor, but inwardly rotten, using skillful deception to delude and confuse others, they are the cohorts of Mara (Mo) [demon], and are the most evil people.' 'Second, there are sentient beings who also turn their backs on the teachings of the sages, do not read the scriptures, but with a simple and honest mind, follow those skillful and deceptive people, considering it the key to liberation, diligently practicing but gaining nothing. Although this type is better than the previous one, they are still not good people.' Both of these types abandon the teachings of the sages and cannot comprehend the meaning and principles. 'Third, there are sentient beings who hear that turning away from the teachings is harmful, so they only read the words of the sages but do not understand their meaning, nor do they know how to practice. They merely use skillful deception to rely on the teachings of the sages, seeking fame and profit, violating what they recite, conforming to delusion and turning away from truth. Although this type does not abandon the words of the sages, they are still not good people.' 'Fourth, there are sentient beings who, although they accept, uphold, and recite the teachings, only pursue the literal words and sentences, not understanding the meaning and principles, nor knowing how to practice. They merely use a straightforward mind to recite, taking this as their occupation. Although they have no skillful deception and are better than the previous people, they are still not ultimate.' Both of these types do not abandon the teachings of the sages, but they do not comprehend the meaning and principles. 'Fifth, there are sentient beings who read and recite the teachings, and can distinguish between understanding and practice, practicing to the best of their ability, but reading the words and sentences more than actually practicing. Although they are good people, they have still not reached the ultimate.' 'Sixth, there are sentient beings who extensively seek the teachings of the sages, universally understanding understanding and practice, gradually reducing the words of the sages, and practicing in accordance with the teachings, grasping the meaning and focusing on practice, no longer reading excessively. Although this type is better than the previous one, they are still not ultimate.' 'Seventh, there are sentient beings who accept and uphold the teachings of the sages, deeply understanding their meaning, forgetting the fishing net after catching the fish, focusing only on practice, no longer seeking the words. Although they abandon the tool of the teachings, they are still not ultimate.' 'Eighth, there are sentient beings who seek the teachings and grasp the essence, knowing that all dharmas (fa) [teachings, laws, phenomena] are in accordance with their nature, therefore they do not need to abandon the written teachings, upholding this teaching that accords with nature as the correct practice. Although this type does not abandon -------------------------------------------------------------------------------- 教而得真，犹非究竟。
Chinese
“九者、自有众生常受持称性之言教，遂得于教不舍不着，恒观绝言之真理，乃得于理亦不舍亦不滞，俱起二行故。《经》曰：‘圣说法，圣默然’者，是其事也。此虽理事无碍，二行俱起，犹非究竟。 “十者、自有众生寻教得真，会理、教无碍常观理而不碍持教，恒诵习而不碍观空。故《经》曰：‘成就第一诚谛之语，如说能行，如行能说，乃至学三世诸佛无二语，随顺如来一切智慧’等，此则理教俱融，合成一观，方为究竟也。” 第三显过者。 问：“色空、空色为相即耶？为不相即耶？” 答：“有二门：一、显过；二、表德。 “第一显过中有四句：谓即亦不可，非即亦不可，俱亦不可，俱非亦不可。 “初中有二：谓据人及法。 “就人有四句：若色即空，有二过失：一、凡迷同圣过，以凡夫见色，即是空故。二、圣智同凡过，以所证真空，即是凡见色故。若空即色，亦有二过失：一、圣应同凡，见妄色故。二、凡应同圣，见真空故。 “就法四句者：若色即空，还有二过失：一、坏俗谛过，以青、黄等色即是真空，则无别俗故。二者、坏真谛过，既以青、黄等相为真空，则别无真空故。若空即色，亦有二过失：一、 现代汉语译本：通过教导而领悟真理，仍然不是究竟的境界。 ‘九、有些众生经常接受并奉行符合自性的言教，因此对于教义既不舍弃也不执着，恒常观照超越言语的真理，进而对于真理也不舍弃也不滞留，教和理两种修行同时并起。’《经》中说：‘圣人说法，圣人也默然’，说的就是这种情况。这虽然达到了理和事之间没有障碍，两种修行同时并起，但仍然不是究竟的境界。 ‘十、有些众生通过寻求教义而领悟真理，理解理和教义之间没有障碍，经常观照真理而不妨碍奉持教义，恒常诵习而不妨碍观空。’所以《经》中说：‘成就第一诚实不虚的语言，能够像说的那样去做，像做的那样去说，乃至学习三世诸佛没有第二种语言，随顺如来的一切智慧’等等，这便是理和教义完全融合，合成为一种观照，才是究竟的境界。 第三部分是揭示过失。 问：‘色（Rūpa，物质现象）和空（Śūnyatā，空性）是相互即是的吗？还是不相互即是的呢？’ 答：‘有两种途径：一、揭示过失；二、阐述功德。 ‘第一，在揭示过失中，有四种说法：即是也不可以，非即是也不可以，既是又不是也不可以，既不是也不是也不可以。 ‘最初一种说法中有两种情况：一是根据人和事。 ‘就人而言，有四种说法：如果色即是空，有两种过失：一、凡夫的迷惑等同于圣人的境界，因为凡夫所见到的色，就是空。二、圣人的智慧等同于凡夫的境界，因为圣人所证悟的真空，就是凡夫所见到的色。如果空即是色，也有两种过失：一、圣人应该等同于凡夫，见到虚妄的色。二、凡夫应该等同于圣人，见到真空。 ‘就法而言，有四种说法：如果色即是空，还有两种过失：一、破坏世俗谛（Saṃvṛti-satya，相对真理）的过失，因为青色、黄色等色就是真空，那么就没有其他的世俗谛了。二、破坏真谛（Paramārtha-satya，胜义谛）的过失，既然把青色、黄色等相认为是真空，那么就没有另外的真空了。如果空即是色，也有两种过失：一、’
English
English version: To attain truth through teaching is still not the ultimate. 'Ninth, there are sentient beings who constantly receive and uphold teachings that accord with their nature, thus neither abandoning nor clinging to the teachings. They constantly contemplate the truth beyond words, and consequently neither abandon nor cling to the truth, with both practice of doctrine and principle arising simultaneously.' The Sutra says: 'The sage speaks, and the sage is also silent,' referring to this situation. Although this achieves unobstructedness between principle and phenomena, with both practices arising simultaneously, it is still not the ultimate. 'Tenth, there are sentient beings who seek truth through teachings, understanding that there is no obstruction between principle and doctrine. They constantly contemplate principle without hindering the upholding of doctrine, and constantly recite and practice without hindering the contemplation of emptiness.' Therefore, the Sutra says: 'Accomplishing the most truthful speech, able to act as spoken, and speak as acted, even learning the non-dual speech of the Buddhas of the three times, according with all the wisdom of the Tathagata,' etc. This is where principle and doctrine completely merge, forming a single contemplation, which is the ultimate. The third part is to reveal faults. Question: 'Are Rūpa (form, material phenomena) and Śūnyatā (emptiness) mutually identical, or are they not mutually identical?' Answer: 'There are two approaches: one, to reveal faults; two, to expound virtues.' 'First, in revealing faults, there are four statements: Identity is not permissible, non-identity is not permissible, both identity and non-identity are not permissible, neither identity nor non-identity is not permissible.' 'In the first statement, there are two aspects: one based on person and one based on dharma.' 'Regarding person, there are four statements: If form is identical to emptiness, there are two faults: one, the delusion of ordinary beings is the same as the state of sages, because ordinary beings see form as emptiness. Two, the wisdom of sages is the same as the perception of ordinary beings, because the true emptiness realized by sages is the form seen by ordinary beings. If emptiness is identical to form, there are also two faults: one, sages should be the same as ordinary beings, seeing illusory form. Two, ordinary beings should be the same as sages, seeing true emptiness.' 'Regarding dharma, there are four statements: If form is identical to emptiness, there are still two faults: one, the fault of destroying conventional truth (Saṃvṛti-satya), because blue, yellow, and other colors are identical to true emptiness, then there is no separate conventional truth. Two, the fault of destroying ultimate truth (Paramārtha-satya), since blue, yellow, and other forms are regarded as true emptiness, then there is no other true emptiness. If emptiness is identical to form, there are also two faults: one,' --------------------------------------------------------------------------------
Chinese
坏真谛过，以空是青、黄等，则无真空故。二、坏俗谛过，以真空为色，则无妄色故。 “第二非即亦不可者，亦有二失。 “据人四句者：若色不即空，有二失：一者、凡迷不成过，以所见色，非虚妄故。二、凡无悟圣过，以所见妄色，隔真空故。若空不即色，亦有二失：一、圣智不成过，以空取色外是，非真空故。二、圣不从凡过，以空异妄色，圣自圣故。 “就法四句者：若色不即空，亦有二失：一、坏俗谛过，以色不无性，则待缘不得有故。二、坏真谛过，以不会色归空，则无真空故。若空不即色，亦有二失：一、坏真谛过，以色外断空，理非真故。二、坏俗谛过，以空非色妄，无依故。 “第三俱亦不可者，谓若色即空、不即空，空即色、不即色，亦有二种失。 “初、据人，有二失：一、凡圣杂乱过，二、迷悟不成过。 “次就法，亦有二失：一、二谛杂乱过，二、二谛不成过。思之可见。 “第四俱非亦不可者，谓若色非空、非不空，空非色、非不色者，亦有二种失。 “就人，有二失：一、迷无悟圣期，悟不从凡过；二、圣凡杂乱，二位俱坏过。 “二、据法者，亦有二失：一、二谛各别，俱不成过；二、二谛混杂，失法体过。思之可见。 现代汉语译本 坏真谛过：如果认为‘空’是指青色、黄色等事物不存在，那么就没有真正的‘真空’(shunyata, 指空性，一切事物无自性)了。二、坏俗谛过：如果认为‘真空’就是指‘色’(rupa, 指物质现象)，那么就没有虚妄的‘色’了。 ‘第二非即亦不可’，也有两种过失。 据人四句：如果‘色’不等于‘空’，有两种过失：一、凡夫无法解脱迷惑的过失，因为他们所见的‘色’不是虚妄的。二、圣人无法证悟的过失，因为他们所见的虚妄‘色’阻隔了‘真空’。 如果‘空’不等于‘色’，也有两种过失：一、圣人的智慧无法成就的过失，因为他们认为‘空’存在于‘色’之外，而不是真正的‘真空’。二、圣人无法从凡夫转化而来的过失，因为‘空’与虚妄的‘色’不同，圣人永远是圣人。 就法四句：如果‘色’不等于‘空’，也有两种过失：一、破坏‘俗谛’(samvriti-satya, 指世俗谛，相对真理)的过失，因为如果‘色’不是无自性的，那么它就不能依赖因缘而存在。二、破坏‘真谛’(paramartha-satya, 指胜义谛，绝对真理)的过失，因为如果不能理解‘色’回归于‘空’，那么就没有真正的‘真空’。 如果‘空’不等于‘色’，也有两种过失：一、破坏‘真谛’的过失，因为在‘色’之外存在断灭的‘空’，这种道理不是真实的。二、破坏‘俗谛’的过失，因为如果‘空’不是‘色’的虚妄显现，那么‘色’就没有所依。 ‘第三俱亦不可’，是指如果‘色’既等于‘空’，又不等于‘空’，‘空’既等于‘色’，又不等于‘色’，也有两种过失。 首先，就人而言，有两种过失：一、凡夫和圣人混淆的过失，二、迷惑和觉悟无法成立的过失。 其次，就法而言，也有两种过失：一、‘二谛’(指真谛和俗谛)混淆的过失，二、‘二谛’无法成立的过失。仔细思考就可以明白。 ‘第四俱非亦不可’，是指如果‘色’既不是‘空’，也不是不‘空’，‘空’既不是‘色’，也不是不‘色’，也有两种过失。 就人而言，有两种过失：一、迷惑的人没有证悟成圣的希望，证悟的人无法从凡夫转化而来；二、圣人和凡夫混淆，两种地位都破坏的过失。 就法而言，也有两种过失：一、‘二谛’各自独立，都无法成立的过失；二、‘二谛’混杂，失去法体的过失。仔细思考就可以明白。