English
English version Firstly, the fault of destroying the true meaning: If one considers 'emptiness' (shunyata) to mean that blue, yellow, and other things do not exist, then there is no true 'emptiness' (shunyata, referring to emptiness, the absence of inherent existence in all phenomena). Secondly, the fault of destroying the conventional meaning: If one considers 'emptiness' to be 'form' (rupa, referring to material phenomena), then there is no illusory 'form'. The second point, 'neither identical nor different is acceptable,' also has two faults. According to the four statements regarding beings: If 'form' is not identical to 'emptiness,' there are two faults: First, the fault that ordinary beings cannot overcome delusion, because the 'form' they see is not illusory. Second, the fault that sages cannot attain enlightenment, because the illusory 'form' they see obstructs 'emptiness'. If 'emptiness' is not identical to 'form,' there are also two faults: First, the fault that the wisdom of sages cannot be accomplished, because they consider 'emptiness' to exist outside of 'form,' rather than being true 'emptiness'. Second, the fault that sages cannot arise from ordinary beings, because 'emptiness' is different from illusory 'form,' and sages remain eternally as sages. According to the four statements regarding phenomena: If 'form' is not identical to 'emptiness,' there are two faults: First, the fault of destroying the 'conventional truth' (samvriti-satya, referring to relative truth), because if 'form' is not without inherent existence, then it cannot exist dependently on conditions. Second, the fault of destroying the 'ultimate truth' (paramartha-satya, referring to absolute truth), because if one cannot understand 'form' returning to 'emptiness,' then there is no true 'emptiness'. If 'emptiness' is not identical to 'form,' there are also two faults: First, the fault of destroying the 'ultimate truth,' because a nihilistic 'emptiness' exists outside of 'form,' which is not a true principle. Second, the fault of destroying the 'conventional truth,' because if 'emptiness' is not the illusory manifestation of 'form,' then 'form' has no basis. The third point, 'both identical and not identical are unacceptable,' refers to if 'form' is both identical to and not identical to 'emptiness,' and 'emptiness' is both identical to and not identical to 'form,' there are two kinds of faults. Firstly, regarding beings, there are two faults: First, the fault of confusing ordinary beings and sages; second, the fault of delusion and enlightenment being impossible. Secondly, regarding phenomena, there are also two faults: First, the fault of confusing the 'two truths' (referring to the ultimate truth and the conventional truth); second, the fault of the 'two truths' being impossible. It can be understood through careful consideration. The fourth point, 'neither identical nor not identical are unacceptable,' refers to if 'form' is neither 'emptiness' nor not 'emptiness,' and 'emptiness' is neither 'form' nor not 'form,' there are two kinds of faults. Regarding beings, there are two faults: First, deluded beings have no hope of attaining sagehood, and enlightened beings cannot arise from ordinary beings; second, sages and ordinary beings are confused, and both states are destroyed. Regarding phenomena, there are also two faults: First, the 'two truths' are separate and independent, and both are impossible; second, the 'two truths' are mixed up, and the essence of the Dharma is lost. It can be understood through careful consideration. -------------------------------------------------------------------------------- ”
Chinese
第四表德者，自有五门：一、真空观，二、理事无碍观，三、周偏含容观，四、色空章十门止观，五、理事圆融义。 第一真空观法，于中略作四句十门：一、会色归空观，二、明空即色观，三、空色无碍观，四、泯绝无寄观。 就初门中为四： 一、色不即空，以即空故。何以故？以色不即断空故，不是空也。以色举体是真空也，故云以即空故。良由即是真空故，非断空也。是故言由是空，故不是空也。 二、色不即空，以即空故。何以故？以青、黄之相，非是真空之理，故云不即空。然青、黄无体，莫不皆空，故云即空。良以青、黄无体之空，非即青、黄，故云不即空也。 三、色不即空，以即空故。何以故？以空中无色，故不即空；会色无体，故是即空。良由会色归空，空中必无有色。是故由色空，故色非空也。 上三句以法拣情讫。 四、色即是空。何以故？凡是色法必不异真空，以诸色法，必无性故，是故色即是空。如色空既尔，一切法亦然。思之。 第二明空即色观者，于中亦作四门。 一、空不即色，以空即色故。何以故？断空不即是色，故云非色。真空必不异色，故云空即色。是故要由真空即色故，令断空不即色也。 二 现代汉语译本 第四，表述德行有五个方面：一、真空观，二、理事无碍观，三、周遍含容观，四、色空章十门止观，五、理事圆融义。 第一，真空观法，其中略作四句十门：一、会色归空观，二、明空即色观，三、空色无碍观，四、泯绝无寄观。 就第一门中分为四点： 一、色不即是空，因为即是空。为什么这样说呢？因为色不是断灭的空，所以不是空。因为色的整体就是真空，所以说‘因为即是空’。正是因为即是真空，所以不是断灭的空。因此说，由于是空，所以不是空。 二、色不即是空，因为即是空。为什么这样说呢？因为青色、黄色的表相，不是真空的道理，所以说‘不即是空’。然而青色、黄色没有自体，无一不是空，所以说‘即是空’。正是因为青色、黄色没有自体的空，不是青色、黄色本身，所以说‘不即是空’。 三、色不即是空，因为即是空。为什么这样说呢？因为空中没有色，所以不即是空；会归于色没有自体，所以就是即是空。正是因为会归于色而归于空，空中必定没有色。因此说，由于色是空，所以色不是空。 以上三句用佛法来拣择情见完毕。 四、色即是空。为什么这样说呢？凡是色法必定不异于真空，因为诸色法必定没有自性，所以色即是空。如同色与空这样，一切法也是如此。仔细思考。 第二，明空即色观，其中也分为四门： 一、空不即是色，因为空即是色。为什么这样说呢？断灭的空不即是色，所以说不是色。真空必定不异于色，所以说空即是色。因此，要由于真空即是色，才使得断灭的空不即是色。
English
English version Fourth, those who manifest virtue have five aspects: 1. True Emptiness Contemplation (Zhenkong Guan), 2. Principle and Phenomena Unobstructed Contemplation (Lishi Wu'ai Guan), 3. Universal Inclusion Contemplation (Zhoupian Hanrong Guan), 4. Ten Gates of Cessation and Contemplation in the Chapter on Form and Emptiness (Se Kong Zhang Shi Men Zhiguan), 5. Meaning of Perfect Fusion of Principle and Phenomena (Lishi Yuanrong Yi). First, the method of True Emptiness Contemplation, in which four phrases and ten gates are briefly made: 1. Contemplation of Converging Form into Emptiness (Hui Se Gui Kong Guan), 2. Contemplation of Clarifying Emptiness as Form (Ming Kong Ji Se Guan), 3. Contemplation of Unobstructed Emptiness and Form (Kong Se Wu'ai Guan), 4. Contemplation of Annihilation without Dependence (Minjue Wu Ji Guan). Regarding the first gate, there are four points: 1. Form is not identical to emptiness, because it is identical to emptiness. Why is this so? Because form is not annihilated emptiness, therefore it is not emptiness. Because the entirety of form is true emptiness, therefore it is said 'because it is identical to emptiness'. Precisely because it is identical to true emptiness, it is not annihilated emptiness. Therefore, it is said that because it is emptiness, it is not emptiness. 2. Form is not identical to emptiness, because it is identical to emptiness. Why is this so? Because the appearances of blue and yellow are not the principle of true emptiness, therefore it is said 'not identical to emptiness'. However, blue and yellow have no substance, and all are emptiness, therefore it is said 'identical to emptiness'. Precisely because the emptiness without substance of blue and yellow is not identical to blue and yellow, therefore it is said 'not identical to emptiness'. 3. Form is not identical to emptiness, because it is identical to emptiness. Why is this so? Because there is no form in emptiness, therefore it is not identical to emptiness; converging form has no substance, therefore it is identical to emptiness. Precisely because converging form returns to emptiness, there must be no form in emptiness. Therefore, it is said that because form is emptiness, form is not emptiness. The above three sentences complete the selection of sentiments using the Dharma. 4. Form is identical to emptiness. Why is this so? All forms are necessarily not different from true emptiness, because all forms necessarily have no self-nature, therefore form is identical to emptiness. Just as form and emptiness are like this, all dharmas are also like this. Think about it carefully. Second, the Contemplation of Clarifying Emptiness as Form, in which there are also four gates: 1. Emptiness is not identical to form, because emptiness is identical to form. Why is this so? Annihilated emptiness is not identical to form, therefore it is said not to be form. True emptiness is necessarily not different from form, therefore it is said that emptiness is identical to form. Therefore, it must be because true emptiness is identical to form that annihilated emptiness is not identical to form. --------------------------------------------------------------------------------
Chinese
、空不即色，以空即色故。何以故？以空理非青、黄，故云空不即色。然非青、黄之真空，必不异青、黄故，是故言空即色。要由不异青、黄故，不即青、黄，故言空即色、不即色也。 三、空不即色，以空即色故。何以故？空是所依，非能依故，不即色也。必与能依作所依，故即是色也。良由是所依故，不即色；是所依故，即是色。是故言由不即色故，即是色也。 上三句亦以法拣情讫。 四、空即是色。何以故？凡是真空必不异色，以是法无我，理非断灭故。是故空即是色，如空色既尔，一切法皆然。思之。 第三色空无碍观者，谓色举体不异空，全是尽色之空故，即色不尽而空现，空举体不异色，全是尽空之色故，即空、即色而空不隐也。是故菩萨观色无不见空，观空莫非见色，无障无碍为一味法。思之可见。 第四泯绝无寄观者，谓此所观真空，不可言即色、不即色，亦不可言即空、不即空。一切法皆不可，不可亦不可，此语亦不受，迥绝无寄，非言所及，非解所到，是谓行境。何以故？以生心动念，即乖法体，失正念故。 又于前四句中，初二句八门，皆拣情显解。第三句一门，解终趣行。第四句一门，正成行体。若不洞明前解，无以蹑成此行。若不解此行，法绝于 现代汉语译本 一、'空不即色，以空即色故'。为什么这样说呢？因为空的理体并非青色、黄色等具体颜色，所以说空不即是色。然而，如果真空不是青色、黄色等具体颜色的异体，那么它必定与青色、黄色等具体颜色没有差别，因此说空即是色。正是由于不异于青色、黄色等具体颜色，所以才不即是青色、黄色等具体颜色，因此说空即是色，又不即是色。 二、'空不即色，以空即色故'。为什么这样说呢？因为空是所依，不是能依，所以不即是色。必定与能依一起作为所依，所以即是色。正因为是所依，所以不即是色；是所依，所以即是色。因此说由于不即是色，所以即是色。 以上三句也用佛法来辨别情执。 三、'空即是色'。为什么这样说呢？凡是真空必定不异于色，因为这是法无我，理体并非断灭。因此空即是色，如同空和色是这样，一切法都是这样。仔细思考。 第三，色空无碍观，是指色整体不异于空，完全是穷尽色的空，所以即色不尽而空显现；空整体不异于色，完全是穷尽空的色，所以即空即色而空不隐没。因此菩萨观察色没有不见到空的，观察空没有不是见到色的，没有障碍，没有阻碍，成为一体的法。仔细思考就可以明白。 第四，泯绝无寄观，是指所观察的真空，不可说即是色，也不可说不即是色，也不可说即是空，也不可说不即是空。一切法都不可说，不可说也不可说，这种说法也不接受，完全断绝，没有寄托，不是言语所能表达，不是理解所能到达的，这就是行境。为什么这样说呢？因为一生起心念，就违背了法体，失去了正念。 又在前四句中，前两句八门，都是辨别情执，显明理解。第三句一门，理解最终归于修行。第四句一门，正是成就行体。如果不透彻明白前面的理解，就无法进而成就这个修行。如果不理解这个修行，佛法就断绝了。