English
And the disease of initial Bodhisattvas clinging to existence: And the disease of initial Bodhisattvas clinging to existence. Since both attachments are discarded, one can then understand that the Three Realms are only mind: Since both attachments are discarded, one can then understand that the Three Realms are only mind. If it is not so, look: If it is not so, look. It is just a footnote downwards from Yimen: It is just a footnote downwards from Yimen.', '', 'The wind sends rain mixed with smoke, the pond opens with budding lotuses: The wind sends rain mixed with smoke, the pond opens with budding lotuses. Raindrops on a thousand peaks make them greener: Raindrops on a thousand peaks make them greener. The flowers have not a speck of dust: The flowers have not a speck of dust. This verse explains that worldly delusions are all removed, and all things are only manifestations of the mind: This verse explains that worldly delusions are all removed, and all things are only manifestations of the mind. It is purely true emptiness, and there is no other method: It is purely true emptiness, and there is no other method. Fayan said: Fayan said. The willows on the bank contain smoky green: The willows on the bank contain smoky green.' ] } --------------------------------------------------------------------------------
Chinese
溪花带露鲜。谁人知此意。令我忆南泉。 到头只这是休要问南泉 人有古今异。道无前后殊。此颂达唯心之旨。何必只在于前人哉。法灯云。令我忆南泉。目前实际。同道方知。夷门云。休要问南泉。截断葛藤自肯亲切。然二师举南泉因缘。花字颂中具引。且如夷门道只这是旨意如何为当。是指上风送池莲之词。为复是夺人声价也。若定当得出。便见句里呈机劈面来。烁迦罗眼绝纤埃。苟或未明只这之机。显理颂中全然漏豆也。 四显理 尘垢尽时光始现。心法双亡性即真。义曰。前断实情境俱尽显出一真之理。观云。凡是色法必不异真空。以诸法必无性故。是故幻色即真空。故依他无性即圆成矣。 头头物物独曜无私 万像光中独露身。唯人自肯乃方亲。 云散家家月 昨夜浮云风扫尽。一轮明月满山川此颂云喻。依他相虚前已除之。今显理如月。即家家人人心地明白矣。 情蠲处处彰 情忘开正眼。触处见全真。此颂遍计情除。处处物物一真独露。下云。 晓风杨柳路春色杏花墙暑雨琴棋润熏飙枕箪凉 唯心的的旨。物物露真机。此颂一真之理。处处昭彰也。法灯云。谁信天真佛。兴悲几万般。蓼花开古岸。白鹭立沙𡔃。露滴庭莎长。云收溪月寒。头头垂示处。仔细好生 现代汉语译本 溪边的花带着露水，显得格外鲜艳。有谁能理解这其中的意境呢？这让我回忆起南泉（Nanquan，禅宗祖师）。 最终明白的只是这个道理，不要再问南泉了。人有古今之别，道却没有先后之分。这首偈颂表达了唯心的宗旨，何必只局限于前人呢？法灯（Fadeng，禅宗僧人）说：‘令我忆南泉，目前就是实际，同道的人才能明白。’夷门（Yimen，禅宗僧人）说：‘休要问南泉，截断葛藤才能真正亲切。’然而两位禅师引用南泉的因缘，花字颂中已经全部引用了。比如夷门所说的‘只这是’，它的旨意究竟是什么呢？是指上风吹送池中莲花的词句，还是为了夺取别人的声誉呢？如果能够确定地回答出来，就能看到句子里所呈现的玄机迎面而来，像烁迦罗（Śakra，帝释天）的眼睛一样没有丝毫尘埃。如果还不明白‘只这’的玄机，那么在显理颂中就完全暴露了不足。 四、显理：尘垢消尽，光明才显现；心与法都消亡，自性就真实。义（Yi，注释者）说：前面断除了实情，境界全部消尽，显现出唯一的真理。观（Guan，注释者）说：凡是色法必定不异于真空，因为诸法必定没有自性。因此，幻化的色法就是真空，所以依他起性没有自性就是圆成实性。 每个事物都独自照耀，没有偏私。万象的光芒中，独自显露出真身。只有自己肯定，才能真正亲近。 云彩消散，家家户户都沐浴在月光下。昨夜的浮云被风吹散，一轮明月照亮整个山川。这首偈颂用云来比喻。依他起相的虚幻已经在前面除去了，现在显现的真理就像月亮一样，家家户户、每个人都心地明白。 情执消除了，处处都彰显真理。忘却情执，才能开启真正的智慧之眼，在任何地方都能看到完整的真理。这首偈颂说明遍计所执的情执消除后，处处事物都显露出唯一的真理。下面说： 拂晓的风吹拂着杨柳路，春天的景色映衬着杏花墙；暑天的雨滋润着琴棋，熏风吹拂着枕头和凉席。唯心的真正宗旨，万物都显露出真实的机理。这首偈颂说明唯一的真理，处处都彰显明白。法灯说：‘有谁相信天真的佛性，兴起如此多的悲悯？蓼花在古老的岸边开放，白鹭站在沙洲上。露水滴落在庭院的莎草上，云彩消散，溪边的月亮显得寒冷。’在每个地方都垂示真理，仔细地好好思考。
English
English version The stream flowers are fresh with dew. Who understands this meaning? It reminds me of Nanquan (Nanquan, a Zen master). In the end, it's just this understanding; don't ask Nanquan anymore. People differ in ancient and modern times, but the Way has no before or after. This verse expresses the essence of Mind-Only, why limit it to the predecessors? Fadeng (Fadeng, a Zen monk) said: 'It reminds me of Nanquan; the present moment is reality, only those of the same path can understand.' Yimen (Yimen, a Zen monk) said: 'Don't ask Nanquan; cutting off the entanglements is true intimacy.' However, both masters cited the cause and condition of Nanquan, which is fully quoted in the Flower Verse. For example, what is the meaning of 'just this' that Yimen speaks of? Does it refer to the words of the lotus flowers in the pond sent by the wind, or is it to seize the reputation of others? If you can answer it definitively, you can see the opportunity presented in the verse coming face to face, like Śakra's (Śakra, the lord of devas) eyes without any dust. If you still don't understand the opportunity of 'just this,' then the shortcomings are completely exposed in the Manifestation of Truth Verse. Four, Manifestation of Truth: When the dust and grime are exhausted, the light begins to appear; when both mind and dharma are extinguished, the nature is truly real. Yi (Yi, a commentator) said: The previous cutting off of the real situation, all realms are exhausted, revealing the one true principle. Guan (Guan, a commentator) said: All forms of matter are certainly not different from the empty nature, because all dharmas must have no self-nature. Therefore, illusory form is emptiness, so dependent origination without self-nature is perfect reality. Each and every thing shines alone without selfishness. In the light of all phenomena, the true body is revealed alone. Only when one affirms oneself can one be truly intimate. The clouds dissipate, and every household is bathed in moonlight. The floating clouds of last night were swept away by the wind, and a bright moon illuminates the entire mountain and river. This verse uses clouds as a metaphor. The illusion of dependent origination has already been removed in the front, and the truth now revealed is like the moon, so every household and every person understands the mind. When emotional attachments are eliminated, truth is revealed everywhere. Forgetting emotional attachments opens the true eye of wisdom, and one can see the complete truth everywhere. This verse explains that after the emotional attachments of conceptual discrimination are eliminated, the one true reality is revealed in all things everywhere. It says below: The morning breeze blows on the willow road, the spring scenery reflects the apricot blossom wall; the summer rain nourishes the zither and chess, the gentle breeze blows on the pillows and mats. The true essence of Mind-Only, all things reveal the true mechanism. This verse explains that the one true principle is manifested clearly everywhere. Fadeng said: 'Who believes in the natural Buddha-nature, arousing so much compassion? The smartweed flowers bloom on the ancient shore, the egrets stand on the sandbar. Dewdrops fall on the turf in the courtyard, the clouds dissipate, and the moon by the stream appears cold.' The truth is shown in every place, think carefully and well. --------------------------------------------------------------------------------
Chinese
看。肇论云。物我同根是非一气潜微幽隐。殆非群情之所尽耳。 无依无用处便是法中王 谛观法王法。法王法如是。此颂无依者。拣去断实依他境也。无用者。亡二执遍计情用也。法王者。三界依正所归之主也。今正结显缘幻色会归真空之理也。明证此理是法空之王矣。若明空即色观中独王三界。故曰法王。次当辨矣。 二明空即色观 密移一步。大地逢春。义曰。此辨真空不异幻色也。一一反上以成中道。更无别义也。然妙解者。回光返照不守虚凝。担板者。只见一边。堕坑落堑。曲为担板流。重宣四句偈也。 一拣断空 前来虽点破。疑情恐未消。义曰。前门约境。此约心拣之。然文势相翻成后二门之义。观云。一断空不即幻色。断空是所拣也。以真空即幻色。是能拣法也。 境空心寂言不顿彰 色归空已闻命。空即色而愿闻。 色空空色难 会色归空犹易。明空即色尤难。此颂色空者。前门以三义破色似易领解。此门即空为色难可比况。亦难解会。故曰明空即色难也。 子细思量看 事不厌细。再思可矣。此颂诫会色归空之人。不令守空而住。住则成断空之病。与外道无异也。故曰子细看耳。 外道计冥谛 莫将堤岸柳。唤作古岩松。此颂楞伽经云。大慧。或有 现代汉语译本：看。《肇论》说：‘物与我同根，是非源于同一气息，深奥微妙，难以被大众完全理解。’ ‘无所依赖、无所用处，便是法中的王者。’仔细观察法王的法，法王的法就是这样。这句颂中的‘无依’，是拣择去除断灭和执着于外境的依赖。‘无用’，是舍弃对二元的执着和遍计所执的情感作用。‘法王’，是三界依报和正报所归属的主宰。现在正是总结显明缘起幻化的色相会归于真空的道理。明白证得这个道理，就是法空之王了。如果明白空即是色，在观照中独自称王于三界，所以称为法王。接下来应当辨析。 二、明空即色观：轻轻移动一步，大地迎来春天。意思是说，这是辨明真空不异于幻化的色相。一一反过来，成就中道，没有其他的意义。然而，善于妙解的人，能够回光返照，不固守虚无的凝滞；而死板的人，只看到一边，堕入坑堑。姑且为死板的人解释一下，重新宣说四句偈。 一、拣择断灭空：前面虽然已经点破，但疑虑恐怕还没有消除。意思是说，前面是从境界上来说，这里是从心上来拣择。然而，文势相反，成就后面两门的意义。《观》中说：‘一、断灭空不即是幻化的色相。’断灭空是所要拣择的。以真空即是幻化的色相，是能拣择的方法。 境界空寂，心也寂静，言语不能完全彰显。色相归于空性之后，听闻命令；空性即是色相，希望听闻。 色即是空，空即是色，很难理解。会归色相于空性还容易，明白空即是色就尤其困难。这句颂中的‘色空’，前一门用三种意义来破斥色相，似乎容易领会理解。这一门即空为色，难以比拟，也难以理解。所以说，明白空即是色很难。 仔细思量看看。事情不怕细致，再次思考就可以了。这句颂是告诫会归色相于空性的人，不要固守空性而住，如果固守，就会成为断灭空的毛病，与外道没有区别。所以说，要仔细看看。 外道计度冥谛（pradhāna），不要把堤岸边的柳树，叫做古老的岩松。这句颂引用《楞伽经》说：‘大慧（Mahamati），或者有
English
English version: Look. The *Shastra on the Middle Way* says: ‘Things and I share the same root, right and wrong originate from the same breath, profound and subtle, it is difficult for the masses to fully understand.’ ‘Nowhere to rely, nothing to use, is the king in the Dharma.’ Carefully observe the Dharma of the Dharma King. The Dharma of the Dharma King is like this. The ‘nowhere to rely’ in this verse is to select and remove annihilation and attachment to external realms. ‘Nothing to use’ is to abandon the attachment to duality and the emotional functions of conceptual proliferation. ‘Dharma King’ is the master to whom the three realms of dependent and retributive existences belong. Now is the time to summarize and reveal the principle that the illusory forms arising from conditions return to emptiness. Understanding and realizing this principle is the king of the emptiness of Dharma. If you understand that emptiness is form, and you are the sole king of the three realms in contemplation, therefore you are called the Dharma King. Next, we should discern. 2. Clarifying the Contemplation of Emptiness is Form: Moving one step gently, the earth welcomes spring. The meaning is that this clarifies that emptiness is not different from illusory forms. Reversing each one, it becomes the Middle Way, there is no other meaning. However, those who are good at subtle understanding can reflect inward and not cling to empty stagnation; while those who are rigid only see one side and fall into pits and trenches. Let's explain it again for the rigid, and re-proclaim the four-line verse. 1. Selecting Annihilation Emptiness: Although it has been pointed out before, the doubt may not have been eliminated. The meaning is that the previous was about the realm, this is about selecting from the mind. However, the momentum of the text is reversed, achieving the meaning of the latter two doors. The *Contemplation* says: ‘One, annihilation emptiness is not form.’ Annihilation emptiness is what is to be selected. Taking emptiness as form is the method of selection. The realm is empty and still, and the mind is also still, words cannot fully manifest. After form returns to emptiness, hear the command; emptiness is form, hoping to hear. Form is emptiness, emptiness is form, it is difficult to understand. It is easier to return form to emptiness, it is especially difficult to understand that emptiness is form. The ‘form and emptiness’ in this verse, the previous door used three meanings to refute form, it seems easy to understand. This door takes emptiness as form, it is difficult to compare, and it is also difficult to understand. Therefore, it is said that it is difficult to understand that emptiness is form. Think carefully and see. Things are not afraid of being detailed, think again and it will be okay. This verse is a warning to those who return form to emptiness, do not cling to emptiness and dwell in it, if you cling to it, it will become the fault of annihilation emptiness, no different from external paths. Therefore, it is said to look carefully. External paths calculate *pradhāna* (primordial matter), do not call the willow tree on the bank, an ancient pine tree. This verse quotes the *Lankavatara Sutra*, saying: ‘*Mahamati* (Great Wisdom), or there are’ --------------------------------------------------------------------------------