Chinese
外道。有觉二十五真实作涅槃想。谓彼教中立二十五种谛理。最初一谛号为冥性谛。计以为常。皆二十五名神我。亦计为常。我思胜境冥性变即。二十三谛为我受用。我既受用。为境缠缚不得解脱。我若不思冥谛不变。既无缠缚我即解脱。名为涅槃又楞严经云。分别都无非色非空。拘舍离等昧为冥谛也。 声闻趣涅槃 只见锥头利。不见凿头方。此颂涅槃者。此翻灭度无为圆寂三义。为二乘人厌生死之苦受。欣涅槃之寂乐。舍有余而趣无余。昧本觉而成空病矣。檐寂情深。故成不回病耳。 只知云冉冉不觉水漫漫 徐六担板。只见一边。此颂冉冉者。云行貌也。漫漫者。大水行貌也。谓小乘外道认小为大。以妄为真。只知其一也。 月落蒹葭岸何人把钓竿 身闲临苇岸。心静乐烟波。此颂上句约境明空。下句约人即色也。如把钓竿人。心心只在钓竿头。何落空之有也。肇论云。诸家通第一义谛。皆言。廓然空寂。无有圣人。乃至若无圣人。知无者谁。谁与道游明空即色。妙解潜彰于斯显然。 二拣实色 已除鼻上泥痕。更遣心头妄计。义曰。谓彼凡夫妄计色法实有自体情执难忘。故再拣耳。观云。二真空不即实色。实色是所拣。以真空即幻色故。是能拣法也。 空既即色何色之有 真 外道（指佛教以外的宗教或哲学派别）。有些外道认为，觉悟的二十五种真实是达到涅槃（佛教术语，指解脱生死轮回的境界）的方法。他们的教义中设立了二十五种谛理（佛教术语，指真理）。最初的第一谛称为冥性谛（外道术语，指宇宙的根本性质），他们认为这是永恒不变的。这二十五种谛理都被称为神我（外道术语，指个体灵魂），也被认为是永恒的。‘我’的思绪胜过冥性的变化，这二十三种谛理是为了让‘我’受用。‘我’一旦受用，就会被境界缠缚，无法解脱。如果‘我’不去思虑，冥性就不会变化，既然没有缠缚，‘我’就能解脱，这就被称为涅槃。又，《楞严经》中说，分别一切都无非色非空，拘舍离（人名）等人错误地将其理解为冥谛。 声闻（佛教术语，指听闻佛法而修行的弟子）趣向涅槃，就像只看到锥子的尖端，而看不到凿子的方形头部。这首偈颂是关于涅槃的，涅槃可以翻译为灭度、无为、圆寂三种含义。这是因为二乘人（佛教术语，指声闻和缘觉）厌恶生死的痛苦，欣喜涅槃的寂静快乐，舍弃有余涅槃（佛教术语，指还有残余烦恼的涅槃）而追求无余涅槃（佛教术语，指完全断绝烦恼的涅槃），迷惑于本觉（佛教术语，指本有的觉悟）而形成空病。他们执着于寂静的心情太深，所以形成了无法回转的病态。 只知道云彩缓缓飘动，却没察觉到洪水慢慢蔓延。就像徐六（人名）挑着担子，只看到一边。这首偈颂是关于冉冉的，冉冉是云彩飘动的样子。漫漫是大水蔓延的样子。这是说小乘（佛教术语，指小乘佛教）和外道以小为大，以虚妄为真实，只知道其中的一部分。 月亮落在长满芦苇的岸边，有谁在拿着钓竿？身心闲适地靠近芦苇岸边，心境平静地享受烟波。这首偈颂的上句是从境界上说明空性，下句是从人身上说明色相。就像拿着钓竿的人，心思只在钓竿头上，哪里有落入空性的可能呢？肇论（佛教论书）中说，各家解释第一义谛（佛教术语，指最高的真理）时，都说廓然空寂，没有圣人。甚至说如果没有圣人，那么知道没有圣人的是谁？谁与道同游？说明空即是色，精妙的理解潜藏其中，在这里显现出来。 二、拣择实色（佛教术语，指真实存在的色法）：已经去除了鼻子上的泥痕，更要去除心中的虚妄计较。意思是说，那些凡夫（佛教术语，指普通人）虚妄地认为色法真实存在自体，情执难以忘怀，所以再次进行拣择。观经（佛教经典）中说，二真空（佛教术语，指两种空性）不就是实色。实色是所拣择的对象，因为真空就是幻色，所以是能拣择的法。 空既然就是色，哪里还有什么色呢？真
English
The heretics (referring to religions or philosophical schools other than Buddhism). Some heretics think that the twenty-five realities of enlightenment are the way to achieve Nirvana (a Buddhist term, referring to the state of liberation from the cycle of birth and death). In their teachings, they establish twenty-five Tattvas (a Buddhist term, referring to truths). The first Tattva is called Prakriti Tattva (a heretical term, referring to the fundamental nature of the universe), which they consider to be eternal. These twenty-five Tattvas are all called Purusha (a heretical term, referring to the individual soul), which are also considered eternal. The 'I's thoughts surpass the changes of Prakriti, and these twenty-three Tattvas are for the 'I' to enjoy. Once the 'I' enjoys them, it will be entangled by the realm and unable to be liberated. If the 'I' does not think, Prakriti will not change, and since there is no entanglement, the 'I' can be liberated, which is called Nirvana. Furthermore, the Surangama Sutra says that distinguishing everything is nothing but neither form nor emptiness, and people like Kausala (a person's name) mistakenly understand it as Prakriti Tattva. Sravakas (a Buddhist term, referring to disciples who practice by listening to the Buddha's teachings) approach Nirvana, like only seeing the tip of an awl and not seeing the square head of a chisel. This verse is about Nirvana, which can be translated as extinction, non-action, and perfect stillness. This is because the two vehicles (a Buddhist term, referring to Sravakas and Pratyekabuddhas) detest the suffering of birth and death and rejoice in the quiet joy of Nirvana, abandoning the Nirvana with remainder (a Buddhist term, referring to Nirvana with remaining afflictions) and pursuing the Nirvana without remainder (a Buddhist term, referring to Nirvana with complete cessation of afflictions), being deluded by the original enlightenment (a Buddhist term, referring to inherent enlightenment) and forming the disease of emptiness. They are too deeply attached to the feeling of stillness, so they form an incurable disease. Only knowing that the clouds are moving slowly, but not noticing that the flood is slowly spreading. It's like Xu Liu (a person's name) carrying a load, only seeing one side. This verse is about 'ran ran', which is the appearance of clouds moving. 'Man man' is the appearance of a large flood spreading. This is to say that the Hinayana (a Buddhist term, referring to Theravada Buddhism) and heretics take the small for the big, the false for the true, and only know one part of it. The moon falls on the shore full of reeds, who is holding a fishing rod? The body and mind are leisurely near the reed shore, and the mind is calm and enjoys the misty waves. The upper sentence of this verse explains emptiness from the perspective of the realm, and the lower sentence explains form from the perspective of people. Like a person holding a fishing rod, his mind is only on the fishing rod, where is there a possibility of falling into emptiness? The Treatise of Zhao (a Buddhist treatise) says that when various schools explain the First Noble Truth (a Buddhist term, referring to the highest truth), they all say that it is vast and empty, without sages. Even saying that if there are no sages, then who knows that there are no sages? Who travels with the Tao? Explaining that emptiness is form, the subtle understanding is hidden within, and it is revealed here. Second, selecting real form (a Buddhist term, referring to form that truly exists): The mud stains on the nose have already been removed, and the false calculations in the heart must be removed even more. The meaning is that those ordinary people (a Buddhist term, referring to ordinary people) falsely believe that form truly exists in itself, and their emotional attachments are difficult to forget, so they are selected again. The Visualization Sutra (a Buddhist scripture) says that the two true emptinesses (a Buddhist term, referring to two kinds of emptiness) are not real form. Real form is the object to be selected, because true emptiness is illusory form, so it is the Dharma that can select. Since emptiness is form, where is there any form? True -------------------------------------------------------------------------------- 既成渠。实渠何立。
Chinese
水冻结成冰心迷境界萦 法喻双彰。二妄显然。此颂冰仗朔风缘成。心因妄境迷执。二俱无体。是所拣也。 水消元旧水心悟本无生 法喻齐举。心境全真。此颂妄冰消而清水现。真心悟而本无生。 矿秽仍须炼 埋尘大宝。须设治方。此颂除实色之情。必假观智之力。去矿内之石。须重重而炼过可矣。 真金岂用烹 一成真金体。不复重为矿。此颂喻圣人悟真空之后。不复再同凡夫见妄色也。然而如是我有试金石也。须重验过。若见十分色。不设余门矣。理事门中要成器用。数数入火。又且何妨。 一轮秋夜月何处不分明 此夜一轮满。清光何处无。此颂实色妄情云尽圆明。心月全彰也。处处分明。皎然独露。 三双拣断实 心境既双遣。断实一齐休。义曰。前虽单拣遍计之情。今显同时。故曰双拣。此以真空即不即法。拣去断空实色之情计讫。观云。三断空不即幻色。断空是所拣。以真空即幻色故。真空不即实色。实色是所拣也。 彼此俱亡湛然寂静 二病既瘥。一体轻安。 说有何曾有 须知远烟浪。别有好思量。此颂法相宗。佛言。一切法无我。一切法者。略有五种。细而分之有一百名数。一一有法于赖耶脚下。自有亲生名言种子。 现代汉语译本 ‘既成渠’（已经形成的渠道）。‘实渠何立’（真实的渠道又如何成立呢）？ ‘水冻结成冰心迷境界萦’（水冻结成冰，心被迷惑而受境界的缠绕），‘法喻双彰’（法和比喻都清楚地显现）。‘二妄显然’（两种虚妄显而易见）。这句偈颂比喻冰凭借朔风的因缘形成，心因为虚妄的境界而迷惑执着。两者都没有实体，这是所要辨析的。 ‘水消元旧水心悟本无生’（水融化恢复原本的水，心领悟到本来没有生灭），‘法喻齐举’（法和比喻一起说明）。‘心境全真’（心和境界都完全真实）。这句偈颂比喻虚妄的冰融化后清澈的水显现，真心领悟后本来就没有生灭。 ‘矿秽仍须炼’（矿石中的杂质仍然需要冶炼），‘埋尘大宝’（埋在尘土中的珍宝），‘须设治方’（必须设置治理的方法）。这句偈颂比喻去除执着于实色的情感，必须凭借观智的力量。去除矿石中的石头，必须经过重重冶炼才可以。 ‘真金岂用烹’（真正的黄金哪里需要烹炼），‘一成真金体’（一旦成为真金的本体），‘不复重为矿’（不再重新变为矿石）。这句偈颂比喻圣人领悟真空之后，不再像凡夫一样见到虚妄的色相。然而，就像我拥有试金石一样，必须重新验证。如果见到十分的真金色，就不需要其他方法了。在理事门中要成就器用，多次放入火中冶炼，又有什么妨碍呢？ ‘一轮秋夜月何处不分明’（一轮秋夜的明月，哪里不光明澄澈呢），‘此夜一轮满’（这个夜晚一轮圆满的月亮），‘清光何处无’（清澈的光辉哪里没有呢）。这句偈颂比喻执着于实色的虚妄情感消散，圆满光明的自性显现，心如明月般完全彰显。处处光明澄澈，皎洁地独自显露。 ‘三双拣断实’（三重双重地拣择断除实有），‘心境既双遣’（心和境界既然都一起舍弃），‘断实一齐休’（断除实有就一起停止）。义理说：前面虽然单独拣择普遍计度的情感，现在显示是同时的，所以说是双重拣择。这是用真空即不即的法，拣除断灭空和执着实色的情感。观经说：三重断空不即幻色，断空是所要拣除的，因为真空即是幻色。真空不即实色，实色是所要拣除的。 ‘彼此俱亡湛然寂静’（彼此都消失，湛然寂静），‘二病既瘥’（两种病既然痊愈），‘一体轻安’（一体轻快安乐）。 ‘说有何曾有’（说有又何曾真正存在过），‘须知远烟浪’（要知道远处如烟的波浪），‘别有好思量’（另外有好的思量）。这句偈颂是法相宗的观点。佛说：一切法无我。一切法，大概有五种，细分有一百种名数。每一个法在阿赖耶识（Ālaya-vijñāna）脚下，都有亲生的名言种子。
English
English version ‘Already a channel.’ What does a ‘real channel’ establish? ‘Water freezes into ice, the mind is deluded, and the realm entangles.’ Both Dharma and metaphor are clearly revealed. ‘The two illusions are evident.’ This verse is a metaphor for ice forming due to the conditions of the north wind, and the mind being deluded and attached due to illusory realms. Neither has substance; this is what is to be discerned. ‘Water melts back into water, the mind awakens to the original non-arising.’ Dharma and metaphor are presented together. ‘Mind and realm are entirely true.’ This verse is a metaphor for clear water appearing when illusory ice melts, and the original non-arising being realized when the true mind awakens. ‘The impurities in ore still need refining.’ ‘A great treasure buried in dust’ requires a method of purification. This verse is a metaphor for removing the attachment to substantial form, which requires the power of contemplative wisdom. Removing the stone within the ore requires repeated refining. ‘Why would true gold need smelting?’ ‘Once it becomes the substance of true gold,’ ‘it will never return to being ore.’ This verse is a metaphor for a sage who, after realizing emptiness, no longer sees illusory forms like ordinary people. However, just as I have a touchstone, it must be re-verified. If the full color of true gold is seen, no other method is needed. In the realm of principle and phenomena, to achieve usefulness, what harm is there in repeatedly putting it into the fire? ‘A full autumn night moon, where is it not clear?’ ‘This night, the moon is full,’ ‘where is there no clear light?’ This verse is a metaphor for the illusory emotions attached to substantial form dissipating, and the full, bright nature manifesting, with the mind like the moon fully revealed. Everywhere is clear and bright, radiantly and uniquely revealed. ‘Triple pairs discern and sever the real.’ ‘Since both mind and realm are relinquished,’ ‘the cessation of the real ceases together.’ The meaning is: Although the emotions of universal calculation were previously discerned separately, now it is shown to be simultaneous, hence the term ‘double discernment.’ This uses the Dharma of emptiness being neither identical nor different to discern and eliminate the emotions of annihilation and attachment to substantial form. The Contemplation Sutra says: The triple annihilation of emptiness is not identical to illusory form; annihilation of emptiness is what is to be discerned, because emptiness is identical to illusory form. Emptiness is not identical to substantial form; substantial form is what is to be discerned. ‘Both disappear, serene and still.’ ‘Since the two illnesses are cured,’ ‘the whole body is light and at ease.’ ‘Saying there is, has there ever truly been?’ ‘Know that the distant smoky waves’ ‘have other good considerations.’ This verse is from the perspective of the Dharma Characteristics School (Yogācāra). The Buddha said: All dharmas are without self. All dharmas roughly have five types, which can be divided into one hundred categories. Each dharma has its own seed of verbal expression born from the feet of the Ālaya-vijñāna (storehouse consciousness). --------------------------------------------------------------------------------