Chinese
至如赖耶识等亦从种生。多谈法相少谈法性。所谈法性亦法相数。如六无为等乃至成佛。皆从修因断障。历三僧祇转识成智。智为能证。二空真理为所证也。从此而学者。多分计一切法实有。自体成计常病者多矣。佛说相教为始空病。空病既除有亦不真。意显中道。故云何曾有。 言无未便无 眼观东南。意在西北。此颂破相宗。且如大般若经八十余科名数。皆是遣执荡相遮境明空。说三性三无性。至于佛德言大空真如。金刚云。凡所有相皆是虚妄。若见诸相非相即见如来。又云。离一切诸相即名诸佛。又般若心经中所离文中。无世间(三科)谓五蕴十二处十八界。及出世三科。谓四谛十二缘能证所证。亦不可得也。从此而学者。多分计一切法空。成断灭病者多矣。佛虽说空法谓遣执有之计。有执既除空药亦遣。意显中道。故云未便无也。贤首国师判上二种教法。未尽大乘至极之说。为大乘始教。 有无俱不计 二边纯莫立。中道不须安。此颂法性宗。谓佛说终顿经等。圆觉云。有无俱遣。是则名为净觉随顺。又法华涅槃会上。呵小赞大会权归实。三乘同会一佛乘。五性皆归一佛性。方尽大乘终实至极之说也。然前来随机设教。为破断常之执。今则二执既遣。中道双融。解真空是不空之空。达妙有是不有 现代汉语译本：至于赖耶识（Alaya-vijñāna，藏识）等，也是从种子（bīja）而生。他们大多谈论法相（lakṣaṇa，事物的表相），很少谈论法性（dharmatā，事物的本性）。所谈论的法性，也只是法相的范畴。例如六无为（ṣaḍ asaṃskṛtā dharmāḥ，六种无为法）等，乃至成佛，都是从修因断障而来，经历三大阿僧祇劫（asaṃkhya-kalpa，无数劫），转识成智（vijñāna-pariṇāma，转变意识为智慧）。智慧是能证（sādhana，能证悟的主体），二空真理（dvisūnyatā-tattva，人空和法空的真理）是所证（sādhya，被证悟的客体）。从此而学习的人，大多执着于一切法实有，自身形成执着的常病的人很多啊。佛说相教是为了开始破除空病，空病既然除去了，有也不真实，意在显明中道。所以说‘何曾有’。 说‘无’也不完全是无，眼睛看着东南，意在西北。这首偈颂是破斥法相宗的。例如《大般若经》（Mahāprajñāpāramitā Sūtra）八十余科名数，都是为了遣除执着，荡涤事物的表相，遮蔽境界，显明空性。说三性（trisvabhāva，遍计所执性、依他起性、圆成实性），三无性（triniḥsvabhāvatā，相无自性性、生无自性性、胜义无自性性）。至于佛的功德，说是大空真如（mahāśūnyatā-tathatā，伟大的空性真如）。《金刚经》（Vajracchedikā Prajñāpāramitā Sūtra）说：‘凡所有相，皆是虚妄。若见诸相非相，即见如来。’又说：‘离一切诸相，即名诸佛。’又《般若心经》（Prajñāpāramitāhṛdaya Sūtra）中所离的文中，无世间（三科），指的是五蕴（pañcaskandha，色、受、想、行、识）、十二处（dvādaśāyatana，眼、耳、鼻、舌、身、意；色、声、香、味、触、法）、十八界（aṣṭādaśadhātu，六根、六尘、六识）。以及出世间三科，指的是四谛（catvāri āryasatyāni，苦、集、灭、道）、十二缘起（dvādaśāṅgapratītyasamutpāda，无明、行、识、名色、六入、触、受、爱、取、有、生、老死）、能证所证，也是不可得的。从此而学习的人，大多执着于一切法空，形成断灭病的人很多啊。佛虽然说空法，是为了遣除执着于有的计较，有的执着既然除去了，空药也要舍弃，意在显明中道。所以说‘未便无’。贤首国师（Xianshou Guoshi）判断以上两种教法，没有穷尽大乘至极的说法，作为大乘始教。 有和无都不执着，二边完全不要立足，中道也不需要安立。这首偈颂是说法性宗的。指的是佛说的终顿经等。《圆觉经》（Yuanjue Sutra）说：‘有无都舍弃，这就叫做清净觉悟，随顺觉性。’又《法华经》（Lotus Sutra）《涅槃经》（Nirvana Sutra）会上，呵斥小乘，赞叹大乘，权巧方便归于真实，三乘同归于一佛乘，五性（pañcagotra，声闻乘种性、缘觉乘种性、菩萨乘种性、不定种性、无种性）都归于一佛性，才穷尽了大乘终极真实的说法。然而前面是随机施教，为了破除断常的执着，现在则是两种执着既然已经遣除，中道双重融合，理解真空是不空的空，通达妙有是不有的有。
English
English version: As for the Alaya-vijñāna (storehouse consciousness), it also arises from seeds (bīja). They mostly discuss the characteristics of phenomena (lakṣaṇa), and rarely discuss the nature of phenomena (dharmatā). The nature of phenomena they discuss is also within the scope of the characteristics of phenomena. For example, the six unconditioned dharmas (ṣaḍ asaṃskṛtā dharmāḥ), and even the attainment of Buddhahood, all come from cultivating causes and eliminating obstacles, going through three great asamkhya-kalpas (countless eons), transforming consciousness into wisdom (vijñāna-pariṇāma). Wisdom is the means of realization (sādhana), and the truth of the two emptinesses (dvisūnyatā-tattva, emptiness of self and emptiness of phenomena) is what is realized (sādhya). Those who learn from this mostly cling to the substantial existence of all dharmas, and many develop the chronic disease of clinging to permanence. The Buddha spoke of the teaching of characteristics to initially break the disease of emptiness. Once the disease of emptiness is removed, existence is also not real, intending to reveal the Middle Way. Therefore, it is said, 'How could there ever be?' Saying 'non-existence' is also not entirely non-existence; the eyes look to the southeast, but the intention is in the northwest. This verse refutes the Dharmalakṣaṇa school. For example, the eighty-plus categories of names and numbers in the Mahāprajñāpāramitā Sūtra are all for dispelling attachments, washing away the appearances of things, obscuring realms, and revealing emptiness. It speaks of the three natures (trisvabhāva, parikalpita-svabhāva, paratantra-svabhāva, and pariniṣpanna-svabhāva), and the three non-natures (triniḥsvabhāvatā, lakṣaṇa-niḥsvabhāvatā, utpatti-niḥsvabhāvatā, and paramārtha-niḥsvabhāvatā). As for the Buddha's virtues, it speaks of the great emptiness and Suchness (mahāśūnyatā-tathatā). The Vajracchedikā Prajñāpāramitā Sūtra says, 'All forms are illusory. If one sees all forms as non-forms, then one sees the Tathagata.' It also says, 'To be free from all forms is called all Buddhas.' Furthermore, in the Prajñāpāramitāhṛdaya Sūtra, in the section on what is negated, there is no world (three categories), referring to the five skandhas (pañcaskandha, form, feeling, perception, volition, and consciousness), the twelve āyatanas (dvādaśāyatana, the six sense organs and their corresponding objects), and the eighteen dhātus (aṣṭādaśadhātu, the six sense organs, the six sense objects, and the six consciousnesses). And the three supramundane categories, referring to the Four Noble Truths (catvāri āryasatyāni, suffering, origin, cessation, and path), the twelve links of dependent origination (dvādaśāṅgapratītyasamutpāda, ignorance, volitional action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death), and the means of realization and what is realized, are also unattainable. Those who learn from this mostly cling to the emptiness of all dharmas, and many develop the disease of annihilation. Although the Buddha spoke of the Dharma of emptiness, it was to dispel the calculation of clinging to existence. Once the clinging to existence is removed, the medicine of emptiness should also be discarded, intending to reveal the Middle Way. Therefore, it is said, 'Not entirely non-existence'. National Teacher Xianshou judged the above two teachings as not fully exhausting the ultimate teaching of the Great Vehicle, and regarded them as the initial teaching of the Great Vehicle. Neither existence nor non-existence is clung to; neither extreme is established; the Middle Way need not be established. This verse is about the Dharmatā school. It refers to the final and sudden teachings spoken by the Buddha, such as the Yuanjue Sutra. The Yuanjue Sutra says, 'Abandoning both existence and non-existence is called pure enlightenment, according with the nature of enlightenment.' Furthermore, at the Lotus Sutra and Nirvana Sutra assemblies, the Hinayana was criticized and the Mahayana was praised, expedient means were returned to reality, the three vehicles converged into one Buddha vehicle, and the five natures (pañcagotra, śrāvaka-gotra, pratyekabuddha-gotra, bodhisattva-gotra, aniyata-gotra, and agotrika) all returned to one Buddha nature, only then exhausting the ultimate and true teaching of the Great Vehicle. However, the previous teachings were given according to the capacity of the audience, in order to break the clinging to permanence and annihilation. Now that both clingings have been removed, the Middle Way is doubly integrated, understanding that true emptiness is emptiness that is not empty, and realizing that wondrous existence is existence that is not existent. --------------------------------------------------------------------------------
Chinese
之有。故能有无不计妙解双通。既成无功之功。决定功不虚弃。 赏汝髻中珠 重赏之下必有勇夫。此颂。法华云。譬如强力。转轮圣王。兵战有功。赏赐诸物。唯髻中珠。不以与之。如有勇健能为难事。王解髻中明珠赐之。举斯妙况用明契中道之深旨耳。贤首判为终教。方尽大乘至极之说。 覆庇贫和病提携独与孤 烦恼海中为雨露。无明山上作云雷。此颂。无法财曰贫。有惑障曰病。凡外病也专自利曰独。阙明导曰孤。小乘病也。是故至圣契中道妙理。空有齐观。运悲智心设权实教。慈荫贫病。智拔孤独。如得轮王髻珠。普资一切也。 回光归去来始觉废功夫 当时不惮穿云路。过后思量愁杀人。此颂至圣出世为一大事因缘出现于世。为众生缘熟而来。众生缘尽而去。非但如今。历劫已来为断常之流难可化度。曲设种种方便引导众生。令离诸着。能事毕矣。后入涅槃。始觉利生废其功夫耳。或可多是来贤人通彻性相二宗。妙达圆顿一乘。见权实方便多门。仰叹先圣云废却多少功夫耶。 四显解 功夫不到不方圆。言语不通非眷属。义曰。前门约境。境相无实归于真空。故云显理也。此门约心。心非断灭不异幻色。故云显解也。观云。四真空即幻色故。凡是真空必不异色。非断灭故。 现代汉语译本： 拥有。因此能够对有和无都不加以计较，巧妙理解并且双方面都通达。既然成就了无功之功，就决定了功劳不会被白白抛弃。 赏赐你发髻中的宝珠——重赏之下必有勇夫。这句是颂词。《法华经》中说：‘譬如强力的转轮圣王，兵战有功，赏赐各种物品，唯独发髻中的宝珠，不轻易给人。如有勇健之人能完成艰难之事，国王就解下发髻中的明珠赐给他。’用这个绝妙的比喻来阐明契合中道的深刻意义。贤首宗判为终教，穷尽了大乘至极的说法。 覆盖庇护贫穷和疾病，提携帮助孤独和无助——在烦恼的海洋中化为雨露，在无明的山上化作云雷。这句是颂词。没有法财叫做贫穷，有迷惑障碍叫做疾病，这些都是凡夫的外在病症。只顾自己利益叫做孤独，缺乏明智引导叫做无助，这些是小乘的病症。因此，至高的圣人契合中道妙理，空和有平等看待，运用慈悲和智慧之心，设立权巧和真实的教法，慈爱地庇护贫穷和疾病，用智慧拔除孤独和无助。如同得到转轮圣王发髻中的宝珠，普遍地资助一切众生。 回头归来才发觉白费了功夫——当时不害怕穿过云雾的道路，过后思量起来却愁死了人。这句是颂词。至高的圣人出世，是为了一个重大因缘而出现在世间，为了与众生的缘分成熟而来，与众生的缘分尽了而去。不只是现在这样，历劫以来，为了断见和常见的流弊难以化度，才委婉地设立种种方便来引导众生，使他们脱离各种执着。该做的都做完了，最后进入涅槃，才发觉利益众生是白费了功夫。或者也可以理解为，很多是已经通彻性相二宗的贤人，巧妙地通达圆顿一乘，看到权巧和真实的方便法门很多，仰慕感叹先圣白白浪费了多少功夫啊。 四显解——功夫不到家，就不会方正圆满；言语不通达，就不是一家人。意义是：前面的门径是就境界而言，境界的相状没有实体，归于真空，所以说是显理。这个门径是就心而言，心不是断灭，与幻化的色相没有区别，所以说是显解。观经说：‘四真空就是幻色’，所以凡是真空必定与色相没有区别，不是断灭。
English
English version: Therefore, one can be free from attachment to both existence and non-existence, skillfully understanding and mastering both aspects. Having achieved the 'effortless effort,' it is certain that the merit will not be wasted. 'Bestow upon you the jewel in the hair knot' - 'Beneath great reward, there must be a brave man.' This is a verse. The *Lotus Sutra* says: 'For example, a mighty Chakravartin (*Cakravartin-raja*, Wheel-Turning King) who has rendered meritorious service in battle, rewards various objects, but does not readily give the jewel in his hair knot. If there is a brave person who can accomplish difficult tasks, the king will untie the bright pearl in his hair knot and bestow it upon him.' This wonderful analogy is used to illustrate the profound meaning of aligning with the Middle Way. The *Hsien-shou* school judges it as the ultimate teaching, exhausting the ultimate teachings of the Mahayana. 'Covering and sheltering the poor and sick, supporting the lonely and helpless' - 'Becoming rain and dew in the ocean of afflictions, creating clouds and thunder on the mountain of ignorance.' This is a verse. Lacking the wealth of Dharma is called poverty; having the obstruction of delusion is called sickness; these are the external sicknesses of ordinary people. Focusing solely on one's own benefit is called loneliness; lacking wise guidance is called helplessness; these are the sicknesses of the Hinayana. Therefore, the supreme sage aligns with the wonderful principle of the Middle Way, viewing emptiness and existence equally, employing the mind of compassion and wisdom, establishing expedient and true teachings, compassionately sheltering the poor and sick, and using wisdom to remove loneliness and helplessness. It is like obtaining the jewel in the hair knot of the Chakravartin, universally benefiting all beings. 'Turning back and returning, one then realizes the effort was wasted' - 'At that time, one was not afraid to pass through the cloudy road, but afterwards, thinking about it, one is filled with sorrow.' This is a verse. The supreme sage appears in the world for a great cause and condition, coming because the conditions with sentient beings are ripe, and leaving when the conditions with sentient beings are exhausted. It is not just like this now, but throughout countless eons, in order to transform and liberate the difficult-to-convert streams of eternalism and nihilism, various expedient means are skillfully established to guide sentient beings, enabling them to be free from all attachments. Having completed all that should be done, one finally enters Nirvana, only then realizing that benefiting sentient beings was a waste of effort. Or it can also be understood that many are virtuous people who have thoroughly understood the two schools of phenomena and essence, skillfully mastering the perfect and sudden One Vehicle, seeing the many expedient and true Dharma doors, admiring and sighing that the former sages wasted so much effort. 'Fourfold Manifestation of Understanding' - 'If the effort is not sufficient, it will not be square and round; if the language is not understood, they are not family.' The meaning is: The previous gate is in terms of the realm, the appearance of the realm has no substance, returning to true emptiness, therefore it is said to be manifesting the principle. This gate is in terms of the mind, the mind is not annihilation, not different from illusory form, therefore it is said to be manifesting understanding. The *Contemplation Sutra* says: 'The four true emptinesses are illusory form,' therefore all true emptiness must be no different from form, not annihilation. --------------------------------------------------------------------------------