English
English version: It may be understood in this way. Yiji (a monk's name) said: 'Discernment' means including both the discerning method and the object to be discerned. The following five cases are the same. Choose and remove false attachments, and preserve the true Dharma. This is to distinguish the wrong views of annihilation held by heretics and Hinayana practitioners. The Visualization Sutra says: 'One illusory form is not immediately annihilation,' which is the object to be discerned. Because illusory form is identical to true emptiness, this is the discerning method. The following cases are all the same. 'There is nothing to be annihilated; all things are originally in quiescence.' This is the statement used by Yimen (a monk's name) to discern the attachment to annihilation. It means that outside of true emptiness, there is no annihilation; annihilation arises from false calculation. All things are originally still and unmoving; there is nothing that is not true emptiness. Therefore, the Lotus Sutra says: 'All dharmas, from the beginning, are always in a state of quiescence.' The verse says (the following verses are similar, so they are omitted). 'True emptiness does not destroy existence,' like returning home, what's wrong with that? This verse is to break the wrong view of clinging to the annihilation of form to reveal emptiness. The commentary says: 'Like digging a well and removing earth, to reveal emptiness, one must eliminate form.' The Middle Treatise says: 'First there is existence, then there is non-existence, which is annihilation.' Now, to briefly explain this principle, it is said 'does not destroy existence.' Treatise by Sengzhao (a monk's name) says: 'Does one need to dissect and slaughter to achieve understanding?' Bai Letian (a poet's name) said: 'One cannot attain true emptiness without leaving illusory existence.' 'Separating from form is not true emptiness,' remember not to understand this sentence like a wooden stake. Abandoning existence and clinging to emptiness is wrong. This verse is to break the wrong view of separating from form and clinging to emptiness. The commentary says: 'Emptiness is outside of form, like a wall; the place not outside the empty wall is emptiness.' Yongjia (a monk's name) said: 'Abandoning existence and clinging to emptiness is also a disease, like jumping into fire to avoid drowning.' 'Awakening the Sravakas' dream,' like dreaming on the Nirvana bed, suddenly awakening upon hearing the teachings. This verse is to break the wrong view of clinging to emptiness and annihilation. It refers to those who seek the Dharma outside of their minds, annihilating form to reveal emptiness, clinging to the aggregates, realms, etc., as truly existing entities, falsely believing that the extinction of all future roots and realms is Nirvana. Thus, they detest suffering, seek tranquility, reduce the body to ashes, extinguish wisdom, and forever be like the great void, taking quiescence as happiness. Therefore, Zen Master Dixin collected the meaning of true emptiness not destroying illusory existence from the Great Nirvana Sutra, using it to awaken those Sravakas who seek quiescence, causing them to turn their minds towards Mahayana. If they do not turn their minds, it is like having a long dream, when will they awaken? The commentary says that the annihilation of the Two Vehicles ultimately leads to Nirvana. 'Completely opening up the ignorance of heretics,' clearing away ignorance. --------------------------------------------------------------------------------
Chinese
翳。闪出旧精明。此颂凡外拨无因果之病耳。心游道外。故曰外道。谓彼凡夫不知三界唯心万形由业。因果不断生死相续。自计执云。诸无因自然而有。聚而为有。散而为无。神灭形离。根无来报。疏云。外道断灭归于太虚。此二种人既蒙法力。回心决定兵随印转。 有星皆拱北无水不朝东 毕竟水潮沧海去。到头云觅故山归。此颂会色归空。如拱北潮东无有不归者也。 转面观诸法都来一照中 瞥然心自醒。妄计悉归真。此颂声闻外道回头返觑。前执断空尽归真空智照之中。肇论云。真谛无兔马之遗。般若无不穷之鉴也。 二拣实色 不知蹈破茄子。一夜虾䗫索命。义曰。谓凡夫执色实有自体。以青黄之相。非是真空之理。疏云。以闻经说色空不知色性空。便执色相以为真空。计色不忘。故须拣也。观云。二实色不即真空。实色是所拣。以幻色即真空。故是能拣法也。 物本寂然因计成有 依他境寂遍计执而似有。古德云。妄计因成执。迷绳谓是蛇。 镜里元无影影虚显镜明水因有月方知净。天为无云始见高。此颂真空中无实色也。幻色无体。以显真空也。 空中何有色 本来无一物。何假拂尘埃。此颂青黄无体莫不皆空。故云。即空真理也。然疏中空有三义以破于色。谓无 现代汉语译本 翳。闪出旧精明。这首偈颂是针对凡夫和外道拨无因果的错误观点而说的。心在道之外游荡，所以称为外道。他们认为凡夫不明白三界唯心，万形由业所生，因果循环不断，生死相续。他们自己妄加揣测，认为一切都是无因而自然产生的，聚集就成为有，散开就成为无，精神消灭形体分离，根本没有来世的报应。《疏》中说，外道断灭后归于太虚。这两种人既然蒙受佛法的力量，回心转意，就能像军队跟随印信一样转变。 有星皆拱北，无水不朝东。毕竟水潮沧海去，到头云觅故山归。这首偈颂是说色最终归于空，就像众星拱卫北极星，江河奔流归向东海一样，没有不回归的。 转面观诸法，都来一照中。瞥然心自醒，妄计悉归真。这首偈颂是说声闻和外道回头反观，先前执着的断灭空最终都归于真空的智慧照耀之中。《肇论》说，真谛中没有兔和马的遗迹，般若具有无穷无尽的鉴照能力。 二、拣择实色。不知道踩破茄子，一夜之间虾蟆前来索命。意思是说，凡夫执着于色是真实存在的，具有自身的本体，认为青黄等相不是真空的道理。《疏》中说，因为听闻经中说色空，却不知道色性本空，于是执着于色相，认为这就是真空，心中放不下色，所以需要加以拣择。《观》中说，二种实色并不等同于真空，实色是需要被拣择的，因为幻色才等同于真空，所以是能拣择的法。 物本寂然因计成有。依他起性本是寂静的，因为遍计所执才好像是有的。古德说，妄计因缘而产生执着，就像把绳子误认为是蛇一样。 镜里元无影，影虚显镜明。水因有月方知净，天为无云始见高。这首偈颂是说真空中没有实色。幻色没有自体，是为了显现真空。 空中何有色？本来无一物。何假拂尘埃？这首偈颂是说青黄等色没有自体，一切皆空，所以说，就是空性的真理。然而《疏》中用空的三种含义来破斥色，即无
English
English version 翳。Shine forth the old wisdom. This verse is aimed at the erroneous view of ordinary people and externalists who deny cause and effect. The mind wanders outside the path, hence called externalists. They believe that ordinary people do not understand that the three realms are only mind, and all forms arise from karma. Cause and effect continue endlessly, and birth and death follow each other. They speculate that everything arises naturally without cause, gathering to become existence, scattering to become non-existence, the spirit perishes and the body separates, and there is no retribution in the next life. The Commentary says, 'Externalists, after annihilation, return to the great void.' Since these two types of people receive the power of the Dharma and change their minds, they can transform like an army following the seal. 'All stars bow to the North, all waters flow to the East. Eventually, the tide flows to the vast sea, and in the end, the clouds seek their old mountain home.' This verse speaks of form ultimately returning to emptiness, just as all stars bow to the North Star and rivers flow to the East Sea, none failing to return. 'Turning to observe all dharmas, all come within a single illumination. Suddenly, the mind awakens, and all false calculations return to truth.' This verse speaks of the Shravakas and externalists turning back to observe, and the emptiness of annihilation they previously clung to ultimately returns to the illumination of the wisdom of true emptiness. The Zhao Lun says, 'In true reality, there is no trace of hare or horse, and Prajna has inexhaustible illuminating power.' 2. Discriminating Real Form. Not knowing that treading on an eggplant will cause a toad to demand one's life overnight. The meaning is that ordinary people cling to the idea that form is real and has its own substance, believing that the appearances of blue and yellow are not the principle of true emptiness. The Commentary says, 'Because they hear the sutras speak of the emptiness of form but do not understand the emptiness of the nature of form, they cling to the appearance of form, thinking that this is true emptiness, and cannot let go of form, so it needs to be discriminated.' The Observation says, 'The two kinds of real form are not the same as true emptiness. Real form is what needs to be discriminated, because illusory form is the same as true emptiness, so it is the Dharma that can discriminate.' 'Things are originally still, but calculation creates existence.' Dependent origination is originally still, but because of conceptual proliferation, it seems to exist. An ancient master said, 'False calculation creates attachment, like mistaking a rope for a snake.' 'In the mirror, there is originally no shadow; the illusory shadow reveals the brightness of the mirror. Because there is a moon in the water, one knows its purity; because there are no clouds in the sky, one sees its height.' This verse speaks of there being no real form in true emptiness. Illusory form has no substance, in order to reveal true emptiness. 'In the sky, what form is there? Originally, there is not a single thing. Why bother to dust?' This verse speaks of the fact that blue, yellow, and other colors have no substance, and all are empty. Therefore, it is said to be the truth of emptiness. However, the Commentary uses three meanings of emptiness to refute form, namely, non- --------------------------------------------------------------------------------
Chinese
边义无坏义无杂义。显世间虚空中尚无色法可存。况真空理中而有实色于中可存焉。 有色为迷盲 一翳在眼。空花乱坠。此颂以青黄之相。非是真空之理。故云。不即空也。拣凡夫执色实有体在空中包含矣。兼拣初心菩萨计色相。以为真空之病。不拣二乘人。彼无此执也。 了幻幻非幻 糊饼面成人尽信。秤锤是铁我无疑。此颂色法缘会所成。如幻师术所成像。以智了知元无自体。即是真空。圆觉经云。幻灭灭故非幻不灭。非幻者即是真空也。 当生生不生 石牛吞华岳。木女产婴儿。此颂幻色仗缘而生。缘无自性生无生相。虽生不生也。然幻生幻灭。他岂然哉。或有外疑云。幻而非幻。生而不生。如何是非幻不生之的旨。故下云。 终南的的旨日午打三更 半夜日头明。不识大疲极。此颂不犯无生玄旨妙会非幻幽宗。帝心密显双融。夷门傍通一线。真可谓语带玄而无路。舌头谈而不谈。终南者。长安南寿山名也。帝心生居于此。今举起辨人。故曰终南也。 三双拣断实 两岸芦花色正絴。一阵金风暗除扫。义曰。前虽己拣约偏执而除之。今则双遣以显同时。此以幻色即不即法。拣去断空实色之情计讫。观云。二实色不即真空。实色是所拣。以幻色即真空故。不即断空。断空是所拣 现代汉语译本 边义：没有坏的意义，没有杂乱的意义。世间的虚空中尚且没有色法（rupa，物质现象）可以存在，更何况在真空的道理中，哪里会有实在的色法可以存在呢？ ‘有色为迷盲，一翳在眼。空花乱坠。’这句偈颂说明青黄等色相，并非真空的道理。所以说，‘不即空也’。这是为了拣择凡夫执着色法实有自体，包含在空中的错误观念。同时也拣择了初心菩萨执着色相，认为色相就是真空的毛病。这里不拣择二乘人，因为他们没有这种执着。 ‘了幻幻非幻，糊饼面成人尽信。秤锤是铁我无疑。’这句偈颂说明色法是因缘和合而成的，就像幻术师变出的幻象一样。用智慧了知它原本没有自体，这就是真空。《圆觉经》说：‘幻灭灭故非幻不灭’，‘非幻’指的就是真空。 ‘当生生不生，石牛吞华岳。木女产婴儿。’这句偈颂说明幻化的色法依靠因缘而生，因缘没有自性，所以生也没有生的相状，虽然生了，却如同没有生一样。然而幻生幻灭，它又怎么会是真实的呢？或许有人会怀疑说，幻而非幻，生而不生，那么如何才是‘非幻不生’的真正旨意呢？所以下面说： ‘终南的的旨日午打三更，半夜日头明。不识大疲极。’这句偈颂不落入无生的玄妙旨意，巧妙地领会了非幻的幽深宗旨。帝心（指帝心尊者）秘密地显示了双重融合的道理，夷门（指达摩）从旁边开通了一线生机。真可谓语言带有玄机却无路可寻，舌头在谈论却又好像什么都没说。终南（Zhongnan）指的是长安南边的寿山的名字。帝心尊者就居住在这里，现在举起这个例子来辨别他人，所以说‘终南’。 ‘三双拣断实，两岸芦花色正絴。一阵金风暗除扫。’意思是说，前面虽然已经拣择并除去了偏执的观念，现在则同时遣除两种观念，以显示同时并存的道理。这是用幻化的色法既是又不是真空的道理，拣去了执着断灭空和实在色法的错误观念。观云（指观禅），两种实在的色法不等于真空，实在的色法是所要拣除的。因为幻化的色法就是真空，所以不等于断灭空，断灭空是所要拣除的。