English
English version Bian Yi: There is no bad meaning, no mixed meaning. In the empty space of the world, there is no rupa (material phenomenon) that can exist. How can there be any real rupa existing in the principle of true emptiness? 'Having form is being blinded, a cataract in the eye. Empty flowers fall in confusion.' This verse explains that the appearances of blue and yellow are not the principle of true emptiness. Therefore, it says, 'Not identical to emptiness.' This is to distinguish the mistaken notion of ordinary people who cling to the reality of form, believing it is contained in emptiness. It also distinguishes the fault of novice Bodhisattvas who cling to form, thinking that form is true emptiness. It does not distinguish the Two Vehicles (Sravakas and Pratyekabuddhas), because they do not have this attachment. 'Understanding illusion, illusion is not non-illusion. Everyone believes that a paste cake is a person. I have no doubt that a weight is iron.' This verse explains that form is produced by the aggregation of conditions, like the images created by a magician's trick. Understanding with wisdom that it originally has no self-nature is true emptiness. The Surangama Sutra says, 'When illusion ceases, non-illusion does not cease.' 'Non-illusion' refers to true emptiness. 'When born, born is not born. A stone ox swallows Mount Hua. A wooden woman gives birth to a baby.' This verse explains that illusory form arises depending on conditions. Conditions have no self-nature, so birth has no appearance of birth. Although it is born, it is as if it were not born. However, illusory birth and illusory cessation, how can it be real? Perhaps someone may doubt and say, 'Illusion and not non-illusion, born and not born, then what is the true meaning of 'non-illusion not born'?' Therefore, it says below: 'Zhongnan's (Zhongnan, name of a mountain) true meaning is midnight at noon, the sun shines at midnight. Not knowing is great exhaustion.' This verse does not fall into the subtle meaning of no-birth, skillfully comprehending the profound principle of non-illusion. Dixin (referring to Venerable Dixin) secretly reveals the principle of dual integration. Yimen (referring to Bodhidharma) opens a line of opportunity from the side. It can truly be said that the language carries mystery but there is no path to follow, the tongue speaks but seems to say nothing. Zhongnan refers to the name of Mount Shou south of Chang'an. Venerable Dixin lived here. Now, this example is raised to distinguish others, so it is called 'Zhongnan'. 'Three pairs distinguish and cut off reality. The reed flowers on both banks are the right color. A gust of golden wind secretly sweeps away.' The meaning is that although the biased views have already been distinguished and removed, now both views are removed simultaneously to show the principle of simultaneous existence. This uses the principle that illusory form is both identical and not identical to emptiness to remove the mistaken notions of clinging to annihilation and real form. Guan Yun (referring to Guan Chan), the two real forms are not equal to true emptiness, and real form is what is to be distinguished. Because illusory form is true emptiness, it is not equal to annihilation, and annihilation is what is to be distinguished. -------------------------------------------------------------------------------- 也。 有无不计是非香绝 二执既遣。那有能遣为是所遣为非。故曰冥绝也。 休厌黑暗女莫怜功德天 一念无私照。忧喜悉皆除。此颂喻显双遣也。涅槃经说。有一女。名曰功德天。常在前行问人求宿。人问之。汝何能也。彼女答曰。我所至处。人民和合悉皆欢喜。人遂留矣。说住未久。又见一女在门外立。主人问曰。汝何人也。答曰。我名黑暗。亦来求止。主人曰。汝何能也。彼女答曰。我所至处。令人忧怖全家不乐。人曰。尔去。吾不用汝。女曰。汝太愚也。吾之妹在尔家。我何不往。自从无始已来常相随逐。未常离也。作是语已即入室矣。是时宅主见女人入。果然全家哀哭忧苦也。经意功德天喻人之爱生也。黑暗女喻人之怖死也。有智之者。不怜不厌悉免忧喜。此举双拣之妙况也。三祖云。至道无难。唯嫌拣择。但莫憎爱。洞然明白。 无心一亦弃有智二俱捐 两头撒开。中间放下。此颂法合双拣也。无心者二乘人。入灰心定。并断灭外道着空病也。有智者。计常凡夫。并初心菩萨著有病也。既是二执俱舍。方达三界唯心。苟且不然。看取。夷门向下注脚耳。 风送和烟雨池开菡萏莲 雨滴千峰翠。花无一点尘。此颂尘惑俱遣物物唯心。纯是真空更无他法耳。法灯云。岸柳含烟翠。 { "translations": [ '也', '', '有无不计，是非香绝：有和无都不考虑，是非的念头也断绝。二执既遣：两种执着既然已经去除。那有能遣为是所遣为非：哪里还有能去除的认为是正确的，被去除的认为是不正确的呢？故曰冥绝也：所以说完全断绝了。', '', '休厌黑暗女，莫怜功德天：不要厌恶黑暗女，不要怜爱功德天。一念无私照：一个念头没有私心照耀。忧喜悉皆除：忧愁和喜悦全部都消除。此颂喻显双遣也：这首偈颂用比喻来显示同时去除。涅槃经说：涅槃经中说。有一女，名曰功德天（带来好运的女神）：有一个女子，名叫功德天。常在前行问人求宿：经常在前面行走，向人请求借宿。人问之：人们问她。汝何能也：你有什么能力呢？彼女答曰：她回答说。我所至处，人民和合悉皆欢喜：我所到的地方，人民和睦相处，都非常欢喜。人遂留矣：人们就留下了她。说住未久：说住下没多久。又见一女在门外立：又看见一个女子站在门外。主人问曰：主人问道。汝何人也：你是什么人呢？答曰：回答说。我名黑暗（带来厄运的女神），亦来求止：我名叫黑暗，也来请求借宿。主人曰：主人说。汝何能也：你有什么能力呢？彼女答曰：她回答说。我所至处，令人忧怖全家不乐：我所到的地方，使人忧愁恐惧，全家都不快乐。人曰：人们说。尔去，吾不用汝：你走吧，我不需要你。女曰：女子说。汝太愚也：你太愚蠢了。吾之妹在尔家，我何不往：我的妹妹在你家，我为什么不能去呢？自从无始已来常相随逐，未常离也：自从无始以来，我们经常互相跟随，未曾分离。作是语已即入室矣：说完这些话就进入房间了。是时宅主见女人入：这时宅主看见女子进入。果然全家哀哭忧苦也：果然全家哀哭忧愁痛苦。经意功德天喻人之爱生也：经文的意思是功德天比喻人喜爱生存。黑暗女喻人之怖死也：黑暗女比喻人害怕死亡。有智之者，不怜不厌悉免忧喜：有智慧的人，不怜爱也不厌恶，全部免除忧愁和喜悦。此举双拣之妙况也：这是举出同时舍弃的微妙情况。三祖云：三祖说。至道无难，唯嫌拣择：达到真理的道路并不难，只怕有所选择。但莫憎爱，洞然明白：只要不憎恨不喜爱，就能透彻明白。', '', '无心一亦弃，有智二俱捐：没有分别心，即使是‘一’也要舍弃；有分别智，即使是‘二’也要全部抛弃。两头撒开，中间放下：两端都放开，中间也放下。此颂法合双拣也：这首偈颂在法理上符合同时舍弃。无心者二乘人：没有分别心的人指二乘人。入灰心定：进入灰心定。并断灭外道着空病也：以及断灭外道执着于空的毛病。有智者：有分别智的人。计常凡夫：指计度常存的凡夫。并初心菩萨著有病也：以及初发心的菩萨执着于有的毛病。既是二执俱舍，方达三界唯心：既然两种执着都舍弃，才能通达三界唯心。苟且不然，看取：如果不是这样，你看。夷门向下注脚耳：夷门向下注解罢了。', '', '风送和烟雨，池开菡萏莲：风吹送着和着烟雾的雨，池塘里盛开着含苞待放的莲花。雨滴千峰翠：雨滴落在千座山峰上，山峰更加翠绿。花无一点尘：花朵没有一点尘埃。此颂尘惑俱遣物物唯心：这首偈颂说明尘世的迷惑全部去除，万物都是唯心所现。纯是真空更无他法耳：完全是真空，没有其他方法。法灯云：法灯说。岸柳含烟翠：岸边的柳树含着烟雾，显得更加翠绿。' ], "english_translations": [ 'Also.', '', 'Not counting existence or non-existence, the fragrance of right and wrong is extinguished: Not considering existence or non-existence, the thoughts of right and wrong are cut off. Since both attachments are discarded: Since the two attachments have already been removed. How can there be what can be discarded as right, and what is discarded as wrong?: Where can there be what can be discarded as right, and what is discarded as wrong? Therefore, it is said to be completely extinguished.', '', 'Do not厌恶the dark woman, do not pity the goddess of merit: Do not厌恶the dark woman, do not pity the goddess of merit. One thought without selfishness shines: One thought without selfish illumination. All sorrows and joys are eliminated: All sorrows and joys are eliminated. This verse uses a metaphor to show the simultaneous discarding: This verse uses a metaphor to show the simultaneous discarding. The Nirvana Sutra says: The Nirvana Sutra says. There was a woman named the Goddess of Merit (a goddess who brings good fortune): There was a woman named the Goddess of Merit. She often walked ahead asking people for lodging: She often walked ahead asking people for lodging. People asked her: People asked her. What is your ability?: What is your ability? She replied: She replied. Wherever I go, the people are harmonious and joyful: Wherever I go, the people are harmonious and joyful. People then kept her: People then kept her. It was said that she had not lived there long: It was said that she had not lived there long. Then another woman was seen standing outside the door: Then another woman was seen standing outside the door. The master asked: The master asked. Who are you?: Who are you? She replied: She replied. My name is Darkness (a goddess who brings misfortune), and I have also come to ask for lodging: My name is Darkness, and I have also come to ask for lodging. The master said: The master said. What is your ability?: What is your ability? She replied: She replied. Wherever I go, I cause people to worry and fear, and the whole family is unhappy: Wherever I go, I cause people to worry and fear, and the whole family is unhappy. People said: People said. Go away, we don\'t need you: Go away, we don\'t need you. The woman said: The woman said. You are too foolish: You are too foolish. My sister is in your house, why can\'t I go?: My sister is in your house, why can\'t I go? Since the beginningless past, we have always followed each other and have never been separated: Since the beginningless past, we have always followed each other and have never been separated. After saying these words, she entered the room: After saying these words, she entered the room. At that time, the master of the house saw the woman enter: At that time, the master of the house saw the woman enter. Sure enough, the whole family was crying in sorrow and pain: Sure enough, the whole family was crying in sorrow and pain. The meaning of the sutra is that the Goddess of Merit is a metaphor for people\'s love of life: The meaning of the sutra is that the Goddess of Merit is a metaphor for people\'s love of life. The dark woman is a metaphor for people\'s fear of death: The dark woman is a metaphor for people\'s fear of death. Those who have wisdom, neither pity nor厌恶, are all free from sorrow and joy: Those who have wisdom, neither pity nor厌恶, are all free from sorrow and joy. This is an example of the wonderful situation of discarding both at the same time: This is an example of the wonderful situation of discarding both at the same time. The Third Patriarch said: The Third Patriarch said. The Great Way is not difficult, only it dislikes choosing: The Great Way is not difficult, only it dislikes choosing. Just do not hate or love, and you will understand clearly: Just do not hate or love, and you will understand clearly.', '', 'Abandon even \'one\' without mind, discard both \'two\' with wisdom: Abandon even \'one\' without mind, discard both \'two\' with wisdom. Release both ends, and put down the middle: Release both ends, and put down the middle. This verse accords with the principle of discarding both at the same time: This verse accords with the principle of discarding both at the same time. Those without mind are people of the Two Vehicles: Those without mind are people of the Two Vehicles. Entering the samadhi of a dead heart: Entering the samadhi of a dead heart. And the disease of external paths that cling to emptiness: And the disease of external paths that cling to emptiness. Those with wisdom: Those with wisdom. Ordinary people who calculate permanence: Refers to ordinary people who calculate permanence.