Chinese
的无所在也。下约因缘释中有三。初明眼色相依二俱无体。二明眼色既空无所染着。三明菩萨可知因缘。寂灭不坏假名而说诸法实相。亦可明法性自尔。本来空寂众生不达。计之为实。妄取色尘贪求无足也。前中初明眼藉缘生所以为空。二明空眼所见色亦无实也。初明眼不自见等者。但眼为见也。要藉五缘。一赖根不坏以为所依。二有色尘现前在于可见。第三中间无拥衣假其空。第四尘无闇蔽以明来照。第五意识不乱念欲取尘。一一诸缘迭相依持。离有离无。不生不灭。何者眼不自见。亦藉余缘。不可为有缘。不独生置依眼瞩。岂得为无。非有故不生。非无故不灭。既离有离无。生灭俱泯。何得不空。故言眼不自见属诸因缘等也。然既眼藉余缘。见无自性。执眼能见理。恐为难缘。不自生赖眼方瞩遍谈色等。良为未说诸缘。无性名不自生。无性则空。空无共者而言和合见尘义将安在。眼识既然。余识亦尔。皆藉因托缘。方始觉闻。炽燃建立。未曾暂起也。下明色空中。初明对眼为色。二释空。眼所见体无实也。下明无染中。初明三事俱空故无所著。二例释余五也。言识空灭诸行者。识为初心。相等从生。识性既空。所以诸行不起。亦可舍此取彼。称之为行。昔由妄计有实缘令不住。今既悟达本无则分别永亡。故言灭于 现代汉语译本 的无所在也。下面从因缘的角度解释，分为三部分。第一部分说明眼和色相互依存，二者都没有实体。第二部分说明眼和色既然是空性的，就没有什么可以执着。第三部分说明菩萨可以了解因缘，寂灭不坏，用假名来说明诸法的实相。也可以说明法性本来如此，本来空寂，众生不明白，认为它是真实的，妄取色尘，贪求没有满足的时候。前面第一部分说明眼依靠因缘而生，所以是空性的。第二部分说明空性的眼所见的色也没有实体。前面第一部分说明眼不能自己看见等等。只是眼有见的功能，需要依靠五种因缘。一是依靠根没有损坏作为所依。二是有色尘显现在可见的范围内。三是中间没有遮挡，空旷无阻。四是尘没有黑暗遮蔽，用光明来照耀。五是意识不乱，想要取尘。每一个个因缘互相依赖，离开有，离开无，不生不灭。为什么说眼不能自己看见？也是依靠其他的因缘。不能认为是有的因缘，不能独自产生，依靠眼才能注视，怎么能说是没有呢？不是有，所以不生；不是无，所以不灭。既然离开有，离开无，生灭都消失了，怎么能不空呢？所以说眼不能自己看见，是属于诸因缘等等。然而既然眼依靠其他的因缘，见没有自性，执着眼能见，恐怕会成为难解的因缘。不自己产生，依靠眼才能注视，普遍谈论色等等，实在是还没有说清诸缘。没有自性就叫做不自生，没有自性就是空。空没有共同者，那么说和合见尘的意义又在哪里呢？眼识既然如此，其余的识也是这样，都是依靠因托缘，才开始觉闻，炽燃建立，未曾暂时停止。下面说明色是空性的。第一部分说明对着眼才成为色。第二部分解释空性。眼所见的体没有实体。下面说明没有染着。第一部分说明三事都是空性的，所以没有什么可以执着。第二部分用例子来说明其余的五种。说识空灭诸行，识是最初的心，相等从识而生。识性既然是空性的，所以诸行不起。也可以舍弃这个而取那个，称之为行。过去由于妄计有真实的缘，使得心念不住。现在既然领悟到本来没有，那么分别就永远消失了。所以说灭于
English
English version nowhere to be found. The following explains from the perspective of causes and conditions, divided into three parts. The first part explains that the eye and form are interdependent, and neither has substance. The second part explains that since the eye and form are empty, there is nothing to be attached to. The third part explains that Bodhisattvas can understand causes and conditions, are silent and indestructible, and use provisional names to explain the true nature of all dharmas. It can also be explained that the nature of dharma is originally like this, originally empty and silent, but sentient beings do not understand it, thinking it is real, vainly grasping at form dust, and greedily seeking without satisfaction. The first part above explains that the eye arises depending on causes and conditions, so it is empty. The second part explains that the form seen by the empty eye also has no substance. The first part above explains that the eye cannot see itself, etc. It is only that the eye has the function of seeing, and needs to rely on five conditions. First, it relies on the root not being damaged as a basis. Second, form dust appears within the visible range. Third, there is no obstruction in the middle, it is open and unobstructed. Fourth, the dust is not obscured by darkness, and it is illuminated by light. Fifth, the consciousness is not confused, and wants to grasp the dust. Each and every condition depends on each other, leaving existence, leaving non-existence, neither arising nor ceasing. Why is it said that the eye cannot see itself? It also relies on other conditions. It cannot be considered an existing condition, it cannot arise independently, it relies on the eye to be able to gaze, how can it be said to be non-existent? It is not existent, so it does not arise; it is not non-existent, so it does not cease. Since it leaves existence and leaves non-existence, both arising and ceasing disappear, how can it not be empty? Therefore, it is said that the eye cannot see itself, it belongs to all causes and conditions, etc. However, since the eye relies on other conditions, and seeing has no self-nature, clinging to the idea that the eye can see, I am afraid it will become a difficult to understand condition. It does not arise by itself, it relies on the eye to be able to gaze, generally talking about form, etc., it is really that the various conditions have not been explained clearly. Without self-nature it is called not arising by itself, without self-nature it is empty. Empty has no commonality, then where is the meaning of saying that the aggregation sees dust? Since eye consciousness is like this, the remaining consciousnesses are also like this, they all rely on causes and depend on conditions, to begin to perceive and hear, to blaze and establish, never ceasing even for a moment. The following explains that form is empty. The first part explains that it becomes form only when facing the eye. The second part explains emptiness. The form seen by the eye has no substance. The following explains no attachment. The first part explains that the three things are all empty, so there is nothing to be attached to. The second part uses examples to explain the remaining five. Saying that consciousness is empty and extinguishes all activities, consciousness is the initial mind, and so on arise from consciousness. Since the nature of consciousness is empty, all activities do not arise. It can also be abandoning this and taking that, calling it activity. In the past, due to the false idea that there were real conditions, the mind could not dwell. Now that it is realized that there is originally nothing, then discrimination will disappear forever. Therefore, it is said to be extinguished in --------------------------------------------------------------------------------
Chinese
诸行也。下明因缘寂灭中有三。初明眼藉诸缘见无自性。虽恒了境未曾有生色名。从眼名无自体名。终日名不可为实。不可为实故则用时恒寂。恒见恒名故则寂时常用也。故言知眼属缘乃至名终日名犹为无名也。下第二明眼色既空心亦叵得。众生不达着之无厌。故言以斯空眼常看空色等也。下类释可知也。下约不住明空道理。而言一切诸法无住为性。非内非外。不在中间。然以凡不之流分别未除执。眼为内情定住其内。色为外尘定在于外。故今遍破眼不局内色亦非外。此虽破而不执。言而无当也。又中初牒。次释。后结释中有二。初明眼色无住故空也。第二明心是无为相违不有眼住于内等者。眼若有性则定住于内。色有自体则局在其外。然眼从缘起睹色便生。不定在内。则眼无自性。色亦无定。对眼为因。故知色无自体也。下第二明眼之与色若有自体者。则不藉缘生。故言眼是有作色亦有作也。心是无为不在有者。若谓心无所在定为无者。不应缘有而生。然既对境则生。不可为无。而不自起。何得为有。非有故言无。不欲是其无。非无故言有。不欲是其有。言无不滞。有论者不累无。是以心不有。不可谓之无。心不无不可谓之有。不有故心相都寂不无故理无不契也。是故下第三总结眼色但空也。又如一人随人见别不碍 。于心色非定有。心不定无好丑状貌。余人不改色。复不无心非是有色之与心空无有无。一切分别迷不相应。所以虚通无碍也。自下大文第二举喻彰法。又中有三。初明炎随阳于以水无实。第二如凡夫已下举梦所见究竟是空。第三若色已下广引众喻以通观门。前中初喻。次合喻。中初明炎随心变显现以水。愚者不知自心现故走而向之。圣济其浊水。从心生似而不实。逼之则无安可得乎。一切众生亦复如是。无始已来妄习名言重。自心识了随重变显现似尘。而复不知似而无实。炽然贪求造业流转。故言如炎似水。乃至转近转灭也。下第二明智者呵责息其妄念也。下明合喻。色法似有状如灾水。愚者谓实妄生追求。色从心现。体性自空。唐劳疲极。竟无所获。故言色亦如是。凡谓有实乃至转推转减也。下合上智者呵责。诸佛菩萨了知色性体空证之相应。如炎边经者。见彼凡夫贪求妄色愍而呵之。明阴从缘生都无实法。但唯是似诳或愚夫。何故自为贪染流转生死。故言证实相者知此阴中本来无色乃至若有智者妄渴心息也。下明受等同色幻起无实。故言亦如是也。下明梦譬。依智度论说。梦有五种。若身中不调。若热气多则梦见火见黄见赤。若冷气多则多见水见白。若风气多则多见飞见黑。又所闻见事多。若思惟念故则梦见。 于心和色并非固定不变的。心没有固定的好坏美丑形状。其他人不能改变你的脸色。也不是没有心，也不是有色。色与心都是空性的，没有有和无的分别。一切分别都是迷惑，与实相不相应。所以才能虚空通达，没有阻碍。下面是正文的第二大部分，用比喻来彰显佛法。这部分又分为三段。第一段说明热焰随着阳光而显现，水是没有实体的。第二段从‘如凡夫’开始，举例说明梦中所见最终都是空。第三段从‘若色’开始，广泛引用各种比喻来贯通观照法门。第一段中的第一部分是比喻，第二部分是合喻。第一部分说明热焰随着心的变化而显现为水。愚笨的人不知道这是自己心的显现，所以跑去追逐它。圣人则净化那浑浊的水。水从心而生，看似真实却并非真实。逼近它就消失了，又怎么能得到呢？一切众生也是这样。从无始以来，虚妄的习气和名言根深蒂固。自己的心识随着这些习气而变化，显现出类似尘世的景象。却不知道这些景象看似真实却并非真实。炽热地贪求，造作恶业，在轮回中流转。所以说‘如炎似水’，乃至越靠近越消失。下面第二部分说明智者呵斥，息灭其虚妄的念头。下面说明合喻。色法看似存在，形状像灾难之水。愚笨的人认为它是真实的，从而产生虚妄的追求。色是从心中显现的，其体性本来就是空性的。徒劳地劳累，最终一无所获。所以说‘色亦如是’，凡夫认为它是真实的，乃至越推究越减少。下面是合喻智者的呵斥。诸佛菩萨了知色性的体性是空性的，证悟并与之相应。就像在热焰边经过的人，看到那些凡夫贪求虚妄的色相，怜悯他们而呵斥他们。说明五阴是从因缘而生的，根本没有真实的法。只不过是相似的，欺骗愚夫罢了。为什么自己要为了贪染而在生死中流转呢？所以说，证悟实相的人知道这五阴中本来就没有色，乃至有智慧的人，虚妄的渴求就会止息。下面说明受等同于色，都是虚幻生起，没有实体。所以说‘亦如是’。下面是梦的比喻。根据《智度论》的说法，梦有五种。如果身体不调，如果热气过多，就会梦见火，梦见黄色，梦见红色。如果冷气过多，就会多梦见水，梦见白色。如果风气过多，就会多梦见飞行，梦见黑色。又或者因为听闻和见到的事情太多，如果思惟念故，就会梦见。
English
The mind and form are not fixed. The mind has no fixed good, bad, beautiful, or ugly shapes. Others cannot change your expression. It is not that there is no mind, nor is it that there is form. Form and mind are both empty, without the distinction of existence and non-existence. All distinctions are delusions, not corresponding to reality. Therefore, it can be empty and unobstructed, without hindrance. The following is the second major part of the text, using metaphors to reveal the Dharma. This part is further divided into three sections. The first section explains that the heat haze appears with the sunlight, and water has no substance. The second section, starting from 'Like ordinary people,' gives examples to illustrate that what is seen in dreams is ultimately empty. The third section, starting from 'If form,' extensively cites various metaphors to connect the contemplation methods. The first part of the first section is a metaphor, and the second part is a combination of metaphors. The first part explains that the heat haze appears as water with the change of mind. Foolish people do not know that this is a manifestation of their own mind, so they run to chase it. Sages purify the turbid water. Water arises from the mind, seemingly real but not real. Approaching it, it disappears, so how can it be obtained? All sentient beings are also like this. From beginningless time, false habits and names are deeply rooted. One's own consciousness changes with these habits, manifesting scenes similar to the world. But they do not know that these scenes seem real but are not real. They greedily crave, create evil karma, and flow in reincarnation. Therefore, it is said 'like heat haze, like water,' and even the closer you get, the more it disappears. The second part below explains that the wise rebuke and extinguish their false thoughts. The following explains the combined metaphor. Form seems to exist, and its shape is like the water of disaster. Foolish people think it is real, thus generating false pursuits. Form manifests from the mind, and its nature is originally empty. Laboring in vain, one ultimately gains nothing. Therefore, it is said 'Form is also like this,' ordinary people think it is real, and even the more they investigate, the more it decreases. Below is the combined metaphor of the wise rebuke. All Buddhas and Bodhisattvas know that the nature of form is empty, realize it, and correspond to it. Just like people passing by the heat haze, seeing those ordinary people greedily craving false forms, they pity them and rebuke them. It explains that the five skandhas (Panca-skandha) arise from conditions, and there is no real Dharma at all. It is just similar, deceiving foolish people. Why should one revolve in birth and death for greed and defilement? Therefore, it is said that those who realize the true nature know that there is originally no form in these five skandhas, and even wise people will stop their false thirst. The following explains that sensation is the same as form, arising illusory and without substance. Therefore, it is said 'also like this.' The following is the metaphor of dreams. According to the Maha Prajnaparamita Shastra, there are five types of dreams. If the body is not in harmony, if there is too much heat, one will dream of fire, see yellow, and see red. If there is too much cold, one will often dream of water and see white. If there is too much wind, one will often dream of flying and see black. Or because there are too many things heard and seen, if one thinks about them, one will dream about them. --------------------------------------------------------------------------------