English
English version: It is difficult to prove. Now, let's use a metaphor, like using a scale to measure a mirror, to determine the right and wrong of various schools (then use the metaphor to match the Dharma, and use annotations to correspond to the text, hoping that the Dharma and the metaphor will illuminate each other easily. However, when reading for the first time, please just read the metaphor first, distinguish the beginning and the end, and then use the annotations to analyze the principles). For example, a Mani jewel (representing the spiritual mind) is only round, pure, and bright (representing empty and silent wisdom), without any different appearances (this wisdom originally has no distinctions, nor does it have the distinctions of sage and mortal, good and evil). Because the substance is bright, it can manifest all kinds of different appearances when facing external objects (because the substance is wisdom, it can distinguish all kinds of right and wrong, good and evil when facing various conditions, and even manage and create all kinds of things in the world and beyond. This is the meaning of following conditions). The appearances themselves have differences, but the Mani jewel itself has never changed (foolishness and wisdom, goodness and evil themselves have differences, sorrow and joy, love and hate themselves have arising and ceasing, but the knowing mind has never been interrupted. This is the meaning of immutability). However, even if there are hundreds or thousands of colors manifested by the jewel, now we only take the black color, which is opposite to the Mani jewel itself, to compare the bright knowledge and insight with the darkness of ignorance. Although the two are completely opposite, they are one and the same (the Dharma and the metaphor are already complete). For example, when the jewel manifests black, the entire jewel turns black, and no light can be seen at all (the spiritual mind, when in the state of ordinary beings, is full of delusion, ignorance, and greed, and cannot see the Tathagata's knowledge and the Great Perfect Mirror Wisdom at all. Therefore, the scriptures say, 'The appearances of body and mind are all ignorance'). Just like foolish children or villagers who see it, they only think it is a black jewel (deluded people only see fixed views of ordinary beings). Someone tells them, 'This is a Mani jewel,' but they firmly disbelieve it and blame that person, thinking that they are deceiving them. No matter how you explain the various principles, they will never listen or look (Zongmi often encountered such people, telling them, 'You can clearly know and see now, this is the Buddha's mind,' but they firmly disbelieve it, and instead say that this is the words of enticing Sambhava and his two wives, and they are unwilling to observe it at all, but say that their roots are dull and they cannot understand it. This is the view of those who are attached to appearances in the Mahayana and Hinayana Dharma characteristics and the teachings of humans and gods). Even if there are --------------------------------------------------------------------------------
Chinese
肯信是明珠者。缘自睹其黑。亦谓言被黑色缠裹覆障。拟待磨拭揩洗去却黑暗。方得明相出现。始名亲见明珠(北宗见解如此)。 复有一类人。指示云。即此黑暗便是明珠。明珠之体。永不可见。欲得识者。即黑便是明珠。乃至即青黄种种皆是。致令愚者的信此言。专记黑相。或认种种相为明珠。或于异时见黑梙子珠。米吹青珠．碧珠。乃至赤珠．琥珀．白石英等珠。皆云是摩尼。或于异时是摩尼珠都不对色时。但有明净之相。却不认之。以不见有诸色可识认故。疑恐局于一明珠相故(洪州见解如此也。言愚者。彼宗后学也。异时见黑梙子等者。心涉世间。分别尘境时。见贪嗔爱慢之念也。琥珀．石英者。如慈善谦敬之念也。不对色时者。无所念也。但有明净者。了了自知无念也。疑局者。彼之唯认知是偏局也)。 复有一类人。闻说珠中种种色皆是虚妄。彻体全空。即计此一颗明珠都是其空。便云都无所得。方是达人。认有一法。便是未了。不悟色相皆空之处。乃是不空之珠(牛头见解如此也。闻说空等者。诸部般若说空之经也。计此一颗等者。计本觉性亦空。无有所认。认有等者。闻说诸法空寂之处。了了能知。是本觉真心。却云不了不知。心体不空。不空者。涅槃经说。如瓶空者。谓瓶中无物。 现代汉语译本：有人相信明珠的人，是因为他们亲眼看到了它的黑色。他们也说，明珠是被黑色缠绕覆盖遮蔽了，想要磨拭擦洗去除黑暗，才能使明亮之相显现，才称得上是亲眼见到了明珠（北宗的见解是这样的）。 又有一类人，指示说：‘就是这黑暗便是明珠，明珠的本体，永远不可能见到。想要认识它的人，就是这黑色便是明珠。’乃至就是青色、黄色种种颜色都是。导致愚笨的人相信这种说法，专门记住黑色的外相，或者认为种种外相就是明珠。或者在其他时候见到黑色的梙子珠、米色的吹青珠、碧色的珠子，乃至红色的珠子、琥珀、白石英等珠子，都说是摩尼（Mani，如意宝珠）。或者在其他时候，摩尼珠完全没有颜色的时候，只有明亮清净之相，却不认识它，因为没有见到可以识别的各种颜色，怀疑是局限于一种明珠的相（洪州的见解是这样的。说‘愚者’，是指他们宗派的后学者。‘异时见黑梙子等者’，是指心涉入世间，分别尘境的时候，见到的贪婪、嗔恨、爱恋、傲慢的念头。‘琥珀、石英’，比如慈善、谦虚、恭敬的念头。‘不对色时者’，是指没有念头的时候。‘但有明净者’，是指清清楚楚地知道自己没有念头。‘疑局者’，是指他们只认知是片面的）。 又有一类人，听到说珠中的种种颜色都是虚妄的，彻彻底底完全是空，就认为这颗明珠都是空无一物，便说‘什么都没有得到’，才是通达的人。认为有一法存在，就是没有了悟。不明白色相皆空之处，正是不空的珠（牛头的见解是这样的。‘闻说空等者’，是指诸部般若说空的经典。‘计此一颗等者’，是指认为本觉自性也是空，没有什么可以认识的。‘认有等者’，是指听到说诸法空寂之处，清清楚楚地能够知道，是本觉真心，却说不了悟不知道，心体不是空。‘不空者’，《涅槃经》说，比如瓶子是空的，是指瓶子中没有东西）。
English
English version: Some people believe in the pearl because they have personally witnessed its blackness. They also say that the pearl is entangled, covered, and obscured by blackness. They intend to polish and scrub away the darkness so that the bright appearance can emerge, and only then can it be called personally seeing the pearl (this is the view of the Northern School). There is another type of person who points out and says, 'This darkness itself is the pearl. The essence of the pearl can never be seen. Those who want to recognize it, this blackness is the pearl.' Even blue, yellow, and all kinds of colors are the pearl. This leads foolish people to believe this statement, specifically remembering the black appearance, or considering all kinds of appearances to be the pearl. Or at other times, seeing black soapberry beads, rice-colored blown-blue beads, green beads, even red beads, amber, white quartz, and other beads, they all say they are Mani (Mani, wish-fulfilling jewel). Or at other times, when the Mani pearl has no color at all, but only a bright and pure appearance, they do not recognize it because they do not see various colors that can be identified, suspecting that it is limited to one appearance of the pearl (this is the view of Hongzhou. Saying 'foolish people' refers to the later learners of their school. 'Seeing black soapberry beads at other times' refers to when the mind is involved in the world, distinguishing dust realms, seeing thoughts of greed, hatred, love, and arrogance. 'Amber and quartz' are like thoughts of charity, humility, and respect. 'When there is no color' refers to when there are no thoughts. 'Only bright and pure' refers to clearly knowing that one has no thoughts. 'Suspecting limitation' refers to their one-sided recognition). There is another type of person who, upon hearing that all kinds of colors in the pearl are illusory and completely empty, immediately considers this pearl to be entirely empty. They then say, 'There is nothing to be obtained,' and that is a person who has attained understanding. To recognize that there is one dharma is to not have understood. They do not realize that the place where all appearances are empty is the non-empty pearl (this is the view of Niutou. 'Hearing about emptiness' refers to the sutras of the Prajna school that speak of emptiness. 'Considering this one pearl' refers to considering the original awakened nature to also be empty, with nothing to recognize. 'Recognizing that there is' refers to hearing that the place where all dharmas are empty and still, one can clearly know that it is the original awakened true mind, but they say they do not understand, and the mind-essence is not empty. 'Non-empty' is as the Nirvana Sutra says, like a vase being empty, meaning there is nothing in the vase). --------------------------------------------------------------------------------
Chinese
名为瓶空。非谓无瓶。言无者。心之中无分别贪嗔等念。名为心空。非谓无心。言无者。但为遣却心中烦恼也。故知牛头但遣其非。未显其是。从此下皆喻荷泽意)。 何如直云唯莹净圆明。方是珠体(唯空寂知也。若但说空寂。而不显知。即何异虚空。亦如圆颗莹净之瓷团。虽圆净而无明性。何名摩尼。何能现影。洪州．牛头但说无一物。不显灵知。亦如此也)。其黑色。乃至一切青黄色等。悉是虚妄(善恶分别。举动运为。如洪州所认。起心动念等。即是一切相。此相皆妄。故经云。凡所有相。皆是虚妄。当知彼宗认虚妄为真性也)。正见黑色时。黑元不黑。但是其明。青元不青。但是其明。乃至赤白黄等一切皆然。但是其明。既即于诸色相处。一一但见莹净圆明。即于珠不惑(一切皆空。唯心不变。迷时亦知。知元不迷。念起亦知。知元无念。乃至哀乐喜怒爱恶。一一皆知。知元空寂。空寂而知。即于心性了然不惑。此上皆迥异诸宗也。故初标云将前望此。此即迥异于前)。但于珠不惑。则黑既无黑。黑即是明珠。诸色皆尔。即是有无自在。明黑融通。复何碍哉(此同彼二宗也。黑即无黑。同牛头。牛头但云一切皆无。黑即是珠。已下同洪州。洪州云一切皆是佛性。凡圣善恶皆无所碍。故初标但云将此摄 现代汉语译本 名为瓶空（瓶子是空的意思）。并非说没有瓶子。说‘无’的意思是，心中没有分别、贪婪、嗔恨等念头，这叫做心空。并非说没有心。说‘无’的意思，只是为了去除心中的烦恼。所以可知牛头宗只是去除‘非’，没有显明‘是’。（从这以下都是比喻荷泽宗的意旨）。 如果直接说唯有莹净圆明，才是宝珠的本体，怎么样呢？（唯有空寂和觉知。如果只说空寂，而不显现觉知，那和虚空有什么区别？就像圆润光洁的瓷球，虽然圆润光洁却没有明亮的性质。凭什么叫做摩尼宝珠？又怎么能显现影像？洪州宗、牛头宗只说没有一物，不显现灵知，也是这样）。那黑色，乃至一切青色、黄色等等，都是虚妄的（善恶的分别，举动作为，就像洪州宗所认为的，起心动念等等，就是一切相。这些相都是虚妄的。所以经书上说：‘凡所有相，皆是虚妄。’应当知道他们宗派是把虚妄当作真性）。当正见黑色的时候，黑色原本不是黑色，只是光明。青色原本不是青色，只是光明。乃至红色、白色、黄色等等一切都是这样，只是光明。既然在各种色相之处，一一都只见到莹净圆明，那就是对宝珠不迷惑（一切皆空，唯有心不变。迷惑的时候也知道，知道原本不迷惑。念头生起也知道，知道原本没有念头。乃至哀乐喜怒爱恶，一一都知道，知道原本空寂。空寂而知，那就是对心性了然不迷惑。这以上都和各宗派迥然不同。所以一开始就标明‘将前望此’，这里就和前面迥然不同）。只要对宝珠不迷惑，那么黑色既然没有黑色，黑色就是明珠。各种颜色都是这样。这就是有无自在，明暗融通，又有什么妨碍呢？（这和彼二宗相同。黑色即无黑色，和牛头宗相同，牛头宗只说一切皆无。黑色即是宝珠，以下和洪州宗相同，洪州宗说一切皆是佛性，凡圣善恶都没有妨碍。所以一开始就标明只是‘将此摄’）
English
English version It is called 'bottle emptiness' (meaning the bottle is empty). It doesn't mean there is no bottle. Saying 'no' means that there are no thoughts of discrimination, greed, anger, etc., in the mind, which is called mind emptiness. It doesn't mean there is no mind. Saying 'no' is only to remove the afflictions in the mind. Therefore, it can be known that the Niu-tou School only removes the 'non-', without revealing the 'is'. (From here onwards, it is all a metaphor for the meaning of the Heze School). What if we directly say that only the bright, pure, round, and luminous is the essence of the pearl? (Only emptiness and awareness. If only emptiness is spoken of without revealing awareness, what is the difference from empty space? It is like a round and smooth porcelain ball, which, although round and smooth, has no luminous nature. Why is it called a Mani pearl? And how can it reflect images? The Hongzhou and Niu-tou Schools only say that there is not a single thing, without revealing spiritual awareness, which is also like this). That blackness, and even all blues, yellows, etc., are all illusory (discriminations of good and evil, actions and behaviors, just as the Hongzhou School believes, arising thoughts, etc., are all appearances. These appearances are all illusory. Therefore, the scriptures say: 'All appearances are illusory.' It should be known that their school takes the illusory as the true nature). When rightly seeing blackness, blackness is originally not blackness, but only light. Blue is originally not blue, but only light. And so on for red, white, yellow, etc., all are like this, only light. Since in all kinds of appearances, one only sees the bright, pure, round, and luminous, then one is not confused about the pearl (everything is empty, only the mind is unchanging. Even when confused, one knows; knowing is originally not confused. Even when thoughts arise, one knows; knowing is originally without thoughts. And so on for sorrow, joy, happiness, anger, love, hate, one knows everything, knowing is originally empty and still. Empty and still and knowing, then one is clearly not confused about the nature of the mind. All of the above is completely different from other schools. Therefore, it is initially marked as 'comparing the previous with this', which is completely different from the previous). As long as one is not confused about the pearl, then since blackness has no blackness, blackness is the bright pearl. All colors are like this. This is freedom in existence and non-existence, the interpenetration of light and darkness, so what obstacle is there? (This is the same as those two schools. Blackness is without blackness, the same as the Niu-tou School, which only says that everything is without. Blackness is the pearl, the following is the same as the Hongzhou School, which says that everything is the Buddha-nature, there is no obstacle to the ordinary, the sage, good, and evil. Therefore, it is initially marked as only 'encompassing this') --------------------------------------------------------------------------------