T85n2738_金剛經疏
大正藏第 85 冊 No. 2738 金剛經疏
No. 2738 [cf. No. 235]
金剛經疏
故女人以嗔為力。欲有所索必先嗔故。國王以嬌豪為力。羅漢以精進為力。諸佛以大悲為力。比丘以忍為力。故遺教經云。能行忍者。乃可名為有力大人。七佛偈云。忍辱第一道。佛說無為最出家惱他人不名為沙門。忍雖有三。今此中取無生法忍。何以故。依經起行。無人法二執故。文中有三。一能忍。二無苦。三有樂。此明能忍也。無生法忍。唯諸佛之所窮故。名如來忍辱波羅蜜。非餘人之能究故。說非波羅蜜。今言忍辱波羅蜜者。是如來清凈善根。非波羅蜜者。非二乘人善根。若然者依經起行。既生無生之勝忍。豈見苦受之所倦哉。故偈曰。
能忍于苦行 以苦行有善 彼福不可量 如是最勝義
能忍于苦行者。依經起苦行能忍也。以苦行有善者。由此苦行以清凈忍善根為體故。言有善也。彼福不可量者。彼忍善根非餘人所惻量也。如是最勝義者。唯如來之所量也。故曰忍辱波羅蜜說非忍辱波羅蜜。
經曰。何以故至無壽者相者。自下明無苦。一立無苦二證無苦。此立也。前明有若而能忍。此明有忍故無苦。何者若見自我他我之異。便見能害所害之
【現代漢語翻譯】 現代漢語譯本： 因此，女人以嗔怒為力量。想要索取什麼，必定先發怒的緣故。國王以驕縱豪橫為力量。阿羅漢（斷除煩惱，證得解脫的聖者）以精進為力量。諸佛以大悲為力量。比丘（出家修行的男子）以忍辱為力量。所以《遺教經》說：『能夠實行忍辱的人，才可以稱為有力量的大人。』七佛偈說：『忍辱是第一道，佛說無為最。出家人惱害他人，不能稱為沙門（出家修道者）。』忍辱雖然有三種（耐怨害忍、安受苦忍、觀法忍），現在這裡取的是無生法忍。為什麼呢？因為依經修行，沒有人我、法我的兩種執著。文中包含三個方面：一是能忍，二是無苦，三是有樂。這裡說明的是能忍。無生法忍，只有諸佛才能究竟通達，所以名為如來忍辱波羅蜜（到達忍辱彼岸）。不是其他人所能窮盡的，所以說不是波羅蜜。現在說忍辱波羅蜜，是如來清凈的善根。說非波羅蜜，不是二乘人（聲聞、緣覺）的善根。如果這樣，依經修行，既然生起了無生的殊勝忍，怎麼會因為苦受而感到厭倦呢？所以偈頌說：
能忍于苦行 以苦行有善 彼福不可量 如是最勝義
『能忍于苦行』，是說依經發起苦行，能夠忍受。『以苦行有善』，是說由此苦行以清凈忍的善根為本體，所以說『有善』。『彼福不可量』，是說這種忍的善根不是其他人所能測量的。『如是最勝義』，只有如來才能測量。所以說忍辱波羅蜜，又說非忍辱波羅蜜。
經文說：『何以故至無壽者相者』，下面說明無苦。一是建立無苦，二是證明無苦。這是建立。前面說明有『若』而能忍，這裡說明有忍所以無苦。什麼是有『若』呢？如果見到自我、他人之我的差異，便會見到能傷害和所傷害的。
【English Translation】 English version: Therefore, women use anger as their strength. They must first be angry when they want to demand something. Kings use arrogance and extravagance as their strength. Arhats (saints who have eliminated afflictions and attained liberation) use diligence as their strength. All Buddhas use great compassion as their strength. Bhikshus (ordained monks) use patience as their strength. Therefore, the Sutra of the Buddha's Last Teaching says: 'Those who can practice patience can be called powerful great beings.' The Seven Buddhas Gatha says: 'Patience is the foremost path; the Buddha said non-action is the highest. A renunciant who troubles others cannot be called a shramana (ascetic).' Although there are three types of patience (patience in the face of harm, patience in accepting suffering, and patience in contemplating the Dharma), here we are referring to the patience with the unoriginated nature of phenomena (anutpattika-dharma-kshanti). Why? Because one practices according to the sutra, without the two attachments of self and phenomena. There are three aspects in the text: first, the ability to endure; second, the absence of suffering; and third, the presence of joy. This explains the ability to endure. The patience with the unoriginated nature of phenomena can only be fully understood by all Buddhas, so it is called the Tathagata's (Thus Come One's) Perfection of Patience (kshanti-paramita). It cannot be fully investigated by others, so it is said to be not a paramita. Now, when we say the Perfection of Patience, it is the pure good root of the Tathagata. When we say it is not a paramita, it is not the good root of the two vehicles (Shravakas and Pratyekabuddhas). If so, since one practices according to the sutra and generates the superior patience of non-origination, how can one be weary of suffering? Therefore, the verse says:
Able to endure suffering practices, Through suffering practices there is good. That merit is immeasurable, Such is the supreme meaning.
'Able to endure suffering practices' means that one can endure the suffering practices initiated according to the sutra. 'Through suffering practices there is good' means that this suffering practice has the good root of pure patience as its essence, so it is said that 'there is good.' 'That merit is immeasurable' means that this good root of patience cannot be measured by others. 'Such is the supreme meaning' means that only the Tathagata can measure it. Therefore, it is said to be the Perfection of Patience, and also said to be not the Perfection of Patience.
The sutra says: 'Why? To the absence of the perception of a life-span.' Below, it explains the absence of suffering. First, it establishes the absence of suffering; second, it proves the absence of suffering. This is the establishment. The previous section explained that with 'if' one can endure; this section explains that with patience, there is no suffering. What is 'if'? If one sees the difference between the self and the other's self, then one will see the one who can harm and the one who is harmed.
殊。我于爾時依經修行。既無兩我之執。則不見歌利為能害我身為所害。既無兩害之體。苦受從誰兩生。論經云。無我相人相眾生相壽者。相無相亦非無相。真諦云。無我等相者無自相也。無相者無他也。亦非無相者非不有悲智相也。無著云。能忍者謂達法無我。故如經如來說羼提波羅蜜。案此謂無生法忍也。又云。云何知忍相若他于已起惡等時。無有我等相。不生嗔想。亦不于羼提波羅蜜中生有想。于非波羅蜜中生無想。案此解稍異。今明於忍度上不作法想。于非忍上不作非法想。故曰無相亦非無相也。此等雖有不饒益事。而是法思惟忍攝也。歌利王事。此中應廣說。
經曰。何以故我于往昔至應生嗔恨者證也。更曉無苦義。節節支解害事極也。不生嗔恨忍力猛也。嗔恨因我執而生。我執既無嗔恨。從誰而作。然嗔是大惑。恨是小纏。大惑即可報之以殺心。小纏但可加之以楚毒。由嗔具五義故名大。恨不具故名小。如心說。
經曰。須菩提又念過去至無壽者相者。明有樂也。前明有忍故無苦。此明無苦故有樂。何者作忍仙人顯有慈悲。無我等相明無嗔恨。無嗔恨故無苦。有慈悲故有樂。偈曰。
離我及恚相 實無于苦惱 苦樂有慈悲 如是苦行果
案上半明無苦無自他相故。下半明有
【現代漢語翻譯】 現代漢語譯本 殊勝之處在於，我當時依照佛經修行。既然沒有『我』和『我的』這種二元對立的執著，那麼就不會認為歌利王是能夠傷害我的主體，而我的身體是被傷害的客體。既然沒有能害和所害這兩種實體的存在，那麼痛苦的感受又從哪裡產生呢？《論經》中說：『沒有我相、人相、眾生相、壽者相，無相也不是沒有相。』真諦解釋說：『沒有我等相，就是沒有自相。無相，就是沒有他相。也不是沒有相，是指並非沒有悲智之相。』無著菩薩說：『能夠忍辱的人，是通達諸法無我的。』所以如經中所說，如來說羼提波羅蜜（Kshanti Paramita，忍辱波羅蜜）。按照這個說法，就是無生法忍。他又說：『如何得知忍辱的相狀呢？如果他人對自己產生惡意等行為時，心中沒有我等之相，不生嗔恨的想法，也不在羼提波羅蜜中產生『有』的想法，在非波羅蜜中產生『無』的想法。』按照這個解釋稍有不同。現在說明在忍辱的修行上不作法想，在非忍辱的境界上不作非法想，所以說無相也不是沒有相。』這些雖然是有不饒益的事情，但是屬於法思惟忍所攝。歌利王的事情，應該在這裡詳細說明。
經中說：『為什麼呢？因為我在過去乃至應該產生嗔恨的時候，就已經證悟了。』更明白了沒有痛苦的道理。身體被節節肢解，是傷害到了極點的事情。不生嗔恨，是忍辱的力量非常強大。嗔恨是因為我執而產生的，我執既然沒有了，嗔恨從哪裡產生呢？然而嗔是大惑，恨是小纏。大惑可以用殺心來回報，小纏只能用楚毒來加害。因為嗔具有五種含義，所以稱為大。恨不具備這些含義，所以稱為小。如《心說》中所說。
經中說：『須菩提，又想到過去乃至沒有壽者相的時候。』說明有快樂。前面說明有忍辱所以沒有痛苦，這裡說明沒有痛苦所以有快樂。什麼人能作忍辱仙人，顯示出有慈悲心。沒有我等之相，說明沒有嗔恨。沒有嗔恨所以沒有痛苦，有慈悲心所以有快樂。偈語說：
離開我及恚相， 實在沒有苦惱 苦樂有慈悲， 如此苦行果
按照上半部分說明沒有痛苦，沒有自他之相的緣故。下半部分說明有
【English Translation】 English version The special thing is that I practiced according to the scriptures at that time. Since there is no dualistic attachment to 'I' and 'mine', then it will not be considered that King Kali (歌利王) is the subject who can harm me, and my body is the object being harmed. Since there is no existence of the two entities of the harmer and the harmed, then where does the feeling of suffering arise from? The Sutra says: 'There is no self-image, person-image, sentient being-image, or life-span-image; no-image is also not no-image.' The Paramārtha (真諦) explains: 'No self-image, etc., means no self-image. No-image means no other-image. Also, not no-image means that it is not without the image of compassion and wisdom.' Asanga (無著) says: 'One who can endure is one who understands that all dharmas are without self.' Therefore, as the Sutra says, the Tathagata (如來) speaks of Kshanti Paramita (羼提波羅蜜, the perfection of patience). According to this statement, it is the unborn dharma forbearance. He also says: 'How to know the appearance of forbearance? If others have malicious intentions towards oneself, etc., there is no image of self, etc., in the mind, and no thought of anger arises, nor does one generate the thought of 'existence' in Kshanti Paramita, and the thought of 'non-existence' in non-Paramita.' According to this explanation, it is slightly different. Now it is explained that one does not create dharma-thoughts in the practice of forbearance, and one does not create non-dharma-thoughts in the realm of non-forbearance, so it is said that no-image is also not no-image. Although these are things that are not beneficial, they are included in the forbearance of dharma contemplation. The matter of King Kali should be explained in detail here.
The Sutra says: 'Why? Because I have already realized it in the past, even when I should have been angry.' I further understand the principle of no suffering. Being dismembered limb by limb is an extreme act of harm. Not being angry is the power of patience being extremely strong. Anger arises from self-attachment. Since self-attachment is gone, where does anger arise from? However, anger is a great delusion, and hatred is a small entanglement. Great delusion can be repaid with a murderous heart, and small entanglement can only be inflicted with torture. Because anger has five meanings, it is called great. Hatred does not have these meanings, so it is called small. As stated in the Heart Sutra (心說).
The Sutra says: 'Subhuti (須菩提), also thinking of the past, even when there is no life-span-image.' It explains that there is happiness. The previous explanation was that there is forbearance, so there is no suffering. This explains that there is no suffering, so there is happiness. What kind of person can be a patient immortal, showing compassion. No self-image, etc., explains that there is no anger. No anger, so no suffering. Compassion, so happiness. The verse says:
Leaving self and anger, there is really no suffering Suffering and happiness have compassion, such is the fruit of ascetic practice
According to the first half, it explains that there is no suffering because there is no self and other image. The second half explains that there is
樂有悲智相故。由悲有樂。由智無苦。悲智和合故名共也。
經曰。是故須菩提至三菩提心者。自下第二更防其過也。夫見苦而行苦者。則心疲而退沒。忘苦而行苦者。則心輕而進升。為防退沒之行所以。教發無住之心也。文中有四。一示無住心。二示無住境。三示無住障。四示無住行。此明無住心也。夫菩提以無住為體。若能忘相發心。心即泯同無住。所以離相發心。即無住之體也。無著云。為顯示流轉苦對治故說應離一切想等。案流轉者謂生死流轉。若著相行施。則于流轉中有疲乏之苦。今為對治言離一切相也。偈曰。
為不捨心起 修行及堅固 為忍波羅蜜 習彼能學心
為不捨心起者有二。一不捨菩提心。二不捨無相心也。故言應離一切相發阿耨菩提心。此則不捨心也。修行者謂不住色聲香味觸而修行也。堅固者若離於相修行堅固也。論釋發心修行何所為為忍波羅蜜。習彼能學心。案忍波羅蜜者。如來忍度也。能學心者。初地心也。今為求如來忍度發心修行。求初地能學之心也。又忍波羅蜜者。初地心也。能學心者。地前心也。故習地前無住心也。故曰習彼能學心。故論曰。入初地羼提波羅蜜。此名不住心。案不住者。不住法非法也。故無著云。于非法及法無我中皆不住故。
【現代漢語翻譯】 現代漢語譯本：快樂具有悲憫和智慧的兩種屬性。因為悲憫，所以有快樂；因為智慧，所以沒有痛苦。悲憫和智慧相互結合，所以稱之為『共』（指悲智雙運）。
經文中說：『是故，須菩提（Subhuti，佛陀的弟子）！』到『三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）』，這是從下面第二點開始，進一步防止（修行中的）過失。如果見到苦難就去做苦行，那麼內心會疲憊而退縮；如果忘記苦難而去做苦行，那麼內心會輕浮而提升。爲了防止退縮的行為，所以教導發起無住之心。文中有四個方面：一是顯示無住心，二是顯示無住境，三是顯示無住障，四是顯示無住行。這裡說明的是無住心。菩提（Bodhi，覺悟）以無住為本體。如果能夠忘記一切表象而發起菩提心，那麼心就能泯滅而等同於無住。所以，離開一切表象而發起菩提心，就是無住的本體。無著（Asanga，瑜伽行派創始人之一）說：『爲了顯示流轉的痛苦以及對治這種痛苦，所以說應當離開一切相等等。』這裡所說的流轉，指的是生死流轉。如果執著于表象而行佈施，那麼在流轉中就會有疲乏的痛苦。現在爲了對治這種痛苦，所以說要離開一切相。偈頌說：
『爲了不捨棄（菩提）心而生起，修行以及（保持）堅固，爲了忍辱波羅蜜（Ksanti-paramita，忍辱到彼岸），學習那種能夠學習的心。』
『爲了不捨棄（菩提）心而生起』有兩種含義：一是不捨棄菩提心，二是不捨棄無相心。所以說『應當離開一切相，發起阿耨多羅三藐三菩提心』，這就是不捨棄心。『修行』指的是不住於色、聲、香、味、觸等（六塵）而修行。『堅固』指的是如果離開一切表象而修行，就能（保持）堅固。論中解釋說，發起菩提心修行是爲了什麼？是爲了忍辱波羅蜜，學習那種能夠學習的心。這裡所說的忍辱波羅蜜，指的是如來的忍辱度。『能學心』指的是初地（菩薩初地）的心。現在爲了求得如來的忍辱度而發起菩提心修行，求得初地能夠學習的心。另外，忍辱波羅蜜指的是初地的心，『能學心』指的是地前（菩薩初地之前）的心。所以要學習地前無住心。所以說『學習那種能夠學習的心』。所以論中說：『進入初地，羼提（Ksanti，忍辱）波羅蜜』，這叫做不住心。這裡所說的『不住』，指的是不住於法和非法。所以無著說：『對於非法以及法的無我之中，都不住著。』
【English Translation】 English version: Joy has the attributes of both compassion and wisdom. Because of compassion, there is joy; because of wisdom, there is no suffering. Compassion and wisdom combined are called 'common' (referring to the union of compassion and wisdom).
The sutra says: 'Therefore, Subhuti (佛陀的弟子)!』 to 『Anuttara-samyak-sambodhi-citta (無上正等正覺之心)', this is from the second point below, to further prevent (errors in) practice. If one sees suffering and engages in ascetic practices, then the mind will be exhausted and retreat; if one forgets suffering and engages in ascetic practices, then the mind will be frivolous and ascend. In order to prevent the act of retreating, one is taught to generate a mind that abides nowhere. There are four aspects in the text: first, to show the mind that abides nowhere; second, to show the realm that abides nowhere; third, to show the obstacles that abide nowhere; and fourth, to show the practice that abides nowhere. This explains the mind that abides nowhere. Bodhi (覺悟) takes non-abiding as its essence. If one can forget all appearances and generate the Bodhi mind, then the mind can be extinguished and become equal to non-abiding. Therefore, generating the Bodhi mind by separating from all appearances is the essence of non-abiding. Asanga (瑜伽行派創始人之一) said: 'In order to show the suffering of transmigration and to counteract this suffering, it is said that one should separate from all appearances, etc.' The transmigration mentioned here refers to the transmigration of birth and death. If one clings to appearances and practices giving, then there will be the suffering of exhaustion in transmigration. Now, in order to counteract this suffering, it is said to separate from all appearances. The verse says:
'In order not to abandon the (Bodhi) mind, to arise, to practice, and to (remain) steadfast, for the Ksanti-paramita (忍辱到彼岸), to learn that mind that is capable of learning.'
'In order not to abandon the (Bodhi) mind, to arise' has two meanings: one is not to abandon the Bodhi mind, and the other is not to abandon the mind of non-appearance. Therefore, it is said, 'One should separate from all appearances and generate the Anuttara-samyak-sambodhi-citta,' this is not abandoning the mind. 'Practice' refers to practicing without dwelling on form, sound, smell, taste, touch, etc. (the six sense objects). 'Steadfast' refers to if one practices by separating from all appearances, one can (remain) steadfast. The treatise explains, what is the purpose of generating the Bodhi mind and practicing? It is for the Ksanti-paramita, to learn that mind that is capable of learning. The Ksanti-paramita mentioned here refers to the Tathagata's (如來) endurance. 'The mind that is capable of learning' refers to the mind of the first Bhumi (菩薩初地). Now, in order to seek the Tathagata's endurance, one generates the Bodhi mind and practices, seeking the mind of the first Bhumi that is capable of learning. In addition, Ksanti-paramita refers to the mind of the first Bhumi, and 'the mind that is capable of learning' refers to the mind before the Bhumi (菩薩初地之前). Therefore, one should learn the non-abiding mind before the Bhumi. Therefore, it is said, 'Learn that mind that is capable of learning.' Therefore, the treatise says: 'Entering the first Bhumi, Ksanti (忍辱) Paramita,' this is called the non-abiding mind. The 'non-abiding' mentioned here refers to not abiding in Dharma and non-Dharma. Therefore, Asanga said: 'One does not abide in non-Dharma and in the non-self of Dharma.'
經曰。不應住色生心至應生無所住心者。此示無住境也。不住色生心。令離報恩障。不住聲香味觸法生心。令離果報障。應生無所住也。令離相疑障也。真諦云。此中應具離三障。一己身。二報恩。三果報。己身者若著己身即起二見。謂常見斷見。由常故不求未來。由斷故不見未來。故障修行也。餘二可見。
經曰。若心有住則為非住者。此示無住障也。若心有住住前二境則為非住不住菩提。若有此心便成障也。真諦云。若心有住者住三執也。三執者。一常見。二斷見。三有無見。為離常見故不令住法。為離斷見故不令住非法。為離有無見故即令住中道。前一破凡夫執分別性為有。次一破凡夫執依他性為無。后一破二乘執真實性亦有亦無。若不離此三執。即不與菩提相應故言非住也。
經曰。是故佛說至佈施者。此示無住行。夫升高者必自述涉深者必自淺。是故欲入無住之心位者。應修無住之行也。無住心位初地已上。無住行位道種已還。故攝論云。愿樂位六波羅蜜。雖是世間法能引出世心。真諦云。無住心者即真心。若與忍辱相應位在三地。若與施相應位在初地。若與戒相應位在二地。四地已上精進禪定智慧方便願力智。隨義應知。為不捨此真心故。離一切相發心修行也。通論地上束為四僧俱修六度。
【現代漢語翻譯】 現代漢語譯本 經中說：『不應執著於色而生心，乃至應生無所執著之心』，這是爲了揭示無所執著的境界。不執著於色而生心，是爲了使人脫離報恩的障礙；不執著于聲、香、味、觸、法而生心，是爲了使人脫離果報的障礙。『應生無所住心』，是爲了使人脫離相疑的障礙。 真諦法師說：『這裡應該具備脫離三種障礙：一是己身，二是報恩，三是果報。』 己身，如果執著於己身，就會產生兩種錯誤的見解，即常見和斷見。因為執著于常，所以不尋求未來；因為執著于斷，所以看不到未來。因此會障礙修行。其餘兩種障礙顯而易見。
經中說：『如果心有所執著，那就是非真正的安住』，這是爲了揭示執著的障礙。如果心有所執著，執著於前面的兩種境界，那就是非真正的安住，不能安住于菩提。如果存在這種執著的心，就會成為障礙。真諦法師說：『如果心有所執著，那就是執著於三種執見。』 三種執見是：一是常見，二是斷見，三是有無見。爲了脫離常見，所以不讓人執著於法；爲了脫離斷見，所以不讓人執著于非法；爲了脫離有無見，所以讓人安住于中道。前一種是爲了破除凡夫執著分別性為有的觀念，后一種是爲了破除凡夫執著依他性為無的觀念，最後一種是爲了破除二乘執著真實性亦有亦無的觀念。如果不脫離這三種執見，就不能與菩提相應，所以說非真正的安住。
經中說：『是故佛說乃至佈施』，這是爲了揭示無所執著的行為。要升高的人必定從低處開始攀登，要深入的人必定從淺處開始涉足。因此，想要進入無所執著的心境的人，應該修習無所執著的行為。無所執著的心境是初地（Bhumi）以上菩薩的境界，無所執著的行為是道種（bodhi-bija）性位及以前的修行。所以《攝大乘論》（Mahāyānasaṃgraha）中說：『愿樂位（adhimukti-caryā-bhūmi）的六波羅蜜（ṣaṭ-pāramitā），雖然是世間法，但能引導出世間的心。』 真諦法師說：『無所執著的心就是真心。』 如果與忍辱（kṣānti）相應，位在三地；如果與佈施（dāna）相應，位在初地；如果與持戒（śīla）相應，位在二地。四地以上菩薩的精進（vīrya）、禪定（dhyāna）、智慧（prajñā）、方便（upāya）、愿（praṇidhāna）、力（bala）、智（jñāna），可以根據意義來理解。爲了不捨棄這顆真心，所以要遠離一切相而發心修行。總的來說，地上菩薩都是四僧（caturaḥ saṃghāḥ）共同修習六度（ṣaṭ-pāramitā）。
【English Translation】 English version The sutra says: 'One should not dwell on form to generate a mind, up to generating a mind that dwells nowhere.' This demonstrates the state of non-dwelling. Not dwelling on form to generate a mind enables one to be free from the obstacle of repaying kindness. Not dwelling on sound, smell, taste, touch, or dharma to generate a mind enables one to be free from the obstacle of karmic retribution. 'One should generate a mind that dwells nowhere' enables one to be free from the obstacle of doubt about appearances. Paramārtha says: 'Here, one should be equipped to be free from three obstacles: first, oneself; second, repaying kindness; and third, karmic retribution.' As for oneself, if one clings to oneself, one will give rise to two views, namely the view of permanence and the view of annihilation. Because of clinging to permanence, one does not seek the future; because of clinging to annihilation, one does not see the future. Therefore, it obstructs practice. The other two obstacles are evident.
The sutra says: 'If the mind has a dwelling, then it is non-dwelling.' This demonstrates the obstacle of dwelling. If the mind has a dwelling, dwelling on the previous two states, then it is non-dwelling, not dwelling in bodhi (enlightenment). If one has this mind, it becomes an obstacle. Paramārtha says: 'If the mind has a dwelling, it dwells on the three attachments.' The three attachments are: first, the view of permanence; second, the view of annihilation; and third, the view of existence and non-existence. In order to be free from the view of permanence, one is not allowed to dwell on dharma. In order to be free from the view of annihilation, one is not allowed to dwell on non-dharma. In order to be free from the view of existence and non-existence, one is made to dwell in the Middle Way. The first one is to break the ordinary person's attachment to the concept that the nature of discrimination exists. The second one is to break the ordinary person's attachment to the concept that the dependent nature does not exist. The last one is to break the Śrāvakas' and Pratyekabuddhas' attachment to the concept that the true nature both exists and does not exist. If one does not break free from these three attachments, one will not be in accordance with bodhi, therefore it is said to be non-dwelling.
The sutra says: 'Therefore, the Buddha speaks of even giving.' This demonstrates the practice of non-dwelling. One who ascends must start from the bottom; one who goes deep must start from the shallow. Therefore, one who wishes to enter the state of mind of non-dwelling should cultivate the practice of non-dwelling. The state of mind of non-dwelling is the realm of bodhisattvas from the first Bhumi (ground) onwards, and the practice of non-dwelling is the stage of bodhi-bija (seed of enlightenment) and before. Therefore, the Mahāyānasaṃgraha (Compendium of the Mahayana) says: 'The six pāramitās (perfections) of the adhimukti-caryā-bhūmi (stage of aspirational conduct), although they are worldly dharmas, can lead to a mind that transcends the world.' Paramārtha says: 'The mind of non-dwelling is the true mind.' If it corresponds to kṣānti (patience), it is located in the third Bhumi; if it corresponds to dāna (giving), it is located in the first Bhumi; if it corresponds to śīla (morality), it is located in the second Bhumi. The vīrya (effort), dhyāna (meditation), prajñā (wisdom), upāya (skillful means), praṇidhāna (vow), bala (power), and jñāna (knowledge) of bodhisattvas from the fourth Bhumi onwards should be understood according to their meaning. In order not to abandon this true mind, one should generate the mind of enlightenment and practice, being apart from all appearances. Generally speaking, the bodhisattvas on the grounds all cultivate the six pāramitās together as the four saṃghāḥ (communities).
一無羞僧。謂破戒人。二啞羊僧。謂凡夫持戒。三有羞僧。謂二乘人四第一義僧。謂真菩薩。初三地修世間行相。同凡夫不堪斷決譬之啞羊。次四地修出世行相。同二乘不復作惡譬之有羞。后三地修出出世行。是菩薩自位不離雜道故稱第一義。一切凈土中有凡夫二乘者。悉須作此判之。若就實為論。則凈土中無復凡夫二乘故。往生論曰。女人及根缺。二乘種不生也。寄相則有故。觀經明三輩九品。則凡夫二乘亦往生也。波頗云。應佛凈土有凡夫二乘。報佛凈土則無。真諦云。凡夫二乘于穢土中見阿彌陀佛。諸菩薩于凈土中見阿彌陀佛。案此二說。報土則一向純凈。應土則有染有凈。
經曰。須菩提菩薩至應如是佈施者。自下約無住斷疑兩重。一約斷疑。二約自行斷。外化者疑曰。若其無住為誰修行。若見眾生可為應名住著眾生。今明約俗可言有為。約真即無所為故。偈曰。
修行為眾生 如是因當識 眾生及彼事 遠離亦應知
上半明俗。下半明真。文有兩重。一約俗二約真。此約俗也。為利益一切眾生應如是佈施者。明約俗有眾生可言有為故。言為利益一切眾生應如是佈施。何以故。由約俗諦陰界入等有故。言利益者三檀分別。即登眾生舍三種苦。得三種樂。由資生檀故。令舍貧窮苦得巨富
【現代漢語翻譯】 現代漢語譯本： 一、無羞僧：指破戒的人。 二、啞羊僧：指持戒的凡夫。 三、有羞僧：指二乘（聲聞、緣覺）人。 四、第一義僧：指真正的菩薩。初地到三地的菩薩修習世間行相，與凡夫相同，不能決斷，譬如啞羊。四地的菩薩修習出世間的行相，與二乘人相同，不再作惡，譬如有羞恥心。后三地的菩薩修習出出世間的行，是菩薩的自位，不離雜染之道，所以稱為第一義。一切凈土中如果有凡夫和二乘，都必須這樣判別。如果就真實情況來說，那麼凈土中沒有凡夫和二乘。往生論說：『女人以及六根不全的人，二乘的種子不能往生。』從寄託表相來說則有，所以觀經中說明三輩九品，凡夫和二乘也能往生。波頗說：『應化佛的凈土中有凡夫和二乘，報身佛的凈土則沒有。』真諦說：『凡夫和二乘在穢土中見到阿彌陀佛（Amitabha），諸菩薩在凈土中見到阿彌陀佛。』按照這兩種說法，報土則一向純凈，應土則有染有凈。
經文說：『須菩提（Subhuti）菩薩，應如是佈施。』下面從無住的角度來斷除疑惑，分為兩重：一是約斷疑，二是約自行斷。外化的人疑惑說：『如果無住，那麼是誰在修行？如果見到眾生，就可以說是住著眾生。』現在說明，從世俗諦來說，可以說是有為；從真諦來說，就是無所為。』偈頌說：
『修行為眾生，如是因當識；眾生及彼事，遠離亦應知。』
上半部分說明世俗諦，下半部分說明真諦。文中有兩重含義：一是約世俗諦，二是約真諦。這裡是約世俗諦來說的。爲了利益一切眾生，應該這樣佈施，說明從世俗諦來說，有眾生，可以說是有為。所以說爲了利益一切眾生，應該這樣佈施。為什麼呢？因為從世俗諦來說，陰、界、入等是存在的。說到利益，就是通過三種佈施來分別，使眾生捨棄三種苦，得到三種樂。由於資生布施的緣故，使眾生捨棄貧窮的痛苦，得到巨大的財富。
【English Translation】 English version: 1. 'No-Shame Monks': Refers to those who have broken the precepts. 2. 'Dumb Sheep Monks': Refers to ordinary people who uphold the precepts. 3. 'Shameful Monks': Refers to those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). 4. 'First Meaning Monks': Refers to true Bodhisattvas. Bodhisattvas from the first to the third Bhumi (stages) cultivate worldly practices, resembling ordinary people, and cannot make decisive judgments, like dumb sheep. Bodhisattvas in the fourth Bhumi cultivate transcendent practices, resembling those of the Two Vehicles, no longer committing evil, like those with shame. Bodhisattvas in the later three Bhumis cultivate practices that transcend transcendence, which is the Bodhisattva's own position, not separate from the mixed path, hence called 'First Meaning'. If there are ordinary people and those of the Two Vehicles in any Pure Land, they must be distinguished in this way. If speaking of the true reality, then there are no ordinary people or those of the Two Vehicles in the Pure Land. The Rebirth Treatise states: 'Women and those with incomplete faculties, the seeds of the Two Vehicles, are not born there.' From the perspective of symbolic representation, they exist, so the Contemplation Sutra explains the Three Grades and Nine Classes, where ordinary people and those of the Two Vehicles can also be reborn. Bōpō says: 'In the Pure Land of the Response Buddha, there are ordinary people and those of the Two Vehicles; in the Pure Land of the Reward Buddha, there are none.' Zhen諦 (Paramārtha) says: 'Ordinary people and those of the Two Vehicles see Amitābha (Amitabha) Buddha in the impure land; the Bodhisattvas see Amitābha (Amitabha) Buddha in the Pure Land.' According to these two statements, the Reward Land is always pure, while the Response Land has both purity and impurity.
The Sutra says: 'Subhuti (Subhuti) Bodhisattva, should give in this way.' Below, from the perspective of non-abiding, doubts are dispelled in two ways: first, regarding the dispelling of doubts; second, regarding the dispelling of doubts through self-practice. Externalizers doubt, saying: 'If there is non-abiding, then who is practicing? If sentient beings are seen, it can be said that they are attached to sentient beings.' Now it is explained that from the perspective of conventional truth, it can be said that there is action; from the perspective of ultimate truth, there is nothing to be done.' The Gatha says:
'Cultivating practice for sentient beings, this cause should be recognized; sentient beings and their affairs, knowing to be distant, should also be known.'
The first half explains conventional truth, the second half explains ultimate truth. There are two layers of meaning in the text: first, regarding conventional truth; second, regarding ultimate truth. This is speaking from the perspective of conventional truth. To benefit all sentient beings, one should give in this way, explaining that from the perspective of conventional truth, there are sentient beings, and it can be said that there is action. Therefore, it is said that to benefit all sentient beings, one should give in this way. Why? Because from the perspective of conventional truth, the skandhas (aggregates), realms, and entrances exist. Speaking of benefit, it is through the three types of giving that sentient beings are separated from three types of suffering and attain three types of happiness. Due to the giving of necessities, sentient beings are caused to abandon the suffering of poverty and attain great wealth.
樂。由無畏檀故。令舍怖畏苦得安穩樂由法檀故。令捨生死苦得涅槃樂。菩薩所以能三檀利益眾生者。六真七似故。能利益眾生。六真者。謂以六度利益眾生也。以施令成善器。以戒令其禁守。以忍耐與違惡。以進助其順善。以定化令入法。以智斷其疑網。如偈說令器及禁耐惡與助善入法亦斷疑六行饒益事。七似者。一似母。二似父。三似善友。四似同侶。五似健奴五六似阇梨。七似和上。此七各有五業。合三十五種饒益。如法華贊述中說。由菩薩能具六真七似。能利益眾生故。言為利益一切眾生應如是佈施也。
經曰。如來說一切諸相至則非眾生。此約真也。意明約真得言無住。何者諸相是眾生之體。眾生即眾生之名。諸相非相。體空而非實。眾生非生名空。而是假名體空矣。何所住哉。故偈曰。
假名及陰事 如來離彼相 諸佛無彼二 以見實法故
案初二句約真無住。后兩句證無住意。無彼二者無名及體也。余可見。無著云。由不無眾生故。眾生相違時生疲乏。故顯示人無我法無我等。案此即約真無住也。真諦云。假名者有二。一通名。謂六道名。二別名。謂父母所立名。此二名若離六根六識名則不可得。故名是假。若離名色根識亦不可得。若離四大色亦不可得。不可即得是境無。境無
故識無。識無故眾生名體並皆無也。名色無者分別無也。識無者依他無也。二既空矣。何所度哉。故言約真即無所為也。
經曰。須菩提如來是真語者至不異語者者。前約外化明無住。此約自所明無住。疑曰。道若無住不應與果為因。若住果者何得複名無住。今明道雖不住。而能為因。此乃證真者云所通非理外者云能達。但可依我語。以取信憑聖教修行耳。文有二重。一勸信。二防過。此勸信也。五語為顯四意。真語說真智。如語說真如。實語說四諦之理。不誑語記三世之事。不異一語總定前四回不可回也。故偈曰。
果雖不住道 而道能為因 以諸佛實語 彼智有四種
然初兩句明因果俱無住果。由離相故不住因中因。由離相故不住于果。雖各不住而因果相承。此則無住之中住也。問。無住之住豈非住耶。答。約俗則有因果得論有住非住。約真明無因果不得論有住不住也。故無著云。俗諦故有因果及菩提。次兩句總標五語。偈曰。
實智及小乘 說摩訶衍法 及一切受記 以不虛說故
實智者謂真語也。小乘者實語也。摩訶衍者如語也。一切受記者不誑語也。以不虛說者不異語也。無著云。真語者為顯世諦相故。實語者為顯世諦修行。有煩惱及清凈故。如語者為第一義諦相
【現代漢語翻譯】 現代漢語譯本：因此，『識』（Vijnana，了別作用）是沒有的。因為『識』沒有了，眾生的『名』（Nama，精神現象）和『體』（Rupa，物質現象）也就都沒有了。『名色』（Namarupa，名和色，構成生命的要素）沒有了，分別心也就沒有了。『識』沒有了，依他起性（Paratantra，事物相互依存的性質）也就沒有了。既然二者都空了，還度化什麼呢？所以說，言語如果符合真理，那就是無所作為的。
經文說：『須菩提（Subhuti，佛陀的弟子），如來（Tathagata，佛陀的稱號）是真語者』，直到『不異語者』。前面是以外在的教化來說明無住，這裡是從自身所證悟的來說明無住。有人會疑惑：道如果無所住，就不應該以果為因；如果住在果上，又怎麼能叫做無住呢？現在說明道雖然不住于任何事物，卻能作為因。這是證悟真理的人所通達的，不是那些在理外的人所能理解的。只能依靠我的話語，來相信聖教，並依此修行。』這段經文有兩層含義：一是勸人相信，二是防止過失。這裡是勸人相信。五種『語』是爲了彰顯四種意義：真語說的是真智，如語說的是真如（Tathata，事物的真實本性），實語說的是四諦（Arya Satya，佛教的基本教義）的道理，不誑語記錄三世的事情，不異語是總括前面四種，說明所說之語不可更改。所以偈頌說：
『果雖然不住于道，而道卻能作為因。以諸佛的真實之語，他們的智慧有四種。』
前面兩句說明因果都無所住。果，由於遠離了相，所以不住于因中的因。由於遠離了相，所以不住于果。雖然各自不住，但因果相承。這就是無住之中的住。問：無住之住，難道不是住嗎？答：從世俗的角度來說，有因果，可以討論有住和非住；從真理的角度來說，沒有因果，不能討論有住和非住。所以無著（Asanga，瑜伽行派創始人之一）說：『在俗諦（Samvriti-satya，世俗諦）中，所以有因果以及菩提（Bodhi，覺悟）。』後面兩句總括五種語。偈頌說：
『實智以及小乘（Hinayana，小乘佛教），說摩訶衍法（Mahayana，大乘佛教），以及一切受記（Vyakarana，預言），以不虛妄宣說之故。』
實智指的是真語。小乘指的是實語。摩訶衍指的是如語。一切受記指的是不誑語。以不虛說指的是不異語。無著說：『真語是爲了彰顯世俗諦的相。實語是爲了彰顯世俗諦的修行，有煩惱和清凈的緣故。如語是爲了第一義諦（Paramartha-satya，勝義諦）的相。
【English Translation】 English version: Therefore, 『Vijnana』 (consciousness, the function of discernment) is non-existent. Because 『Vijnana』 is non-existent, the 『Nama』 (name, mental phenomena) and 『Rupa』 (form, material phenomena) of sentient beings are also non-existent. When 『Namarupa』 (name and form, the elements constituting life) is non-existent, discriminative thought is also non-existent. When 『Vijnana』 is non-existent, 『Paratantra』 (dependent origination, the nature of things being interdependent) is also non-existent. Since both are empty, what is there to liberate? Therefore, it is said that if speech accords with truth, it is non-action.
The Sutra says: 『Subhuti (a disciple of the Buddha), the Tathagata (an epithet of the Buddha) is a speaker of true words,』 up to 『a speaker of non-different words.』 The former explains non-abiding in terms of external teachings, while this explains non-abiding in terms of one's own realization. One might doubt: If the path is non-abiding, it should not take the result as the cause; if it abides in the result, how can it be called non-abiding? Now it is explained that although the path does not abide in anything, it can serve as a cause. This is understood by those who have realized the truth, not by those who are outside the principle. One can only rely on my words to believe in the holy teachings and practice accordingly.』 This passage has two layers of meaning: first, to encourage belief; second, to prevent faults. This is to encourage belief. The five 『words』 are to manifest four meanings: true words speak of true wisdom, words like that speak of suchness (Tathata, the true nature of things), truthful words speak of the principles of the Four Noble Truths (Arya Satya, the fundamental teachings of Buddhism), non-deceptive words record the events of the three times, and non-different words encompass the previous four, indicating that what has been said cannot be changed. Therefore, the verse says:
『Although the result does not abide in the path, the path can serve as a cause. With the true words of all Buddhas, their wisdom has four kinds.』
The first two lines explain that both cause and result are non-abiding. The result, because it is separated from characteristics, does not abide in the cause within the cause. Because it is separated from characteristics, it does not abide in the result. Although each does not abide, cause and result are continuous. This is abiding within non-abiding. Question: Is non-abiding abiding not abiding? Answer: From the perspective of conventional truth, there is cause and result, and one can discuss abiding and non-abiding; from the perspective of ultimate truth, there is no cause and result, and one cannot discuss abiding and non-abiding. Therefore, Asanga (one of the founders of the Yogacara school) said: 『In conventional truth (Samvriti-satya), there is cause and result and Bodhi (enlightenment).』 The last two lines summarize the five words. The verse says:
『True wisdom and the Hinayana (Small Vehicle Buddhism), speak of the Mahayana Dharma (Great Vehicle Buddhism), and all predictions (Vyakarana, prophecy), because they are spoken without falsehood.』
True wisdom refers to true words. Hinayana refers to truthful words. Mahayana refers to words like that. All predictions refer to non-deceptive words. Speaking without falsehood refers to non-different words. Asanga said: 『True words are to manifest the characteristics of conventional truth. Truthful words are to manifest the practice of conventional truth, because there are afflictions and purity. Words like that are for the characteristics of the ultimate truth (Paramartha-satya).
故。不異語者為第一義修行。有煩惱及清凈故。案前二語明說俗為實。后二語明說真不虛。真諦云。真語謂如來自誓。自誓有二。一明如來所轉法輪。一切世間波羅門天魔等。無能翻我所說。二明如來立十號名。一切世間波羅門天魔等。無能破壞此名。由說真故名真語也。實語者約小乘說四諦三解脫門。一切諸法無自性空。空故無相。無相故無愿。此但約人空說也。雖有三名總同一體。此說實故名實語也。如語者約大乘說三性三無性。即法空真如。謂三解脫門。此等三門能離三障故。佛性論云。知分別性通達空解脫門。能除肉煩惱。知依他性通達無愿解脫門。能除皮煩惱。知真實性通達無相解脫門。能除心煩惱。初解脫障 次禪定障。后一切智障。離此三障悟。于如如說如如故名如語也。不誑語者記三世事必無錯謬。不同餘人有著不著。此四語皆從境得名也。
經曰。須菩提如來所得法此法無實無虛者。防過也。前既舉言以勸信。或畏守言而失道。為防彼故。今對治之。此法者即目如來言教之法。此法是佛法辨之所通。是佛辭辨之所說。與佛相應故。是如來所得法。夫道處無言。守言則失道。所以此法無實。然言能示道離言不見道。所以此法無虛言。能示道故。指月之譬。與道處無言故。舍船之喻作也。偈曰。
【現代漢語翻譯】 現代漢語譯本：因此，不說虛妄之語是第一義的修行。因為有煩惱和清凈的緣故。前面兩句話明確說明了世俗是真實的，後面兩句話明確說明了真諦不是虛假的。真諦說：『真語』是指如來的自誓。自誓有兩種：一是說明如來所轉的法輪，一切世間的婆羅門、天、魔等，都不能推翻我所說的。二是說明如來立下的十種名號，一切世間的婆羅門、天、魔等，都不能破壞這些名號。因為說的是真理，所以稱為『真語』。『實語』是從小乘的角度來說四諦、三解脫門。一切諸法沒有自性，是空性的。因為是空性，所以沒有相。因為沒有相，所以沒有愿。這只是從人空的角度來說的。雖然有三個名稱，但總的來說是一個整體。因為說的是實情，所以稱為『實語』。『如語』是從大乘的角度來說三性、三無性，也就是法空真如，指的是三解脫門。這三個門能夠遠離三種障礙，所以《佛性論》說：『瞭解分別性，通達空解脫門，能夠去除肉體的煩惱。瞭解依他性，通達無愿解脫門，能夠去除面板的煩惱。瞭解真實性，通達無相解脫門，能夠去除心的煩惱。』首先是解脫障礙，其次是禪定障礙，最後是一切智障礙。離開這三種障礙才能證悟。對於如如的境界，說如如，所以稱為『如語』。『不誑語』是指記錄三世的事情必定沒有錯誤，不同於其他人，有執著或不執著。這四種語都是從境界中得名的。 經文說：『須菩提，如來所得到的法，這個法無實無虛。』這是爲了防止過失。前面已經舉出言語來勸人相信，或許有人害怕堅守言語而迷失了道路。爲了防止這種情況，現在進行對治。『此法』指的是如來言教的法。這個法是佛法辨析所能通達的，是佛的辭辨所說的，與佛相應，所以是如來所得到的法。道存在於無言之處，堅守言語就會迷失道。所以這個法無實。然而，言語能夠指示道，離開言語就不能見到道。所以這個法無虛。言語能夠指示道。就像指月的譬喻，因為道存在於無言之處，所以有了舍船的比喻。偈語說：
【English Translation】 English version: Therefore, not speaking falsely is the supreme practice. Because there are afflictions and purity. The first two sentences clearly state that the mundane is real, and the latter two sentences clearly state that the true is not false. Truth says: 'True speech' refers to the Tathagata's self-vow. There are two types of self-vows: one is to explain that the Dharma wheel turned by the Tathagata cannot be overturned by all the Brahmins, gods, demons, etc. in the world. The second is to explain that the ten titles established by the Tathagata cannot be destroyed by all the Brahmins, gods, demons, etc. in the world. Because it speaks the truth, it is called 'true speech'. 'Real speech' is from the perspective of the Hinayana, speaking of the Four Noble Truths and the Three Doors of Liberation. All dharmas have no self-nature and are empty. Because they are empty, they have no form. Because they have no form, they have no wish. This is only from the perspective of the emptiness of the person. Although there are three names, they are all one entity. Because it speaks the truth, it is called 'real speech'. 'As speech' is from the perspective of the Mahayana, speaking of the three natures and the three non-natures, which are the emptiness of dharma and Suchness, referring to the Three Doors of Liberation. These three doors can be free from the three obstacles, so the Buddha-nature Treatise says: 'Understanding the discriminating nature and penetrating the door of emptiness liberation can remove the afflictions of the flesh. Understanding the dependent nature and penetrating the door of wishless liberation can remove the afflictions of the skin. Understanding the true nature and penetrating the door of formless liberation can remove the afflictions of the mind.' First is the obstacle of liberation, second is the obstacle of dhyana, and last is the obstacle of omniscience. Leaving these three obstacles, one can attain enlightenment. Regarding the realm of Suchness, speaking of Suchness, it is called 'as speech'. 'Non-deceptive speech' refers to recording the events of the three worlds without any mistakes, unlike others who have attachment or non-attachment. These four types of speech are all named from the realm. The sutra says: 'Subhuti, the Dharma obtained by the Tathagata is neither real nor unreal.' This is to prevent faults. Having already used words to encourage faith, perhaps some fear clinging to words and losing the path. To prevent this, we now apply a remedy. 'This Dharma' refers to the Dharma of the Tathagata's teachings. This Dharma is what the Dharma analysis can penetrate, and it is what the Buddha's eloquence speaks of. It is in accordance with the Buddha, so it is the Dharma obtained by the Tathagata. The Dao exists in the absence of words, and clinging to words will lead to losing the Dao. Therefore, this Dharma is not real. However, words can indicate the Dao, and without words, one cannot see the Dao. Therefore, this Dharma is not unreal. Words can indicate the Dao. It is like the analogy of pointing at the moon, and because the Dao exists in the absence of words, there is the analogy of abandoning the boat. The verse says:
隨順彼實智 說不實不虛 如聞聲取證 對治如是說
上半立義。下半釋義。由如來言說。隨順實智故不虛。證理無言故不實。如聞聲取證對治。如是說者。謂聽法之時。離於二取。為破執言。是道非道故。言對治如是說也。故無著云。如來正覺法及說于中無實無妄。無實者如言說性非有故。案言說體虛自性空也。無妄者不如言說自性有故。案言說雖空。所顯之理自性有也。真諦云。非實非虛者凡有三意。一了不了。二至不至。三顯實事。初意者。依了文取理即非虛。依不了文取理則非實。次意者。尋言能至道則非虛。道處離言故則非實。后意者。言非實者。實是非實。言非虛者。實是非虛。虛實既實即顯□□實語也。然如來說法有實有虛。由四意四依□□□□嚴論說。一平等意。如說昔毗婆尸佛□□□□□如是等。案約法身因果平等。作如是說。二別義意。如說一切諸法無自性無生等。案前為二乘說人無我。今為菩薩說法無我。然前說人無我者。意在別義法無我也。三別時意。如說。若人愿見阿彌陀佛皆得往生。此由別時得生故如是等。四別欲意。彼人有如是善根。如來或贊或□□彼少□□是故如是等。然此四□意者。事或實虛同以□□□意故名意也。立□□者為破八障。平等意者破輕佛障。有
【現代漢語翻譯】 現代漢語譯本 隨順那真實的智慧，說非真非假。 就像聽聞聲音而取證，爲了對治（煩惱）而這樣說。
上半部分確立主旨，下半部分解釋含義。由於如來的言說，隨順真實的智慧，所以不是虛假的。證悟真理是無法用言語表達的，所以不是真實的。就像聽聞聲音而取證來對治（煩惱），這樣說，是指聽法的時候，遠離兩種執取（能取、所取）。爲了破除對言語的執著，說明什麼是道，什麼不是道，所以說對治是這樣說的。所以無著菩薩說：『如來正覺之法，以及所說之法，無實無妄。』無實，是因為言說的自性並非真實存在。也就是說，言說的本體是虛幻的，自性是空性的。無妄，是因為不如言說的自性那樣存在。也就是說，言說雖然是空性的，但所顯示的道理自性是存在的。真諦法師說：『非實非虛，有三種含義。一是了義和不了義，二是至與不至，三是顯現真實之事。』第一種含義是，依據了義經文取證真理，就不是虛假的；依據不了義經文取證真理，就不是真實的。第二種含義是，通過言語能夠到達真理，就不是虛假的；真理之處遠離言語，所以不是真實的。第三種含義是，言語非實，是因為實是非實；言語非虛，是因為實是非虛。虛實既然是實，就顯現了真實的語言。然而，如來說法有實有虛，由四種意趣和四種依據，《大莊嚴論經》中說：一是平等意，如說過去毗婆尸佛如何如何等等。這是依據法身的因果平等，而這樣說。二是別義意，如說一切諸法無自性、無生等等。之前為二乘人說人無我，現在為菩薩說法無我。然而，之前說的人無我，意在別義，是法無我。三是別時意，如說如果有人願意見到阿彌陀佛，都能往生。這是由於在特定的時間才能往生，所以這樣說。四是別欲意，那個人有這樣的善根，如來或者讚歎或者（貶低），因為他缺少（某種東西），所以這樣說。然而，這四種意趣，事情或者真實或者虛假，都以（如來）的意趣為依據，所以稱為意趣。確立（四種意趣），是爲了破除八種障礙。平等意，是爲了破除輕視佛的障礙。有
【English Translation】 English version Conforming to that real wisdom, it speaks of neither real nor unreal. Like taking verification from hearing a sound, it is said to counteract (afflictions) in this way.
The first half establishes the main point, and the second half explains the meaning. Because the Tathagata's speech conforms to real wisdom, it is not false. Realizing the truth cannot be expressed in words, so it is not real. Like taking verification from hearing a sound to counteract (afflictions), saying it in this way refers to being free from the two graspings (grasping subject and grasping object) when listening to the Dharma. In order to break the attachment to words, it explains what is the path and what is not the path, so it is said that the counteraction is said in this way. Therefore, Asanga said: 'The Dharma of the Tathagata's perfect enlightenment, and the Dharma spoken within it, are neither real nor unreal.' Unreal, because the nature of speech is not truly existent. That is to say, the essence of speech is illusory, and its self-nature is emptiness. Not false, because it does not exist like the self-nature of speech. That is to say, although speech is empty, the principle it reveals has self-nature. Paramārtha said: 'Neither real nor unreal has three meanings. First, definitive and non-definitive; second, reaching and not reaching; third, revealing real things.' The first meaning is that if one takes the truth according to the definitive sutras, it is not false; if one takes the truth according to the non-definitive sutras, it is not real. The second meaning is that if one can reach the truth through words, it is not false; the place of truth is far from words, so it is not real. The third meaning is that speech is not real, because reality is non-real; speech is not false, because reality is non-false. Since reality is both real and unreal, it reveals the true language. However, the Tathagata's teachings are both real and unreal, based on the four intentions and four reliances, as stated in the Mahāvyūha-alaṃkāra-sūtra: First, the intention of equality, such as saying how the past Buddha Vipaśyin was, etc. This is based on the equality of the cause and effect of the Dharmakaya, and it is said in this way. Second, the intention of specific meaning, such as saying that all dharmas have no self-nature, no birth, etc. Before, it was said to the Two Vehicles that there is no self of person, and now it is said to the Bodhisattvas that there is no self of Dharma. However, the previous saying that there is no self of person is intended to have a specific meaning, which is the no-self of Dharma. Third, the intention of specific time, such as saying that if anyone wishes to see Amitābha Buddha, they can be reborn. This is because rebirth can only be achieved at a specific time, so it is said in this way. Fourth, the intention of specific desire, that person has such good roots, the Tathagata either praises or (criticizes), because he lacks (something), so it is said in this way. However, these four intentions, whether things are real or false, are all based on the (Tathagata's) intention, so they are called intentions. Establishing (the four intentions) is to break the eight obstacles. The intention of equality is to break the obstacle of belittling the Buddha. There is
人云。為之□□爾生滅。生即有滅。佛與我同遂生輕慢。為破此□□平等意。過去毗婆尸佛即是我身。豈同汝生滅也。立別義意者。破輕法障。有人云。乃至嬰兒亦能見色聞聲。解人意義法有何難。破此障故。說三無性法入地方悟也。立別時意。破懈怠障。有人聞長時起行方生凈土。聞此即生懈怠。為破此障故。言□□□生不退也。立別欲意。破后五障。一破少慾障。□□已不持戒故。須毀施贊戒也。二破貪行障。謂貪□□境贊凈土也。三破慢行障。謂執自土為膝故。須□□妙凈土也。四破悔行障。謂推山壓佛不見臭□□生惱故。須說于佛起不饒益事得生善道。文□□佛事。此中應廣說。五為破不定障。有執二乘不定作佛。為破此障。須說受記及一乘也。於此五中。皆先□贊后毀故。言樂欲意也。四依者。莊嚴論名四節。一令□節。教諸聲聞入於法義令不怖色等有故。案令悟人無我也。二相節。于分別等三性無體無起自性清凈。說一切法故。案令菩薩悟法無我也。三對治節。依斷諸過對治障故。案通為前二人也。為小乘說□門令離四例。為大乘說如如令離八例。四秘密節。依□深語回語方得義故。案為破外道□□□□□□不堅堅固解善住于顛倒□為□□□□□□□□不堅者本主煩惱。今乃目□□□□□□□□□能于不
【現代漢語翻譯】 有人說，因為有生滅，佛與我們一樣，因此產生輕慢之心。爲了破除這種認為佛與眾生平等的想法，（要知道）過去的毗婆尸佛（Vipashy佛，過去七佛之一）就是我的化身，怎麼能和你們一樣有生滅呢？設立『別義意』，是爲了破除輕視佛法的障礙。有人說，即使是嬰兒也能看見顏色、聽見聲音、理解人的意思，佛法有什麼難的？爲了破除這種障礙，所以說『三無性法』（指遍計所執性、依他起性、圓成實性）才能進入地方開悟。設立『別時意』，是爲了破除懈怠的障礙。有人聽說要長時間修行才能往生凈土，就產生了懈怠。爲了破除這種障礙，所以說□□□生不退轉。設立『別欲意』，是爲了破除后五種障礙。一是破除少欲的障礙，因為□□已經不持戒了，所以需要毀壞佈施，讚揚持戒。二是破除貪行的障礙，就是貪戀□□境界，讚揚凈土。三是破除慢行的障礙，就是執著自己的國土為殊勝，所以需要□□美妙的凈土。四是破除悔行的障礙，就是推山壓佛，看不見臭□□產生煩惱，所以需要說對於佛產生不饒益的事情，也能往生善道，文□□佛事。這裡應該詳細說明。五是爲了破除不定障，有人執著二乘（聲聞乘和緣覺乘）不能成佛。爲了破除這種障礙，需要說授記以及一乘（佛乘）。在這五種情況中，都是先讚揚后毀壞，所以說是『樂欲意』。四依，在《莊嚴論》中稱為四節。一是令□節，教導聲聞（Shravaka，聽聞佛陀教誨的人）進入佛法的意義，使他們不害怕色等現象的存在。這表明領悟到人無我。二是相節，對於分別等三性（遍計所執性、依他起性、圓成實性、）沒有本體，沒有生起，自性清凈，宣說一切法。這表明菩薩（Bodhisattva，發願救度一切眾生的修行者）領悟到法無我。三是對治節，依靠斷除各種過失來對治障礙。這通常是為前面兩種人說的。為小乘（Hinayana，佛教的一個主要流派）說□門，使他們遠離四例。為大乘（Mahayana，佛教的一個主要流派）說如如，使他們遠離八例。四是秘密節，依靠□深奧的語言和迴轉的語言才能得到意義。這是爲了破除外道□□□□□□不堅固的見解，使他們堅固地安住于顛倒，□為□□□□□□□□不堅固的人，本來執著于煩惱，現在卻□□□□□□□□□能在不 現代漢語譯本
【English Translation】 Some people say that because there is birth and death, the Buddha is the same as us, thus giving rise to contempt. To dispel this idea of equating the Buddha with sentient beings, (know that) the past Vipashy Buddha (Vipashy Buddha, one of the past seven Buddhas) was my incarnation. How can it be the same as you with birth and death? Establishing 'separate meaning intention' is to break the obstacle of despising the Dharma. Some people say that even babies can see colors, hear sounds, and understand human meanings. What is so difficult about the Dharma? To break this obstacle, it is said that only the 'three non-nature dharmas' (referring to parikalpita-svabhava, paratantra-svabhava, and parinispanna-svabhava) can lead to enlightenment in a place. Establishing 'separate time intention' is to break the obstacle of laziness. Some people hear that it takes a long time to practice to be reborn in the Pure Land, and they become lazy. To break this obstacle, it is said that □□□ is born without regression. Establishing 'separate desire intention' is to break the latter five obstacles. First, to break the obstacle of little desire, because □□ already does not uphold the precepts, it is necessary to destroy giving and praise upholding the precepts. Second, to break the obstacle of greedy conduct, which is to be greedy for □□ realm and praise the Pure Land. Third, to break the obstacle of arrogant conduct, which is to cling to one's own land as superior, so it is necessary to □□ the wonderful Pure Land. Fourth, to break the obstacle of repentance, which is to push the mountain to crush the Buddha and not see the foul □□ causing annoyance, so it is necessary to say that even doing things that are not beneficial to the Buddha can lead to rebirth in good realms, Wen □□ Buddha's affairs. This should be explained in detail here. Fifth, to break the obstacle of uncertainty, some people cling to the idea that the two vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle) cannot become Buddhas. To break this obstacle, it is necessary to talk about prediction and the One Vehicle (Buddha Vehicle). In these five situations, praise comes before destruction, so it is called 'intention of joyful desire'. The four reliances are called four sections in the Shastra on Ornamentation. First, the section of causing □, which teaches the Shravakas (Shravaka, those who hear the Buddha's teachings) to enter the meaning of the Dharma, so that they are not afraid of the existence of phenomena such as form. This shows that one realizes the non-self of person. Second, the section of characteristics, regarding the three natures such as discrimination (parikalpita-svabhava, paratantra-svabhava, and parinispanna-svabhava) as having no substance, no arising, and being pure in nature, proclaiming all dharmas. This shows that the Bodhisattva (Bodhisattva, a practitioner who vows to save all sentient beings) realizes the non-self of Dharma. Third, the section of antidotes, relying on cutting off various faults to counteract obstacles. This is usually said for the first two types of people. For the Hinayana (Hinayana, a major school of Buddhism), the □ gate is spoken to keep them away from the four examples. For the Mahayana (Mahayana, a major school of Buddhism), suchness is spoken to keep them away from the eight examples. Fourth, the secret section, relying on □ profound language and turning language to obtain meaning. This is to break the non-firm views of external paths □□□□□□, so that they firmly dwell in inversion, □ for □□□□□□□□ those who are not firm, originally clinging to afflictions, but now □□□□□□□□□ can in not English version
堅中堅固即不出□□□□□□□□□□謂解也。顛倒者謂常樂□□□□□□□□□□□即成聖者。良以善住之名通□□□□□□□□□□若執例則名凡解例則成聖□□□□□□□□□□煩惱所惱者煩惱之名目人法□□□□□□□□□□□惱所惱故不出生死。菩薩為□□□□□□□□□□相名為受用。受用法樂故。故真諦云□□□□□□□□□實有不達。是真無由執著虛妄□□□□□□□□□□見故。心有住著。以住著故不能得無□□□□□□□□□□遍不遍也。而言闇者有三一闇二□□□□□□□□□□闇日光能破大闇者二世□□□□□□□□□□□□謂生盲人曾有目者屬大□□□□□□□□□□□□皮肉心皮惑世間道能暫□故。但如闇□□□□□滅故。如大闇心惑。準菩薩登地方能除□□□□□□闇也。若菩薩心有住時。則墮十想不能證十七空□盲闇也。十想十七空如中邊論說。
經曰。須菩提當來之世至受持讀誦者。從上初恒已來大意主明經□自此訖於後問義旨為顯修行。修行兩重。一□修。二美業勸修。四重。一教因。二示果。三舉劣。四顯勝。此教因也。能於此經修行處也。受持讀誦修行事也。修行有二種。一文二義。文有三種 一受二持三讀誦。義亦有三。一從他聽聞。二內自思惟。三如說修行。由
【現代漢語翻譯】 現代漢語譯本： 『堅中堅固即不出』，這指的是解脫（vimoksha）的境界。『顛倒者謂常樂』，指的是涅槃（nirvana）的常、樂、我、凈四德。能夠理解這種顛倒，就能成就聖者（arya）。因為『善住』這個名稱可以普遍應用，如果執著于字面上的解釋，就只是凡夫的理解；如果能夠真正理解，就能成就聖者。被煩惱（klesha）所困擾的人，煩惱的名稱涵蓋了人法二者，因為被煩惱所困擾，所以無法脫離生死輪迴。菩薩（bodhisattva）爲了證得實相，將諸法視為受用，因為受用佛法的快樂。所以真諦（paramartha satya）說，實際上存在卻無法通達，這是因為執著于虛妄的見解。心中有所住著，因為有所住著，所以無法得到無住的智慧。普遍與不普遍也是如此。而說到『闇』，有三種：第一種是無明之闇，第二種是煩惱之闇，第三種是業報之闇。日光能夠破除大闇，指的是世間的智慧。而生盲之人，曾經有過眼睛的人，屬於大闇。皮肉之心，迷惑世間之道，只能暫時破除黑暗。但如同黑暗一樣容易滅去。如同大闇迷惑人心。按照菩薩登地的階位，才能去除無明之闇。如果菩薩心中有所住著，就會墮入十想，無法證得十七空，如同盲人的黑暗。十想和十七空，如同《中邊分別論》（Madhyantavibhaga）所說。
經文說：『須菩提（Subhuti），當來之世，如果有人能夠受持讀誦此經』。從上面最初的恒河沙數（ganga sands）世界以來，大意主要是闡明經典，從這裡開始到後面的提問，義旨是爲了顯明修行。修行有兩重含義：一是聞修，二是讚美功德勸人修行。四重含義：一是教導原因，二是揭示結果，三是舉出低劣的例子，四是彰顯殊勝之處。這是教導原因。能夠在理解此經的基礎上修行。受持讀誦是修行的行為。修行有兩種：一是文字，二是義理。文字有三種：一是接受，二是憶持，三是讀誦。義理也有三種：一是聽聞他人講解，二是內心自我思惟，三是按照所說去修行。由於……
【English Translation】 English version: 『Firm within the firm, thus not emerging』 refers to the state of liberation (vimoksha). 『The inverted refers to permanence, bliss』 refers to the four virtues of nirvana: permanence, bliss, self, and purity. Understanding this inversion leads to the attainment of a noble one (arya). Because the name 『well-abiding』 can be universally applied, clinging to the literal interpretation is merely the understanding of an ordinary person; truly understanding it leads to the attainment of a noble one. One afflicted by afflictions (klesha), the name of affliction encompasses both person and dharma; because one is afflicted by afflictions, one cannot escape the cycle of birth and death. A bodhisattva (bodhisattva), in order to realize true reality, regards all dharmas as enjoyment, because of enjoying the bliss of the Dharma. Therefore, the ultimate truth (paramartha satya) says that what actually exists but cannot be understood is due to clinging to false views. If the mind has attachment, because of attachment, one cannot attain the wisdom of non-abiding. Universality and non-universality are also like this. As for 『darkness,』 there are three types: the darkness of ignorance, the darkness of afflictions, and the darkness of karmic retribution. Sunlight can dispel great darkness, referring to worldly wisdom. A person born blind, who once had eyes, belongs to great darkness. The mind of flesh and skin, deluding the ways of the world, can only temporarily dispel darkness. But it is as easily extinguished as darkness. Like great darkness deluding the human mind. According to the stages of a bodhisattva's ascent, one can remove the darkness of ignorance. If a bodhisattva's mind has attachment, they will fall into the ten thoughts and cannot realize the seventeen emptinesses, like the darkness of a blind person. The ten thoughts and seventeen emptinesses are as described in the Madhyantavibhaga (Treatise on Distinguishing the Middle and the Extremes).
The sutra says: 『Subhuti, in the future, if there are those who can receive, uphold, read, and recite this sutra.』 From the initial number of Ganges sands (ganga sands) worlds mentioned earlier, the main intention is to elucidate the sutra; from here to the questions that follow, the purpose is to clarify practice. Practice has two meanings: one is hearing and practicing, and the other is praising merit and encouraging practice. It has four meanings: one is teaching the cause, two is revealing the result, three is giving inferior examples, and four is highlighting the superior aspects. This is teaching the cause. Being able to practice based on understanding this sutra. Receiving, upholding, reading, and reciting are acts of practice. There are two types of practice: one is textual, and the other is doctrinal. There are three aspects to the textual: one is receiving, two is upholding, and three is reciting. There are also three aspects to the doctrinal: one is listening to others explain, two is contemplating internally, and three is practicing according to what is said. Because...
此義故覆成二德。一為說者能利他故。二為行者能自利故。由自利利他能顯法。有二種人有三種法。二者一顯能詮。謂十二部經。即是文字。二顯所詮。謂道及果。即修行義。人三者。一能持。二能說。三能行。能行者自利成熟一自善根故。能說者利他成熟他善根故。能持者利自他。由自憶持為他說故。然約文及義合有十種正行。一書寫。二供養。三傳流。四諦。五自讀。六憶持。七自誦。八廣說。九思惟。十。
【現代漢語翻譯】 現代漢語譯本： 因此，這個意義又成就兩種功德。第一是說法者能夠利益他人，第二是修行者能夠自我利益。由於自我利益和利益他人，能夠彰顯佛法。有兩種人和三種法。兩種人，一是彰顯能詮釋的，即十二部經（十二種不同形式的佛經），也就是文字。二是彰顯所詮釋的，即道路和結果，也就是修行的意義。三種人，一是能受持者，二是能宣說者，三是能修行者。能修行的人自我利益，成熟自己的善根。能宣說的人利益他人，成熟他人的善根。能受持的人利益自己和他人，因為自己憶持而為他人宣說。然而，就經文和義理結合，共有十種正行。一是書寫，二是供養，三是傳流，四是諦聽，五是自己讀誦，六是憶持，七是自己背誦，八是廣泛宣說，九是思惟，十是修行。
【English Translation】 English version: Therefore, this meaning further accomplishes two virtues. First, the speaker is able to benefit others. Second, the practitioner is able to benefit themselves. Through benefiting oneself and benefiting others, the Dharma can be revealed. There are two types of people and three types of Dharma. The two types are: one, revealing the 'able to express' (能詮), which refers to the twelve divisions of scriptures (十二部經) – that is, the words; two, revealing the 'what is expressed' (所詮), which refers to the path and the result – that is, the meaning of practice. The three types of people are: one, those who can uphold (能持); two, those who can speak (能說); three, those who can practice (能行). Those who can practice benefit themselves, maturing their own roots of goodness. Those who can speak benefit others, maturing others' roots of goodness. Those who can uphold benefit both themselves and others, because they remember and uphold it to speak for others. However, combining the text and the meaning, there are ten kinds of right practices. First, writing; second, making offerings; third, transmitting; fourth, listening attentively (諦); fifth, reading oneself; sixth, remembering and upholding; seventh, reciting oneself; eighth, widely speaking; ninth, contemplating; tenth, practicing.