English
English version: Because it is superior among all the Pāramitās (perfections, reaching the other shore), it is called the first Pāramitā. The scripture says, 'The Tathāgata (如来) speaks of the first Pāramitā, and the countless Buddhas also speak of the Pāramitā,' which shows that all Buddhas speak of the first Pāramitā together, hence it is called the first. To be free from the inability to endure suffering, the scripture says, 'Furthermore, Subhuti (须菩提)! The Tathāgata speaks of the Kṣānti-pāramitā (羼提波罗蜜, perfection of patience)' etc. Among these, according to the degree of what can be endured, with what aspect does the place of endurance arise? Just as the difference of endurance shows, it is to counteract those causes and conditions. What is able to endure? It is because of understanding the non-self of dharmas (法无我). How can it be shown? As the scripture says, 'The Tathāgata speaks of the Kṣānti-pāramitā.' How should one know the aspect of endurance? If others generate evil towards oneself, etc., because there is no thought of 'I' etc., one does not generate thoughts of anger, nor does one generate thoughts of 'existence' in the Kṣānti-pāramitā, nor does one generate thoughts of 'non-existence' in what is not a Pāramitā. How is this shown? As the scripture says, 'As when I was formerly cut apart by King Kali (迦利王), at that time, I had no thought of self,' etc., and 'No-thought is also not no-thought,' etc. What kinds of endurance are there? They are: endurance of extreme suffering, and endurance of continuous suffering. How is this shown? As the scripture says, 'As when I was formerly cut apart by King Kali,' and says, 'I remember in the past five hundred lives I was a sage of endurance,' etc. The causes and conditions for not enduring are three kinds of suffering, namely: the suffering of transmigration, the suffering of conflict among beings, and the suffering of lacking resources. Among these, as the scripture says, 'Therefore, Subhuti! Bodhisattva-mahāsattvas (菩萨摩诃萨) should abandon all thoughts and generate the Anuttarā-samyak-saṃbodhi-citta (阿耨多罗三藐三菩提心, mind of unsurpassed perfect enlightenment),' etc., this is to show the counteraction of the causes and conditions for enduring the suffering of transmigration. Those who generate the Bodhi-citta (菩提心, mind of enlightenment), because of the thought of these three kinds of suffering, do not want to generate the mind, so it is said that one should abandon all thoughts, etc. Here, 'all thoughts' are to show the thought of these three kinds of suffering. If one is attached to form, etc., then one will be exhausted in the suffering of transmigration, so the Bodhi-citta will not arise. The scripture says, 'One should not dwell in form to generate the mind,' etc., as said before. Not dwelling in what is not Dharma (非法) refers to the non-self of what is not Dharma, and one does not dwell in what is not Dharma or the non-self of Dharma. --------------------------------------------------------------------------------
Chinese
故。为成就彼诸不往故，说遮余事，如经“应生无所住心”。何以故？若心有住，即为非住等。 经言“如是菩萨为利益一切众生，应如是布施”，乃至言“诸所有想，即为非想”等，此显示对治众生相违苦忍，即为一切众生而行于舍。云何于彼“应生瞋”也？由不能无众生想，以此因缘故，众生相违时，即生疲乏。故显示人无我、法无我等。“须菩提！如来是真语者”等，此何所显示？欲令信如来故能忍。于中，真语者，为显世谛相故。实语者，为显世谛修行有烦恼及清净相故。于中，实者，此行烦恼、此行清净故。如语者，为第一义谛相故。不异语者，为第一义谛修行有烦恼及清净相故。说此真语等，已于此中如言说性起执着，为遣此故，经言：“须菩提！如来正觉法及说，于中无实无妄。”无实者，如言说性非有故。无妄者，不如言说自性有故。“须菩提！譬如丈夫入闇”如是等，显示乏受用苦忍因缘对治。若为果报布施，便著于事而行舍施。彼于异施欲乐、苦受中不解出离，犹如入闇，不知“我何所趣”。彼喜、欲乐亦尔。若不著于事而行布施，如有眼丈夫，夜过日出，见种种色，随意所趣，应如是见。彼无明夜过，惠日出已，种种尔焰，如实见之。彼不知解出离欲乐、苦受故喜乐、欲乐。 为 现代汉语译本：因此，为了成就那些不趋向（涅槃）的人，佛陀宣说了遮止其他事物的教义，例如经文所说：‘应生无所住心’。为什么呢？如果心有所执住，那就是非住等等（的状态）。 经文说：‘如是菩萨为利益一切众生，应如是布施’，乃至说‘诸所有想，即为非想’等等，这显示了对治众生（所带来的）相违（和）苦忍，即是为了利益一切众生而行舍。怎么能对他们‘应生瞋’呢？由于不能去除众生之想，因此，当众生与自己相违时，就会感到疲惫。所以（佛陀）显示了人无我、法无我等等。 ‘须菩提！如来是真语者’等等，这显示了什么呢？是为了让（人们）相信如来，从而能够忍受（苦难）。其中，真语者，是为了显示世俗谛的相状。实语者，是为了显示世俗谛的修行既有烦恼也有清净的相状。其中，‘实’是指此行（为）烦恼，此行（为）清净。如语者，是为了显示第一义谛的相状。不异语者，是为了显示第一义谛的修行既有烦恼也有清净的相状。说了这些真语等等之后，如果有人对这些言说之性产生执着，为了遣除这种执着，经文说：‘须菩提！如来正觉之法以及所说之法，其中无实无妄。’无实，是因为如言说之性并非真实存在。无妄，是因为不如言说之性本身就存在。 ‘须菩提！譬如丈夫入闇’等等，显示了缺乏受用（带来的）苦忍的因缘对治。如果为了果报而布施，就会执着于事物而行舍施。他们对于异施（所带来的）欲乐、苦受不能理解出离，就像进入黑暗，不知道‘我将去向何方’。他们的喜乐、欲乐也是如此。如果不执着于事物而行布施，就像有眼睛的丈夫，黑夜过去，太阳升起，看见种种颜色，随意前往，应该这样看待（布施）。他们的无明之夜过去，智慧的太阳升起之后，种种光芒，如实地看见它们。他们因为不知理解出离欲乐、苦受，所以（才会）喜乐、欲乐。 为了（说明）
English
English version: Therefore, in order to accomplish those who do not go (to Nirvana), the Buddha spoke of doctrines that prohibit other things, such as the sutra saying: 'One should generate a mind that dwells nowhere.' Why? If the mind has any dwelling, it is non-dwelling, etc. (state). The sutra says: 'Thus, Bodhisattvas, for the benefit of all sentient beings, should give in this way,' and even says 'All thoughts are non-thoughts,' etc. This shows the antidote to the conflict (and) suffering endurance brought about by sentient beings, which is to give for the benefit of all sentient beings. How can one 'be angry' with them? Because one cannot remove the thought of sentient beings, therefore, when sentient beings conflict with oneself, one will feel tired. Therefore, (the Buddha) showed the non-self of persons, the non-self of dharmas, etc. 'Subhuti! The Tathagata is a speaker of truth,' etc. What does this show? It is to make (people) believe in the Tathagata, so that they can endure (suffering). Among them, the speaker of truth is to show the appearance of conventional truth (samvriti-satya). The speaker of reality is to show that the practice of conventional truth has both afflictions and purity. Among them, 'reality' refers to this action (as) affliction, and this action (as) purity. The speaker of suchness is to show the appearance of the ultimate truth (paramartha-satya). The speaker of non-difference is to show that the practice of the ultimate truth has both afflictions and purity. After saying these speakers of truth, etc., if someone becomes attached to the nature of these words, in order to eliminate this attachment, the sutra says: 'Subhuti! The Dharma and the teachings of the Tathagata's perfect enlightenment are neither real nor unreal.' Unreal, because the nature of words is not real. Not false, because it is not the nature of words themselves that exist. 'Subhuti! It is like a man entering darkness,' etc., showing the antidote to the cause of suffering endurance due to lack of enjoyment. If one gives for the sake of reward, one will be attached to things and give alms. They cannot understand liberation from the pleasure and suffering brought about by different alms, just like entering darkness, not knowing 'where I am going.' Their joy and desire are also like this. If one gives without being attached to things, like a man with eyes, after the night has passed and the sun has risen, seeing all kinds of colors and going wherever he wants, one should look at (giving) in this way. Their night of ignorance has passed, and after the sun of wisdom has risen, all kinds of light, truly see them. They rejoice and desire because they do not understand liberation from pleasure and suffering. In order to (explain) --------------------------------------------------------------------------------
Chinese
离阙少智资粮故，经言“须菩提！若复善家子、善家女，于此法门若受”等。此中，为离三摩提攀缘，显示与法相应有五种胜功德：一如来忆念亲近，二摄福德，三赞叹法及修行，四天等供养，五灭罪。何者如来忆念亲近？如经“受持读诵者，如来以佛智知彼、如来以佛眼见彼”等。于中，受者，习诵故。持者，不忘故。若读若摄者，此说受持因故，为欲受故读，为欲持故摄。又复，读者，习诵故。摄者，总览义故。何者摄福德？如经“是诸众生，生如是无量福德聚”等。何者赞叹法及修行？如经“复次，须菩提！此法门不可思、不可称”等，此为赞叹法。于中，不可思者，唯自觉故。不可称者，无有等及胜故。经言“又此法门，如来为发最上乘者说，为发最胜乘者说”者，此成就不可称义。于中，余乘不及故最上，烦恼障、智障净故最胜应知。经言“若于此法门受持”乃至“如来悉知见”等者，此为赞叹修行。于中，是诸众生成就无量者，是总说。不可思、不可称、不可量者，解释故。“是等即为荷担我菩提”者，谓肩负菩提重担故。经言“须菩提！下信解者，不能闻此法”者，谓声闻、独觉乘者故。经言“若有我等见”者，谓有人我见众生，而自谓菩萨者。 何者天等供养？如经“复次，须菩提！随所地分 现代汉语译本：因为缺少智慧和资粮，所以经中说：‘须菩提！如果又有善男子、善女人，对于此法门如果接受’等等。这里，为了远离三摩提（Samadhi，禅定）的攀缘，显示与法相应的有五种殊胜功德：一、如来忆念亲近，二、摄取福德，三、赞叹法及修行，四、天等供养，五、灭除罪障。 什么是如来忆念亲近？如经所说：‘受持读诵者，如来以佛智知彼、如来以佛眼见彼’等等。其中，‘受’是指学习背诵的缘故。‘持’是指不忘记的缘故。‘若读若摄’，这是说受持的原因，为了想要接受而读，为了想要记住而摄取。又，‘读’是指学习背诵的缘故。‘摄’是指总览意义的缘故。 什么是摄取福德？如经所说：‘是诸众生，生如是无量福德聚’等等。 什么是赞叹法及修行？如经所说：‘复次，须菩提！此法门不可思、不可称’等等，这是赞叹法。其中，‘不可思’是因为唯有自己觉悟才能明白。‘不可称’是因为没有相等或更殊胜的。经中说：‘又此法门，如来为发最上乘者说，为发最胜乘者说’，这是成就不可称量的意义。其中，因为其他乘不及此法门，所以说是最上乘，因为烦恼障、智障都清净了，所以说是最胜乘，应当知道。经中说：‘若于此法门受持’乃至‘如来悉知见’等等，这是赞叹修行。其中，‘是诸众生成就无量’，这是总说。‘不可思、不可称、不可量’，这是解释说明。‘是等即为荷担我菩提’，是指肩负菩提的重担。 经中说：‘须菩提！下信解者，不能闻此法’，是指声闻（Śrāvaka，小乘弟子）、独觉乘（Pratyekabuddha，缘觉）的人。经中说：‘若有我等见’，是指有人我见（认为有‘我’的错误见解）的众生，却自认为是菩萨的人。 什么是天等供养？如经所说：‘复次，须菩提！随所地分’
English
English version: Because of lacking wisdom and the accumulation of merit, the Sutra says, 'Subhuti! If again, a good son or a good daughter, upon this Dharma gate, if they receive,' and so on. Here, in order to be free from the clinging of Samadhi (Samadhi, meditative absorption), it shows that corresponding with the Dharma has five kinds of excellent merits: first, the Tathagata (Tathagata, Thus Come One) remembers and is close to them; second, accumulating merit; third, praising the Dharma and practice; fourth, offerings from gods and others; fifth, eliminating sins. What is the Tathagata remembering and being close to them? As the Sutra says, 'Those who receive, uphold, read, and recite, the Tathagata knows them with Buddha-wisdom, the Tathagata sees them with Buddha-eyes,' and so on. Among them, 'receiving' is because of practicing recitation. 'Upholding' is because of not forgetting. 'If reading or gathering,' this speaks of the cause of receiving and upholding, reading in order to want to receive, gathering in order to want to uphold. Furthermore, 'reading' is because of practicing recitation. 'Gathering' is because of a general overview of the meaning. What is accumulating merit? As the Sutra says, 'These beings generate such immeasurable accumulations of merit,' and so on. What is praising the Dharma and practice? As the Sutra says, 'Furthermore, Subhuti! This Dharma gate is inconceivable, inexpressible,' and so on, this is praising the Dharma. Among them, 'inconceivable' is because it is only self-realized. 'Inexpressible' is because there is nothing equal or superior to it. The Sutra says, 'Moreover, this Dharma gate, the Tathagata speaks for those who aspire to the Supreme Vehicle, speaks for those who aspire to the Most Excellent Vehicle,' this accomplishes the meaning of inexpressible. Among them, because other vehicles do not reach this Dharma gate, it is called the Supreme Vehicle; because the afflictive obscurations and the cognitive obscurations are purified, it is called the Most Excellent Vehicle, it should be known. The Sutra says, 'If upon this Dharma gate they receive and uphold' up to 'the Tathagata knows and sees all,' and so on, this is praising practice. Among them, 'these beings accomplish immeasurable,' this is a general statement. 'Inconceivable, inexpressible, immeasurable,' this is an explanation. 'These are the ones who will shoulder my Bodhi,' means shouldering the heavy burden of Bodhi (Bodhi, enlightenment). The Sutra says, 'Subhuti! Those with inferior faith and understanding cannot hear this Dharma,' refers to those of the Śrāvaka (Śrāvaka, Hearer) and Pratyekabuddha (Pratyekabuddha, Solitary Realizer) vehicles. The Sutra says, 'If there are views of self and others,' refers to beings with views of self (the mistaken view of believing in a 'self'), who consider themselves Bodhisattvas. What is offering from gods and others? As the Sutra says, 'Furthermore, Subhuti! Wherever there is a place' --------------------------------------------------------------------------------