English
English version: Is it 'hearing such Dharma teachings'? Because hearing this supreme merit is very great, exceeding the merit of giving up countless bodies, not to mention other supreme merits. If, after hearing such supreme merit, one initiates diligence, and if one generates a true understanding of this Dharma, in order to be free from this fault, the sutra says: 'If someone hears this sutra with pure faith, they will generate true reality. Know that this person has achieved the first rare merit,' and so on. Within this true reality, in order to be free from the discrimination of true reality, the sutra says: 'This true reality is non-reality,' and so on. The sutra says: 'World Honored One! It is not difficult for me to hear, believe, understand, receive, and uphold such Dharma teachings now. If in the future, there are beings who hear, believe, understand, receive, and uphold this Dharma teaching, that person will be the first rare one,' and so on. What does this mean? It is to cause those Bodhisattvas who are attached to gain and offerings and are excessively lazy to feel ashamed: 'Even when the True Dharma is about to perish in the future, there will still be Bodhisattvas who receive and uphold this Dharma teaching, without clinging to the perception of self or Dharma. Why are you, during the flourishing of the True Dharma, far from practice and without shame?' The sutra says: 'This person has no perception of self (attachment to self), no perception of person (attachment to others), no perception of sentient beings (attachment to sentient beings), and no perception of lifespan (attachment to lifespan),' which shows that there is no clinging to the perception of person; 'The perception of self is non-perception,' and so on, which shows that there is no clinging to the perception of Dharma. The sutra says: 'Why? Because leaving all perceptions is called all Buddhas,' which shows the aspect that Bodhisattvas should follow and learn: 'The World Honored Buddhas have left all perceptions, so we should also learn in this way.' These sutra passages are spoken to prevent the loss of diligence. Among them, if it is said to be discrimination or belief and understanding, the latter phrase explains the former. 'Receiving' means receiving the words. 'Upholding' means upholding the meaning. To prevent the failure to initiate diligence, the sutra says: 'If someone hears this sutra, they will not be startled, terrified, or afraid,' and so on, because fear and other reasons prevent the initiation of diligence. In the Shravaka Vehicle (Hinayana Buddhism), the World Honored One spoke of existence and emptiness. When hearing this sutra, hearing that Dharma has no self-nature, one is not startled; hearing that emptiness has no substance, one is not terrified; when contemplating -------------------------------------------------------------------------------- 时，于二不有理中不能相应故畏。
Chinese
更有别释，为三种无自性故应知。谓相生第一义等无自性故，经言“何以故？须菩提！如来说第一波罗蜜，非第一波罗蜜”者。此有何义？复说第二生惭愧处故，言：“此法如是胜上，汝等不应放逸。”于中，以于余波罗蜜中胜故，名第一波罗蜜。又，经言“如来说第一波罗蜜者，彼无量诸佛亦说波罗蜜”者，此言显示一切诸佛同说第一，是故名第一。 经曰： “须菩提！如来说忍辱波罗蜜，即非忍辱波罗蜜。何以故？须菩提！如我昔为歌利王割截身体，我于尔时，无我相、无众生相、无人相、无寿者相，无相亦非无相。何以故？须菩提！我于往昔节节支解时，若有我相、众生相、人相、寿者相，应生瞋恨。须菩提！又念过去于五百世作忍辱仙人，于尔所世，无我相、无众生相、无人相、无寿者相。是故，须菩提！菩萨应离一切相，发阿耨多罗三藐三菩提心。何以故？若心有住，则为非住。不应住色生心，不应住声、香、味、触、法生心，应生无所住心。是故，佛说菩萨心不住色布施。须菩提！菩萨为利益一切众生，应如是布施。” 须菩提言：“世尊！一切众生相，即非相。何以故？如来说一切众生，即非众生。” “须菩提！如来是真语者、 实语者、如语者、不异语者。须菩提！如来所得法，所说法，无实无妄语。须菩提！譬如有人入闇，则无所见。若菩萨心住于事而行布施，亦复如是。须菩提！譬如人有目，夜分已尽，日光明照，见种种色。若菩萨不住于事行于布施，亦复如是。” 论曰： 此下第十三明忍苦。 依离障碍十二种中，为离不能忍苦故，经言“须菩提！如来说忍辱波罗蜜”等。于中有二：一、能忍，二、离不能忍。 能忍有三：一、如所能忍，二、忍相，三、种类忍。于中，如所能忍，以何相生忍处？如忍差别显示，对治彼因缘故。何者能忍？谓达法无我故。云何得显示？如经言“如来说忍辱波罗蜜，即非忍辱波罗蜜”故。云何应知忍相？若他于己起恶等时，由无有我等相故，不生瞋想，亦不于羼提波罗蜜中生有想、于非波罗蜜中生无想。此云何显示？经言“如我昔为歌利王割截身体，我于尔时，无有我等相”及“无相亦非无相”等故。何者种类忍？亦有二种：一、极苦忍，二、相续苦忍。此云何显示？经言“须菩提！我于往昔节节支解时，若有我相，应生瞋恨”等。云何相续苦忍？经言“须菩提！又念过去于五百世作忍辱仙人”等。 不忍因缘者，有三种苦：一、流转苦，二、众生相违苦，三、乏受 现代汉语译本： ‘实语者、如语者、不异语者。须菩提（Subhuti，佛陀的弟子）！如来（Tathagata，佛陀的称号之一）所得法，所说法，无实无妄语。须菩提！譬如有人入闇，则无所见。若菩萨（Bodhisattva，追求觉悟的修行者）心住于事而行布施，亦复如是。须菩提！譬如人有目，夜分已尽，日光明照，见种种色。若菩萨不住于事行于布施，亦复如是。’ 论曰： 此下第十三明忍苦。 依离障碍十二种中，为离不能忍苦故，经言‘须菩提！如来说忍辱波罗蜜（Ksanti-paramita，忍辱的完美）’等。于中有二：一、能忍，二、离不能忍。 能忍有三：一、如所能忍，二、忍相，三、种类忍。于中，如所能忍，以何相生忍处？如忍差别显示，对治彼因缘故。何者能忍？谓达法无我故。云何得显示？如经言‘如来说忍辱波罗蜜，即非忍辱波罗蜜’故。云何应知忍相？若他于己起恶等时，由无有我等相故，不生瞋想，亦不于羼提波罗蜜中生有想、于非波罗蜜中生无想。此云何显示？经言‘如我昔为歌利王（Kali Raja）割截身体，我于尔时，无有我等相’及‘无相亦非无相’等故。何者种类忍？亦有二种：一、极苦忍，二、相续苦忍。此云何显示？经言‘须菩提！我于往昔节节支解时，若有我相，应生瞋恨’等。云何相续苦忍？经言‘须菩提！又念过去于五百世作忍辱仙人’等。 不忍因缘者，有三种苦：一、流转苦，二、众生相违苦，三、乏受
English
English version: ‘A speaker of truth, a speaker of what is as it is, a speaker of what is not different. Subhuti (佛陀的弟子)! The Dharma (法) obtained by the Tathagata (佛陀的称号之一), the Dharma spoken, is neither real nor false. Subhuti! For example, if a person enters darkness, he will see nothing. If a Bodhisattva (追求觉悟的修行者) dwells in things and practices giving, it is also like this. Subhuti! For example, if a person has eyes, the night is over, and the sunlight shines brightly, he sees all kinds of colors. If a Bodhisattva does not dwell in things and practices giving, it is also like this.’ Treatise says: The thirteenth section below explains enduring suffering. Among the twelve kinds of obstacles to be abandoned, in order to abandon the inability to endure suffering, the sutra says, 'Subhuti! The Tathagata speaks of Ksanti-paramita (忍辱的完美)' and so on. There are two aspects to this: first, the ability to endure; second, abandoning the inability to endure. There are three aspects to the ability to endure: first, enduring as much as one can; second, the characteristic of endurance; third, the kinds of endurance. Among these, how does the place of endurance arise in accordance with what can be endured? It is because the differences in endurance are revealed to counteract those causes and conditions. What is it that can endure? It is said to be understanding that the Dharma is without self. How can this be shown? As the sutra says, 'The Tathagata speaks of Ksanti-paramita, which is not Ksanti-paramita.' How should one know the characteristic of endurance? If others cause evil to oneself, one does not generate thoughts of anger because there is no self or other characteristics, nor does one generate thoughts of existence in Ksanti-paramita or thoughts of non-existence in non-paramita. How is this shown? The sutra says, 'As when I was formerly dismembered by King Kali Raja (歌利王), I had no self or other characteristics at that time,' and 'No characteristic is also not no characteristic,' and so on. What are the kinds of endurance? There are also two kinds: first, enduring extreme suffering; second, enduring continuous suffering. How is this shown? The sutra says, 'Subhuti! If I had a self-characteristic when I was dismembered in the past, I should have generated anger,' and so on. What is continuous endurance of suffering? The sutra says, 'Subhuti! Also, remember that in the past, I was a Ksanti (忍辱) ascetic for five hundred lifetimes,' and so on. The causes of not enduring are three kinds of suffering: first, the suffering of transmigration; second, the suffering of conflict among beings; third, the lack of enjoyment. --------------------------------------------------------------------------------
Chinese
用苦。于中，经言“是故，须菩提！菩萨应离一切相，发阿耨多罗三藐三菩提心”等，此为显示流转苦忍因缘对治。发菩提心者，以三种苦相故，则不欲发心，故说应离一切相等。此中，一切相者，为显如是等三苦相也。若着色等，则于流转苦中疲乏故，菩提心不生故，经言“不住色生心”等如前说。不住非法者，谓非法无我也，于非法及法无我中皆不住故。为成就彼诸不住故，说遮余事，经言：“应生无所住心。”何以故？若有心住，即为非住等。 经言“须菩提！菩萨为利益一切众生，应如是布施”，乃至“一切众生，即非众生”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？由不能无众生及众生想，以此因缘故，众生相违时，即生疲乏，故显示人无我、法无我等。 经言“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！如来所得法，所说法，无实无妄语”故。无实者，如言说性非有故。无妄者，不 现代汉语译本：用苦。其中，经文说：‘所以，须菩提（Subhuti，佛陀的十大弟子之一）！菩萨应该远离一切相，发起阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）’等等，这是为了显示流转之苦的忍耐因缘和对治方法。发起菩提心的人，因为三种苦相的缘故，就不想发起菩提心，所以说应该远离一切相。这里，一切相指的是如是等等的三种苦相。如果执着于色等等，就会在流转之苦中感到疲惫，因此菩提心无法生起，所以经文说‘不住色生心’等等，如前面所说。不住非法，指的是非法无我，对于非法和法无我都不执着。为了成就这些不住，所以说遮止其他事情，经文说：‘应生无所住心。’为什么呢？如果心有所住，就是非住等等。 经文说：‘须菩提！菩萨为了利益一切众生，应该这样布施’，乃至‘一切众生，即非众生’等等，这是显示对治与众生相违背的苦忍，也就是为了利益一切众生而行布施。怎么会因此‘应生瞋’呢？因为不能没有众生以及众生之想，因为这个因缘，与众生相违背时，就会感到疲惫，所以显示人无我、法无我等等。 经文说：‘须菩提！如来是真语者’等等，这显示了什么呢？想要使人相信如来，因此能够忍耐。其中，真语者，是为了显示世俗谛（samvriti-satya，相对真理）的相貌。实语者，是为了显示世俗谛的修行有烦恼和清净的相貌。其中，实，指的是此行是烦恼，此行是清净。如语者，是为了第一义谛（paramartha-satya，绝对真理）的相貌。不异语者，是为了第一义谛的修行有烦恼和清净的相貌。说了这些真语等等，已经于其中如言说之性而生起执着，为了遣除这种执着，经文说‘须菩提！如来所得的法，所说的法，无实无妄语’。无实，是因为如言说之性并非真实存在。无妄，是因为不...
English
English version: Suffering with effort. Among these, the sutra says, 'Therefore, Subhuti (one of the Buddha's ten great disciples)! A Bodhisattva should relinquish all forms and generate the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment)' etc. This is to show the endurance and the counteracting method for the causes and conditions of the suffering of transmigration. Those who generate the Bodhi mind, because of the three aspects of suffering, do not want to generate the mind, therefore it is said that one should relinquish all forms. Here, 'all forms' refers to the three aspects of suffering such as these. If one is attached to form, etc., one will feel weary in the suffering of transmigration, therefore the Bodhi mind cannot arise, so the sutra says 'do not let the mind arise dwelling on form' etc., as mentioned before. 'Not dwelling on the non-dharma' refers to the non-self of the non-dharma; one does not dwell on both the non-dharma and the non-self of dharma. In order to accomplish these non-dwellings, it is said to prevent other things, the sutra says: 'One should generate a mind that dwells nowhere.' Why? If the mind dwells somewhere, it is non-dwelling, etc. The sutra says, 'Subhuti! A Bodhisattva, for the benefit of all sentient beings, should give in this way,' and even 'all sentient beings are not sentient beings,' etc. This shows the endurance that counteracts the suffering of opposition to sentient beings, that is, practicing giving for the benefit of all sentient beings. How could one 'generate anger' because of this? Because one cannot be without sentient beings and the thought of sentient beings, and because of this cause and condition, when one is opposed by sentient beings, one will feel weary, therefore it shows the non-self of persons, the non-self of dharmas, etc. The sutra says, 'Subhuti! The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) speaks the truth,' etc. What does this show? It wants to make people believe in the Tathagata, therefore they can endure. Among these, 'speaking the truth' is to show the aspect of conventional truth (samvriti-satya, relative truth). 'Speaking the reality' is to show that the practice of conventional truth has aspects of affliction and purity. Among these, 'reality' refers to this practice being affliction, this practice being purity. 'Speaking as it is' is for the aspect of ultimate truth (paramartha-satya, absolute truth). 'Speaking without difference' is for the practice of ultimate truth having aspects of affliction and purity. Having spoken these 'speaking the truth' etc., one has already become attached to the nature of speech within them. In order to dispel this attachment, the sutra says, 'Subhuti! The Dharma attained by the Tathagata, the Dharma spoken, is neither real nor false.' 'Not real' is because the nature of speech is not truly existent. 'Not false' is because it does not... -------------------------------------------------------------------------------- 如言说自性有故。