English
English version: Because one does not practice according to the right path, fear arises. 'Fear' is because the mind-body feels afraid. Because the doubt that cannot be eliminated arises, 'dread' is the continuous feeling of fear. Their minds will ultimately panic and fall, so they should stay away from those places. As the Sutra says: 'Not alarmed, not afraid, not dreading.' Moreover, this Dharma (teaching) surpasses other Sutras, as the Sutra says: 'Why? Subhuti (Buddha's disciple)! The Tathagata (Buddha) says the first Paramita (Perfection), is not the first Paramita.' Moreover, this Dharma is called a great cause, as the Sutra says: 'The Tathagata speaks of the first Paramita.' Moreover, this Dharma is called pure, because countless Buddhas speak of it. As the Sutra says: 'Those countless Buddhas also speak of Paramita, this is called the first Paramita.' Those treasures, sandalwood, etc., do not have such merit, therefore, among those merits, this merit is the most supreme, thus it is accomplished. Commentary: The following Sutra text is to resolve doubts. What kind of doubt? Previously, it was said that their bodies suffer, because they give up their bodies and suffer, and the karmic result of this body is inferior. If so, relying on this Dharma to uphold and expound, the Bodhisattvas practice asceticism, those ascetic practices are also suffering results, why would it not become a suffering result in this Dharma? Sutra: 'Subhuti! The Tathagata speaks of the Perfection of Patience, which is not the Perfection of Patience. Why? Subhuti! As I was formerly dismembered by King Kali (Kali Raja, a cruel king), at that time I had no concept of self, no concept of person, no concept of sentient being, no concept of lifespan, no concept of form, nor non-form. Why? Subhuti! When I was dismembered joint by joint in the past, if I had a concept of self, a concept of person, a concept of sentient being, a concept of lifespan, I should have generated anger. Subhuti! Also, remember the past, when I was a Patience Immortal for five hundred lifetimes, in those lifetimes I had no concept of self, no concept of person, no concept of sentient being, no concept of lifespan. Therefore, Subhuti! Bodhisattvas should abandon all forms and generate the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete and perfect enlightenment). Why? If the mind has attachment, then it is non-attachment. One should not dwell on form to generate the mind, one should not dwell on sound, smell, taste, touch, or Dharma to generate the mind, one should generate a mind that dwells nowhere, therefore the Buddha says the Bodhisattva's mind does not --------------------------------------------------------------------------------
Chinese
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！一切众生相即是非相。何以故？如来说一切众生即非众生。’” 论曰：此示何义？偈言： 能忍于苦行， 以苦行有善， 彼福不可量， 如是最胜义。 离我及恚相， 实无于苦恼， 共乐有慈悲， 如是苦行果。 此二偈说何义？虽此苦行同于苦果，而此苦行不疲惓，以有羼提波罗蜜名为第一故。彼岸有二种义：一者波罗蜜清净善根体；二者彼岸功德不可量。如经“即非波罗蜜”故。非波罗蜜者，无人知彼功德岸故。言非波罗蜜，是故为得第一法。此苦行胜彼舍身，何况离我相、瞋恚相故。又此行无苦，不但无苦，及有乐，以有慈悲故。如经“我于尔时无我相，乃至无相亦非无相”故。此明慈悲心相应，故如是说。若有菩萨不离我相等，彼菩萨见苦行苦，亦欲舍菩提心，为彼故说。如经“是故须菩提！菩萨应离一切相”等。此明何义？未生第一菩提心者有如是过，为防此过。偈言： 为不舍心起， 修行及坚固； 为忍波罗蜜， 习彼能学心。 此义云何？为何等心起行相而修行？为何等心不舍相？偈言“为忍波罗蜜，习彼能学心”故。又第一义心者，已入初地得羼提波罗蜜故。此 现代汉语译本：‘以色布施。须菩提（Subhuti，佛陀的弟子）！菩萨为了利益一切众生，应当这样布施。’须菩提言：‘世尊（Bhagavan，对佛陀的尊称）！一切众生相即是非相。为什么呢？如来（Tathagata，佛陀的称号之一）说一切众生即非众生。’ 论曰：这显示了什么意义？偈颂说： ‘能忍受于苦行，因为苦行有善， 那福德不可衡量，这是最殊胜的意义。 远离我及嗔恚相，实际上没有苦恼， 共同快乐有慈悲，这是苦行的结果。’ 这两首偈颂说了什么意义？虽然这种苦行类似于苦果，但这种苦行不会疲倦，因为它具有羼提波罗蜜（Ksanti-paramita，忍辱波罗蜜）的名称，所以是第一。彼岸有两种含义：一是波罗蜜清净善根的本体；二是彼岸的功德不可衡量。如经文所说‘即非波罗蜜’。之所以说非波罗蜜，是因为没有人知道彼岸的功德。说非波罗蜜，是为了获得第一法。这种苦行胜过舍身，更何况远离了我相、嗔恚相。而且这种修行没有痛苦，不仅没有痛苦，而且有快乐，因为有慈悲。如经文所说‘我于尔时无我相，乃至无相亦非无相’。这说明慈悲心相应，所以这样说。如果有菩萨不离我相等，那菩萨见到苦行就觉得苦，也想舍弃菩提心（Bodhi-citta，菩提心），所以为他们而说。如经文所说‘是故须菩提！菩萨应离一切相’等。这说明什么意义？未生起第一菩提心的人有这样的过失，为了防止这种过失。偈颂说： ‘为了不舍弃心而生起，修行并且坚固； 为了忍辱波罗蜜，学习那种能够学习的心。’ 这是什么意思？为了什么等心生起行相而修行？为了什么等心不舍弃相？偈颂说‘为了忍辱波罗蜜，学习那种能够学习的心’。而且第一义心的人，已经进入初地，得到了羼提波罗蜜。
English
English version: ‘Giving with form. Subhuti (Buddha's disciple)! Bodhisattvas, for the benefit of all sentient beings, should give in this way.’ Subhuti said: ‘World Honored One (Bhagavan, an epithet for the Buddha)! The characteristic of all sentient beings is precisely the characteristic of non-being. Why is that? The Tathagata (one of the Buddha's titles) says that all sentient beings are not sentient beings.’ The treatise says: What does this indicate? The verse says: ‘Being able to endure suffering practices, because suffering practices have goodness, That merit is immeasurable, this is the most supreme meaning. Being apart from the characteristics of self and anger, in reality there is no suffering, Sharing joy has loving-kindness and compassion, this is the result of suffering practices.’ What meaning do these two verses convey? Although this suffering practice is similar to the result of suffering, this suffering practice is not tiring, because it has the name of Ksanti-paramita (patience paramita), therefore it is the first. The other shore has two meanings: one is the essence of the paramita's pure good roots; the other is that the merit of the other shore is immeasurable. As the sutra says, ‘is not paramita.’ The reason for saying it is not paramita is because no one knows the shore of that merit. Saying it is not paramita is for the sake of obtaining the first Dharma. This suffering practice surpasses giving up the body, let alone being apart from the characteristics of self and anger. Moreover, this practice has no suffering, not only no suffering, but also has joy, because it has loving-kindness and compassion. As the sutra says, ‘At that time, I had no characteristic of self, and even no characteristic of non-being.’ This explains that it corresponds to the mind of loving-kindness and compassion, therefore it is said in this way. If there are Bodhisattvas who are not apart from the characteristics of self and so on, then those Bodhisattvas see suffering practices as suffering, and also want to abandon Bodhi-citta (the mind of enlightenment), so it is said for them. As the sutra says, ‘Therefore, Subhuti! Bodhisattvas should be apart from all characteristics’ and so on. What meaning does this explain? Those who have not generated the first Bodhi-citta have such faults, in order to prevent these faults. The verse says: ‘In order not to abandon the mind, arising, practicing, and being firm; For the sake of patience paramita, learning that able-to-learn mind.’ What does this mean? For what kind of mind does the aspect of practice arise and practice? For what kind of mind does one not abandon the aspect? The verse says, ‘For the sake of patience paramita, learning that able-to-learn mind.’ Moreover, those with the mind of the first meaning have already entered the first ground and obtained Ksanti-paramita. --------------------------------------------------------------------------------
Chinese
名不住心，如经“是故须菩提！菩萨应离一切相发阿耨多罗三藐三菩提心”故。何以故？示不住生心义故。若心住于色等法，彼心不住佛菩提，此明不住心行于布施。此经文说不住心起行方便，以檀波罗蜜摄六波罗蜜故。云何为利益众生修行，而不名住于众生事？为断此疑，如经“须菩提！菩萨为利益一切众生，应如是布施”故。此明何义？偈言： 修行利众生， 如是因当识； 众生及事相， 远离亦应知。 此义云何？利益是因体故。彼修行利益众生，非取众生相事故。何者是众生事？偈言： 假名及阴事， 如来离彼相； 诸佛无彼二， 以见实法故。 此说何义？名相众生及彼阴事故。云何彼修行远离众生事相？即彼名相相非相，以无彼实体故。以是义故，众生即非众生。以何等法？谓五阴名众生。彼五阴无众生体，以无实故。如是明法无我、人无我。何以故？一切诸佛如来远离一切相故。此句明彼二相不实，偈言“如来离彼相，诸佛无彼二”，以见实法故。此说何义？若彼二实有者，诸佛如来应有彼二相。何以故？诸佛如来实见故。 经曰：“‘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。’” 论曰： 现代汉语译本： 不住于心，正如经文所说：‘所以，须菩提！（Subhuti，佛陀的弟子）菩萨应当离开一切表象，发起阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）。’为什么呢？这是为了显示不住于生起心的意义。如果心执着于色等法，那么这个心就不能安住于佛菩提（Buddha-bodhi，佛的智慧）。这说明不住于心而行布施。这段经文说明不住于心而起行的方便，因为檀波罗蜜（dāna-pāramitā，布施波罗蜜）统摄了六波罗蜜（ṣaṭ-pāramitā，六种到达彼岸的方法）。怎样才能为了利益众生而修行，却不被认为是执着于众生之事呢？为了断除这个疑惑，正如经文所说：‘须菩提！菩萨为了利益一切众生，应当这样布施。’这说明什么意义呢？偈颂说： 修行利益众生， 如此因应当知； 众生及事相， 远离也应知。 这句偈颂是什么意思呢？利益是根本的原因。那修行利益众生，不是执取众生的表象和事情。什么是众生之事呢？偈颂说： 假名及阴事， 如来离彼相； 诸佛无彼二， 以见实法故。 这说明什么意义呢？就是名相众生以及他们的五阴（pañca-skandha，构成个体的五种要素）之事。那修行者如何远离众生之事相呢？就是那些名相，相即非相，因为没有它们的实体。因为这个缘故，众生即非众生。以什么法来说呢？就是用五阴来称作众生。那五阴没有众生的实体，因为没有真实性。这样就明白了法无我（dharma-nairātmya，诸法无自性）和人无我（pudgala-nairātmya，个体无自性）。为什么呢？因为一切诸佛如来都远离一切表象。这句话说明那两种表象是不真实的，偈颂说‘如来离彼相，诸佛无彼二’，因为见到真实之法。这说明什么意义呢？如果那两种表象是真实存在的，诸佛如来应该具有那两种表象。为什么呢？因为诸佛如来真实地见到了一切。 经文说：‘须菩提！如来是真语者、实语者、如语者、不异语者。须菩提！如来所得之法，所说之法无实、无妄语。’ 论曰：
English
English version: Not dwelling in the mind, as the sutra says, 'Therefore, Subhuti! A Bodhisattva (bodhi-sattva, an enlightened being) should generate the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment) by separating from all forms.' Why? This is to show the meaning of not dwelling in the arising of the mind. If the mind dwells on form and other dharmas (dharma, teachings or phenomena), that mind does not dwell in Buddha-bodhi (Buddha-bodhi, the wisdom of the Buddha). This clarifies not dwelling in the mind while practicing giving. This sutra passage explains the skillful means of acting without dwelling in the mind, because Dāna-pāramitā (dāna-pāramitā, the perfection of giving) encompasses the six pāramitās (ṣaṭ-pāramitā, six perfections). How can one practice for the benefit of sentient beings without being considered attached to the affairs of sentient beings? To dispel this doubt, as the sutra says, 'Subhuti! A Bodhisattva, for the benefit of all sentient beings, should give in this way.' What meaning does this clarify? The verse says: Practicing to benefit sentient beings, This cause should be recognized; Sentient beings and their affairs, Separating from them should also be known. What is the meaning of this verse? Benefit is the fundamental cause. That practice benefits sentient beings, not by grasping the appearances and affairs of sentient beings. What are the affairs of sentient beings? The verse says: False names and the affairs of the skandhas (pañca-skandha, the five aggregates), The Tathagata (tathāgata, 'one who has thus gone' or 'one who has thus arrived', referring to the Buddha) is apart from those appearances; All Buddhas are without those two, Because they see the real dharma. What meaning does this explain? It refers to the nominal sentient beings and their affairs of the five skandhas (pañca-skandha, the five aggregates that constitute an individual). How does that practitioner separate from the affairs and appearances of sentient beings? It is that those names and appearances, appearances that are not appearances, because they have no substance. Because of this meaning, sentient beings are not sentient beings. By what dharma is this said? It is by calling the five skandhas sentient beings. Those five skandhas have no substance of sentient beings, because they have no reality. Thus, it clarifies dharma-nairātmya (dharma-nairātmya, the selflessness of phenomena) and pudgala-nairātmya (pudgala-nairātmya, the selflessness of persons). Why? Because all Buddhas and Tathagatas are apart from all appearances. This sentence clarifies that those two appearances are not real, the verse says, 'The Tathagata is apart from those appearances, all Buddhas are without those two,' because they see the real dharma. What meaning does this explain? If those two appearances were real, the Buddhas and Tathagatas should have those two appearances. Why? Because the Buddhas and Tathagatas truly see everything. The sutra says: 'Subhuti! The Tathagata speaks truthfully, speaks factually, speaks accordingly, and does not speak differently. Subhuti! The dharma attained by the Tathagata, the dharma spoken is neither real nor false.' The treatise says: --------------------------------------------------------------------------------