Chinese
此中有疑于证果中无道，云何彼于果能作因？为断此疑，如经“须菩提！如来是真语者、实语者、如语者、不异语者”故。此四句说何等义？偈言： 果虽不住道， 而道能为因； 以诸佛实语， 彼智有四种。 此义云何？彼境界有四种，是故如来有四种实语。云何四种？偈言： 实智及小乘， 说摩诃衍法， 及一切授记， 以不虚说故。 此明何义？以如来实智，不妄说佛菩提，及小乘、大乘、授记之事皆不妄说，以是四境故。次第说四语，如经“须菩提！如来是真语者、实语者、如语者、不异语者”故。不妄说小乘者，说小乘苦谛等唯是谛故。不妄说大乘者，说法无我真如故，真如者即是真如故。不妄说授记者，一切过去未来现在授记故。如彼义，如是说，不颠倒故。经复言“须菩提！如来所得法，所说法无实、无妄语”者。何故如是说？偈言： 随顺彼实智， 说不实不虚； 如闻声取证， 对治如是说。 此义云何？诸佛所说法，此法不能得彼法。而随顺义故，以所说法不能得彼证法。何以故？如所闻声无如是义故，是故无实。以此所说法，随顺彼证法，是故无妄语。若尔，何故说如来所得法、所说法？以依字句说故。何故如来前说如来是真语者，复 现代汉语译本： 如果有人怀疑，在证得果位的过程中没有‘道’（marga，道路、方法），那么‘道’怎么能在果位上作为因呢？为了消除这种疑惑，就像经文所说：‘须菩提（Subhuti，佛陀的弟子）！如来（Tathagata，佛陀的称号）是真语者、实语者、如语者、不异语者’。这四句话说明了什么意义？偈颂说： ‘果虽不住道， 而道能为因； 以诸佛实语， 彼智有四种。’ 这句偈颂是什么意思呢？因为果位的境界有四种，所以如来有四种真实之语。是哪四种呢？偈颂说： ‘实智及小乘， 说摩诃衍法（Mahayana，大乘）， 及一切授记， 以不虚说故。’ 这说明了什么意义？因为如来的真实智慧，不会虚妄地说佛菩提（Bodhi，觉悟），以及小乘、大乘、授记的事情都不会虚妄地说，因为有这四种境界的缘故，所以依次说四种语，就像经文所说：‘须菩提！如来是真语者、实语者、如语者、不异语者’。不说虚妄的小乘，是因为说小乘的苦谛（Dukkha Satya，苦的真理）等都是真实的缘故。不说虚妄的大乘，是因为说法无我（Anatta，非我）真如（Tathata，如是）的缘故，真如就是真如的本性。不说虚妄的授记，是因为一切过去、未来、现在的授记都是真实的缘故。就像那个意义一样，这样说，没有颠倒的缘故。经文又说：‘须菩提！如来所得法，所说法无实、无妄语’。为什么这样说呢？偈颂说： ‘随顺彼实智， 说不实不虚； 如闻声取证， 对治如是说。’ 这句偈颂是什么意思呢？诸佛所说的法，这个法不能得到那个法（证悟的法）。但是随顺真如实智的意义，因为所说的法不能直接得到那个证悟的法。为什么呢？就像所听到的声音没有这样的意义一样，所以说是‘无实’。因为这个所说的法，随顺那个证悟的法，所以说是‘无妄语’。如果这样，为什么说如来所得法、所说法呢？因为是依照文字和语句来说的缘故。为什么如来前面说如来是真语者，又
English
English version: If someone doubts that there is no 'marga' (path, method) in the process of attaining the fruit, how can that 'marga' act as a cause in the fruit? To dispel this doubt, as the sutra says: 'Subhuti (a disciple of the Buddha)! The Tathagata (title of the Buddha) is a speaker of truth, a speaker of reality, a speaker of what is, a speaker who is not different.' What meaning do these four sentences convey? The verse says: 'Although the fruit does not abide in the path, the path can be the cause; Because of the Buddhas' true words, that wisdom has four kinds.' What does this verse mean? Because there are four kinds of realms of the fruit, the Tathagata has four kinds of true speech. What are the four kinds? The verse says: 'True wisdom and the Small Vehicle, speaking of the Mahayana (Great Vehicle) Dharma, and all predictions, because they are not spoken falsely.' What meaning does this explain? Because the Tathagata's true wisdom does not falsely speak of Buddha's Bodhi (enlightenment), and the matters of the Small Vehicle, the Great Vehicle, and predictions are not falsely spoken, because of these four realms. Therefore, the four kinds of speech are spoken in order, as the sutra says: 'Subhuti! The Tathagata is a speaker of truth, a speaker of reality, a speaker of what is, a speaker who is not different.' Not speaking falsely about the Small Vehicle is because saying that the suffering truth (Dukkha Satya, the truth of suffering) and so on of the Small Vehicle are true. Not speaking falsely about the Great Vehicle is because of speaking of the Dharma of non-self (Anatta, no-self) and Suchness (Tathata, thusness), Suchness is the nature of Suchness. Not speaking falsely about predictions is because all past, future, and present predictions are true. Just like that meaning, speaking in this way is not inverted. The sutra further says: 'Subhuti! The Dharma attained by the Tathagata, the Dharma spoken is neither real nor false.' Why is it said like this? The verse says: 'According to that true wisdom, speaking of neither real nor false; Like attaining realization by hearing a sound, speaking in this way to counteract.' What does this verse mean? The Dharma spoken by the Buddhas, this Dharma cannot attain that Dharma (the Dharma of enlightenment). But according to the meaning of Suchness, because the spoken Dharma cannot directly attain that enlightened Dharma. Why? Just like the sound heard does not have such a meaning, therefore it is said to be 'not real'. Because this spoken Dharma accords with that enlightened Dharma, therefore it is said to be 'not false'. If so, why is it said that the Dharma attained by the Tathagata, the Dharma spoken? Because it is spoken according to words and sentences. Why did the Tathagata previously say that the Tathagata is a speaker of truth, and then --------------------------------------------------------------------------------
Chinese
言所说法无实无妄语？偈言“如闻声取证，对治如是说”故。 经曰：“‘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：复有疑，若圣人以无为真如法得名，彼真如一切时一切处有，云何不住心得佛菩提则非不住？若一切时一切处实有真如，何故有人能得、有不得者？为断此疑，故说入闇等喻。此明何义？偈言： 时及处实有， 而不得真如； 无智以住法， 余者有智得。 此义云何？一切时者，谓过、现、未来。一切处者，谓三世。众生实有真如法，何故不得？偈言“无智以住法”故。彼无智以心住法故。此复何义？不清净故。以有智者心不住法，是故能得。以是义故，诸佛如来清净真如得名，是故住心不得佛菩提。又此譬喻明于何义？偈言： 闇明愚无智， 明者如有智； 对治及对法， 得灭法如是。 此义云何？彼闇明喻者，相似法故。闇者示现无智，日光明者示现有智。有目者明何义？偈言“对治及对法，得灭法如是”故。如是次第，又有目者如能对治法故。夜分已尽者，如所治暗法尽故。日光明照者，如能治法现前故。 现代汉语译本： 所说的法是真实不虚妄的吗？偈语说：‘就像听闻声音就想以此来取证，（佛陀）是这样为了对治（众生的执着）而说的。’ 经中说：‘须菩提！譬如有人进入黑暗中，就什么也看不见。如果菩萨心住在事物上而行布施，也是这样。须菩提，譬如人有眼睛，夜晚过去，太阳光明照耀，能看见种种颜色。如果菩萨不住在事物上而行布施，也是这样。’ 论中说：又有人怀疑，如果圣人因为以无为的真如法而得名，那么真如在一切时一切处都存在，为什么不住在心中就不能获得佛的菩提，而住在心中就不能获得呢？如果一切时一切处都真实存在真如，为什么有人能得到，有人却得不到呢？为了断除这种疑惑，所以说了进入黑暗等比喻。这说明什么意义呢？偈语说： ‘时间和处所真实存在，却不能得到真如；没有智慧的人因为心住在法上，其余有智慧的人才能得到。’ 这句偈语是什么意思呢？一切时，指的是过去、现在、未来。一切处，指的是三世。众生确实有真如法，为什么不能得到呢？偈语说‘没有智慧的人因为心住在法上’的缘故。那些没有智慧的人因为心住在法上的缘故。这又是什么意思呢？因为不清净的缘故。因为有智慧的人心不住在法上，所以能够得到。因为这个缘故，诸佛如来以清净真如而得名，所以心住在法上就不能获得佛的菩提。这个比喻又说明了什么意义呢？偈语说： ‘黑暗和光明比喻愚痴和有智慧，光明就像有智慧的人；对治和对治之法，获得灭除（烦恼）之法就是这样。’ 这句偈语是什么意思呢？黑暗和光明的比喻，是因为它们是相似的法。黑暗表示没有智慧，太阳光明表示有智慧。有眼睛表示什么意义呢？偈语说‘对治和对治之法，获得灭除（烦恼）之法就是这样’的缘故。像这样有次第，又有眼睛就像能够对治（烦恼）的法。夜晚过去，就像所要对治的黑暗之法消尽。太阳光明照耀，就像能对治的法显现。
English
English version: Is the Dharma (法) spoken of real and not false? The verse says, 'Like hearing a sound and seeking proof from it, thus it is said to counteract (delusions).' The Sutra says: 'Subhuti (须菩提)! Suppose a person enters darkness, then he sees nothing. If a Bodhisattva's (菩萨) mind dwells on things while practicing generosity (布施), it is also like this. Subhuti, suppose a person has eyes, the night has ended, and the sunlight shines, seeing all kinds of colors. If a Bodhisattva does not dwell on things while practicing generosity, it is also like this.' The Treatise says: Again, there is doubt. If a sage is named because of the unconditioned True Thusness Dharma (真如法), and this True Thusness exists at all times and in all places, why is it that not dwelling in the mind cannot attain Buddha's Bodhi (菩提), while dwelling in the mind cannot? If True Thusness truly exists at all times and in all places, why can some people attain it, while others cannot? To dispel this doubt, the analogy of entering darkness is given. What meaning does this clarify? The verse says: 'Time and place truly exist, yet True Thusness cannot be attained; those without wisdom dwell on the Dharma, while the rest, with wisdom, attain it.' What does this verse mean? 'All times' refers to the past, present, and future. 'All places' refers to the three realms. Sentient beings truly possess the True Thusness Dharma, why can't they attain it? The verse says, 'Those without wisdom dwell on the Dharma.' Those without wisdom dwell on the Dharma in their minds. What does this mean? Because they are not pure. Because those with wisdom do not dwell on the Dharma in their minds, they can attain it. Because of this meaning, the Buddhas (佛) and Tathagatas (如来) are named for their pure True Thusness, therefore, dwelling in the mind cannot attain Buddha's Bodhi. What meaning does this analogy further clarify? The verse says: 'Darkness and light are analogies for ignorance and wisdom; light is like those with wisdom; counteracting and the Dharma of counteraction, attaining the Dharma of extinction is like this.' What does this verse mean? The analogy of darkness and light is because they are similar Dharmas. Darkness represents the absence of wisdom, sunlight represents the presence of wisdom. What does having eyes represent? The verse says, 'Counteracting and the Dharma of counteraction, attaining the Dharma of extinction is like this.' In this order, having eyes is like being able to counteract (afflictions). The night ending is like the darkness, the Dharma to be counteracted, being exhausted. Sunlight shining is like the Dharma that can counteract appearing. --------------------------------------------------------------------------------
Chinese
如经“须菩提！譬如有人入暗，则无所见”如是等故。 经曰：“‘复次须菩提！若有善男子善女人，能于此法门受持读诵修行，则为如来以佛智慧悉知是人、悉见是人、悉觉是人，皆得成就无量无边功德聚。须菩提！若有善男子善女人，初日分以恒河沙等身布施，中日分复以恒河沙等身布施，后日分复以恒河沙等身布施。如是舍恒河沙等无量身，如是百千万亿那由他劫以身布施。若复有人闻此法门，信心不谤，其福胜彼无量阿僧祇，何况书写受持读诵修行为人广说！’” 论曰：自下复说何义？偈言： 于何法修行， 得何等福德？ 复成就何业？ 如是说修行。 于何法修行者，示现彼行。云何示现？偈言： 名字三种法， 受持闻广说， 修从他及内， 得闻是修智。 此说何义？于彼名字得成闻慧。此有三种：一者受；二者持；三者读诵。此云何知？偈言“受持闻广说”故。受持修行，依总持法故。读诵修行，依闻慧广故。广多读习亦名闻慧，此是名字中三种修行。如经“复次须菩提！若有善男子善女人，能于此法门受持读诵”故。彼修行云何得？偈言“修从他及内，得闻是修智”故。此义云何？为修得相，于他及自身。云何于他及自身？谓闻及修如是次第， 现代汉语译本： 如经文所说：‘须菩提（Subhuti，佛陀的弟子之一）！譬如有人进入黑暗之中，则什么也看不见’，就像这样等等的原因。 经文说：‘再者，须菩提！如果有善男子、善女人，能够对此法门受持、读诵、修行，那么如来（Tathagata，佛陀的称号之一）以佛的智慧完全知晓这个人、完全看见这个人、完全觉悟这个人，他们都将成就无量无边的功德聚集。须菩提！如果有善男子、善女人，在初日分（早晨）以恒河沙（Ganges river sand，极多的意思）一样多的身体布施，中日分（中午）又以恒河沙一样多的身体布施，后日分（傍晚）又以恒河沙一样多的身体布施。像这样舍弃恒河沙一样多的无量身体，像这样经过百千万亿那由他（nayuta，古印度数字单位）劫的时间以身体布施。如果又有人听闻此法门，信心坚定而不诽谤，他的福德胜过前面那无量阿僧祇（asamkhya，古印度数字单位）的福德，更何况是书写、受持、读诵、修行，并且为人广泛解说呢！’ 论中说：下面又说明什么意义呢？偈颂说： ‘于何法修行， 得何等福德？ 复成就何业？ 如是说修行。’ 于何法修行呢？这是为了示现那种修行。如何示现呢？偈颂说： ‘名字三种法， 受持闻广说， 修从他及内， 得闻是修智。’ 这说明什么意义呢？对于这些名字，可以成就闻慧（通过听闻获得的智慧）。这里有三种：一是受（接受），二是持（保持），三是读诵。这如何得知呢？因为偈颂说‘受持闻广说’。受持修行，是依靠总持法（dharani，总摄忆持一切法而不忘失的法门）的缘故。读诵修行，是依靠闻慧广大的缘故。广泛地多次阅读和学习也叫做闻慧，这是名字中的三种修行。如经文所说：‘再者，须菩提！如果有善男子、善女人，能够对此法门受持读诵’的缘故。那种修行如何获得呢？因为偈颂说‘修从他及内，得闻是修智’。这意义是什么呢？为了通过修行获得（佛法的）真相，从他人处以及自身处。如何从他人处以及自身处呢？就是听闻和修行这样的次第。