English
English version 'Not relying on Atman (soul, true self), Pudgala (person, individual), Sattva (sentient being), or Jīvita (life). If a dharma is not Atman, not Pudgala, not Sattva, not Jīvita, then that dharma cannot be counted as past, present, or future. If a Bodhisattva can observe in this way, it is called the Bodhisattva Mahasattva's wisdom of skillful means in observing the union of causes and conditions.' What does it mean by 'not relying on Atman'? It is because all dharmas arise dependent on various causes and conditions, not arising dependent on Atman, because there is no real Atman substance. For example, numerous causes and conditions produce fire, and the essence of fire has heat. Heat has no substance, but the union of causes and conditions is called fire having heat. Likewise, without departing from the body and its faculties, one knows that there is no real 'self' outside, because it has no substance. Does 'no substance' mean the same as empty space? Or the same as conditioned phenomena? If it is the same as empty space, then it is nothing; if it is the same as conditioned phenomena, then it is impermanent. 'Atman, Pudgala, Sattva, Jīvita, etc.' are various names used to teach sentient beings that there is no real 'self'. 'Also, as in the sutra, in the chapter of questions and answers on accomplishing all Buddha-dharmas, spoken by the Bodhisattva Great Ocean Wisdom for the sage Great Compassionate Thought Brahma, the verse says: 'All dharmas arise from causes and conditions, Those dharmas have no substance, If dharmas truly have no substance, Those dharmas truly do not arise, Bodhisattvas know sentient beings, As such, without ultimate reality, Based on that wisdom of ultimate reality, They know the emptiness and reality of all dharmas.' 'For this reason, Bodhisattvas know that all dharmas arise from the union of causes and conditions, and sentient beings have no real substance. If this is so, all worldly consciousnesses are false discriminations, and the Bodhisattva's mind, in its practice of wisdom that is actual, equal, and unobstructed regarding all dharmas, is the initial intention. Therefore, it is called the initial arising of the Anuttarā-samyak-saṃbodhi-citta (mind of unsurpassed perfect enlightenment). Therefore, the verse says: 'They do not see the ordinary ground, Because its essence is empty, Therefore, the Buddhas say, They have passed beyond the ground of ordinary people, They are far from the laws of the sages, Attached to views of the body and so on, Dwelling in the sustenance of the five desires, Therefore, they are called ordinary people.' 'What does this clarify? 'Ground' refers to the place where ordinary people are born, which is called the ground of ordinary people. This is the place in the three realms bound by afflictions.' --------------------------------------------------------------------------------
Chinese
，依止烦恼生，是名凡夫地。是故，彼初心见三界皆空，不起一法相，以其不起一法相故，则不愿乐一切处生。除慈悲心为欲教化诸众生故，而常观察寂静法体。以是义故，说彼菩萨过凡夫地。是故偈言： “法体无故空， 空故无所作， 离一切相故， 智者无所求。” “入菩萨位者，偈言： “即空名菩提， 佛说烦恼病， 堕辟支佛地， 及取声闻位。” “即空名菩提者，如实觉知众生虚空名为菩提。是故，圣者无尽意菩萨四念处说，诸菩萨摩诃萨修法观时，若见一切法离空无相无愿、无行无生无起，及离十二因缘者，不名如实觉。若不见少法离空，无相、无愿、无行、无生、无起，及离十二因缘。菩萨若能如是觉知一切众生无其实体，是名如实觉。是故，偈言即空名菩提。故若初地菩萨觉知一切诸众生空，弃舍利益一切众生，而取声闻、辟支佛位，是则名为初地菩萨所治烦恼。是故，偈言佛说烦恼病，堕辟支佛地，及取声闻位故。 “又复偈言： “知空离二边， 无二染涅槃， 以无涅槃染， 佛说菩萨位。” “知空离二边者，此义云何？如《如来法印经》中说：‘舍利弗言：“无差别法者，即名为空。”舍利弗言：“世尊！所言空者，此言何谓 现代汉语译本：依附于烦恼而生，这就是所谓的凡夫境界。因此，那些初发心的人见到三界皆空，不起任何一法之相，因为他们不起任何一法之相，所以就不愿乐于在任何地方产生。除非是出于慈悲心，为了教化众生的缘故，才常常观察寂静的法体。因为这个缘故，才说这些菩萨超越了凡夫境界。所以偈语说： ‘法体本无故为空，因为空所以无所作为，远离一切相的缘故，有智慧的人便无所求。’ 进入菩萨位的人，偈语说： ‘证悟空性即是菩提，佛说执着于空也是一种烦恼病，会堕入辟支佛地，以及追求声闻果位。’ ‘证悟空性即是菩提’的意思是，如实觉知众生本性虚空，这便称为菩提。因此，圣者无尽意菩萨在《四念处经》中说，诸位菩萨摩诃萨在修习法观时，如果见到一切法离开了空、无相、无愿、无行、无生、无起，以及离开了十二因缘，就不能称为如实觉。如果不见任何少许的法离开了空、无相、无愿、无行、无生、无起，以及离开了十二因缘，菩萨如果能够这样觉知一切众生没有其实体，这才能称为如实觉。所以，偈语说证悟空性即是菩提。因此，如果初地菩萨觉知一切众生皆空，就舍弃利益一切众生，而追求声闻、辟支佛的果位，这就是初地菩萨所要对治的烦恼。所以，偈语说佛说执着于空也是一种烦恼病，会堕入辟支佛地，以及追求声闻果位。 又有一偈说： ‘知晓空性而远离二边，没有二元的染污与涅槃，因为没有涅槃的染污，佛说这就是菩萨的果位。’ ‘知晓空性而远离二边’，这是什么意思呢？正如《如来法印经》中所说：‘舍利弗说：“没有差别的法，就叫做空。”舍利弗说：“世尊！所说的空，这又是什么意思呢？”’
English
English version: Depending on afflictions to arise, this is called the realm of ordinary beings (凡夫地). Therefore, those who initially see that the three realms (三界) are empty, do not give rise to the appearance of any dharma (法). Because they do not give rise to the appearance of any dharma, they do not desire to be born in any place. Except for the sake of compassion, wanting to teach and transform all sentient beings, they constantly observe the quiet and still essence of dharma (寂静法体). Because of this meaning, it is said that these Bodhisattvas surpass the realm of ordinary beings. Therefore, the verse says: ‘Because the essence of dharma is non-existent, it is empty; because it is empty, there is nothing to do; because it is apart from all appearances, the wise do not seek anything.’ Those who enter the Bodhisattva position, the verse says: ‘Realizing emptiness is called Bodhi (菩提); the Buddha (佛) said that attachment to emptiness is a sickness of affliction, causing one to fall into the Pratyekabuddha (辟支佛) realm, and to take the position of Sravaka (声闻).’ ‘Realizing emptiness is called Bodhi’ means to truly and clearly know that the nature of sentient beings is empty, which is called Bodhi. Therefore, the holy Inexhaustible Intent Bodhisattva (无尽意菩萨) said in the Four Foundations of Mindfulness Sutra (四念处经) that when Bodhisattva-Mahasattvas (菩萨摩诃萨) cultivate the contemplation of dharma, if they see that all dharmas are apart from emptiness, signlessness, wishlessness, actionlessness, birthlessness, arisinglessness, and apart from the twelve links of dependent origination (十二因缘), it is not called true and clear knowing. If they do not see any dharma, even a little, as being apart from emptiness, signlessness, wishlessness, actionlessness, birthlessness, arisinglessness, and apart from the twelve links of dependent origination, if a Bodhisattva can thus know that all sentient beings have no real substance, this is called true and clear knowing. Therefore, the verse says that realizing emptiness is called Bodhi. Therefore, if a Bodhisattva of the first ground (初地) realizes that all sentient beings are empty, abandons benefiting all sentient beings, and seeks the position of Sravaka or Pratyekabuddha, this is called the affliction that the Bodhisattva of the first ground must overcome. Therefore, the verse says that the Buddha said that attachment to emptiness is a sickness of affliction, causing one to fall into the Pratyekabuddha realm, and to take the position of Sravaka. Again, another verse says: ‘Knowing emptiness is to be apart from the two extremes, there is no dualistic defilement or Nirvana (涅槃); because there is no defilement of Nirvana, the Buddha said this is the position of a Bodhisattva.’ ‘Knowing emptiness is to be apart from the two extremes,’ what does this mean? As it is said in the Tathagata Dharma Seal Sutra (如来法印经): ‘Sariputra (舍利弗) said, “The dharma of no difference is called emptiness.” Sariputra said, “World Honored One (世尊)! What is meant by the word emptiness?”’ --------------------------------------------------------------------------------
Chinese
？”佛告舍利弗：“所言空者，非可说、非不可说。若非可说、非不可说，彼不可表。若不可表，彼非世间、非出世间。以非世间、非出世间故，说名为空。若能如是了知空者，名离二边。菩萨若离彼二边者，不堕烦恼，不取声闻、辟支佛等二种涅槃。”’ “佛说烦恼病者，取异地相故。取异地相者，谓取声闻、辟支佛等异地相故。亦名弃舍利益众生，以取无为涅槃乐故，又以妨于佛菩提故，复有异义：无烦恼病者，离烦恼病故，以其不取二乘涅槃，依本愿力不舍利益诸众生故。若如是者，无二乘病无烦恼病，如实修行一切法空，是名诸菩萨摩诃萨入菩萨位。以能远离一切烦恼、远离一切对治法故，如是菩萨以无二行依本愿力不舍利益诸众生故，不堕声闻、辟支佛地，不为世间烦恼所染。此是菩萨摩诃萨等最难胜事，以虽不见一切众生而为众生修行诸行，如是之事不可思议，一切世间不能觉知，第一希有，一切声闻辟支佛等所不能见。 “以此义故，龙树菩萨摩诃萨《集菩提功德论》中说偈言： “‘此最希有事， 第一不思议， 菩萨为行行， 而不见众生。’ “如来亦说为欲赞叹诸菩萨摩诃萨如实希有功德。如经中说，菩萨摩诃萨有四种真实功德。何等为四？一者、能信解空亦 现代汉语译本 ’佛陀告诉舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）说：‘所说的“空”，是不可说，也不是不可说的。如果既不是可说，也不是不可说，那么它就无法表达。如果无法表达，那么它就既非世间法，也非出世间法。因为既非世间法，也非出世间法，所以称之为空。如果能够这样了解空性，就叫做远离二边。菩萨如果远离了这二边，就不会堕入烦恼，也不会取证声闻（Sravaka，听闻佛法而修行的弟子）、辟支佛（Pratyekabuddha，又称独觉佛，不依师教，自己觉悟的修行者）等二种涅槃。’ ‘佛陀所说的烦恼病，是因为执取异地之相的缘故。执取异地之相，是指执取声闻、辟支佛等异地之相的缘故。这也叫做舍弃利益众生，因为贪取无为涅槃之乐的缘故，又因为这会妨碍佛菩提（Buddha-bodhi，佛的智慧）的缘故。还有另外的含义：没有烦恼病，是因为远离烦恼病的缘故，因为他们不取二乘（Sravakayana and Pratyekabuddhayana，声闻乘和缘觉乘）的涅槃，依靠本愿力而不舍弃利益一切众生的缘故。如果像这样，就没有二乘病，也没有烦恼病，如实地修行一切法空，这就叫做诸菩萨摩诃萨（Bodhisattva-mahasattva，大菩萨）进入菩萨位。因为能够远离一切烦恼、远离一切对治法（antidote to afflictions），像这样的菩萨以无二行（non-dual practice）依靠本愿力不舍弃利益一切众生的缘故，不堕入声闻、辟支佛地，不为世间烦恼所染。这是菩萨摩诃萨等最难得殊胜的事，因为即使不见一切众生，也为了众生修行诸行，这样的事不可思议，一切世间不能觉知，是第一希有，一切声闻辟支佛等所不能见。 ‘因为这个缘故，龙树菩萨摩诃萨（Nagarjuna-bodhisattva-mahasattva，中观学派创始人）在《集菩提功德论》中说偈颂道： ‘这是最稀有的事， 第一不可思议， 菩萨为了行菩萨行， 而不见有众生。’ ‘如来也说是为了赞叹诸菩萨摩诃萨如实希有的功德。如经中所说，菩萨摩诃萨有四种真实功德。哪四种呢？一者，能够信解空性，也
English
English version 'The Buddha said to Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom): 'What is meant by 'emptiness' is neither sayable nor unsayable. If it is neither sayable nor unsayable, then it cannot be expressed. If it cannot be expressed, then it is neither worldly nor otherworldly. Because it is neither worldly nor otherworldly, it is called emptiness. If one can understand emptiness in this way, it is called being free from the two extremes. If a Bodhisattva is free from these two extremes, he will not fall into afflictions, nor will he attain the two kinds of Nirvana, such as those of Sravakas (Sravaka, disciples who practice by listening to the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, also known as solitary Buddhas, practitioners who attain enlightenment on their own without a teacher).' 'The Buddha said that the disease of afflictions is due to grasping the characteristics of different grounds. Grasping the characteristics of different grounds means grasping the characteristics of the different grounds of Sravakas and Pratyekabuddhas. This is also called abandoning the benefit of sentient beings, because of craving the bliss of inactive Nirvana, and also because it hinders Buddha-bodhi (Buddha-bodhi, the wisdom of the Buddha). There is also another meaning: being free from the disease of afflictions is because of being free from the disease of afflictions, because they do not take the Nirvana of the Two Vehicles (Sravakayana and Pratyekabuddhayana, the Hearer Vehicle and the Solitary Realizer Vehicle), and because they do not abandon benefiting all sentient beings by relying on the power of their original vows. If it is like this, there is no disease of the Two Vehicles and no disease of afflictions, and one truly cultivates the emptiness of all dharmas. This is called all Bodhisattva-mahasattvas (Bodhisattva-mahasattva, great Bodhisattvas) entering the Bodhisattva stage. Because they can be free from all afflictions and free from all antidotes to afflictions, such Bodhisattvas, with non-dual practice, do not abandon benefiting all sentient beings by relying on the power of their original vows, do not fall into the grounds of Sravakas and Pratyekabuddhas, and are not defiled by worldly afflictions. This is the most difficult and supreme achievement of Bodhisattva-mahasattvas, because even though they do not see all sentient beings, they cultivate all practices for the sake of sentient beings. Such a thing is inconceivable, and all the world cannot perceive it. It is the most rare and wonderful, and cannot be seen by all Sravakas and Pratyekabuddhas.' 'For this reason, Nagarjuna-bodhisattva-mahasattva (Nagarjuna-bodhisattva-mahasattva, the founder of the Madhyamaka school) said in a verse in the 'Treatise on the Accumulation of Merits of Bodhi': 'This is the most rare thing, the first inconceivable, Bodhisattvas practice the Bodhisattva path, and do not see sentient beings.' 'The Tathagata also said that it was to praise the truly rare merits of the Bodhisattva-mahasattvas. As it is said in the sutras, Bodhisattva-mahasattvas have four kinds of true merits. What are the four? First, they can believe and understand emptiness, and also --------------------------------------------------------------------------------