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English version The causes of death are exhausted. There are no remaining dependencies. This means the results of birth and death have ended. The four abidings refer to the personal realization of the two practices of great compassion and prajna (wisdom). Or add expedient pure Nirvana as the fifth. This means that the Bodhisattva (a being striving for enlightenment) vows to enable boundless beings to fully attain complete Nirvana, hence it is called the first mind. Asanga's treatise says: 'Why not directly speak of Nirvana?' If so, it would be no different from the expedient Nirvana of the first dhyana (meditative state) spoken of by the World Honored One (Shakyamuni Buddha).’ This is because the Nirvana of the first dhyana is a worldly path, and detachment is only the result of a sravaka (a disciple who attains liberation through hearing the teachings). Now we are speaking of the result of detachment from bondage. 'Why not speak of the Nirvana realm with remainder?' Because that is a common result.’ The Nirvana without remainder is manifested by the exhaustion of the basis of delusion and suffering, therefore it is an uncommon result. Moreover, it is not one-sided, meaning that it is not that the basis of suffering has been exhausted in one direction. 'Why not speak of non-abiding Nirvana?' To show that it is common to the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). Thus, liberating 'immeasurable, countless, and boundless beings, in reality, no beings are liberated'. Commentary: This reveals the constant mind. It means that the Bodhisattva embraces others as oneself, liberating others, because there is no other outside of oneself, so one can constantly liberate. 'What is the reason? Subhuti (a disciple of the Buddha), if a Bodhisattva has the perception of self, the perception of person, the perception of sentient being, the perception of life-span, then he is not a Bodhisattva.' Commentary: This is the fourth non-inverted mind. If one arises with the four attachments of self, etc., then the obstacles of discrimination have not been removed, and delusion will increase even more. Therefore, it is inverted. Since there are no four attachments, it is called the non-inverted mind. Taking medicine is originally to remove the disease, but if it has no effect, it will increase the disease instead. Therefore, Vasubandhu (a Buddhist scholar) said that the perception of self is the attachment arising from the general observation of the differences of the five aggregates in the three times. Seeing the past self continuing to the present without interruption is called the perception of sentient being. Seeing the present life-force continuing to abide is called the perception of life-span. Seeing the life-force ceasing and the past being reborn in the six realms is called the perception of life-span. However, the Bhagavan (the Blessed One) said that life-span refers to the perception of person. Asanga's statement is slightly different. 'Furthermore, Subhuti, a Bodhisattva should have no attachment to the Dharma (teachings), and should practice giving without abiding in form, without abiding in sound, smell, taste, touch, or Dharma.' Commentary: This is based on Vasubandhu's answer to the second question. However, there are two meanings in specifying giving. One --------------------------------------------------------------------------------
Chinese
者顺在家三福业事。出家六波罗蜜之中施为先故。二者体宽通摄六故也。在家三福业者谓。施戒修也。此三能于今世后世可爱乐故。贤良君子所称赞故名为福业。非福翻此。初行施者谓诸众生无始已来生死系缚都为悭贪。创令行施使于未得财色等不生贪着。于已得财色等不起悭吝。名之为施。戒者谓教持五八等戒。修者谓修行诸善习禅定等。出家六波罗蜜者谓出家修行。先行施度。谓从浅至深从粗至细从难至易。故经据胜者谓众圣之府据最胜。故各依一义亦不相违。第二体宽通摄六故者。世亲云檀度摄于六。资生无畏法。此中一二三是名修行住。无著意亦同。谓檀度有三一者资生。此有二种谓内财外财施。二者无畏。谓令离苦得乐等不令怖畏故。三法施。谓随机应病为说法。故于中资生摄一谓檀度。无畏摄二谓忍戒。于已作恶未作恶令不生怖畏。故法施摄三谓进定慧。正说法时不疲倦。故观知机明简择故也。无性论亦作是说。施性中现有六波罗蜜多。财施无畏施法施所摄故。解云有释此与波若次同。有释此说。三种施中一一皆摄于六。由如是义故唯檀施也。不住于事应行布施者。谓不着自身也。谓行施时不求自身端妙等。故但为菩提也。应无所住者不着报恩也不住色香等者不着外增上果钱财奴婢等行施也。故论云自身 现代汉语译本 关于在家居士的三种福业和出家人的六波罗蜜，为什么说布施是首要的呢？第二点，为什么说布施的本体宽广，能够统摄其余五种波罗蜜呢？ 在家居士的三种福业指的是布施、持戒和修行。这三种行为能够在今生和来世带来快乐，受到贤良君子的称赞，因此被称为福业。与福业相反的行为则被称为非福业。首先，实行布施，是因为众生从无始以来就被生死束缚，都是因为悭吝贪婪。开始实行布施，能够使人在未得到财物美色等时，不生起贪着；对于已经得到的财物美色等，不起悭吝之心，这就叫做布施。持戒，指的是教导人们持守五戒、八戒等。修行，指的是修行各种善行，如禅定等。 出家人的六波罗蜜指的是出家修行。首先实行布施，是从浅到深，从粗到细，从难到易的过程。所以经文依据殊胜之处，认为布施是众圣的府库，是最殊胜的。因此，各自依据一种意义，并不互相违背。第二点，布施的本体宽广，能够统摄其余五种波罗蜜。世亲菩萨说，布施能够统摄六种波罗蜜，包括资生施、无畏施和法施。其中，资生施、无畏施和法施这三种施舍，可以被认为是修行的基础。无著菩萨的观点也相同，认为布施有三种：一是资生施，包括内财施和外财施两种；二是无畏施，使众生远离痛苦，获得快乐，不使他们感到恐惧；三是法施，根据众生的根机和病症，为他们说法。因此，资生施可以统摄布施波罗蜜，无畏施可以统摄忍辱和持戒波罗蜜，使已经作恶和未作恶的人不生恐惧。法施可以统摄精进、禅定和智慧波罗蜜，在正确说法时不会感到疲倦，能够观察众生的根机，明智地进行选择。 无性论也这样说，布施的性质中存在着六波罗蜜多，因为包含了财施、无畏施和法施。解释说，有的解释认为这与般若的顺序相同，有的解释认为这三种施舍中的每一种都包含着六种波罗蜜。因为这个原因，所以只有布施才能不住于事相而行布施，也就是说，不执着于自身。也就是说，在行布施时，不追求自身的美好等，只是为了菩提。应该无所住，就是不执着于报恩，不住于色香味等，就是不执着于外在的增上果报，如钱财奴婢等而行布施。所以论中说，自身...
English
English version Regarding the three meritorious deeds for laypersons and the six pāramitās (perfections) for renunciants, why is giving (dāna) considered the foremost? Secondly, why is it said that the essence of giving is broad and encompasses the other five pāramitās? The three meritorious deeds for laypersons are giving, moral discipline (śīla), and cultivation (bhāvanā). These three actions can bring happiness in this life and the next, and are praised by virtuous gentlemen, hence they are called meritorious deeds. Actions contrary to meritorious deeds are called non-meritorious deeds. Firstly, practicing giving is because sentient beings have been bound by birth and death since beginningless time, all due to stinginess and greed. Initiating the practice of giving enables one to not generate attachment to wealth, beauty, etc., when they are not yet obtained; and not to be miserly with wealth, beauty, etc., that have already been obtained. This is called giving. Moral discipline refers to teaching people to uphold the five precepts, eight precepts, etc. Cultivation refers to practicing various virtuous actions, such as meditation (dhyāna), etc. The six pāramitās for renunciants refer to practicing renunciation. Firstly, practicing giving is a process from shallow to deep, from coarse to fine, from difficult to easy. Therefore, the scriptures, based on the superior aspect, consider giving to be the treasury of all sages, the most supreme. Thus, each relying on one meaning, they do not contradict each other. Secondly, the essence of giving is broad and encompasses the other five pāramitās. Vasubandhu (世亲) said that giving encompasses the six pāramitās, including giving of necessities (资生施), giving of fearlessness (无畏施), and giving of Dharma (法施). Among these, giving of necessities, giving of fearlessness, and giving of Dharma can be considered the foundation of practice. Asaṅga's (无著) view is the same, considering giving to be of three types: first, giving of necessities, including both internal wealth and external wealth; second, giving of fearlessness, enabling sentient beings to be free from suffering and obtain happiness, not causing them to feel fear; third, giving of Dharma, speaking the Dharma according to the faculties and ailments of sentient beings. Therefore, giving of necessities can encompass the giving pāramitā, giving of fearlessness can encompass the patience (kṣānti) and moral discipline pāramitās, preventing those who have committed evil and those who have not committed evil from generating fear. Giving of Dharma can encompass the diligence (vīrya), meditation, and wisdom (prajñā) pāramitās, not feeling tired when speaking the Dharma correctly, being able to observe the faculties of sentient beings, and making wise choices. The *Wuxing Lun* (无性论) also says this, the nature of giving contains the six pāramitās, because it includes giving of wealth, giving of fearlessness, and giving of Dharma. The explanation says that some explanations consider this to be the same as the order of prajñā, and some explanations consider that each of these three types of giving contains the six pāramitās. Because of this reason, only giving can be practiced without dwelling on phenomena, that is, without being attached to oneself. That is to say, when practicing giving, one does not pursue one's own beauty, etc., but only for bodhi. One should dwell nowhere, that is, not be attached to repaying kindness, not dwell on form, smell, etc., that is, not be attached to external superior rewards such as money, servants, etc., when practicing giving. Therefore, the treatise says, oneself... --------------------------------------------------------------------------------
Chinese
及报恩果报斯不着。护存已不施防求于异事。此中初两句配之文。次两句释前意。于中初一句释不着自身。次一句释不着报恩及果报。如论易详。 须菩提“菩萨应如是布施”不住于相。 述曰。此答第三问也。于中有二。初正答前徴。次释疑难。此初也。应云不住相想。想者分别心相者所著境。言不住者除内分别心。于外不着外相也。谓不见受者施者及所施物故而炽然施也。若见空而不施即是空执。若但施而不见空便有病。要见空而且施方贯中道得成波罗蜜多。故唯识云要七最胜之所摄受方可建立波罗蜜多。谓安住与依止意乐及事业巧便回向并清净由七度复成。此言无相者即是彼第五巧便最胜。下释疑中有四。一者标二举喻三者合四者劝。上来依世亲意释竟。依无著者自不住于事已下明十八住处中第二波罗蜜相应行六种住处中第二净心住处也。于中文有二。初乃至不于前正明净心住处。次不住于相已下明于此不堪为令堪故显示不住行施也。又论云从此已下有五种。随所相应而解释应知者。谓从第二住处已去也。五种者谓一者依义。依谓所依即以所对治为所依也。二者说相。相谓状也。三者摄持。谓依处所得当来菩提果名为摄持也。四者安立。谓安立处真如妙理也。五者显示。谓显示相应三摩钵帝及折伏 现代汉语译本：并且不执着于回报的恩情和果报。守护已有的东西而不布施，防备着向别处寻求其他事物。这里，最初的两句是配合上文的，接下来的两句解释前面的意思。其中，第一句解释不执着自身，第二句解释不执着报恩和果报。如同《瑜伽师地论》中详细解释的那样。 须菩提（Subhuti）：‘菩萨应该这样布施’，不住于相（lakshana，表相）。 述曰：这是回答第三个问题。其中分为两部分：首先是正面回答之前的提问，其次是解释疑难。这是第一部分。应该说不住相想（lakshana-samjna，对表相的执着）。‘想’是指分别心，‘相’是指所执着的境界。说‘不住’是指去除内心的分别心，对外不执着外在的表相。就是说，不见接受布施的人、布施的人以及所布施的物品，却仍然炽盛地布施。如果见到空性而不布施，那就是空执。如果只是布施而不见空性，就会产生问题。要见到空性而且布施，才能贯穿中道，成就波罗蜜多（paramita，到彼岸）。所以，《唯识论》说，要被七种最胜所摄受，才能建立波罗蜜多。这七种最胜是指安住、依止、意乐、事业、巧便、回向和清净，由这七度重新构成。这里说的‘无相’，就是指那第五种巧便最胜。下面解释疑难，其中有四个方面：一是标示，二是举例，三是结合，四是劝勉。以上是依据世亲（Vasubandhu）的解释。依据无着（Asanga）的观点，从‘自不住于事’以下，阐明十八住处（sthana）中的第二种，即波罗蜜多相应行六种住处中的第二种——净心住处。其中分为两部分：首先是‘乃至不于前’，正面阐明净心住处；其次是‘不住于相’以下，阐明为了使不堪能者堪能，而显示不住行施。另外，《瑜伽师地论》说，从这里以下有五种，应该根据所相应的情况来解释。这五种是指：一是依义，‘依’是指所依，即以所对治为所依；二是说相，‘相’是指状态；三是摄持，是指依靠住处所得的当来菩提果，称为摄持；四是安立，是指安立处真如妙理；五是显示，是指显示相应的三摩钵地（samapatti，等至）以及折伏。