English
English version: This is the state of a Bodhisattva. The fourth is the irreversible resolve for enlightenment, referring to the Bodhisattvas of the eighth, ninth, and tenth Bhumis (Bhumis, stages of the Bodhisattva path). The fifth is the unsurpassed resolve for enlightenment, referring to the state of Buddhahood. It can also be said to be the five types of Bodhi (Bodhi, enlightenment), including name, lineage Bodhi, etc. The 'arising of the mind' mentioned now refers to the arising of the mind of faith, which is that the Bodhisattva of the first Bhumi inwardly contemplates Suchness (Tathātā, suchness, thusness), understanding the principle of non-abiding, hence it is called 'non-abiding mind'. One should not abide in form (rūpa, material form) to produce a mind; one should not abide in sound (śabda, sound), smell (gandha, odor), taste (rasa, flavor), touch (sparśa, tactile sensation), or dharma (dharma, phenomena, law) to produce a mind. Commentary: This is the second part, separately instructing. Among 'abiding' (sthita, attachment), first, one should not be attached to characteristics (lakṣaṇa, characteristics); then, one should abide in non-characteristics (animitta, absence of characteristics); then, explain the reason; and finally, summarize. This is the first point. To abide in form, etc., to produce a mind is to have attachment, which is to be attached to self (ātman, self), person (pudgala, individual), etc., so one should not abide. One should produce a mind that does not abide. Commentary: This is the second point, causing one to abide in non-characteristics. To contemplate non-characteristics is called non-abiding. One must realize this principle to extinguish attachments to self, person, etc. If the mind has attachment, then it is not true abiding. Commentary: This is the third point, explaining the above reason. If one abides in form, etc., to produce a mind, then it is not true abiding. Therefore, the Buddha said that a Bodhisattva's mind should not abide in form when giving (dāna, giving, charity). Commentary: This is the fourth point, summarizing. Subhūti (Subhūti, a disciple of the Buddha), a Bodhisattva, for the benefit of all sentient beings, should give in this way. Commentary: This is the fourth part of the major section, eliminating doubts and revealing the principle. Among them, first, one should practice giving without abiding; then, directly refute the doubt; then, separately explain the reason. Someone may doubt: Earlier, it was said to produce a mind without abiding, so how can one cultivate for the benefit of sentient beings without being called attached to the affairs of sentient beings? To eliminate this doubt, this passage exists. The Tathāgata (Tathāgata, title of the Buddha) said that all characteristics are non-characteristics. Commentary: This is the second point, separately revealing the principle. Among them, first, explain the emptiness of dharmas (dharma-śūnyatā, emptiness of all phenomena), then explain the emptiness of persons (pudgala-śūnyatā, emptiness of self). This is the first point. To say all characteristics refers to illusory characteristics. To say non-characteristics refers to the absence of real characteristics. The nature of illusion is originally empty. Also, it is said that all sentient beings are non-sentient beings. Commentary: This reveals the emptiness of sentient beings. To say all sentient beings refers to the real sentient beings that are clung to. --------------------------------------------------------------------------------
Chinese
则非众生者非实有众生也。或复翻此释应知。上来依世亲释第一疑竟。依无著者。经言如来说忍辱波罗蜜下第十三为忍苦故。即是离障住处中第九为离不能忍苦故。谓余人不能忍发勤苦行此般若波罗蜜者。如来引己昔事令能忍苦离不忍障也。就此文中有二。初明三种忍以离不忍苦障。次须菩提菩萨应离一切相下明不忍因缘者有三种苦。前中有三。一者明能忍。谓达法无我。如经如来说忍辱波罗蜜故。二者明忍相。谓他于己起恶等时。由无有我等相故不生瞋想。亦不于忍辱波罗蜜中生有想。于非波罗蜜中不生无想。如经如我昔为歌利王割截身体我于尔时无有我等相。三者种类忍。谓极苦忍相续苦忍。如经如我昔为歌利王割截身体及言我念过去五百世中作忍辱仙人等。就第二不忍因缘有三。一者流转苦忍。谓由不忍故即流转生死。为对治此故令离一切相发无上心。若住色等则于流转苦中疲乏故菩提心不生故。如经言是故须菩提菩萨应离一切相发心等。二者对众生相违苦忍。如经如是菩萨为利益一切众生应如是布施等。谓既为众生行无住施。云何于彼应生瞋也。三者显示乏受用苦忍因缘对治。如经须菩提若菩萨心住于法而行布施等。谓若著于果报等施即便于取用而有乏少。若行无住布施举事虚空珍宝无量也。 须菩提 现代汉语译本： 如果不是众生，那就不是真实存在的众生。或者也可以反过来解释。以上是依据世亲的解释，解答了第一个疑问。依据无著的解释，《经》中说，如来说忍辱波罗蜜，下面第十三是‘为了忍受苦难’，也就是离障住处中的第九‘为了远离不能忍受苦难’。意思是说，其他人不能忍受发起勤苦的修行，修持这般若波罗蜜时，如来引用自己过去的事情，使他们能够忍受苦难，远离不能忍受的障碍。这段文字中有两层含义。首先阐明三种忍，以远离不能忍受苦难的障碍。其次，须菩提菩萨应当远离一切相，下面阐明不能忍受的因缘有三种苦。 前面阐明三种忍。第一是阐明能忍，即通达法无我。如《经》中所说，如来说忍辱波罗蜜。第二是阐明忍的相状，即当他人对自己产生恶意等情况时，由于没有我等相，所以不产生嗔恨的想法，也不在忍辱波罗蜜中产生‘有’的想法，在非波罗蜜中不产生‘无’的想法。如《经》中所说，如我过去被歌利王割截身体时，我当时没有我等相。第三是种类忍，即极苦忍和相续苦忍。如《经》中所说，如我过去被歌利王割截身体，以及说我回忆过去五百世中作为忍辱仙人等。 关于第二点，不能忍受的因缘有三种。第一是流转苦忍，即由于不能忍受，就会流转生死。为了对治这种情况，所以要远离一切相，发起无上菩提心。如果执著于色等，就会在流转的苦难中疲惫，所以菩提心不会产生。如《经》中所说，因此须菩提，菩萨应当远离一切相，发起菩提心等。第二是对众生相违的苦忍。如《经》中所说，如此菩萨为了利益一切众生，应当如此布施等。意思是说，既然为了众生行无住施，怎么能对他们产生嗔恨呢？第三是显示缺乏受用苦忍的因缘对治。如《经》中所说，须菩提，如果菩萨心执著于法而行布施等。意思是说，如果执著于果报等布施，那么在取用方面就会有所缺乏。如果行无住布施，那么所举之事就像虚空一样，珍宝无量。 须菩提（Subhuti)
English
English version: If it is not sentient beings, then it is not truly existing sentient beings. Or, this explanation can be reversed. The above is based on Vasubandhu's explanation, answering the first doubt. According to Asanga, the Sutra says, 'The Tathagata speaks of the Paramita of Patience,' and the thirteenth below is 'for enduring suffering,' which is the ninth in the Abode of Separation from Obstacles, 'for separating from the inability to endure suffering.' This means that when others cannot endure initiating diligent practice and cultivating this Prajna Paramita, the Tathagata cites his past events to enable them to endure suffering and separate from the obstacle of not being able to endure. There are two meanings in this passage. First, it clarifies the three types of patience to separate from the obstacle of not being able to endure suffering. Second, 'Subhuti, Bodhisattvas should separate from all forms,' which clarifies that there are three types of suffering as the causes and conditions for not being able to endure. The first part clarifies the three types of patience. The first is to clarify the ability to endure, which is to understand the non-self of phenomena. As the Sutra says, 'The Tathagata speaks of the Paramita of Patience.' The second is to clarify the characteristics of patience, which is that when others generate malice towards oneself, one does not generate thoughts of anger because there is no self, and one does not generate thoughts of 'existence' in the Paramita of Patience, and one does not generate thoughts of 'non-existence' in non-Paramitas. As the Sutra says, 'When I was cut apart by King Kalinga in the past, I had no self at that time.' The third is the types of patience, which are extreme suffering patience and continuous suffering patience. As the Sutra says, 'When I was cut apart by King Kalinga in the past,' and 'I remember that in the past five hundred lifetimes I was a Kshanti Rishi (sage of patience)'. Regarding the second point, there are three causes and conditions for not being able to endure. The first is the patience of the suffering of transmigration, which is that due to not being able to endure, one will transmigrate through birth and death. In order to counteract this situation, one must separate from all forms and generate the unsurpassed Bodhicitta (mind of enlightenment). If one is attached to form, etc., one will be exhausted in the suffering of transmigration, so Bodhicitta will not arise. As the Sutra says, 'Therefore, Subhuti, Bodhisattvas should separate from all forms and generate Bodhicitta, etc.' The second is the patience of suffering that is contrary to sentient beings. As the Sutra says, 'Thus, Bodhisattvas, in order to benefit all sentient beings, should give in this way, etc.' This means that since one practices non-abiding giving for the sake of sentient beings, how can one generate anger towards them? The third is to show the causes and conditions for the lack of enjoyment of suffering patience. As the Sutra says, 'Subhuti, if a Bodhisattva's mind is attached to phenomena and practices giving, etc.' This means that if one is attached to giving for the sake of rewards, then there will be a lack in terms of taking and using. If one practices non-abiding giving, then the matter at hand is like the empty sky, with immeasurable treasures. Subhuti (one of the principal disciples of the Buddha) --------------------------------------------------------------------------------
Chinese
如来是真语者实语者如语者不诳语者不异语者。 述曰。依世亲释此破第二疑也。谓有疑曰。向说无相因得无相果。于证果中无道。云何彼于果能作因。此文意云。所证法既无相空寂无住等行云何能作因耶。为断此疑故也。此文有二。初明不妄语次遣外执。此初也。论云。以如来如实智不妄语佛菩提及小乘大乘受记之事皆不妄说。以是四境故次第说四语。今此经中加不诳语也。无著云。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。说此真语也。此意总云。如来三界独尊天人师既为法界主。作五趣医脱屣在家之上饰。弃舍轮王之大祚。道成正觉所欲皆成。既不规名利。复不求安乐。何忽有妄语乎。 须菩提如来所得法此法无实无虚。 述曰。此第二遣外执也。如来所得法者谓所证理。无实者谓不可如言而取实。无虚者亦不可离言而别求。由不虚故依佛教修学。由不实故离妄想而证真也。谓凡夫妄想所执无有故不实。如来无妄想说故不虚也。 须菩提若菩萨心住于法而行布施如人入闇则无所见若菩萨心不住法而行布施如人有目日光明照见种 现代汉语译本： 如来是说真话的人，说实话的人，说如如之语的人，不说谎的人，不说与真理相异之语的人。 述曰：依据世亲的解释，这是为了破除第二种疑惑。有人疑惑说：‘之前说无相是因，才能得到无相的果。但在证果的过程中没有道路，他怎么能以果作为因呢？’这段文字的意思是说，所证悟的法既然是无相、空寂、无住等状态，怎么能作为因呢？为了断除这种疑惑。 这段文字分为两部分。首先说明不妄语，其次遣除外道的执着。这是第一部分。论中说：‘因为如来以如实的智慧不说妄语，佛的菩提以及小乘、大乘的授记之事，都不妄说。’因为这四种境界，所以依次说四种语。现在这部经中增加了‘不诳语’。无著说：‘这显示了什么？想要使人相信如来，所以能够忍受。’其中，‘真语者’是为了显示世俗谛的相；‘实语者’是为了显示世俗谛的修行有烦恼和清净的相，其中‘实’是指这种修行有烦恼，那种修行是清净的；‘如语者’是为了显示第一义谛的相；‘不异语者’是为了显示第一义谛的修行有烦恼和清净的相。’这就是说真语。 这段话总的意思是说，如来是三界独尊的天人师，既是法界之主，又是五趣的医生，脱下在家时的华丽装饰，舍弃了轮王的大位，成就正觉，所想的都能实现。既不图名利，又不求安乐，怎么会说妄语呢？ 须菩提，如来所证得的法，此法既不是真实的，也不是虚假的。 述曰：这是第二部分，遣除外道的执着。如来所证得的法，是指所证悟的真理。‘无实’是指不可按照言语去执取为实有。‘无虚’是指也不可离开言语而另外去寻求。因为不虚假，所以依据佛教修学。因为不真实，所以离开妄想而证悟真理。凡夫的妄想所执着的事物是没有的，所以不真实。如来说法没有妄想，所以不虚假。 须菩提，如果菩萨心住在法上而行布施，就像人在黑暗中行走，什么也看不见；如果菩萨心不住在法上而行布施，就像人有眼睛，在日光照耀下，能看见各种事物。