English
English version: Joy has the attributes of both compassion and wisdom. Because of compassion, there is joy; because of wisdom, there is no suffering. Compassion and wisdom combined are called 'common' (referring to the union of compassion and wisdom). The sutra says: 'Therefore, Subhuti (佛陀的弟子)!’ to ‘Anuttara-samyak-sambodhi-citta (无上正等正觉之心)', this is from the second point below, to further prevent (errors in) practice. If one sees suffering and engages in ascetic practices, then the mind will be exhausted and retreat; if one forgets suffering and engages in ascetic practices, then the mind will be frivolous and ascend. In order to prevent the act of retreating, one is taught to generate a mind that abides nowhere. There are four aspects in the text: first, to show the mind that abides nowhere; second, to show the realm that abides nowhere; third, to show the obstacles that abide nowhere; and fourth, to show the practice that abides nowhere. This explains the mind that abides nowhere. Bodhi (觉悟) takes non-abiding as its essence. If one can forget all appearances and generate the Bodhi mind, then the mind can be extinguished and become equal to non-abiding. Therefore, generating the Bodhi mind by separating from all appearances is the essence of non-abiding. Asanga (瑜伽行派创始人之一) said: 'In order to show the suffering of transmigration and to counteract this suffering, it is said that one should separate from all appearances, etc.' The transmigration mentioned here refers to the transmigration of birth and death. If one clings to appearances and practices giving, then there will be the suffering of exhaustion in transmigration. Now, in order to counteract this suffering, it is said to separate from all appearances. The verse says: 'In order not to abandon the (Bodhi) mind, to arise, to practice, and to (remain) steadfast, for the Ksanti-paramita (忍辱到彼岸), to learn that mind that is capable of learning.' 'In order not to abandon the (Bodhi) mind, to arise' has two meanings: one is not to abandon the Bodhi mind, and the other is not to abandon the mind of non-appearance. Therefore, it is said, 'One should separate from all appearances and generate the Anuttara-samyak-sambodhi-citta,' this is not abandoning the mind. 'Practice' refers to practicing without dwelling on form, sound, smell, taste, touch, etc. (the six sense objects). 'Steadfast' refers to if one practices by separating from all appearances, one can (remain) steadfast. The treatise explains, what is the purpose of generating the Bodhi mind and practicing? It is for the Ksanti-paramita, to learn that mind that is capable of learning. The Ksanti-paramita mentioned here refers to the Tathagata's (如来) endurance. 'The mind that is capable of learning' refers to the mind of the first Bhumi (菩萨初地). Now, in order to seek the Tathagata's endurance, one generates the Bodhi mind and practices, seeking the mind of the first Bhumi that is capable of learning. In addition, Ksanti-paramita refers to the mind of the first Bhumi, and 'the mind that is capable of learning' refers to the mind before the Bhumi (菩萨初地之前). Therefore, one should learn the non-abiding mind before the Bhumi. Therefore, it is said, 'Learn that mind that is capable of learning.' Therefore, the treatise says: 'Entering the first Bhumi, Ksanti (忍辱) Paramita,' this is called the non-abiding mind. The 'non-abiding' mentioned here refers to not abiding in Dharma and non-Dharma. Therefore, Asanga said: 'One does not abide in non-Dharma and in the non-self of Dharma.' --------------------------------------------------------------------------------
Chinese
经曰。不应住色生心至应生无所住心者。此示无住境也。不住色生心。令离报恩障。不住声香味触法生心。令离果报障。应生无所住也。令离相疑障也。真谛云。此中应具离三障。一己身。二报恩。三果报。己身者若着己身即起二见。谓常见断见。由常故不求未来。由断故不见未来。故障修行也。余二可见。 经曰。若心有住则为非住者。此示无住障也。若心有住住前二境则为非住不住菩提。若有此心便成障也。真谛云。若心有住者住三执也。三执者。一常见。二断见。三有无见。为离常见故不令住法。为离断见故不令住非法。为离有无见故即令住中道。前一破凡夫执分别性为有。次一破凡夫执依他性为无。后一破二乘执真实性亦有亦无。若不离此三执。即不与菩提相应故言非住也。 经曰。是故佛说至布施者。此示无住行。夫升高者必自述涉深者必自浅。是故欲入无住之心位者。应修无住之行也。无住心位初地已上。无住行位道种已还。故摄论云。愿乐位六波罗蜜。虽是世间法能引出世心。真谛云。无住心者即真心。若与忍辱相应位在三地。若与施相应位在初地。若与戒相应位在二地。四地已上精进禅定智慧方便愿力智。随义应知。为不舍此真心故。离一切相发心修行也。通论地上束为四僧俱修六度。 现代汉语译本 经中说：‘不应执着于色而生心，乃至应生无所执着之心’，这是为了揭示无所执着的境界。不执着于色而生心，是为了使人脱离报恩的障碍；不执着于声、香、味、触、法而生心，是为了使人脱离果报的障碍。‘应生无所住心’，是为了使人脱离相疑的障碍。 真谛法师说：‘这里应该具备脱离三种障碍：一是己身，二是报恩，三是果报。’ 己身，如果执着于己身，就会产生两种错误的见解，即常见和断见。因为执着于常，所以不寻求未来；因为执着于断，所以看不到未来。因此会障碍修行。其余两种障碍显而易见。 经中说：‘如果心有所执着，那就是非真正的安住’，这是为了揭示执着的障碍。如果心有所执着，执着于前面的两种境界，那就是非真正的安住，不能安住于菩提。如果存在这种执着的心，就会成为障碍。真谛法师说：‘如果心有所执着，那就是执着于三种执见。’ 三种执见是：一是常见，二是断见，三是有无见。为了脱离常见，所以不让人执着于法；为了脱离断见，所以不让人执着于非法；为了脱离有无见，所以让人安住于中道。前一种是为了破除凡夫执着分别性为有的观念，后一种是为了破除凡夫执着依他性为无的观念，最后一种是为了破除二乘执着真实性亦有亦无的观念。如果不脱离这三种执见，就不能与菩提相应，所以说非真正的安住。 经中说：‘是故佛说乃至布施’，这是为了揭示无所执着的行为。要升高的人必定从低处开始攀登，要深入的人必定从浅处开始涉足。因此，想要进入无所执着的心境的人，应该修习无所执着的行为。无所执着的心境是初地（Bhumi）以上菩萨的境界，无所执着的行为是道种（bodhi-bija）性位及以前的修行。所以《摄大乘论》（Mahāyānasaṃgraha）中说：‘愿乐位（adhimukti-caryā-bhūmi）的六波罗蜜（ṣaṭ-pāramitā），虽然是世间法，但能引导出世间的心。’ 真谛法师说：‘无所执着的心就是真心。’ 如果与忍辱（kṣānti）相应，位在三地；如果与布施（dāna）相应，位在初地；如果与持戒（śīla）相应，位在二地。四地以上菩萨的精进（vīrya）、禅定（dhyāna）、智慧（prajñā）、方便（upāya）、愿（praṇidhāna）、力（bala）、智（jñāna），可以根据意义来理解。为了不舍弃这颗真心，所以要远离一切相而发心修行。总的来说，地上菩萨都是四僧（caturaḥ saṃghāḥ）共同修习六度（ṣaṭ-pāramitā）。
English
English version The sutra says: 'One should not dwell on form to generate a mind, up to generating a mind that dwells nowhere.' This demonstrates the state of non-dwelling. Not dwelling on form to generate a mind enables one to be free from the obstacle of repaying kindness. Not dwelling on sound, smell, taste, touch, or dharma to generate a mind enables one to be free from the obstacle of karmic retribution. 'One should generate a mind that dwells nowhere' enables one to be free from the obstacle of doubt about appearances. Paramārtha says: 'Here, one should be equipped to be free from three obstacles: first, oneself; second, repaying kindness; and third, karmic retribution.' As for oneself, if one clings to oneself, one will give rise to two views, namely the view of permanence and the view of annihilation. Because of clinging to permanence, one does not seek the future; because of clinging to annihilation, one does not see the future. Therefore, it obstructs practice. The other two obstacles are evident. The sutra says: 'If the mind has a dwelling, then it is non-dwelling.' This demonstrates the obstacle of dwelling. If the mind has a dwelling, dwelling on the previous two states, then it is non-dwelling, not dwelling in bodhi (enlightenment). If one has this mind, it becomes an obstacle. Paramārtha says: 'If the mind has a dwelling, it dwells on the three attachments.' The three attachments are: first, the view of permanence; second, the view of annihilation; and third, the view of existence and non-existence. In order to be free from the view of permanence, one is not allowed to dwell on dharma. In order to be free from the view of annihilation, one is not allowed to dwell on non-dharma. In order to be free from the view of existence and non-existence, one is made to dwell in the Middle Way. The first one is to break the ordinary person's attachment to the concept that the nature of discrimination exists. The second one is to break the ordinary person's attachment to the concept that the dependent nature does not exist. The last one is to break the Śrāvakas' and Pratyekabuddhas' attachment to the concept that the true nature both exists and does not exist. If one does not break free from these three attachments, one will not be in accordance with bodhi, therefore it is said to be non-dwelling. The sutra says: 'Therefore, the Buddha speaks of even giving.' This demonstrates the practice of non-dwelling. One who ascends must start from the bottom; one who goes deep must start from the shallow. Therefore, one who wishes to enter the state of mind of non-dwelling should cultivate the practice of non-dwelling. The state of mind of non-dwelling is the realm of bodhisattvas from the first Bhumi (ground) onwards, and the practice of non-dwelling is the stage of bodhi-bija (seed of enlightenment) and before. Therefore, the Mahāyānasaṃgraha (Compendium of the Mahayana) says: 'The six pāramitās (perfections) of the adhimukti-caryā-bhūmi (stage of aspirational conduct), although they are worldly dharmas, can lead to a mind that transcends the world.' Paramārtha says: 'The mind of non-dwelling is the true mind.' If it corresponds to kṣānti (patience), it is located in the third Bhumi; if it corresponds to dāna (giving), it is located in the first Bhumi; if it corresponds to śīla (morality), it is located in the second Bhumi. The vīrya (effort), dhyāna (meditation), prajñā (wisdom), upāya (skillful means), praṇidhāna (vow), bala (power), and jñāna (knowledge) of bodhisattvas from the fourth Bhumi onwards should be understood according to their meaning. In order not to abandon this true mind, one should generate the mind of enlightenment and practice, being apart from all appearances. Generally speaking, the bodhisattvas on the grounds all cultivate the six pāramitās together as the four saṃghāḥ (communities). --------------------------------------------------------------------------------
Chinese
一无羞僧。谓破戒人。二哑羊僧。谓凡夫持戒。三有羞僧。谓二乘人四第一义僧。谓真菩萨。初三地修世间行相。同凡夫不堪断决譬之哑羊。次四地修出世行相。同二乘不复作恶譬之有羞。后三地修出出世行。是菩萨自位不离杂道故称第一义。一切净土中有凡夫二乘者。悉须作此判之。若就实为论。则净土中无复凡夫二乘故。往生论曰。女人及根缺。二乘种不生也。寄相则有故。观经明三辈九品。则凡夫二乘亦往生也。波颇云。应佛净土有凡夫二乘。报佛净土则无。真谛云。凡夫二乘于秽土中见阿弥陀佛。诸菩萨于净土中见阿弥陀佛。案此二说。报土则一向纯净。应土则有染有净。 经曰。须菩提菩萨至应如是布施者。自下约无住断疑两重。一约断疑。二约自行断。外化者疑曰。若其无住为谁修行。若见众生可为应名住着众生。今明约俗可言有为。约真即无所为故。偈曰。 修行为众生 如是因当识 众生及彼事 远离亦应知 上半明俗。下半明真。文有两重。一约俗二约真。此约俗也。为利益一切众生应如是布施者。明约俗有众生可言有为故。言为利益一切众生应如是布施。何以故。由约俗谛阴界入等有故。言利益者三檀分别。即登众生舍三种苦。得三种乐。由资生檀故。令舍贫穷苦得巨富 现代汉语译本： 一、无羞僧：指破戒的人。 二、哑羊僧：指持戒的凡夫。 三、有羞僧：指二乘（声闻、缘觉）人。 四、第一义僧：指真正的菩萨。初地到三地的菩萨修习世间行相，与凡夫相同，不能决断，譬如哑羊。四地的菩萨修习出世间的行相，与二乘人相同，不再作恶，譬如有羞耻心。后三地的菩萨修习出出世间的行，是菩萨的自位，不离杂染之道，所以称为第一义。一切净土中如果有凡夫和二乘，都必须这样判别。如果就真实情况来说，那么净土中没有凡夫和二乘。往生论说：‘女人以及六根不全的人，二乘的种子不能往生。’从寄托表相来说则有，所以观经中说明三辈九品，凡夫和二乘也能往生。波颇说：‘应化佛的净土中有凡夫和二乘，报身佛的净土则没有。’真谛说：‘凡夫和二乘在秽土中见到阿弥陀佛（Amitabha），诸菩萨在净土中见到阿弥陀佛。’按照这两种说法，报土则一向纯净，应土则有染有净。 经文说：‘须菩提（Subhuti）菩萨，应如是布施。’下面从无住的角度来断除疑惑，分为两重：一是约断疑，二是约自行断。外化的人疑惑说：‘如果无住，那么是谁在修行？如果见到众生，就可以说是住着众生。’现在说明，从世俗谛来说，可以说是有为；从真谛来说，就是无所为。’偈颂说： ‘修行为众生，如是因当识；众生及彼事，远离亦应知。’ 上半部分说明世俗谛，下半部分说明真谛。文中有两重含义：一是约世俗谛，二是约真谛。这里是约世俗谛来说的。为了利益一切众生，应该这样布施，说明从世俗谛来说，有众生，可以说是有为。所以说为了利益一切众生，应该这样布施。为什么呢？因为从世俗谛来说，阴、界、入等是存在的。说到利益，就是通过三种布施来分别，使众生舍弃三种苦，得到三种乐。由于资生布施的缘故，使众生舍弃贫穷的痛苦，得到巨大的财富。