English
English version: 1. 'No-Shame Monks': Refers to those who have broken the precepts. 2. 'Dumb Sheep Monks': Refers to ordinary people who uphold the precepts. 3. 'Shameful Monks': Refers to those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). 4. 'First Meaning Monks': Refers to true Bodhisattvas. Bodhisattvas from the first to the third Bhumi (stages) cultivate worldly practices, resembling ordinary people, and cannot make decisive judgments, like dumb sheep. Bodhisattvas in the fourth Bhumi cultivate transcendent practices, resembling those of the Two Vehicles, no longer committing evil, like those with shame. Bodhisattvas in the later three Bhumis cultivate practices that transcend transcendence, which is the Bodhisattva's own position, not separate from the mixed path, hence called 'First Meaning'. If there are ordinary people and those of the Two Vehicles in any Pure Land, they must be distinguished in this way. If speaking of the true reality, then there are no ordinary people or those of the Two Vehicles in the Pure Land. The Rebirth Treatise states: 'Women and those with incomplete faculties, the seeds of the Two Vehicles, are not born there.' From the perspective of symbolic representation, they exist, so the Contemplation Sutra explains the Three Grades and Nine Classes, where ordinary people and those of the Two Vehicles can also be reborn. Bōpō says: 'In the Pure Land of the Response Buddha, there are ordinary people and those of the Two Vehicles; in the Pure Land of the Reward Buddha, there are none.' Zhen谛 (Paramārtha) says: 'Ordinary people and those of the Two Vehicles see Amitābha (Amitabha) Buddha in the impure land; the Bodhisattvas see Amitābha (Amitabha) Buddha in the Pure Land.' According to these two statements, the Reward Land is always pure, while the Response Land has both purity and impurity. The Sutra says: 'Subhuti (Subhuti) Bodhisattva, should give in this way.' Below, from the perspective of non-abiding, doubts are dispelled in two ways: first, regarding the dispelling of doubts; second, regarding the dispelling of doubts through self-practice. Externalizers doubt, saying: 'If there is non-abiding, then who is practicing? If sentient beings are seen, it can be said that they are attached to sentient beings.' Now it is explained that from the perspective of conventional truth, it can be said that there is action; from the perspective of ultimate truth, there is nothing to be done.' The Gatha says: 'Cultivating practice for sentient beings, this cause should be recognized; sentient beings and their affairs, knowing to be distant, should also be known.' The first half explains conventional truth, the second half explains ultimate truth. There are two layers of meaning in the text: first, regarding conventional truth; second, regarding ultimate truth. This is speaking from the perspective of conventional truth. To benefit all sentient beings, one should give in this way, explaining that from the perspective of conventional truth, there are sentient beings, and it can be said that there is action. Therefore, it is said that to benefit all sentient beings, one should give in this way. Why? Because from the perspective of conventional truth, the skandhas (aggregates), realms, and entrances exist. Speaking of benefit, it is through the three types of giving that sentient beings are separated from three types of suffering and attain three types of happiness. Due to the giving of necessities, sentient beings are caused to abandon the suffering of poverty and attain great wealth. --------------------------------------------------------------------------------
Chinese
乐。由无畏檀故。令舍怖畏苦得安稳乐由法檀故。令舍生死苦得涅槃乐。菩萨所以能三檀利益众生者。六真七似故。能利益众生。六真者。谓以六度利益众生也。以施令成善器。以戒令其禁守。以忍耐与违恶。以进助其顺善。以定化令入法。以智断其疑网。如偈说令器及禁耐恶与助善入法亦断疑六行饶益事。七似者。一似母。二似父。三似善友。四似同侣。五似健奴五六似阇梨。七似和上。此七各有五业。合三十五种饶益。如法华赞述中说。由菩萨能具六真七似。能利益众生故。言为利益一切众生应如是布施也。 经曰。如来说一切诸相至则非众生。此约真也。意明约真得言无住。何者诸相是众生之体。众生即众生之名。诸相非相。体空而非实。众生非生名空。而是假名体空矣。何所住哉。故偈曰。 假名及阴事 如来离彼相 诸佛无彼二 以见实法故 案初二句约真无住。后两句证无住意。无彼二者无名及体也。余可见。无著云。由不无众生故。众生相违时生疲乏。故显示人无我法无我等。案此即约真无住也。真谛云。假名者有二。一通名。谓六道名。二别名。谓父母所立名。此二名若离六根六识名则不可得。故名是假。若离名色根识亦不可得。若离四大色亦不可得。不可即得是境无。境无 故识无。识无故众生名体并皆无也。名色无者分别无也。识无者依他无也。二既空矣。何所度哉。故言约真即无所为也。 经曰。须菩提如来是真语者至不异语者者。前约外化明无住。此约自所明无住。疑曰。道若无住不应与果为因。若住果者何得复名无住。今明道虽不住。而能为因。此乃证真者云所通非理外者云能达。但可依我语。以取信凭圣教修行耳。文有二重。一劝信。二防过。此劝信也。五语为显四意。真语说真智。如语说真如。实语说四谛之理。不诳语记三世之事。不异一语总定前四回不可回也。故偈曰。 果虽不住道 而道能为因 以诸佛实语 彼智有四种 然初两句明因果俱无住果。由离相故不住因中因。由离相故不住于果。虽各不住而因果相承。此则无住之中住也。问。无住之住岂非住耶。答。约俗则有因果得论有住非住。约真明无因果不得论有住不住也。故无著云。俗谛故有因果及菩提。次两句总标五语。偈曰。 实智及小乘 说摩诃衍法 及一切受记 以不虚说故 实智者谓真语也。小乘者实语也。摩诃衍者如语也。一切受记者不诳语也。以不虚说者不异语也。无著云。真语者为显世谛相故。实语者为显世谛修行。有烦恼及清净故。如语者为第一义谛相 现代汉语译本：因此，‘识’（Vijnana，了别作用）是没有的。因为‘识’没有了，众生的‘名’（Nama，精神现象）和‘体’（Rupa，物质现象）也就都没有了。‘名色’（Namarupa，名和色，构成生命的要素）没有了，分别心也就没有了。‘识’没有了，依他起性（Paratantra，事物相互依存的性质）也就没有了。既然二者都空了，还度化什么呢？所以说，言语如果符合真理，那就是无所作为的。 经文说：‘须菩提（Subhuti，佛陀的弟子），如来（Tathagata，佛陀的称号）是真语者’，直到‘不异语者’。前面是以外在的教化来说明无住，这里是从自身所证悟的来说明无住。有人会疑惑：道如果无所住，就不应该以果为因；如果住在果上，又怎么能叫做无住呢？现在说明道虽然不住于任何事物，却能作为因。这是证悟真理的人所通达的，不是那些在理外的人所能理解的。只能依靠我的话语，来相信圣教，并依此修行。’这段经文有两层含义：一是劝人相信，二是防止过失。这里是劝人相信。五种‘语’是为了彰显四种意义：真语说的是真智，如语说的是真如（Tathata，事物的真实本性），实语说的是四谛（Arya Satya，佛教的基本教义）的道理，不诳语记录三世的事情，不异语是总括前面四种，说明所说之语不可更改。所以偈颂说： ‘果虽然不住于道，而道却能作为因。以诸佛的真实之语，他们的智慧有四种。’ 前面两句说明因果都无所住。果，由于远离了相，所以不住于因中的因。由于远离了相，所以不住于果。虽然各自不住，但因果相承。这就是无住之中的住。问：无住之住，难道不是住吗？答：从世俗的角度来说，有因果，可以讨论有住和非住；从真理的角度来说，没有因果，不能讨论有住和非住。所以无著（Asanga，瑜伽行派创始人之一）说：‘在俗谛（Samvriti-satya，世俗谛）中，所以有因果以及菩提（Bodhi，觉悟）。’后面两句总括五种语。偈颂说： ‘实智以及小乘（Hinayana，小乘佛教），说摩诃衍法（Mahayana，大乘佛教），以及一切受记（Vyakarana，预言），以不虚妄宣说之故。’ 实智指的是真语。小乘指的是实语。摩诃衍指的是如语。一切受记指的是不诳语。以不虚说指的是不异语。无著说：‘真语是为了彰显世俗谛的相。实语是为了彰显世俗谛的修行，有烦恼和清净的缘故。如语是为了第一义谛（Paramartha-satya，胜义谛）的相。
English
English version: Therefore, ‘Vijnana’ (consciousness, the function of discernment) is non-existent. Because ‘Vijnana’ is non-existent, the ‘Nama’ (name, mental phenomena) and ‘Rupa’ (form, material phenomena) of sentient beings are also non-existent. When ‘Namarupa’ (name and form, the elements constituting life) is non-existent, discriminative thought is also non-existent. When ‘Vijnana’ is non-existent, ‘Paratantra’ (dependent origination, the nature of things being interdependent) is also non-existent. Since both are empty, what is there to liberate? Therefore, it is said that if speech accords with truth, it is non-action. The Sutra says: ‘Subhuti (a disciple of the Buddha), the Tathagata (an epithet of the Buddha) is a speaker of true words,’ up to ‘a speaker of non-different words.’ The former explains non-abiding in terms of external teachings, while this explains non-abiding in terms of one's own realization. One might doubt: If the path is non-abiding, it should not take the result as the cause; if it abides in the result, how can it be called non-abiding? Now it is explained that although the path does not abide in anything, it can serve as a cause. This is understood by those who have realized the truth, not by those who are outside the principle. One can only rely on my words to believe in the holy teachings and practice accordingly.’ This passage has two layers of meaning: first, to encourage belief; second, to prevent faults. This is to encourage belief. The five ‘words’ are to manifest four meanings: true words speak of true wisdom, words like that speak of suchness (Tathata, the true nature of things), truthful words speak of the principles of the Four Noble Truths (Arya Satya, the fundamental teachings of Buddhism), non-deceptive words record the events of the three times, and non-different words encompass the previous four, indicating that what has been said cannot be changed. Therefore, the verse says: ‘Although the result does not abide in the path, the path can serve as a cause. With the true words of all Buddhas, their wisdom has four kinds.’ The first two lines explain that both cause and result are non-abiding. The result, because it is separated from characteristics, does not abide in the cause within the cause. Because it is separated from characteristics, it does not abide in the result. Although each does not abide, cause and result are continuous. This is abiding within non-abiding. Question: Is non-abiding abiding not abiding? Answer: From the perspective of conventional truth, there is cause and result, and one can discuss abiding and non-abiding; from the perspective of ultimate truth, there is no cause and result, and one cannot discuss abiding and non-abiding. Therefore, Asanga (one of the founders of the Yogacara school) said: ‘In conventional truth (Samvriti-satya), there is cause and result and Bodhi (enlightenment).’ The last two lines summarize the five words. The verse says: ‘True wisdom and the Hinayana (Small Vehicle Buddhism), speak of the Mahayana Dharma (Great Vehicle Buddhism), and all predictions (Vyakarana, prophecy), because they are spoken without falsehood.’ True wisdom refers to true words. Hinayana refers to truthful words. Mahayana refers to words like that. All predictions refer to non-deceptive words. Speaking without falsehood refers to non-different words. Asanga said: ‘True words are to manifest the characteristics of conventional truth. Truthful words are to manifest the practice of conventional truth, because there are afflictions and purity. Words like that are for the characteristics of the ultimate truth (Paramartha-satya). --------------------------------------------------------------------------------
Chinese
故。不异语者为第一义修行。有烦恼及清净故。案前二语明说俗为实。后二语明说真不虚。真谛云。真语谓如来自誓。自誓有二。一明如来所转法轮。一切世间波罗门天魔等。无能翻我所说。二明如来立十号名。一切世间波罗门天魔等。无能破坏此名。由说真故名真语也。实语者约小乘说四谛三解脱门。一切诸法无自性空。空故无相。无相故无愿。此但约人空说也。虽有三名总同一体。此说实故名实语也。如语者约大乘说三性三无性。即法空真如。谓三解脱门。此等三门能离三障故。佛性论云。知分别性通达空解脱门。能除肉烦恼。知依他性通达无愿解脱门。能除皮烦恼。知真实性通达无相解脱门。能除心烦恼。初解脱障 次禅定障。后一切智障。离此三障悟。于如如说如如故名如语也。不诳语者记三世事必无错谬。不同余人有着不着。此四语皆从境得名也。 经曰。须菩提如来所得法此法无实无虚者。防过也。前既举言以劝信。或畏守言而失道。为防彼故。今对治之。此法者即目如来言教之法。此法是佛法辨之所通。是佛辞辨之所说。与佛相应故。是如来所得法。夫道处无言。守言则失道。所以此法无实。然言能示道离言不见道。所以此法无虚言。能示道故。指月之譬。与道处无言故。舍船之喻作也。偈曰。 现代汉语译本：因此，不说虚妄之语是第一义的修行。因为有烦恼和清净的缘故。前面两句话明确说明了世俗是真实的，后面两句话明确说明了真谛不是虚假的。真谛说：‘真语’是指如来的自誓。自誓有两种：一是说明如来所转的法轮，一切世间的婆罗门、天、魔等，都不能推翻我所说的。二是说明如来立下的十种名号，一切世间的婆罗门、天、魔等，都不能破坏这些名号。因为说的是真理，所以称为‘真语’。‘实语’是从小乘的角度来说四谛、三解脱门。一切诸法没有自性，是空性的。因为是空性，所以没有相。因为没有相，所以没有愿。这只是从人空的角度来说的。虽然有三个名称，但总的来说是一个整体。因为说的是实情，所以称为‘实语’。‘如语’是从大乘的角度来说三性、三无性，也就是法空真如，指的是三解脱门。这三个门能够远离三种障碍，所以《佛性论》说：‘了解分别性，通达空解脱门，能够去除肉体的烦恼。了解依他性，通达无愿解脱门，能够去除皮肤的烦恼。了解真实性，通达无相解脱门，能够去除心的烦恼。’首先是解脱障碍，其次是禅定障碍，最后是一切智障碍。离开这三种障碍才能证悟。对于如如的境界，说如如，所以称为‘如语’。‘不诳语’是指记录三世的事情必定没有错误，不同于其他人，有执着或不执着。这四种语都是从境界中得名的。 经文说：‘须菩提，如来所得到的法，这个法无实无虚。’这是为了防止过失。前面已经举出言语来劝人相信，或许有人害怕坚守言语而迷失了道路。为了防止这种情况，现在进行对治。‘此法’指的是如来言教的法。这个法是佛法辨析所能通达的，是佛的辞辨所说的，与佛相应，所以是如来所得到的法。道存在于无言之处，坚守言语就会迷失道。所以这个法无实。然而，言语能够指示道，离开言语就不能见到道。所以这个法无虚。言语能够指示道。就像指月的譬喻，因为道存在于无言之处，所以有了舍船的比喻。偈语说：