English
English version: Therefore, not speaking falsely is the supreme practice. Because there are afflictions and purity. The first two sentences clearly state that the mundane is real, and the latter two sentences clearly state that the true is not false. Truth says: 'True speech' refers to the Tathagata's self-vow. There are two types of self-vows: one is to explain that the Dharma wheel turned by the Tathagata cannot be overturned by all the Brahmins, gods, demons, etc. in the world. The second is to explain that the ten titles established by the Tathagata cannot be destroyed by all the Brahmins, gods, demons, etc. in the world. Because it speaks the truth, it is called 'true speech'. 'Real speech' is from the perspective of the Hinayana, speaking of the Four Noble Truths and the Three Doors of Liberation. All dharmas have no self-nature and are empty. Because they are empty, they have no form. Because they have no form, they have no wish. This is only from the perspective of the emptiness of the person. Although there are three names, they are all one entity. Because it speaks the truth, it is called 'real speech'. 'As speech' is from the perspective of the Mahayana, speaking of the three natures and the three non-natures, which are the emptiness of dharma and Suchness, referring to the Three Doors of Liberation. These three doors can be free from the three obstacles, so the *Buddha-nature Treatise* says: 'Understanding the discriminating nature and penetrating the door of emptiness liberation can remove the afflictions of the flesh. Understanding the dependent nature and penetrating the door of wishless liberation can remove the afflictions of the skin. Understanding the true nature and penetrating the door of formless liberation can remove the afflictions of the mind.' First is the obstacle of liberation, second is the obstacle of *dhyana*, and last is the obstacle of omniscience. Leaving these three obstacles, one can attain enlightenment. Regarding the realm of Suchness, speaking of Suchness, it is called 'as speech'. 'Non-deceptive speech' refers to recording the events of the three worlds without any mistakes, unlike others who have attachment or non-attachment. These four types of speech are all named from the realm. The sutra says: 'Subhuti, the Dharma obtained by the Tathagata is neither real nor unreal.' This is to prevent faults. Having already used words to encourage faith, perhaps some fear clinging to words and losing the path. To prevent this, we now apply a remedy. 'This Dharma' refers to the Dharma of the Tathagata's teachings. This Dharma is what the Dharma analysis can penetrate, and it is what the Buddha's eloquence speaks of. It is in accordance with the Buddha, so it is the Dharma obtained by the Tathagata. The Dao exists in the absence of words, and clinging to words will lead to losing the Dao. Therefore, this Dharma is not real. However, words can indicate the Dao, and without words, one cannot see the Dao. Therefore, this Dharma is not unreal. Words can indicate the Dao. It is like the analogy of pointing at the moon, and because the Dao exists in the absence of words, there is the analogy of abandoning the boat. The verse says: -------------------------------------------------------------------------------- 随顺彼实智 说不实不虚 如闻声取证 对治如是说
Chinese
上半立义。下半释义。由如来言说。随顺实智故不虚。证理无言故不实。如闻声取证对治。如是说者。谓听法之时。离于二取。为破执言。是道非道故。言对治如是说也。故无著云。如来正觉法及说于中无实无妄。无实者如言说性非有故。案言说体虚自性空也。无妄者不如言说自性有故。案言说虽空。所显之理自性有也。真谛云。非实非虚者凡有三意。一了不了。二至不至。三显实事。初意者。依了文取理即非虚。依不了文取理则非实。次意者。寻言能至道则非虚。道处离言故则非实。后意者。言非实者。实是非实。言非虚者。实是非虚。虚实既实即显□□实语也。然如来说法有实有虚。由四意四依□□□□严论说。一平等意。如说昔毗婆尸佛□□□□□如是等。案约法身因果平等。作如是说。二别义意。如说一切诸法无自性无生等。案前为二乘说人无我。今为菩萨说法无我。然前说人无我者。意在别义法无我也。三别时意。如说。若人愿见阿弥陀佛皆得往生。此由别时得生故如是等。四别欲意。彼人有如是善根。如来或赞或□□彼少□□是故如是等。然此四□意者。事或实虚同以□□□意故名意也。立□□者为破八障。平等意者破轻佛障。有 现代汉语译本 随顺那真实的智慧，说非真非假。 就像听闻声音而取证，为了对治（烦恼）而这样说。 上半部分确立主旨，下半部分解释含义。由于如来的言说，随顺真实的智慧，所以不是虚假的。证悟真理是无法用言语表达的，所以不是真实的。就像听闻声音而取证来对治（烦恼），这样说，是指听法的时候，远离两种执取（能取、所取）。为了破除对言语的执着，说明什么是道，什么不是道，所以说对治是这样说的。所以无著菩萨说：‘如来正觉之法，以及所说之法，无实无妄。’无实，是因为言说的自性并非真实存在。也就是说，言说的本体是虚幻的，自性是空性的。无妄，是因为不如言说的自性那样存在。也就是说，言说虽然是空性的，但所显示的道理自性是存在的。真谛法师说：‘非实非虚，有三种含义。一是了义和不了义，二是至与不至，三是显现真实之事。’第一种含义是，依据了义经文取证真理，就不是虚假的；依据不了义经文取证真理，就不是真实的。第二种含义是，通过言语能够到达真理，就不是虚假的；真理之处远离言语，所以不是真实的。第三种含义是，言语非实，是因为实是非实；言语非虚，是因为实是非虚。虚实既然是实，就显现了真实的语言。然而，如来说法有实有虚，由四种意趣和四种依据，《大庄严论经》中说：一是平等意，如说过去毗婆尸佛如何如何等等。这是依据法身的因果平等，而这样说。二是别义意，如说一切诸法无自性、无生等等。之前为二乘人说人无我，现在为菩萨说法无我。然而，之前说的人无我，意在别义，是法无我。三是别时意，如说如果有人愿意见到阿弥陀佛，都能往生。这是由于在特定的时间才能往生，所以这样说。四是别欲意，那个人有这样的善根，如来或者赞叹或者（贬低），因为他缺少（某种东西），所以这样说。然而，这四种意趣，事情或者真实或者虚假，都以（如来）的意趣为依据，所以称为意趣。确立（四种意趣），是为了破除八种障碍。平等意，是为了破除轻视佛的障碍。有
English
English version Conforming to that real wisdom, it speaks of neither real nor unreal. Like taking verification from hearing a sound, it is said to counteract (afflictions) in this way. The first half establishes the main point, and the second half explains the meaning. Because the Tathagata's speech conforms to real wisdom, it is not false. Realizing the truth cannot be expressed in words, so it is not real. Like taking verification from hearing a sound to counteract (afflictions), saying it in this way refers to being free from the two graspings (grasping subject and grasping object) when listening to the Dharma. In order to break the attachment to words, it explains what is the path and what is not the path, so it is said that the counteraction is said in this way. Therefore, Asanga said: 'The Dharma of the Tathagata's perfect enlightenment, and the Dharma spoken within it, are neither real nor unreal.' Unreal, because the nature of speech is not truly existent. That is to say, the essence of speech is illusory, and its self-nature is emptiness. Not false, because it does not exist like the self-nature of speech. That is to say, although speech is empty, the principle it reveals has self-nature. Paramārtha said: 'Neither real nor unreal has three meanings. First, definitive and non-definitive; second, reaching and not reaching; third, revealing real things.' The first meaning is that if one takes the truth according to the definitive sutras, it is not false; if one takes the truth according to the non-definitive sutras, it is not real. The second meaning is that if one can reach the truth through words, it is not false; the place of truth is far from words, so it is not real. The third meaning is that speech is not real, because reality is non-real; speech is not false, because reality is non-false. Since reality is both real and unreal, it reveals the true language. However, the Tathagata's teachings are both real and unreal, based on the four intentions and four reliances, as stated in the *Mahāvyūha-alaṃkāra-sūtra*: First, the intention of equality, such as saying how the past Buddha Vipaśyin was, etc. This is based on the equality of the cause and effect of the Dharmakaya, and it is said in this way. Second, the intention of specific meaning, such as saying that all dharmas have no self-nature, no birth, etc. Before, it was said to the Two Vehicles that there is no self of person, and now it is said to the Bodhisattvas that there is no self of Dharma. However, the previous saying that there is no self of person is intended to have a specific meaning, which is the no-self of Dharma. Third, the intention of specific time, such as saying that if anyone wishes to see Amitābha Buddha, they can be reborn. This is because rebirth can only be achieved at a specific time, so it is said in this way. Fourth, the intention of specific desire, that person has such good roots, the Tathagata either praises or (criticizes), because he lacks (something), so it is said in this way. However, these four intentions, whether things are real or false, are all based on the (Tathagata's) intention, so they are called intentions. Establishing (the four intentions) is to break the eight obstacles. The intention of equality is to break the obstacle of belittling the Buddha. There is --------------------------------------------------------------------------------
Chinese
人云。为之□□尔生灭。生即有灭。佛与我同遂生轻慢。为破此□□平等意。过去毗婆尸佛即是我身。岂同汝生灭也。立别义意者。破轻法障。有人云。乃至婴儿亦能见色闻声。解人意义法有何难。破此障故。说三无性法入地方悟也。立别时意。破懈怠障。有人闻长时起行方生净土。闻此即生懈怠。为破此障故。言□□□生不退也。立别欲意。破后五障。一破少欲障。□□已不持戒故。须毁施赞戒也。二破贪行障。谓贪□□境赞净土也。三破慢行障。谓执自土为膝故。须□□妙净土也。四破悔行障。谓推山压佛不见臭□□生恼故。须说于佛起不饶益事得生善道。文□□佛事。此中应广说。五为破不定障。有执二乘不定作佛。为破此障。须说受记及一乘也。于此五中。皆先□赞后毁故。言乐欲意也。四依者。庄严论名四节。一令□节。教诸声闻入于法义令不怖色等有故。案令悟人无我也。二相节。于分别等三性无体无起自性清净。说一切法故。案令菩萨悟法无我也。三对治节。依断诸过对治障故。案通为前二人也。为小乘说□门令离四例。为大乘说如如令离八例。四秘密节。依□深语回语方得义故。案为破外道□□□□□□不坚坚固解善住于颠倒□为□□□□□□□□不坚者本主烦恼。今乃目□□□□□□□□□能于不 有人说，因为有生灭，佛与我们一样，因此产生轻慢之心。为了破除这种认为佛与众生平等的想法，（要知道）过去的毗婆尸佛（Vipashy佛，过去七佛之一）就是我的化身，怎么能和你们一样有生灭呢？设立‘别义意’，是为了破除轻视佛法的障碍。有人说，即使是婴儿也能看见颜色、听见声音、理解人的意思，佛法有什么难的？为了破除这种障碍，所以说‘三无性法’（指遍计所执性、依他起性、圆成实性）才能进入地方开悟。设立‘别时意’，是为了破除懈怠的障碍。有人听说要长时间修行才能往生净土，就产生了懈怠。为了破除这种障碍，所以说□□□生不退转。设立‘别欲意’，是为了破除后五种障碍。一是破除少欲的障碍，因为□□已经不持戒了，所以需要毁坏布施，赞扬持戒。二是破除贪行的障碍，就是贪恋□□境界，赞扬净土。三是破除慢行的障碍，就是执着自己的国土为殊胜，所以需要□□美妙的净土。四是破除悔行的障碍，就是推山压佛，看不见臭□□产生烦恼，所以需要说对于佛产生不饶益的事情，也能往生善道，文□□佛事。这里应该详细说明。五是为了破除不定障，有人执着二乘（声闻乘和缘觉乘）不能成佛。为了破除这种障碍，需要说授记以及一乘（佛乘）。在这五种情况中，都是先赞扬后毁坏，所以说是‘乐欲意’。四依，在《庄严论》中称为四节。一是令□节，教导声闻（Shravaka，听闻佛陀教诲的人）进入佛法的意义，使他们不害怕色等现象的存在。这表明领悟到人无我。二是相节，对于分别等三性（遍计所执性、依他起性、圆成实性、）没有本体，没有生起，自性清净，宣说一切法。这表明菩萨（Bodhisattva，发愿救度一切众生的修行者）领悟到法无我。三是对治节，依靠断除各种过失来对治障碍。这通常是为前面两种人说的。为小乘（Hinayana，佛教的一个主要流派）说□门，使他们远离四例。为大乘（Mahayana，佛教的一个主要流派）说如如，使他们远离八例。四是秘密节，依靠□深奥的语言和回转的语言才能得到意义。这是为了破除外道□□□□□□不坚固的见解，使他们坚固地安住于颠倒，□为□□□□□□□□不坚固的人，本来执着于烦恼，现在却□□□□□□□□□能在不 现代汉语译本