English
English version: ‘Non-self’ and ‘what belongs to self’ are two dharmas (法, teachings or phenomena). Hypothetically asserting the existence of ‘ātman’ (神我, the self, understood as a permanent and independent entity) and ‘nirvāṇa’ (涅槃, liberation) beyond the world, these are called two dharmas. These two dharmas have no determined nature, therefore they are empty. ‘Not contemplating inside or outside’ refers to the body within the three realms (trayo dhātu, 三界, the realms of desire, form, and formlessness) as internal, and nirvāṇa beyond the world as external. ‘Only in name’ means there are only names clinging to reality, but investigating their substance reveals no reality, hence they are said to be empty. ‘There is this saying’ refers to this explanation. ‘Without remaining illness’ means clinging to the emptiness of dharmas is the remaining illness of sentient beings. Now that both of these illnesses have vanished, it is said there is no remainder. ‘Only the illness of emptiness, the illness of emptiness is also empty’ means emptiness can produce illness, so emptiness is called illness. This illness is also empty, so it is said ‘the illness of emptiness is also empty.’ Another explanation is that the mind clinging to emptiness is the illness of emptiness, and the emptiness that is clung to is also empty; this emptiness that is the illness is also empty. ‘Because there is nothing to love’ according to the previous classification, this is still within self-cultivation. According to the later explanation, from here onwards it refers to the actions of a Bodhisattva. It explains that the subdued Bodhisattva teaches others, outwardly teaching and subduing later. ‘Because there is nothing to receive’ explains that having attained the three emptinesses, it is said ‘there is nothing to receive.’ ‘Yet receiving all receptions’ explains that there is giving and transformation within existence. ‘The reason for this is’ explains that this Bodhisattva has not yet fully possessed the Buddha-dharma, and must seek understanding of emptiness in order to accomplish myriad practices, unlike a Śrāvaka (声闻, one who attains enlightenment by hearing the Buddha's teachings) who is suitable for attaining extinction. ‘If the body has suffering’ teaches the true Bodhisattva to transform sentient beings in front, even if they themselves have suffering, they also have compassion for sentient beings, eliminating their own suffering and also eliminating the suffering of sentient beings. ‘Only removing their illness’ is removing the deluded mind of sentient beings, ‘but not removing the dharma’ is that originally I do not have that deluded mind, the real dharma below can be removed, my mind is the root of the illness, because there is my mind, it can produce clinging. ‘Called the three realms’ explains that the clinging mind is also outside the three realms, it is only that the joyful mind of the three realms arises, so it is called the three realms. What arises within the three realms is internal view, and considering ātman, Tathāgata (如来, one of the titles of the Buddha) to be beyond the three realms is external view. Both of these entities are empty, so it is said ‘there is nothing to be obtained.’ ‘To cut off old age and illness’ is to teach sentient beings to cut off old age and illness, and also to be able to cut it off themselves. ‘This is Bodhi’ can also be said to be the Bodhi of the Bodhisattva who was taught earlier, or it can be said that due to the merit of teaching sentient beings, it returns to extinction, it is the Bodhi of the transformation master. If one cannot transform others, but only cultivates merit for oneself, there is no benefit. --------------------------------------------------------------------------------
Chinese
于众生。亦无功来钟已。胜怨者。自患能除复除他患。乃名为勇。菩萨亦尔。自除老死亦为众生也。复作是念以下。上来总明生法二空。此中明相善亦除。犹是外化调伏中事。如我此病非实非有者。明调伏菩萨病体空非真非有。众生病亦非真非有者。所化众生病体亦空。即应舍离者。明着之善应舍离也。所以者何者。所以舍爱见悲者何。断客尘烦恼者。有二义。一明爱见悲从客尘而生。二明爱见能生烦恼。有此二义。爱见悲即是客尘烦恼。是以应舍爱见悲也。亦可。所以应舍爱见悲者何。菩萨断客烦恼时。欲起无相大悲故言而起大悲也。下释爱见有疲厌也。无相厌无相厌故则处处无带。故言不为覆也。文言何谓缚何谓解者。含有多义。一意正是爱见不解。于空有中生着。更有生著者。何谓是以下出禅中生着净土中生着空中生着。悲下有四句大判。住前菩萨以为缚。初住以上名为解。所以住前为缚者。明此菩萨具烦恼性。未得无始能伏断。未能永断。名世间道。是故于空有观行不能不着。着故名缚。所以名初住以上为解者。十住经云。是人能永断烦恼已得无漏。舍世间道入出世间道。生在佛家。名空理为佛家种性。无可几嫌。是故于空有不着得名为解。无方便者。无初住无相方便。有方便者。据初住语。无惠方便缚者。 现代汉语译本 对于众生来说，也没有敲钟的功德了。能够战胜怨恨的人，自己能够消除烦恼，并且还能消除他人的烦恼，这样才叫做勇敢。菩萨也是这样，自己消除老死，也是为了众生。下面继续思考：以上总共阐明了生法二空（一切事物和现象的空性）。这里阐明了相和善也应该去除，仍然是以外在变化来调伏的事情。例如，‘我的这个病不是真实的，不是实在的’，说明调伏菩萨的病体是空性的，不是真实的，不是实在的。‘众生的病也不是真实的，不是实在的’，所要教化的众生的病体也是空性的。‘就应该舍弃’，说明执着于善也应该舍弃。‘为什么呢？’，为什么要舍弃爱、见、悲呢？‘断除客尘烦恼’，这里有两层含义：一是说明爱、见、悲是从客尘（外来的尘埃）而产生的；二是说明爱、见、悲能够产生烦恼。因为有这两种含义，爱、见、悲就是客尘烦恼，所以应该舍弃爱、见、悲。也可以这样理解，为什么要舍弃爱、见、悲呢？菩萨在断除客尘烦恼的时候，想要生起无相大悲，所以说‘而生起大悲’。下面解释爱、见有疲厌。因为无相厌离无相厌离，所以处处没有牵挂，所以说‘不被覆盖’。经文中说‘什么是束缚？什么是解脱？’，包含多种含义。其中一个意思是爱见不解脱，在空和有中产生执着。还有什么会产生执着呢？下面阐述在禅定中产生执着，在净土中产生执着，在空中产生执着。关于悲，下面有四句大的判断：住在初住（菩萨十地之第一地，欢喜地）之前的菩萨，可以认为是束缚；初住以上，称为解脱。为什么住在初住之前是束缚呢？说明此菩萨具有烦恼的性质，没有得到无始以来的力量来降伏和断除烦恼，不能够永远断除烦恼，这叫做世间道。因此，对于空和有的观行，不能不执着。因为执着，所以叫做束缚。为什么说初住以上是解脱呢？《十住经》说：‘这个人能够永远断除烦恼，已经得到无漏（没有烦恼），舍弃世间道，进入出世间道，生在佛家’。把空理（空性的道理）作为佛家的种性，没有什么可以怀疑的。因此，对于空和有不执着，可以称为解脱。‘没有方便’，是没有初住的无相方便。‘有方便’，是根据初住来说的。‘没有智慧方便的束缚’。
English
English version For sentient beings, there is no merit in ringing the bell. The one who overcomes resentment, who can eliminate his own afflictions and also eliminate the afflictions of others, is called courageous. The Bodhisattva is also like this, eliminating his own old age and death is also for the sake of sentient beings. Continuing to contemplate below: The above altogether clarifies the emptiness of both phenomena and beings (the emptiness of all things and phenomena). Here it clarifies that form and goodness should also be removed, it is still a matter of subduing through external transformations. For example, 'This illness of mine is not real, not substantial,' explaining that subduing the Bodhisattva's body is empty, not real, not substantial. 'The illness of sentient beings is also not real, not substantial,' the illness of the sentient beings to be taught is also empty. 'One should abandon,' explaining that attachment to goodness should also be abandoned. 'Why is that?' Why should one abandon love, views, and compassion? 'Cutting off the defilements of the guest dust,' there are two meanings here: one is to explain that love, views, and compassion arise from the guest dust (external dust); the other is to explain that love, views, and compassion can generate afflictions. Because there are these two meanings, love, views, and compassion are the defilements of the guest dust, so one should abandon love, views, and compassion. It can also be understood this way, why should one abandon love, views, and compassion? When the Bodhisattva is cutting off the defilements of the guest dust, wanting to generate great compassion without form, therefore it says 'and generates great compassion.' Below it explains that love and views have weariness. Because of aversion to formlessness, there is no attachment anywhere, so it says 'not covered.' The scripture says 'What is bondage? What is liberation?', containing multiple meanings. One meaning is that love and views are not liberated, generating attachment in emptiness and existence. What else can generate attachment? Below it elaborates on generating attachment in meditation, generating attachment in the Pure Land, generating attachment in emptiness. Regarding compassion, below there are four great judgments: A Bodhisattva who dwells before the first Bhumi (the first of the ten Bodhisattva grounds, Joyful Ground) can be considered bondage; above the first Bhumi is called liberation. Why is dwelling before the first Bhumi bondage? Explaining that this Bodhisattva possesses the nature of afflictions, has not obtained the power from beginningless time to subdue and cut off afflictions, and cannot permanently cut off afflictions, this is called the worldly path. Therefore, regarding the contemplation of emptiness and existence, one cannot but be attached. Because of attachment, it is called bondage. Why is it said that above the first Bhumi is liberation? The *Ten Abodes Sutra* says: 'This person can permanently cut off afflictions, has already obtained no outflows (no afflictions), abandons the worldly path, enters the supramundane path, and is born into the Buddha's family.' Taking the principle of emptiness as the lineage of the Buddha's family, there is nothing to doubt. Therefore, not being attached to emptiness and existence can be called liberation. 'Without skillful means,' is without the skillful means of formlessness of the first Bhumi. 'With skillful means,' is according to the first Bhumi. 'The bondage of no wisdom skillful means.' --------------------------------------------------------------------------------
Chinese
无初住观空惠。言有者。亦据初住语正。以有中不亡相。于空亦有着。若存着空缘。有亦不亡于有。若亡于空缘有亦不存。所以尔者。空有相资故也。若尔以住二缚据性种解行。二解在于初住以上也。又一家解。无方便有方便有惠无惠。皆是性种性有资不资。若菩萨于有中生着不能亡相。后入于空依然生着。何以而然。别无有中方便资也。若能于有中不存其着。后入于空亦不生着。何以而然。由前有中方便资故得其尔。无惠方便缚者。明彼菩萨虽住于空而于空惠不成就也。不断贪欲故言住贪欲。后至有中无此空惠资。有中而生于着缚于行者。故言无惠方便缚。有惠方便解者。能于空中不存于着断贪欲。后至有中而不生着不缚行者。故言有惠方便解。此中言无方便惠者。皆无亡相者言无亦有不亡相者观身无常以下必也。正其名上虽言惠。以方便未有旨。当今明观空者为惠观有者为方便。身不离病者。身外实无病。病不离身。病外更无身。是病是身非新非故者。明其身病皆空也。文言有疾菩萨如是调伏其心者。在空调伏心。不住其中者。还遣闻言在调伏。谓常在于空同于声闻。是故言不在其中也。亦复不住不调伏心。不同凡夫。自下广明夷此二家行于中道也。 不思议品 当于何坐者。因空室生上问。何以空 现代汉语译本：没有最初安住于观空的智慧。如果说‘有’，也是根据初住的语境来说是正确的，因为在‘有’中并没有完全消除对‘相’的执着，对于‘空’也同样存在执着。如果执着于‘空’的因缘，那么‘有’也不会消失；如果消除了对‘空’的执着，那么‘有’也不会存在。之所以这样，是因为‘空’和‘有’是相互依存的。如果这样，以安住于二缚（有和空）来判断是性种、解行，二解在于初住以上。又有一种解释，没有方便的有，有方便的有，有智慧没有智慧，都是性种的性质，有资助和没有资助。如果菩萨在‘有’中产生执着，不能消除对‘相’的执着，后来进入‘空’依然产生执着，为什么会这样呢？因为没有‘有’中的方便来资助。如果能在‘有’中不执着，后来进入‘空’也不会产生执着，为什么会这样呢？因为之前‘有’中的方便资助才能这样。没有智慧方便的束缚，说明这位菩萨虽然安住于‘空’，但是对于‘空’的智慧没有成就。不断除贪欲，所以说安住于贪欲。后来到了‘有’中，没有这种‘空’的智慧资助，在‘有’中产生执着，束缚于修行者，所以说没有智慧方便的束缚。有智慧方便的解脱，能于‘空’中不执着，断除贪欲，后来到了‘有’中而不产生执着，不束缚修行者，所以说有智慧方便的解脱。这里说没有方便的智慧，都是没有消除对‘相’的执着的人，说没有也是有，没有消除对‘相’的执着，观察身体无常等必然如此。正其名上虽然说智慧，因为方便还没有旨意。当今明白观‘空’的是智慧，观‘有’的是方便。身体不离疾病，身体外实际上没有疾病，疾病不离身体，疾病外更没有身体。是疾病是身体，非新非旧，说明身体和疾病都是‘空’的。经文说有疾病的菩萨这样调伏其心，在‘空’中调伏心，不住在其中，还遣闻言在调伏，说常在于‘空’同于声闻，所以说不在其中。也不住在不调伏心，不同于凡夫。下面广泛说明这两家修行于中道。不思议品。当于何坐，因为空室产生上面的问题，为什么空？