Chinese
具录众名付之令认。虽复执名求法竟不相应。故智名非定有。而复称之以名不差非。复定无。然有非定有。不可为有。无不定无。不可为无。有无不实。从本皆如。故云俱同一寂灭也。亦可名之与义互相依持。各离有无。故言俱寂灭也。下第二说行法中有二。初明依理起行。第二偈结劝修行。前中明施亦行。文即为六。初一偈明施行。上半明三事空。下明福无定实。良以能施心所施物。及以前因三事具之方生施因。更相依持究之无实福从而生。乌可得也。故云施福如野马。次一偈明戒藉缘生。又无持者。因缘生法灭诸戏论。若言我能持戒。是所持能所定执斯为倒矣。文中三句明戒性空。下句明持者为倒。今明称性兴行违则成倒。非谓默尔专为非法。余行亦然。今明忍行。上半牒其情。此唯八为实。对之行忍。下明知嗔等炎忍无所忍。正明依理起行。何者嗔恼之生无定所。从赖心依境始方得起。若唯心无境嗔不自生。但境无心亦无得起。既心境无能。又无共法。内外推求。觅无起者。嗔尚无实。忍何所忍了境无实。嗔性自无。此则名为法忍。思惟解忍。故言知嗔等汤炎忍亦无所忍也。下偈明精进。初一偈半明说所为。但未得谓得。名增上慢。佛为此人说涅槃大果。非精进不克。然众生存有所得。斯并虚妄。何精进故也。 现代汉语译本 记录下所有人的名字，让他们辨认。即使拿着名册来求法，最终也不会相应。所以智慧之名并非固定存在，但又称之为名，这并非错误。也不是完全没有，然而有不是固定有，不能说是有；无不是固定无，不能说是无。有和无都不是真实的，从根本上来说都是如如不动的。所以说，都同样归于寂灭。也可以说，名与义互相依存，各自脱离有和无，所以说都是寂灭的。下面第二部分说修行的方法，分为两部分。首先说明依据真理而修行，第二用偈语总结劝勉修行。前面一部分说明布施也是修行，内容分为六个方面。首先一偈说明布施修行，上半部分说明能施者、所施物、受施者三事皆空，下半部分说明福报没有固定的实体。因为能布施的心、所布施的物品，以及以前的因缘三者具备，才能产生布施的因。互相依存，追究起来没有实体，福报由此而生，怎么能得到呢？所以说，布施的福报就像野马一样虚幻不实。接下来一偈说明持戒依靠因缘而生，也没有持戒的主体。因缘所生的法，能灭除各种戏论。如果说我能持戒，这就是对能持和所持的固定执着，这是颠倒的。文中三句说明戒的本性是空，下句说明执着于持戒是颠倒。现在说明顺应本性而修行，违背本性就会造成颠倒，不是说沉默不语就是非法，其他的修行也是这样。现在说明忍辱的修行。上半部分陈述了众生的情感，认为眼、耳、鼻、舌、身、意、末那识、阿赖耶识这八识是真实的，针对这种情况修行忍辱。下半部分说明知道嗔恨等如汤煮沸的烦恼，实际上没有可以忍受的。这正是说明依据真理而修行。为什么呢？因为嗔恼的产生没有固定的处所，从依赖于心和依靠外境才开始产生。如果只有心而没有外境，嗔恨不会自己产生；但只有外境而没有心，嗔恨也无法产生。既然心和境都没有能动性，也没有共同的法则，从内外推求，找不到嗔恨的起因。嗔恨尚且没有实体，忍又忍什么呢？了解外境没有实体，嗔恨的本性自然就没有了。这就叫做法忍，通过思考来理解忍辱。所以说，知道嗔恨等如汤煮沸的烦恼，实际上也没有可以忍受的。下面的偈语说明精进。首先一偈半说明所要做的，只是没有得到却认为得到了，这叫做增上慢。佛为这种人说涅槃的大果，不精进就不能达到。然而众生执着于有所得，这些都是虚妄的，又有什么精进可言呢？
English
English version Record all the names of the people and have them identify themselves. Even if one seeks the Dharma with a list of names, there will ultimately be no response. Therefore, the name of wisdom is not fixedly existent, yet it is not wrong to refer to it by name. It is also not completely non-existent, yet existence is not fixed existence, so it cannot be said to be existent; non-existence is not fixed non-existence, so it cannot be said to be non-existent. Existence and non-existence are not real; from the root, they are all suchness. Therefore, it is said that they all equally return to quiescence. It can also be said that name and meaning are mutually dependent, each detached from existence and non-existence, so it is said that they are all quiescent. The second part below discusses the methods of practice, divided into two parts. First, it explains practicing according to the truth; second, it uses verses to summarize and encourage practice. The first part explains that giving is also practice, and the content is divided into six aspects. First, one verse explains the practice of giving, the first half explaining that the giver, the object given, and the recipient are all empty; the second half explains that blessings have no fixed entity. Because the mind capable of giving, the object given, and the previous causes are all present, the cause of giving can be produced. They are mutually dependent, and upon investigation, there is no entity, and blessings arise from this. How can one obtain them? Therefore, it is said that the blessings of giving are like a wild horse, illusory and unreal. The next verse explains that upholding precepts arises from conditions, and there is no subject who upholds them. The Dharma arising from conditions can extinguish various fabrications. If one says 'I can uphold the precepts,' this is a fixed attachment to the upholder and the upheld, which is inverted. The three sentences in the text explain that the nature of precepts is empty, and the last sentence explains that attachment to upholding precepts is inverted. Now it explains that practicing in accordance with one's nature, violating one's nature will cause inversion. It is not that being silent is illegal; other practices are also like this. Now it explains the practice of forbearance. The first half states the emotions of sentient beings, believing that the eight consciousnesses (eye, ear, nose, tongue, body, mind, *manas* (the mind consciousness), *ālayavijñāna* (storehouse consciousness)) are real, and practices forbearance in response to this situation. The second half explains that knowing that anger and other afflictions are like boiling soup, there is actually nothing to endure. This is precisely explaining practicing according to the truth. Why? Because the arising of anger has no fixed place; it only begins to arise from relying on the mind and relying on external objects. If there is only mind and no external object, anger will not arise by itself; but if there is only an external object and no mind, anger cannot arise either. Since both mind and object have no agency, and there is no common law, seeking from within and without, one cannot find the cause of anger. Since anger has no entity, what is there to endure? Understanding that external objects have no entity, the nature of anger naturally ceases to exist. This is called *dharma-kṣānti* (acceptance of the truth), understanding forbearance through contemplation. Therefore, it is said that knowing that anger and other afflictions are like boiling soup, there is actually nothing to endure. The following verses explain diligence. First, one and a half verses explain what is to be done, but thinking one has attained what one has not attained is called *adhimāna* (exaggerated conceit). The Buddha speaks of the great fruit of *nirvāṇa* (liberation) for such people; one cannot attain it without diligence. However, sentient beings are attached to having something to gain; these are all illusory, so what diligence is there to speak of? --------------------------------------------------------------------------------
Chinese
云若起精心是妄非精也。下半偈次明智者了知生死涅槃因缘幻起。从本一如究竟空寂。故大品云。纵令有法过于此者尚谈如幻。何况涅槃是则心外无法。竟无所得。法外无心。复无能得所。平等进而无懈行。合理成不可以限而为量。故言若能心不妄精进无有崖也。下明定行。上半牒其事。定明有纷动之过。下释所由。但存境住心。系相修定。此乃心境纷然动而非静。未若知心无起性恒寂灭。不见心相方为正定。下两偈明慧行。但万法平等非定一异。一则是常异。住是断。断常二执愚者所为。智者深悟。岂存一异。初偈明多依一成则千万不多。千万若多何得言一一千一万乃至一阿僧祇。故言参罗及万像一法之所印。又以一足一置同前一。何得言二。又一同前而言二者。初亦应二。何独言亦理。既如此乃至无量数亦同然。故智度论言。初数为一。但有一一。一故二。如是皆一更无余数。若皆是一则无数也。故言云何一法中如生种种见。后偈明一能成千则一不为一一。若一应离之成二。以此而言百千万等。若千此一则千万不成。故知此一入千成千。入万成万。何得定一。破异故言一。不欲是其一。故言一亦不为一。为欲破诸数也。愚者寻言妄生定执。故言浅智之所闻见一以为一也。自下第三偈结劝修行。然我心学法但招漏报 。菩提妙果。要唯无著。故今结劝修行。依理造修。上半正劝依理起行。下明行同理寂。但行托理成。理依行显。能所相依二俱空寂。故言知行亦寂灭是即菩提道也。自下大文第二劝近善友。上来正劝。下明近之获益。但理妙行深难为进习。自非杖托胜缘。无以修证自利益人。圣道方圆。故言善学诸方便度脱于群生也。下大文第三说所为中。初偈正明教起所由。本为群生倒或。若能达舍妄情亡言契理。则究竟无说。上半正明说意。下明众生无累不复须说。故言若无我见者究竟无有说也。下四偈叹教功能。初偈明契现之说。譬如金刚自固降伏群邪莫俎也。上半破邪。下明外不能坏也。第二偈明闻教悟理便能。拔苦施安。上半正明悟理。下明处溺生逢苦不倦。何者菩萨思念。我及众生并是因缘幻起。本来寂灭。将我平等同归莫二。无始颠倒违背此理。自爱增他。造集诸业。流转生死。于今不息。自身既尔。一切众生亦然。由悟此理发大慈悲。以已之疾愍于彼疾。一切众生既与我同体。众生受苦即是我受。何得自安。无心济拔。由有此心久处生死在苦。利人不以为尽。虽在三途中究竟清凉乐也。下一偈明才闻经名。聊解一句便生净土。何况久蕴心口如说修行也。第四一偈次明解行。既圆自然感德。大圣应机在所护持也。故言 现代汉语译本 菩提妙果，要旨在于无所执著。因此现在总结劝勉修行，依照道理来修造。前半部分正是劝勉依照道理开始行动，下半部分说明行动与真理一样寂静。只是行动依托真理而成就，真理依靠行动而显现。能与所相互依存，二者都空寂。所以说‘知行亦寂灭，是即菩提道’。 从下面开始，大的方面第二点是劝勉亲近善友。上面是正面劝勉，下面说明亲近善友所获得的益处。只是真理玄妙，修行深奥，难以进步学习。如果不是凭借殊胜的因缘，就无法修证，自我利益和利益他人。圣道才能圆满。所以说‘善学诸方便，度脱于群生’。 下面大的方面第三点是说明所作所为。第一个偈颂正面说明教义产生的缘由，本来是为了众生的颠倒迷惑。如果能够达到舍弃虚妄的情感，忘却言语，契合真理，那么最终就无话可说。前半部分正面说明说法的意图，下半部分说明众生没有牵累，就不再需要说法。所以说‘若无我见者，究竟无有说’。 下面四个偈颂赞叹教义的功能。第一个偈颂说明契合现实的说法，譬如金刚一样坚固，降伏各种邪恶，没有阻碍。前半部分破除邪恶，下半部分说明外力不能破坏。 第二个偈颂说明听闻教义，领悟真理，便能够拔除痛苦，施与安乐。前半部分正面说明领悟真理，下半部分说明处于溺水之中，遭受痛苦而不倦怠。为什么呢？菩萨思念，我和众生都是因缘幻化而起，本来就是寂灭的。将自己与他人平等看待，一同归于没有差别的境界。无始以来的颠倒，违背这个真理，自爱而憎恨他人，造作各种业，流转于生死之中，至今没有停止。自身既然如此，一切众生也是这样。由于领悟了这个真理，发出大慈悲心，用自己的疾病怜悯他人的疾病。一切众生既然与我同体，众生受苦就是我受苦，怎么能够自己安乐，没有心思去救济拔除呢？由于有这种心，长久地处于生死之中，在痛苦中利益他人而不以为尽。即使在三恶道中，也究竟是清凉快乐的。 下一个偈颂说明仅仅是听闻经名，稍微理解一句，便能往生净土，何况长久地蕴藏在心中，口中念诵，如所说的那样修行呢？ 第四个偈颂接着说明理解和行动既然圆满，自然会感应到恩德，大圣应机，在任何地方都护持着。所以说...
English
English version The wonderful fruit of Bodhi lies solely in non-attachment. Therefore, I now conclude by encouraging cultivation, building and cultivating according to reason. The first half is a direct exhortation to start acting according to reason, and the second half explains that action is as tranquil as reason. Action is only achieved by relying on reason, and reason is revealed by relying on action. The capable and the object depend on each other, and both are empty and tranquil. Therefore, it is said, 'Knowing and acting are also tranquil, and this is the path to Bodhi.' From here on, the second major point is to encourage closeness to good friends. The above is a direct exhortation, and the following explains the benefits of being close to them. However, the truth is subtle and the practice is profound, making it difficult to progress in learning. If it were not for relying on superior conditions, one would not be able to cultivate and realize self-benefit and benefit others. The holy path can then be complete. Therefore, it is said, 'Learn all skillful means well, to deliver all beings.' The third major point below is to explain what to do. The first verse directly explains the reason for the arising of teachings, which is originally for the delusion of sentient beings. If one can achieve abandoning false emotions, forgetting words, and conforming to the truth, then there will ultimately be nothing to say. The first half directly explains the intention of speaking, and the second half explains that sentient beings have no burden and no longer need to be spoken to. Therefore, it is said, 'If there is no self-view, there is ultimately nothing to say.' The following four verses praise the function of the teachings. The first verse explains the saying that conforms to reality, which is as solid as a diamond, subduing all evils without hindrance. The first half destroys evil, and the second half explains that external forces cannot destroy it. The second verse explains that hearing the teachings and understanding the truth enables one to remove suffering and bestow peace. The first half directly explains understanding the truth, and the second half explains being in a state of drowning, enduring suffering without fatigue. Why? Bodhisattvas contemplate that both I and sentient beings arise from illusory causes and conditions, and are originally tranquil. Treat oneself and others equally, and return together to a state of no difference. Beginningless inversion violates this truth, loving oneself and hating others, creating all kinds of karma, flowing in the cycle of birth and death, and has not stopped until now. Since oneself is like this, so are all sentient beings. Because of understanding this truth, great compassion arises, using one's own illness to pity the illnesses of others. Since all sentient beings are one with me, the suffering of sentient beings is my suffering, how can I be at peace and have no intention to rescue and remove them? Because of having this mind, one dwells in birth and death for a long time, benefiting others in suffering without considering it exhaustive. Even in the three evil paths, it is ultimately cool and joyful. The next verse explains that merely hearing the name of the sutra, slightly understanding a sentence, one can be reborn in the Pure Land, let alone storing it in the heart for a long time, reciting it in the mouth, and practicing as it is said? The fourth verse then explains that since understanding and action are complete, one will naturally sense the grace, and the Great Sage will respond to the opportunity and protect it everywhere. Therefore, it is said... --------------------------------------------------------------------------------