Chinese
是具足殊胜无量宫殿的，如是《金光明经》等中也说：“鹫峰尸陀林，是法界，甚深佛所行之处。”因此，内外的鹫峰尸陀林，是处所圆满的。所谓比丘的大僧团，一般来说，菩提萨埵的比丘也极多，但此处所说的比丘是指声闻，而且其中大多数是声闻阿罗汉，所以也是胜义比丘，但特别是指别解脱戒八部中的比丘戒。有些人说只有羯磨作法的比丘才是，这是未经考察的说法，因为获得智慧灌顶的比丘也很多，而且以“来此”方式获得具足戒的更是极多。所谓菩提萨埵的僧团，一般来说，生起真实心的凡夫也是菩提萨埵，但此处是指大乘圣者，因为他们生起了胜义菩提心，并且生于如来种姓。其理由是，仅仅生起世俗菩提心时，虽然有希求将一切众生安置于无上菩提果位的想法，但由于没有现量见到菩提的自性，所以不能如实地思惟菩提，而圣者们现量证悟的法性就是菩提的自性，因此获得胜义菩提心时，就能真实地思惟菩提了。或者获得与佛陀身语意相同的状态时，为了菩提而行持，有能力行持，生于如来种姓者，称为菩提萨埵，即菩提萨埵（藏文：བོ་དྷི་སཏྭ་，梵文天城体：बोधिसत्त्व，梵文罗马拟音：bodhisattva，汉语字面意思：菩提勇士）。其中，菩提（藏文：བོ་དྷི་，梵文天城体：बोधि，梵文罗马拟音：bodhi，汉语字面意思：菩提）是觉悟，萨埵（藏文：སཏྭ་，梵文天城体：सत्त्व，梵文罗马拟音：sattva，汉语字面意思：勇士）的梵语词义，也有勇气或能力的意思。所谓僧团，一般来说有很多种解释，但此处暂时是集合和聚集的意思，而“大”是因为数量众多，而且全部都是圣者，所以是最殊胜的意思。他们都是瞻仰如来。
English
It is complete with the supreme immeasurable palace. As it is said in the "Golden Light Sutra" and others: "The Vulture Peak charnel ground is the realm of Dharma, the profound place where Buddhas roam." Therefore, the outer and inner Vulture Peak charnel ground is a place of perfect qualities. As for the great Sangha of Bhikshus, generally speaking, there are also very many Bhikshus who are Bodhisattvas. However, the term "Bhikshu" here refers to Shravakas, and most of them are Shravaka Arhats. Therefore, they are also ultimate Bhikshus, but especially those who possess the Bhikshu vows among the eight categories of Pratimoksha vows. Some say that only Bhikshus ordained through the four karmas are included, but this is an unexamined statement, because there are also many who have received ordination through the wisdom empowerment, and those who have received ordination through the "Come here" method are even more numerous. As for the Sangha of Bodhisattvas, generally speaking, ordinary beings who have generated genuine Bodhicitta are also Bodhisattvas. However, here it refers to the Mahayana Aryas, because they have generated ultimate Bodhicitta and are born into the Tathagata lineage. The reason for this is that when merely generating conventional Bodhicitta, although there is the intention to place all sentient beings in the state of unsurpassed Bodhi, one cannot truly contemplate Bodhi as it is because one has not directly seen the nature of Bodhi. However, the Dharma nature directly realized by the Aryas is the nature of Bodhi. Therefore, when one obtains ultimate Bodhicitta, one can truly contemplate Bodhi. Or, when one obtains a state similar to the body, speech, and mind of the Buddha, one acts for the sake of Bodhi and has the power to act. Those born into the Tathagata lineage are called Bodhisattvas, that is, Bodhisattva (Tibetan: བོ་དྷི་སཏྭ་, Sanskrit Devanagari: बोधिसत्त्व, Sanskrit Romanization: bodhisattva, Chinese literal meaning: Bodhi Warrior). Among them, Bodhi (Tibetan: བོ་དྷི་, Sanskrit Devanagari: बोधि, Sanskrit Romanization: bodhi, Chinese literal meaning: Awakening) is enlightenment, and the Sanskrit word Sattva (Tibetan: སཏྭ་, Sanskrit Devanagari: सत्त्व, Sanskrit Romanization: sattva, Chinese literal meaning: Warrior) also means courage or ability. As for Sangha, generally speaking, there are many explanations, but here it temporarily means assembly and gathering. "Great" means numerous, and because all are Aryas, it means most excellent. All of them look to the Tathagata.
Chinese
并且，为了听闻正法和利益众生，心意相同、行为相同、聚集在一处，因此以一种方式安住，即是眷属圆满。或者，将结集者圆满单独列出，声闻的僧众只是眷属，菩萨的僧众是专门所为的调伏对象圆满。也可以安立为七种圆满。或者，将结集者单独列出，具有五种功德圆满的所依，也可以说是教法正法圆满。 “一时”是指时间不确定。 “听闻”是指只安立为实际听闻，这是就大乘经典的大部分而言。声闻经典的大部分是时间确定的。像结集者阿难陀尊者也说，经典有实际听闻的，也有没有实际听闻而是通过传承听闻的。八万四千法蕴中，也有说是两万是通过传承听闻的。因此，不要因为执着于一种说法，而否定多种说法。 同样，“听闻”只是听闻而已，不能领悟佛陀甚深之法，这种解释也只是在阐扬佛法功德的某些时候才这样说，不是所有时候都要这样解释。 还有些人将开场白作为佛陀亲口所说，从而安立导师和眷属为一体，这是另一种观点，不能将其与波罗蜜多乘以及与此相类似的密咒续部相联系。 关于这一点，勇猛方的象尊曾说：“导师、自在眷属及，处所、时间我已说，结集者自身为量，为了世间极成就，处所时间也略示，具证人所说之语，说者之后可信解。”这是从《八千颂集义》中说的。导师和处所时间是确定的，眷属作为证人而宣说，因此，为了使说法者的话语变得可信，并且为了使经典变得优美，从而使具信者进入。
English
And, in order to listen to the sacred Dharma and benefit sentient beings, having the same intention, the same action, and gathering in one place, therefore abiding in one way, that is, the retinue is complete. Or, the perfection of the compilers is listed separately, and the Sangha of the Hearers is only the retinue, and the Sangha of the Bodhisattvas is the object of taming that is specifically for the purpose of perfection. It can also be established as seven perfections. Or, the compiler alone is separated, and the basis of distinction that possesses the five perfections of qualities, can also be said to be the perfection of the doctrine and the sacred Dharma. "At one time" means that the time is not fixed. "Hearing" means that it is only established as actual hearing, which is in accordance with most of the Mahayana sutras. Most of the Hearer's sutras have a fixed time. Like the compiler Venerable Ananda, it is also said that there are sutras that were actually heard, and there are also those that were heard through transmission without actually hearing them. Among the eighty-four thousand aggregates of Dharma, it is also said that about twenty thousand were heard through transmission. Therefore, one should not deny the various categories based on attachment to one statement. Similarly, "hearing" is only hearing, and one cannot realize the profound Dharma of the Buddha. This explanation is only said in some cases when elucidating the merits of the Dharma, and it is not necessary to explain it in all cases. Furthermore, some people take the introduction as the words spoken by the Buddha himself, and thus establish the teacher and retinue as one. This is another view, and it should not be associated with the Paramita Vehicle and the similar Mantra Tantras. Regarding this, the Elephant Lord of the Courageous Side said: "The Teacher, the powerful retinue, and the place and time I have spoken of, the compiler himself is the measure, for the sake of the world's great accomplishment, the place and time are also indicated, the words spoken by the witness, the speaker can be believed afterwards." This is said in the Condensed Meaning of the Eight Thousand. The Teacher and the place and time are certain, and the retinue is declared as a witness. Therefore, in order to make the words of the speaker credible, and in order to make the scripture beautiful, so that the faithful may enter.
Chinese
是分支。如果认为这样能使经典更美观，但大多数经典都是请问和回答的方式。对于这种情况，如果不提序言，而只是强制性地安排请问和回答，就会像被砍头的树一样变得不美观。因此，安排序言是为了使其连贯并显得庄严。无垢友说：不提眷属的名字，也无法证明是证人。如果去了那些地方询问，或许能找到确定的答案。但对于不能这样做的人来说，就会陷入无法确定经典意义的困境。这种阻止对方的论点，其理证也只是表面现象，并且也没有把握住反驳对象的界限。他们说，这里所说的是那些有听法资格的人。这反而落到了自己所说的过失上，因为没有提名字，所以也无法确定谁是有资格的人。同样，在“安住于”的语境中，解释说世尊安住于解脱之门三处，天人安住于禅定无色界的等持，梵天安住于四无量心，这些都与意义无关。而且，下面又说安住于甚深显现的等持，所以这些似乎是多余的解释。还有，解释说安住于身行、语说法、意等持，这也只是繁琐的解释。在“如是”的语境中，说“唯有如是，不是其他方式，为了断除认为可能是以其他方式，其他词语顺序出现其他意义的疑惑”。又说“如是”表示“唯有如此，不是其他词语和意义的顺序”。这表明这些经典词语没有增减等错误。这种解释作为一种说法是可以的。关于眷属的数量，有些经典中说有一千二百五十的僧团，有些说有五千左右的比丘僧团。如果将五千分成四组，每组就是一千二百五十，所以两者意义相同，这种说法也显得愚蠢。这部经典也像广大的般若经一样。
English
are branches. If it is thought that this will make the scripture more beautiful, but most of the scriptures are in the form of questions and answers. In such cases, if the introduction is not mentioned, but only the questions and answers are forcibly arranged, it will become unsightly like a tree with its head cut off. Therefore, arranging the introduction is to make it coherent and appear dignified. Vimalamitra said: Not mentioning the names of the retinue also fails to prove that they are witnesses. If one goes to those places and asks, one might find a definite answer. But for those who cannot do so, they will fall into the predicament of not being able to determine the meaning of the scripture. This kind of argument to stop the other party, its reasoning is also only a superficial phenomenon, and it has not grasped the boundary of the object of refutation. They say that what is said here are those who have the qualifications to listen to the Dharma. This instead falls on the fault that one has said oneself, because the name is not mentioned, so it is also impossible to determine who is the qualified person. Similarly, in the context of "abiding in," explaining that the Bhagavan abides in the three doors of liberation, the gods abide in the samadhi of the formless realm of meditation, and the Brahmas abide in the four immeasurables, these are all irrelevant to the meaning. Moreover, it is said below that one abides in the samadhi of profound appearance, so these seem to be superfluous explanations. Also, explaining that one abides in bodily conduct, verbal Dharma teaching, and mental samadhi, this is also just a verbose explanation. In the context of "thus," it is said that "only thus, not in other ways, in order to cut off the doubt that it may be in other ways, other words, and other meanings." Also, saying "thus" means "only thus, not other words and the order of meaning." This shows that these scriptural words have no errors such as additions or omissions. This kind of explanation is acceptable as a statement. Regarding the number of the retinue, some scriptures say that there are one thousand two hundred and fifty Sanghas, and some say that there are about five thousand Bhikshu Sanghas. If the five thousand are divided into four groups, each group is one thousand two hundred and fifty, so the two have the same meaning. This statement also seems foolish. This scripture is also like the vast Prajna Sutra.
Chinese
等。说五千比丘和善护等菩萨是，这部经中没有说数目和特别之处，而且《广 शेयर》的时间和眷属等，与这部的时间和眷属等完全相同的原因没有显现，所以会变成自造的说法。第二，经部的法生起之门是，那时世尊等。那时是说，眷属聚集的那时。然而，那时是知道为了要调伏的所化众生完全成熟，如果宣说此法就必定能解脱的时机。因此，所谓的甚深显现，甚深是非常难以理解的，是法界离戏论，无论何时都不会改变，而且也是一切相。证悟它的智慧是（《ཛཾ》+དེ་，藏文，《ཛཾ》+དེ་，梵文天城体，《ཛཾ》+དེ་，梵文罗马拟音，彼）显现。具有甚深显现的等持之心是甚深显现的禅定。那个词义解释虽然是圆满具足在佛陀的一切智慧中，但是以总名安立在别相上的方式，这个所说的法类生起之因的禅定差别是这样说的。而且实际上，如来是恒时安住在一切禅定中的，所以此处并不是新安住在甚深显现的禅定中，而是为了要调伏的所化众生的显现，显示安住在那个禅定中。真实而言，佛陀的解脱不是其他，只是佛陀的行境。但是导师的色身是依于在所化众生面前显现的决定，所化众生将会见到如何的景象，就加持成那个样子而显现，经典中也说，导师生起世间心的时候，甚至蚂蚁蚊子等众生也都知道导师的心。而且那时是说，不只是那样，还有其他，导师安住于那个禅定后立刻的那时。菩萨摩诃萨，菩萨是上面已经说过的，心
English
Etc. To say that five thousand monks and Bodhisattvas such as Good Protector are, this sutra does not mention the number and special features, and the reason why the time and entourage of the Extensive Sher Sutra, etc., are exactly the same as the time and entourage of this one does not appear, so it will become a self-made statement. Second, the door of the arising of the Dharma of the Sutra Pitaka is, at that time, the Blessed One, etc. That time is said to be the time when the entourage gathered. However, at that time, it was known that the disciples to be tamed were completely mature, and if this Dharma was taught, it would definitely be liberated. Therefore, the so-called profound appearance, profound is very difficult to understand, it is the Dharmadhatu free from elaboration, it will never change, and it is also all aspects. The wisdom that realizes it is (《ཛཾ》+དེ་，Tibetan，《ཛཾ》+དེ་，Sanskrit Devanagari，《ཛཾ》+དེ་，Sanskrit Romanization, That) appearance. The Samadhi mind that possesses the profound appearance is the Samadhi of the profound appearance. That explanation of the word is complete in all the Buddha's wisdom, but in the way that the general name is established on the specific aspect, the difference in Samadhi, which is the cause of the arising of this Dharma category that is spoken of, is said in this way. Moreover, in reality, the Tathagata is always dwelling in all Samadhis, so here it is not newly dwelling in the Samadhi of profound appearance, but for the appearance of the disciples to be tamed, it is shown to be dwelling in that Samadhi. In truth, the liberation of the Buddha is not other than the realm of the Buddha alone. However, the form body of the teacher is based on the determination of appearing in front of the disciples to be tamed, and whatever kind of scene the disciples will see, it is blessed in that way and appears in that way. The scriptures also say that when the teacher generates the worldly mind, even beings such as ants and mosquitoes know the teacher's mind. Moreover, that time is said to be not only that, but also other things, that time immediately after the teacher dwells in that Samadhi. Bodhisattva Mahasattva, Bodhisattva has already been said above, mind