Chinese
比丘尼理应向受具足戒的比丘顶礼。那是什么缘故呢？因为这位比丘的戒律圆满。此外，还因为必须终生安住于比丘的地位。第三是根性的差别。 比如，男子根性敏锐且能胜任，而女子则不清晰且软弱，因此在律藏中说，如果向女子宣讲佛法超过五六个词句，就会犯堕罪。其中五个词句是：五蕴。六个词句是：六处。向女子讲法时，不能宣讲超过五蕴和六处的意义，因为女子根性不清晰且软弱，无法掌握太多。此外，对于菩萨未作开示，如果广为分别，有五种原因，因为怕繁琐所以这里不说了。此外，在律藏第五品中，所谓的“五个词句”是指从“色无常”到“受、想、行、识无常”之间。所谓的“六个词句”是指从“眼无我”到“耳、鼻、舌、身、意无我”之间。在律藏第四品等中没有详细的解释。这里，对圣者善现开示的解释也在《般若波罗蜜多释》中说：圣者善现也是在具足因和缘的情况下，世尊才开示并让他讲法的，而对其他弟子则没有开示，因为他已完全进入无烦恼的等持，并且完全进入了法的空性。如果那样的话，为什么不对菩萨们开示呢？回答说，在《般若波罗蜜多释》中说：圣者善现恒常安住于空性的等持中，并且断除了诸漏，为了让众生生起信心，所以才开示让他讲法。此外，在《白莲花释》的相品中说，因为五种原因，世尊才对声闻们开示。
English
A Bhikshuni should prostrate to a fully ordained Bhikshu. What is the reason for that? Because this Bhikshu's discipline is complete. Furthermore, it is because one must abide in the position of a Bhikshu for life. The third is the distinction of faculties. For example, a man's faculties are sharp and capable, while a woman's are unclear and weak. Therefore, it is said in the Vinaya that if one teaches the Dharma to a woman exceeding five or six words, one will commit a downfall. The five words are: the five skandhas. The six words are: the six ayatanas. When teaching the Dharma to a woman, one should not explain meanings exceeding the five skandhas and six ayatanas, because a woman's faculties are unclear and weak, and she cannot grasp too much. Furthermore, the reason why the Buddhas did not give instructions to Bodhisattvas, if extensively analyzed, there are five reasons, but I will not mention them here for fear of being too verbose. Furthermore, in the fifth section of the Vinaya, the so-called "five words" are from "form is impermanent" to "feeling, perception, volition, and consciousness are impermanent." The so-called "six words" are from "the eye is selfless" to "the ear, nose, tongue, body, and mind are selfless." In the fourth section of the Vinaya and so on, there is no detailed explanation. Here, the explanation of the instructions given to the venerable Subhuti is also mentioned in the commentary on the Prajnaparamita: The venerable Subhuti was also instructed and allowed to teach the Dharma by the Bhagavan when both cause and condition were complete, but other disciples were not instructed, because he had fully entered the samadhi free from afflictions and had fully entered the emptiness of Dharma. If that is the case, why were the Bodhisattvas not instructed? The answer is, in the commentary on the Prajnaparamita, it is said: The venerable Subhuti constantly abides in the samadhi of emptiness and has abandoned all outflows. In order to generate faith in sentient beings, he was instructed to teach the Dharma. Furthermore, in the chapter on characteristics in the commentary on the Pundarika, it is said that for five reasons, the Bhagavan gave instructions to the Shravakas.
Chinese
说不向菩萨们开示。另外，在《般若波罗蜜多释》中，有大量关于不向菩萨和其他弟子开示，以及世尊自己不作讲解的理由，应当如是理解。结合《般若波罗蜜多释》，可知是向圣者善现单独开示，因此也应如是理解此经。你应当知道，在众生界中，有多少众生具有显现的慢心，因为被显现的慢心所占据，所以能够理解智慧的表达。你应当知道，在众生界中，有多少众生远离显现的慢心，所以能够传达智慧的表达。这第二个以教令方式所说的话，是如实地显示。其中，所谓的“具有显现的慢心”，正如圣《白莲经》中所说：“对于未获得的，心想已获得；对于未证悟的，心想已证悟，这就是显现的慢心。”《词句决定释经》中也以相同的方式进行了解释。这里是从有无显现的慢心出发，以两种方式进行阐述的。因此，导师在《真实备忘录》中说：前者是从具有显现的慢心出发而说的。后者是从没有显现的慢心出发而说的。另外，前者是从凡夫出发而说的。后者是从圣者出发而说的。另外，前者是从不可调伏者出发而说的。后者是从可调伏者出发而说的。另外，前者是阐述了无果之人的行为。后者是阐述了有果之人的行为。 另外，前者是阐述了颠倒之人。后者是阐述了未颠倒之人。另外，前者是阐述了确定为邪恶蕴聚之人。后者是阐述了确定为真实蕴聚之人。对于此经的解释，导师也在《真实备忘录》中说：具有慢心和没有慢心
English
It is said that the Buddhas do not bestow teachings upon Bodhisattvas. Furthermore, in the commentary on the Perfection of Wisdom, there are extensive reasons why teachings are not bestowed upon Bodhisattvas and other disciples, and why the Blessed One himself does not explain them; these should be understood accordingly. In conjunction with that commentary on the Perfection of Wisdom, it is shown that teachings are bestowed solely upon the noble Subhuti, and this should also be understood in the same way in this sutra. You should know that in the realm of sentient beings, there are as many sentient beings as there are who possess manifest pride, and because they are possessed by manifest pride, they are able to understand the expression of wisdom. You should know that in the realm of sentient beings, there are as many sentient beings as there are who are free from manifest pride, and therefore are able to communicate the expression of wisdom. This second statement made by command is the correct demonstration. Among them, the term "possessing manifest pride" is as it is said in the Sutra of the Noble Puṇḍarīka: "Thinking that one has attained what has not been attained, and thinking that one has realized what has not been realized, this is called manifest pride." The Sutra of Definitive Explanation of Terms also explains this in a similar way. Here, based on the presence or absence of manifest pride, the two aspects are spoken of. Therefore, the teacher in the True Remembrance says: The former is spoken of based on having manifest pride. The latter is spoken of based on not having manifest pride. Furthermore, the former is spoken of based on ordinary beings. The latter is spoken of based on noble beings. Furthermore, the former is spoken of based on those who cannot be tamed. The latter is spoken of based on persons who can be tamed. Furthermore, the former speaks of the conduct of a person without fruit. The latter speaks of the conduct of a person with fruit. Furthermore, the former speaks of a person who has become inverted. The latter speaks of a person who has not become inverted. Furthermore, the former speaks of a person who is determined to be a heap of negativity. The latter speaks of a person who is determined to be a heap of truth. The explanation of this sutra's words is also given by the teacher in the True Remembrance: Having pride and not having pride.