Chinese
如画金刚形，初、后阔，中则狭。如是，般若波罗蜜中，狭者谓净心地，初、后阔者谓信行地、如来地。此显示不共义也。 彼五种义句，上上依止应知，彼等皆依止地故说。 修多罗身相续，此义句今当说。世尊何故以寂静者威仪而坐也？显示唯寂静者，于法能觉、能说故。 何故上座须菩提问也？有六因缘：为断疑故，为起信解故，为入甚深义故，为不退转故，为生欢喜故，为正法久住故。即是般若波罗蜜令佛种不断。云何以此令佛种不断也？若有疑者，得断疑故；有乐福德而心未成熟诸菩萨等，闻多福德，于般若波罗蜜起信解故；已成熟心者，入甚深义故；已得不轻贱者，由贪受持修行，有多功德不复退转故；已得顺摄及净心者，于法自入及见生欢喜故；能令未来世大乘教久住者故。若略说：疑者令见故，乐福德及心已成熟诸菩萨等摄受故，已得不轻贱者令精勤心故，已净心者令欢喜故。 诸菩萨有七种大故，此大众生名摩诃萨埵。何者七种大？谓：法大，心大，信解大，净心大，资粮大，时大，果报大，如《菩萨地持》中说。 经言“善摄第一”，善摄者，于诸菩萨所，何者善摄？何者第一也？利乐相应为善摄第一，有六种应知：一时，二差别，三高大，四牢固，五普遍，六 现代汉语译本：如果画金刚的形状，开始和结尾宽阔，中间则狭窄。同样，在Prajnaparamita（般若波罗蜜）中，狭窄的部分指的是净心地，开始和结尾宽阔的部分指的是信行地和如来地。这显示了不共的含义。 那五种义句，应该理解为越来越向上依止，之所以这样说，是因为它们都依止于地。 修多罗（Sutra）的身相续，这个义句现在应当解说。世尊为什么以寂静者的威仪而坐呢？这是为了显示只有寂静者，才能觉悟法、才能宣说法。 为什么上座Subhuti（须菩提）要提问呢？有六个因缘：为了断除疑惑，为了生起信心和理解，为了进入甚深的意义，为了不退转，为了产生欢喜，为了正法能够长久住世。也就是使Prajnaparamita（般若波罗蜜）令佛种不断。如何通过这个使佛种不断呢？如果有人有疑惑，通过提问可以断除疑惑；对于那些喜欢福德但心尚未成熟的菩萨等，听到Prajnaparamita（般若波罗蜜）具有很多福德，就会生起信心和理解；对于已经成熟心的人，可以进入甚深的意义；对于已经不再轻贱的人，由于贪求受持修行，具有很多功德，就不会再退转；对于已经得到顺摄和清净心的人，对于法能够自己领悟和见到，从而产生欢喜；能够使未来世的大乘教法长久住世。如果简略地说：使有疑惑的人能够见到，摄受喜欢福德和心已经成熟的菩萨等，使已经不再轻贱的人能够精勤，使已经清净心的人能够欢喜。 诸菩萨有七种大的缘故，这些大众生被称为Mahasattva（摩诃萨埵）。哪七种大呢？指的是：法大，心大，信解大，净心大，资粮大，时大，果报大，正如《菩萨地持》中所说。 经文中说‘善摄第一’，善摄，对于诸菩萨来说，什么是善摄？什么是第一呢？与利益和快乐相应是善摄第一，应该知道有六种：一时，二差别，三高大，四牢固，五普遍，六
English
English version: If one draws the form of a Vajra, it is wide at the beginning and end, but narrow in the middle. Similarly, in the Prajnaparamita (Perfection of Wisdom), the narrow part refers to the pure mind ground, and the wide parts at the beginning and end refer to the ground of faith and practice and the Tathagata (Thus Come One) ground. This reveals the meaning of being uncommon. Those five kinds of meaning-sentences should be understood as relying more and more upwards, and they are said to rely on the ground. The continuity of the Sutra's body, this meaning-sentence should now be explained. Why does the World Honored One sit with the demeanor of a tranquil one? This is to show that only a tranquil one can awaken to the Dharma and can expound the Dharma. Why did the elder Subhuti (Worthy to be Free) ask the questions? There are six causes and conditions: to dispel doubts, to arouse faith and understanding, to enter into profound meaning, to prevent regression, to generate joy, and to ensure the long-lasting existence of the True Dharma. That is, to make the Buddha-seed unceasing through Prajnaparamita (Perfection of Wisdom). How does this make the Buddha-seed unceasing? If someone has doubts, the doubts can be dispelled through questioning; for those Bodhisattvas who like merit but whose minds are not yet mature, hearing that Prajnaparamita (Perfection of Wisdom) has much merit, they will generate faith and understanding; for those whose minds are already mature, they can enter into profound meaning; for those who no longer despise it, due to greedily upholding, maintaining, and practicing, they have much merit and will no longer regress; for those who have already obtained favorable reception and pure minds, they can personally enter into and see the Dharma, thereby generating joy; it can enable the Mahayana teachings of future generations to last long. In short: to enable those who have doubts to see, to gather and receive those Bodhisattvas who like merit and whose minds are already mature, to enable those who no longer despise it to be diligent, and to enable those who have already purified their minds to be joyful. Because Bodhisattvas have seven kinds of greatness, these great beings are called Mahasattvas (Great Beings). What are the seven kinds of greatness? They refer to: greatness of Dharma, greatness of mind, greatness of faith and understanding, greatness of pure mind, greatness of resources, greatness of time, and greatness of karmic retribution, as described in the 'Bodhisattva Bhumi'. The sutra says 'Well gathered is the first', well gathered, for the Bodhisattvas, what is well gathered? What is the first? Corresponding to benefit and happiness is the first of well gathered, it should be known that there are six kinds: one time, two differences, three high and great, four firm, five universal, six --------------------------------------------------------------------------------
Chinese
异相。何者时？现见法及未来故，彼菩萨善摄中，乐者是现见法，利者是未来世。何者差别？于世间三摩钵帝及出世圣者声闻、独觉等善摄中差别故。何者高大？此善摄无有上故。何者牢固？谓毕竟故。何者普遍？自然于自他身善摄故。何者异相？于未净菩萨善摄中胜上故。 经言“第一付嘱”者，何者第一付嘱？有六种因缘：一入处，二法尔得，三转教，四不失，五悲，六尊重。何者入处？于善友所，善付嘱故。何者法尔得？已得善摄菩萨，于他所法尔善摄故。何者转教？“汝等于余菩萨应当善摄”，是名转教。此等三种，如其次第，即是不失及悲、尊重等应知。 何故唯问发行菩萨乘？为三种菩提差别故。以善问故，于上座须菩提所应称“善哉！” 所有众生、众生所摄者，总相说也。卵生等者差别说也。又，受生、依止、境界所摄，差别应知。乃至化生等者，受生别故；若有色、若无色者，依止别故；若有想、若无想、若非有想非无想者，境界所摄别故。所有众生界施设住、施设已者，谓上种种相住众生界，佛施设说也。 “我皆令入涅槃”者，何故愿此不可得义？生所摄故无过，以皆是生故。如所说，卵生等生并入愿数者，彼卵生、湿生、无想及非有想非无想等则不能。 云 现代汉语译本 异相是什么？因为能现见正法以及未来，所以菩萨善于摄受众生。乐于正法的是能现见正法的，利益众生的是为了未来世。差别是什么？在于世间禅定（Samapatti）及出世间的圣者，如声闻（Sravaka）、独觉（Pratyekabuddha）等，在善于摄受众生方面存在差别。何者最为高大？这种善于摄受众生没有更高的了。何者最为牢固？因为是毕竟的缘故。何者最为普遍？因为自然地对自身和他身都能善于摄受。何者是异相？在于未清净的菩萨，这种善于摄受众生的能力更为殊胜。 经文所说的‘第一付嘱’是什么？有六种因缘：一是入处，二是法尔得，三是转教，四是不失，五是悲，六是尊重。什么是入处？在于善友之处，善于付嘱的缘故。什么是法尔得？已经得到善于摄受众生的菩萨，自然而然地也能善于摄受他人。什么是转教？‘你们对于其他的菩萨应当善于摄受’，这叫做转教。这三种因缘，按照顺序，就是不失以及悲、尊重等，应当知道。 为什么只问发起菩萨乘的菩萨？为了三种菩提的差别。因为问得好，所以对于上座须菩提（Subhuti）应当称赞‘善哉！’ ‘所有众生、众生所摄者’，这是总相的说法。卵生等是差别说法。而且，受生、依止、境界所摄，差别应当知道。乃至化生等，是受生的差别；若有色、若无色，是依止的差别；若有想、若无想、若非有想非无想，是境界所摄的差别。‘所有众生界施设住、施设已者’，是指上面种种相的众生界，佛（Buddha）施设说的。 ‘我皆令入涅槃（Nirvana）’，为什么愿这种不可得的意义？因为是被生所摄，所以没有过失，因为一切都是生。如所说，卵生等生并入愿数，那些卵生、湿生、无想以及非有想非无想等则不能。
English
English version What is the distinctive characteristic? Because one can directly perceive the Dharma (law) and the future, therefore, Bodhisattvas are skilled at embracing beings. Those who delight in the Dharma are those who can directly perceive it, and those who benefit beings are for the sake of the future. What is the difference? It lies in the difference in embracing beings between worldly Samapatti (meditative attainments) and supramundane saints such as Sravakas (hearers), Pratyekabuddhas (solitary realizers), etc. What is the greatest? There is nothing greater than this skill in embracing beings. What is the most solid? Because it is ultimate. What is the most universal? Because one naturally embraces both oneself and others. What is the distinctive characteristic? It is that this skill in embracing beings is superior to that of impure Bodhisattvas. What is meant by 'the foremost entrustment' mentioned in the sutra? There are six causes and conditions: first, the place of entry; second, natural attainment; third, transmission of teaching; fourth, non-loss; fifth, compassion; and sixth, respect. What is the place of entry? It is at the place of a good friend, due to skillful entrustment. What is natural attainment? A Bodhisattva who has already attained skill in embracing beings naturally becomes skilled in embracing others. What is the transmission of teaching? 'You should skillfully embrace other Bodhisattvas,' this is called the transmission of teaching. These three causes, in order, should be understood as non-loss, compassion, and respect. Why only ask about Bodhisattvas who have set forth on the Bodhisattva vehicle? It is for the sake of the difference in the three Bodhis (enlightenments). Because the question is well asked, one should praise the elder Subhuti (name of a disciple of the Buddha) with 'Excellent!' 'All beings, those encompassed by beings,' this is a general statement. Those born from eggs, etc., are specific statements. Moreover, the differences in birth, reliance, and that which is encompassed by the realm should be known. Even those born by transformation, etc., are different in birth; those with form and those without form are different in reliance; those with thought, those without thought, and those who are neither with thought nor without thought are different in what is encompassed by the realm. 'All realms of beings established and already established' refers to the realms of beings with various characteristics mentioned above, which the Buddha (enlightened one) established and spoke of. 'I will lead them all into Nirvana (liberation),' why vow for this unattainable meaning? Because they are encompassed by birth, there is no fault, because all are born. As it is said, those born from eggs, etc., are included in the number of vows, but those born from eggs, born from moisture, without thought, and neither with thought nor without thought, etc., cannot. --------------------------------------------------------------------------------
Chinese
何能令一切众生入涅槃也？有三因缘故：难处生者待时故，非难处生未成熟者成熟之故，已成熟者解脱之故。 何故说无余涅槃界，不直说涅槃？若如是，便与世尊所说初禅等方便涅槃不别故。彼自以丈夫力故，无佛亦得，但非究竟。何故不说有余涅槃界？彼共果故，自以宿业，又值佛说而得果故，又非一向身苦有余故。如是涅槃及有余涅槃等，丈夫力果故、共果故、非究竟果故、非一向果故，是故说无余。 “如是无量众生入涅槃已”者，显示卵生等生一一无量故。 “无有众生得涅槃”者，此何义？如菩萨自得涅槃，无别众生。何以故？若菩萨众生想转，则不名菩萨者。此何义？若菩萨于众生所他想转，非自体想，不名菩萨故。何以故？若众生想、命想、人想转，不名菩萨者。此何义？若以烦恼心，取众生、命、人想转，彼则有我想，及于众生中有众生想转。菩萨于彼不转已，断我见故，得自行(行者谓五阴行)平等相故，信解自他平等。彼菩萨非众生、命、人取见者，此是其义。 复次，经言“菩萨应生如是心”者，显示菩萨应如是住中欲愿也。若菩萨我想转，不名菩萨者，显示应如是修行中相应三摩钵帝时也。若众生想、命想、人想转，不名菩萨者，显示应如是降伏心中摄散时也。 现代汉语译本： 如何才能让一切众生进入涅槃呢？有三种因缘：处境艰难的众生需要等待时机，处境不艰难但尚未成熟的众生需要使其成熟，已经成熟的众生则使其解脱。 为什么说无余涅槃界，而不直接说涅槃呢？如果那样说，就与世尊所说的初禅等方便涅槃没有区别了。那些方便涅槃是依靠自身的力量，即使没有佛也能达到，但并非究竟。为什么不说有余涅槃界呢？因为它是有共同作用的结果，既依靠自身的宿业，又遇到佛的教导才能得到结果，而且并非完全是身体的痛苦还有剩余。像这样的涅槃以及有余涅槃等，因为是依靠自身力量的结果、共同作用的结果、非究竟的结果、非完全的结果，所以才说无余涅槃。 ‘像这样无量众生进入涅槃后’，显示了卵生等各种生命形式的众生都是无量的。 ‘没有众生得到涅槃’，这是什么意思呢？就像菩萨自己得到涅槃，没有其他的众生。为什么这样说呢？如果菩萨还执着于众生的概念，那就不能称为菩萨了。这是什么意思呢？如果菩萨对于众生持有与自身不同的想法，而不是将众生视为自身的一部分，就不能称为菩萨。为什么这样说呢？如果还执着于众生相（Sattvasamjna）、命相（Jivasamjna）、人相（Pudgalasamjna），就不能称为菩萨。这是什么意思呢？如果以烦恼心，执取众生、命、人等概念，那么他就会有我执，并且在众生中产生众生相。菩萨不执着于这些，因为断除了我见，证得了自身（五阴行）的平等之相，从而信解自身与他人的平等。这样的菩萨不会执取众生、命、人等概念，这就是它的含义。 此外，经文说‘菩萨应当生起这样的心’，显示了菩萨应当安住于这样的中道愿望中。如果菩萨还执着于我相，就不能称为菩萨，这显示了应当在与中道相应的禅定（Samadhi）中修行。如果还执着于众生相、命相、人相，就不能称为菩萨，这显示了应当这样降伏心中杂念。