English
English version: How can all sentient beings be led to Nirvana (Nirvana: liberation from suffering)? There are three conditions: those born in difficult circumstances need to wait for the right time; those born in favorable circumstances but not yet mature need to be matured; and those who are already mature need to be liberated. Why is it said 'Nirvana without remainder' (Anupadhisesa-nirvana), instead of simply saying 'Nirvana'? If it were said simply 'Nirvana', it would not be different from the provisional Nirvana such as the first Dhyana (Dhyana: meditative state) mentioned by the World-Honored One. Those provisional Nirvanas are attained through one's own effort, even without a Buddha, but they are not ultimate. Why is 'Nirvana with remainder' (Sa-upadhisesa-nirvana) not mentioned? Because it is a result of shared causes, relying on one's own past karma and also encountering the Buddha's teachings to attain the result, and also because it is not entirely the remaining of bodily suffering. Such Nirvana and Nirvana with remainder, etc., are because they are results of one's own effort, results of shared causes, non-ultimate results, and non-complete results, therefore 'Nirvana without remainder' is mentioned. 'After such immeasurable sentient beings have entered Nirvana' indicates that each form of life, such as those born from eggs, is immeasurable. 'No sentient being attains Nirvana,' what does this mean? It is like a Bodhisattva (Bodhisattva: an enlightened being who postpones their own Nirvana to help others) attaining Nirvana by themselves, without any separate sentient being. Why is this so? If a Bodhisattva still clings to the concept of sentient beings (Sattvasamjna), they cannot be called a Bodhisattva. What does this mean? If a Bodhisattva holds a different view of sentient beings, rather than seeing them as part of themselves, they cannot be called a Bodhisattva. Why is this so? If one still clings to the notions of sentient being (Sattvasamjna), life (Jivasamjna), and person (Pudgalasamjna), they cannot be called a Bodhisattva. What does this mean? If with a mind of afflictions, one clings to the concepts of sentient being, life, and person, then they will have ego-attachment and generate the notion of sentient beings among sentient beings. A Bodhisattva does not cling to these, because they have severed the view of self, attained the equal nature of their own actions (the actions of the five skandhas), and thus believe and understand the equality of self and others. Such a Bodhisattva does not grasp the views of sentient being, life, or person; this is its meaning. Furthermore, the sutra says, 'A Bodhisattva should generate such a mind,' indicating that a Bodhisattva should abide in such a middle-way aspiration. If a Bodhisattva still clings to the notion of self, they cannot be called a Bodhisattva, indicating that one should cultivate in Samadhi (Samadhi: a state of meditative concentration) that corresponds to the middle way. If one still clings to the notions of sentient being, life, and person, they cannot be called a Bodhisattva, indicating that one should subdue the scattered thoughts in the mind in this way. --------------------------------------------------------------------------------
Chinese
如菩萨相应三摩钵帝散时，众生想亦不转，如彼尔焰相住故。是故，无有众生得涅槃者，此得成就彼欲愿者摄诸住处为最胜，彼相应行相行余住处时，依止欲愿决定得故。此欲愿义，不复解释。 自此后，余住处中，有五种随所相应而解释应知：一依义，二说相，三摄持，四安立，五显现。 住处对治为依义；即彼住处为说相；欲愿为摄持；住处第一义为安立；相应三摩提为显现。 于波罗蜜净住处中，经言“菩萨不住于物，应行布施”等，此为依义，显示对治住着故。经言“应行施”者，此为说相，六波罗蜜初摄一切檀那体性故。檀那有三种：一资生施者，谓檀那波罗蜜；二无畏施者，谓尸罗波罗蜜、羼提波罗蜜；三法施者，谓毗梨耶波罗蜜、禅那波罗蜜、钵罗肾攘波罗蜜等。若无精进，于受法人所为说法时，疲惓故不能说法。若无定，则贪于信敬供养，及不能忍寒热等逼恼故，染心说法。若无智慧，便颠倒说法，多有过故。不离此三得成法施。 彼诸波罗蜜有二种果，谓未来、现在。未来果者，檀那波罗蜜得大福报；尸罗波罗蜜得自身具足，谓释、梵等；羼提波罗蜜得大伴助、大眷属；毗离耶波罗蜜得果报等不断绝；禅那波罗蜜得生身不可损坏；钵罗肾攘波罗蜜得诸根猛利及多诸悦乐， 现代汉语译本：当菩萨相应的三摩钵帝（Samāpatti，等至）消散时，众生的想法也不会改变，就像那尔焰（Nirvana，涅槃）的相状保持不变一样。因此，没有众生能够真正得到涅槃，只有那些能够成就其欲愿的人，才能将诸住处摄取为最殊胜的境界，当他们相应地修行并安住于其他住处时，依靠欲愿必定能够获得成就。这个欲愿的含义，不再进一步解释。 自此之后，在其他的住处中，有五种需要根据相应的情况来解释，应当了解：一是依义，二是说相，三是摄持，四是安立，五是显现。 住处对治烦恼为依义；住处本身为说相；欲愿为摄持；住处的第一义为安立；相应的等持为显现。 在波罗蜜（Pāramitā，波罗蜜多）清净的住处中，经文说‘菩萨不住于物，应行布施’等等，这是依义，显示对治住着（执着）的含义。经文说‘应行施’，这是说相，六波罗蜜最初就摄取了一切布施的体性。布施有三种：一是资生施，指的是檀那波罗蜜（Dāna Pāramitā，布施波罗蜜）；二是无畏施，指的是尸罗波罗蜜（Śīla Pāramitā，持戒波罗蜜）、羼提波罗蜜（Kṣānti Pāramitā，忍辱波罗蜜）；三是法施，指的是毗梨耶波罗蜜（Vīrya Pāramitā，精进波罗蜜）、禅那波罗蜜（Dhyāna Pāramitā，禅定波罗蜜）、钵罗肾攘波罗蜜（Prajñā Pāramitā，般若波罗蜜）等。如果没有精进，在为应受教化的人说法时，会因为疲倦而不能说法。如果没有禅定，就会贪图信徒的尊敬供养，并且不能忍受寒冷、炎热等逼迫恼乱，从而以染污的心来说法。如果没有智慧，就会颠倒说法，产生很多过失。不离开精进、禅定和智慧这三者，才能成就法施。 这些波罗蜜有两种果报，即未来的果报和现在的果报。未来的果报是：檀那波罗蜜能获得大的福报；尸罗波罗蜜能获得自身具足，比如成为释天（Śakra，帝释天）、梵天（Brahmā，梵天）等；羼提波罗蜜能获得大的伴助、大的眷属；毗离耶波罗蜜能使果报等不间断；禅那波罗蜜能获得身体不可损坏；钵罗肾攘波罗蜜能获得诸根敏锐以及众多的喜悦。
English
English version: When the Samāpatti (state of meditative absorption) associated with a Bodhisattva dissipates, the thoughts of sentient beings do not change, just as the characteristic of Nirvana (liberation) remains constant. Therefore, no sentient being truly attains Nirvana; only those who can fulfill their desires can take all abodes as the most supreme state. When they practice accordingly and abide in other abodes, they will surely attain achievement by relying on their desires. The meaning of this desire will not be further explained. From this point onward, in other abodes, there are five aspects that need to be explained according to the corresponding circumstances, which should be understood: first, the meaning of reliance; second, the description of characteristics; third, the means of upholding; fourth, the establishment; and fifth, the manifestation. Counteracting afflictions of the abodes is the meaning of reliance; the abodes themselves are the description of characteristics; desire is the means of upholding; the ultimate meaning of the abodes is the establishment; and the corresponding Samādhi (concentration) is the manifestation. In the pure abode of the Pāramitā (perfections), the scriptures say, 'Bodhisattvas do not dwell on things, they should practice giving,' etc. This is the meaning of reliance, showing the meaning of counteracting attachment. The scriptures say, 'One should practice giving,' this is the description of characteristics, because the six Pāramitās initially encompass the nature of all giving. There are three types of giving: first, material giving, which refers to Dāna Pāramitā (perfection of giving); second, fearlessness giving, which refers to Śīla Pāramitā (perfection of morality), Kṣānti Pāramitā (perfection of patience); third, Dharma giving, which refers to Vīrya Pāramitā (perfection of effort), Dhyāna Pāramitā (perfection of meditation), Prajñā Pāramitā (perfection of wisdom), etc. If there is no effort, when teaching the Dharma to those who should be taught, one will be unable to teach due to fatigue. If there is no concentration, one will be greedy for the respect and offerings of believers, and will be unable to endure the oppression and disturbance of cold, heat, etc., thus teaching the Dharma with a defiled mind. If there is no wisdom, one will teach the Dharma in a reversed way, causing many faults. Only by not departing from these three—effort, concentration, and wisdom—can one accomplish Dharma giving. These Pāramitās have two types of results, namely future results and present results. The future results are: Dāna Pāramitā can obtain great blessings; Śīla Pāramitā can obtain a complete self, such as becoming Śakra (lord of gods), Brahmā (creator god), etc.; Kṣānti Pāramitā can obtain great assistance and a large retinue; Vīrya Pāramitā can ensure that the results and so on are uninterrupted; Dhyāna Pāramitā can obtain an indestructible body; Prajñā Pāramitā can obtain sharp faculties and many pleasures. --------------------------------------------------------------------------------
Chinese
于大人众中得自在等。现在果者，得一切信敬供养及现法涅槃等。 于中，若菩萨求未来果故行施，为住物行施，如所施物还望得彼物果，是故经言“不住于物，应行布施”。若求未来尸罗等果故行施，为有所住行施，是故经言“无所住，应行布施”。尸罗等果有众多，不可分别故，总名有所住。若求现在果信敬、供养等故行施，为住色、声、香、味、触行施，故经言“不住色”等。若求现法涅槃故行施，为住法行施，故经言“不住于法，应行布施。” 又，经言“应行布施”者，即说摄持施之欲愿故。经言“不住行施”者，即此不住，为安立第一义故。于中，以不住故，显示如所有事第一义，不住物等是所有事。经言“菩萨应如是行施，不住于相想”者，此为显示，谓相应三昧及摄散心，于此二时不住相想。如是建立不住已，或有菩萨贪福德故，于此不堪，为令堪故，世尊显示不住行施福聚甚多犹如虚空，有三因缘：一遍一切处，谓于住、不住相中福生故；二宽广高大殊胜故；三无尽究竟不穷故。 为欲得色身住处故，经言：“须菩提！于意云何？应以相具足见如来不”此为依义，显示对治如来色身慢故。 经言“相具足”者，此为说相，显示如来色身故。上座须菩提言“不也”，为成满 现代汉语译本：在广大人群中获得自在等等。对于现在的果报，能获得一切的信任、尊敬和供养，以及现世的涅槃等等。 其中，如果菩萨为了追求未来的果报而行布施，这是为了执着于事物而行布施，就像布施了某物后还希望得到该物的果报一样，所以经中说‘不住于物，应行布施’。如果为了追求未来持戒（尸罗，Śīla）等果报而行布施，这是有所执着地行布施，所以经中说‘无所住，应行布施’。持戒等果报有很多种，无法一一分辨，所以总称为有所住。如果为了追求现在的果报，如信任、尊敬、供养等而行布施，这是执着于色、声、香、味、触而行布施，所以经中说‘不住色’等。如果为了追求现世的涅槃而行布施，这是执着于法而行布施，所以经中说‘不住于法，应行布施’。 此外，经中说‘应行布施’，这是说要摄持布施的欲望和愿望。经中说‘不住行施’，这是说这种不住，是为了安立第一义谛。其中，通过不住，显示如所有事的第一义谛，不住于物等等就是所有事。经中说‘菩萨应如是行施，不住于相想’，这是为了显示，无论是相应的三昧（Samādhi）还是摄散心，在这两种情况下都不要执着于相想。像这样建立不住之后，或许有菩萨因为贪求福德，对此不能胜任，为了让他们能够胜任，世尊显示不住行施的福德聚集非常多，就像虚空一样，有三种因缘：一是周遍一切处，即在住与不住的相中都能产生福德；二是宽广高大殊胜；三是无尽究竟，没有穷尽。 为了想要得到色身住处，经中说：‘须菩提（Subhūti）！你的意思如何？应该凭借具足相貌来观察如来（Tathāgata）吗？’这是为了依据义理，显示对治如来色身之慢。 经中说‘相具足’，这是为了说明相，显示如来的色身。上座须菩提说‘不应该’，是为了成就圆满。
English
English version: To obtain freedom among a large assembly, and so on. As for present results, one obtains all trust, respect, offerings, and present-life Nirvana, and so on. Among these, if a Bodhisattva practices giving in order to seek future results, this is giving with attachment to things. It is like giving something and still hoping to receive the result of that thing. Therefore, the sutra says, 'Do not dwell on things; one should practice giving.' If one practices giving in order to seek future results such as morality (Śīla), this is giving with attachment. Therefore, the sutra says, 'Without dwelling, one should practice giving.' The results of morality and so on are numerous and cannot be distinguished one by one, so they are collectively called having attachment. If one practices giving in order to seek present results such as trust, respect, and offerings, this is giving with attachment to form, sound, smell, taste, and touch. Therefore, the sutra says, 'Do not dwell on form,' and so on. If one practices giving in order to seek present-life Nirvana, this is giving with attachment to Dharma. Therefore, the sutra says, 'Do not dwell on Dharma; one should practice giving.' Furthermore, the sutra says 'One should practice giving,' which means to uphold the desire and aspiration for giving. The sutra says 'Practice giving without dwelling,' which means that this non-dwelling is for establishing the ultimate meaning. Among these, through non-dwelling, the ultimate meaning of things as they are is revealed. Not dwelling on things and so on is what all things are. The sutra says 'Bodhisattvas should practice giving in this way, without dwelling on appearances or thoughts,' which is to show that whether in Samādhi or in a state of scattered mind, one should not dwell on appearances or thoughts. After establishing non-dwelling in this way, some Bodhisattvas may be unable to bear it due to greed for merit. To enable them to bear it, the World Honored One reveals that the accumulation of merit from practicing giving without dwelling is vast, like space, for three reasons: first, it pervades all places, meaning that merit arises in both dwelling and non-dwelling; second, it is vast, great, and supremely excellent; third, it is endless, ultimate, and inexhaustible. In order to desire to obtain a dwelling place in a physical body, the sutra says: 'Subhūti! What do you think? Should the Tathāgata be seen by means of the perfection of characteristics?' This is to rely on the meaning to show the antidote to pride in the physical body of the Tathāgata. The sutra says 'perfection of characteristics,' which is to explain the characteristics, revealing the physical body of the Tathāgata. The Venerable Subhūti said 'No,' in order to accomplish fulfillment. --------------------------------------------------------------------------------