Chinese
萨于佛证正觉转法轮时，以五种义中菩萨法而建立故。诸菩萨有七种大故，此大众生名摩诃萨埵。何者七种大？一、法大，二、心大，三、信解大，四、净心大，五、资粮大，六、时大，七、果报大，如《菩萨地持》中说。 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、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。何者异相？于未净菩萨善摄中胜上故。 经言“第一付嘱”者，彼已得善摄菩萨等，于佛般涅槃时，亦以彼五义如是建立故。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？彼已得善摄菩萨，于他所法尔善摄。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。此善摄、付嘱二种，显示种性不断。 经曰： “世尊！云何菩萨大乘中，发阿耨多罗三藐三菩提心？应云 现代汉语译本：当佛陀证得正觉并转法轮时，是因为以五种意义中的菩萨法而建立的缘故。诸位菩萨有七种殊胜之处，因此这些众生被称为摩诃萨埵（Mahasattva，大菩萨）。哪七种殊胜之处呢？一、法大，二、心大，三、信解大，四、净心大，五、资粮大，六、时大，七、果报大，正如《菩萨地持经》中所说。 对于诸位菩萨来说，什么是善于摄受？什么是第一位的呢？与利益和快乐相应的为善于摄受的第一位，有六种情况应当了解：一、时，二、差别，三、高大，四、牢固，五、普遍，六、异相。什么是时？因为能现见今生之法以及未来世的利益，在菩萨的善摄受中，‘乐’指的是现见之法，‘利’指的是未来世的利益。什么是差别？在于世间的三摩钵帝（Samāpatti，等至）以及出世间的圣者声闻、独觉等善摄受中的差别。什么是高大？这种善摄受没有比它更高的了。什么是牢固？指的是毕竟不变。什么是普遍？自然地对自身和他人进行善摄受。什么是异相？在对未清净的菩萨进行善摄受中更为殊胜。 经文所说的‘第一付嘱’，是指那些已经得到善摄受的菩萨等，在佛陀般涅槃（Parinirvana，入灭）时，也以这五种意义这样建立的缘故。什么是第一付嘱？有六种因缘：一、入处，二、法尔得，三、转教，四、不失，五、悲，六、尊重。什么是入处？因为在善友处，得到了善付嘱。什么是法尔？那些已经得到善摄受的菩萨，自然而然地善于摄受他人。什么是转教？‘你们应当善于摄受其他的菩萨’，这叫做转教。这三种情况，按照顺序，就是不失以及悲、尊重等应当了解的。这善摄受、付嘱两种，显示了种性不会断绝。 经中说： ‘世尊！菩萨在大乘中，如何发起阿耨多罗三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）？’应当说：
English
English version: When the Buddha attained perfect enlightenment and turned the Wheel of Dharma, it was because of the establishment through the Bodhisattva Dharma in five meanings. Bodhisattvas have seven great qualities, hence these beings are called Mahasattvas (great beings). What are the seven great qualities? 1. Greatness of Dharma, 2. Greatness of Mind, 3. Greatness of Faith and Understanding, 4. Greatness of Pure Mind, 5. Greatness of Resources, 6. Greatness of Time, 7. Greatness of Retribution, as described in the ‘Bodhisattva-bhumi’. Regarding Bodhisattvas, what is skillful in embracing? What is the foremost? Corresponding to benefit and happiness is the foremost in skillful embracing, and there are six aspects to be understood: 1. Time, 2. Difference, 3. Height, 4. Firmness, 5. Universality, 6. Distinctive characteristics. What is time? Because it allows one to see the Dharma in the present and benefits in the future. In the skillful embracing of Bodhisattvas, ‘happiness’ refers to the Dharma seen in the present, and ‘benefit’ refers to the benefits in the future. What is difference? It lies in the difference in skillful embracing between the Samāpatti (meditative absorption) of the world and the Śrāvakas (hearers), Pratyekabuddhas (solitary realizers), and other holy beings who have transcended the world. What is height? This skillful embracing has nothing above it. What is firmness? It refers to being ultimately unchanging. What is universality? It naturally embraces oneself and others. What is distinctive characteristics? It is superior in skillfully embracing Bodhisattvas who are not yet purified. The sutra says ‘the foremost entrustment’ refers to those Bodhisattvas who have already attained skillful embracing, and at the time of the Buddha's Parinirvana (final passing), it is also established in this way with these five meanings. What is the foremost entrustment? There are six causes and conditions: 1. Entrance, 2. Naturally attained, 3. Transmission, 4. Non-loss, 5. Compassion, 6. Respect. What is entrance? Because one receives skillful entrustment from a good friend. What is naturally attained? Those Bodhisattvas who have already attained skillful embracing naturally embrace others skillfully. What is transmission? ‘You should skillfully embrace other Bodhisattvas,’ this is called transmission. These three aspects, in order, are to be understood as non-loss, compassion, and respect. These two, skillful embracing and entrustment, show that the lineage will not be cut off. The sutra says: ‘World Honored One! How does a Bodhisattva generate the Anuttarā-samyak-saṃbodhi-citta (mind of unsurpassed perfect enlightenment) in the Mahayana? ’ It should be said: -------------------------------------------------------------------------------- 何住？云何修行？云何降伏其心？”
Chinese
尔时佛告须菩提：“善哉，善哉！须菩提！如汝所说：‘如来善护念诸菩萨，善付嘱诸菩萨。’汝今谛听，当为汝说。如菩萨大乘中，发阿耨多罗三藐三菩提心，应如是住，如是修行，如是降伏其心。” 须菩提白佛言：“世尊！如是。愿乐欲闻。” 论曰： 此下第二发起行相。 何故上座须菩提问也？有六因缘：一、为断疑故，二、为起信解故，三、为入甚深义故，四、为不退转故，五、为生喜故，六、为正法久住故。亦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故者。若略说：疑者令见故，乐福德及已成熟诸菩萨等摄受故，已得不轻贱者令精勤心故，已得净心者令欢喜故。 经言“应云何住”者，谓欲愿故；“应修行”者，谓相应三摩钵帝故；“应降伏心”者，谓折伏散乱故。于中，欲者，正求也；愿者，为所求故作心思念也。相应三摩钵帝者，无分别三摩提也。折伏散乱者，若彼三摩钵 现代汉语译本： ‘如何安住？如何修行？如何降伏其心？’ 当时，佛告诉须菩提（Subhuti，佛陀的弟子）: ‘好啊，好啊！须菩提！正如你所说：‘如来善于护念诸位菩萨（Bodhisattva，立志成佛的修行者），善于咐嘱诸位菩萨。’你现在仔细听，我将为你解说。对于菩萨在大乘（Mahayana，佛教的一个主要流派）中，发起阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）的人，应该这样安住，这样修行，这样降伏其心。’ 须菩提对佛说：‘世尊！是的。我非常乐意听闻。’ 论曰： 下面第二部分是发起行相。 为什么上座须菩提要提问呢？有六个因缘：一、为了断除疑惑；二、为了生起信心和理解；三、为了进入甚深义理；四、为了不退转；五、为了产生喜悦；六、为了正法长久住世。也就是为了使般若波罗蜜（Prajna-paramita，通过智慧到达彼岸）的佛种不断绝。如何用这个方法使佛种不断绝呢？如果有人有疑惑，可以断除疑惑；对于那些喜爱福德但心尚未成熟的菩萨等，听闻更多福德，对于般若波罗蜜生起信心和理解；对于已经成熟心的人，可以进入甚深义理；对于已经得到不轻贱的人，由于贪求受持修行，有很多功德而不退转；对于已经得到顺摄及净心的人，对于佛法自然进入并且见到而产生欢喜；能够使未来世的大乘教法长久住世。如果简略地说：使疑惑的人见到真理，摄受喜爱福德和已经成熟的菩萨等，使已经得到不轻贱的人更加精勤，使已经得到净心的人产生欢喜。 经文说‘应如何安住’，是指欲求和愿望；‘应修行’，是指与相应的三摩钵地（Samapatti，禅定）相应；‘应降伏心’，是指折伏散乱的心。其中，‘欲’是指正确的追求；‘愿’是指为了所追求的目标而作的思考和念头。‘相应三摩钵地’是指无分别的三摩地（Samadhi，禅定）。‘折伏散乱’是指如果那个三摩钵
English
English version: ‘How should one abide? How should one practice? How should one subdue the mind?’ Then the Buddha told Subhuti (Subhuti, a disciple of the Buddha): ‘Excellent, excellent! Subhuti! Just as you said: ‘The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) is skilled at protecting and mindful of all Bodhisattvas (Bodhisattva, one who aspires to become a Buddha), and skilled at entrusting them.’ Now listen carefully, and I will explain it to you. For Bodhisattvas in the Mahayana (Mahayana, a major branch of Buddhism) who have aroused the mind of Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete and perfect enlightenment), they should abide in this way, practice in this way, and subdue their minds in this way.’ Subhuti said to the Buddha: ‘World Honored One! Yes, indeed. I am eager to hear.’ Treatise: The following is the second part, initiating the aspect of practice. Why did the elder Subhuti ask? There are six reasons: first, to dispel doubts; second, to generate faith and understanding; third, to enter into profound meaning; fourth, to prevent regression; fifth, to generate joy; sixth, to ensure the long-lasting presence of the Dharma. That is, to ensure that the Buddha-seed of Prajna-paramita (Prajna-paramita, perfection of wisdom) is not cut off. How does this ensure that the Buddha-seed is not cut off? If there are doubts, they can be dispelled; for those Bodhisattvas who love merit but whose minds are not yet mature, hearing of more merit, they will generate faith and understanding in Prajna-paramita; for those whose minds are already mature, they can enter into profound meaning; for those who have already attained non-contempt, due to greedily receiving, upholding, and practicing, they will have much merit and will not regress; for those who have already attained favorable reception and purified minds, they will naturally enter the Dharma and generate joy upon seeing it; it can ensure the long-lasting presence of the Mahayana teachings in future ages. In brief: it allows those who doubt to see the truth, it receives those who love merit and those Bodhisattvas who are already mature, it makes those who have already attained non-contempt more diligent, and it makes those who have already attained purified minds joyful. The sutra says ‘How should one abide,’ referring to desires and wishes; ‘How should one practice,’ referring to being in accordance with the corresponding Samapatti (Samapatti, meditative absorption); ‘How should one subdue the mind,’ referring to subduing the scattered mind. Among them, ‘desire’ refers to correct pursuit; ‘wish’ refers to the thoughts and intentions made for the sake of the pursued goal. ‘Corresponding Samapatti’ refers to non-discriminating Samadhi (Samadhi, meditative concentration). ‘Subduing the scattered mind’ refers to if that Samapatti --------------------------------------------------------------------------------
Chinese
帝心散，制令还住也。第一者显示摄道，第二者显示成就道，第三者显示不失道。 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！” 经曰： 佛告须菩提：“诸菩萨生如是心：‘所有一切众生，众生所摄，若卵生、若胎生、若湿生、若化生，若有色、若无色，若有想、若无想、若非有想非无想，所有众生界众生所摄，我皆令入无余涅槃而灭度之。’如是灭度无量无边众生，实无众生得灭度者。何以故？须菩提！若菩萨有众生相，即非菩萨。何以故非？须菩提！若菩萨起众生相、人相、寿者相，则不名菩萨。” 论曰： 自下第三行所住处，讫尽经末，有十八门，具如前说。此中第一初明发心。 经言“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：卵生乃至化生者，受生别也；若有色、若无色者，依止别也；若有想、若无想、若非有想非无想者，境界所摄别故。所有众生界众生所摄者，谓上种种想住众生界，佛施设说也。 “我皆令入无余涅槃”者，何故愿此不可得义？生所摄故无过，以皆是生故。如所说，卵生等生并入愿数故，彼卵生、湿生、无想及非有想非无想等则不能。 现代汉语译本：帝释天的心意已散去，佛陀的制令使其停留在此。第一点是显示如何摄取正道，第二点是显示如何成就正道，第三点是显示如何不失去正道。 为何只问关于发起菩萨乘（Bodhisattva-yana，菩萨的乘载，即菩萨的修行道路）的问题？这是因为三种菩提（Bodhi，觉悟）存在差别。因为提出了很好的问题，所以对于上座须菩提（Subhuti，佛陀的弟子，以解空第一著称）应该称赞：‘善哉！’ 经文说： 佛陀告诉须菩提：‘诸位菩萨应当生起这样的心念：‘所有一切众生，一切众生所包含的，无论是卵生、胎生、湿生、化生，无论是有色、无色，无论是有想、无想、非有想非无想，所有众生界（Sattvadhatu，众生的领域）所包含的众生，我都让他们进入无余涅槃（nirvana，寂灭）而灭度。’这样灭度了无量无边的众生，实际上没有一个众生真正被灭度。为什么呢？须菩提！如果菩萨还存在众生相（Sattva-samjna，认为存在众生的概念），那就不是菩萨了。为什么不是呢？须菩提！如果菩萨生起众生相、人相（Pudgala-samjna，认为存在个体的概念）、寿者相（Jiva-samjna，认为存在寿命的概念），那就不配称为菩萨。’ 论述说： 从下面第三行关于菩萨所住之处开始，直到经文结束，共有十八个方面，具体内容如前所述。这里首先阐明发心（citta-utpada，发起菩提心）。 经文所说的‘所有众生、众生所包含的’，是总括性的说法，卵生等等，是差别性的说法。此外，还应了解受生、依止、境界所包含的差别：卵生乃至化生，是受生的差别；有色、无色，是依止的差别；有想、无想、非有想非无想，是境界所包含的差别。所有众生界众生所包含的，是指上面所说的各种想住的众生界，这是佛陀所施设的说法。 ‘我都让他们进入无余涅槃’，为什么发愿要实现这种不可能实现的意义呢？因为是被生所包含的，所以没有过失，因为一切都是生。正如所说，卵生等都包含在愿望的范围之内，因此卵生、湿生、无想以及非有想非无想等众生实际上并不能被度入涅槃。