English
English version: The mind of Sakra (Indra, the king of gods) has dispersed, and the Buddha's decree keeps it here. The first is to show how to gather the path, the second is to show how to achieve the path, and the third is to show how not to lose the path. Why only ask about initiating the Bodhisattva-yana (Bodhisattva's vehicle, the path of Bodhisattvas)? This is because there are differences in the three Bodhis (Bodhi, enlightenment). Because a good question was asked, one should praise the elder Subhuti (Subhuti, a disciple of the Buddha, known for his understanding of emptiness): 'Excellent!' The Sutra says: The Buddha told Subhuti: 'All Bodhisattvas should generate such a thought: 'All beings, all that is encompassed by beings, whether born from eggs, born from wombs, born from moisture, born by transformation, whether with form, without form, whether with thought, without thought, neither with thought nor without thought, all beings encompassed by the realm of beings (Sattvadhatu, the realm of beings), I will lead them all into Nirvana without remainder (nirvana, cessation) and cause them to be extinguished.' Thus, having extinguished immeasurable and boundless beings, in reality, there is not a single being who is truly extinguished. Why is that? Subhuti! If a Bodhisattva still has the perception of beings (Sattva-samjna, the concept of the existence of beings), then that is not a Bodhisattva. Why is it not? Subhuti! If a Bodhisattva gives rise to the perception of beings, the perception of persons (Pudgala-samjna, the concept of the existence of individuals), the perception of a life-span (Jiva-samjna, the concept of the existence of a life-span), then they are not worthy to be called a Bodhisattva.' The Treatise says: From the third line below regarding the place where Bodhisattvas dwell, until the end of the Sutra, there are eighteen aspects, as described earlier. Here, the first clarifies the generation of the mind (citta-utpada, the arising of Bodhicitta). The Sutra says 'All beings, all that is encompassed by beings,' is a general statement, while 'born from eggs,' etc., is a differentiated statement. Furthermore, one should understand the differences encompassed by birth, reliance, and realm: 'born from eggs' to 'born by transformation' are differences in birth; 'with form' and 'without form' are differences in reliance; 'with thought,' 'without thought,' and 'neither with thought nor without thought' are differences encompassed by realm. 'All beings encompassed by the realm of beings' refers to the realms of beings with various abidings of thought mentioned above, which is a teaching established by the Buddha. 'I will lead them all into Nirvana without remainder,' why vow to achieve this impossible meaning? Because it is encompassed by birth, there is no fault, because all are birth. As said, those born from eggs, etc., are included within the scope of the vow, therefore those born from eggs, born from moisture, without thought, and neither with thought nor without thought, etc., cannot actually be led into Nirvana. --------------------------------------------------------------------------------
Chinese
云何能令一切众生入涅槃也？有三因缘故：一、难处生者得时故，二、非难处生未成熟者成熟之故，三、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？若菩萨有众生相，即非菩萨者。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？若菩萨起众生想、人想、寿者想，则不名菩萨者。此何义？若以烦恼，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“诸菩萨生如是心”等者，显示菩萨应如是住中欲愿也。若菩萨有众生想，即非菩萨者，显示应如是修行中相应三摩钵帝时也。若菩萨起众生相、人相、寿者相，则不名菩 现代汉语译本： 如何才能使一切众生进入涅槃（Nirvana，寂灭）呢？有三种因缘：第一，使生于恶劣环境的众生得到解脱的时机；第二，使生于非恶劣环境但尚未成熟的众生成熟；第三，使已经成熟的众生得到解脱。 为什么说无余涅槃界（Parinirvana，完全的涅槃），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（Sopadhisesa-nirvana，有余依涅槃）呢？因为那是有共同作用的结果，依靠过去的业力，又遇到佛的教说，才能得到结果。而且并非完全是身体的痛苦还有剩余的缘故。像这样的涅槃和有余涅槃等，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。『如是无量众生入涅槃已』，显示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？就像菩萨自己得到涅槃，没有其他的众生。为什么呢？如果菩萨有众生之相，就不是菩萨了。这是什么意思？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。为什么呢？如果菩萨产生众生之想、人之想、寿者之想，就不能称为菩萨。这是什么意思？如果因为烦恼，而对众生、生命、人产生执着，那么他就会有我执，并且在众生中产生众生之想。菩萨对于这些不再执着，因为断除了我见，从而获得自身（行者指五蕴之行）的平等之相，相信并理解自身与他人的平等。这样的菩萨不会对众生、生命、人产生执着和偏见，这就是它的含义。 再次，经文说『诸菩萨生如是心』等，显示菩萨应该如此安住于中道的愿望。如果菩萨有众生之想，就不是菩萨了，显示应该在如此修行中与相应的禅定状态相应。如果菩萨产生众生相、人相、寿者相，就不能称为菩萨。
English
English version: How can all sentient beings be led into Nirvana (Nirvana, liberation)? There are three causes and conditions: first, to enable those born in difficult circumstances to attain the opportune time for liberation; second, to mature those born in non-difficult circumstances who are not yet mature; and third, to liberate those who are already mature. Why is it said 'the realm of Parinirvana (Parinirvana, complete Nirvana) without remainder,' instead of simply saying Nirvana? If it were said that way, it would not be different from the provisional Nirvana such as the first Dhyana (meditative state) spoken of 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 the realm of Sopadhisesa-nirvana (Sopadhisesa-nirvana, Nirvana with remainder) not mentioned? Because it is a result of shared causes, relying on past karma, and also encountering the Buddha's teachings, one can attain the result. Moreover, it is not entirely because the suffering of the body still remains. Such Nirvana and Sopadhisesa-nirvana, etc., are results of one's own effort, results of shared causes, non-ultimate results, and non-complete results. Therefore, it is said 'without remainder.' 'Thus, countless beings have entered Nirvana' indicates that each form of life, such as those born from eggs, is countless. 'No sentient being attains Nirvana,' what does this mean? It is like a Bodhisattva (enlightenment being) attaining Nirvana himself, without other sentient beings. Why? If a Bodhisattva has the perception of sentient beings, then he is not a Bodhisattva. What does this mean? If a Bodhisattva holds a different thought towards sentient beings, instead of considering them as part of himself, he cannot be called a Bodhisattva. Why? If a Bodhisattva gives rise to thoughts of sentient beings, thoughts of people, thoughts of lifespan, then he cannot be called a Bodhisattva. What does this mean? If, due to afflictions, one clings to the idea of sentient beings, life, and people, then he will have ego-attachment and generate the perception of sentient beings among sentient beings. A Bodhisattva no longer clings to these, because he has severed the view of self, thereby attaining the equal nature of his own (the 'deeds' refer to the activities of the five skandhas), believing and understanding the equality of self and others. Such a Bodhisattva does not cling to or have biased views about sentient beings, life, or people; this is its meaning. Furthermore, the sutra says, 'When Bodhisattvas generate such thoughts,' etc., indicating that Bodhisattvas should abide in such a middle way of aspiration. If a Bodhisattva has the perception of sentient beings, then he is not a Bodhisattva, indicating that one should be in accordance with the corresponding Samadhi (meditative state) during such practice. If a Bodhisattva generates the perception of sentient beings, the perception of people, the perception of lifespan, then he cannot be called a Bodhisattva. --------------------------------------------------------------------------------
Chinese
萨者，显示应如是降伏心中摄散时也。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，不复重释。 经曰： “复次，须菩提！不住于事行于布施，无所住行于布施，不住色布施，不住声、香、味、触、法布施。须菩提！菩萨应如是布施，不住于相想。何以故？若菩萨不住相布施，其福德聚不可思量。须菩提！于汝意云何？东方虚空可思量不？”须菩提言：“不也。世尊！” 佛言：“如是。须菩提！南、西、北方，四维上下虚空可思量不？”须菩提言：“不也。世尊！” 佛言：“如是，如是。须菩提！菩萨无住相布施，福德聚亦复如是不可思量。”佛复告须菩提：“菩萨但应如是行于布施。” 论曰： 此下第二波罗蜜相应行。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；相应三摩提及摄散心为显现。 于波罗蜜净住处中，经言“菩萨不住于事，行于布施”，此为依义，显示对治住着故。经言“应 现代汉语译本： 萨（萨：指菩萨），显示应当这样降伏心中摄取和散乱的状态。如果菩萨处于相应的禅定状态而心散乱时，对众生的执着念头也不会转变，因为他们安住于如幻的现象中。因此，没有众生真正得到涅槃。能够成就那些愿望的人，摄取所有安住之处是最殊胜的，因为当他们以相应的行相行于其他安住之处时，依靠愿望必定能够获得。这个愿望的意义，不再重复解释。 经文说： ‘再者，须菩提（须菩提：佛陀的弟子）！不住着于事物而行布施，不执着任何事物而行布施，不住着于色（色：指眼睛所见的颜色和形态）布施，不住着于声、香、味、触、法（声、香、味、触、法：指六根所对的六种感觉对象）布施。须菩提！菩萨应当这样布施，不住着于任何表相。为什么呢？如果菩萨不住着于表相而行布施，那么他所积累的福德是不可思量的。须菩提！你认为怎么样？东方的虚空可以思量吗？’须菩提回答说：‘不能，世尊（世尊：对佛陀的尊称）！’ 佛说：‘是的。须菩提！南方、西方、北方，四维（四维：东南、东北、西南、西北）上下的虚空可以思量吗？’须菩提回答说：‘不能，世尊！’ 佛说：‘是的，是的。须菩提！菩萨不住着于表相而行布施，所积累的福德也同样是不可思量的。’佛又告诉须菩提：‘菩萨应当这样行布施。’ 论述说： 以下是第二种波罗蜜（波罗蜜：到达彼岸的方法，即菩萨的修行）相应的修行。从这里开始，在其他的安住之处中，有五种随所相应的情况需要了解和解释： 一、依义，二、说相，三、摄持，四、安立，五、显现。安住之处的对治是依义；安住之处本身是说相；愿望是摄持；安住之处的第一义是安立；相应的禅定和摄散心是显现。 在波罗蜜清净的安住之处中，经文说‘菩萨不住着于事物，行于布施’，这是依义，显示对治住着。
English
English version: ‘Sa’ (Sa: refers to Bodhisattva) indicates that one should subdue the mind's grasping and scattering in this way. If a Bodhisattva is in a corresponding Samapatti (Samapatti: a state of meditative absorption) and the mind is scattered, the attachment to sentient beings will not change, because they dwell in illusory phenomena. Therefore, no sentient being truly attains Nirvana. The one who can fulfill those desires, grasping all abodes is the most supreme, because when they act in other abodes with corresponding characteristics, they will surely attain by relying on desires. The meaning of this desire will not be explained again. The Sutra says: ‘Furthermore, Subhuti (Subhuti: a disciple of the Buddha)! Practice giving without dwelling on things, practice giving without dwelling on anything, do not dwell on giving with regard to form (form: refers to colors and shapes seen by the eyes), do not dwell on giving with regard to sound, smell, taste, touch, or dharma (sound, smell, taste, touch, dharma: refers to the six sense objects corresponding to the six senses). Subhuti! A Bodhisattva should give in this way, without dwelling on any characteristics. Why? If a Bodhisattva gives without dwelling on characteristics, then the accumulation of merit is immeasurable. Subhuti! What do you think? Can the eastern space be measured?’ Subhuti replied: ‘No, World Honored One (World Honored One: a respectful title for the Buddha)!’ The Buddha said: ‘Yes. Subhuti! Can the southern, western, northern, intermediate directions (intermediate directions: southeast, northeast, southwest, northwest), upper and lower space be measured?’ Subhuti replied: ‘No, World Honored One!’ The Buddha said: ‘Yes, yes. Subhuti! A Bodhisattva gives without dwelling on characteristics, and the accumulation of merit is also immeasurable.’ The Buddha further told Subhuti: ‘A Bodhisattva should practice giving in this way.’ The Treatise says: The following is the second Paramita (Paramita: the method of reaching the other shore, i.e., the practice of a Bodhisattva) corresponding practice. From here on, in other abodes, there are five kinds of corresponding situations that need to be understood and explained: First, relying on meaning; second, explaining characteristics; third, grasping; fourth, establishing; fifth, revealing. The antidote to dwelling is relying on meaning; the abode itself is explaining characteristics; desire is grasping; the ultimate meaning of the abode is establishing; the corresponding Samadhi and grasping the scattered mind is revealing. In the pure abode of Paramita, the Sutra says ‘A Bodhisattva does not dwell on things, but practices giving,’ this is relying on meaning, showing the antidote to dwelling. --------------------------------------------------------------------------------