English
English version: Furthermore, those Śrāvakas (disciples who attain enlightenment by hearing the teachings) and Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own) take Nirvāṇa (liberation) as their goal and consider it the ultimate destination. They abandon the roots of goodness that benefit all sentient beings, and they abandon all the actions performed according to Saṃvṛti-satya (conventional truth). Their minds are focused on benefiting themselves, and they cannot truly cultivate the four immeasurable minds (catvāri apramāṇāni, loving-kindness, compassion, joy, and equanimity). They cannot completely sever all afflictions, but can only temporarily subdue them. If Bodhisattva-mahāsattvas (great beings who aspire to attain Buddhahood for the benefit of all) and others can truly understand the two types of dharmas, Saṃskṛta dharma (conditioned phenomena) and Asaṃskṛta dharma (unconditioned phenomena), observe sentient beings without abandoning Saṃskṛta dharma, and although they truly understand the tranquility of Asaṃskṛta dharma, they do not fall into Saṃskṛta dharma in order to accomplish all Buddha-dharmas. They use all their cultivation to benefit others, and by truly understanding svalakṣaṇa (own-characteristic) and sāmānyalakṣaṇa (general characteristic), they attain pure karmic results without attaining samādhi (meditative absorption) that is free and at will; their practice of the four immeasurable minds is not nourished by love, but they attain karmic results according to their own minds, just as they follow the four great elements (catvāri mahābhūtāni, earth, water, fire, and wind). What does this illustrate? Just as the characteristics of the four great elements do not accomplish the Paramārtha-satya (ultimate truth), just as those in samādhi can abandon the own-characteristics of the four great elements by following the power of their minds; it is also like this, although they accomplish the characteristics of Saṃskṛta dharma, Bodhisattvas, with pure precepts and various meritorious deeds, cultivate the four immeasurable minds, attain karmic results according to the power of their minds, and do not follow the four immeasurable minds themselves. For this reason, in the Śrī-Viśeṣacintā-brahma-paripṛcchā-sūtra (The Sutra of Brahma's Inquiry of Deep Contemplation), the Tathāgata (one of the titles of the Buddha) said: 'If Bodhisattva-mahāsattvas and others accomplish four dharmas, cultivate the four dhyānas (catvāri dhyānāni, the four meditative absorptions of the form realm), and are born in the Kāmadhātu (the desire realm of the six realms of reincarnation). What are the four dharmas? First, attaining freedom of mind; second, possessing the power of all good roots; third, observing all sentient beings; fourth, cultivating upāya-prajñā (skillful means and wisdom).' Therefore, the Buddha demonstrates the skillful means to gather immeasurable practices, and accepts the results according to one's own mind. After speaking of immeasurability, he then speaks of skillful means. Question: 'We should speak of the meaning of skillful means. What is the meaning of skillful means?' Answer: 'Next, I will speak of the meaning of skillful means. There are two types: first, seeking different meanings; second, not abandoning the two meanings. Cultivating various actions with the mind and observing with wisdom is called skillful means.' What does this illustrate? Seeking different meanings means that Bodhisattvas and others are not seeking to attain the fruit of the holy path in the present, nor are they abandoning the mind of the world because they are disgusted with the suffering of the world. --------------------------------------------------------------------------------
Chinese
，为利益一切众生，及为自身取大菩提方便、为教众生菩提方便，及欲清净大悲等行取菩提法，出过声闻辟支佛等所证之位、道功德等所对治法，菩萨所证圣道现前，名求异义。 “不舍二义者，谓菩萨心不舍世谛、第一义谛故。此明何义？以诸菩萨实见一切有为诸法皆悉无常，观察众生不舍一切有为诸法，不离有为法、不舍无为法，如是菩萨摩诃萨般若行不退转因，说名方便。如圣者文殊师利于经中说：‘天子！菩萨摩诃萨般若智，知菩萨摩诃萨非行有为智、不堕无为智。如是菩萨摩诃萨，名为无畏菩萨。复次，天子！若诸菩萨观察众生不舍有为行，观察诸佛法不堕无为行，如是菩萨摩诃萨，名为无畏菩萨。’如是等。又随顺心所求之义，称心所求能成就行，名为方便。又以毕竟具足智故，名为方便。” 问曰：“善知世谛者，如是等句说何等义？” 答曰：“善知世谛者，善知自相故。善知第一义谛者，善知同相故。善知二义者，善知自相同相故。” 问曰：“但说善知世谛、善知第一义谛便足，何故复说善知二义？” 答曰：“为欲示现菩萨胜义知方便故，是故复说善知二义。此明何义？外道远离如实般若智，唯有世智无出世智；声闻辟支佛舍世间智，但有涅槃智无世间智；菩 现代汉语译本：为了利益一切众生，为了自身获得大菩提的方便，为了教导众生获得菩提的方便，以及为了清净大悲等行而获得菩提之法，超越声闻（Śrāvaka，听闻佛法而修行的弟子）、辟支佛（Pratyekabuddha，无师自悟的修行者）等所证悟的果位，以及超越道功德等所对治之法，菩萨所证悟的圣道显现于前，这被称为‘求异义’。 ‘不舍二义’指的是菩萨的心不舍弃世俗谛（saṃvṛti-satya，相对真理）和第一义谛（paramārtha-satya，绝对真理）。这说明了什么意义呢？因为诸位菩萨真实地见到一切有为诸法（saṃskṛta-dharma，因缘和合而生的事物）都是无常的，但观察众生时又不舍弃一切有为诸法，不离有为法，也不舍弃无为法（asaṃskṛta-dharma，不依赖因缘的事物，如涅槃）。这样的菩萨摩诃萨（bodhisattva-mahāsattva，大菩萨）的般若（prajñā，智慧）之行才不会退转，这被称为方便。正如圣者文殊师利（Mañjuśrī，智慧的象征）在经中所说：‘天子！菩萨摩诃萨的般若智，知道菩萨摩诃萨并非只行有为之智，也不会堕入无为之智。这样的菩萨摩诃萨，被称为无畏菩萨。’又说：‘天子！如果诸位菩萨观察众生时不舍弃有为之行，观察诸佛法时不堕入无为之行，这样的菩萨摩诃萨，被称为无畏菩萨。’等等。此外，随顺众生的心愿而求取意义，称合心愿所求而能成就的修行，这被称为方便。又因为毕竟具足智慧，所以被称为方便。’ 有人问：‘善知世谛者’等语句说明了什么意义？ 回答说：‘善知世谛者，是善知自相（svalakṣaṇa，事物的个别特征）的缘故。善知第一义谛者，是善知共相（sāmānyalakṣaṇa，事物共同的特征）的缘故。善知二义者，是善知自相和共相的缘故。’ 有人问：只说善知世谛、善知第一义谛就足够了，为什么还要说善知二义？ 回答说：为了要显示菩萨以殊胜的智慧了解方便，所以才又说善知二义。这说明了什么意义呢？外道（tīrthika，佛教以外的修行者）远离如实的般若智，只有世俗的智慧而没有出世的智慧；声闻、辟支佛舍弃世间的智慧，只有涅槃的智慧而没有世间的智慧；菩萨
English
English version: For the benefit of all sentient beings, and for obtaining the expedient means to achieve great Bodhi (awakening) for oneself, for teaching sentient beings the expedient means to achieve Bodhi, and for obtaining the Dharma (teachings) of Bodhi to purify practices such as great compassion, surpassing the positions attained by Śrāvakas (disciples who learn by hearing the teachings) and Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own), and surpassing the Dharma that is counteracted by the merits of the path, the manifestation of the holy path attained by Bodhisattvas (beings striving for enlightenment) is called 'seeking different meanings'. 'Not abandoning the two meanings' refers to the Bodhisattva's mind not abandoning the Saṃvṛti-satya (conventional truth) and the Paramārtha-satya (ultimate truth). What does this clarify? Because Bodhisattvas truly see that all Saṃskṛta-dharmas (conditioned phenomena) are impermanent, yet when observing sentient beings, they do not abandon all Saṃskṛta-dharmas, not departing from conditioned dharmas, nor abandoning unconditioned dharmas (Asaṃskṛta-dharma, such as Nirvana). Such a Bodhisattva-mahāsattva's (great Bodhisattva) practice of Prajñā (wisdom) will not regress, and this is called expedient means. As the holy Mañjuśrī (Bodhisattva of wisdom) said in the Sutra: 'Son of the gods! The Prajñā-wisdom of a Bodhisattva-mahāsattva knows that a Bodhisattva-mahāsattva neither practices only conditioned wisdom nor falls into unconditioned wisdom. Such a Bodhisattva-mahāsattva is called a fearless Bodhisattva.' Furthermore, 'Son of the gods! If Bodhisattvas observe sentient beings without abandoning conditioned practices, and observe the Buddhadharmas without falling into unconditioned practices, such Bodhisattva-mahāsattvas are called fearless Bodhisattvas.' And so on. Moreover, according to the meaning sought by the mind, the practice that fulfills the mind's desires is called expedient means. Furthermore, because of the complete possession of wisdom, it is called expedient means.' Someone asks: 'Those who are skilled in conventional truth,' what meaning do these phrases convey? The answer is: 'Those who are skilled in conventional truth are skilled in knowing the Svalakṣaṇa (own-characteristic). Those who are skilled in ultimate truth are skilled in knowing the Sāmānyalakṣaṇa (common-characteristic). Those who are skilled in the two truths are skilled in knowing both the own-characteristic and the common-characteristic.' Someone asks: It would be sufficient to say 'skilled in conventional truth' and 'skilled in ultimate truth,' why is it also said 'skilled in the two truths'? The answer is: 'In order to demonstrate that Bodhisattvas understand expedient means with superior wisdom, it is therefore said again 'skilled in the two truths.' What does this clarify? Tīrthikas (non-Buddhist practitioners) are far from true Prajñā-wisdom, having only worldly wisdom and no transcendental wisdom; Śrāvakas and Pratyekabuddhas abandon worldly wisdom, having only the wisdom of Nirvana and no worldly wisdom; Bodhisattvas --------------------------------------------------------------------------------
Chinese
萨摩诃萨为欲利益一切众生求妙法故，于世谛中及第一义谛中修行方便智。如来为欲示现菩萨胜方便智，是故复说善知二义，成就般若波罗蜜。” 问曰：“何故如来说方便后，次说成就般若波罗蜜？” 答曰：“示现方便摄取般若故，又以示现诸菩萨等所证位义，是故如来说方便后，次说成就般若波罗蜜。此明何义？以观能成菩提分法清净善根，菩萨欲见真如法体，而未能见真如实智，于先观察出过声闻辟支佛位所对治法，观察大慈悲等，成就根本大慈悲等，然后得见彼真如法。以是义故，见真如法不堕声闻辟支佛地，是故如来示现修行次第义故，先说方便次说成就般若波罗蜜。” 问曰：“成就般若波罗蜜者，应说般若义，如实知见名为般若，能观所观境界名为般若。如实知深浅数量名为般若，是义应说。” 答曰：“到彼岸故名波罗蜜义。又诸佛如来已到彼岸名波罗蜜，初地菩萨以其毕竟到彼岸故名波罗蜜，以诸菩萨毕竟得彼岸行名波罗蜜。是故如来经中说言：‘随顺彼行名波罗蜜，以彼处未决定，彼岸义故。’是故如来于《无尽意所问经》中说：‘满足行菩萨行名波罗蜜义，快深智满足名波罗蜜义。’如是等。” 问曰：“应说般若波罗蜜义。云何般若波罗蜜义？” 现代汉语译本：萨摩诃萨（伟大的菩萨）为了利益一切众生，寻求微妙的佛法，所以在世俗谛和第一义谛中修行方便智（善巧的智慧）。如来（佛陀）为了示现菩萨殊胜的方便智，所以又说善于了解两种真谛，就能成就般若波罗蜜（智慧的圆满）。 问：‘为什么如来说了方便之后，接着说成就般若波罗蜜呢？’ 答：‘为了示现方便能够摄取般若，又为了示现诸位菩萨等所证得的果位意义，所以如来说了方便之后，接着说成就般若波罗蜜。这说明什么意义呢？因为观察能够成就菩提（觉悟）的各种清净善根，菩萨想要见到真如法体（事物本来的真实面貌），但还未能见到真如实智（真实的智慧），所以先要观察超出声闻（听闻佛法而觉悟者）和辟支佛（独自觉悟者）果位所要对治的法，观察大慈悲等等，成就根本的大慈悲等等，然后才能见到那真如法。因为这个缘故，见到真如法就不会堕入声闻和辟支佛的境界，所以如来为了示现修行的次第意义，先说方便，再说成就般若波罗蜜。’ 问：‘成就般若波罗蜜，应该解释般若的意义，如实地知见就叫做般若，能观的智慧和所观的境界就叫做般若，如实地知道深浅数量就叫做般若，这些意义都应该说明。’ 答：‘到达彼岸的缘故，叫做波罗蜜的意义。又诸佛如来已经到达彼岸，叫做波罗蜜，初地菩萨因为毕竟到达彼岸的缘故，叫做波罗蜜，因为诸位菩萨毕竟得到彼岸的修行，叫做波罗蜜。所以如来在经中说：‘随顺那彼岸的修行叫做波罗蜜，因为那彼岸之处还没有决定，所以有彼岸的意义。’所以如来在《无尽意所问经》中说：‘圆满菩萨的修行叫做波罗蜜的意义，快速而深刻的智慧圆满叫做波罗蜜的意义。’像这些等等。 问：‘应该解释般若波罗蜜的意义。什么是般若波罗蜜的意义？’