Chinese
大慈悲等，已置定法妙乐善根，为欲离彼贪着心故，说慈悲后次说方便，以有方便故有智慧明见诸法。以是义故，不堕声闻辟支佛地入菩萨位，是故如来说方便后次说成就般若波罗蜜。 “又复略说成就深心乃至方便，示现成就助道功德，究竟成就般若波罗蜜者，示现成就助道智慧。 “又成就深心乃至方便，示现成就菩提功德道，究竟成就般若波罗蜜，示现成就菩提智慧道。 “又成就深心乃至回向，示现成就戒身，慈悲二法示现成就定身，方便般若示现成就慧身。 “又成就深心即是示现成就直心，自余七句示现成就修行。 “又成就深心、成就行心示现戒家；成就舍心成就回向，示现施家；成就大慈成就大悲，示现灭家；成就方便成就般若波罗蜜，示现智家。如是有碍无碍等一切诸法，诸余一切修多罗中广说应知。此修多罗依诸菩萨摩诃萨学戒义说，如是诸菩萨摩诃萨八万四千无量无边诸法门等，皆应类知。” 弥勒菩萨所问经论卷第九 此经旧为六卷。《开元录》作五卷，子注或七卷、或十卷。据此，今开初卷为二，总为七卷。即释《大宝积经．第四十一会》是也。 现代汉语译本 大慈大悲等等，已经安置了决定的佛法、微妙的快乐和善良的根本，为了想要远离那些贪婪执着的心，所以在说了慈悲之后接着说方便（Upaya，善巧方便），因为有了方便的缘故，才会有智慧，明了地见到诸法（Dharma，佛法）。因为这个缘故，不会堕入声闻（Śrāvaka，听闻佛法而修行的弟子）和辟支佛（Pratyekabuddha，独觉佛）的境界，进入菩萨（Bodhisattva，立志成佛的修行者）的位次，所以如来（Tathāgata，佛的称号之一）在说了方便之后接着说成就般若波罗蜜（Prajñāpāramitā，智慧到彼岸）。 ‘又进一步概括地说，成就深心乃至方便，是示现成就助道的功德，究竟成就般若波罗蜜，是示现成就助道的智慧。 ‘又成就深心乃至方便，是示现成就菩提（Bodhi，觉悟）功德道，究竟成就般若波罗蜜，是示现成就菩提智慧道。 ‘又成就深心乃至回向（Parināmanā，将功德回向给众生），是示现成就戒身，慈悲二法是示现成就定身，方便般若是示现成就慧身。 ‘又成就深心就是示现成就直心，其余七句是示现成就修行。 ‘又成就深心、成就行心是示现戒家；成就舍心、成就回向，是示现施家；成就大慈、成就大悲，是示现灭家；成就方便、成就般若波罗蜜，是示现智家。像这样有障碍和无障碍等等一切诸法，在其他一切修多罗（Sūtra，佛经）中广泛地解说，应该知道。这部修多罗是依据诸位菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨）学习戒律的意义而说的，像这样诸位菩萨摩诃萨八万四千无量无边的诸法门等等，都应该依此类推来理解。’ 《弥勒菩萨所问经论》卷第九 这部经旧时为六卷。《开元录》记载为五卷，子注或者为七卷、或者为十卷。根据这些，现在将最初的卷分为二，总共为七卷。也就是解释《大宝积经．第四十一会》。
English
English version Great compassion and the like have established the definite Dharma (law, teaching), the subtle joy, and the roots of goodness. In order to separate from those greedy and attached minds, after speaking of compassion, convenience (Upaya, skillful means) is spoken of next. Because there is convenience, there is wisdom to clearly see all Dharmas (teachings). Because of this meaning, one does not fall into the realm of Śrāvakas (listeners, disciples who practice by hearing the Dharma) and Pratyekabuddhas (solitary Buddhas), but enters the position of Bodhisattvas (beings who aspire to Buddhahood). Therefore, the Tathāgata (one of the titles of the Buddha) speaks of the perfection of Prajñāpāramitā (perfection of wisdom) after speaking of convenience. ‘Furthermore, to briefly say that accomplishing profound mind and even convenience demonstrates the accomplishment of the merits of aiding the path. Ultimately accomplishing Prajñāpāramitā demonstrates the accomplishment of the wisdom of aiding the path.’ ‘Furthermore, accomplishing profound mind and even convenience demonstrates the accomplishment of the path of Bodhi (enlightenment) merits. Ultimately accomplishing Prajñāpāramitā demonstrates the accomplishment of the path of Bodhi wisdom.’ ‘Furthermore, accomplishing profound mind and even dedication (Parināmanā, transferring merit to all beings) demonstrates the accomplishment of the body of precepts. The two Dharmas of compassion demonstrate the accomplishment of the body of Samadhi (meditative concentration). Convenience and Prajñā (wisdom) demonstrate the accomplishment of the body of wisdom.’ ‘Furthermore, accomplishing profound mind is demonstrating the accomplishment of straightforward mind. The remaining seven sentences demonstrate the accomplishment of practice.’ ‘Furthermore, accomplishing profound mind and accomplishing the mind of practice demonstrate the family of precepts. Accomplishing the mind of giving and accomplishing dedication demonstrate the family of generosity. Accomplishing great compassion and accomplishing great pity demonstrate the family of cessation. Accomplishing convenience and accomplishing Prajñāpāramitā demonstrate the family of wisdom. Like this, all Dharmas, such as those with and without obstacles, should be known as explained extensively in all other Sutras (Buddhist scriptures). This Sutra is spoken according to the meaning of the precepts learned by all Bodhisattva-mahāsattvas (great Bodhisattvas). All the eighty-four thousand immeasurable and boundless Dharma gates of these Bodhisattva-mahāsattvas should be understood by analogy.’ The Ninth Scroll of the Sutra Treatise Questioned by Maitreya Bodhisattva This Sutra was formerly six scrolls. The Kaiyuan Record records it as five scrolls, and the sub-commentaries are either seven or ten scrolls. According to these, the initial scroll is now divided into two, making a total of seven scrolls. This is an explanation of the Forty-first Assembly of the Mahāratnakūṭa Sūtra. --------------------------------------------------------------------------------