English
English version: This is the first type of being-born-embracing. The differences in being-born are fourfold: those born relying on eggshells are called 'oviparous' (egg-born). Those emerging from the womb are called 'viviparous' (womb-born). Those arising through moisture are called 'moisture-born'. Those appearing suddenly from nothing are called 'metamorphic' (transformation-born). These four encompass all sentient beings. Therefore, the Bodhisattva makes a general vow. Sutra: 'If with form, if without form' – The second is called reliance on this body. 'If with form' refers to beings in the Desire Realm and Form Realm who have a body with form. 'If without form' refers to beings in the upper Four Formless Realms who have no form. These two also encompass all sentient beings. Therefore, the Bodhisattva generally causes all beings to be liberated from the Three Realms. Sutra: 'If with thought, if without thought, if neither with thought nor without thought' – The third is called realm. 'Thought' is that which can grasp a realm. The realm is that which is grasped. Explaining the realm in terms of thought is why it's called realm-embracing. 'If with thought' refers to beings below the Realm of Nothing Whatsoever, except for the Heaven of Non-Thought, all others have coarse thoughts to grasp coarse realms. 'If without thought' refers to the Heaven of Non-Thought in the Fourth Dhyana, which has no thought-mind to grasp realms. 'If neither with thought nor without thought' refers to the Realm of Neither Perception Nor Non-Perception, which has no coarse thoughts, hence called 'neither with thought,' and is not completely without thought, hence called 'neither without thought.' Here, the phrase 'if neither with thought nor without thought' has an extra 'if.' If the following 'if' is retained, it does not refer to a single place. These three also encompass all sentient beings. Sutra: 'I will cause them all to enter Nirvana without remainder and extinguish them' – The second explains the First Mind. It means causing beings to attain the great Nirvana, the first bliss. Then, the Bodhisattva's vast vows, as mentioned above, are definite. To give beings ultimate, constant bliss is called the First Mind. 'I will cause them all to enter' highlights the Bodhisattva's great compassion. 'Nirvana without remainder' explains the attained state of perfect stillness. Permanently extinguishing the three fires of greed, hatred, and delusion is called 'extinguishing.' Ascending to the other shore is called 'crossing over.' Using this to realize entry is called 'extinguishing and crossing over.' Saying 'Nirvana without remainder' is because it is apart from the two kinds of birth and death, hence called 'without remainder.' Sutra: 'Thus, having extinguished immeasurable, countless, boundless beings, in reality, there are no beings who attain extinction' – The third explains that the mind is constant. Then, this Bodhisattva is far from discriminatory views and achieves compassion of the same substance. --------------------------------------------------------------------------------
Chinese
悲所成由智所立智通一想。悲即无二即无疲厌。通一想故常自涅槃。是故论云。菩萨取一切众生由如己身。以此义故。菩萨自灭度无异众生灭度也。 经。何以故者。第四明不颠倒心也。文中有二。初徴起。后释成。此文初也。徴之意者。菩萨设见众生。是己所度有何过耶。 经。须菩提若菩萨有我相人相众生相寿者相即非菩萨 后文释成也。今泛明颠倒有其三种。一见倒。二想倒。三心倒。此中离想倒故名为不颠倒。如是想倒依身见起。是故菩萨起如是想失菩萨名。若翻于此即顺正慧不起如是名不颠倒心也。 经。复次须菩提菩萨于法应无所住行于布施 自下第二答前所阙云何修行也。文中有三。一教菩萨不着自身修行。二教菩萨不住报恩修行。三教菩萨不住果报修行。此中阙初段文也。所以答修行问。先明布施者。以菩萨万行六度为愿源。波罗蜜中檀义通摄。是故举斯一号该彼六门。即檀波罗蜜名资生施。尸波罗蜜羼提波罗蜜名无畏施。谓持戒忍辱施人无畏故。毗离耶禅那般若等名为法施。由精进故说不疲惓。由禅定故能知物心。由智慧故能如实说也。言于法应无所住行于布施者。不着果报恩修行也。不应求彼供养恭敬赞叹等报也。 经。所谓不住色布施不住声香味触法布施 第三明不 现代汉语译本： 悲悯之心源于智慧，并由智慧所确立，智慧能贯通一切念想。悲悯之心是无二无别的，因此不会感到疲惫厌倦。因为贯通一切念想，所以常处于涅槃的境界。因此，《瑜伽师地论》中说：‘菩萨看待一切众生，都如同看待自己一样。’ 正因为这个道理，菩萨自身的灭度与众生的灭度并没有什么不同。 经文：‘何以故者’，这是第四个说明不颠倒心的部分。这段文字分为两部分：首先是提问，然后是解释说明。这里是提问的部分。提问的意思是：菩萨如果认为众生是自己所要度化的对象，这有什么过错呢？ 经文：‘须菩提，若菩萨有我相、人相、众生相、寿者相，即非菩萨。’ 后面的文字是解释说明的部分。现在泛泛地说明颠倒有三种：一是见倒，二是想倒，三是心倒。这里因为远离想倒，所以称为不颠倒。这样的想倒依附于身见而产生。因此，菩萨如果产生这样的想法，就会失去菩萨的名称。如果能够反过来，就是顺应正慧，不产生这样的想法，就称为不颠倒心。 经文：‘复次，须菩提，菩萨于法应无所住，行于布施。’ 下面第二部分回答前面所缺失的‘如何修行’的问题。这段文字分为三部分：一是教导菩萨不要执着自身修行，二是教导菩萨不要为了报恩而修行，三是教导菩萨不要为了果报而修行。这里缺少第一段文字。之所以回答修行的问题，先说明布施，是因为菩萨的万行以六度（Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā）为愿望的源泉。在波罗蜜（Pāramitā）中，布施的含义可以涵盖一切。因此，举出布施这一项，就可以概括其他的六个方面。檀波罗蜜（Dāna-pāramitā，布施波罗蜜）称为资生施，尸波罗蜜（Śīla-pāramitā，持戒波罗蜜）和羼提波罗蜜（Kṣānti-pāramitā，忍辱波罗蜜）称为无畏施，意思是持戒和忍辱可以使人无所畏惧。毗离耶（Vīrya-pāramitā，精进波罗蜜）、禅那（Dhyāna-pāramitā，禅定波罗蜜）、般若（Prajñā-pāramitā，智慧波罗蜜）等称为法施。因为精进，所以说法不会感到疲倦；因为禅定，所以能够了解他人的心；因为智慧，所以能够如实地说法。‘于法应无所住，行于布施’，意思是不执着于果报和报恩而修行，不应该追求他人的供养、恭敬、赞叹等回报。 经文：‘所谓不住色布施，不住声香味触法布施。’ 第三部分说明不...
English
English version: Compassion arises from wisdom and is established by wisdom; wisdom penetrates all thoughts. Compassion is non-dual and therefore without weariness or aversion. Because it penetrates all thoughts, it is constantly in the state of Nirvana (Nirvāṇa). Therefore, the Yogācārabhūmi-śāstra states: 'A Bodhisattva (Bodhisattva) regards all sentient beings as if they were himself.' For this reason, the extinction of a Bodhisattva is no different from the extinction of sentient beings. Sutra: 'What is the reason?' This is the fourth part explaining the non-inverted mind. This passage has two parts: first, the question is raised, and then the explanation is given. This is the question part. The meaning of the question is: If a Bodhisattva thinks that sentient beings are objects to be liberated by himself, what is wrong with that? Sutra: 'Subhuti (Subhūti), if a Bodhisattva has the perception of self (ātma-saṃjñā), the perception of person (pudgala-saṃjñā), the perception of sentient beings (sattva-saṃjñā), or the perception of a life-span (jīva-saṃjñā), he is not a Bodhisattva.' The following text is the explanatory part. Now, generally speaking, there are three kinds of inversions: the inversion of views, the inversion of thoughts, and the inversion of mind. Here, because it is free from the inversion of thoughts, it is called non-inverted. Such inversion of thoughts arises from the view of self. Therefore, if a Bodhisattva arises such thoughts, he will lose the name of Bodhisattva. If one can reverse this, that is, follow the right wisdom and not arise such thoughts, it is called a non-inverted mind. Sutra: 'Furthermore, Subhuti, a Bodhisattva should practice giving without dwelling on anything.' The second part below answers the previous question of 'how to practice.' This passage has three parts: first, it teaches Bodhisattvas not to be attached to their own practice; second, it teaches Bodhisattvas not to practice for the sake of repaying kindness; and third, it teaches Bodhisattvas not to practice for the sake of rewards. The first part is missing here. The reason why the question of practice is answered by first explaining giving is that the myriad practices of a Bodhisattva take the six perfections (Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā) as the source of their vows. In Pāramitā (Pāramitā), the meaning of giving can encompass everything. Therefore, by mentioning giving, the other six aspects can be summarized. Dāna-pāramitā (Dāna-pāramitā, Perfection of Giving) is called the giving of sustenance; Śīla-pāramitā (Śīla-pāramitā, Perfection of Morality) and Kṣānti-pāramitā (Kṣānti-pāramitā, Perfection of Patience) are called the giving of fearlessness, meaning that upholding precepts and patience can make people fearless. Vīrya (Vīrya-pāramitā, Perfection of Diligence), Dhyāna (Dhyāna-pāramitā, Perfection of Meditation), Prajñā (Prajñā-pāramitā, Perfection of Wisdom), etc., are called the giving of Dharma. Because of diligence, speaking will not feel tired; because of meditation, one can understand the minds of others; because of wisdom, one can speak truthfully. 'One should practice giving without dwelling on anything' means practicing without being attached to rewards or repaying kindness, and one should not seek rewards such as offerings, respect, praise, etc., from others. Sutra: 'That is, giving without dwelling on form, giving without dwelling on sound, smell, taste, touch, or dharma.' The third part explains not... --------------------------------------------------------------------------------
Chinese
住果报修行也。谓不求未来人天等果。此果酬因故名果报。即六尘等是当果体为此行施名著果报。菩萨远离名不住色等。 经。须菩提菩萨应如是布施不住于相 第三答降伏心问也。准魏经云。不住于相想。此中略想字文中有六。一标二徴三释四喻五合六劝。此文初也。若起相想二取未亡。欲求真空还成有漏。是故菩萨除灭妄想清净三轮故。于施门更彰降伏。言不于相想者。谓不见施物受者及施者故。 经。何以故者。第二明徴起也。此之徴意。谓拂疑心。所以然者。凡施等福从心想生。想既不存福凭何起。 经。若菩萨不住相布施其福德不可思量 第三释也。住相有漏果报有边不住无漏故。福聚无量也。 经。须菩提于意云何东方虚空可思量不 第四喻也。喻中有二。一略举东方。二广引九方。就初喻中文复有二。一如来问。二善现问答。此即问也。虚空界非十方。方是不相应行法色上假立。今以方辨空故。名东方虚空耳。 经。不也世尊 第二善现答也。不者非义也。者助词。虚空无边故非思量矣。 经。须菩提南西北方四维上下虚空可思量不 第二广引九方也。文复有二。名义如上。此即第一如来问也。言四维者不正之义也。 经。不也世尊 第二善现答也。 现代汉语译本： ‘住果报修行’是指不追求未来人天（人道和天道）的果报。这种果报是酬谢因缘而产生的，所以称为‘果报’。例如，执着于六尘（色、声、香、味、触、法）等作为未来的果报，并为此而行布施，就叫做‘著果报’。菩萨应该远离这种执着，做到‘不住色’等等。 经文：‘须菩提，菩萨应如是布施，不住于相。’这是第三个回答关于降伏其心的问题。参照魏译本的经文说：‘不住于相想。’这里省略了‘想’字。这段经文有六个部分：一、标示；二、征问；三、解释；四、比喻；五、总结；六、劝诫。这段经文是第一个部分。如果生起对相的执着，就说明能取和所取这二取还没有消除。想要追求真空，反而会变成有漏。因此，菩萨为了消除虚妄的念想，清净三轮（施者、受者、施物），所以在布施方面更加强调降伏其心。说‘不于相想’，是指不见施物、受者以及施者。 经文：‘何以故？’这是第二个部分，表明征问的原因。这个征问的目的是为了消除疑惑。原因是，所有的布施等福德都是从心念产生的。如果心念不存在，福德又从何而生呢？ 经文：‘若菩萨不住相布施，其福德不可思量。’这是第三个部分，进行解释。住相的布施是有漏的，果报是有限的；不住相的布施是无漏的，所以福德的积聚是无限的。 经文：‘须菩提，于意云何？东方虚空可思量不？’这是第四个部分，使用比喻。比喻中有两个方面：一、简略地举出东方；二、广泛地引用九方。就第一个比喻来说，经文又有两个部分：一、如来提问；二、善现回答。这里是如来的提问。虚空界不是十方，方是与色法不相应的行法上假立的。现在用方来辨别空，所以称为‘东方虚空’。 经文：‘不也，世尊。’这是第二个部分，善现的回答。‘不’表示否定。‘也’是助词。虚空没有边际，所以是不可思量的。 经文：‘须菩提，南西北方四维上下虚空可思量不？’这是第二个方面，广泛地引用九方。经文又有两个部分，名义和上面一样。这里是第一个部分，如来的提问。‘四维’是不正的方位。 经文：‘不也，世尊。’这是第二个部分，善现的回答。