English
English version: They can accommodate each other. Or in terms of form, sound, time, and season, all are inconceivable. Some beings should have a lifespan of seven days, but their hearts desire to live longer. The Bodhisattva then fulfills their wish, transforming the seven days into one kalpa (an extremely long unit of time). Some beings should have a lifespan of one kalpa, but they do not wish to live that long, so the kalpa is shortened to seven days. These are things that those who are not enlightened cannot comprehend. What the great Bodhisattva does is beyond their reach. Like a blind person who cannot see the myriad forms, they can only sigh at its profundity. Exhorting people to understand the practice of generating Bodhicitta (the mind of enlightenment), there are frightening principles within it. Regretting that one's own learning is too little, limited by the teachings one has learned, and having no share in the Mahayana (the Great Vehicle) teachings. This is like a spoiled seed. All should wail and cry, their voices shaking the three thousand great thousand worlds. The sound does not necessarily have to reach the three thousand great thousand worlds, but it is to mourn for the pursuit of Maha-nirvana (the Great Nirvana, complete liberation), the emotion is profound. The pain is like cutting off one's own skin, it should reach the three thousand great thousand worlds. The Bodhisattva will be very happy, because this is their duty to exhort. If one can generate Bodhicitta and understand the inconceivable principles, Mara (demon) and heretics cannot harm them. Mara is not listed here because it has been explained earlier that Mara cannot harm small Bodhisattvas. Bodhisattvas may not deeply understand that great Bodhisattvas manifest as Mara or beggars, forcing and testing Bodhisattvas to make them more steadfast. Fearing that they cannot distinguish between truth and falsehood, they want to comfort them. There is no formal classification in this chapter, but it can be roughly divided into two types. From the beginning to obtaining the dharma-cakṣus-viśuddha (purity of the Dharma eye, clear understanding of the Dharma), it explains the inconceivable nature of the paramārtha-satya (ultimate truth). The second part, from 'At that time, the elder' to the end of the chapter, explains the inconceivable nature of the saṃvṛti-satya (conventional truth). Chapter on Observing Sentient Beings The reason for observing sentient beings arises because the devas (gods) and others at the end of the previous chapter generated Bodhicitta, and they will surely enter the cycle of birth and death to practice teaching and transformation. How should one observe the sentient beings in front of them? One must see that the nature of sentient beings is empty and still, merely established by provisional names, and therefore there is the right path. Because sentient beings established by provisional names are uncertain, they can be taught and transformed, leading them to the right path. Therefore, it is named 'Observing Sentient Beings.' This chapter can be roughly divided into two parts. From the beginning to 'establishing all dharmas,' it explains observing sentient beings. The second part explains that the great Bodhisattva manifests as a goddess and discusses with Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), extensively elucidating the non-dual path. From the beginning to 'How to observe sentient beings,' it is a question and answer for small Bodhisattvas. It says that just as a magician sees illusions and knows that they have no reality, Bodhisattvas should observe sentient beings in the same way. Ordinary people see the moon in the water and think it is the real moon. Small Bodhisattvas should be like great Bodhisattvas. Wise people know that all dharmas are unreal like shadows in the water. These sentences are similar and can be understood thoroughly. --------------------------------------------------------------------------------
Chinese
明即离我。就文难可取别。文殊问若无众生云何有益。为假名众生说其空法。明知空无其实生非无假名者。为说其空令其契解此理。永得涅槃毕竟离苦。乃是与乐之极。得名真实慈。就中凡三文。从初至如虚空故。就理以名慈。从罗汉以下就人以名慈。从菩提以下就众行以名慈。所以名理为慈者。从理得乐缘中说慈也。行寂灭慈者。慈心中教前众生修行寂灭。解理之心是乐。即名寂灭为慈。无所生者。释上寂灭句。行不热慈者。空理能除烦恼热。行无诤慈者。亦以理能除诤也。诸句义类相似尽如虚空故。皆是缘中说尽取说者。内心为慈。行罗汉慈者。教前众生修行断烦恼。得作罗汉人。此人尽苦得乐。名人为慈。论慈正是菩萨内心。就所化人名。行菩萨慈者。教前众生修行。作菩萨人。旷劫积德。在苦不染。坏乐自居。故名人为慈。安众生者。释菩萨之行。正以安人为先。教前众生修行。未来得作如来人。毕竟离苦受乐之极。故名人为慈。下句皆释上句。行佛慈亦就人名慈。前众生修行成自然智。即是果为慈。无因得者。种智果生时。累外而来无相似因得故言自然。行菩提。慈亦就果明慈。无等亦尔。行大悲慈者。教前众生修行得菩萨地中大悲行。此心能拔苦尽尔。即是至乐。名大悲心为慈。因中说慈。自下诸句类尔 现代汉语译本 ‘明’就是离开‘我’的执着。从字面难以理解其区别。文殊菩萨问：‘如果没有众生，又如何利益他们呢？’因为是为假名安立的众生宣说空性的法，明明知道空性并无实体，而众生的生起也并非没有假名。为了对他们宣说空性，令他们契合理解这个道理，永远得到涅槃，毕竟脱离痛苦，这才是给予快乐的极致，因此得名为真实的慈悲。其中共有三段文字。从开始到‘如虚空故’，是从道理上以‘慈’来命名。从罗汉以下，是从人（证得罗汉果位的人）的角度以‘慈’来命名。从菩提以下，是从众行（菩萨的各种修行）的角度以‘慈’来命名。之所以称道理为‘慈’，是从因理解道理而得到快乐的因缘中来说‘慈’的。‘行寂灭慈’，是指在慈悲心中教导前面的众生修行寂灭。理解道理的心就是快乐，因此称寂灭为‘慈’。‘无所生者’，解释上面的‘寂灭’句。‘行不热慈’，是指空性的道理能够去除烦恼的热恼。‘行无诤慈’，也是因为道理能够去除争端。各句的意义和类别相似，‘尽如虚空故’，都是从因缘中来说的，完全取内心为‘慈’。‘行罗汉慈’，是指教导前面的众生修行断除烦恼，证得罗汉果位。此人穷尽痛苦而得到快乐，因此以人为‘慈’。论‘慈’，正是菩萨的内心，从所教化的人的角度来命名。‘行菩萨慈’，是指教导前面的众生修行，成为菩萨。经历漫长的时间积累功德，身处痛苦而不被污染，舍弃快乐而安于其中，因此以人为‘慈’。‘安众生者’，解释菩萨的行为，正是以安乐众生为先。教导前面的众生修行，未来能够成为如来，毕竟脱离痛苦而享受快乐的极致，因此以人为‘慈’。下面的句子都是解释上面的句子。‘行佛慈’也是从人的角度来命名‘慈’。前面的众生修行成就自然智，这就是以果为‘慈’。‘无因得者’，是指种智的果实产生时，是积累外在的功德而来，没有相似的因可以得到，所以说‘自然’。‘行菩提慈’也是从果的角度来阐明‘慈’。‘无等’也是如此。‘行大悲慈’，是指教导前面的众生修行得到菩萨地中的大悲行。此心能够拔除痛苦，穷尽一切，这就是极致的快乐，称大悲心为‘慈’。这是从因中来说‘慈’。从下面的各句都是如此。
English
English version 'Ming' (明, Enlightenment) is to be free from the attachment to 'I'. It's difficult to discern the difference from the literal text. Manjushri (文殊, Bodhisattva of Wisdom) asks: 'If there are no sentient beings, how can they be benefited?' Because it is to speak the Dharma of emptiness for nominally established sentient beings, clearly knowing that emptiness has no substance, and the arising of sentient beings is not without nominal existence. In order to speak emptiness to them, so that they can understand this principle, and forever attain Nirvana (涅槃, liberation), ultimately escaping suffering, this is the ultimate giving of happiness, hence it is named true compassion (慈). There are three sections of text within this. From the beginning to 'as like space', it is named 'compassion' from the perspective of principle. From Arhat (罗汉, enlightened disciple) downwards, it is named 'compassion' from the perspective of people (those who have attained the Arhat fruit). From Bodhi (菩提, enlightenment) downwards, it is named 'compassion' from the perspective of various practices (the various practices of a Bodhisattva). The reason why principle is called 'compassion' is because 'compassion' is spoken from the cause and condition of obtaining happiness from understanding the principle. 'Practicing the compassion of quiescence' means teaching the sentient beings in front to practice quiescence in a compassionate heart. The mind that understands the principle is happiness, hence quiescence is called 'compassion'. 'Without arising' explains the above sentence of 'quiescence'. 'Practicing the compassion of non-heat' means that the principle of emptiness can remove the heat of afflictions. 'Practicing the compassion of non-contention' is also because the principle can remove disputes. The meanings and categories of the sentences are similar, 'completely like space', all are spoken from the cause and condition, completely taking the inner mind as 'compassion'. 'Practicing the compassion of Arhat' means teaching the sentient beings in front to practice cutting off afflictions and attain the Arhat fruit. This person exhausts suffering and obtains happiness, hence it is named 'compassion' from the perspective of people. The discussion of 'compassion' is precisely the mind of a Bodhisattva, named from the perspective of the people being transformed. 'Practicing the compassion of Bodhisattva' means teaching the sentient beings in front to practice and become Bodhisattvas. Accumulating merit over vast kalpas (旷劫, eons), being in suffering without being defiled, abandoning happiness and dwelling in it, hence it is named 'compassion' from the perspective of people. 'Pacifying sentient beings' explains the actions of a Bodhisattva, which is precisely to prioritize pacifying people. Teaching the sentient beings in front to practice, so that in the future they can become Tathagatas (如来, Buddhas), ultimately escaping suffering and enjoying the ultimate happiness, hence it is named 'compassion' from the perspective of people. The sentences below all explain the sentences above. 'Practicing the compassion of Buddha' is also naming 'compassion' from the perspective of people. The sentient beings in front cultivate and achieve natural wisdom, this is taking the fruit as 'compassion'. 'Obtained without cause' means that when the fruit of seed wisdom arises, it comes from accumulating external merits, there is no similar cause that can be obtained, hence it is said to be 'natural'. 'Practicing Bodhi compassion' is also clarifying 'compassion' from the perspective of the fruit. 'Unequaled' is also like this. 'Practicing great compassion' means teaching the sentient beings in front to practice and obtain the great compassionate practice in the Bodhisattva grounds. This mind can eradicate suffering and exhaust everything, this is the ultimate happiness, calling the great compassionate mind 'compassion'. This is speaking 'compassion' from the cause. The sentences from below are all like this. --------------------------------------------------------------------------------
Chinese
。次问悲。答。菩萨所作功德皆与一切众生令使离苦。真名大悲。又问。生死有畏何所依杖。用慈心化物。当依如来功德之力。若欲依之。当先作何法行。修习功德行者依之。若能兼彼我化善归焉故言之当住度脱一切众生。若内慈未消。遇缘斯阅。若得妙悟在心。有惑斯尽。应感从缘见闻蒙益。答言。欲度众生。当除烦恼。生福藉于有心。灭惑要由冥解。故答言。当修行空之正念。问。云何得此空解正念。答。心行性空故。无性可生无法可灭。问。何法无此生灭之性。不善业假名因缘而有。无实性可生。善业假缘而有。无性可灭。互举一边至欲明。烦恼无定性。所以可除。问。善恶业体谁为因。所以本其次第欲明。从缘生法无性故。空并列五阴生。或次第善恶由作起故。以身为本。身从贪欲生。即以为本。问。贪欲诸行谁为本。虚妄分别受心为本。问。受以谁为本。颠倒想为本。问。想以谁为本。无住识为本。识是攀缘之初无本。从识立四阴一切法也。华着身不堕者。将对身子生论。欲除时坐分别之心。道素位成。尘洁事隔。故欲去之。凡遗饰在心不在于事。问。何故去华。染生于心亦由于缘。无心之境而有分别之拔。出家之法实绝容饰。华在于己则同尘染。是以去之。勿谓此华分别之异。所以无之者何。分别是心。 现代汉语译本： 又问悲（Karuna，悲悯）。答：菩萨所作的功德，都是为了让一切众生脱离痛苦，这才是真正的大悲（Mahakaruna，伟大的悲悯）。 又问：生死轮回有令人畏惧之处，应该依靠什么？用慈心（Maitri，慈爱）教化众生，应当依靠如来（Tathagata，如来）的功德之力。如果想要依靠，应当先修习什么法行？修习功德行的人可以依靠。如果能够兼顾自利利他，善行就会归于此，所以说应当安住于度脱一切众生。如果内心的慈悲没有消除，遇到因缘就会显现。如果得到精妙的领悟在心中，疑惑就会全部消除。应机感应，随缘度化，见闻者都能得到利益。 回答说：想要度化众生，应当去除烦恼。产生福报依赖于有心，灭除迷惑需要通过深刻的理解。所以回答说：应当修行空性（Sunyata，空性）的正念（Samyak-smrti，正念）。 问：如何才能得到这种空解的正念？答：因为心和行为的自性本空，所以没有自性可以产生，没有法可以灭亡。 问：什么法没有这种生灭的自性？不善业是假借名相，因缘和合而有，没有真实的自性可以产生。善业也是假借因缘而有，没有自性可以灭亡。互相举例说明，是为了阐明烦恼没有固定的自性，所以可以去除。 问：善恶业的本体，谁是根本原因？所以想要依次阐明。从因缘所生的法没有自性，所以是空性。并列五阴（Skandha，五蕴）的产生，或者善恶的次第，都是由行为产生的，所以以身体为根本。身体从贪欲产生，就以贪欲为根本。 问：贪欲的各种行为，谁是根本？虚妄分别的感受和心为根本。 问：感受以谁为根本？颠倒的想为根本。 问：想以谁为根本？无住的识为根本。识是攀缘的开始，没有根本。从识开始建立色、受、想、行四阴以及一切法。花在身上不掉落，是将要针对身见产生论述。想要去除时，安住于本位，成就道业，与尘世隔绝。所以想要去除它。凡是遗弃装饰，关键在于内心，而不在于外在的事物。 问：为什么要去除花？染污产生于内心，也由于外在的因缘。对于没有心识的境界，却有分别的拔除。出家修行的法则，本来就是杜绝容貌装饰。花在自己身上，就等同于尘染。因此要去除它。不要认为这花有什么分别的差异。所以没有花的原因是什么？因为分别是心。