English
English version: I heard that all the Bodhisattva-Mahasattvas were present as well. Secondly, regarding the 'Initiation Preface,' it is for the sake of listening to the Dharma, asking questions at the appropriate time, and not missing the opportune moment, hence it is called the 'Initiation Preface.' The sutra begins from 'At that time, the Venerable Sariputra' to 'after speaking these words.' Thirdly, regarding 'what is to be known,' it refers to the law of dependent origination (Pratītyasamutpāda), where both the forward and reverse flow are realms that wisdom can perceive. This reveals the two natures of existence: Samsara and Nirvana. The forward flow is further divided into three: first, afflictions (Kleshas); second, karma; and third, suffering (Dukkha). Therefore, the theory of dependent origination says: 'The first eight are death and afflictions, two and ten are karma, and the remaining seven are all suffering; the twelve are all contained within these three.' The sutra begins from 'The Bodhisattva-Mahasattva Maitreya answered the Venerable Sariputra' to 'Thus, it only extinguishes the pure and extremely great mass of suffering,' this is the law of dependent origination spoken by the World Honored One. Fourthly, regarding 'the nature to be known,' it refers to the path that can understand the nature of all dharmas. The Eightfold Noble Path (Arya Ashtanga Marga) is called 'the nature to be known.' The sutra begins from 'What is the Dharma' to 'This is the Eightfold Noble Path.' Fifthly, regarding 'the fruit to be known,' there are two types: one is superior, and the other is unsurpassed. The superior refers to the four fruits of a Sramana (Sramana-phala) and Nirvana. The unsurpassed refers to the unsurpassed fruit of a Bodhisattva. These two reveal the means of approach and the Dharma to be explained. The sutra begins from 'fruit and Nirvana' to 'because of learning the Dharma of those with and without learning.' Sixthly, regarding 'how to know,' it refers to observing the law of dependent origination with the Two Truths (Two Truths). Therefore, the Samdhinirmocana Sutra says: 'One should observe all dharmas with the Two Truths.' This is the meaning of what is to be known. The sutra begins from 'How to see dependent origination as the Buddha said' to 'Therefore, one should observe the law of dependent origination with five kinds of observation.' Seventhly, regarding the essence of the sutra, it refers to removing the two kinds of obstacles and attaining the path of Non-abiding Nirvana. If we discuss the meaning of Non-abiding Nirvana, the paths are limitless, but briefly speaking, there are two types. What are the two? They are the compassion and wisdom of all Buddhas and Bodhisattvas. Why are these two called Non-abiding Nirvana? Because they possess wisdom, they do not fall into Samsara; because they possess great compassion, they do not abide in Nirvana. Not abiding in Samsara and not abiding in Nirvana, this is called Non-abiding Nirvana. The two obstacles refer to: first, the obstacle of afflictions; second, the obstacle of knowledge. The obstacle of afflictions refers to defilement. --------------------------------------------------------------------------------
Chinese
无知。言所知障者。谓非染污无知。了人空故断烦恼障得有上果。了法空故断所知障得无上果。经从尊者舍利子至信受奉行释总摄门竟 大门第二言经之所诠者。与上所说经之所要义同故。更不重释 大门第三言释句义者。释其句义有无量门。总而言之不出六种。所谓名身句身文身语行相机请 大门第四言辩次第者。有其三种。一辩圆满次第。二辩解释次第。三辨能成次第 大门第五言答难者。夫难起之因而有五种。一者不了义故难。二者语相违故难。三者与道理相违故难。四者不决定故难。五者事不现故难。上来五门之中。第二第三第四第五。此四门义遍此经故不可配文。从始至终以义通辩。第一总门摄中文有七段。今当第一明其序分。于中文四。一时成就。二主成就。三处所成就。四众成就。是故与何时是谁何处为何等言随类而配。 经。如是我闻一时 此初时成就也。言如是者。为诸菩萨结集之时。启问文殊师利菩萨等言。汝云何闻当如实说。彼即答言。如是我闻。此即能引下诸经文。问曰。何故集经者。不言自说。言如是我闻。答。离增益损减谤故。言我闻者。此二显其亲闻非自证也。为自亲闻无传闻过失。所以立我。但闻非证故。立于闻。除佛一人。余则不能了此义故。若言自证不生信故。言一时者 现代汉语译本 无知。所说的所知障（Jnana-avarana，知识上的障碍）是指非染污的无知。因为理解了人空（Pudgala-sunyata，人无我），所以能断除烦恼障（Klesha-avarana，烦恼的障碍），证得有上果（Sopadhisesa-nirvana，有余涅槃）。因为理解了法空（Dharma-sunyata，法无我），所以能断除所知障，证得无上果（Anupadhisesa-nirvana，无余涅槃）。经文从尊者舍利子（Sariputra）开始，到信受奉行结束，这是总摄门（Samgraha-dvara，总摄之门）的解释。 大门第二，所说的经的诠释，与上面所说的经的要义相同，所以不再重复解释。 大门第三，所说的解释句义，解释句义有无量法门，总而言之不出六种，即名身（Nama-kaya，名称的集合），句身（Pada-kaya，语句的集合），文身（Vyanjana-kaya，文字的集合），语行（Vac-karman，语言的行为），相机（Sambandha-apeksha，关联的观察），请问（Prasna，提问）。 大门第四，所说的辨次第，有三种次第。一是辨圆满次第（Paripurna-krama，圆满的次第），二是辨解释次第（Vyakhyana-krama，解释的次第），三是辨能成次第（Sadhana-krama，成就的次第）。 大门第五，所说的答难，产生疑问的原因有五种。一是不了解经义而产生疑问。二是语言互相矛盾而产生疑问。三是与道理相违背而产生疑问。四是不确定而产生疑问。五是事情没有显现而产生疑问。以上五个门中，第二、第三、第四、第五，这四个门的意义贯穿此经，所以不可与经文一一对应，从始至终以义理贯通辨析。第一总门（Samgraha-dvara，总摄之门）摄中文有七段，现在开始第一段，说明序分（Nidana，序言）。序分中文分四部分：一时成就（Eka-samaya，时间的成就），主成就（Adhipati，主导者的成就），处所成就（Kshetra，地点的成就），众成就（Parishad，听众的成就）。因此，与何时、是谁、何处、为何等问题，随类别而对应。 经。如是我闻一时——这是最初的时成就（Eka-samaya，时间的成就）。所说的‘如是’，是诸菩萨结集经藏的时候，启问文殊师利菩萨（Manjusri）等说：‘您是如何听闻的，应当如实说。’他们就回答说：‘如是我闻’。这就能引出下面的诸经文。问：为什么结集经藏的人，不说是自己说的，而说是‘如是我闻’？答：为了远离增益、损减的诽谤。所说的‘我闻’，这二字显示是亲自听闻，不是自己证悟的。因为是自己亲自听闻，没有传闻的过失，所以立‘我’字。但只是听闻，不是自己证悟，所以立‘闻’字。除了佛陀一人，其余的人不能完全了解此义，如果说是自己证悟的，不能使人生起信心，所以说‘一时’。
English
English version Ignorance. What is meant by Jnana-avarana (cognitive obscuration) is non-afflictive ignorance. Because of understanding Pudgala-sunyata (the emptiness of person), one can sever Klesha-avarana (afflictive obscuration) and attain Sopadhisesa-nirvana (Nirvana with remainder). Because of understanding Dharma-sunyata (the emptiness of phenomena), one can sever Jnana-avarana and attain Anupadhisesa-nirvana (Nirvana without remainder). The sutra, from the Venerable Sariputra to 'believe, accept, and practice,' concludes the explanation of the Samgraha-dvara (summary gateway). The second major section, concerning the explanation of the sutra's meaning, is the same as the essential meaning of the sutra mentioned above, so it will not be repeated. The third major section, concerning the explanation of the meaning of the sentences, there are countless ways to explain the meaning of the sentences, but in general, they do not go beyond six types, namely Nama-kaya (collection of names), Pada-kaya (collection of sentences), Vyanjana-kaya (collection of letters), Vac-karman (verbal actions), Sambandha-apeksha (observing connections), and Prasna (questions). The fourth major section, concerning the differentiation of the order, there are three types of order. First, differentiating the Paripurna-krama (order of completeness). Second, differentiating the Vyakhyana-krama (order of explanation). Third, differentiating the Sadhana-krama (order of accomplishment). The fifth major section, concerning answering difficulties, there are five reasons for the arising of difficulties. First, difficulties arise because of not understanding the meaning. Second, difficulties arise because of contradictory statements. Third, difficulties arise because of contradicting reason. Fourth, difficulties arise because of uncertainty. Fifth, difficulties arise because the matter is not apparent. Among the above five sections, the second, third, fourth, and fifth, the meanings of these four sections permeate this sutra, so they cannot be matched to the text one by one, but are analyzed from beginning to end with the meaning as a whole. The first Samgraha-dvara (summary gateway) section contains seven parts in the Chinese text. Now, the first part will explain the Nidana (introduction). The introduction is divided into four parts: Eka-samaya (accomplishment of time), Adhipati (accomplishment of the leader), Kshetra (accomplishment of the place), and Parishad (accomplishment of the assembly). Therefore, it corresponds to the questions of when, who, where, and why, according to the category. Sutra: 'Thus I have heard. At one time...' This is the initial Eka-samaya (accomplishment of time). 'Thus' means that when the Bodhisattvas were compiling the sutras, they asked Manjusri (Manjushri) and others, 'How did you hear it? You should speak truthfully.' They replied, 'Thus I have heard.' This can lead to the following sutra texts. Question: Why did the compilers of the sutras not say that they said it themselves, but said 'Thus I have heard'? Answer: In order to avoid the slander of addition and subtraction. 'I heard' shows that it was heard personally, not self-realized. Because it was heard personally, there is no fault of hearsay, so the word 'I' is established. But it is only heard, not self-realized, so the word 'heard' is established. Except for the Buddha alone, others cannot fully understand this meaning. If it is said that it is self-realized, it cannot give rise to faith, so it says 'at one time'. --------------------------------------------------------------------------------
Chinese
。即闻经时也。此有二释。一与闻相合。二与住合。与闻相合者。显此经宝难得闻故。与住相合者。此显如来即于余时为度众生住余处故。 经。薄伽梵 此二主成就也。言薄伽梵者。此是梵音。此翻云降伏具足。谓。降四魔。具六功德故。名薄伽梵。 经。住王舍城耆阇崛山此三处所成就也。此有通别。通言王舍城。别即耆阇崛山。言住者有其三种。一威仪住。二说法住。三禅定住。中复有三种。一梵住。二天住。三佛住。王舍者往昔之时。为诸非人恼乱国人。毁坏村邑。王敕国人。于其门上题王舍字。由是非人不能毁坏。故名王舍城。耆阇崛山者此翻鹫峰山也。此山峰势状如鹫鸟。因以为名。列二处者。一为欲利益在家出家诸人等故。二为令自具利足他利圆满故。为此聚落诸聚落中最为尊贵。此经亦尔。于诸经中最为第一故。于此说立。耆阇崛山中者此经甚深难得入故。显高胜义也。 经。与大比丘众千二百五十人及诸菩萨摩诃萨俱 此第四众成就也。文二。一声闻。二菩萨众成就也。初复有二。一举名。二列数。与大比丘众。此举名也。言大者。一数大。二威德大。有千二百五十故名数大。皆是大阿罗汉故名威德大。言比丘者有五种。一名字。二乞求。三自称。四破结使。五白四羯磨得处。 现代汉语译本：即听闻佛经的时候。对此有两种解释。一是与‘闻’字相合，二是与‘住’字相合。与‘闻’字相合，是为了显示此经如珍宝般难以听闻。与‘住’字相合，是为了显示如来在其他时间为了度化众生而住在其他地方。 经：薄伽梵（Bhagavan，意为世尊）——这是两种主要成就。说‘薄伽梵’，这是梵语的音译，翻译过来是‘降伏具足’。意思是，降伏四魔，具足六种功德，所以名为薄伽梵。 经：住在王舍城（Rajagrha）耆阇崛山（Grdhrakuta）——这是三种处所成就。这里有通说和别说。通说是王舍城，别说是耆阇崛山。说‘住’有三种含义：一是威仪住，二是说法住，三是禅定住。其中又包含三种：一是梵住，二是天住，三是佛住。王舍城的来历是，过去有非人（指鬼神等）恼乱百姓，毁坏村庄，国王命令百姓在门上题写‘王舍’二字，因此非人不能再进行破坏，所以叫做王舍城。耆阇崛山，翻译过来是鹫峰山。这座山的山峰形状像鹫鸟，因此得名。列出两个地点，一是为利益在家和出家的修行人，二是为使自己利益和利益他人都能圆满。因此，这个聚落在所有聚落中最为尊贵，这部经也是如此，在所有经典中最为第一，所以在这里宣说。在耆阇崛山中，是因为这部经非常深奥难以进入，显示其高胜的意义。 经：与大比丘众千二百五十人及诸菩萨摩诃萨俱——这是第四种众成就。分为两部分：一是声闻众，二是菩萨众。首先是声闻众，又分为两部分：一是举出名称，二是列出数量。‘与大比丘众’，这是举出名称。说‘大’，一是数量大，二是威德大。有一千二百五十人，所以说数量大。都是大阿罗汉，所以说威德大。说‘比丘’有五种：一是名字比丘，二是乞求比丘，三是自称比丘，四是破结使比丘，五是白四羯磨得处比丘。