金剛般若經贊述 1.81

1.81

然護念有六。一者、時，謂如來能為現在及未來二時護念也，謂於現在令其安樂之時，即不令作惡招未來惡果，名為利益，非如慈母令兒子現在得樂故，反令造惡也。二者、差別，謂善能知機差別為說，故名善護念也。三者、高大，謂以般若攝益有情，更無過上故也。四、牢固者，謂世間物可有破壞，唯其般若畢竟堅牢也。五、普遍者，謂遍能攝益於自他，故非如二乘但自利也。六、異相者，謂信行地中凡夫修位有種種別，隨其差別，以別異法而為說故也。

Moreover, protecting and being mindful has six [aspects]. First, time: this means the Tathāgata can protect and be mindful during two times, the present and the future; that is, at the time of bringing them peace and happiness in the present, he prevents them from committing evil and incurring future evil retribution, which is called benefiting them—unlike a loving mother who, in order to give her child pleasure in the present, instead allows him to commit evil. Second, distinction: this means he is skillfully capable of knowing the distinctions among their capacities and teaching them accordingly; hence it is called "well protecting and being mindful of". Third, lofty and vast: this means gathering in and benefiting sentient beings through prajñā, than which there is nothing higher. Fourth, firm: this means that while worldly things may be destructible, prajñā alone is ultimately firm and indestructible. Fifth, universal: this means universally being able to gather in and benefit both oneself and others, and thus it is not like the two vehicles which solely benefit oneself. Sixth, distinct marks: this means that in the stage of practicing through faith, there are various distinctions in the positions of cultivation for ordinary beings; in accordance with these distinctions, he expounds different and distinct teachings for their sake.