English
What is said is the intermediate part of the wondrous Dharma-nature. To establish the understanding of all defilements and purifications: Subhuti, furthermore, the great Bodhisattva teaches other great Bodhisattvas, and thus follows and reveals, starting from "taking expertise in the words that manifest letters as the head, making extensive answers with arguments," using the example of the emanation of the Tathagata, all dharmas are neither bound nor liberated, from the non-abiding conduct and not pleasing all noble beings, to "not turning back from the realm of Dharma, Suchness, and the ultimate reality," explicitly stating non-retrogression. With the thought of non-otherness, if one does not turn back from the realm of Dharma, etc., then are the realm of Dharma and form, etc., different entities? By asking whether all dharmas are different entities from the realm of Dharma, etc., it is inferred that form, etc., should also not retrogress, and the meaning of showing the nature of all defilements and purifications. Subhuti, taking conventional truth as a measure, thereby distinguishing it. If the distinction of the fruit is only conventional, and not ultimate, then all ordinary beings should become real entities such as stream-enterers. Starting from the answer of not knowing these two truths well, up to establishing the fruit by distinguishing the realms of conditioned and unconditioned, thereby distinguishing all defilements and purifications. If the realm of Dharma is not divided, then abandoning the three bonds is the first fruit, weakening desire and hatred is the once-returning fruit, abandoning the five bonds corresponding to the lower part is the non-returning fruit, how does abandoning the five bonds corresponding to the upper part become the Arhat fruit? From "when" to "vast Bodhi," the question is asked because there is no difference in the fruit. When