English
English version: Being an Arhat (已证悟的人). Because the mind has attained freedom, it is called 'free from outflows'. Because there are no more afflictions, it is called 'the mind is free'. Because one has well attained liberation of mind and liberation of wisdom, it is called 'the mind is free'. Because one is far from the seer and the seen, it is called 'no more afflictions'. Because one has well attained liberation of mind and liberation of wisdom, it is called 'the mind is well tamed'. 'Great dragon among men' refers to walking in all evil paths as if on a flat road, without any hindrance. What should be done has been done, and where should be arrived has been arrived. What should be done has been done, and the great dragon among men has obtained the ability to subdue the enemy of afflictions. 'What has been done is finished' means there is no more rebirth, because the corresponding matter has been accomplished. 'Free from all burdens' means that what should be done has been done, what has been done is finished, and the burden of future rebirth has been abandoned. 'Attained one's own benefit' means that one has abandoned the burden and attained Nirvana (寂灭). 'Exhausted all bonds' means that one has attained one's own benefit and cut off the causes of all afflictions. 'Well attained right knowledge and liberation of mind' means that the outflows have been exhausted. 'All minds are free' means that one has well known the wisdom of the path of seeing and the path of cultivation. 'Reached the first shore' means that one has well attained right knowledge and liberation of mind, as well as various merits such as supernatural powers, non-contention samadhi (三摩地), etc. 'Great Arhats, etc.' refers to those whose minds are free and have reached the other shore. 'Known by all' means that kings, princes, ministers, people, Indra (因陀罗), heavenly kings, Brahma (梵天) kings, etc., all know and understand them. Furthermore, Sravakas (声闻), Bodhisattvas (菩萨), Buddhas (佛陀), etc., are all people with supreme wisdom, and these people with supreme wisdom fully understand them, therefore they are called 'known by all'. The aspect of general and specific characteristics refers to the sixteen sentences such as 'all are Arhats'. The first sentence is general, and the remaining sentences are specific explanations. These Arhats are called 'should', and there are fifteen meanings of 'should' that should be understood. What are the fifteen? First, they should receive food, bedding, offerings, respect, etc.; second, they should lead the masses to teach and transform all beings; third, they should enter villages, cities, etc.; fourth, they should subdue various heretics, etc.; fifth, they should quickly observe the Dharma with wisdom; sixth, they should preach the Dharma neither quickly nor slowly, in accordance with the Dharma and without fatigue. --------------------------------------------------------------------------------
Chinese
惓故；七者应静坐空闲处，饮食衣服一切资生不积不聚，少欲知足故；八者应一向行善行，不着诸禅故；九者应行空圣行故；十者应行无相圣行故；十一者应行无愿圣行故；十二者应降伏世间禅净心故；十三者应起诸通胜功德故；十四者应证第一义胜功德故；十五者应如实知同生诸众得诸功德，为利益一切诸众生故。 摄取事门者，此十五句摄取十种功德应知，示现可说果、不可说果故。何等为十？一者摄取德功德二句示现，如经“诸漏已尽无复烦恼”故。二者三句摄取诸功德：一句降伏世间功德，如经“心得自在”故；二句降伏出世间学人功德，如经“善得心解脱、善得慧解脱”故。三者摄取不违功德，随顺如来教作故，如经“心善调伏”故。四者摄取胜功德，如经“人中大龙”故。五者摄取所应作胜功德，所应作者谓能依法供养恭敬尊重如来，如经“应作者作”故。六者摄取满足功德，满足学地故，如经“所作已办”故。七者三句摄取过功德：一者过爱；二者过求命供养恭敬；三者过上下界，已过学地故。如经“离诸重担”故，“逮得己利”故，“尽诸有结”故。八者摄取上上功德，如经“善得正智心解脱”故。九者摄取应作利益众生功德，如经“一切心得自在”故。十者摄取上首功德，如经“到第一彼岸 现代汉语译本 惓故：第七，应当处于空闲之处，对于饮食衣服等一切生活所需，不积聚，不囤积，因为少欲知足；第八，应当一心行善，不执着于各种禅定；第九，应当修习空性之圣行；第十，应当修习无相之圣行；第十一，应当修习无愿之圣行；第十二，应当降伏世间的禅定清净之心；第十三，应当生起各种神通殊胜的功德；第十四，应当证得第一义谛的殊胜功德；第十五，应当如实地了知与自己一同出生的众生所获得的各种功德，为了利益一切众生。 关于摄取事门，这十五句经文摄取了十种功德，应当知晓，它示现了可说之果和不可说之果。哪十种呢？第一，摄取德功德，这两句经文示现了，如经文所说‘诸漏已尽无复烦恼’。第二，三句经文摄取了各种功德：一句降伏世间功德，如经文所说‘心得自在’；两句降伏出世间学人之功德，如经文所说‘善得心解脱、善得慧解脱’。第三，摄取不违功德，随顺如来教导而行，如经文所说‘心善调伏’。第四，摄取殊胜功德，如经文所说‘人中大龙’。第五，摄取所应作之殊胜功德，所应作的，是指能够依法供养、恭敬、尊重如来，如经文所说‘应作者作’。第六，摄取满足功德，满足于修学之地，如经文所说‘所作已办’。第七，三句经文摄取了超越之功德：一者超越爱欲；二者超越对求取性命供养恭敬的执着；三者超越上下界，因为已经超越了修学之地。如经文所说‘离诸重担’，‘逮得己利’，‘尽诸有结’。第八，摄取上上功德，如经文所说‘善得正智心解脱’。第九，摄取应当作的利益众生之功德，如经文所说‘一切心得自在’。第十，摄取上首功德，如经文所说‘到第一彼岸’。
English
English version Furthermore; seventh, one should be in a secluded place, not accumulating or hoarding food, clothing, or any necessities of life, because of having few desires and knowing contentment; eighth, one should single-mindedly practice good deeds, not being attached to various dhyanas (meditative states); ninth, one should practice the holy conduct of emptiness (Sunyata); tenth, one should practice the holy conduct of signlessness (Animitta); eleventh, one should practice the holy conduct of wishlessness (Apranihita); twelfth, one should subdue the worldly mind of dhyana and purity; thirteenth, one should generate various supernormal powers and excellent merits; fourteenth, one should realize the supreme merit of the ultimate meaning (Paramartha); fifteenth, one should truly know the various merits attained by all beings born together, for the benefit of all beings. Regarding the 'Gate of Comprehending Matters,' these fifteen sentences comprehend ten kinds of merits, which should be understood, demonstrating the describable and indescribable fruits. What are the ten? First, comprehending the merit of virtue, these two sentences demonstrate, as the sutra says, 'Defilements are exhausted, and there are no more afflictions.' Second, three sentences comprehend various merits: one sentence subdues worldly merits, as the sutra says, 'The mind is free'; two sentences subdue the merits of those learning beyond the world, as the sutra says, 'Well attained is the liberation of mind, well attained is the liberation of wisdom.' Third, comprehending non-violation merits, acting in accordance with the Buddha's teachings, as the sutra says, 'The mind is well tamed.' Fourth, comprehending superior merits, as the sutra says, 'A great dragon among humans.' Fifth, comprehending the superior merits that should be done, what should be done refers to being able to offer, respect, and revere the Tathagata (Thus Come One) according to the Dharma (teachings), as the sutra says, 'What should be done is done.' Sixth, comprehending fulfilling merits, fulfilling the stage of learning, as the sutra says, 'What needed to be done has been done.' Seventh, three sentences comprehend surpassing merits: first, surpassing love; second, surpassing the pursuit of life, offerings, respect; third, surpassing the upper and lower realms, having surpassed the stage of learning. As the sutra says, 'Having left all burdens,' 'Having attained one's own benefit,' 'Having exhausted all bonds.' Eighth, comprehending the supreme merit, as the sutra says, 'Well attained is the liberation of mind through right knowledge.' Ninth, comprehending the merit of benefiting beings that should be done, as the sutra says, 'All minds are free.' Tenth, comprehending the foremost merit, as the sutra says, 'Having reached the first shore.' -------------------------------------------------------------------------------- ”故。
Chinese
菩萨功德成就者，彼十三句，二门摄义示现应知。何等二门？一者上支下支门；二者摄取事门。 上支下支门者，所谓总相、别相，此义应知。“皆于阿耨多罗三藐三菩提不退转”者是总相，余者是别相。彼不退转十种示现，此义应知。何等为十？一者住闻法不退转，如经“皆得陀罗尼”故。二者乐说不退转，如经“大辩才乐说”故。三者说不退转，如经“转不退转法轮”故。四者依止善知识不退转，以身心业依色身摄取故，如经“供养无量百千诸佛”故，“于诸佛所种诸善根”故。五者断一切疑不退转，如经“常为诸佛之所称叹”故。六者为何等何等事说法，入彼彼法不退转，如经“以大慈悲而修身心”故。七者入一切智如实境界不退转，如经“善入佛慧”故。八者依我空法空不退转，如经“通达大智”故。九者入如实境界不退转，如经“到于彼岸”故。十者作所应作不退转，如经“能度无数百千众生”故。 摄取事门者，示现诸菩萨住何等清净地中、以何等方便、于何等境界中，作所应作故。地清净者，八地已上三地无相行寂静清净故。方便者有四种：一者摄取妙法方便，住持妙法以乐说力为人说故。二者摄取善知识方便，以依善知识作所应作故。三者摄取众生方便，以不舍众生故。 现代汉语译本： 因此。 菩萨功德成就者，那十三句经文，通过两个方面来概括其意义，应当知晓。哪两个方面呢？一是上支下支门；二是摄取事门。 上支下支门，指的是总相和别相，这个含义应当知晓。“皆于阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）不退转”是总相，其余的是别相。那不退转有十种表现，这个含义应当知晓。哪十种呢？一是安住于听闻佛法而不退转，如经文所说“皆得陀罗尼（dharani，总持）”的缘故。二是乐于说法而不退转，如经文所说“大辩才乐说”的缘故。三是说法而不退转，如经文所说“转不退转法轮（dharma-cakra，佛法之轮）”的缘故。四是依止善知识而不退转，因为身心行为依靠色身摄取，如经文所说“供养无量百千诸佛”的缘故，“于诸佛所种诸善根”的缘故。五是断除一切疑惑而不退转，如经文所说“常为诸佛之所称叹”的缘故。六是对于何种何种事情说法，进入那种那种法而不退转，如经文所说“以大慈悲而修身心”的缘故。七是进入一切智如实境界而不退转，如经文所说“善入佛慧”的缘故。八是依我空法空而不退转，如经文所说“通达大智”的缘故。九是进入如实境界而不退转，如经文所说“到于彼岸”的缘故。十是做所应该做的事情而不退转，如经文所说“能度无数百千众生”的缘故。 摄取事门，是指示现诸菩萨安住于何种清净地中、以何种方便、在何种境界中，做所应该做的事情。地的清净，指的是八地以上的三个地，以无相行寂静清净的缘故。方便有四种：一是摄取妙法方便，住持妙法以乐说之力为人说法的缘故。二是摄取善知识方便，以依靠善知识做所应该做的事情的缘故。三是摄取众生方便，以不舍弃众生的缘故。
English
English version: Therefore. Those who have accomplished the merits of a Bodhisattva (enlightenment being), the thirteen sentences [describing them] should be understood as presenting the meaning through two aspects. What are the two aspects? First, the aspect of upper and lower branches; second, the aspect of encompassing matters. The aspect of upper and lower branches refers to the general and specific characteristics; this meaning should be understood. 'All are irreversible from Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)' is the general characteristic, and the rest are specific characteristics. That irreversibility has ten manifestations; this meaning should be understood. What are the ten? First, irreversibility in abiding in hearing the Dharma (teachings), as the sutra (scripture) says, 'All attain Dharani (mnemonic device)' because of this. Second, irreversibility in delighting in speaking, as the sutra says, 'Great eloquence and delight in speaking' because of this. Third, irreversibility in speaking, as the sutra says, 'Turning the irreversible Dharma-cakra (wheel of Dharma)' because of this. Fourth, irreversibility in relying on good spiritual friends, because the actions of body and mind rely on the physical body for support, as the sutra says, 'Making offerings to immeasurable hundreds of thousands of Buddhas' because of this, 'Planting all kinds of good roots in the places of all the Buddhas' because of this. Fifth, irreversibility in cutting off all doubts, as the sutra says, 'Always praised by all the Buddhas' because of this. Sixth, irreversibility in entering into such and such a Dharma when speaking about such and such a matter, as the sutra says, 'Cultivating body and mind with great compassion' because of this. Seventh, irreversibility in entering the true and real realm of all-knowing wisdom, as the sutra says, 'Well-versed in the wisdom of the Buddha' because of this. Eighth, irreversibility in relying on the emptiness of self and the emptiness of Dharma, as the sutra says, 'Penetrating great wisdom' because of this. Ninth, irreversibility in entering the true and real realm, as the sutra says, 'Reaching the other shore' because of this. Tenth, irreversibility in doing what should be done, as the sutra says, 'Able to liberate countless hundreds of thousands of sentient beings' because of this. The aspect of encompassing matters refers to showing in what kind of pure ground Bodhisattvas abide, with what kind of skillful means, and in what kind of realm they do what should be done. The purity of the ground refers to the three grounds above the eighth ground, because of the tranquility and purity of the practice of no-form. There are four kinds of skillful means: first, the skillful means of encompassing the wonderful Dharma, upholding the wonderful Dharma and speaking it to others with the power of delight in speaking. Second, the skillful means of encompassing good spiritual friends, because of relying on good spiritual friends to do what should be done. Third, the skillful means of encompassing sentient beings, because of not abandoning sentient beings. --------------------------------------------------------------------------------