Chinese
“善集诸善行者，菩萨正修诸行，名修诸善行，行修生起名异义一。又言行者，清净身口意业正命自活，以诸菩萨离损害心，为起成就利益一切诸众生行，一切声闻、辟支佛等不能得度智慧大海，而菩萨能渡故，言善集诸善行故。 “善集诸功德者，以布施忍辱不放逸等，四摄四家化众生因，诸法种子增长正集故，言善集诸功德故。 “善供养诸佛者，为增长他利益因力即是己事，正快无量种种供养、种种恭敬、闻正法等，生生供养恭敬诸佛故，言善供养诸佛故。 “善集清白法者，以诸菩萨无量门集布施等行修诸白法，为取大菩提成就一味心正回向故，能成就不退转法故，言善集清白法故。 “善知识善护者，唯佛如来为善知识，能护菩萨令发心增长，安住不退不转法中故，言善知识善护故。 “善清净心者，以不求自乐、专一味心为他利益，长夜不为自爱等门烦恼所染故，言善清净心故。 “入深广心者，大乘法中专念广胜毕竟因成就故，言入深广心故。 “毕竟信乐大法者，以起大心不怯弱故，不畏世间一切诸苦，见求小乘诸众生等起大悲心，欲与一切众生乐，故知一切种智处，以方便力令众生得故，言毕竟信乐大法故。 “现大慈悲者，以见生死种种诸苦 现代汉语译本：‘善于积聚各种善行的人，菩萨如法修行各种行为，称为修行各种善行，行为的修行和生起，名称不同而意义相同。又说行为，是指清净的身口意业，以正当的职业维持生活，因为诸位菩萨远离损害之心，为了发起、成就利益一切众生的行为，一切声闻、辟支佛等不能够度过的智慧大海，而菩萨能够渡过，所以说善于积聚各种善行。’ ‘善于积聚各种功德的人，以布施、忍辱、不放逸等，四摄法作为教化众生的因，各种法的种子增长并如法积聚，所以说善于积聚各种功德。’ ‘善于供养诸佛的人，因为增长他人利益的因的力量就是自己的事情，真正快速地以无量种种供养、种种恭敬、听闻正法等，生生世世供养恭敬诸佛，所以说善于供养诸佛。’ ‘善于积聚清净法的人，因为诸位菩萨以无量法门积聚布施等行为，修行各种清白之法，为了取得大菩提，成就一心一味之心，如法回向，所以能够成就永不退转之法，所以说善于积聚清净法。’ ‘善知识善于守护，只有佛如来是善知识，能够守护菩萨，使菩提心增长，安住在不退转之法中，所以说善知识善于守护。’ ‘善于清净心的人，因为不求自己快乐，专心一意地为了他人利益，长久以来不被自爱等烦恼所污染，所以说善于清净心。’ ‘进入深广之心的人，在大乘佛法中专心念诵，广大的殊胜的毕竟之因成就，所以说进入深广之心。’ ‘毕竟信乐大法的人，因为发起大心而不怯懦，不畏惧世间一切诸苦，见到追求小乘的众生等，生起大悲心，想要给予一切众生快乐，所以知道一切种智之处，以方便之力令众生得到，所以说毕竟信乐大法。’ ‘展现大慈悲的人，因为见到生死轮回中的种种诸苦’
English
English version: 'Those who are good at accumulating all good deeds, Bodhisattvas (Enlightenment beings) cultivate all practices correctly, which is called cultivating all good deeds. The cultivation and arising of actions have different names but the same meaning. Furthermore, 'actions' refer to pure actions of body, speech, and mind, and living righteously. Because all Bodhisattvas are free from the intention to harm, and in order to initiate and accomplish actions that benefit all sentient beings, the sea of wisdom that all Śrāvakas (Disciples) and Pratyekabuddhas (Solitary Buddhas) cannot cross, the Bodhisattvas can cross. Therefore, it is said to be good at accumulating all good deeds.' 'Those who are good at accumulating all merits, use generosity, patience, non-negligence, etc., the Four Means of Attraction (catuḥ-saṃgraha-vastu) as the cause of transforming sentient beings, and the seeds of all dharmas (teachings) grow and are correctly accumulated. Therefore, it is said to be good at accumulating all merits.' 'Those who are good at making offerings to all Buddhas, because the power of the cause of increasing the benefit of others is their own affair, truly and quickly make limitless kinds of offerings, all kinds of reverence, hearing the correct Dharma (teachings), etc., offering and revering all Buddhas in every lifetime. Therefore, it is said to be good at making offerings to all Buddhas.' 'Those who are good at accumulating pure Dharma (teachings), because all Bodhisattvas accumulate practices such as generosity through limitless doors, cultivate all pure dharmas, in order to obtain great Bodhi (Enlightenment), accomplish a single-minded and single-flavored mind, and correctly dedicate it, therefore they can accomplish the Dharma (teachings) of non-retrogression. Therefore, it is said to be good at accumulating pure Dharma.' 'Good advisors are good at protecting. Only the Buddha Tathāgata (Thus Come One) is a good advisor, who can protect Bodhisattvas, causing their Bodhicitta (mind of enlightenment) to grow, and abiding in the Dharma (teachings) of non-retrogression. Therefore, it is said that good advisors are good at protecting.' 'Those who are good at purifying the mind, because they do not seek their own pleasure, but single-mindedly benefit others, and for a long time are not defiled by afflictions such as self-love, therefore it is said to be good at purifying the mind.' 'Those who enter the deep and vast mind, in the Mahāyāna (Great Vehicle) Dharma (teachings), single-mindedly contemplate, and the vast and supreme ultimate cause is accomplished, therefore it is said to enter the deep and vast mind.' 'Those who ultimately believe in and delight in the great Dharma (teachings), because they initiate a great mind without being timid, do not fear all the sufferings of the world, and seeing sentient beings who seek the Small Vehicle (Hinayana), they arise great compassion, wanting to give all sentient beings happiness, therefore they know the place of all-knowing wisdom, and use skillful means to enable sentient beings to obtain it. Therefore, it is said to ultimately believe in and delight in the great Dharma.' 'Those who manifest great compassion, because they see all kinds of sufferings in the cycle of birth and death' --------------------------------------------------------------------------------
Chinese
逼恼众生，无舍无洲无有救者，为彼众生灭诸苦恼，行舍大舍极难舍等，以方便力入大苦中故现慈悲。又言慈者，初发心菩萨以少力故，但愿怜愍一切众生，是故名慈。又言悲者，如是如是为于一切众生修行，如是如是于胜法中起上上心，是故名悲，故言现大慈悲故。 “又不退转者，菩萨摩诃萨有八种法，能成不退转地。何等为八？一者、大悲；二者、心安住；三者、智慧；四者、方便；五者、不放逸；六者、发精进；七者、善住念；八者、值善知识。初发心菩萨应速修行此八种法如救头然，后方修集菩萨其余不退转法，依此八法修集其余不退不转一切功德。彼不退转一切功德，处处经中广说应知。” 问曰：“但说不退阿耨多罗三藐三菩提便足，何故复言不转？以得不退者即是不转故。” 答曰：“以得不退因毕竟成就深心，故名不退。言不转者，依不退深心，起余心行上上胜进，故名不转。” 问曰：“若尔，不退不转更无异义，云何不转于不退为胜？” 答曰：“言不退者，依不损害心根本业道，起利益他行，证上上胜义故；言不转者，修行成故。又不退者，永断一切得胜法障身见等烦恼根本尽故；言不转者，于修道中断灭根本无明故。又不退者，善集具足功德故；言不转者 ，善集具足智慧故。又不退者，成就方便故；言不转者，成就般若故。又不退者，过声闻辟支佛地因故；言不转者，善集得菩提诸善根故。又不退者，成就大力故；言不转者，成就修行故。又不退者，具足成就十力因故；言不转者，具足成就四无畏因故。又不退者，依檀等白法为利益众生故；言不转者，檀等善根为众生故回向大菩提，常乐利益诸众生故。又不退者，以得初地不失菩提心因，深心等成就故；言不转者，二地已上起心十善业道所摄，异十善业道修行檀等数数增长故。” 问曰：“胜进法者，其义云何？” 答曰：“以诸菩萨心行增长，于先所得白净法中上上胜进。以是义故，名胜进法。 “降伏一切诸魔怨敌者，以降伏魔、降伏怨、降伏敌对，是故说言降伏一切诸魔怨敌。此义云何？菩萨降伏烦恼魔故，天魔伺求不得少过，故言降伏一切诸魔；以得闻思修慧力故，利益众生相违怨等所不能障，故言降伏一切诸怨；一切外道诸论师等不能折伏，故言降伏一切敌对。是故说言降伏一切诸魔怨敌。又以般若力故，断烦恼魔，故言降伏一切诸魔；以方便力故能修集菩提善根，过二乘所证涅槃怨敌，是故说言降伏一切诸魔怨敌。又复成就深心等法，过魔道因，故言降伏一切诸魔；求一切智地心未 现代汉语译本：'不退'是因为善于积累和具备充足的智慧。'不转'是因为成就了方便之行。'不转'也因为成就了般若智慧。'不退'是因为超越了声闻（Śrāvaka，听闻佛法而修行的弟子）和辟支佛（Pratyekabuddha，无师自悟的修行者）的境界。'不转'是因为善于积累获得菩提（Bodhi，觉悟）的各种善根。'不退'是因为成就了强大的力量。'不转'是因为成就了修行。'不退'是因为具足成就了十力（Daśabala，佛的十种力量）的因。'不转'是因为具足成就了四无畏（Caturvaiśāradya，佛的四种无所畏惧的自信）的因。'不退'是因为依靠布施（Dāna）等清净的法来利益众生。'不转'是因为将布施等善根为了众生回向于大菩提，恒常喜乐地利益一切众生。'不退'是因为证得初地（Prathamā Bhūmi，菩萨修行的第一个阶段）而不失菩提心的因，深心等成就的缘故。'不转'是因为二地（Dvitīyā Bhūmi，菩萨修行的第二个阶段）及以上发起的心都属于十善业道（Daśa-kuśala-karmapatha，十种善的行为准则）所摄，不同于十善业道，修行布施等善根不断增长的缘故。' 问：'胜进法'的含义是什么？ 答：因为诸位菩萨的心行不断增长，在先前所获得的清净法中不断向上进步。因为这个缘故，称为'胜进法'。 '降伏一切诸魔怨敌'，是因为降伏了魔（Māra，障碍修行的恶势力）、降伏了怨（Dveṣa，怨恨）、降伏了敌对（Śatru，敌人），所以说降伏一切诸魔怨敌。这是什么意思呢？菩萨降伏了烦恼魔的缘故，天魔（Devaputra-māra，欲界第六天的魔）伺机寻找也得不到丝毫过失，所以说降伏一切诸魔；因为得到了闻、思、修的智慧力量，利益众生时，与此相违背的怨等不能够障碍，所以说降伏一切诸怨；一切外道（Tīrthika，佛教以外的宗教或哲学流派）的论师等不能够折服，所以说降伏一切敌对。因此说降伏一切诸魔怨敌。又因为般若（Prajñā，智慧）的力量，断除了烦恼魔，所以说降伏一切诸魔；因为方便（Upāya，善巧的方法）的力量能够修集菩提的善根，超越了二乘（Śrāvakayāna and Pratyekabuddhayāna，声闻乘和缘觉乘）所证得的涅槃（Nirvāṇa，寂灭）怨敌，所以说降伏一切诸魔怨敌。又成就了深心等法，超越了魔道之因，所以说降伏一切诸魔；求一切智地（Sarvākārajñatābhūmi，佛果的境界）的心未
English
English version: 'Non-regression' (不退) is because of skillfully accumulating and possessing sufficient wisdom. 'Non-deviation' (不转) is because of accomplishing expedient practices. 'Non-deviation' is also because of accomplishing prajñā (般若, wisdom). 'Non-regression' is because of surpassing the realms of Śrāvakas (声闻, disciples who practice by hearing the Dharma) and Pratyekabuddhas (辟支佛, practitioners who attain enlightenment on their own without a teacher). 'Non-deviation' is because of skillfully accumulating various roots of goodness for attaining Bodhi (菩提, enlightenment). 'Non-regression' is because of accomplishing great strength. 'Non-deviation' is because of accomplishing practice. 'Non-regression' is because of fully accomplishing the cause of the Ten Powers (Daśabala, 十力, the ten powers of a Buddha). 'Non-deviation' is because of fully accomplishing the cause of the Four Fearlessnesses (Caturvaiśāradya, 四无畏, the four kinds of fearlessness of a Buddha). 'Non-regression' is because of relying on Dāna (檀, giving) and other pure dharmas to benefit sentient beings. 'Non-deviation' is because of dedicating the roots of goodness such as giving to great Bodhi for the sake of sentient beings, constantly and joyfully benefiting all sentient beings. 'Non-regression' is because of attaining the first Bhūmi (Prathamā Bhūmi, 初地, the first stage of a Bodhisattva's practice) without losing the cause of Bodhicitta (菩提心, the mind of enlightenment), due to the accomplishment of profound mind and so on. 'Non-deviation' is because the minds arising from the second Bhūmi (Dvitīyā Bhūmi, 二地, the second stage of a Bodhisattva's practice) and above are included in the Ten Wholesome Paths of Action (Daśa-kuśala-karmapatha, 十善业道, the ten wholesome principles of action), differing from the Ten Wholesome Paths of Action, the practice of giving and other roots of goodness constantly increase.' Question: 'What is the meaning of 'Superior Progress Dharma' (胜进法)?' Answer: 'Because the minds and actions of all Bodhisattvas constantly increase, continuously progressing upwards in the pure dharmas previously attained. For this reason, it is called 'Superior Progress Dharma'.' 'Subduing all Māras (魔, demons) and Enemies (怨敌)' is because of subduing Māra, subduing enemies, and subduing adversaries, therefore it is said to subdue all Māras and enemies. What does this mean? Because Bodhisattvas subdue the Māra of afflictions, the Deva-putra-māra (天魔, the demon of the sixth heaven in the desire realm) cannot find even the slightest fault when seeking opportunities, therefore it is said to subdue all Māras; because of obtaining the power of wisdom from hearing, thinking, and cultivating, when benefiting sentient beings, the enemies and so on who oppose this cannot obstruct, therefore it is said to subdue all enemies; all Tīrthikas (外道, non-Buddhist schools of thought) and their teachers cannot defeat them, therefore it is said to subdue all adversaries. Therefore, it is said to subdue all Māras and enemies. Furthermore, because of the power of Prajñā (般若, wisdom), the Māra of afflictions is severed, therefore it is said to subdue all Māras; because of the power of Upāya (方便, skillful means), the roots of goodness for Bodhi can be cultivated, surpassing the enemies of Nirvāṇa (涅槃, cessation) attained by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, 声闻乘和缘觉乘), therefore it is said to subdue all Māras and enemies. Furthermore, having accomplished profound mind and other dharmas, surpassing the cause of the path of Māra, therefore it is said to subdue all Māras; the mind seeking the ground of Sarvākārajñatā (一切智地, the state of omniscience) has not --------------------------------------------------------------------------------