English
English version Entering contemplation and illuminating practice: This refers to the practice of entering a state of Samadhi (deep meditation) and using a tranquil mind to observe the true nature of all things. External practice: This refers to the act of teaching and transforming sentient beings with the wisdom attained from Samadhi. Neither entering nor exiting, without losing the Middle Way, hence it is said to be non-dual: Whether entering contemplation or exiting contemplation, one does not deviate from the Middle Way, so it is said to be the non-dual Dharma gate. As stated in the Ten Directions chapter of the Original Vows Sutra, 'Ten use the wisdom of freedom to transform all sentient beings.' This is the so-called Middle Way First Principle Truth. Prajna (wisdom) dwells in the middle and observes, understanding all dharmas (phenomena) without duality. This wisdom gradually enters the holy land, hence it is called the Similar First Principle Truth Observation, but it is not the true Middle Way First Principle Truth Observation. And so on, extensively explained: As stated in the Ten Directions chapter of the *Original Vows Sutra*, Bodhisattvas use the wisdom of freedom to transform all sentient beings; this is the so-called Middle Way First Principle Truth. With Prajna wisdom, one dwells in the middle and observes, understanding all dharmas without duality. This wisdom gradually enters the holy land, hence it is called the Similar First Principle Truth Observation, but it is not the true Middle Way First Principle Truth Observation. This will not be elaborated on further here. Not dwelling in one aspect: This is because Bodhisattvas practice the Two Truths (conventional truth and ultimate truth). The mind has no gain or loss: This is because Bodhisattvas practice equal observation. Relying on these two expedient observations, one enters the Dharma stream of the first ground. Therefore, it is said, 'The pure mind flows into the One-Not-One Ground.' As stated in that sutra, the Three Observations are: entering emptiness from the provisional is called the Two Truths Observation; entering the provisional from emptiness is called the Equal Observation. These two observations are expedient paths. Because of these two emptiness observations, one can enter the Middle Way First Principle Truth Observation. Simultaneously illuminating the Two Truths, the mind becomes tranquil, and one enters the Dharma stream of the first ground. And so on, extensively explained: Relying on these two expedient observations, one enters the Dharma stream of the first ground. Therefore, it is said, 'The pure mind flows into the One-Not-One Ground.' As stated in that sutra, the Three Observations are: entering emptiness from the provisional is called the Two Truths Observation; entering the provisional from emptiness is called the Equal Observation. These two observations are expedient paths. Because of these two emptiness observations, one can enter the Middle Way First Principle Truth Observation. Simultaneously illuminating the Two Truths, the mind becomes tranquil, and one enters the Dharma stream of the first ground. This will not be elaborated on further here. According to the commentary, the Two Truths Observation here is to abandon worldly views and observe the truth, which is the expedient for attaining fundamental wisdom. The Equal Observation is to integrate the view of truth and observe the worldly, which is the expedient for attaining subsequent wisdom. Observing the worldly as an illusion, without clinging to gain or loss, without distinguishing between suitable and unsuitable, is called equality: According to the explanation, the Two Truths Observation here is to abandon worldly views and observe the truth, which is the expedient for attaining fundamental wisdom. The Equal Observation is to integrate the view of truth and observe the worldly, which is the expedient for attaining subsequent wisdom. Observing the worldly as an illusion, without clinging to gain or loss, without distinguishing between suitable and unsuitable, is called equality. The One-Not-One Ground is another name for the first ground. The reason for this is that the first ground is the ten grounds, and one enters the ten realms of Dharma all at once. The ten grounds are the first ground, directly using complete pervasion as the initial gate of entry. Because the ten grounds are the first ground, it is called 'One.' Because the first ground is the ten grounds, it is called 'Not One.' Therefore, it is called the 'One-Not-One Ground.' Relying on the two expedients to purify the mind, one flows into the One-Not-One Ground. Therefore, it is said, 'The pure mind flows in.' Here, only the initial and final two observations are extensively explained; the middle observation can be inferred: The 'One-Not-One Ground' is another name for the first ground. The reason for this is that the first ground is the ten grounds, and one enters the ten realms of Dharma all at once. The ten grounds are the first ground, directly using complete pervasion as the initial gate of entry. Because the ten grounds are the first ground, it is called 'One.' Because the first ground is the ten grounds, it is called 'Not One.' Therefore, it is called the 'One-Not-One Ground.' Relying on the two expedients to purify the mind, one flows into the One-Not-One Ground. Therefore, it is said, 'The pure mind flows in.' Here, only the initial and final two observations are extensively explained; the middle observation can be inferred. The sutra says, 'Bodhisattvas like this are not in two forms, although they do not leave home, they do not dwell at home, so although they have no Dharma robes, they do not fully uphold the Pratimoksha (Pratimoksha, rules of individual liberation) precepts, they do not enter Posadha (Posadha, recitation of precepts), but they can attain holy fruit with their own mind of non-action and freedom, not dwelling in the Two Vehicles, entering the Bodhisattva path, and later fulfilling the grounds and becoming Buddha Bodhi': The sutra says, 'Bodhisattvas like this are not in two forms, although they do not leave home, they do not dwell at home, so although they have no Dharma robes, they do not fully uphold the *Pratimoksha* precepts, they do not enter *Posadha*, but they can attain holy fruit with their own mind of non-action and freedom, not dwelling in the Two Vehicles (Shravakas and Pratyekabuddhas), entering the Bodhisattva path, and later fulfilling the grounds and becoming Buddha Bodhi.' The treatise says, 'Below is the major division': The treatise says, 'Below is the major division.' --------------------------------------------------------------------------------
Chinese
二方便胜利。于中有四。一者得果胜利。二者得供胜利。三者无患胜利。四者无住胜利。此即第一得果胜利。初中亦有四种胜利。一者离边胜利。不堕道俗二边相故。如经如是之人不在二相。虽不出家不住在家故。二者自在胜利。不为教门戒律所制。能以自心决判道理。萧然无为而无不为故。如经虽无法服乃至而获圣果故。三者入道胜利。如经不住二乘入菩萨道故。四者得果胜利。如经后当满地成佛菩提故。 经曰。大力菩萨言不可思议如是之人非出家非不出家何以故入涅槃宅着如来衣坐菩提座如是之人乃至沙门宜应敬养佛言如是何以故入涅槃宅心起三界着如来衣入法空处坐菩提座登正觉一地如是之人心超二我何况沙门而不敬养。 论曰。此下第二得供胜利。得三胜德堪作福田。一切道俗所应供故就文有三。先明菩萨福田。次显二乘不见。后显菩萨能见。初中即现三种福田。入涅槃宅心起三界者。是三解脱存三之用。三界空寂名涅槃宅。安心栖托之净处故。三解脱观入三界空而不取证。还起俗心普化三界故言心起三界。起三界心而不染着即是存用。着如来衣入法空处即是守一心如之观。谓涉三界普化之时。着忍辱衣而不疲倦。还入法空守一心如。如法华经言。柔和忍辱衣故。坐菩提座登正觉一地者。是如 现代汉语译本：二方便胜利。其中有四种胜利。一是得果胜利，二是得供胜利，三是无患胜利，四是无住胜利。这里是第一种得果胜利。初果中也有四种胜利。一是离边胜利，不落入道与俗的两种极端。如经文所说，‘这样的人不在两种相中’，虽然不出家也不住在家里。二是自在胜利，不受教条戒律的限制，能以自己的心来决断道理，清静无为而无所不为。如经文所说，‘虽没有法服，乃至获得圣果’。三是入道胜利，如经文所说，‘不住于二乘，进入菩萨道’。四是得果胜利，如经文所说，‘后来应当圆满成就佛的菩提’。 经文说：‘大力菩萨（Mahabala Bodhisattva）说不可思议，这样的人非出家非不出家，为什么呢？进入涅槃宅（Nirvana），穿着如来衣（Tathagata robe），坐在菩提座（Bodhi seat），这样的人乃至沙门（Shramana）都应该尊敬供养。’佛说：‘是的，为什么呢？进入涅槃宅，心却生起于三界（Three Realms），穿着如来衣，进入法空之处，坐在菩提座，登上正觉的第一地（First Ground of Enlightenment），这样的人心超越了二我（Two Selves），何况沙门而不尊敬供养呢？’ 论中说：下面是第二种得供胜利。得到三种殊胜的功德，堪为福田，一切道俗都应该供养。就文义来说有三点。先说明菩萨是福田，其次显示二乘人不能见到，后显示菩萨能够见到。初果中就显现了三种福田。‘进入涅槃宅，心却生起于三界’，这是三解脱（Three Liberations）存在并运用三界。三界空寂叫做涅槃宅，是安心栖息的清净之处。三解脱观照进入三界空而不取证，还生起世俗的心普度三界，所以说‘心却生起于三界’。生起三界的心而不染着，这就是存在并运用。‘穿着如来衣，进入法空之处’，这是守护一心如的观照。说的是涉足三界普度众生的时候，穿着忍辱的衣服而不疲倦，还进入法空守护一心如。如《法华经》（Lotus Sutra）所说，‘柔和忍辱衣’。‘坐在菩提座，登上正觉的第一地’，这是如
English
English version: Two Expedient Victories. Within these, there are four victories: first, the victory of attaining the fruit; second, the victory of receiving offerings; third, the victory of being without affliction; and fourth, the victory of being without dwelling. This is the first, the victory of attaining the fruit. In the initial fruit, there are also four kinds of victories: first, the victory of being free from extremes, not falling into the two extremes of the monastic and the laity. As the sutra says, 'Such a person is not in two aspects,' although not leaving home, nor dwelling at home. Second, the victory of being at ease, not being constrained by doctrines and precepts, being able to decide principles with one's own mind, being serenely non-active and yet accomplishing everything. As the sutra says, 'Although without monastic robes, even attaining the holy fruit.' Third, the victory of entering the path, as the sutra says, 'Not dwelling in the Two Vehicles, entering the Bodhisattva path.' Fourth, the victory of attaining the fruit, as the sutra says, 'Later, one should fully accomplish the Bodhi of becoming a Buddha.' The sutra says: 'Mahabala Bodhisattva said, 'Inconceivable! Such a person is neither a renunciate nor a non-renunciate. Why? Entering the Nirvana abode, wearing the Tathagata robe, sitting on the Bodhi seat, such a person, even Shramanas should respect and make offerings to.' The Buddha said, 'So it is. Why? Entering the Nirvana abode, the mind arises in the Three Realms, wearing the Tathagata robe, entering the place of emptiness of Dharma, sitting on the Bodhi seat, ascending the first ground of Correct Enlightenment, such a person's mind transcends the Two Selves, how much more so should Shramanas not respect and make offerings?' The treatise says: Below is the second victory of receiving offerings. Attaining three excellent virtues, being worthy as a field of merit, all monastics and laity should make offerings. Regarding the text, there are three points: first, clarifying that Bodhisattvas are fields of merit; second, showing that those of the Two Vehicles cannot see; and third, showing that Bodhisattvas can see. In the initial fruit, three kinds of fields of merit are manifested. 'Entering the Nirvana abode, the mind arises in the Three Realms,' this is the Three Liberations existing and utilizing the Three Realms. The emptiness and stillness of the Three Realms is called the Nirvana abode, a pure place for peaceful dwelling. The contemplation of the Three Liberations enters the emptiness of the Three Realms without taking realization, and also arises with a worldly mind to universally transform the Three Realms, therefore it is said, 'The mind arises in the Three Realms.' Arising with the mind of the Three Realms without attachment is existence and utilization. 'Wearing the Tathagata robe, entering the place of emptiness of Dharma,' this is guarding the contemplation of one mind as suchness. It speaks of when treading in the Three Realms to universally transform sentient beings, wearing the robe of patience and endurance without weariness, and also entering the emptiness of Dharma to guard one mind as suchness. As the Lotus Sutra says, 'The robe of gentleness and patience.' 'Sitting on the Bodhi seat, ascending the first ground of Correct Enlightenment,' this is as --------------------------------------------------------------------------------