English
English version: Gate. Next, explain the three gates. 'Dwelling in what kind of pure land' refers to the following three gates. 'Manifesting where the Bodhisattvas dwell in what kind of pure land, by what kind of expedient means, in what kind of realm should they do what should be done,' 'pure land' clarifies the position of the Bodhisattva. The *Nāgārjuna's Daśabhūmika-vibhāṣā* says: 'Land refers to the dwelling place of the Bodhisattva's stages.' 'By what kind of expedient means' lists the gate of the second chapter, that is, the superior function that should be performed in the land is called expedient means. 'In what kind of realm' lists the gate of the third chapter, that is, the realm to which the practice is directed, and one should act in that realm. 'Those who purify the land' below explains the three chapter gates, that is, achieving three distinctions. 'Those who purify the land, the three lands above the eighth ground are pure because of the tranquility of the formless practice,' refers to the eighth, ninth, and tenth grounds, because of the tranquility and purity of the formless practice. The sixth ground is definitely not pure, and the seventh ground is in between the two countries, both pure and impure. The eighth ground and above are called definitely pure. The seventh ground is not tranquil because the formless has function. The eighth ground is tranquil because the formless has no function, and therefore pure because of tranquility. It can also be said that the formless is the eighth ground, and tranquility is the ninth ground. Purity refers to the tenth ground, because the tenth ground, in the two obstacles of delusion and wisdom, or rather, the afflictions and habitual attachments are completely exhausted, so it is called pure. 'Those with expedient means' below explains the second gate. 'Those with expedient means of the land have four kinds: first, the expedient means of gathering wonderful Dharma (Dharma, 法), upholding the wonderful Dharma, and speaking for others with the power of joyful speech; second, the expedient means of gathering good teachers (Kalyāṇa-mitra, 善知识), because one should do what should be done by relying on good teachers; third, the expedient means of gathering sentient beings, because one does not abandon sentient beings; fourth, the expedient means of gathering wisdom, because one teaches sentient beings to enter that wisdom.' 'There are four kinds' generally states that there are four kinds of expedient means. 'First, the expedient means of gathering wonderful Dharma' marks the name of the expedient means as upholding. 'Below wonderful Dharma' explains the name of the expedient means as upholding. 'Wonderful Dharma' refers to the *Dhāraṇī* (陀罗尼, 总持) mentioned above. Because one has obtained hearing and retention, the wonderful Dharma that is now heard is not lost, which is upholding. 'Speaking joyfully' includes the eloquence of joyful speech mentioned above. 'Speaking for others' includes the turning of the irreversible *Dharmacakra* (法轮, 法轮) mentioned above. Therefore, the three sentences of the scripture are used to gather the expedient means of wonderful Dharma. Question: Why is this called expedient means? Answer: That is, upholding and so on... --------------------------------------------------------------------------------
Chinese
为人说名方便。问。云何名妙法。答。初句皆于三菩提不退转。即以菩提为妙法。二者摄取善知识方便者。标方便名。以依善知识下释方便。又摄经三句。以依善知识即经文无量百千万亿诸佛。所作应作者摄经三句。一摄供养。二摄于诸佛所种诸善根。三摄常为诸佛之所护念。此三并是依善知识。所作应作事。三者摄取众生方便者标方便名。以不舍众生故者释方便。即摄经以大方便。即摄经以大慈悲而修身心。四者摄取智方便者标方便名。以教化众生令入彼智者释方便也。则摄经善入佛慧通达大智也。 境界者易解 境界易解者。即释上第三于何等境界中应作所作故。则摄经到于彼岸也。故前论文云入如实境界不退转则到于彼岸。又后文更释三智境界故此文不释 复有摄取事门者。第二周重释取事门。初标事门。 复更有摄取事门 从示现诸地摄取胜功德下。释门也。即简与前门为异。前门明地位及方便境界。今明摄取地上功德也。 示现诸地摄取胜功德不同二乘诸功德故。第八地中无功用智不同下上故。不同下者。下功用行不能动故。不同上者。上无相行不能动故。自然而行故。于第九地中得胜进陀罗尼门。具足四无碍自在智故。于第十地中转不退转法轮得受佛位如转轮王太子故。以得同摄功德 现代汉语译本： 为了方便人们理解而设立名称。问：什么叫做‘妙法’？答：最初的语句都关于在阿訇多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）中不退转，因此以菩提（Bodhi，觉悟）为妙法。第二，摄取善知识的方便，这是标明‘方便’之名。依靠善知识来解释‘方便’。又，‘摄经’三句，即依靠善知识，经文中说‘无量百千万亿诸佛’，所作和应作之事都包含在‘摄经’三句中：一是摄取供养，二是摄取在诸佛处种下的各种善根，三是摄取常为诸佛所护念。这三者都是依靠善知识所作和应作之事。第三，摄取众生的方便，这是标明‘方便’之名，以‘不舍众生’来解释‘方便’。即‘摄经’以大方便，也就是‘摄经’以大慈悲来修身心。第四，摄取智慧的方便，这是标明‘方便’之名，以‘教化众生令入彼智’来解释‘方便’。那么，‘摄经’就是善于进入佛的智慧，通达大智慧。 ‘境界’容易理解。‘境界容易理解’，这是解释上面第三点，即在何种境界中应该做什么。那么，‘摄经’就是到达彼岸。所以前面的论文说，进入如实境界不退转，就能到达彼岸。而且后面的文章会进一步解释三智的境界，所以这里不解释。还有摄取事门，第二周重新解释取事门，首先标明事门。 ‘复更有摄取事门’，从‘示现诸地摄取胜功德’以下，解释事门。这是为了区分与前面的事门的不同。前面的事门阐明地位、方便和境界，现在阐明摄取地上功德。 ‘示现诸地摄取胜功德不同二乘诸功德故’，第八地中的无功用智不同于下位和上位。不同于下位，是因为下位的功用行不能动摇；不同于上位，是因为上位的无相行不能动摇，而是自然而行。在第九地中，获得胜进陀罗尼门（Dharani，总持），具足四无碍自在智。在第十地中，转不退转法轮（Dharmacakra，法轮），得到接受佛位的资格，如同转轮王太子。这是因为获得了相同的摄取功德。
English
English version: Names are given for the convenience of people's understanding. Question: What is called 'Wonderful Dharma'? Answer: The initial sentences are all about non-retrogression in Anuttara-samyak-sambodhi (supreme complete enlightenment), so Bodhi (enlightenment) is considered the Wonderful Dharma. Second, the means of gathering good teachers, this marks the name of 'means'. Relying on good teachers to explain 'means'. Also, the three sentences of 'gathering the sutras', that is, relying on good teachers, the sutras say 'immeasurable hundreds of thousands of millions of Buddhas', what is done and should be done are all included in the three sentences of 'gathering the sutras': one is gathering offerings, two is gathering the various good roots planted in the places of the Buddhas, and three is gathering constant protection and mindfulness by the Buddhas. These three are all things that are done and should be done by relying on good teachers. Third, the means of gathering sentient beings, this marks the name of 'means', using 'not abandoning sentient beings' to explain 'means'. That is, 'gathering the sutras' with great means, that is, 'gathering the sutras' with great compassion to cultivate body and mind. Fourth, the means of gathering wisdom, this marks the name of 'means', using 'teaching sentient beings to enter that wisdom' to explain 'means'. Then, 'gathering the sutras' is being good at entering the wisdom of the Buddha, thoroughly understanding great wisdom. 'Realm' is easy to understand. 'Realm is easy to understand', this is explaining the third point above, that is, in what kind of realm should one do what one should do. Then, 'gathering the sutras' is reaching the other shore. So the previous paper said that entering the realm of reality without regression can reach the other shore. Moreover, the following article will further explain the realm of the three wisdoms, so it will not be explained here. There is also the door of gathering matters, the second week re-explains the door of taking matters, first marking the door of matters. 'Again, there is the door of gathering matters', from 'showing the various grounds to gather superior merits' below, explaining the door of matters. This is to distinguish it from the previous door of matters. The previous door of matters clarifies the position, means, and realm, now clarifying the gathering of merits on the ground. 'Showing the various grounds to gather superior merits is different from the merits of the two vehicles', the non-effort wisdom in the eighth ground is different from the lower and upper positions. Different from the lower position because the lower effort practice cannot be shaken; different from the upper position because the upper non-form practice cannot be shaken, but acts naturally. In the ninth ground, one obtains the superior progressive Dharani (total retention), fully possessing the four unobstructed and unhindered wisdoms. In the tenth ground, one turns the non-retrogressive Dharmacakra (wheel of Dharma), obtaining the qualification to receive the position of Buddha, like the son of a Chakravartin (wheel-turning king). This is because one has obtained the same gathering merits. --------------------------------------------------------------------------------
Chinese
义故 不同二乘功德者。总明地中功德不同二乘也。第八地中无功用者下。别明三地中功德。不同下上故者。简八地功德也。初标不同上下。从不同下者释不同上下。下功用不能动者。从初地到七地并是功用位。就功用位中开为上下二分。六地已下名有相有功用为一位。七地一地名无相有功用为一位。今登八地不为此上下二功用所动也。自然而行者。则第八地无相无功用也。以无功用故言自然而行也。又大判十地为三位。一有相有功用位。二无相有功用位。三无相无功用位。初地至六地谓有相有功用位。第七地是无相有功用位。八地已上无相无功用位。论云下功用不能动则是初位。上无相行不能动即第二。自然而行则第三位。问。何故云下功用上无相行不能动。答。正释不动地名。所以称不动者不为二功用所动故名不动。唯法华论有此三位。余论所无。问。不同二乘及不同下位释何经耶。答。释上于三菩提不退转。言不退转者。一不退为二乘。则上不同二乘功德谓勉位退也。下功用不能动谓行不退也。上无相行不能动谓念不退也。以勉三退故言于三菩提不退转也。亦得从不同二乘功德竟至自然而行。并是释八地功德。次第八地名为不退转地。以勉三退故也。于第九地中者释九地功德。得胜进陀罗尼则摄上皆得陀罗尼。 现代汉语译本 ‘义故 不同二乘功德者’，总的说明了八地（不动地）中的功德与二乘（声闻乘和缘觉乘）的不同。‘第八地中无功用者下’，分别说明了三个阶段的功德。‘不同下上故者’，是简要说明八地的功德。首先标明不同于上下。‘从不同下者’解释了不同于下。‘下功用不能动者’，从初地到七地都是功用位。在功用位中又分为上下两部分。六地及以下名为有相有功用为一位。七地这一地名为无相有功用为一位。现在登上八地，不被这上下两种功用所动。‘自然而行者’，就是第八地无相无功用。因为没有功用所以说自然而行。又大致将十地分为三个阶段：一是有相有功用位，二是无相有功用位，三是无相无功用位。初地到六地称为有相有功用位。第七地是无相有功用位。八地以上是无相无功用位。《摄大乘论》中说，‘下功用不能动’是第一阶段，‘上无相行不能动’是第二阶段，‘自然而行’是第三阶段。 问：为什么说‘下功用，上无相行不能动’？答：这是解释不动地的名称。之所以称为不动，是因为不被两种功用所动，所以名为不动。只有《法华论》中有这三个阶段，其他论中没有。问：不同于二乘以及不同于下位，是解释哪部经？答：解释上面所说的‘于三菩提不退转’。所说的不退转，一是不退为二乘，就是上面所说的不同于二乘功德，指的是勉位退（方便退）；‘下功用不能动’指的是行不退；‘上无相行不能动’指的是念不退。因为免除了三种退，所以说‘于三菩提不退转’。也可以从‘不同二乘功德’一直到‘自然而行’，都是解释八地的功德。次第来说，第八地名为不退转地，因为免除了三种退的缘故。‘于第九地中者’，解释九地（善慧地）的功德。‘得胜进陀罗尼’，意思是说上面都获得了陀罗尼（总持）。