English
English version ‘The meaning of being different from the merits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna)’ generally explains the difference between the merits in the eighth ground (Acala-bhūmi) and the Two Vehicles. ‘Below the non-effort of the eighth ground’ separately explains the merits of the three stages. ‘The meaning of being different from the lower and upper’ is a brief explanation of the merits of the eighth ground. First, it indicates the difference from the lower and upper. ‘From the different lower’ explains the difference from the lower. ‘The lower effort cannot move’ means that from the first ground to the seventh ground are all positions of effort. Within the positions of effort, they are divided into upper and lower parts. The sixth ground and below are called the position of form and effort. The seventh ground is called the position of formlessness and effort. Now, ascending to the eighth ground, one is not moved by these two kinds of effort. ‘Naturally moving’ means that the eighth ground is without form and without effort. Because there is no effort, it is said to move naturally. Furthermore, the ten grounds are roughly divided into three stages: one is the position of form and effort, the second is the position of formlessness and effort, and the third is the position of formlessness and non-effort. The first ground to the sixth ground are called the position of form and effort. The seventh ground is the position of formlessness and effort. The eighth ground and above are the position of formlessness and non-effort. The *Mahāyānasaṃgraha* says, ‘The lower effort cannot move’ is the first stage, ‘The upper formless practice cannot move’ is the second stage, and ‘Naturally moving’ is the third stage. Question: Why is it said that ‘the lower effort and the upper formless practice cannot move’? Answer: This explains the name of the immovable ground. The reason it is called immovable is that it is not moved by the two kinds of effort, so it is called immovable. Only the *Śāstras on the Lotus Sutra* has these three stages, which are not found in other treatises. Question: Which sutra does it explain when it says it is different from the Two Vehicles and different from the lower positions? Answer: It explains the above-mentioned ‘non-retrogression from the three Bodhis (Anuttarā-samyak-saṃbodhi)’. The so-called non-retrogression means that one does not regress to the Two Vehicles, which is what is meant by the above-mentioned difference from the merits of the Two Vehicles, referring to the retrogression from the position of effort (expedient retrogression); ‘the lower effort cannot move’ refers to the non-retrogression of practice; ‘the upper formless practice cannot move’ refers to the non-retrogression of thought. Because one is free from the three kinds of retrogression, it is said ‘non-retrogression from the three Bodhis’. It can also be said that from ‘different from the merits of the Two Vehicles’ all the way to ‘naturally moving’ are all explanations of the merits of the eighth ground. In order, the eighth ground is called the ground of non-retrogression, because it is free from the three kinds of retrogression. ‘In the ninth ground’ explains the merits of the ninth ground (Sādhumatī-bhūmi). ‘Obtaining the superior progress Dhāraṇī (Dharaṇi)’ means that all the above have obtained Dhāraṇī (total retention). --------------------------------------------------------------------------------
Chinese
具足四无碍智摄上乐说辨才。则九地菩萨具足十种四无碍智。于第十地中者简第十地功德。不退转法转者。摄上经文转不退转法轮。以得同摄功德义故者。则摄上善入佛慧已下经文。已云善入佛慧。则与佛同慧名同摄功德。又依仁王经五忍义。第五寂灭忍佛与菩萨同共此忍。下忍为菩萨上忍为佛。故言同摄功德。初位称叹菩萨德者。从初三菩提不退转是叹八地功德。皆得陀罗尼乐说辨才叹九地功德。从转不退转法轮竟能度百千众生。叹十地功德 三摄功德成就者众成就有四门。一数。二行已竟。今释第三摄功德门。今详此论文当是通释大小二众功德。前二门别释二众功德竟。今后二门总释大小二众功德。就文为二。初标章。 三摄功德成就者 示现依何处下释章门。就文有二。初列五章门。则是问。 示现依何处依何心依何智依何等境界行依何等境界能辨故 从依何处下释五章门。即是答。 依何处者依善知识故依何心者我依度众生心教化毕竟利益一切众生故依何智者依三种智一者授记密智二者诸通智三者真实智依何等境界行依何等能辨者即三种智所摄应知 夫二乘菩萨所有功德。必依善知识而有故。初明依善知识。依何心者初句明上有所凭。此句明下有所利菩萨正尔。二乘亦得分有之。故前释罗 现代汉语译本： 具足四无碍智（彻底理解佛法的四种智慧）摄上乐说辨才。则九地菩萨具足十种四无碍智。于第十地中者简第十地功德。不退转法转者。摄上经文转不退转法轮。以得同摄功德义故者。则摄上善入佛慧已下经文。已云善入佛慧。则与佛同慧名同摄功德。又依仁王经五忍义。第五寂灭忍佛与菩萨同共此忍。下忍为菩萨上忍为佛。故言同摄功德。初位称叹菩萨德者。从初三菩提不退转是叹八地功德。皆得陀罗尼乐说辨才叹九地功德。从转不退转法轮竟能度百千众生。叹十地功德。三摄功德成就者众成就有四门。一数。二行已竟。今释第三摄功德门。今详此论文当是通释大小二众功德。前二门别释二众功德竟。今后二门总释大小二众功德。就文为二。初标章。 三摄功德成就者 示现依何处下释章门。就文有二。初列五章门。则是问。 示现依何处依何心依何智依何等境界行依何等境界能辨故 从依何处下释五章门。即是答。 依何处者依善知识故依何心者我依度众生心教化毕竟利益一切众生故依何智者依三种智一者授记密智二者诸通智三者真实智依何等境界行依何等能辨者即三种智所摄应知 夫二乘菩萨所有功德。必依善知识而有故。初明依善知识。依何心者初句明上有所凭。此句明下有所利菩萨正尔。二乘亦得分有之。故前释罗
English
English version: Possessing the four unimpeded wisdoms (catupratisamvidā) and embracing the eloquence of delightful speech, the Bodhisattvas of the ninth ground possess the ten types of four unimpeded wisdoms. 'In the tenth ground' refers briefly to the merits of the tenth ground. 'Turning the irreversible Dharma' refers to the sutra text about turning the irreversible Dharma wheel. 'Because of obtaining the meaning of jointly embracing merits' refers to embracing the sutra text from 'well entering the Buddha's wisdom' downwards. Having already said 'well entering the Buddha's wisdom,' it means sharing the same wisdom as the Buddha and jointly embracing merits. Furthermore, according to the five forbearance (ksanti) meanings in the Renwang Sutra (仁王经), the fifth quiescence forbearance is shared by both the Buddha and Bodhisattvas. The lower forbearance is for Bodhisattvas, and the higher forbearance is for the Buddha; hence, it is said 'jointly embracing merits.' The initial praise of the Bodhisattva's virtues, starting from the initial three Bodhisattvas not regressing, praises the merits of the eighth ground. All obtain the dharani (总持) and the eloquence of delightful speech, praising the merits of the ninth ground. From 'turning the irreversible Dharma wheel' to 'being able to liberate hundreds of thousands of beings,' it praises the merits of the tenth ground. 'The accomplishment of the three embracing merits' means that the assembly's accomplishment has four aspects: first, number; second, practice, which has already been explained. Now, explaining the third aspect of embracing merits. Now, considering this treatise, it should be a general explanation of the merits of both the Mahayana and Hinayana assemblies. The previous two aspects separately explained the merits of the two assemblies. Now, the latter two aspects generally explain the merits of both the Mahayana and Hinayana assemblies. In terms of the text, there are two parts: first, stating the chapter. 'The accomplishment of the three embracing merits' - 'Where does the manifestation rely?' Below explains the chapter. In terms of the text, there are two parts: first, listing the five chapters, which are questions. 'Where does the manifestation rely? On what mind? On what wisdom? On what kind of realm does it act? In what kind of realm can it discern?' From 'Where does it rely?' below explains the five chapters, which are answers. 'Where does it rely?' It relies on good spiritual friends (kalyāṇa-mitra). 'On what mind?' 'I rely on the mind of liberating beings, teaching and ultimately benefiting all beings.' 'On what wisdom?' 'It relies on three kinds of wisdom: first, the secret wisdom of prediction (vyākaraṇa); second, the wisdom of various supernormal powers (abhijñā); third, the wisdom of reality (tathatā-jñāna).' 'On what kind of realm does it act? In what kind of realm can it discern?' 'It should be known that it is embraced by the three kinds of wisdom.' All the merits of the Sravakas (声闻), Pratyekabuddhas (缘觉), and Bodhisattvas must rely on good spiritual friends; hence, it first explains relying on good spiritual friends. 'On what mind?' The first sentence clarifies what it relies on above. This sentence clarifies what it benefits below. This is exactly the Bodhisattva's intention. The Sravakas and Pratyekabuddhas also obtain a share of it. Therefore, the previous explanation of the Luo --------------------------------------------------------------------------------
Chinese
汉。总别门中云。应将大众教化一切故故名为应。乃至第十五句云。应如实知同生众生得诸功德。为利益一切诸众生故。当知二乘亦有下济之心。依何智者释第三智章门。授记是未来冥密之事。故云授记密智。诸通智则是五神通。并以智慧为体。三者真实智谓无漏智及照空智。依何等境界行依何等能辨者。合彼第四五也。即三种智所摄应知者。合释第四第五也。谓智所照境则释境界义。依三智所照境起三智名为能辨。问。论主依何文明此五门。答。还依叹菩萨德中起此五门。前第二周摄取事门叹八九十三地。第十地只释其转不退转法轮。从供养无量百千诸佛至能度无量百千众生。其文未释。今欲释此经文故开为五门。依善知识处起。即供养无量百千万亿诸佛。依何心即是以大慈悲而修身心。依何智则善入佛慧通达大智。依何等境界到于彼岸。依何等能辨即能度无量百千众生。问。若依叹菩萨德中。起此五门者云何释二乘。答。二乘亦有上凭下济之义。故得通明 四威仪如法住成就者。释第四。前标章。 四威仪如法住成就者 有四种下。释章又二。前释。 有四种示现何等为四一者众围绕二者前后三者供养恭敬四者尊重赞叹 次示经处。 如经尔时世尊四众围绕供养恭敬尊重赞叹故 此亦通大小二 现代汉语译本：汉。总别门中说，‘应当教化一切大众，所以叫做应。’乃至第十五句说，‘应当如实地知道一同出生的众生获得各种功德，为了利益一切众生。’应当知道二乘（声闻乘和缘觉乘）也有下济之心。依据哪位智者的解释，第三智章门中，授记是未来隐秘的事情，所以说授记是密智。各种通智就是五神通，并且以智慧为本体。第三个是真实智，指无漏智以及照空智。依据什么样的境界修行，依据什么来辨别呢？合并第四和第五。也就是三种智所包含的应当知道的，合并解释第四和第五。所说的智所照的境界，就是解释境界的意义。依据三种智所照的境界生起三种智，叫做能辨。问：论主依据什么来阐明这五门？答：还是依据赞叹菩萨的功德中生起这五门。前面第二周摄取事门赞叹第八、第九、第十三个地。第十地只解释其转不退转法轮。从供养无量百千诸佛到能够度无量百千众生，这段经文没有解释。现在想要解释这段经文，所以开为五门。依据善知识处生起，就是供养无量百千万亿诸佛。依据什么心呢？就是以大慈悲来修身心。依据什么智呢？就是善于进入佛的智慧，通达大的智慧。依据什么样的境界到达彼岸？依据什么能辨别，就是能够度无量百千众生。问：如果依据赞叹菩萨的功德中生起这五门，那么如何解释二乘呢？答：二乘也有上求佛道、下化众生的意义，所以能够通达明白。‘四威仪如法住成就者’，解释第四。前面标出章节。 ‘四威仪如法住成就者’，有四种，下面解释章节，又分为两部分，先解释。 ‘有四种示现，哪四种呢？一是大众围绕，二是前后，三是供养恭敬，四是尊重赞叹。’下面指示经文出处。 ‘如经文所说，当时世尊被四众围绕，供养恭敬，尊重赞叹，’这也适用于大乘和小乘。