English
English version: Explaining the Dharma is to enable sentient beings to cultivate. The order of these seven Dharmas is: to explain the Dharma, one must possess seven virtues. First, to exhaustively understand the origin of the Dharma internally; second, to have skillful eloquence externally; third, to know when to be silent; fourth, to know when to enlighten. These four are the internal and external, speech and silence, in pairs. The reason for these pairs is to possess both the Dharmakaya (法身) and Nirmanakaya (化身). The latter three points clarify the Trikaya (三身). To accomplish these Dharmas is for the Tathagata (如来) to fulfill the wishes of sentient beings and explain the Dharma for them. 'What are such reasons?' This is the second explanation, which is to explain the treatise based on the 'What Dharma' and 'How Dharma' in the Sutra. 'What are such reasons?' 'What Dharma' refers to the beginning of the five gates. 'Such and so forth' includes the following four sentences. 'As in the Sutra below' is the third reference to the Sutra. 'As in the Sutra, Śāriputra (舍利弗): Only the Buddha Tathagata (佛如来) can speak of all Dharmas.' 'First, various Dharma methods below.' From above, the first is to broadly explain the seven Dharmas based on the Sutra. Now, the second is to re-explain the seven Dharmas based on the treatise. In terms of meaning, it is divided into two parts: one is to explain the preceding, and the other is to summarize the preceding and explain the following. Explaining the preceding seven chapters forms seven categories. 'First, various Dharma methods' refers to the first 'various accomplishments' above. 'First, various Dharma methods gather sentient beings.' 'Gathering sentient beings' means that only by exhaustively understanding various Dharma methods internally can one gather sentient beings. 'Second, to keep them from being scattered and abiding.' 'Second, to keep them from being scattered and abiding' is because externally there are five kinds of sounds, and hearing the beautiful sound of the Buddha keeps the mind from being scattered. 'Third, to cause them to take hold.' 'Third, to cause them to take hold' means that since they hear the Dharma without being scattered, they can take hold of the Dharma. 'Fourth, to cause them to attain liberation.' 'Fourth, to cause them to attain liberation' means that by taking hold of the Dharma, they can attain liberation. 'Fifth, to cause them to cultivate and accomplish, and attain the antidote Dharma.' 'Fifth, to cause them to cultivate' means that to attain liberation, one must use the antidote Dharma. 'Sixth, to enable them to cultivate and progress to accomplishment.' 'Sixth, to enable them to cultivate and progress' means that the former is to enable them to see the Path, and now it is to progress in cultivating the Path. --------------------------------------------------------------------------------
Chinese
第七令得修行不退失故 第七令得修行不退失者。令得无学道也 此七种法为诸众生自身所作善成就故者。上来第一别说七法。今第二欲结前释后。言结前者。论主释七法明佛为众生说法令众生自行成就。 此七种法为诸众生自身所作善成就故 问。此七法云何自行成就。答。此七法即是地前四位及地上三位。第一令其得十信位。故言摄取。摄取者令入十信。第二令不散乱住即是十住亦云十解。第三令取即修十行故称修为取。第四令得解脱。解行淳熟必得解脱即十回向。第五登初地正是断烦恼证得法身。故云得对治故。第六即是二地已上修道。故云进趣。第七令得修行不退失者。从八地已上勉于三退。乃至佛地称无学道。是故名为自行成就 又与教化令其成就者。自上已来明佛说法令众生自行成就。今第二释经。明佛说法令众生化他成就。若接次相生。即释广经中第七随顺众生意修行成就。谓何等法云何法之言也。问。何以得知前令其众生自行成。后令众生化他行成。答。论中佛及论主两重释七法竟总道。此七法为诸众生自身所作善成熟。故知前是自行成也。次即云。又与教化令得成就。故知是教化他行也。就文为二。一总明化他。二别细约五法以明化他。就初又二。初牒与化他章门。故言又与教化令得成就也 现代汉语译本：第七，使修行者获得不退转的境界。‘第七，使修行者获得不退转’，是指获得无学道（Asekha-marga）的境界。‘这七种法是为了众生自身所作的善行成就’，这是总结前文，并开启后文。总结前文是指，论主解释这七种法，阐明佛陀为众生说法，使众生通过自身修行获得成就。 ‘这七种法是为了众生自身所作的善行成就’。问：这七种法如何通过自身修行获得成就？答：这七种法对应于菩萨十地前的四个位次，以及十地上的三个位次。第一，使众生获得十信位（dasa sraddha-bhumis），所以说是‘摄取’。‘摄取’是指引导众生进入十信位。第二，使众生安住于不散乱的状态，这对应于十住位（dasa vihara-bhumis），也称为十解。第三，使众生修习十行（dasa caritra-bhumis），所以说是‘修为取’。第四，使众生获得解脱，当修行达到纯熟的程度，必定获得解脱，这对应于十回向位（dasa parinamana-bhumis）。第五，登入初地（prathama-bhumi），这正是断除烦恼，证得法身（dharma-kaya）。所以说是‘得对治故’。第六，对应于二地（dvitiya-bhumi）及以上的修道位次，所以说是‘进趣’。第七，使修行者获得不退转的境界，从八地（astami-bhumi）以上，免于三种退失（三退），乃至佛地（Buddha-bhumi），称为无学道。因此，这被称为通过自身修行获得成就。‘又与教化令其成就’，从以上内容阐明佛陀说法，使众生通过自身修行获得成就。现在第二部分解释经文，阐明佛陀说法，使众生通过教化他人获得成就。如果按照次第相生，就是解释《广经》中的第七，随顺众生意修行成就。所谓‘何等法云何法’的意思。问：如何得知前文是使众生通过自身修行获得成就，后文是使众生通过教化他人获得成就？答：论中佛陀和论主两重解释七法后总结说，这七种法是为了众生自身所作的善行成就，因此得知前文是通过自身修行获得成就。接着说‘又与教化令得成就’，因此得知这是教化他人修行。从文义上分为两部分，第一部分总的阐明教化他人，第二部分详细的用五法阐明教化他人。在第一部分中又分为两部分，首先是照应教化他人的章节，所以说是‘又与教化令得成就’。
English
English version: Seventh, it enables practitioners to attain the state of non-retrogression in their practice. 'Seventh, it enables practitioners to attain the state of non-retrogression' refers to attaining the state of Asekha-marga (无学道, the path of no more learning). 'These seven dharmas are for the accomplishment of good deeds performed by sentient beings themselves,' this summarizes the previous text and opens up the following text. Summarizing the previous text means that the commentator explains these seven dharmas, clarifying that the Buddha preaches the Dharma for sentient beings, enabling them to achieve accomplishment through their own practice. 'These seven dharmas are for the accomplishment of good deeds performed by sentient beings themselves.' Question: How do these seven dharmas achieve accomplishment through self-practice? Answer: These seven dharmas correspond to the four stages before the ten bhumis (十地) of a Bodhisattva, and the three stages on the ten bhumis. First, it enables sentient beings to attain the dasa sraddha-bhumis (十信位, the ten stages of faith), hence the term 'gathering' (摄取). 'Gathering' refers to guiding sentient beings into the ten stages of faith. Second, it enables sentient beings to abide in a state of non-distraction, which corresponds to the dasa vihara-bhumis (十住位, the ten abodes), also known as the ten understandings. Third, it enables sentient beings to cultivate the dasa caritra-bhumis (十行, the ten practices), hence the term 'cultivation as gathering' (修为取). Fourth, it enables sentient beings to attain liberation; when practice reaches a mature level, liberation is certain to be attained, which corresponds to the dasa parinamana-bhumis (十回向位, the ten dedications). Fifth, ascending to the prathama-bhumi (初地, the first bhumi), this is precisely cutting off afflictions and realizing the dharma-kaya (法身, the body of the Dharma). Hence the saying 'because of attaining the antidote' (得对治故). Sixth, it corresponds to the stages of cultivation from the dvitiya-bhumi (二地, the second bhumi) onwards, hence the saying 'advancing towards' (进趣). Seventh, it enables practitioners to attain the state of non-retrogression in their practice; from the astami-bhumi (八地, the eighth bhumi) onwards, one is free from the three types of regression (三退), up to the Buddha-bhumi (佛地, the Buddha-stage), which is called the Asekha-marga. Therefore, this is called achieving accomplishment through self-practice. 'Also, through teaching and transformation, enabling them to achieve accomplishment,' from the above content, it is clarified that the Buddha preaches the Dharma, enabling sentient beings to achieve accomplishment through their own practice. Now, the second part explains the sutra, clarifying that the Buddha preaches the Dharma, enabling sentient beings to achieve accomplishment through transforming others. If following in sequential order, it is explaining the seventh in the Guang Jing (广经), 'achieving accomplishment by practicing in accordance with the minds of sentient beings.' The meaning of 'what kind of dharma, what dharma' (何等法云何法). Question: How do we know that the previous text is about enabling sentient beings to achieve accomplishment through their own practice, and the following text is about enabling sentient beings to achieve accomplishment through transforming others? Answer: In the commentary, the Buddha and the commentator explain the seven dharmas in two ways, and then conclude by saying that these seven dharmas are for the accomplishment of good deeds performed by sentient beings themselves, therefore we know that the previous text is about achieving accomplishment through self-practice. Then it says 'also, through teaching and transformation, enabling them to achieve accomplishment,' therefore we know that this is about teaching others to practice. From the meaning of the text, it is divided into two parts: the first part generally clarifies transforming others, and the second part explains in detail transforming others using five dharmas. In the first part, it is again divided into two parts: first, it corresponds to the chapter on transforming others, hence the saying 'also, through teaching and transformation, enabling them to achieve accomplishment.' -------------------------------------------------------------------------------- 。
Chinese
又与教化令得成就者 与此二种法已下。第二释化他章门。就文为四。一总标二法。二别明二法。三明二法相貌。四明二法次第。与二种法令彼成就者。第一文。 与二种法令彼成就 何等为二。第二释出二法。 何等为二一与证法二与说法一与证法令成就者谓依证法而授与故二与说法令成就者谓依说法而说与故 佛令众生为他说法时。若宜依证法而说者。可授之以证法。教法亦尔 此二种法如向前说者。第三出二法相貌。 此二种法如向前说 前第一佛经明七种。佛内自证七法然后为物说法。此即是为物说证法。论主后明七种法。若望佛经令众生成就如此七法也。即是为物说教法也 依此二种法有何次第者。第四明二法次第。就文有二。初即是问。二法次第。 依此二种法有何次第而得修行 二法有何次第得修行 即彼前文句再说应知者。第二解释。 即彼前文句再说应知 若依修行次第前依论主七法明自行成就。然后依佛七法而得化他。故云再说应知也。若依佛次第前明七法成就。后始得化他。如论主七法 又依证法有五种下。上来第一总明化他竟。今第二别约五法以明化他。就文二。一约证法以释五法。二约教法以释五法。就初又二。一标列五法。二释五法。初标证 现代汉语译本： 又，为了使教化能够成功，需要给予以下两种法。这是第二章，解释‘化他’（教化他人）的章节。本章分为四个部分：一、总标两种法；二、分别说明两种法；三、说明两种法的相貌；四、说明两种法的次第。‘与二种法令彼成就者’（给予两种法使他们成就），这是第一部分。 ‘与二种法令彼成就’（给予两种法使他们成就），这两种法是什么？这是第二部分，解释两种法。 ‘何等为二’（什么是两种法）？一、给予证法（自己证悟的法），二、给予说法（教导他人的法）。一、‘与证法令成就者’（给予证法使他们成就），是指依据自己证悟的法而传授。二、‘与说法令成就者’（给予说法使他们成就），是指依据教导他人的法而说与。 佛陀让众生为他人说法时，如果适合依据证法来说，就可以传授证法；教法也是如此。这两种法如前面所说，这是第三部分，说明两种法的相貌。 ‘此二种法如向前说’（这两种法如前面所说）。前面第一部佛经说明了七种法。佛陀自己证悟了七种法，然后为众生说法。这就是为众生说证法。论主（指本论的作者）后面说明了七种法，如果希望众生成就这七种法，那就是为众生说教法。依据这两种法有什么次第？这是第四部分，说明两种法的次第。本部分分为两个部分：首先是提问，两种法的次第。 ‘依此二种法有何次第而得修行’（依据这两种法有什么次第才能修行）？两种法有什么次第才能修行？‘即彼前文句再说应知者’（就是前面文句再次说明应该知道的），这是第二部分，解释。 ‘即彼前文句再说应知’（就是前面文句再次说明应该知道的）。如果依据修行的次第，先依据论主的七种法来成就自己的修行，然后依据佛陀的七种法来教化他人，所以说‘再说应知’。如果依据佛陀的次第，先说明七种法的成就，然后才能教化他人，如论主的七种法。‘又依证法有五种下’（又依据证法有五种等等），上面是第一部分，总的说明教化他人完毕。现在是第二部分，分别依据五种法来说明教化他人。本部分分为两个部分：一、依据证法来解释五种法；二、依据教法来解释五种法。首先是依据证法，又分为两个部分：一、标列五种法；二、解释五种法。首先标列证法。