English
English version: Small Practice: Bodhisattvas cultivate great practices through Samadhi (concentration). Next, the 'fixed' and 'unfixed' are explained: It is precisely because Bodhisattvas have great practices that they can demonstrate practices without fixed patterns or directions. For example, the Sixteen Worthies (lay Bodhisattvas) can manifest as the fourfold assembly of the Hinayana (Small Vehicle), including Bhikkhus (monks). This is because the 'great' encompasses the 'small,' so it is said that the 'great' demonstrates the practices of the 'small.' Next, the Bhikkhu's renunciation is the 'fixed' practice of the Sravakas (Hearers), because they are certain to abide in the dignified conduct of renunciation. Question: Why does the treatise mention the Sixteen Great Ones (lay Bodhisattvas)? Answer: Because the Sixteen Great Ones are lay Bodhisattvas, used to contrast with the renunciation of the Hinayana, thereby clarifying the difference between lay and monastic life, and between 'fixed' and 'unfixed.' 'All are Arhats' and below: This is the second part, separately explaining the two types of activities of the Hinayana and Mahayana (Great Vehicle). This part is further divided into two parts: first, a summary of the number of merits of the Hinayana and Mahayana, and then a separate explanation of these two merits. 'Those who are all Arhats, etc.': There are sixteen lines of scripture demonstrating the accomplishment of the Sravaka's merits. 'Therefore, all do not regress from Anuttara-samyak-sambodhi, etc.': There are thirteen lines of scripture demonstrating the accomplishment of the Bodhisattva's merits. The Hinayana has sixteen lines of merit because the scripture is extensive. The Bodhisattva has thirteen lines of merit because the scripture translated by Kumārajīva and the scripture of Vasubandhu's treatise are the same. 'Those who have accomplished the merits of Arhats': This is an explanation of the chapter heading of the previous chapter. Now, first explain the chapter heading of the Arhat, which is further divided into two parts: first, list the three chapter headings, and then explain these three chapter headings. 'Those who have accomplished the merits of Arhats, it should be known that these sixteen lines demonstrate the meaning encompassed by the three doors. What are the three doors? First, the door of ascending origination; second, the door of general and specific characteristics; third, the door of encompassing matters': These three doors are used to explain the above sixteen lines of scripture. 'The door of ascending origination': This is the second explanation. 'The door of ascending origination': Refers to being called an Arhat because all outflows (afflictions) have been exhausted. Because the mind has attained freedom, it is said that all outflows have been exhausted. Because all outflows have been exhausted, they are called Arhats. Because there are no more afflictions in the mind, it is said that the mind has attained freedom. Because of skillfully obtaining liberation of mind and liberation of wisdom, it is said that the mind has attained freedom. Because of being far away from the seer and the seen, it is said that there are no more afflictions. Because of skillfully obtaining liberation of mind and liberation of wisdom, it is said that the mind can be tamed. 'Great dragons among humans': Walking in various evil paths is like walking on a flat road, without any obstacles. What should be done has been done, where one should arrive has been arrived, and what should be accomplished has been accomplished. --------------------------------------------------------------------------------
Chinese
者人中大龙已得对治降伏烦恼怨敌故。所作已办者更不后生。如相应事已成办故。离诸重担者已应作者作所作已办后生重担已舍离故。逮得己利者已舍重担证涅槃故。尽诸有结者已逮得己利断诸想恼因故。善得正智心解脱者诸漏已尽故。一切心得自在者善知见道修道智故。到第一彼岸者善得正智心得解脱善得神通无诤三昧等诸功德故。大阿罗汉等者心得自在到第一彼岸故。众所知识者诸王王子大臣人民帝释天王梵天王等皆知识故。又复声闻菩萨佛等是胜智者彼胜智者皆悉善知是名众所知识 可就二义释门。一就义释。二依文释。就义释者。学人功德比凡夫功德为上。无学人功德胜于学人功德。故云上上。如下论云。善得正智心解脱名上上功德。唯罗汉方有此功德也。又罗汉有二种。一钝根小罗汉功德为上。今叹大罗汉功德故云上上也。又大罗汉有二功德。一上功德。二上上功德。今十六句叹上上功德也。起者欲生起此上上功德也。依下释之。已云上上即一上为上一上为下。上下互相显释为上上起门也。观下释中都有五意。一以下释上。二以上释下。三以上释上。四以下释下。五以上及下足释一句。以下释上者。谓诸漏已尽故名为阿罗汉。诸漏已尽者。以心得自在故。此亦是以下释上。与前句异者。前是摄次以下释上。 现代汉语译本 ‘者人中大龙’（zhě rén zhōng dà lóng）：这些人是人中的大龙，因为他们已经对治、降伏了烦恼怨敌。 ‘已得对治降伏烦恼怨敌故’：因为他们已经对治、降伏了烦恼怨敌。 ‘所作已办者更不后生’：所作已办的人，不会再有后生。 ‘如相应事已成办故’：因为他们已经完成了相应的任务。 ‘离诸重担者已应作者作所作已办后生重担已舍离故’：已经放下所有重担的人，应该做的已经做了，该做的已经完成，已经舍弃了后生的重担。 ‘逮得己利者已舍重担证涅槃故’：已经获得自身利益的人，因为他们已经舍弃重担，证得了涅槃（niè pán）。 ‘尽诸有结者已逮得己利断诸想恼因故’：已经断尽所有结缚的人，因为他们已经获得自身利益，断除了所有烦恼的根源。 ‘善得正智心解脱者诸漏已尽故’：已经很好地获得正智，心得到解脱的人，因为他们已经断尽了所有烦恼。 ‘一切心得自在者善知见道修道智故’：一切心得到自在的人，因为他们善于了解见道和修道之智。 ‘到第一彼岸者善得正智心得解脱善得神通无诤三昧（sān mèi）等诸功德故’：到达第一彼岸的人，因为他们很好地获得了正智，心得到解脱，很好地获得了神通、无诤三昧等各种功德。 ‘大阿罗汉（ā luó hàn）等者心得自在到第一彼岸故’：大阿罗汉等等，因为他们的心得到自在，到达了第一彼岸。 ‘众所知识者诸王王子大臣人民帝释天王梵天王等皆知识故’：被大众所熟知的人，因为诸王、王子、大臣、人民、帝释天王、梵天王等等都认识他们。 ‘又复声闻（shēng wén）菩萨（pú sà）佛等是胜智者彼胜智者皆悉善知是名众所知识’：此外，声闻、菩萨、佛等等都是具有殊胜智慧的人，这些具有殊胜智慧的人都完全了解他们，这被称为被大众所熟知。 可就二义释门：可以从两个方面来解释：一是从意义上解释，二是依照文字解释。 就义释者：从意义上解释：学人的功德比凡夫的功德更高，无学人的功德胜于学人的功德，所以说是‘上上’。 如下论云：如下面的论述所说：‘善得正智心解脱名上上功德’，只有阿罗汉才有这种功德。 又罗汉有二种：另外，阿罗汉有两种：一种是钝根的小阿罗汉，他们的功德为‘上’。现在赞叹的是大阿罗汉的功德，所以说是‘上上’。 又大罗汉有二功德：另外，大阿罗汉有两种功德：一种是‘上’功德，一种是‘上上’功德。现在这十六句是赞叹‘上上’功德。 起者欲生起此上上功德也：‘起’是指想要生起这种‘上上’功德。 依下释之：依照下面的内容来解释：已经说了‘上上’，即一个‘上’为上，一个‘上’为下，上下互相显释，是为‘上上’起门。 观下释中都有五意：观察下面的解释，都有五种含义：一是以‘下’释‘上’，二是以‘上’释‘下’，三是以‘上’释‘上’，四是以‘下’释‘下’，五是以‘上’及‘下’来完整地解释一句。 以下释上者：以‘下’释‘上’是指：因为断尽了所有烦恼，所以称为阿罗汉。 诸漏已尽者：断尽所有烦恼的人，是因为他们的心得到了自在。 此亦是以下释上：这也是以‘下’释‘上’。 与前句异者：与前一句不同的是：前一句是摄次以下释上。
English
English version 'Zhě rén zhōng dà lóng' (者人中大龙): These people are great dragons among humans because they have already subdued and conquered the enemy of afflictions. 'Yǐ dé duì zhì xiáng fú fán nǎo yuàn dí gù' (已得对治降伏烦恼怨敌故): Because they have already treated and subdued the enemy of afflictions. 'Suǒ zuò yǐ bàn zhě gèng bù hòu shēng' (所作已办者更不后生): Those who have accomplished what needs to be done will not have future rebirths. 'Rú xiāng yìng shì yǐ chéng bàn gù' (如相应事已成办故): Because they have completed the corresponding tasks. 'Lí zhū zhòng dān zhě yǐ yīng zuò zhě zuò suǒ zuò yǐ bàn hòu shēng zhòng dān yǐ shě lí gù' (离诸重担者已应作者作所作已办后生重担已舍离故): Those who have left behind all burdens, have done what should be done, have completed what needs to be done, and have abandoned the burden of future rebirths. 'Dǎi dé jǐ lì zhě yǐ shě zhòng dān zhèng niè pán gù' (逮得己利者已舍重担证涅槃故): Those who have attained their own benefit, because they have abandoned burdens and attained Nirvana (涅槃). 'Jìn zhū yǒu jié zhě yǐ dǎi dé jǐ lì duàn zhū xiǎng nǎo yīn gù' (尽诸有结者已逮得己利断诸想恼因故): Those who have exhausted all fetters, because they have attained their own benefit and cut off the causes of all afflictions. 'Shàn dé zhèng zhì xīn jiě tuō zhě zhū lòu yǐ jìn gù' (善得正智心解脱者诸漏已尽故): Those who have well attained right wisdom and whose minds are liberated, because they have exhausted all outflows. 'Yī qiè xīn dé zì zài zhě shàn zhī jiàn dào xiū dào zhì gù' (一切心得自在者善知见道修道智故): All those whose minds have attained freedom, because they are good at understanding the wisdom of the path of seeing and the path of cultivation. 'Dào dì yī bǐ àn zhě shàn dé zhèng zhì xīn dé jiě tuō shàn dé shén tōng wú zhēng sān mèi děng zhū gōng dé gù' (到第一彼岸者善得正智心得解脱善得神通无诤三昧等诸功德故): Those who have reached the first shore, because they have well attained right wisdom, their minds are liberated, and they have well attained various merits such as supernatural powers and non-contention Samadhi (三昧). 'Dà ā luó hàn děng zhě xīn dé zì zài dào dì yī bǐ àn gù' (大阿罗汉等者心得自在到第一彼岸故): Great Arhats (阿罗汉) and others, because their minds have attained freedom and they have reached the first shore. 'Zhòng suǒ zhī shí zhě zhū wáng wáng zǐ dà chén rén mín dì shì tiān wáng fàn tiān wáng děng jiē zhī shí gù' (众所知识者诸王王子大臣人民帝释天王梵天王等皆知识故): Those who are known by the masses, because kings, princes, ministers, people, Indra, Brahma kings, etc., all know them. 'Yòu fù shēng wén pú sà fó děng shì shèng zhì zhě bǐ shèng zhì zhě jiē xī shàn zhī shì míng zhòng suǒ zhī shí' (又复声闻菩萨佛等是胜智者彼胜智者皆悉善知是名众所知识): Furthermore, Sravakas (声闻), Bodhisattvas (菩萨), Buddhas, etc., are all beings with superior wisdom, and these beings with superior wisdom all fully understand them, which is called being known by the masses. Kě jiù èr yì shì mén: It can be explained from two aspects: one is to explain from the meaning, and the other is to explain according to the text. Jiù yì shì zhě: Explaining from the meaning: The merits of learners are higher than the merits of ordinary people, and the merits of non-learners are superior to the merits of learners, so it is said to be 'superior-superior'. Rú xià lùn yún: As the following discussion says: 'Well attaining right wisdom and mind liberation is called superior-superior merit.' Only Arhats have this merit. Yòu luó hàn yǒu èr zhǒng: In addition, there are two types of Arhats: one is the dull-rooted small Arhat, whose merits are 'superior'. Now we are praising the merits of the great Arhats, so it is said to be 'superior-superior'. Yòu dà luó hàn yǒu èr gōng dé: In addition, great Arhats have two kinds of merits: one is 'superior' merit, and the other is 'superior-superior' merit. Now these sixteen sentences are praising 'superior-superior' merit. Qǐ zhě yù shēng qǐ cǐ shàng shàng gōng dé yě: 'Qǐ' (起) refers to wanting to generate this 'superior-superior' merit. Yī xià shì zhī: Explain according to the following content: It has already been said 'superior-superior', that is, one 'superior' is above, and one 'superior' is below, and the upper and lower mutually explain each other, which is the 'superior-superior' arising gate. Guān xià shì zhōng dōu yǒu wǔ yì: Observing the following explanations, there are five meanings: one is to explain the 'superior' with the 'inferior', two is to explain the 'inferior' with the 'superior', three is to explain the 'superior' with the 'superior', four is to explain the 'inferior' with the 'inferior', and five is to fully explain a sentence with the 'superior' and 'inferior'. Yǐ xià shì shàng zhě: Explaining the 'superior' with the 'inferior' means: because all afflictions have been exhausted, it is called Arhat. Zhū lòu yǐ jìn zhě: Those who have exhausted all afflictions are because their minds have attained freedom. Cǐ yì shì yǐ xià shì shàng: This is also explaining the 'superior' with the 'inferior'. Yǔ qián jù yì zhě: The difference from the previous sentence is: the previous sentence is to explain the 'superior' with the 'inferior' in a comprehensive way. --------------------------------------------------------------------------------