English
English version The 'Entering the Gate' is the 'Merits of the Dharma Master' chapter. These two chapters are named based on people and Dharma respectively. Kumārajīva's translation is named based on Dharma. The four gates in the 'Maitreya' chapter, the second part is a separate explanation. First, it introduces the four gates in general, i.e., 'The first is the gate of proof' below. Then it explains these four gates. The four kinds of gates mentioned in the 'Maitreya' chapter, explaining these four gates is divided into four parts. The first gate is divided into two parts. One is to mark the gate of proof. 'The first is the gate of proof', as in the sutra below. The second is to cite the sutra to indicate the source. The sutra is divided into two parts. The first is to explain the initial attainment of unsurpassed endurance. The second is to explain the attainment of anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment) in eight lifetimes or even one lifetime. The first part is further divided into two parts. One is to transcribe the sutra. 'As in the sutra, when I said that the life of the Tathāgata (Thus Come One) is long and far-reaching, six hundred eighty million nayutas (unit of measurement) of Ganges sand beings attained the non-origination forbearance'. 'Attaining the non-origination forbearance' below. The second is to explain the sutra. Here, 'non-origination forbearance' refers to the wisdom attained by the Bodhisattva of the first ground. As the Mahāprajñāpāramitā-śāstra (Great Perfection of Wisdom Treatise) says, one is non-origination in the first ground, and the other is non-origination in the seventh ground. Here, it refers to non-origination in the first ground. Because the Bodhisattva of the first ground initially attains the true suchness Dharma body, which is non-originated, it is said to attain non-origination forbearance. 'Eight lifetimes or even one lifetime' below. The second is to explain the last sutra. The sutra is also divided into two parts. One is to transcribe the sutra, and the other is to explain the sutra. Transcribing the sutra is divided into two parts. One is to transcribe 'eight lifetimes or even one lifetime'. 'Eight lifetimes or even one lifetime'. The second is to transcribe 'attaining anuttarā-samyak-saṃbodhi'. 'Attaining anuttarā-samyak-saṃbodhi' refers to attaining the Bodhi of the first ground. Below is the second part, explaining the sutra. The sutra is divided into three parts. One is to explain in terms of the stage, the second is to explain 'eight lifetimes or one lifetime', and the third is to argue about the meaning of the sutra with others. 'Refers to attaining the Dharma of Bodhi of the first ground'. The so-called Bodhi of the first ground, there are two sentences in the sutra. One sentence is 'eight lifetimes or even one lifetime', and the other sentence is 'attaining three Bodhis'. Now, let's first explain 'attaining three Bodhis' in the near term, which refers to the Bodhi of the first ground. 'Eight lifetimes or one lifetime' refers to all ordinary beings who are determined to be able to attain the first ground, according to their ability and conditions, either in eight lifetimes or in one lifetime, they can attain the first ground. 'Eight lifetimes or one lifetime' is transcribing the first sentence of the sutra. 'Refers to all ordinary beings' below, explaining the sutra, explaining that the Bodhisattva before the ground is an ordinary being, listening to the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) according to their ability. --------------------------------------------------------------------------------
Chinese
浅深或经八生入于初地。乃至或经一生得入初地也 言阿耨三菩提者。第二与异人诤经。 言阿耨多罗三藐三菩提者以离三界中分段生死随分能见真如佛性名得菩提非谓究竟满足如来方便涅槃故 异人言。经云阿耨三菩提五种菩提中。此是无上菩提非初地菩提。初地乃是明心菩提耳。为有此疑故论主牒阿耨三菩提经文来。以离三界中分段生死者。论主释经有二句。前明是初地菩提。次明非无上菩提以离三界分段生死。明有所离也。以此文证地前菩萨犹受分段生死。以定诸解也。有摄论师等或言地前已离分段。无文证也。复证地前并是凡夫也。问。摄论云。十解菩萨得人无我名为圣人。此论云地前是凡夫。云何会通。答。依仁王璎珞及以此论地前是伏忍相似圣耳。未即是圣也。随分能见下。上明所离。今明所得。此对地前未得真如非是无上。登地能见真如。故名无上菩提耳。非谓究竟下。第二辨非无上菩提。方便涅槃即是方便净涅槃。此涅槃是究竟其人未得此涅槃。故非果地无上也 二者信门。释第二发菩提心。 二是信门者 即入十信位名为信门 如经已下。示释处。 如经复有八世界微尘数众生皆发阿耨多罗三藐三菩提心故 问。此中利益有何次第。答。此中明三种利益。一者上品利益。谓初得 现代汉语译本： 浅深不同的修行者，有的经历八生才能进入初地（菩萨十地中的第一地）。乃至有的经历一生就能进入初地。 ‘阿耨三菩提’（梵文Anuttara-samyak-sambodhi的简称，意为无上正等正觉）是指什么呢？以下是关于‘第二与异人诤经’的解释。 ‘阿耨多罗三藐三菩提’（Anuttara-samyak-sambodhi）是指脱离三界（欲界、色界、无色界）中的分段生死，随分随力能够见到真如佛性，因此称为得到菩提，但并非指究竟圆满如来的方便涅槃。 异人说：经中说‘阿耨三菩提’在五种菩提中，是无上菩提，不是初地菩提。初地只是明心菩提而已。因为有这样的疑问，所以论主引用阿耨三菩提的经文来解释。‘以离三界中分段生死者’，论主解释经文有两句，前一句说明是初地菩提，后一句说明不是无上菩提，因为只是脱离三界的分段生死，说明有所脱离。用这段文字来证明地前菩萨仍然承受分段生死，以此来确定各种理解。有《摄大乘论》的论师等说地前已经脱离分段生死，但没有经文可以证明。进一步证明地前菩萨都是凡夫。 问： 《摄大乘论》说，十解菩萨得到人无我，称为圣人。此论说地前是凡夫，如何会通？ 答： 依照《仁王经》、《璎珞经》以及此论，地前菩萨是伏忍（降伏烦恼的忍耐）的相似圣人，还不是真正的圣人。‘随分能见下’，上面说明所脱离的，现在说明所得到的。这是针对地前菩萨未得到真如，所以不是无上菩提。登地菩萨能够见到真如，所以称为无上菩提。 ‘非谓究竟下’，第二是辨别不是无上菩提。方便涅槃就是方便净涅槃。这种涅槃是究竟的，但地前菩萨还没有得到这种涅槃，所以不是果地的无上菩提。二是信门，解释第二发菩提心。 ‘二是信门者’，就是进入十信位，称为信门。 ‘如经已下’，指示解释之处。 ‘如经复有八世界微尘数众生皆发阿耨多罗三藐三菩提心故’ 问： 这其中利益有什么次第？ 答： 这其中说明三种利益。一是上品利益，指初得。
English
English version: Some practitioners, depending on their depth of practice, may take eight lifetimes to enter the first Bhumi (the first of the ten Bodhisattva stages). Others may enter the first Bhumi in just one lifetime. What is meant by 'Anuttara-samyak-sambodhi' (Supreme Perfect Enlightenment)? The following is an explanation from the 'Second Discourse on Contention with Others'. 'Anuttara-samyak-sambodhi' refers to the state of being free from the segmented birth and death within the Three Realms (Desire Realm, Form Realm, Formless Realm), and being able to see the Tathata (Suchness) Buddha-nature according to one's capacity. Therefore, it is called attaining Bodhi, but it does not mean the ultimate and complete Nirvana of the Tathagata's expedient means. An outsider says: The Sutra says that 'Anuttara-samyak-sambodhi' is the supreme Bodhi among the five types of Bodhi, not the Bodhi of the first Bhumi. The first Bhumi is merely the Bodhi of understanding the mind. Because of this doubt, the author of the treatise quotes the Sutra text on Anuttara-samyak-sambodhi to explain. 'Being free from the segmented birth and death within the Three Realms' - the author of the treatise explains the Sutra in two sentences. The first sentence explains that it is the Bodhi of the first Bhumi, and the second sentence explains that it is not the supreme Bodhi, because it only involves being free from the segmented birth and death within the Three Realms, indicating that there is something that has been abandoned. This passage is used to prove that Bodhisattvas before the Bhumis still undergo segmented birth and death, thereby clarifying various interpretations. Some teachers of the *Mahāyānasaṃgraha* (Compendium of Mahayana) say that those before the Bhumis have already been freed from segmented birth and death, but there is no Sutra text to prove this. It further proves that Bodhisattvas before the Bhumis are all ordinary beings. Question: The *Mahāyānasaṃgraha* says that Bodhisattvas of the ten understandings attain the non-self of persons and are called sages. This treatise says that those before the Bhumis are ordinary beings. How can these be reconciled? Answer: According to the *Benevolent Kings Sutra*, the *Garland Sutra*, and this treatise, Bodhisattvas before the Bhumis are similar sages of forbearance (endurance of subduing afflictions), but they are not yet true sages. 'Being able to see according to one's capacity' - the above explains what is abandoned, and now explains what is attained. This is in response to the fact that Bodhisattvas before the Bhumis have not attained Suchness, so it is not supreme Bodhi. Bodhisattvas who have ascended to the Bhumis are able to see Suchness, so it is called supreme Bodhi. 'It does not mean ultimately' - the second is to distinguish that it is not supreme Bodhi. Expedient Nirvana is expedient pure Nirvana. This Nirvana is ultimate, but Bodhisattvas before the Bhumis have not yet attained this Nirvana, so it is not the supreme Bodhi of the fruition stage. The second is the gate of faith, explaining the second arising of the Bodhi mind. 'The second is the gate of faith' - this refers to entering the ten stages of faith, which is called the gate of faith. 'As the Sutra says below' - indicates the place of explanation. 'As the Sutra says, there are again as many beings as the dust motes in eight world-systems who all arouse the mind of Anuttara-samyak-sambodhi.' Question: What is the order of benefits in this? Answer: This explains three types of benefits. The first is the superior benefit, referring to the initial attainment. --------------------------------------------------------------------------------
Chinese
无生乃至转清净法轮。二者中品利益。谓八生乃至一生得三菩提。三下品利益。谓八佛世界众生发菩提心。吾初读此论执天亲八生一生得三菩提言。初从得无生乃至八生一生并是增数自浅之深。不知三品之益。讲数百遍始乃解之。问。八生一生云何是中品利益。答。初闻法华即得无生。乃至有能转清净法轮。今闻法华经八过受生方入初地。乃至经一过受生方入初地。故是中品利益论主合此三益以之为二。初二益并称为证。以同得无生。后一始得发心。故称为信也。问。说寿量一品。何故显有多人得道。答。此叙释迦从初发心至后际等。一切化主教门徒众处所时节。其中若事若理若权若实。无不显现。故得道者多也 三供养门者。牒第三门解释。 三供养门如经是诸菩萨摩诃萨得大法利时于虚空中雨曼陀罗华如是等故 寿量品是如来说法功德。分别功德品是如来说人功德。以法无不显人无不利故。数感八种供养 四闻法门如随喜品说应知者。释第四。 四闻法门如随喜品说应知 闻法而生欢喜。转更为他说。故言闻法。问。前云属弥勒品。今云何属随喜品。答。随喜品初至弥勒问随喜。依此义亦得称为弥勒品。若从随喜义立名称随喜。故不相违也。亦可是翻经人谬语也 一法门下。上法力有五门。前释四。 现代汉语译本 ‘无生’（Anutpāda，不生不灭的境界）乃至‘转清净法轮’（转动清净的佛法之轮）。第二种是中品利益，指八次受生乃至一次受生就能证得三菩提（三种觉悟）。第三种是下品利益，指八个佛世界中的众生发起菩提心（觉悟之心）。我最初读到这部论著时，执着于天亲菩萨所说的八生一生得三菩提之说，认为从最初获得无生，乃至八生一生，都是一个从浅到深的递增过程，不了解三品利益的差别。讲解了数百遍才明白。问：八生一生怎么是中品利益呢？答：最初听闻《法华经》就能获得无生，乃至有能力转动清净法轮。现在听闻《法华经》，要经过八次受生才能进入初地（菩萨修行的第一个阶段），乃至经过一次受生才能进入初地。所以是中品利益。论主将这三种利益合并为两种，前两种利益并称为‘证’，因为都获得了无生。后一种是刚开始发起菩提心，所以称为‘信’。问：在《寿量品》中，为什么显示有很多人得道呢？答：这里叙述了释迦牟尼佛从最初发心到最终涅槃等一切教化众生的法门、徒众、处所、时节，其中无论是事、理、权、实，无不显现，所以得道的人很多。三供养门，是解释第三个门。 三供养门，如经文所说：‘是诸菩萨摩诃萨得大法利时，于虚空中雨曼陀罗华如是等’。《寿量品》是如来说法的功德，《分别功德品》是如来说人的功德。因为法无不显现，人无不得利益，所以感得八种供养。四闻法门，如《随喜品》所说，应该知道的，是解释第四个门。 四闻法门，如《随喜品》所说，应该知道。听闻佛法而生欢喜，进而为他人宣说，所以说是闻法。问：前面说属于《弥勒品》，现在为什么说属于《随喜品》呢？答：《随喜品》从开始到弥勒菩萨问随喜，依据这个意义也可以称为《弥勒品》。如果从随喜的意义来立名称，就称为《随喜品》，所以不相违背。也可能是翻译经书的人的错误。一法门下，上面的法力有五门，前面解释了四个。