English
English version: Cibei Shi (Explanation of Differences). Regarding the section on 'Gathering Matters', these fifteen sentences gather ten kinds of merits. It should be known that they demonstrate the fruits that can be spoken of and the fruits that cannot be spoken of. 'These fifteen sentences gather ten kinds of merits, it should be known', clarifies that using these fifteen sentences gathers ten kinds of merits. 'Demonstrates the fruits that can be spoken of and the fruits that cannot be spoken of', one explanation is: the fruits of conditioned phenomena can be spoken of, while the fruits of unconditioned phenomena cannot be spoken of. If interpreted in this way, achieving the name of ten kinds of merits is called 'speakable'; not achieving the name of ten kinds of merits is 'unspeakable'. 'What are the ten below', explains the ten kinds of merits separately. 'What are the ten?': First, gathering the merit of cutting off defilements, demonstrated by two sentences, as the sutra says, 'All outflows are exhausted, and there are no more afflictions'. Second, three sentences gather various merits, one sentence subdues worldly merits, as the sutra says, 'The mind is free'; two sentences subdue the merits of learners in the supramundane, as the sutra says, 'Well attained liberation of mind, well attained liberation of wisdom'. Third, gathering the merit of non-violation, following the teachings and practices of the Tathagata, as the sutra says, 'The mind is well tamed'. Fourth, gathering superior merits, as the sutra says, 'A great dragon among humans'. Fifth, gathering the superior merits that should be done, what should be done refers to being able to make offerings, respect, and honor the Tathagata according to the Dharma, as the sutra says, 'Doing what should be done'. Sixth, gathering the merit of fulfillment, fulfilling the stage of learning, as the sutra says, 'What has been done is completed'. Seventh, three sentences gather the merits of surpassing, first, surpassing love; second, surpassing seeking life, offerings, respect; third, surpassing the upper and lower realms, already surpassing the stage of learning, as the sutra says, 'Leaving all heavy burdens, attaining one's own benefit, exhausting all bonds'. Eighth, gathering the supreme merits, as the sutra says, 'Well attained right knowledge and liberation of mind'. Ninth, gathering the merits of benefiting sentient beings that should be done, as the sutra says, 'All minds are free'. Tenth, gathering the foremost merits, as the sutra says, 'Reaching the first shore'. 'First, gathering the merit of virtue, demonstrated by two sentences', question: what is called the merit of virtue? Answer: all Arhats must have exhausted all outflows and have no more afflictions, therefore it is called the merit of virtue. 'Second, three sentences gather various merits', question: what are called various merits? Answer: three sentences... --------------------------------------------------------------------------------
Chinese
之中初句降凡。次两句降圣。所以名诸也。摄取过亦三句何不名诸。以初故。又后三云过。此三应三降伏功德。但立名不同耳。三者摄取不违功德者前句明能于下降。此句叹其上顺。谓得罗汉已后方能善顺佛教行故。四者摄取胜功德。谓。诸罗汉中最胜故如人中大龙。五者摄取所应作胜功德。明虽得罗汉为报佛恩更应敬养尊重于佛。前第三叙顺法。此句辨尊人。六者摄取满足功德。学地所作未办故未满足。今所作已办。故云满足也。七者三句摄取过功德。前列三过。初二过过凡。后一过过上下界。谓。过学地实过三界。而言上下界者欲界为散。上二界为静。故上下摄三界也。次举三句者。离诸重担释上过爱。重担虽具五阴而爱为其主。逮得己利释过求命供养恭敬。以得涅槃利故不求世间求命敬养利也。尽诸有结释上过上下界。已尽三有之结。故过上下界也。八者摄取上上功德者。问。善得正智心解脱云何名上上功德。答。论前上上起门中云。云何名善得正智心解脱者。诸满已尽故。就义释者意在漏尽。是故漏尽为上上功德。就文释者。诸漏尽者十五功德中最初功德。故云上上也。九者摄取应作利益众生功德。以一切心得自在故。能自在利益于物。十者摄取上首功德。毗婆沙云波罗蜜声闻。此经到第一彼岸。第一彼岸即 是波罗蜜也。问。云何名到彼岸。答。一切罗汉诸胜功德。如无诤三昧等皆悉究竟。故名到彼岸。问。罗什经十功德中凡具几耶。答。但三功德。诸漏已尽无复烦恼。即十功德中德功德也。逮得己利尽诸有结。即是第七过功德。论过功德中有三句。今不摄离诸重担。但有逮德己利尽诸有结也。心得自在。即是十功德中第二诸功德。论明诸功德有三句。今但有降伏世间功德。谓心自在。善得心解脱善得慧解脱。此二降伏学人功德。今不摄也 菩萨功德成就者。第二次别释菩萨功德。就文有二。初总标。 诸菩萨功德成就者 有十三句已下。第二解释又二。初标二门。次释二门。初又二。前总标二门劝知。 有十三句功德二门摄义示现应知 何等二门下。此别出二门。 何等二门一者上支下支门二者摄取事门 一上支下支。门者。谓总相别相也。总相在前为上支。别相在后为下支也。欲辨总别二义枝条不同。故称为支也。摄取事门者。以十三句摄取菩萨要功德事。故云摄取事门 皆于三菩提不退转者是总者。此第二释二门。即成二别。今前释上支下支门。 上支下支门者所谓总相别相比义应知皆得阿耨多罗三藐三菩提不退转者是总相余者是别相彼不退转有十种示现应知 一者住闻法不退。此十句 现代汉语译本：是波罗蜜（Pāramitā，到彼岸）也。问：如何称作‘到彼岸’？答：一切阿罗汉（Arhat）的各种殊胜功德，如无诤三昧（Araṇā-samādhi）等，都完全究竟，所以称作‘到彼岸’。问：鸠摩罗什（Kumārajīva）所译经中的十种功德，这里包含了哪几种？答：只有三种功德。诸漏已尽，不再有烦恼，即是十功德中的‘德功德’。获得自身的利益，断尽各种有结，即是第七‘过功德’。论述‘过功德’中有三句，现在不包含‘离诸重担’，只有‘获得自身利益，断尽各种有结’。心得自在，即是十功德中的第二‘诸功德’。论述‘诸功德’有三句，现在只有‘降伏世间功德’，即心自在。‘善得心解脱，善得慧解脱’，这两种降伏学人的功德，现在不包含。菩萨功德成就者，第二次分别解释菩萨的功德。就文义而言有二部分，首先是总标。 诸菩萨功德成就者，以下有十三句。第二是解释，又分为二部分。首先标出二门，其次解释二门。首先又分为二部分，前面总标二门劝人知晓。 有十三句功德，用二门来摄取其意义，应当知晓。什么是二门？以下分别列出二门。 什么是二门？一是上支下支门，二是摄取事门。‘上支下支门’，指的是总相和别相。总相在前，称为上支；别相在后，称为下支。想要分辨总相和别相，二者的枝条不同，所以称为支。‘摄取事门’，是用这十三句来摄取菩萨重要的功德事，所以称为‘摄取事门’。‘皆于三菩提不退转者’是总相。这是第二部分解释二门，即成就二种差别。现在先解释上支下支门。 ‘上支下支门’，指的是总相和别相，应当比较其意义来理解。‘皆得阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）不退转者’是总相，其余的是别相。这种不退转有十种示现，应当知晓。一是安住于听闻佛法而不退转。这十句。
English
English version: It is Pāramitā (Perfection, to the other shore). Question: What is called 'reaching the other shore'? Answer: All the excellent merits of all Arhats (worthy ones), such as Araṇā-samādhi (the samadhi of non-contention), are completely perfected, hence it is called 'reaching the other shore'. Question: How many of the ten merits in Kumārajīva's (translator of Buddhist texts) translation are included here? Answer: Only three merits. The outflows are exhausted, and there are no more afflictions, which is the 'merit of virtue' among the ten merits. Attaining one's own benefit and exhausting all bonds of existence is the seventh, 'transcendent merit'. In the discussion of 'transcendent merit', there are three sentences, but now it does not include 'leaving all heavy burdens', only 'attaining one's own benefit and exhausting all bonds of existence'. The mind is at ease, which is the second of the ten merits, 'all merits'. In the discussion of 'all merits', there are three sentences, but now there is only the 'merit of subduing the world', which is the mind being at ease. 'Well attaining liberation of mind, well attaining liberation of wisdom', these two merits of subduing learners are not included now. Those who have accomplished the merits of Bodhisattvas, the second time to separately explain the merits of Bodhisattvas. In terms of the text, there are two parts, the first is a general statement. Those who have accomplished the merits of all Bodhisattvas, there are thirteen sentences below. The second is the explanation, which is divided into two parts. First, state the two doors, and then explain the two doors. First, it is divided into two parts, the front generally states the two doors to encourage people to know. There are thirteen sentences of merit, using two doors to capture their meaning, it should be known. What are the two doors? The following lists the two doors separately. What are the two doors? One is the upper branch and lower branch door, and the other is the door of capturing matters. 'Upper branch and lower branch door' refers to the general aspect and the specific aspect. The general aspect is in the front, called the upper branch; the specific aspect is in the back, called the lower branch. If you want to distinguish the general aspect and the specific aspect, the branches of the two are different, so it is called a branch. 'The door of capturing matters' is to use these thirteen sentences to capture the important merits of Bodhisattvas, so it is called 'the door of capturing matters'. 'All those who do not regress in the three Bodhis (Enlightenment) ' is the general aspect. This is the second part to explain the two doors, which is to achieve two differences. Now first explain the upper branch and lower branch door. 'The upper branch and lower branch door' refers to the general aspect and the specific aspect, and the meaning should be compared to understand. 'All those who attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment) without regression' is the general aspect, and the rest are the specific aspects. There are ten kinds of manifestations of this non-regression, which should be known. One is to abide in listening to the Dharma without regression. These ten sentences. -------------------------------------------------------------------------------- 之别。即第二释别门亦次第相生也。
Chinese
何等为十。一者住闻法不退转。如经皆得陀罗尼故。二者乐说不退转。如经大辨财乐说故。三者说不退转。如经转不退转法轮故。四者依止善知识不退转以己身心业依色身摄取故。如经供养无量百千诸佛故。于诸佛所种诸善根故。五者断一切疑不退转。如经常为诸佛之所称叹故。六者为何等何等事说法入彼彼法不退转。如经以大慈悲而修身心故。七者入一切智如实境界不退转。如经善入佛慧故。八者依我空法空不退转。如经通达大智故。九者入如实境界不退转。如经到于彼岸故。十者作应作所作住持不退转。如经名称普闻无量世界能度无量百千众生故 初闻法不退谓闻持也。二乐说不退者。内虽闻法不忘外复有乐说辨才也。三说不退者已闻法不忘。复有辨才。然复得为物说法也。四依止善知识不退者。以上三功德皆由善知识所成故须说也。以身心业依色身摄取故者。身心业谓菩萨身心等三业供养百千佛。依色身者。色身即是佛身。菩萨依止佛色身种善根也。问。何故不依法身种善根。答。即明供养种善根等事。故须明色身也。摄取者依佛色身种一切善根为摄取也。五断一切疑不退者。虽种善根有疑未了就佛决之。故于三宝得不坏信。已无疑及决了。故为佛叹也。六者为何等 现代汉语译本： 之别。这第二重解释‘别’的方面也是次第相生的。 什么是十种不退转？第一种是安住于听闻佛法而不退转。如经文所说，‘都获得了总持（Dharani）’的缘故。第二种是乐于演说而不退转。如经文所说，具有广大的辩才和乐于演说的能力。第三种是说法而不退转。如经文所说，能转动不退转的法轮（Dharmacakra）。第四种是依靠善知识（Kalyanamitra）而不退转，因为以自身的身、语、意业依止于善知识的色身来摄取。如经文所说，供养了无量百千诸佛的缘故，在诸佛之处种下了各种善根的缘故。第五种是断除一切疑惑而不退转。如经文所说，常常被诸佛所称赞的缘故。第六种是对于‘为何’、‘何事’等问题，说法能够契入种种法而不退转。如经文所说，以大慈悲来修习身心的缘故。第七种是证入一切智（Sarvajna）的如实境界而不退转。如经文所说，善于进入佛的智慧的缘故。第八种是依止我空（Anatta）和法空（Dharma-sunyata）而不退转。如经文所说，通达大智慧的缘故。第九种是证入如实境界而不退转。如经文所说，到达彼岸的缘故。第十种是对于应该做的事情、所做的事情，安住和保持而不退转。如经文所说，名称普遍传闻于无量世界，能够度化无量百千众生的缘故。最初的听闻佛法不退转，指的是闻持（Dharana）。第二种乐于演说不退转，指的是内心虽然听闻佛法不忘失，外在又具有乐于演说的辩才。第三种说法不退转，指的是已经听闻佛法不忘失，又具有辩才，而且能够为他人说法。第四种依靠善知识不退转，指的是以上三种功德都是由善知识所成就的，所以需要说明。‘以身心业依止于色身来摄取’，指的是菩萨的身、语、意三业供养百千佛，依止色身，色身就是佛身，菩萨依止佛的色身种下善根。问：为什么不依法身种善根？答：因为要说明供养、种善根等事，所以需要说明色身。‘摄取’指的是依止佛的色身种下一切善根作为摄取。第五种断除一切疑惑不退转，指的是虽然种下善根，但如果有疑惑没有了解，就向佛请教，因此对于三宝（Triratna）得到不坏的信心，已经没有疑惑并且决断了解，所以被佛称叹。第六种是对于‘为何’等问题