English
English version: difference. That is, the second explanation of 'difference' also arises in sequence. What are the ten types of non-retrogression? The first is dwelling in hearing the Dharma without regression, as the sutra says, 'all attain Dharani (总持)' because of this. The second is delighting in speaking without regression, as the sutra says, having great eloquence and delighting in speaking. The third is speaking without regression, as the sutra says, turning the irreversible Dharma wheel (Dharmacakra). The fourth is relying on a good teacher (Kalyanamitra) without regression, because one's own body, speech, and mind karma rely on the physical body of the good teacher for support. As the sutra says, offering to immeasurable hundreds of thousands of Buddhas, planting various good roots in the presence of the Buddhas. The fifth is cutting off all doubts without regression, as the sutra says, constantly praised by all the Buddhas. The sixth is, regarding 'why' and 'what' matters, speaking the Dharma and entering into those various Dharmas without regression, as the sutra says, cultivating body and mind with great compassion. The seventh is entering the true reality realm of all-knowing wisdom (Sarvajna) without regression, as the sutra says, skillfully entering the wisdom of the Buddha. The eighth is relying on selflessness (Anatta) and Dharma-sunyata (法空) without regression, as the sutra says, understanding great wisdom. The ninth is entering the true reality realm without regression, as the sutra says, reaching the other shore. The tenth is doing what should be done, what has been done, maintaining and abiding without regression, as the sutra says, the name is universally heard in immeasurable worlds, able to liberate immeasurable hundreds of thousands of sentient beings. The initial hearing of the Dharma without regression refers to retention (Dharana). The second, delighting in speaking without regression, refers to internally hearing the Dharma without forgetting, and externally having the eloquence of delighting in speaking. The third, speaking without regression, refers to having heard the Dharma without forgetting, and also having eloquence, and being able to speak the Dharma for others. The fourth, relying on a good teacher without regression, refers to the fact that the above three merits are all accomplished by a good teacher, so it needs to be explained. 'Relying on the physical body to gather', refers to the Bodhisattva's body, speech, and mind karma offering to hundreds of thousands of Buddhas, relying on the physical body, the physical body is the Buddha's body, the Bodhisattva relies on the Buddha's physical body to plant good roots. Question: Why not plant good roots according to the Dharmakaya? Answer: Because it is necessary to explain the matters of making offerings and planting good roots, so it is necessary to explain the physical body. 'Gathering' refers to relying on the Buddha's physical body to plant all good roots as gathering. The fifth, cutting off all doubts without regression, refers to although planting good roots, if there are doubts that have not been understood, one asks the Buddha for clarification, therefore one obtains indestructible faith in the Three Jewels (Triratna), and has no doubts and has resolved and understood, so one is praised by the Buddha. The sixth is regarding 'why' and other questions. --------------------------------------------------------------------------------
Chinese
何等事说法入彼彼法不退者。已得无疑。便并起慈身口意为物说法。故须上智也。为何等事说法者。所为事不同故重言何等也。入彼彼法者。于种种法门中通达也。七一切智如实境界不退者。上明慈悲今辨智慧。故相须也。问。一切智云何是如实境界。答。佛一切智于菩萨是所入之境界也。八依我空法空不退者。上明有慧今辨空慧。故相须也。问。我空法空何故名大智。答。我空法空是诸法实相。实相理广大。依实相所生故云大智。又小乘但得人空以为小智。菩萨具得二空。故言大智也。九如实境界不退者。上明空有二慧。今辨空有二境。亦可接上空慧。但明空境界谓如实境也。十作所应作不退转者。菩萨已入如实境界。得到彼岸。复欲令物亦到彼岸。故接上也。作所应作者化物也。化物是应作也。以常化物不绝故云住持也。问。化物何故偏言作所应作。答。大品云。大事者所谓救一切众生。此是菩萨常所应作事。智度论云。菩萨得无生忍已后更无余事。唯成就众生净佛国土。此中正明得无生忍菩萨。故唯当应教化众生。所以云作所应作也 摄取事门者释第二摄取事门。凡有二周。初周别标章门。次释章门。 摄取事门者 所言摄取事者。以十三句摄取菩萨事也 示现诸菩萨下。第二释章门。就文有二。初列三 何谓说法能深入各种法门且不退转？即已证得无疑，便同时以慈悲的身口意为众生说法，因此需要上等智慧。为何要针对何等事说法？因所为之事不同，故重复言说‘何等’。‘入彼彼法’是指于种种法门中通达。‘七一切智（Sarvajna，指佛陀的智慧）如实境界不退’，上文阐明慈悲，此处辨析智慧，故两者相互依存。问：一切智如何是如实境界？答：佛的一切智对于菩萨而言，是所应进入的境界。‘八依我空（Atma-sunyata，人无我）法空（Dharma-sunyata，法无我）不退’，上文阐明有慧，此处辨析空慧，故两者相互依存。问：我空、法空为何称为大智？答：我空、法空是诸法实相，实相之理广大，依实相所生，故称大智。又小乘仅得人空，视为小智。菩萨具得二空，故称大智。‘九如实境界不退’，上文阐明空有二慧，此处辨析空有二境，也可承接上文的空慧，但此处仅阐明空的境界，即如实境。‘十作所应作不退转’，菩萨已进入如实境界，到达彼岸，又欲令众生亦到达彼岸，故承接上文。‘作所应作’即教化众生，教化众生是应作之事，因常行教化而不绝，故称住持。问：教化众生为何偏言‘作所应作’？答：《大品般若经》云：‘大事者，所谓救一切众生’，此是菩萨常所应作之事。《智度论》云：‘菩萨得无生法忍（Anutpattika-dharma-ksanti）已后，更无余事，唯成就众生，净佛国土’。此处正明已得无生法忍的菩萨，故唯当应教化众生，所以说‘作所应作’。摄取事门，解释第二摄取事门。凡有二周，初周分别标明章节，其次解释章节。 摄取事门，所言摄取事，是以十三句摄取菩萨之事。示现诸菩萨下，第二解释章节，就文有二，初列三
English
What is the Dharma teaching that allows one to enter various Dharma gates without regression? It is having attained certainty and then, with a compassionate body, speech, and mind, teaching the Dharma to beings. Therefore, superior wisdom is required. Why teach about 'what things'? Because the things to be done are different, hence the repetition of 'what'. 'Entering those various Dharmas' means being thoroughly versed in various Dharma gates. 'Seven, the Sarvajna's (all-knowing wisdom of the Buddha) true reality realm without regression' - the above clarifies compassion, and this distinguishes wisdom, so they are interdependent. Question: How is the Sarvajna the true reality realm? Answer: The Buddha's Sarvajna is the realm that Bodhisattvas should enter. 'Eight, relying on Atma-sunyata (selflessness of persons) and Dharma-sunyata (selflessness of phenomena) without regression' - the above clarifies wisdom with existence, and this distinguishes wisdom with emptiness, so they are interdependent. Question: Why are Atma-sunyata and Dharma-sunyata called great wisdom? Answer: Atma-sunyata and Dharma-sunyata are the true nature of all Dharmas. The principle of true nature is vast, and it arises from relying on true nature, so it is called great wisdom. Furthermore, the Sravakas (Disciples of Buddha) only attain selflessness of persons, which is considered small wisdom. Bodhisattvas fully attain both emptinesses, so it is called great wisdom. 'Nine, the true reality realm without regression' - the above clarifies the two wisdoms of emptiness and existence, and this distinguishes the two realms of emptiness and existence. It can also be connected to the above wisdom of emptiness, but here it only clarifies the realm of emptiness, which is the true reality realm. 'Ten, acting on what should be done without regression' - the Bodhisattva has already entered the true reality realm and reached the other shore, and also wants to enable beings to reach the other shore, so it connects to the above. 'Acting on what should be done' means transforming beings. Transforming beings is what should be done, and because it is constantly done without ceasing, it is called upholding. Question: Why is transforming beings specifically referred to as 'acting on what should be done'? Answer: The Prajnaparamita Sutra says, 'The great matter is to save all beings.' This is what Bodhisattvas should always do. The Mahaprajnaparamita-sastra says, 'After a Bodhisattva attains Anutpattika-dharma-ksanti (the patience with the non-arising of all dharmas), there is nothing else to do except to perfect beings and purify the Buddha-lands.' This specifically clarifies the Bodhisattva who has attained Anutpattika-dharma-ksanti, so they should only teach and transform beings. Therefore, it is said 'acting on what should be done.' The chapter on gathering matters explains the second chapter on gathering matters. There are two cycles in total. The first cycle separately marks the chapter headings, and the second explains the chapter headings. The chapter on gathering matters - what is meant by gathering matters is gathering the affairs of Bodhisattvas with thirteen sentences. 'Showing all Bodhisattvas below' - the second explains the chapter headings. In the text, there are two parts. The first lists three. --------------------------------------------------------------------------------
Chinese
门。次释三门。住何等清净地中者。下列三门也。 示现诸菩萨住何等清净地中因何等方便于何等境界中应作所作故 清净地明菩萨位也龙树十地论云。地者谓菩萨阶级住处。因何等方便者。列第二章门。即地中所应作胜用名为方便。于何等境界者列第三章门。即行所对境界。于境界中应所作故也 地清净者下释三章门。即成三别。 地清净者八地以上三地无相行寂静清净故 谓八九十三地无相行寂静清净故者。六地定不净。七地二国中间亦净不净。八地已上名定清净。七地无相有功用故未寂静。八地无相无功用故寂静寂静故清净。又亦得无相为八地寂静为九地。清净者谓十地。以十地于惑智二障中或障结习缠尽。故名清净 方便者下释第二门也。 地方便者有四种一者摄取妙法方便住持妙法以乐说力为人说故二者摄取善知识方便以依善知识所作应作故三者摄取众生方便以不舍众生故四者摄取智方便以教化众生令入彼智故 有四种者。总唱方便有四种也。一者摄取妙法方便者。标方便名住持。妙法已下释方便名住持。妙法者即上皆得陀罗尼。以得闻持故。今所闻妙法不失即是住持。以乐说者摄上乐说辨才。为人说者摄上转不退转法轮。故以经三句摄取妙法方便。问云何名此为方便。答。即住持乃至 现代汉语译本：门。接下来解释三门。‘住在何等清净地中’指的是下列的三门。 ‘示现诸菩萨住在何等清净地中，因何等方便，于何等境界中应作所作’，‘清净地’说明菩萨的位次。《龙树十地论》说：‘地，是指菩萨的阶级住处。’‘因何等方便’，列出第二章的门，即地中所应作的殊胜作用，名为方便。‘于何等境界’，列出第三章的门，即行所对的境界，于境界中应有所作为。‘地清净者’，下面解释三章门，即成就三种差别。 ‘地清净者，八地以上三地无相行寂静清净故’，指的是八地、九地、十地，以无相行寂静清净的缘故。六地定不清净，七地在二国中间，也净也不净。八地以上名为决定清净。七地因无相有功用，所以未寂静。八地因无相无功用，所以寂静，因寂静所以清净。也可以说无相为八地，寂静为九地。清净指的是十地，因为十地对于惑智二障中，或者说对于烦恼习气缠缚都已断尽，所以名为清净。‘方便者’，下面解释第二门。 ‘地方便者，有四种：一者摄取妙法方便，住持妙法，以乐说力为人说故；二者摄取善知识方便，以依善知识所作应作故；三者摄取众生方便，以不舍众生故；四者摄取智方便，以教化众生令入彼智故’。‘有四种者’，总说方便有四种。‘一者摄取妙法方便者’，标出方便的名称是住持。‘妙法已下’解释方便的名称是住持。‘妙法’指的是上面所说的皆得陀罗尼（Dharani，总持）。因为得到听闻和忆持的缘故，现在所听闻的妙法不失，就是住持。‘以乐说者’，包含上面所说的乐说辩才。‘为人说者’，包含上面所说的转不退转法轮（Dharmacakra，法轮）。所以用经文的三句话来摄取妙法方便。问：为什么称此为方便？答：即住持乃至……