Chinese
竟尽故得阿罗汉果。是故云已办地也。后三地可知也。上来括法镜论意也。问。干慧等十地三乘共行。十地何故此章中。初教回心教中说干慧十地。五十要问答中。初立六道因果。次明愚法二乘。次明小乘及回心小乘佛。次明一乘五位满心佛。然立干慧等十地。最后立直进菩萨十七门次第。答。慧镜德云。升建立三乘共行十地之本。当是法标师所述。彼师准位以三反释。谓一释三乘别教十地。二会别教十地入通教位中。三会通教十地。入通宗位中。若依初位者。外凡终性空邻位中说干慧地(此五停心观可作)。性地者。谓总想念处别相念处。及与善四根合此五方便位。为性地也。此五方便中总别。二念处中同观性空。后四善根中辨观法空。故合总别二念处为一也。八人地者。立于苦忍位也。见地者。立于须陀洹见道位也。薄地者。立于斯陀含位也。离欲地者。立于阿那含位也。已办地者。立阿罗汉位。此七地者。属声闻乘中。辟支佛地者。可知也。菩萨位者。此别教中未说三十心位。唯约十住。唯于四菩萨谓初住名为新发意住。第二住至第六住。名为久行道地。第七住至第九住。名为阿毗跋致地。第十住名为一生补处位。更等觉金刚心不说。以第十住为终也。此即是丈六色相之实佛成也。第二番者。别教之佛即是覆迹 竟能穷尽烦恼，所以证得阿罗汉果（Arhat fruit）。因此说已达到‘已办地’。后面的三地可以依此类推。以上是总结法镜论的要义。问：干慧地（Dry Insight Ground）等十地是声闻乘、缘觉乘、菩萨乘三乘共同修行的。为什么在此章中，最初的回心教中只说干慧十地？五十要问答中，首先确立六道轮回的因果，其次阐明愚法二乘（unenlightened two vehicles），再次阐明小乘以及回心向大乘的小乘佛，最后阐明一乘五位圆满的佛。然后确立干慧等十地，最后确立直进菩萨的十七个次第。答：慧镜和德云认为，建立三乘共行的十地之根本，应该是法标师所阐述的。法标师根据不同层次，用三种方式来解释：第一种是分别解释三乘别教的十地；第二种是将别教的十地归入通教的位次中；第三种是将通教的十地归入通宗的位次中。如果按照第一种位次来说，外凡的终点，也就是性空邻位中，说的是干慧地（此五停心观可以修习）。性地，指的是总想念处、别相念处，以及与善四根结合的这五个方便位，称为性地。这五个方便中，总念处和别念处共同观修性空，后四善根中辨别观修法空。所以将总念处和别念处合为一个。八人地，确立在苦忍位。见地，确立在须陀洹（Sotapanna）见道位。薄地，确立在斯陀含（Sakadagami）位。离欲地，确立在阿那含（Anagami）位。已办地，确立在阿罗汉（Arhat）位。这七地属于声闻乘。辟支佛地（Pratyekabuddha Ground），可以依此类推。菩萨位，在此别教中没有说三十心位，只说了十住。只在四菩萨中，初住名为新发意住，第二住到第六住，名为久行道地，第七住到第九住，名为阿毗跋致地（Avaivartika Ground），第十住名为一生补处位。没有再说等觉和金刚心，以第十住为终点。这就是丈六金身之实佛成就。第二种情况，别教的佛就是覆迹。
English
Having completely exhausted afflictions, one attains the Arhat fruit (Arhat fruit). Therefore, it is said to have reached the 'Accomplished Ground'. The following three grounds can be inferred accordingly. The above is a summary of the essentials of the Dharma Mirror Treatise. Question: The Dry Insight Ground (Dry Insight Ground) and the ten grounds are practiced jointly by the three vehicles of Sravakayana, Pratyekabuddhayana, and Bodhisattvayana. Why does this chapter only mention the Dry Insight Ten Grounds in the initial teaching of turning the mind? In the Fifty Essential Questions and Answers, first, the cause and effect of the six realms of reincarnation are established, second, the unenlightened two vehicles (unenlightened two vehicles) are explained, third, the Sravakayana and the Sravakayana Buddhas who turn their minds towards the Mahayana are explained, and finally, the One Vehicle Five Positions of the perfect Buddha are explained. Then, the Dry Insight Ten Grounds are established, and finally, the seventeen stages of the direct-advancing Bodhisattva are established. Answer: Huijing and Deyun believe that the foundation for establishing the ten grounds practiced jointly by the three vehicles should be what Dharma Standard Master expounded. Dharma Standard Master explained it in three ways according to different levels: the first is to separately explain the ten grounds of the three vehicles' distinct teachings; the second is to classify the ten grounds of the distinct teachings into the positions of the common teachings; and the third is to classify the ten grounds of the common teachings into the positions of the common school. If according to the first position, the end of the outer ordinary, that is, in the position adjacent to emptiness, it speaks of the Dry Insight Ground (these five stopping-the-mind contemplations can be practiced). The Nature Ground refers to the general thought-abiding place, the specific characteristic thought-abiding place, and the five expedient positions combined with the four good roots, which are called the Nature Ground. Among these five expediencies, the general and specific thought-abiding places jointly contemplate emptiness of nature, and the latter four good roots distinguish and contemplate emptiness of Dharma. Therefore, the general and specific thought-abiding places are combined into one. The Eighth Person Ground is established in the forbearance of suffering position. The Seeing Ground is established in the stream-enterer's (Sotapanna) path of seeing position. The Thin Ground is established in the once-returner's (Sakadagami) position. The Desire-Free Ground is established in the non-returner's (Anagami) position. The Accomplished Ground is established in the Arhat's (Arhat) position. These seven grounds belong to the Sravakayana. The Pratyekabuddha Ground (Pratyekabuddha Ground) can be inferred accordingly. The Bodhisattva position, in this distinct teaching, does not mention the thirty mind positions, but only speaks of the ten abodes. Only among the four Bodhisattvas, the first abode is called the Newly Aspiring Abode, the second to sixth abodes are called the Long Practiced Path Ground, the seventh to ninth abodes are called the Avaivartika Ground (Avaivartika Ground), and the tenth abode is called the One-Life-Remaining Abode. There is no further mention of Equal Enlightenment and Vajra Mind, with the tenth abode as the end. This is the accomplishment of the real Buddha with the sixteen-foot golden body. In the second case, the Buddha of the distinct teaching is the covered trace. --------------------------------------------------------------------------------
Chinese
之佛。故退在通教十信。令入十信也。二乘五果者。安十信前。令入十信位中也。问。若尔何故二乘五果不安十住。虽在十信初心。仁王经云。习种初心中既出过二乘。故知不安十住也。五方便中所说性地干慧地并退安于信前凡位中。会如是。别教十地而为欲令入通教。故立三乘共行十地。既是通教。方得知佛道长远。更迳三贤十地修方得成佛。是故通教十信即有五品弟子。谓声闻四果辟支佛果为五。问。若尔菩萨四位云何准。答。习种为新发意菩萨。性种道种为久行道。初地已上并阿毗跋致等觉是一生补处。妙觉是菩萨也。问。以通教会别教。会别教而假别教位准通教中。如是直自通教说三乘共行十地云何。答。会二乘五果入于通教十信位中。名为干慧地。三贤位是性地。八初地中近方便名为八忍地。初地名为见地。二地是斯陀含名为薄地。三四二地名为离欲地。五地与谛观相应。故名为阿罗汉已办地。六地是因缘观。故名为辟支佛地。至等觉名为菩萨地。妙觉名为佛地。第三番者。断通教障染尽。所得佛果还退。安于通宗十信中也。通教十地退安于通宗十住位五品弟子。谓须陀洹有向果。故如次准于初二住也。乃至第五品弟子名辟支佛。此亦有向果。故准于第九第十二住中。问。若尔何故其佛果立于通宗十信满心 中。通教十地为十住五品弟子。答。约实五品。弟子及与佛不别相续。唯依通教为至于其教佛果位。而退安信满心。故实佛退时竟而退其性。为五品弟子立同。是故此人实退信满之佛。转名全修十信行时为声闻。又为十住菩萨。细可思也。问。若尔何故退通教佛立信满中。唯被通宗教令修十住行。更不令修通宗十信。答。其乘教不实说。通宗方得为实时有于其佛果即信通宗。是故其乘佛果与通宗信。一如类初地中起一乘信时即其初地成就一乘信也。问。何故别教三乘佛更修通教信。答。彼教三十四念有成佛。皆说此事。有实佛信故其人实佛还令修通教信。而莫信此事故无至别教佛果人。更令修大乘信也。问。通宗胜于彼宗更修此行。答。十信中初五是信等五根。增此五根义中立五心。约实其五中具足法体。通教行者。具世间信等五根。一时具足。若未具前五根。直进行者迳十千劫。方得修十信行成就此信心。问。若尔别教三乘具小乘出世五根。故被通教时即信心成就。答。小乘根及大乘根不异。问。若尔此五弟子既修十住行时。以何义故与声闻名。答。此人被通宗教修行故。闻音起行声闻故。约此义为声闻弟子。若唯约解一真心道理之义者。是十信菩萨也。既断障染成佛。何故退安通宗十信初中。答。汝所立佛果。此 现代汉语译本：问：通教（一种佛教教义）的十地是指十住（菩萨修行的一个阶段）和五品弟子（修行过程中的五个阶段）吗？答：实际上是指五品弟子。弟子和佛之间没有本质上的区别，只是依据通教才能达到其教义中的佛果位。但可能会退回到信满心（十信圆满的状态）。因此，真正的佛退转时，实际上是退转了其佛性，而与五品弟子的状态相同。所以，这个人实际上是退转了信满之佛，转而修习十信行时，被称为声闻（听闻佛法而修行的人）。也可以说是十住菩萨。这需要仔细思考。问：如果这样，为什么退转到通教佛的果位后，只被通宗教令修习十住行，而不令修习通宗的十信呢？答：因为其乘教（指其他教派的教义）不真实，只有通宗才能真正达到佛果，即信通宗。所以，其乘的佛果与通宗的信是同一类的。就像初地（菩萨修行的第一个阶段）中生起一乘信（唯一成佛之道）时，就相当于初地成就了一乘信。问：为什么别教（佛教的另一种教义）的三乘佛（声闻乘、缘觉乘、菩萨乘）还要修习通教的信呢？答：因为彼教（别教）认为三十四念（极短的时间）就能成佛，所以都这样说。因为有真正的佛的信心，所以让真正的佛还修习通教的信。但不要相信这种说法，因为没有达到别教佛果的人，还要修习大乘信的。问：通宗胜过彼宗，所以要修习此行吗？答：十信中的前五个是信等五根（信根、精进根、念根、定根、慧根）。在增长这五根的意义中，建立了五心（信心、精进心、念心、定心、慧心）。实际上，这五心中具足了法体（佛法的本质）。通教的修行者，同时具足世间的信等五根。如果未具足前五根，直接进行修行，需要经过十千劫（极长的时间）才能修习十信行，成就此信心。问：如果这样，别教的三乘具足小乘的出世五根，所以在通教时，信心就成就了吗？答：小乘的根和大乘的根没有区别。问：如果这样，这五品弟子既然修习十住行时，为什么又被称为声闻呢？答：因为此人被通宗教所教导修行，听闻佛音而起修行，所以被称为声闻。如果仅仅从理解一真心的道理来说，就是十信菩萨。既然已经断除障碍和染污而成了佛，为什么还要退回到通宗十信的最初阶段呢？答：你所说的佛果，此
English
English version: Q: Are the ten grounds (stages of realization) in the Common Teaching (Tongjiao, a Buddhist doctrine) equivalent to the ten abodes (Shizhu, stages of Bodhisattva practice) and the five grades of disciples (Wupin dizi, five stages in the path of practice)? A: Actually, it refers to the five grades of disciples. There is no essential difference between a disciple and a Buddha; it is only by relying on the Common Teaching that one can reach the Buddha-fruit position in its doctrine. However, one may regress to the state of 'faith-fulfilled mind' (Xinmanxin, the state of perfect ten faiths). Therefore, when a true Buddha regresses, it is actually a regression of their Buddha-nature, which is the same as the state of the five grades of disciples. So, this person is actually a Buddha who has regressed from the 'faith-fulfilled' state and is now practicing the ten faiths, and is called a Shravaka (a listener and follower of the Buddha's teachings). They can also be said to be a Bodhisattva in the ten abodes. This requires careful consideration. Q: If so, why, after regressing to the Buddha-fruit position of the Common Teaching, are they only instructed by the Common Teaching to practice the ten abodes and not to practice the ten faiths of the Common Teaching? A: Because the teachings of other vehicles (referring to the doctrines of other schools) are not true; only the Common Teaching can truly attain the Buddha-fruit, which is to believe in the Common Teaching. Therefore, the Buddha-fruit of other vehicles and the faith of the Common Teaching are of the same kind. Just as when the One Vehicle faith (the only path to Buddhahood) arises in the first ground (the first stage of Bodhisattva practice), it is equivalent to the first ground achieving the One Vehicle faith. Q: Why do the Three Vehicle Buddhas (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) of the Distinct Teaching (Biejiao, another Buddhist doctrine) still need to practice the faith of the Common Teaching? A: Because that teaching (the Distinct Teaching) believes that one can become a Buddha in thirty-four thoughts (extremely short time), so they all say so. Because there is true faith in the Buddha, the true Buddha is still made to practice the faith of the Common Teaching. But do not believe this statement, because no one who has reached the Buddha-fruit of the Distinct Teaching still needs to practice the Mahayana faith. Q: Is the Common Teaching superior to other teachings, so one must practice this practice? A: The first five of the ten faiths are the five roots of faith, etc. (root of faith, root of vigor, root of mindfulness, root of concentration, root of wisdom). In the meaning of increasing these five roots, the five minds (mind of faith, mind of vigor, mind of mindfulness, mind of concentration, mind of wisdom) are established. In reality, these five minds are complete with the Dharma-body (the essence of the Buddha's teachings). Practitioners of the Common Teaching simultaneously possess the worldly five roots of faith, etc. If one does not possess the first five roots and practices directly, it will take ten thousand kalpas (extremely long time) to practice the ten faiths and achieve this faith. Q: If so, do the Three Vehicles of the Distinct Teaching possess the supramundane five roots of the Small Vehicle, so that faith is achieved in the Common Teaching? A: There is no difference between the roots of the Small Vehicle and the roots of the Great Vehicle. Q: If so, since these five grades of disciples are practicing the ten abodes, why are they also called Shravakas? A: Because this person is taught and practices by the Common Teaching, and arises in practice by hearing the Buddha's voice, they are called Shravakas. If one only understands the principle of the One True Mind, then they are Bodhisattvas of the ten faiths. Since one has already cut off obstacles and defilements and become a Buddha, why regress to the initial stage of the ten faiths of the Common Teaching? A: The Buddha-fruit you speak of, this --------------------------------------------------------------------------------