Chinese
已经开示了。它的分类是，在《现观庄严论》、《经庄严论》和《学集论》等中有详细的解说。如果像《经庄严论》中所说的那样，简单地说，就是体性、分类、摄略而劝发菩提心这三者。第一，体性是：喜悦广大与事业广大，意义广大与生起广大，是菩萨的心，具有二利的心生起。这是它的体性。第二，分类有地界的分类、自性的分类、以大的比喻来分类。第一，地界的分类是：发心在那诸地中，有胜解、增上意乐清净，以及异熟，如是断除障碍。这是地界的分类。第二，自性的分类有世俗菩提心和胜义菩提心两种。第一，世俗菩提心是：从友力、因力、根本力、听闻力、善根串习中，生起不稳固和稳固，宣说其他的稳固发心。这是世俗菩提心。第二，胜义菩提心是：能现证圆满正等觉，能积聚福德智慧资粮，对于法不分别的智慧，因为生起，所以如是认为是殊胜的。这是胜义菩提心。第三，以大的比喻来分类是：生起如同大地，其他如同上妙之金，如同上弦之月，其他应知如同火，其他应知如同大宝藏，其他如同珍宝生处，其他应知如同大海，如同金刚如同须弥山，如同药王，其他应知如同如意树，如同如意宝，其他应知如同太阳，其他如同乾闼婆美妙的乐音，其他应知如同国王，如是其他如同仓库，应知如同大道，应知如同大乘，发心安立各不相同，如同阿赖耶识之声，如同大江之流。诸位佛子的发心，开示如同云。这是以大的比喻来分类。第三，摄略而劝发菩提心是：因此在那里，功德自在，心以欢喜而如实生起。如是等等。因为发起希求菩提之心已经稳固，为了修学行为波罗蜜多，所以在其后开示六度波罗蜜多，其中波罗蜜多
English
It has been taught. Its classification is explained in detail in the *Bodhisattvabhumi*, *Ornament of the Sutras*, and *Compendium of Trainings*. If we speak briefly as it appears in the *Ornament of the Sutras*, there are three: nature, divisions, and advice to generate the mind of enlightenment by summarizing. First, the nature is: Great joy and great activity, great meaning and great arising, is the mind of a Bodhisattva, the arising of a mind endowed with two benefits. That is its nature. Second, the divisions are the division of grounds, the division of nature, and the division by great examples. First, the division of grounds is: The mind of enlightenment in those grounds, has aspiration, pure higher thought, and maturation, likewise, abandoning obscurations. That is the division of grounds. Second, the division of nature has two: conventional mind of enlightenment and ultimate mind of enlightenment. First, the conventional mind of enlightenment is: From the power of friends, the power of causes, the power of roots, the power of hearing, the habituation of virtue, arise the unstable and the stable, it is taught that the mind of enlightenment of others is stable. That is the conventional mind of enlightenment. Second, the ultimate mind of enlightenment is: One who has attained perfect Buddhahood, has accumulated a collection of merit and wisdom, the non-conceptual wisdom towards the Dharma, because it arises, it is considered supreme. That is the ultimate mind of enlightenment. Third, the division by great examples is: The arising is like the earth, others are like excellent gold, like the waxing moon, others should be known like fire, others should be known like a great treasure, others are like a source of jewels, others should be known like the ocean, like a vajra, like Mount Meru, like the king of medicine, others should be known like a wish-fulfilling tree, like a wish-fulfilling jewel, others should be known like the sun, others are like the sweet music of a Gandharva, others should be known like a king, likewise others are like a storehouse, should be known like a great road, should be known like the Great Vehicle, the establishment of the mind of enlightenment is different, like the sound of the Alaya, like the flow of a great river. The mind of enlightenment of the sons of the Buddhas, is shown to be like clouds. That is the division by great examples. Third, the advice to generate the mind of enlightenment by summarizing is: Therefore, there, the power of qualities, the mind is truly generated with joy. And so on. Because the mind of aspiring to enlightenment is stable, in order to train in the practice of the perfections, therefore, after that, the six perfections are taught, among them, the perfections
Chinese
六度之
English
The classification of the six perfections: All Sutras of the Mahayana extensively explain them. If the meaning of the Sutras is condensed into essence, as the Ornament for Clear Realization states: Number and its nature, order, definitive words and the merit of habituation, their distinctions, summaries, and contradictions, the determination of each other's qualities should be known. Thus, four types of classifications are explained. To briefly explain their meaning: the meaning of the words of the six perfections, their order, branches, classifications, and the difference between real and imputed, there are five aspects. First, the Ornament for Clear Realization states: It is taught to abandon poverty, to obtain coolness and patience with anger, to practice supreme giving, to focus the mind, and to understand ultimate meaning. Thus it is said. Second, it also states: The latter arises dependent on the former, because it dwells in inferior and superior, and because of coarse and subtle, thus the order is taught. Third, it says in the same text: Giving diminishes the opposing side, possesses non-discriminating wisdom, accomplishes all desires, and matures sentient beings in three ways. Up to wisdom diminishes the opposing side, and accomplishes three things. That is, taking giving as an example, the opposing side of giving, miserliness, diminishes, it is possessed by the wisdom that does not focus on the three: giving, the giver, and the receiver. Giving itself fulfills all the wishes of all sentient beings, and based on that, it matures sentient beings to enlightenment, possessing four characteristics. The others can be understood by applying them in the same way. Fourth, giving has three types: material giving, Dharma giving, and fearlessness giving. Discipline has three: the discipline of abandoning misdeeds, the discipline of gathering virtues, and the discipline of benefiting sentient beings. Patience has three: enduring suffering, not generating anger towards harm, and properly attending to the Dharma. Diligence has three: armor-like diligence, applying diligence, and benefiting sentient beings diligence. Meditation has three: meditation of dwelling in bliss in this life, meditation of accomplishing qualities, and meditation of benefiting sentient beings. Wisdom has three: wisdom of knowing the conventional, wisdom of knowing the ultimate, and wisdom of knowing the benefit of sentient beings. Among these six perfections, the first three are the accumulation of merit,
Chinese
月称论师说，后面的三种属于智慧资粮。如是说：布施等三种法，多数情况下，如来赞叹对在家众宣说。名为福德的资粮也是这些，是佛陀色身的自性，是法身的因。如是说。弥勒菩萨说，最初的两种是福德资粮，后面的属于智慧资粮，中间的三种被两种资粮所摄。如是《经庄严论》中说：布施和戒律是福德的资粮，智慧是智慧，其他三种是二者的，五种都是智慧资粮。又《宝鬘论》中说：戒律布施为利他，精进忍辱为自利，禅定智慧解脱因，慈悲能成一切义。也是这么说的。此外，菩萨为了摄集利益他人的行为，需要四种事物，对此的广释在《波罗蜜多品》中。这些和六波罗蜜多不是不同的事物，也就是财布施和法布施，以及将六度的意义传授给他人，自己也同样行持，依次是布施、爱语、利行、同事。给予等同于指示接受和进入，自己也随之行持，是爱语、利行和同事，是这样认为的。等等。第五，实有和假立的差别。有些人认为，真实的波罗蜜多只有佛才有，入道的布施等，因为是它的因，所以是假立的。入中论中说：为圆满正觉故虽实有，若有三缘则彼是世俗，若无缘者是胜义波罗蜜多，如是宣说。因此在异生道的道中也有真实的六度。这里暂时，以经和论典为主，圣者相续中的那些是真实的，资粮道和加行道的那些是假立的，应该这样理解。虽然是这样，但不具备四支的布施等，不是真实的波罗蜜多。
English
Chandrakirti said that the latter three belong to the accumulation of wisdom. As it is said: The three dharmas, such as generosity, are mostly praised by the Tathagata for being taught to householders. The accumulation called merit is also these, the nature of the Buddha's form body, the cause of the Dharma body. Thus it is said. Maitreya Bodhisattva said that the first two are the accumulation of merit, the latter belongs to the accumulation of wisdom, and the middle three are included in both accumulations. As it is said in the Ornament of the Sutras: Generosity and ethics are the accumulation of merit, wisdom is wisdom, the other three are of both, and all five are the accumulation of wisdom. Also, in the Ratnavali it says: Ethics and generosity are for the benefit of others, diligence and patience are for one's own benefit, meditation and wisdom are the cause of liberation, and compassion can accomplish all meanings. It is also said that way. In addition, in order to gather the actions of benefiting others, Bodhisattvas need four things, and a detailed explanation of this is in the chapter on Paramita. These are not different things from the six Paramitas, that is, material generosity and Dharma generosity, and imparting the meaning of the six perfections to others, and practicing them yourself, in order are generosity, loving speech, beneficial action, and cooperation. Giving is the same as indicating acceptance and entry, and one also follows it, which is loving speech, beneficial action, and cooperation, which is considered to be the case. and so on. Fifth, the difference between real and imputed. Some people think that only the Buddha has the real Paramita, and the generosity of entering the path, etc., because it is its cause, it is imputed. In the Introduction to the Middle Way, it says: Although it is real for the sake of complete enlightenment, if there are three conditions, then it is worldly, and if there is no condition, it is the ultimate Paramita, as it is declared. Therefore, there are also real six degrees in the path of ordinary beings. Here temporarily, mainly based on sutras and treatises, those in the continuum of the noble ones are real, and those in the path of accumulation and the path of application are imputed, and it should be understood in this way. Although this is the case, generosity, etc., that do not have the four branches are not real Paramita.
Chinese
地和假立在任何处都不行。这样，在加行道中安住于六波罗蜜多的修持，就会生起见道。在那之后进入无过患之处，即生起见道的建立。从那之后到第七地之间，是使有情完全成熟的地。第八地和第九地是清净佛土的地。第十地是不住涅槃的地。第十一地是普光地，或者说佛地是殊胜菩提，即自己为了自己的利益而现证法身，并示现不住涅槃，以两种色身，无间断地成办他人的利益。第三，从这些之中，密咒特别超胜的道理，一般显宗和密宗的差别，以及特别显宗比密宗低劣的道理这两个方面。第一方面，一般而言，所谓经部和续部，以及经续，并不是相违的，因为所有的密咒续部也都是经部，而且就只显示一部分而言，也属于三藏，也可以说是明咒藏，因为善提巴论师汇集了甚深之义而宣说，所以是经部。如《勇猛赞》中说：“密咒以经部的方式宣说，请谛听。”又说：“此经部如果听闻。”以及《金光明经》等许多续部都有经部的名称，这种情况也很多。阿巴亚嘎绕论师说，密咒显示了三种学，所以是三藏。阿雅提婆论师说，续部被称为明咒藏，是第四藏。如《勇猛赞》中说：“为了利益天和非天，密咒明咒各种各样，三千万和五百万，佛陀在明咒藏中宣说。”这样，如果就经和论典而言，就可以安立四句，即是经而不是续的是，大多数如《一发经》等。是续而不是经的是，空行母的修法等。
English
Ground and imputation are not permissible in any place. Thus, by abiding in the practice of the six perfections on the path of joining, the path of seeing will arise. After that, one enters the faultless state, which is the establishment of the path of seeing. From then until the seventh ground, it is the ground of completely ripening sentient beings. The eighth and ninth grounds are the grounds of purifying the Buddha-field. The tenth ground is the ground of non-abiding nirvana. The eleventh ground is the ground of universal light, or the Buddha-ground is the supreme enlightenment, that is, one's own benefit is to manifest the Dharmakaya, and to show non-abiding nirvana, with two kinds of Rupakaya, to accomplish the benefit of others without interruption. Third, from these, the reason why mantra is particularly superior, in general, the difference between Sutra and Tantra, and in particular, the reason why Sutra is inferior to Tantra, these two aspects. The first aspect, in general, the so-called Sutra Pitaka and Tantra Pitaka, and Sutra and Tantra, are not contradictory, because all the secret mantra Tantra Pitaka are also Sutra Pitaka, and in terms of showing only a part, they also belong to the three Pitakas, and can also be called Vidyadhara Pitaka, because Acharya Shantipa compiled and explained the profound meaning, so it is Sutra Pitaka. As it is said in the "Valiant Praise": "The secret mantra is explained in the manner of Sutra Pitaka, please listen." It also says: "If this Sutra Pitaka is heard." And many Tantras such as the "Golden Light Sutra" also have the name of Sutra Pitaka, and this situation also occurs a lot. Acharya Abhayakaragupta said that the secret mantra shows the three learnings, so it is the three Pitakas. Acharya Aryadeva said that the Tantra Pitaka is called the Vidyadhara Pitaka, which is the fourth Pitaka. As it is said in the "Valiant Praise": "For the benefit of gods and non-gods, secret mantras and vidya mantras of various kinds, thirty million and five million, the Buddha said in the Vidyadhara Pitaka." Thus, if only in terms of Sutra and Shastra, then four possibilities can be established, that is, what is Sutra but not Tantra is mostly like the "Eka-vyavaharika Sutra" and so on. What is Tantra but not Sutra is the practice of Dakini and so on.