English
Wisdom. These two are encompassed by the Dharmakaya. Constantly filled with love and great compassion, the wisdom of equality, free from attachment and aversion to self and others. As the basis of all dharanis, samadhi, contemplation, and equipoise, and the unobstructed discernment of all knowable things, the discriminating awareness wisdom. These two are encompassed by the Sambhogakaya. The basis for accomplishing the benefit of many sentient beings through countless methods in all realms of the world, the accomplishing activity wisdom. This is encompassed by the Nirmanakaya. Third, the two activities and altruistic actions are: In terms of the Buddha himself, they are spontaneously accomplished and continuous activities. In terms of those to be tamed, it is placing them on the basis of the path, the path itself, and the fruit of the path. The nature is: the nature of reality that is completely liberated from the knower and the known. There are five ways to explain the Dharma Jewel in detail: The essence of the Dharma Jewel is: the sacred Dharma that exists in words and meanings. The etymology is: The sound of དྷརྨ་（藏文，梵文天城体：धर्म，梵文罗马拟音：dharma，汉语字面意思：法）refers to holding. That is, in the "Seventy Verses on Refuge," it says: It arises again from what was never before, and even after arising, it is not real, because holding its own characteristics is Dharma, the ultimate truth is unspeakable. Thus it is said. The characteristic is: the unsurpassed protector, relying on the two supreme truths, becoming words and meanings, this is the characteristic of the Dharma Jewel. As stated in the "Uttaratantra": Without thought, without duality, without concept, the aspect of purity, clarity, and antidote, what is free from attachment from what, possessing the characteristics of the two truths, that is Dharma. Thus it is said. The classification includes the Dharma of scripture and the Dharma of realization. In the Dharma of scripture, there are also, in general, the twelve branches of scripture, and in detail, the three pitakas and seven types, there are two. The first is: In the "Commentary on the Eight Thousand Verses, Heart Essence," it says: Sutra, song, prophecy, verse, self-utterance, origin, analogy, and previous lives, extensive birth stories, marvels, and definitive statements. These are the twelve branches of scripture. These are also included in the three pitakas. The second is: In the "Seventy Verses on Refuge," it says: In terms of the Shravakas, the three pitakas are taught. In the stage of the Bodhisattva, this determination does not exist. As explained by the noble ones on the Western Mountain, and by the Shravakas of the Eastern Mountain School.
Chinese
由于菩提萨埵的加持，宣说了七部论藏。即菩提萨埵论藏，以及持明论藏，还有经藏、法藏、律藏、增支部和本生传。如是七部论藏，是从两种圣教中开示的。对于谁来说，如果那成了非量，那人就是舍弃了阿罗汉。如是说。关于证悟之法，有地和道两种自性。第一，如《宝鬘论》中所说：如声闻乘中，宣说八种声闻，同样在大乘中，有菩萨十地。如是所说。声闻的八地是：种姓地、第八地、见地、薄地、离欲地、已作证悟地、声闻地、独觉地。菩萨的十地是：第一地极喜地，在此一刹那间显现百千十二种功德，即：见到百位佛陀，知晓他们加持，示现住世百劫，于前后际百次入于神通，于百种等持中入定和起定，能震动百个刹土，以光照亮百个刹土，成熟百个众生，前往百个刹土，开启百种法门，示现百种身，每个身示现百位眷属围绕。第二地离垢地，有十二千种功德。第三地发光地，有十二万种功德。第四地焰慧地，有十二俱胝种功德。第五地极难胜地，有十二俱胝千种功德。第六地现前地，有十二俱胝万种功德。第七地远行地，有十二俱胝兆万种功德。第八地不动地，获得与一俱胝大千世界微尘数相同的十二种功德。第九地善慧地，获得与无数大千世界十二俱胝微尘数相同的十二种功德。第十地法云地，获得与不可说佛刹微尘数相同的十二种功德。第二，五道中，资粮道有大、中、小三种。资粮道小者有四种，即：所缘
English
Due to the empowerment of the Bodhisattva, the seven pitakas are explained. Namely, the Bodhisattva Pitaka, as well as the Vidyadhara Pitaka, and also the Sutra Pitaka, the Dharma Pitaka, the Vinaya Pitaka, the Augmentations, and the Jataka Tales. Thus, these seven pitakas are taught from two Agamas. For whomever that becomes non-valid, that person abandons the Arhat. Thus it is said. Regarding the Dharma of Realization, there are two natures: the bhumis and the paths. First, as it is said in the Ratnavali: Just as in the Hearer Vehicle, eight types of Hearers are taught, similarly in the Great Vehicle, there are the ten Bodhisattva bhumis. As it is said. The eight Hearer bhumis are: the Lineage Bhumi, the Eighth Bhumi, the Seeing Bhumi, the Attenuation Bhumi, the Bhumi of Freedom from Desire, the Bhumi of Realizing What Has Been Done, the Hearer Bhumi, and the Solitary Buddha Bhumi. The ten Bodhisattva bhumis are: the first bhumi, the Extremely Joyful Bhumi, where one manifests twelve hundred qualities in a single instant, namely: seeing a hundred Buddhas, knowing that they bless, showing that one abides for a hundred kalpas, entering into clairvoyance a hundred times at the beginning and end, entering into and arising from a hundred samadhis, being able to shake a hundred buddha-fields, illuminating a hundred fields with light, maturing a hundred sentient beings, going to a hundred fields, opening a hundred dharma gates, showing a hundred bodies, each body showing a hundred retinues surrounding it. The second bhumi, the Stainless Bhumi, has twelve thousand qualities. The third bhumi, the Illuminating Bhumi, has twelve hundred thousand qualities. The fourth bhumi, the Blazing Bhumi, has twelve kotis of qualities. The fifth bhumi, the Very Difficult to Conquer Bhumi, has twelve kotis of thousands of qualities. The sixth bhumi, the Manifest Bhumi, has twelve kotis of hundreds of thousands of qualities. The seventh bhumi, the Far-Going Bhumi, has twelve kotis of trillions of hundreds of thousands of qualities. The eighth bhumi, the Immovable Bhumi, obtains twelve qualities equal to the number of dust particles in one koti of great thousand worlds. The ninth bhumi, the Good Intelligence Bhumi, obtains twelve qualities equal to the number of dust particles in twelve kotis of countless great thousand worlds. The tenth bhumi, the Cloud of Dharma Bhumi, obtains twelve qualities equal to the number of dust particles in unspeakable Buddha-fields. Second, among the five paths, the Path of Accumulation has three types: great, medium, and small. The small Path of Accumulation has four aspects, namely: the object of focus.
Chinese
是。我的处所和受用，我和一切烦恼，或清净之事物共有四种。本体是智慧和正念。修习之方式是：于内在之身体等，修习安住于身随观身的四种正念。果是：舍弃四颠倒，进入四谛，远离身体等。中等资粮道也有四种。所缘是：不顺品和顺品四种。本体是精进。修习是：为了使有害心等五盖，不善未生不生，已生断除，善未生生起，已生增长，而生起欲。努力。发起精进。心极执持。心极安住。如是精进修习是具有处所的。果是：一切不顺品衰损，获得顺品且增长。大的资粮道有四种。所缘是：以等持所要成办的。本体是等持。修习之方式是：欲等持具有断行的神足，心等持，精进等持具有断行的神足等四种方式。其中，八种断行是：懈怠之对治是精进，精进之因是信心和欲，果是轻安，遗忘教言之对治是正念，掉举和沉没之对治是正知，不作意之对治是作意，作意之对治是舍。修习之果是：以等持清净而成就所欲之神通等。加行道小、中、大三种之小者，在暖位和顶位二者中有五根，对此有四种。所缘是：四圣谛。本体是信等四者。修习是：以信根对诸谛生起真实信解之方式修习。以精进根为了现证诸谛而以欢喜之方式修习。以念根安住于诸谛不忘失之方式修
English
are: My place and enjoyment, myself and all afflictions, or the objects of purification, are fourfold. The essence is wisdom and mindfulness. The way to meditate is: on the inner body, etc., to meditate on the four mindfulnesses of abiding in the contemplation of the body on the body. The result is: abandoning the four inversions, entering the four truths, and being separated from the body, etc. The intermediate path of accumulation also has four: The object is: the four unfavorable and favorable aspects. The essence is diligence. The meditation is: to generate aspiration in order to prevent the five obscurations such as harmful thoughts, to prevent unwholesome things from arising, to cut off what has arisen, to generate wholesome things that have not arisen, and to increase what has arisen. Strive. Exert diligence. Hold the mind firmly. Settle the mind thoroughly. This diligent meditation is with a place. The result is: all unfavorable aspects diminish, and favorable aspects are obtained and increase. The great path of accumulation has four: The object is: what is to be accomplished by samadhi. The essence is samadhi. The way to meditate is: the samadhi of aspiration, the foot of miraculous power endowed with the activity of abandoning, the samadhi of mind, the samadhi of investigation, the foot of miraculous power endowed with the activity of abandoning, the samadhi of diligence, in four ways. Furthermore, the eight activities of abandoning are: the antidote to laziness is diligence, the cause of diligence is faith and aspiration, the result is pliancy, the antidote to forgetting instructions is mindfulness, the antidote to agitation and dullness is awareness, the antidote to non-attention is attention, and the antidote to attention is equanimity. The result of meditation is: the accomplishment of the desired miraculous powers, etc., through the purification of samadhi. The smallest of the three paths of joining, small, medium, and large, has five faculties in the two positions of heat and peak, and there are four for this: The object is: the four noble truths. The essence is the four, such as faith. The meditation is: to meditate with the faculty of faith in the manner of truly believing in the truths. To meditate with the faculty of diligence in the manner of rejoicing in order to realize the truths. To meditate with the faculty of mindfulness in the manner of abiding near the truths without forgetting.
Chinese
玛。以禅定的力量，以对真理一心一意的态度来禅修。以智慧的力量，以彻底辨别的方式来禅修。果实是，迅速地证悟真理。在加行道的中间阶段，忍位和最上位的法位这两个阶段，不会被相违品所扰乱，并且必定使相违品变得微弱，具有五力的所缘等同于五根。在见道生起十六种智慧的自性时，也有七种菩提分等，其中有四种：所缘是，四圣谛的法性如何存在。本体是，正念等七菩提分。这又以五种方式转变为支分：自性的支分是择法，处所的支分是念，出离的支分是精进，利益的支分是喜，无烦恼的支分有三种，轻安是无烦恼的基础，禅定是无烦恼的处所，舍是无烦恼的本体。禅修的方式是，正念菩提分安住于寂静处，安住于无贪欲处，安住于止息处，禅修完全掌控断除的对治法，其他的也同样适用。果实是断除见道所断。其中，有确定见道所断，以及显示如何断除两种。第一种，一般而言，阻碍解脱的是烦恼障，阻碍一切智的是所知障，这两种之中，烦恼障是遍计所执的见道所断，俱生的是修道所断，所知障粗大的是见道所断，细微的是修道所断。见道所断的烦恼，有部派的十种微细增长，即坏聚见等五种见，以及贪欲等五种非见，总共十种。这些以错误的方式执着四谛的方式是，对于苦谛和集谛的意义，不缘自相，缘灭谛和道谛的名称，并且因为认为那是悬崖而感到害怕，从而通过舍弃的方式错误地执着，这也是五种见之中的，缘四谛，以坏聚见执着我与我所，以边见执着常与断，以邪见执着无有，缘这些见，以见取见执着为殊胜。