English
The understanding of the Sutra Pitaka is praise. Prophecies about future people, etc., are prophecies, and the Sutra Pitaka with definite meaning is prediction. What is explained only through two, three, four, five, and six verses is a verse. What is taught without relying on the requester, etc., and for the sake of abiding, is said for the sake of meaning. Establishing precepts including training is the introduction. Explaining through metaphors is parable. Telling about past events is 'thus it happened'. Telling about the conduct of Bodhisattvas is Jataka. Explaining profound and vast meanings is the Extensive Section. Explaining the qualities of Hearers, Bodhisattvas, and Buddhas is the Wondrous Section. Accurately explaining the self and common characteristics of phenomena is called the Definitive Section. Regarding how these are categorized into the Three Baskets, according to the Hinayana view: the four, Introduction etc., belong to the Vinaya Pitaka; the five, Sutra Pitaka etc., belong to the Sutra Pitaka; and the remaining three belong to the Abhidharma Pitaka. According to the Mahayana view, in the Bodhisattva-bhumi it is said: the Extensive Section and the Mind Section belong to the Sutra Pitaka, and all the rest belong to the Hearer's Pitaka. According to the common view, in the Abhidharma-samuccaya it is said: the five, Sutra Pitaka etc., belong to the Hinayana Sutra Pitaka; the four, Introduction etc., belong to the Vinaya Pitaka of both the Great and Small Vehicles; the two, Extensive Section and Wondrous Section, belong to the Mahayana Sutra Pitaka; and the two, Definitive Section, are categorized into the Abhidharma Pitaka of both. Secondly, because it gathers and contains many categories of meanings, it is called a Pitaka. Among them, it is generally divided into three or seven Pitakas, usually the three Pitakas, namely the Vinaya Pitaka. As stated in the Sutra-alamkara: 'Defeat and arising, and purification, definite arising and the individual, establishment and distinction, for the sake of truly determining, is the Vinaya itself.' As it is said. Four root defeats, thirteen Sanghavasesa, thirty Nissaggiya Pacittiya, ninety Pacittiya, four Patidesaniya, and one hundred and twelve Duskrta. Five categories of defeats, and four causes of the arising of defeats. Ignorance, disrespect, carelessness, increased afflictions. Purification from defeats through the power of repentance and vows, and the seven definite arisings. Acknowledging the act of confession and punishment. Allowing relaxation in various ways due to intention. The Sangha allows negligence. When the names of the Bhikkhu's parents change, the basis is completely changed, therefore a defeat.
Chinese
将不共之法转化为无罪。对四法分别进行思考。当见到真谛时，即使是微小的堕落也能获得完全清净的法性。依赖于某些人，制定戒律，详细区分堕落，明确区分堕落与不堕落，是为律藏。经部是：处所和体性，为了确定法义故为经。如是，阐述处所、导师、眷属等，以及世俗谛、胜义谛的体性，法蕴、界、处，有义无义等，为了确定地阐述，故为经部。论部是：为了现前和再三，为了压伏和证悟，是为论之法。通过阐述四圣谛的途径，为了使趋向于现见法性，以及即使是一个蕴，也再三地阐述是有色或无色，实有或假有等，并良好地区分自相和共相，从而压伏他宗，并且为了证悟经部的意义。如是，三藏是就声闻而言的。大乘中则说有七藏，即在三藏之上，加上菩萨藏、持明藏、甚深广大的藏、本生藏等，此处的出处应从《七十皈依颂》中了解。第二，证悟之法也有十地和五道两种。第一种有四：本体是：法界生起作为对治突然出现的垢染之法。定义方面，总的定义是：由于使无量众生从见道和修道所断的怖畏中解脱，并成为功德增长的所依，所以称为地。各个地的具体定义，应如《经庄严论》和《宝鬘论》中所述。体性方面，总的体性是：不舍弃自己的地位，并且是生起功德的开端，境，法界之本体，成为地的体性。各个地的具体体性，如《经庄严论》中所说：证悟胜义空性后，诸业不虚耗而安住。安住于殊胜禅定乐，于其下希求
English
Transforming the uncommon into innocence. Individually contemplating the four Dharmas. When truth is seen, even the slightest downfall obtains the nature of complete purity. Relying on certain individuals, establishing precepts, elaborately distinguishing downfalls, and definitively distinguishing between downfalls and non-downfalls is Vinaya. Sutra is: Places and characteristics, for the sake of determining the meaning of Dharma, it is Sutra. Thus, explaining the places, teacher, retinue, etc., and the characteristics of conventional and ultimate truth, the aggregates, elements, sense bases, and meaningfulness and meaninglessness, etc., for the sake of definitively explaining, it is Sutra. Abhidharma is: For the sake of manifestation and repetition, for the sake of subjugation and realization, it is the Dharma of Abhidharma. Through the path of explaining the four noble truths, in order to turn towards the manifestation of Dharmata, and even if it is just one aggregate, repeatedly explaining whether it is with form or without form, truly existent or nominally existent, etc., and well distinguishing between self-characteristics and general characteristics, thereby subjugating opponents, and for the sake of realizing the meaning of Sutra. Thus, the three pitakas are in terms of the Shravakas. In the Mahayana, it is said that there are seven pitakas, that is, on top of the three pitakas, adding the Bodhisattva pitaka, the Vidyadhara pitaka, the extremely vast pitaka, and the Jataka pitaka, etc., the source of this should be understood from the "Seventy Verses on Refuge". Secondly, the Dharma of realization also has two: the ten bhumis and the five paths. The first has four: The essence is: Dharmadhatu arising as an antidote to adventitious stains. In terms of definition, the general definition is: Because it frees limitless beings from the fear of what is to be abandoned by the path of seeing and the path of cultivation, and becomes the basis for the increase of qualities, it is called bhumi. The specific definitions of each bhumi should be known as in the Ornament of Sutras and the Garland of Jewels. In terms of characteristics, the general characteristic is: Not abandoning one's own position, and being the beginning of the arising of qualities, the object, the essence of Dharmadhatu, becomes the characteristic of the bhumi. The specific characteristics of each of the eleven bhumis, as stated in the Ornament of Sutras: After realizing the supreme emptiness, actions do not remain wasted. Abiding in the joy of excellent meditation, below it desiring
English
Kye! Then, all the conducive factors for enlightenment are completely dedicated to samsara. May the minds of all beings be free from afflictions, and may all sentient beings be fully ripened. By being born with focused thought, constantly protect against all afflictions. It is connected with the single path of progression, and determined as the single path without characteristics. It is spontaneously accomplished without characteristics, and also purifies the Buddha fields. Underneath it, the act of ripening sentient beings will be accomplished. Samadhi and dharanis, and the very purity of enlightenment, with these establishments, one should know the nature of the grounds. Thus it is said. In terms of divisions, generally, there are eight grounds of the Lesser Vehicle and two grounds of the Great Vehicle. The eight are: In the path of joining, the ground of lineage that determines the lineage, or the ground of seeing the white completely. The eighth counted from top to bottom is the ground of entering the stream of the stream-enterer, which is the eighth ground. The fruition of completing the uncontaminated seeing is the ground of seeing. Reducing most of the desire realm's afflictions is the ground of reducing the once-returner. Abandoning all the desire realm's afflictions is the ground of the non-returner, free from desire. Having abandoned the afflictions of the three realms, and having attained the realization of exhaustion and non-arising, the Arhat is the ground of realizing what has been done. Above these, in order to know the differences in tenets, the ground of the Hearers is the three entrants of the latter three. The ground of the Solitary Buddha is the eight grounds of their own entrants. The two are: the ground of practice through aspiration, and the two grounds of the noble ones. The latter has the ten grounds of the noble Bodhisattvas, and the eleven grounds of the noble Buddhas, the ground of all-illuminating light. The special division, in the ten grounds, has the actual meaning of division and the determination of number. The first has seven, from the perspective of dividing by the qualities of action: the first ground manifests twelve hundred qualities in a single instant. The second ground has a thousand. The third ground has a hundred thousand. The fourth ground has a crore. The fifth ground has a thousand crore. The sixth ground has a hundred thousand crore. The seventh ground has a trillion crore. The eighth ground has as many particles as ten hundred thousand crores of three thousand great thousand worlds. The ninth ground has as many particles as ten hundred thousand crores of immeasurable Buddha fields. The tenth ground obtains as many particles as unspeakable Buddha fields. From the perspective of dividing by the qualities of ripening, each ground successively accomplishes the ten perfections completely, and the Jambudvipa's
Chinese
能从国王直至色究竟天的自在主之间行事。从断除功德的角度来分，就是获得初地后，与无有生活、不被赞叹、恶趣、眷属的怖畏、死亡等衰损的怖畏，也就是与这五种怖畏断离等等。从证悟功德的角度来分，如《中边分别论》所说：“周遍利乐最胜义，同因义之最殊胜，无有执持无义利，诸续各异无义利，烦恼清净非义利，无有差别之义利，无减无增无义利，自在即是四相处。”又，四自在是：“由意与执与分别，转变故而无分别，由田与智而清净，自在即是四种性。”那自在不动的等等，三地有四种相，一地有两种相，除此之外，自在被认为是各自一种。从三学角度来分，从三学的因、体性、果的角度分为十地，也就是初地主要修持布施波罗蜜多，并且普遍获得无漏的三学，成为特殊者的因。体性是，二地不会被细微的堕罪所染污，因此戒律的学处完全清净。三地获得生生世世都不会退失的禅定，因此禅定成就。四地获得菩提分法相应的智慧，五地获得辨别四谛的智慧，六地获得通达轮回涅槃缘起的智慧而达到圆满。其余各地的区分是透过三学的果来区分的，七地努力之后进入无相，八地毫不费力地进入止灭，并且刹土完全清净。九地成熟一切有情，成熟的因是四种无碍解，方法是四摄，透过布施来摄受眷属，透过悦耳的讲述经藏之法来消除不了解之处，透过安立于证悟之法的意义上来使相续解脱，自己也如实地修行符合意义，从而使他人信服。十地禅定和陀罗尼完全圆满。