English
From the five Pure Abodes, one gradually enters the Formless Realm and attains Nirvana based on the Summit of Existence. The way to enter the Formless Realm is: because one has detached from attachment to the Form Realm from the basis of the Desire Realm, one only enters the Formless Realm and attains Nirvana there. Because there is no intermediate state (bardo) for this, there is no cessation in the intermediate state, and there are four situations such as birth and death. The fruit-abiding ones are: if one does not strive to attain a higher fruit, one is just an ordinary fruit-abiding one; if one strives, one should know that there are special fruit-abiding ones. Striving to abandon the cultivation-abandonments of the Summit of Existence is entering the Arhat path. Abandoning these is the fruit-abiding of the Arhat, and there are six types of these: In the time of learning, due to the lack of constant reverence and diligence, when the fruit is obtained, one becomes subject to the Dharma of decline, and becomes subject to the Dharma of remembering death; those who previously possessed constant diligence become subject to the Dharma of guarding mindfulness; those who possess reverence and diligence become subject to the Dharma of abiding without moving; those who possess both become capable of realizing dull faculties; those who previously possessed both become subject to the Dharma of unmoving sharp faculties. The first five are dull faculties, which are liberated in time and conjunction. The last one is sharp faculties, which manifest non-temporal liberation. There are two types of transgressors: those who have previously abandoned attachment and those who abandon what is to be abandoned simultaneously. The first is: before the path of seeing, one cannot abandon what is to be abandoned by seeing, therefore there are no Arhats, only Once-Returners and Non-Returners. The way is to abandon the afflictions of the Desire Realm from the sixth to the eighth level of the cultivation-abandonments before the path of seeing. When the Once-Returner who has previously abandoned attachment obtains the sixteenth moment of realization, it is the fruit-abiding. If one strives to abandon the ninth level of the Desire Realm's cultivation-abandonments, one is a gradual Non-Returner, and when one abandons it, one belongs to the fruit-abiding. Before the path of seeing, one has abandoned the ninth level of the Desire Realm's cultivation-abandonments and has detached from attachment to the Realm of Nothingness and below, this is the Non-Returner who has previously abandoned attachment, when one obtains the wisdom of the sixteenth moment, it is the fruit-abiding, and obtaining Arhatship from this must belong to the gradual Arhat. The transgressor who abandons what is to be abandoned simultaneously has two types: the simultaneous Stream-Enterer and the simultaneous Arhat. The first is: at the time of Dharma-acceptance.
Chinese
如同菩萨一般，同时断除三界所见的诸般障碍，十六种智慧于刹那四时生起十六种转变，因此不会次第产生入定之位。此乃具足祈愿之力的缘故，凭借祈愿之力，若于欲界受生时有佛出世，则入涅槃；若无佛出世，则转为独觉。第二种情况是，获得见道后，在断除欲界粗大修断之时，也断除了上界的粗大之物，从断除细小之物起，也断除了有顶的细小之物，从而获得阿罗汉果。就获得果位的方式而言，可视为顿超；就断除所断之物的方式而言，可视为同时。第二，大乘僧众，如《总集经》所说：非为预流果，因先前已取无漏涅槃之故；非一来果，因于欲界执持无数次受生之故；非不还果，因安住于禅定仍于欲界受生之故。因此，安住于十地的圣者乃是行持十度波罗蜜多者，此十者有五种：本体是：一切智之因，二资粮。定义上，共同的定义是：因具足十二种殊胜之处，超越世间及声闻缘觉的一切善根，故能到达有寂的彼岸。十二殊胜是：六度波罗蜜多被菩提心所摄持，故为广大殊胜；非如仅一生，而是于无数劫中串习，故为长时殊胜；为一切有情之利益而行，故为所为殊胜；以回向印持，故为无尽殊胜；因已发愿，故于一切生世中生起，故为相续不断殊胜；随喜他人之行，故自己亦能如是获得，故为无难殊胜；获得虚空藏三摩地，故为自在殊胜；被无分别智所摄持，故为圆满摄持殊胜；于胜解行中增长，故为造作殊胜；于初地无漏获得，故为获得殊胜；从二地至九地，从同分中自然生起，故为同分殊胜；于十地究竟圆满，故为成办殊胜，此乃《数中边分别》中所说。各自的定义是：贫穷
English
Like Bodhisattvas, simultaneously abandoning all the obscurations to be seen in the three realms, the sixteen wisdoms arise as sixteen transformations in four moments, so there is no gradual arising of the positions of entry. Because this is powerful in aspiration, by the power of aspiration, if a Buddha appears when born in the desire realm, one enters nirvana; if no Buddha appears, one becomes a Pratyekabuddha. Secondly, when the path of seeing is attained and the great obscurations to be cultivated in the desire realm are abandoned, the great ones of the higher realms are also abandoned, and from abandoning the small ones, the small ones of the peak of existence are also abandoned, and thus Arhatship is attained. In terms of how the result is attained, it is considered abrupt; in terms of how the objects to be abandoned are abandoned, it is considered simultaneous. Secondly, the Mahayana Sangha, as stated in the Kun Dus: It is not a Stream Enterer, because the stainless nirvana has already been taken; it is not a Once Returner, because it holds countless births in the desire realm; it is not a Non-Returner, because it is born in the desire realm while abiding in meditation. Therefore, the noble ones abiding on the ten bhumis are those who practice the ten perfections, and of these ten, there are five: The essence is: the cause of omniscience, the two accumulations. In terms of definition, the general definition is: because it possesses twelve superior qualities, it transcends all the virtues of worldly beings and Hearers and Solitary Realizers, and therefore it has gone beyond samsara and nirvana. The twelve superior qualities are: the six perfections are grasped by the mind of enlightenment, therefore it is vast and superior; it is not like just one lifetime, but is accustomed to countless kalpas, therefore it is long-lasting and superior; it is done for the benefit of all sentient beings, therefore it is purposeful and superior; it is sealed with dedication, therefore it is inexhaustible and superior; because vows have been made, it arises in all lifetimes, therefore it is continuous and superior; rejoicing in the actions of others, one also obtains it in the same way, therefore it is effortless and superior; having obtained the samadhi of the treasury of space, therefore it is powerful and superior; being grasped by non-conceptual wisdom, therefore it is completely grasped and superior; increasing in aspirational conduct, therefore it is creative and superior; having obtained the stainless in the first bhumi, therefore it is attainable and superior; from the second to the ninth bhumi, it arises naturally from the common cause, therefore it is the common cause and superior; having completely accomplished it on the tenth bhumi, therefore it is accomplishing and superior, as stated in the Differentiation of the Middle and Extremes. The individual definitions are: poverty
Chinese
舍弃而行布施，从烦恼的痛苦中获得清凉是持戒，不生嗔恨是忍辱，将事业的精华用于善事是精进，从散乱中摄持心是静虑，了解胜义的实相是智慧，这是《现观庄严论》中所说的。定义是：能产生佛陀二身的因，是具有四种殊胜功德的善。四种殊胜功德是：舍弃吝啬等与自己相违背的方面，具有无分别的智慧，能圆满实现暂时的愿望，最终能使众生的相续在三乘中成熟。分类有：本体、数量决定、次第决定三种。第一种是：布施等十度中，布施的波罗蜜有：施舍，大施舍，极度施舍的形象，财物布施，以及除此之外的法布施，无畏的救护布施三种。持戒的波罗蜜有：断除恶行，积累善法，利益有情三种。忍辱的波罗蜜有：不被痛苦所击垮，对损害者毫不在意，不畏惧了解甚深法性之义三种。精进的波罗蜜有：盔甲精进，加行精进，不怯弱精进，不退转精进，无满足精进五种，这是《阿毗达磨集论》中所说的。静虑的波罗蜜有：孩童游戏，善于辨别意义，如来善三种。智慧方面：总的来说有闻、思、修三种智慧。特别地有世间智慧，小乘智慧，大乘智慧三种，或者说有通达世俗，通达胜义，成办他利的三种智慧。方便的波罗蜜是：使积累的善根不穷尽的回向。愿的波罗蜜是：对于各种善业和各种果报，生生世世相续不断地专注于殊胜的对境，并且以追求这些的意愿所引发的圆满语词。力的波罗蜜是：成办一切对治之法，并且必定舍弃一切相违之法。智的波罗蜜是：三轮
English
Giving is done by abandoning. Morality is obtained by cooling down from the suffering of karma and afflictions. Patience is not generating anger. Diligence is applying the essence of action to virtue. Samadhi is holding the mind from distraction. Wisdom is knowing the ultimate reality. This is stated in the Ornament of Clear Realization. The definition is: the cause for the arising of the two bodies of the Buddha, which is virtue endowed with four special qualities. The four are: abandoning miserliness and other opposing factors, possessing non-conceptual wisdom, completely fulfilling all temporary desires, and ultimately maturing the minds of sentient beings in the three vehicles. The divisions are: the actual, the definite number, and the definite order. The first is: among the ten perfections, such as giving, the perfection of giving has three aspects: giving, great giving, and the form of extreme giving, which are material giving, and other than that, Dharma giving, and fearlessness, which is refuge giving. The perfection of morality has three aspects: abstaining from misconduct, accumulating virtuous Dharma, and benefiting sentient beings. The perfection of patience has three aspects: not being overwhelmed by suffering, not minding harm, and not being afraid of understanding the profound meaning of Dharma. The perfection of diligence has five aspects: armor-like diligence, application diligence, unyielding diligence, non-retreating diligence, and diligence without contentment, as stated in the Abhidharma-samuccaya. The perfection of meditation has three aspects: childish play, excellent discernment of meaning, and the Tathagata's virtue. In terms of wisdom, there are generally three types of wisdom: hearing, thinking, and meditating. Specifically, there are three types of wisdom: worldly wisdom, Hinayana wisdom, and Mahayana wisdom, or it is also said that there are three types of wisdom: understanding conventional truth, understanding ultimate truth, and accomplishing the benefit of others. The perfection of skillful means is the dedication that makes the accumulated roots of virtue inexhaustible. The perfection of aspiration is the continuous engagement in various virtuous actions and various results in all lifetimes, focusing on the supreme object, and the perfect words inspired by the desire to pursue them. The perfection of strength is the accomplishment of all antidotal dharmas and the definite abandonment of all contradictory dharmas. The perfection of wisdom is the three circles
Chinese
在无分别的自性中。作用：享用波罗蜜多的诸法，使一切众生成熟于解脱之道。这四者如何归摄于六波罗蜜多中呢？《解深密经》中说：方便是前三者的助伴，愿是精进的助伴，力是禅定的助伴，智慧是智慧的助伴。月官论师在《中边分别论》的注释中说：一切都是智慧波罗蜜多的方面，而智慧是无分别智等持的自性，方便等四者是后得位使众生成熟的部分。按照《中边分别论》，这四者也成为六波罗蜜多的助伴，这是十二贤者所知的。第二，分为三：成就增上生和决定胜的数目决定：布施带来受用，持戒带来增上生的身体，忍辱带来眷属，精进带来事业圆满的增上生，禅定不被烦恼所控制，智慧对所知的事物，从离知障中不颠倒地进入，因此成就决定胜。成就二利的数目决定：布施使众生不贫乏，戒律不损害他人，忍辱忍受他人对自己的损害，精进不厌倦为他人做事，禅定显示神变使他人欢喜，智慧能消除疑惑，因为善说正法，所以善妙地成办他利，由此自己也能成就最胜的利益。成就三学的数目决定：舍弃对众生和利养等的我执的布施，是产生戒律之因，戒律是其自性。即使被辱骂也不反骂等的形态的忍辱使戒律完全清净，因此它是戒律自身的眷属。禅定是禅定的学处，智慧是智慧的学处，精进是三学共同的助伴。第三也分为三：因果次第：前前作为因，后后产生。下劣和殊胜的次第：前