English
There are three types of giving that protect from fear. In terms of discipline: abstaining from misdeeds, gathering virtuous dharmas, and the discipline of benefiting sentient beings, these are three. In terms of patience: not minding harm, accepting suffering, and having definite understanding of the Dharma, these are three. In terms of diligence: intention like armor, action gathering dharmas, and the diligence of benefiting sentient beings, these are three. In terms of meditation: children's play, clearly distinguishing meaning, and the Tathagata's meditation, these are three. In terms of wisdom: the wisdom of hearing, thinking, and meditating, these are three, or conventional, ultimate, and the wisdom of knowing how to benefit others, these are three. Furthermore, in the Ornament for Clear Realization, it says: "Each of these, such as giving, is gathered into six aspects. Whatever is the practice of armor, it is explained as six names and six bodies." Therefore, each of the giving, etc., is also divided into six types of giving, such as the giving of giving. It is definitely certain that it depends on the three trainings. In the Sutra Ornament it says: "Having made the three trainings the master, the Victorious Ones have truly explained the six perfections. The first three are explained separately, the latter two are divided into two types, and one understands all three." That is to say, if we condense it into two accumulations, giving and discipline are the accumulation of merit, and wisdom is not an accumulation, it is the accumulation of wisdom. The three also belong to both, and all five are the accumulation of wisdom. The order is: the latter arises in dependence on the former, because it is in an inferior and superior state, because it is coarse and subtle, therefore these are explained in order. The way to practice is: giving without expectation, discipline without desire for rebirth, patience towards all, diligence gathering all qualities, likewise, meditation is not formless meditation, with wisdom endowed with skillful means, the steadfast ones truly practice the six perfections. The benefits are: vast and without contamination, meaningful and inexhaustible, the qualities of all such as giving should be known to be four. In terms of results: the temporary result, in the Precious Garland it says: Giving brings enjoyment, discipline brings happiness, patience brings radiance, diligence brings majesty, meditation brings peace, and wisdom brings liberation. The ultimate result: the form body, if summarized, is born from the accumulation of merit, the Dharma body
Chinese
总而言之，身是：如经中所说，从国王智慧聚中产生。详细内容应从其他地方了解，此处不再赘述。果是：次第经历十地和五道，在无学道十一地普光地，自身解脱为法身，依靠为利他之色身二者，利益有情直至轮回未空。其中十地是：总的来说，地以特征，成为证悟功德之所依。从声音和意义上说，从名为“bhūmi”的声音中，成为更高级功德之所依，且地本身是功德的基础，因此称为地。分类上：总的来说有大小乘的分类，大乘中也有凡圣二地，此处是大乘圣地。其中有学地和无学地两种，第一种是极喜地等十地。如果将这些地的特征和声音意义结合起来解释：圆满了布施波罗蜜多，断除了悭吝的因果，是第一地的特征。此时，因为见到之前未见的法性而接近菩提，并且因为见到成就能利益广大有情，所以生起特别的极喜，因此称为极喜地。同样，圆满了戒律波罗蜜多，断除了毁犯戒律的因果，是第二地。此时，即使在梦中也没有毁犯戒律的污垢，因此是离垢地。圆满了安忍波罗蜜多，断除了嗔恨的因果，是第三地。此时，因为具有超世间的无量智慧光明，所以是发光地。圆满了精进波罗蜜多，断除了懈怠的因果，是第四地。此时，因为能燃烧所有烦恼的薪柴，所以是发光焰地。圆满了禅定波罗蜜多，断除了散乱的因果，是第五地。此时，利益有情的事业也不会间断，并且自己的本体也不会从不分别的智慧中退失，这二者双运非常困难，因此是极难行地。圆满了智慧波罗蜜多，断除了智慧上的过失的因果，是第六地。此时，个别地了知
English
In short, the body is: As stated in the scriptures, it arises from the gathering of the king's wisdom. Detailed information should be understood from elsewhere; it is not elaborated here. The result is: Progressing through the ten bhūmis and five paths in sequence, in the eleventh bhūmi of the unlearnable path, the Samantaprabhā bhūmi, one's own benefit is liberated into the Dharmakāya, and relying on the two Rūpakāyas for the benefit of others, one works for the benefit of sentient beings until samsara is empty. Among these, the ten bhūmis are: Generally, a bhūmi is characterized as the basis for the qualities of realization. In terms of sound and meaning, from the sound of the word "bhūmi," it becomes the basis for higher qualities, and the bhūmi itself is the foundation of qualities, hence it is called a bhūmi. In terms of classification: Generally, there are classifications of Hīnayāna and Mahāyāna, and within Mahāyāna, there are the two bhūmis of ordinary and noble beings. Here, it refers to the noble bhūmis of Mahāyāna. Among these, there are the two bhūmis of learners and non-learners, the first being the ten bhūmis beginning with Pramuditā. If we explain the characteristics and meanings of these bhūmis in conjunction: Having completely perfected the pāramitā of generosity, and having abandoned the causes and effects of miserliness, it is the characteristic of the first bhūmi. At that time, because one sees the nature of reality that was previously unseen, one approaches bodhi, and because one sees the accomplishment of benefiting vast numbers of sentient beings, a special joy arises, hence it is called Pramuditā. Similarly, having completely perfected the pāramitā of ethics, and having abandoned the causes and effects of immoral conduct, it is the second bhūmi. At that time, there is no stain of immoral conduct even in dreams, hence it is called Vimalā. Having completely perfected the pāramitā of patience, and having abandoned the causes and effects of anger, it is the third bhūmi. At that time, because it has the immeasurable light of transcendent wisdom, it is called Prabhākarī. Having completely perfected the pāramitā of diligence, and having abandoned the causes and effects of laziness, it is the fourth bhūmi. At that time, because it can burn all the firewood of afflictions, it is called Arciṣmatī. Having completely perfected the pāramitā of meditation, and having abandoned the causes and effects of distraction, it is the fifth bhūmi. At that time, the activity of benefiting sentient beings is also continuous, and one's own essence does not decline from non-conceptual wisdom. Since practicing these two in union is very difficult, it is called Sudurjayā. Having completely perfected the pāramitā of wisdom, and having abandoned the causes and effects of intellectual faults, it is the sixth bhūmi. At that time, individually knowing
Chinese
以智慧亲见轮回与涅槃的一切法而显现，圆满了方便波罗蜜多，断除了不善巧方便的因果，是第七地。此时，由于与唯一的道路——第八地相连，所以接近，并且远离了轮回与涅槃的边际，因此说是远离。圆满了力量波罗蜜多，断除了障碍力量的因果，是第八地。此时，在等持和后得中，完全超越了不分别的智慧、有相的执着和无相的执着之法，不以勤作而行持，所以不动摇。圆满了愿力波罗蜜多，断除了愿望不能实现的因果，是第九地。此时，具有精进的智慧，完全掌握了四种无碍解，所以是善妙的智慧。圆满了智慧波罗蜜多，完全断除了所知障的因果，是第十地的特征。此时，从禅定和陀罗尼的云中，能向无量世界中的每个应调伏者，降下与其根器相应的法雨，因此称为法云。其中，从第一地到第七地，称为不清净的七地，因为具有执着于等持和后得的垢染。从第八地到第十地，称为清净的三地，因为超越了执着于差别的垢染。五道是：资粮道、加行道、见道、修道和无学道。首先，资粮道是：初学者以普遍的无我之义而证悟的智慧，是资粮道的特征。梵语称为“桑巴拉玛尔嘎”（saṃbhāramārga）。主要依靠听闻、思维以及福德和智慧二资粮而串习，所以称为资粮道，与解脱分之顺道和初学者的现观是同义词。分为小、中、大三种。第一种是：不确定何时进入加行道。第二种是：确定在来世进入加行道。第三种是：确定在今生生起加行道的暖相。此道达到究竟后，获得法流三摩地，能够见到佛陀的化身，听闻教诲等。
English
Manifested by directly seeing all phenomena of samsara and nirvana with wisdom, having perfected the perfection of skillful means, abandoning the causes and effects of unskillful means, is the seventh bhumi. At that time, because it is close to the eighth bhumi, the one path, and has gone far from the extremes of samsara and nirvana, it is said to be far gone. Having perfected the perfection of strength, abandoning the causes and effects that obscure strength, is the eighth bhumi. At that time, in equipoise and subsequent attainment, the wisdom that does not discriminate, the perception of signs, and the perception of signlessness are transcended, and it is unmoving because it does not act with effort. Having perfected the perfection of aspiration, abandoning the causes and effects of unfulfilled aspirations, is the ninth bhumi. At that time, it possesses excellent wisdom, endowed with abundant intelligence that has mastered the fourfold analytical knowledge. Having perfected the perfection of wisdom, completely abandoning the causes and effects of the obscurations of knowledge, is the characteristic of the tenth bhumi. At that time, from the clouds of samadhi and dharani, it is called the cloud of dharma because it is able to rain down the rain of dharma, appropriate to the individual capacities of those to be tamed, in limitless realms of the world. Among these, the first to seventh bhumis are called the seven impure bhumis, because they possess the stain of clinging to the difference between equipoise and subsequent attainment. The eighth to tenth bhumis are called the three pure bhumis, because they have transcended the stain of clinging to difference. The five paths are: the paths of accumulation, application, seeing, meditation, and no more learning. First, the path of accumulation is: the knowledge of the first learner who realizes the general meaning of selflessness, is the characteristic of the path of accumulation. It is called *saṃbhāramārga* (梵文天城体：सambhāramārga，梵文罗马拟音：saṃbhāramārga，汉语字面意思：资粮道) in Sanskrit. It is called the path of accumulation because it mainly relies on listening, thinking, and the two accumulations of merit and wisdom, and becomes familiar with them. It is synonymous with the path of the part of liberation and the first learner's realization. It is divided into three: small, medium, and large. The first is: it is uncertain when one will enter the path of application. The second is: it is certain that one will enter the path of application in a future life. The third is: it is certain that the heat of the path of application will arise in this life. After this path is completed, one obtains the samadhi of the dharma stream, and is able to see the face of the Buddha's nirmanakaya, hear teachings, and so on.
Chinese
加行道是从资粮道之后生起的，以通达无我总义的方式，那个加行，也是以加行道是否具有衡量标准的证悟智慧在相续中生起而持守。 注释：道的体性。 词义为“正行道”（藏文，梵文天城体：प्रयोगमार्ग，梵文罗马拟音：prayogamārga，汉语字面意思：正行道），因为是真实连接到必定解脱的见道，所以是加行道，也就是决择分，或者决择分肢，现观等意义相同。 分为下、中、上三种。 第一种是暖位和顶位两种，见道生起的时间不确定。 第二种是忍位，确定在来世会生起见道。 第三种是大法位，确定在今生会生起见道。 也就是，见道无分别智慧如火的预兆般成为暖位；成为善根动摇的顶点的顶位；不畏惧空性的忍位；在世间法中成为最殊胜的法位。 它们各自被称为获得暖相的等持，成为顶点的增长暖相的等持，忍位是进入真如一方面的等持，大法位是紧随其后的等持。 并且，每一种又分为小、中、大三种差别，认为有十二种决择分。 此外，还说通达了杂染和清净的所取无自性是暖位和顶位，通达了人我实有和假有的执着无自性是忍位和法位。 这些的功德是，获得顶位后善根不会中断，获得忍位后不会堕入恶趣等等。 胜过资粮道的方式是接近见道，以及智慧的暖相稳固等差别。 第三种是见道，直接而清晰地证悟无我的智慧是见道的体性。 词义为“见道”（藏文，梵文天城体：दर्शनमार्ग，梵文罗马拟音：darśanamārga，汉语字面意思：见道）。 因为最初以未曾见过的法见到法界，所以是见道，也就是现证真谛和决择等意义相同。 如果从本体方面分，有十六刹那，对于四谛各自有法忍、法智、类忍、类智，共四