English
English version: Kala. Verse: According to the previous positions, all the differences Establish the Pudgalas (Pudgala, person) accordingly Treatise: It should be known that according to the different characteristics of the previous positions, Pudgalas (Pudgala, person) should be established accordingly, that is, this person dwells in a certain Gotra (Gotra, lineage), this person has aroused Bodhicitta (Bodhicitta, the aspiration for enlightenment), and so on. The general meaning of the stages of practice is: the capable position is the Gotra position (Gotra, lineage); the initiating position is the entering of the application stage; the impure position, the pure and impure position; the pure position has the adorned position, the pervasive position, which pervades the ten Bhumis (Bhumis, stages), so there is no higher stage. Madhyantavibhaga-bhasya, Volume Middle Taisho Tripitaka Volume 31 No. 1600 Madhyantavibhaga-bhasya Madhyantavibhaga-bhasya, Volume Lower By Vasubandhu Bodhisattva Translated by Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Order Chapter Six on Discriminating the Attainment of Fruits The stages of practice have been discussed. How is the attainment of fruits? Verse: The vessel is said to be Vipaka (Vipaka-phala, result of actions), the power is its Adhipati (Adhipati-phala, dominant cause) Love and joy increase purity, in that order, these are the five fruits Treatise: 'Vessel' refers to the Vipaka-phala (Vipaka-phala, result of actions) that accords with wholesome dharmas. The Adhipati-phala (Adhipati-phala, dominant cause) is the power of that 'vessel', which causes all wholesome dharmas to become superior. 'Love and joy' refers to the power of repeatedly cultivating wholesome deeds in previous lives, which causes deep love and joy for wholesome dharmas in this life. 'Increase' refers to the power of repeatedly cultivating wholesome deeds in the present life, which causes the wholesome roots cultivated to quickly attain perfection. 'Purity' refers to the severance of obstacles and the eternal liberation from bondage. These five, in that order, are the five fruits: 1. Vipaka-phala (Vipaka-phala, result of actions); 2. Adhipati-phala (Adhipati-phala, dominant cause); 3. Nisyanda-phala (Nisyanda-phala, result of acting in accordance with the cause); 4. Purusakara-phala (Purusakara-phala, result of effort); 5. Visamyoga-phala (Visamyoga-phala, result of separation). Furthermore, verse: Again, briefly speaking of other fruits, the later, the first, repeated practice Ultimate, in accordance with the destruction of obstacles, separation, superior, unsurpassed Treatise: Briefly speaking, there are ten kinds of differences in the remaining fruits: 1. The subsequent fruit, which refers to obtaining the fruit of arousing Bodhicitta (Bodhicitta, the aspiration for enlightenment) from the Gotra (Gotra, lineage) of the cause, and such fruits should be understood in turn. 2. The initial fruit, which refers to the initial realization of supramundane dharmas. 3. The fruit of repeated practice, which refers to the various stages of learning from then on. 4. The ultimate fruit, which refers to the state of no more learning. 5. The conforming fruit, which refers to the fruit arising from gradual causes, which should be understood as the later ones. --------------------------------------------------------------------------------
Chinese
果摄。六障灭果。谓能断道即最初果。能灭障故说为障灭。七离系果。谓即数习及究竟果。学无学位如次远离烦恼系故。八殊胜果。谓神通等殊胜功德。九有上果。谓菩萨地。超出余乘未成佛故。十无上果。谓如来地。此上更无余胜法故。此中所说后六种果。即究竟等前四差别。如是诸果但是略说。若广说即无量果总义者。谓摄受故。差别故。宿习故。后后引发故。标故。释故。此中摄受者。谓五果。差别者。谓余果。宿习者。谓异熟果。后后引发者。谓余四果。标者谓后后等四果。释者谓随顺等六果。分别前四果故。 辩无上乘品第七 已辩得果。无上乘今当说。颂曰。 总由三无上 说为无上乘 谓正行所缘 及修证无上 论曰。此大乘中总由三种无上义故名无上乘。三无上者。一正行无上。二所缘无上。三修证无上。此中正行无上者。谓十波罗蜜多行。此正行相云何应知。颂曰。 正行有六种 谓最胜作意 随法离二边 差别无差别 论曰。即于十种波罗蜜多随修差别有六正行。一最胜正行。二作意正行。三随法正行。四离二边正行。五差别正行。六无差别正行。最胜正行。其相云何。颂曰。 最胜有十二 谓广大长时 依处及无尽 无间无难性 现代汉语译本： 果摄：第六，灭果。指的是断除障碍的道，也就是最初的果。因为能够灭除障碍，所以称为障灭。 第七，离系果。指的是数习果和究竟果。学习者和无学者依次远离烦恼的束缚。 第八，殊胜果。指的是神通等殊胜的功德。 第九，有上果。指的是菩萨地（Bodhisattva-bhūmi），因为超越了其他乘，但尚未成佛。 第十，无上果。指的是如来地（Tathāgata-bhūmi），因为没有比这更高的殊胜之法。 这里所说的后六种果，实际上是究竟果等前四种果的差别。这些果只是简略的说法，如果广说，则有无量的果。总的意义在于：摄受的缘故，差别的缘故，宿习的缘故，后后引发的缘故，标示的缘故，解释的缘故。其中摄受指的是五果，差别指的是其余的果，宿习指的是异熟果，后后引发指的是其余四果，标示指的是后后等四果，解释指的是随顺等六果，这是为了分别前四果的缘故。 辩无上乘品第七 已经辩论了得果，现在应当说无上乘。颂文说： 总由三无上，说为无上乘，谓正行所缘，及修证无上。 论述：这大乘（Mahāyāna）中，总由三种无上的意义，所以称为无上乘。三种无上是：第一，正行无上；第二，所缘无上；第三，修证无上。其中正行无上，指的是十波罗蜜多（paramita）行。这正行的相貌应当如何理解呢？颂文说： 正行有六种，谓最胜作意，随法离二边，差别无差别。 论述：对于十种波罗蜜多，随着修习的差别，有六种正行。第一，最胜正行；第二，作意正行；第三，随法正行；第四，离二边正行；第五，差别正行；第六，无差别正行。最胜正行，它的相貌如何呢？颂文说： 最胜有十二，谓广大长时，依处及无尽，无间无难性，
English
English version: Fruit Category: Sixth, the Extinction Fruit. This refers to the path that cuts off obstacles, which is the initial fruit. Because it can extinguish obstacles, it is called Obstacle Extinction. Seventh, the Detachment Fruit. This refers to the Fruit of Repeated Practice and the Ultimate Fruit. Learners and non-learners gradually distance themselves from the bonds of afflictions. Eighth, the Superior Fruit. This refers to superior merits such as supernormal powers. Ninth, the Supreme Fruit. This refers to the Bodhisattva-bhūmi (Bodhisattva Ground), because it surpasses other vehicles but has not yet attained Buddhahood. Tenth, the Unsurpassed Fruit. This refers to the Tathāgata-bhūmi (Tathagata Ground), because there is no more superior Dharma beyond this. The latter six fruits mentioned here are actually distinctions of the first four fruits, such as the Ultimate Fruit. These fruits are just briefly stated; if explained extensively, there would be immeasurable fruits. The general meaning lies in: the reason for embracing, the reason for distinction, the reason for past habits, the reason for subsequent arising, the reason for indication, and the reason for explanation. Among them, embracing refers to the five fruits, distinction refers to the remaining fruits, past habits refer to the fruition fruit, subsequent arising refers to the remaining four fruits, indication refers to the latter four fruits, and explanation refers to the six fruits such as compliance, which is for the sake of distinguishing the first four fruits. Chapter Seven: Discriminating the Unsurpassed Vehicle Having discussed the attainment of fruits, now we should discuss the Unsurpassed Vehicle. The verse says: The Unsurpassed Vehicle is named due to three unsurpassables, namely unsurpassed right practice, object of focus, and cultivation and realization. Commentary: In this Mahāyāna (Great Vehicle), it is called the Unsurpassed Vehicle because of the three unsurpassed meanings. The three unsurpassables are: first, unsurpassed right practice; second, unsurpassed object of focus; third, unsurpassed cultivation and realization. Among them, unsurpassed right practice refers to the practice of the ten pāramitās (perfections). How should the characteristics of this right practice be understood? The verse says: Right practice has six types, namely supreme intention, mindfulness, following the Dharma,離远离二边departing from the two extremes, distinction, and non-distinction. Commentary: Regarding the ten pāramitās, depending on the differences in practice, there are six types of right practice. First, supreme right practice; second, mindful right practice; third, right practice of following the Dharma; fourth, right practice of departing from the two extremes; fifth, right practice of distinction; sixth, right practice of non-distinction. What is the characteristic of supreme right practice? The verse says: The supreme has twelve aspects, namely vastness, long duration, basis, inexhaustibility, uninterruptedness, and absence of difficulty, -------------------------------------------------------------------------------- 自在摄发起 得等流究竟 由斯说十度 名波罗蜜多
Chinese
论曰。最胜正行有十二种。一广大最胜。二长时最胜。三依处最胜。四无尽最胜。五无间最胜。六无难最胜。七自在最胜。八摄受最胜。九发起最胜。十至得最胜。十一等流最胜。十二究竟最胜。此中广大最胜者。终不欣乐一切世间富乐自在。志高远故。长时最胜者。三无数劫熏习成故。依处最胜者。普为利乐一切有情为依处故。无尽最胜者。回向无上正等菩提无穷尽故。无间最胜者。由得自他平等胜解。于诸有情发起施等波罗蜜多。速圆满故。无难最胜者。于他有情所修善法但深随喜。令自施等波罗蜜多速圆满故。自在最胜者。由虚空藏等三摩地力。令所修施等速圆满故。摄受最胜者。无分别智之所摄受。能令施等极清净故。发起最胜者。在胜解行地最上品忍中。至得最胜者。在极喜地。等流最胜者。在次八地。究竟最胜者。在第十地及佛地中。菩萨如来因果满故。由施等十波罗蜜多。皆有如斯十二最胜。是故皆得到彼岸名。何等名为十到彼岸。颂曰。 十波罗蜜多 谓施戒安忍 精进定般若 方便愿力智 论曰。此显施等十度别名。施等云何各别作业。颂曰。 饶益不害受 增德能入脱 无尽常起定 受用成熟他 现代汉语译本 自在摄发起，得等流究竟，由斯说十度，名波罗蜜多。 论曰：最胜正行有十二种。一、广大最胜；二、长时最胜；三、依处最胜；四、无尽最胜；五、无间最胜；六、无难最胜；七、自在最胜；八、摄受最胜；九、发起最胜；十、至得最胜；十一、等流最胜；十二、究竟最胜。此中广大最胜者，终不欣乐一切世间富乐自在，志高远故。长时最胜者，三无数劫熏习成故。依处最胜者，普为利乐一切有情为依处故。无尽最胜者，回向无上正等菩提无穷尽故。无间最胜者，由得自他平等胜解，于诸有情发起施等波罗蜜多（Pāramitā，到彼岸），速圆满故。无难最胜者，于他有情所修善法但深随喜，令自施等波罗蜜多（Pāramitā，到彼岸）速圆满故。自在最胜者，由虚空藏等三摩地力，令所修施等速圆满故。摄受最胜者，无分别智之所摄受，能令施等极清净故。发起最胜者，在胜解行地最上品忍中。至得最胜者，在极喜地。等流最胜者，在次八地。究竟最胜者，在第十地及佛地中，菩萨如来因果满故。由施等十波罗蜜多（Pāramitā，到彼岸），皆有如斯十二最胜，是故皆得到彼岸名。何等名为十到彼岸？ 颂曰：十波罗蜜多（Pāramitā，到彼岸），谓施、戒、安忍、精进、定、般若（Prajñā，智慧），方便、愿、力、智。 论曰：此显施等十度别名。施等云何各别作业？ 颂曰：饶益、不害、受，增德、能入、脱，无尽、常起、定，受用、成熟他。
English
English version Freely gathering and initiating, attaining the ultimate of equal flow, therefore, the ten perfections are spoken of, named Pāramitā (Perfection). Treatise says: There are twelve kinds of supreme righteous conduct. First, the supreme of vastness; second, the supreme of long duration; third, the supreme of reliance; fourth, the supreme of inexhaustibility; fifth, the supreme of uninterruptedness; sixth, the supreme of no difficulty; seventh, the supreme of freedom; eighth, the supreme of gathering; ninth, the supreme of initiating; tenth, the supreme of attainment; eleventh, the supreme of equal flow; twelfth, the supreme of ultimate completion. Among these, the supreme of vastness is that one never rejoices in all worldly wealth and freedom, because one's aspiration is lofty and far-reaching. The supreme of long duration is because of the accumulation of countless kalpas (aeons) of cultivation. The supreme of reliance is because one universally takes benefiting and delighting all sentient beings as the basis. The supreme of inexhaustibility is because one dedicates to unsurpassed, complete, and perfect Bodhi (Enlightenment), which is inexhaustible. The supreme of uninterruptedness is because, having attained the supreme understanding of equality between oneself and others, one initiates giving and other Pāramitās (Perfections) for all sentient beings, quickly fulfilling them. The supreme of no difficulty is because one deeply rejoices in the virtuous deeds cultivated by other sentient beings, enabling one's own giving and other Pāramitās (Perfections) to be quickly fulfilled. The supreme of freedom is because, through the power of Samādhi (Concentration) such as the Treasury of Space, one enables the giving and other practices one cultivates to be quickly fulfilled. The supreme of gathering is because it is gathered by non-discriminating wisdom, which enables giving and other practices to be extremely pure. The supreme of initiating is in the highest level of forbearance in the stage of understanding and practice. The supreme of attainment is in the stage of extreme joy. The supreme of equal flow is in the subsequent eight stages. The supreme of ultimate completion is in the tenth stage and the Buddha stage, because the causes and effects of Bodhisattvas and Tathāgatas (Thus Come Ones) are fulfilled. Because the ten Pāramitās (Perfections) such as giving all have these twelve supremes, therefore, all attain the name of 'gone to the other shore'. What are the ten that are called 'gone to the other shore'? Verse says: The ten Pāramitās (Perfections) are giving, morality, patience, diligence, concentration, Prajñā (Wisdom), skillful means, vows, power, and knowledge. Treatise says: This reveals the separate names of the ten perfections such as giving. How do giving and the others each perform their respective functions? Verse says: Benefiting, non-harming, receiving, increasing virtue, enabling entry, liberation, inexhaustible, constantly arising, concentration, enjoyment, maturing others. --------------------------------------------------------------------------------