English
English version: There are three gates to enter the city of Nirvana (Anasrava-pura): namely, Emptiness (Śūnyatā), Signlessness (Animitta), and Non-action (Aparāṇihita). (Anasrava-pura: the city of Nirvana, the state of being free from outflows; Śūnyatā: the understanding that all phenomena lack inherent existence; Animitta: the understanding that all phenomena are without fixed characteristics; Aparāṇihita: the understanding that there is no deliberate action or effort.) Under the Truth of Suffering (Duḥkha Satya), the two practices of Emptiness and Non-self (Anātman) are the gate of Emptiness. (Duḥkha Satya: the first of the Four Noble Truths, referring to the inherent suffering in existence; Anātman: the understanding that there is no permanent, unchanging self.) The four aspects of the Truth of Origin (Samudaya Satya) and the Truth of the Path (Mārga Satya), and the ten aspects of Suffering and Impermanence (Anitya) under the Truth of Suffering, are the gate of Non-action. (Samudaya Satya: the second of the Four Noble Truths, referring to the origin of suffering in attachment and desire; Mārga Satya: the fourth of the Four Noble Truths, referring to the path to the cessation of suffering; Anitya: the understanding that all phenomena are impermanent and constantly changing.) The four aspects under the Truth of Cessation (Nirodha Satya) are the gate of Signlessness. (Nirodha Satya: the third of the Four Noble Truths, referring to the cessation of suffering.) Therefore, it is known that the Three Vehicles (Triyāna) all rely on the Four Noble Truths. (Triyāna: the three vehicles of Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna; Śrāvakayāna: the vehicle of those who attain enlightenment by listening to the teachings; Pratyekabuddhayāna: the vehicle of those who attain enlightenment through their own efforts; Bodhisattvayāna: the vehicle of those who aspire to Buddhahood for the benefit of all beings.) The sevenfold cultivation for counteracting refers to the fact that those with sharp faculties can directly enter, while those with dull faculties cannot directly enter and should cultivate auxiliary practices. Therefore, the treatise says that when greed arises, one should be taught to cultivate the contemplation of impurity (Aśubha), and practices such as the Eight Liberations (Aṣṭa Vimokṣa) as auxiliaries. Analyzing and contemplating impermanence, and ultimately returning to Suchness (Tathatā), is the primary practice. (Aśubha: the contemplation of the impurity of the body; Aṣṭa Vimokṣa: eight stages of liberation in meditation; Tathatā: the true nature of reality, Suchness.) The sequential positions of the Eight Consciousnesses (Aṣṭa Vijñāna) refer to the fact that although one cultivates primary and auxiliary practices, the understanding of consciousness, the steps and levels between the true and the similar, are different. This enables one to eliminate arrogance (Māna) and cultivate patience (Kṣānti). (Aṣṭa Vijñāna: the eight consciousnesses in Yogācāra Buddhism; Māna: arrogance, conceit; Kṣānti: patience, forbearance.) In general, cultivating the Four Foundations of Mindfulness (Sati-paṭṭhāna) leads to entering the stage of Warmth (Uṣmagata), which is similar to the appearance of smoke on the path. If one cannot be patient, one cannot reach the Peak (Mūrdhan). Retreating from the Peak becomes the Five Heinous Offenses (Pañcānantarya), and retreating from Warmth becomes an Icchantika (Icchantika). (Sati-paṭṭhāna: the four foundations of mindfulness: mindfulness of body, feelings, mind, and phenomena; Uṣmagata, Mūrdhan: stages in the path of cultivation; Pañcānantarya: the five heinous offenses: killing one's father, mother, an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha; Icchantika: a person who has severed all roots of goodness.) After enduring all internal and external obstacles in the world and beyond, one can enter the true state of being free from outflows (Anāsrava). Using the love of Dharma (Dharmarati) to encourage superior patience enables ordinary beings to enter the stage of inner practice. Using the love of Dharma to encourage the position of inner practice enables one to enter the stage of seeing the Truth (Darśana-mārga), cutting off the delusions of views (Dṛṣṭi-heya). Either transcending or progressing sequentially, one ultimately achieves the state of No More Learning (Aśaikṣa). (Dharmarati: love of the Dharma; Darśana-mārga: the path of seeing, the stage of direct insight into reality; Dṛṣṭi-heya: delusions of views, afflictions arising from incorrect views; Aśaikṣa: the state of No More Learning, the highest stage of attainment.) Those with sharp faculties can enter step by step, while those with dull faculties need to fully cultivate the Ten Dharmas to achieve success. Although what is explained in the Abhidhamma is extensive, it does not go beyond these ten meanings, and is called the Ten Dharmas for Accomplishing the Vehicle. (Abhidhamma: the philosophical and analytical teachings of Buddhism.) Since the Gate of Existence (Bhava-dvāra) is like this, so are the Gate of Emptiness, the Gate of Both Existence and Emptiness, and the Gate of Neither Existence nor Emptiness. Detailed content can be found in the Great Canon of the Tripiṭaka. Next, the Common Teaching (Sādhāraṇa-yāna) is explained. 'Common' means shared. In this teaching, the causes and effects of the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna are mostly the same, so it is called the Common Teaching. Therefore, the sutra says that if one wants to attain the fruits of the Three Vehicles, one should study Prajñā. The treatise says that the path to liberation and Nirvana for Śrāvakas and Pratyekabuddhas is obtained from Prajñā. (Sādhāraṇa-yāna: the Common Vehicle, a teaching shared by the three vehicles; Prajñā: wisdom.) Practitioners of the Three Vehicles commonly experience the Ten Bhūmis (Daśa-bhūmi), and commonly cut off the delusions of views and emotions (Darśana-heya and Bhāvanā-heya). There are no names for the Seven Sages (Sapta-sattvāḥ) in the beginning, and no stages of Near-Perfect Enlightenment (Samantabhadra) and Wonderful Enlightenment (Sudṛśa) at the end. (Daśa-bhūmi: the ten stages of the Bodhisattva path; Darśana-heya and Bhāvanā-heya: delusions of views and emotions, two types of afflictions; Sapta-sattvāḥ: the seven stages of the path shared by the three vehicles; Samantabhadra, Sudṛśa: stages of enlightenment.) Although the states of enlightenment attained are the same, the methods of contemplation in the Tripiṭaka Teaching differ in skillfulness and clumsiness. The Common Teaching takes the essence of the Skandhas (Skandha) as true, and is called skillful; the Tripiṭaka Teaching takes the analysis of the Skandhas as true, and is called clumsy. This refers to the relative skillfulness and clumsiness within the realm of desire. Although it is relative, from here on, these three teachings all belong to the Mahāyāna. Although the name Mahāyāna is the same, there is a vast difference in the stages, practices, number of names, quantity, depth, and shallowness. The initial Dry Insight Stage (Śuṣka-vipaśyanā-bhūmi) is the stage of outer practice. One contemplates the essence of the Skandhas, Realms (Dhātu), and Entrances (Āyatana) as illusory and transformative. In general, subduing the eight inversions of views and love is called the contemplation of the Four Foundations of Mindfulness. Abiding in this contemplation, one cultivates right effort and the four bases of miraculous power (Ṛddhi-pāda). (Śuṣka-vipaśyanā-bhūmi: the stage of dry insight, the first stage of the Bodhisattva path; Skandha, Dhātu, Āyatana: the five aggregates, eighteen realms, and twelve entrances, which constitute the elements of existence; Ṛddhi-pāda: the four bases of miraculous power: zeal, effort, mindfulness, and investigation.) --------------------------------------------------------------------------------
Chinese
根力觉道。虽未得暖法相似理水。总相智慧深利故称干慧地。二性地者。得暖法理水沾心。增进顶忍及世第一。见无漏性皆名性地。即内凡也。三八人地。四见地此两地不出入观。共断见惑发真无漏。见于谛理即初果位。八人者。八忍也。即无漏一十六心。亦应云八智。智少一分文略从因故云八人。五薄地者。体破欲界六品思惑。故名为薄。即斯陀含果。六离欲地断欲九品不来欲界。即阿那含果。故云离欲。七已办地者。三乘进断色无色界八九七十二。品思惑。即罗汉果。名为已办。声闻行极八支。佛地虽同断见思福厚根利能除习气也。九菩萨地。从初发心缘无生四谛。发菩提心至六七地。从空入假。假谓化道。空即空观。道观双流誓扶习气还生三界。用道种智游戏神通。净佛国土或就众生。三乘机熟。即坐道场。用一念相应智慧进断余习及界内无知。得一切种智。名第十佛地。转无生四谛法轮。化三乘众入无余涅槃。如火烧木无复灰炭。香象度河到于边底。故经云。诸法实性相三乘。亦皆得而不名为佛。三乘观行亦有四门。今亦约有门明于十法成乘。初明观境。即六道阴入。能观所观皆如幻化。二明发心二乘缘真自行。菩萨体幻兼人与乐拔苦譬于镜像。三安心定慧前。虽止观并空如空。而安二法。四破法遍用幻化之 现代汉语译本 一、干慧地：虽然还没有得到暖法（*Ushmagata，四加行位的第一个阶段，指修行者开始感受到智慧之热）和相似的理水（*Adhimukti-charya-bhumi，胜解行地，指对佛法产生坚定信念的阶段），但因为总相智慧深厚锐利，所以称为干慧地。 二、性地：得到暖法，理水沾润内心，增进顶位（*Murddhan，四加行位的第二个阶段，指智慧增长到顶点的阶段）、忍位（*Ksanti，四加行位的第三个阶段，指对真理产生忍可的阶段）以及世第一位（*Laukikagradharma，四加行位的第四个阶段，指世间法中最高的智慧），见到无漏之性，都称为性地，也就是内凡。 三、八人地、四、见地：这两地不出入观，共同断除见惑（*Drishti-heya，通过见道所断除的烦恼），生发真正的无漏智慧，见到四谛之理，即是初果位（*Srota-apanna，须陀洹果，预流果）。八人，指的是八忍，即无漏的十六心。也应该说是八智，因为智慧少了一分，所以文略而从因，称为八人。 五、薄地：已经破除了欲界六品思惑（*Kama-dhatu，欲界；Vicikitsa，疑），所以名为薄，即斯陀含果（*Sakrdagamin，一来果）。 六、离欲地：断除了欲界九品思惑，不再来欲界，即阿那含果（*Anagamin，不还果），所以称为离欲。 七、已办地：三乘（*Triyana，声闻乘、缘觉乘、菩萨乘）修行者进一步断除色界（*Rupa-dhatu，色界）、无色界（*Arupa-dhatu，无色界）八九七十二品思惑，即阿罗汉果（*Arhat，无学果），名为已办。声闻乘的修行达到极致是八支正道。佛地虽然也同样断除见思惑，但福德深厚，根器锐利，能够去除习气。 八、菩萨地：从最初发心缘于无生四谛（*Anutpada-dharma-ksanti，无生法忍），发菩提心（*Bodhi-citta，菩提心）到六地、七地，从空入假。假，指的是化度众生之道；空，指的是空观。道观双流，发誓扶持习气，还生三界，用道种智（*Sarvakarajnata，道种智）游戏神通，清净佛国土，或者成就众生。三乘的根机成熟时，就坐在道场，用一念相应的智慧进一步断除剩余的习气以及界内的无知，得到一切种智（*Sarvajnata，一切种智），名为第十佛地。转无生四谛法轮，化度三乘众生进入无余涅槃（*Anupadhisesa-nirvana，无余涅槃），如同火烧尽木头，不再有灰烬和木炭。如同香象渡河，到达彼岸。所以经中说，诸法的实性相，三乘也都能得到，但不称为佛。三乘的观行也有四门，现在也约有门来说明十法成乘。首先说明观境，即六道（*Sad-gati，六道轮回）的阴入（*Skandha-ayatana-dhatu，五蕴、十二处、十八界）。能观和所观都如幻化。其次说明发心，二乘缘于真谛自行，菩萨体悟幻化，兼顾利益他人，给予快乐，拔除痛苦，譬如镜像。第三是安心定慧，之前虽然止观并用，空如虚空，但要安住这两种法。第四是破法，普遍运用幻化的智慧。