English
is the place of yoga that focuses on the object. As it is said in the Lankavatara Sutra: "Relying entirely on the mind-only, one will not be attached to external objects. Similarly, starting from the state of Suchness, one must also transcend mind-only. After transcending mind-only, one must also transcend the absence of appearance." This is considered to be the meaning of what was said. This path is extremely excellent. As it is said in the Vajra Tent: "Apart from the precious mind, there is no Buddha and no sentient being. The meaning of existence and the various consciousnesses, there is not the slightest bit that is external." And: "Form, sound, and likewise smell, taste, and the objects born of touch, are all just described in this precious mind." And as it is said in the Guhyasamaja: "One's own mind is the object of focus, and all phenomena completely abide within it. This mind, the abode of the Vajra of Space, is without phenomena and without the nature of phenomena." Thus, it is taught that focusing on severing the habits of one's own mind, the external appearances are phenomena. Since many accomplished masters, such as Yeshe Zhap, have established appearance as mind, it is not necessary to establish the views of all the treatises of accomplished masters, as well as the Guhyasamaja, Hevajra, Kalachakra, etc., as Prasangika. The view of Secret Mantra also depends on the trainees, and there are various situations such as Prasangika and Chittamatra. If it belongs to Prasangika or Chittamatra, it is not necessarily required to follow the treatises of Nagarjuna and Asanga. To think that the treatises of the Mahayana are pervaded by the treatises of Nagarjuna and Asanga is like thinking that the people of the East and West are pervaded by the people of India in the East and West. Second, the two roots are emptiness and compassion. First, there are eighteen emptinesses and three doors of liberation. First, the eighteen emptinesses of objects are: internal and external and emptiness, great and ultimate truth, conditioned and unconditioned and beyond limits, without beginning and end and without abandonment, self-nature all phenomena self-characteristic, unobservable non-existent self-nature, and things non-things emptiness. The bases of emptiness for these are, in order, the six internal sense sources, the six external sense sources, form etc. related to the body of sentient beings, the wisdom that realizes emptiness, the container world, the naturally nirvanic, and things born from causes and conditions.
Chinese
，以及，远离生灭的非作合，轮回涅槃常断有无的边，轮回总体无始无终，教证之法，自性住种姓，从色蕴到一切种智之间的所有法，诸法的体相，对过去不缘未来等，三时互相不缘，一切法无有真实之实体，仅仅是缘起的体性，五蕴具有作用，以及虚空等具有作用的空性，都以自己的体性而空，无有二我，是十八空性，在此之上加上自己的体性和他人的体性空性二者，就是二十。空的方式如上在无我二者的章节中所说的那样。第二，有境三解脱门是：以四法印为所缘而修习的角度来说，有三种解脱门，一切法空且无我，作为所缘，解脱之门空性是：对一切法无有二我而空性，证悟的智慧和禅定相结合。以涅槃寂静作为所缘，解脱之门无相是：以我执为基础，对喜欢不喜欢、安乐痛苦、兴盛衰败等各种事物执着的对治，对喜欢不喜欢等相状不由自主地了知后而修习。以有为法无常和有漏法痛苦作为所缘，无愿是：对内外五蕴执着清净常乐的对治，虽然无有自性，但在世俗中修习不净、无常、痛苦等。解脱是从所断中解脱的名称，因为是其方法的入门，所以称为门。第二，大悲也有三种，对有情众生被烦恼所束缚而在轮回中受苦而悲悯，是对有情而缘；有情众生刹那刹那都在无常中没有解脱而悲悯，是对法而缘；有情众生见到无有自性，却不如此了知而悲悯，以及，见到大悲本身也无有体性，是无所缘之大悲，想要让痛苦和因都分离，是大悲的体性。这二者是菩提之根本，所说《宝鬘论》
English
, as well as, the uncompounded that is free from arising and ceasing, the extremes of samsara and nirvana, permanence and annihilation, existence and non-existence, the beginningless and endless nature of samsara in general, the Dharma of scriptural transmission and realization, the naturally abiding lineage, all the Dharmas from the form aggregate up to omniscience, the characteristics of all Dharmas, the non-apprehension of the future in the past, and so forth, the non-apprehension of the three times mutually, the nature of all Dharmas being merely dependent origination without any truly existent entity, the five aggregates having function, and the emptiness of space and so forth having function, all being empty of their own nature. The absence of the two selves is the eighteen emptinesses, and on top of that, adding the emptiness of one's own nature and the nature of others, there are twenty. The way of emptiness is as explained above in the section on the two selflessnesses. Second, the three doors of liberation with an object are: From the perspective of meditating with the four seals of Dharma as the object, there are three doors of liberation: all Dharmas are empty and selfless, taking that as the object, the door of liberation, emptiness, is: the wisdom and meditative stabilization that realize that all Dharmas are empty of the two selves inseparably combined. Taking nirvana, peace, as the object, the door of liberation, signlessness, is: as an antidote to being attached to various things such as liking and disliking, happiness and suffering, prosperity and decline, based on clinging to self, one knows liking and disliking and so forth involuntarily and then meditates. Taking compounded phenomena as impermanent and contaminated phenomena as suffering as the object, wishlessness is: as an antidote to clinging to purity, permanence, happiness, and self in the five internal and external aggregates, although there is no inherent nature, one meditates on impurity, impermanence, suffering, and so forth in the relative truth. Liberation is the name for being liberated from what is to be abandoned, and because it is the entrance to the method for that, it is called a door. Second, great compassion also has three aspects: having compassion for sentient beings who are suffering in samsara bound by afflictions is focusing on sentient beings; having compassion for sentient beings who are not liberated from moment-to-moment impermanence is focusing on Dharma; having compassion for sentient beings who see that there is no inherent nature, but do not understand it that way, and also, seeing that compassion itself has no essence, is compassion without an object, wanting suffering and its cause to be separated is the essence of compassion. These two are the root of bodhi, the spoken "Precious Garland"
Chinese
从……来说。如果想要获得无上菩提，那么它的根本是菩提心。如山王般稳固，以及遍及各方的慈悲，和不依赖二元的智慧。如是菩提心，慈悲，证悟空性的智慧，被说为三个根本。而它的第一个，也会变成讲述和讲解。第三个是四无量心：慈爱，慈悲，喜悦，和平等。慈爱是：对于无量众生，如入禅定般，愿无量安乐生起，以专注的觉知修习。慈悲是：对于同样的众生，愿永不具有痛苦之相。喜悦是：对于同样的众生，对于不满足于禅定之喜乐者，若能安住则欢喜，已安住者不离而欢喜。平等是：对于同样的众生，对于贪嗔亲疏苦乐等八法，心怀平等，如安住于第四禅般，愿一切皆可。后面的三个，也要以专注的觉知修习。这三个都如上面慈悲所说，有缘众生等三种：缘众生本身，以及显现为蕴、界、处的无自性之相，以及那也是缘的无缘之相，如是分为三种。又，这些与愿望相关联，与随喜相关联，与盔甲相关联，也分为三种，很容易理解。第四个是六度：布施等六度。布施有自性，差别，分类，和布施的方式四种。第一种是：布施之心达到极点。第二种是：在走向布施的彼岸时，必须修习具足四种差别：不相顺的悭吝衰退，以及布施，布施物，接受者，这三轮被无自性的空性所摄持，以及使布施对象的想法满足且圆满，并且依此成为安置于三种菩提任何一种的方法，是为具足四种差别。或者被大乘的善良发心所摄持，并且
English
From... If you wish to attain unsurpassed Bodhi, then its root is Bodhicitta. As stable as the King of Mountains, and compassion that reaches all directions, and wisdom that does not rely on duality. Thus, Bodhicitta, compassion, and the wisdom that realizes emptiness are said to be the three roots. And its first one will also become the telling and explaining. The third is the four immeasurables: loving-kindness, compassion, joy, and equanimity. Loving-kindness is: for limitless sentient beings, like entering into meditative absorption, may limitless happiness arise, practicing with focused awareness. Compassion is: for the same sentient beings, may they never have the aspect of suffering. Joy is: for the same sentient beings, for those who are not satisfied with the joy and bliss of meditative absorption, if they can abide, then rejoice, and those who have already abided, rejoice without separation. Equanimity is: for the same sentient beings, for all the eight worldly dharmas such as attachment, aversion, closeness, distance, happiness, and suffering, holding equanimity in the mind, like abiding in the fourth dhyana, may everything be alright. The latter three should also be practiced with focused awareness. All three of these, as said above for compassion, have three aspects such as focusing on sentient beings: focusing on sentient beings themselves, and the aspect of the absence of inherent existence that appears as aggregates, elements, and sense bases, and that is also the aspect of the absence of focus of focus, thus divided into three. Also, these are associated with aspiration prayers, associated with rejoicing, and associated with armor, also divided into three, which is easy to understand. The fourth is the six perfections: the six perfections such as generosity. Generosity has four aspects: nature, distinction, classification, and the way of giving. The first is: the mind of giving reaches the extreme. The second is: when going to the other shore of generosity, one must train in possessing four distinctions: the decline of miserliness which is not in accordance, and the three wheels of generosity, the object of generosity, and the recipient, are held by emptiness without inherent existence, and making the thought of the object of generosity satisfied and complete, and based on that, it becomes a method of placing in any of the three types of Bodhi, that is, possessing four distinctions. Or being seized by the good mind of the Great Vehicle, and
Chinese
以证悟无实性的智慧，为了他人的利益而成就佛陀，以此回向而增长，即具足三种殊胜，是布施的波罗蜜多。第三是：财物布施、法布施和无畏布施三种。第一是：布施受用、儿子、妻子乃至自己的生命。第二是以菩提心的意乐摄持，宣说应说的清净之法。第三是救护他人脱离今生和来世的怖畏。第四是布施的方式：所依殊胜以菩提心生起摄持，所施之物殊胜，布施所有之物，所为之事殊胜，为了利益有情，方便殊胜以无分别智慧摄持，回向殊胜将善根回向圆满菩提，清净殊胜具有遮止二障之作用。如是行持具足六种殊胜的布施，并应修学按时布施、所需布施、适宜布施和良善布施。 戒律的体性是：总的来说，遮止一切非福德，特别是舍弃自身寂静之心。殊胜之处如前述的四种具足或三种具足。分类是遮止恶行等三种，前面已经说过了。守护的方式是：如前述的六种殊胜，以及违背微细的学处而产生放逸之心，断绝其因——烦恼，并以不净观、慈爱、缘起、空性等对治之友来守护。 安忍的体性是能够忍耐的忍心。殊胜之处是四种具足或三种具足。分类有三种：以领受痛苦的安忍，是为了佛法而忍受苦行。对于损害不以为意的安忍是：对于能损害的有情没有嗔恨心，对于外内之五行的损害不抱怨而忍耐。对于佛法确定信解的安忍是：将甚深之法容纳于心中。修习的方式是六种殊胜。 精进的体性是对善法的欢喜心。殊胜之处是四种具足等。分类有三种：与誓言和强烈意愿相关的盔甲精进，以及行为实