English
Therefore, the tantras are divided into four classes. These are also determined by their respective inclinations. As the Vajra Tent Tantra says: "For the inferior ones, it is the Kriya Tantra. Yoga, which is not Kriya, is superior to that. For the supreme sentient beings, it is the supreme Yoga. Anuttara Yoga is even superior to that." Just as it is said. Fourth, it is divided into: the difference between the paths of the superior and inferior vehicles; the establishment of the uncommon path of the supreme vehicle Secret Mantra; and how the ultimate result is achieved from it, in three points. Among them, the first point is further divided into: the establishment of the path and result of the inferior vehicle; the establishment of the path and result of the Paramita; and the reason why the Secret Mantra is particularly superior to these, in three points. The first point is: thinking that all the sufferings of the three realms arise from karma and afflictions, from this arises the mind that wants to be liberated from them, accompanied by clinging to reality. Taking common refuge as the entrance to the path, relying on the precepts of abandoning misdeeds, with the view of the selflessness of the person, abandoning actions that harm others as the root, practicing shamatha and vipassana, thereby attaining the nirvana with remainder, which is liberation from the afflictions of the three realms. Moreover, although the Hearers can obtain many differences in qualities and can benefit sentient beings as appropriate. However, it is not necessary for the Hearer Arhat to have these differences in qualities. Because for the Wisdom Liberated Arhat, there are no five superknowledges and so on. And, it is said that some Arhats only know one verse of scripture. Both Hearer and Solitary Realizer Arhats have abandoned the afflictions of the three realms along with their seeds. However, they have not abandoned the habitual tendencies and the non-abiding of these afflictions. And, since they have not abandoned the obscuration of knowledge, therefore, they have not completely abandoned everything, nor have they directly realized all the realities of the Dharma of suchness and all phenomena. Therefore, they have not perfected the qualities of realization. Although there is immeasurable compassion for sentient beings, they do not have the superior intention to strive to liberate sentient beings from samsara themselves. And, apart from a few close sentient beings, they do not have the ability to liberate immeasurable and countless sentient beings from samsara.
Chinese
也不是。此外，声闻乘的三藏，也没有完整地阐述无上菩提之道。就像《宝鬘论》中所说：“从声闻乘中，菩萨的发愿和，行为回向未宣说，如何能成菩萨呢？”以及《经庄严论》中也说：“发心与教法，加行与导师，时机相违故，何者为下劣，彼即是下劣。”这样说了。对于自证佛陀们也是，除了在所执之法无我上生起明相等等的道的证悟差别稍微有一点之外，其余其他的都和声闻相同。关于自证佛陀的道，有的说有开示道之藏等等，有的说没有，说法多种多样。说没有，是就我们导师本身的教法而言；说有，是就总体的教法而言。第二，宣说波罗蜜多道和果。其中，真正的波罗蜜多乘就是这大乘本身。《勇猛赞》百五十颂中说：“如犀牛者们，连波罗蜜多的名字也没有。世尊唯一度彼岸，安住于六者之总集。”这样说了。然而，也应知小乘行者们也只是波罗蜜多乘的随顺品，或者只是近支分而已。这有三点：宣说波罗蜜多乘的藏，此乘比小乘殊胜之处，以及宣说真正的波罗蜜多道和果。第一，一般而言，佛陀的教言有十二部经，这十二部是：《八千颂》的释论《心要之顶》中说：“经部歌咏授记说，讽诵因缘本事生，本生稀有及论议。”其中，本事部是大乘不共的经部，其余的也有各自相应的大乘，但大多数是共同的。经部等等十二部经，是少而且近支分而已。
English
It is not. Furthermore, the three pitakas of the Hearer Vehicle also do not fully explain the path to unsurpassed enlightenment. As it is said in the Ratnavali: "From the Hearer Vehicle, the aspirations and practices of Bodhisattvas, and the dedication are not explained. How can one become a Bodhisattva?" And also in the Sutra Ornament: "Because of the difference in intention, teaching, application, and teacher, and the contradiction in time, whatever is inferior, that is only inferior." It is said. For the Pratyekabuddhas as well, apart from the slight difference in the realization of the path, such as the arising of clarity on the selflessness of phenomena, the rest are similar to the Hearers. Regarding the Pratyekabuddha's path, it is said in various ways that there are or are not collections of teachings that show the path. Saying there are none refers to the teachings of our own teacher, while saying there are refers to the general teachings. Second, explaining the path and fruit of the Paramitas. Among them, the actual Paramita Vehicle is this very Mahayana. In the One Hundred and Fifty Verses of Praise by the teacher Hero, it is said: "For those like rhinos, there is not even the name of Paramita. The Bhagavan alone has gone beyond, abiding in the totality of the six." It is said. However, it should be known that the inferior vehicles are also in accordance with the Paramita Vehicle, or are only close branches. There are three aspects to this: explaining the pitaka of the Paramita Vehicle, how it is superior to the inferior vehicles, and explaining the actual path and fruit of the Paramitas. First, in general, the Buddha's teachings have twelve categories of scriptures. These twelve are: From the commentary on the Eight Thousand Verses, the Essence of the Heart: "Sutras, songs, prophecies are taught, verses, narratives, bases, accounts, such as this occurred, birth stories, extensive ones, and sections on the marvelous and definitive." Among these, the Extensive Section is the uncommon Sutra Section of the Mahayana, and the rest also have their respective Mahayana aspects, but mostly they are common. The Sutras and the like, the twelve categories of scriptures, are few and only close branches.
Chinese
于极度广大的部类，说是没有边际的。第二，从小乘中超胜的道理是，如《经庄严论》中所说：目标广大以及，如是二障净除与，智慧精进勤奋和，善巧方便而成办，真实成就极广大，佛陀事业极广大，具足七大之故，真实宣说名为大乘。如是具足七大乘，从道和果的方面超胜，而且极度广大的部类，也从小乘的部类超胜的道理是，于《摄大乘论》中说：所知之境与体性，于彼趣入及彼因，以及彼之善分别，三学以及彼果断，智慧胜乘成殊胜，此教如是未见于他，此等菩提胜因见，十地宣说胜入者，大乘佛语彼欲求。如是宣说，其他还有大乘《经庄严论》和《中观宝鬘论》和《入菩萨行论》和《地之实事》等等中，也多有宣说胜乘与劣乘的差别，和大乘成立佛语的道理。第三，真实宣说波罗蜜多的道和果是，那也是《经庄严论》中所说：种姓与于法信乐，如是发心与，布施等之修持与，趣入无过失性与，利益有情众生与，佛土清净与，不住涅槃与，殊胜菩提与示现。如是宣说，其中第一种姓是，心性本具光明是自性安住的种姓，于《八千颂义集》中说：如此识之自性种，是乐与慧之自性。如是宣说。心性彼者串习于善法，从菩提亲近所生的功德广大增长，是增长之种姓等，圣者龙树的面前也说：种种难行布施等，如续部中如何芽等次第生等，经部五十法等，因此
English
Regarding the extremely vast category, it is said to be without limit. Secondly, the way in which it surpasses the Lesser Vehicle is as stated in the Ornament of the Sutras: "The greatness of the object, likewise the purification of the two obscurations, wisdom, diligence, effort, and skillful means, the great accomplishment of truth, and the great activity of the Buddhas; because it possesses the seven greatnesses, it is definitely called the Great Vehicle." Thus, possessing the seven great vehicles, it is superior in terms of the path and the result, and the extremely vast category is also superior to the category of the Lesser Vehicle. In the Compendium of the Great Vehicle, it says: "The object of knowledge and its characteristics, entering into it, its cause and its excellent distinctions, the three trainings and their result of abandonment, wisdom, the supreme vehicle, are particularly excellent. This teaching is not seen in others like this, these are seen as the cause of supreme enlightenment. Whoever enters into the distinction by teaching the ten grounds, desires the Great Vehicle, the Buddha's word." Thus it is said, and also in the Great Vehicle, the Ornament of the Sutras, the Garland of Precious Jewels of the Middle Way, Engaging in the Bodhisattva's Deeds, and the Actual Basis of the Earth, and so on, there are many explanations of the difference between the superior and inferior vehicles, and the way in which the Great Vehicle establishes the Buddha's word. Thirdly, the actual explanation of the path and fruit of the perfections is also what is said in the Ornament of the Sutras: "Lineage and faith in the Dharma, likewise the generation of the mind, and the practice of generosity and so on, entering into faultlessness, benefiting all sentient beings, purifying the fields, non-abiding nirvana, supreme enlightenment, and showing." Thus it is said, of which the first lineage is that the mind's own nature of luminosity is the lineage that abides in its own nature, and in the Condensed Meaning of the Eight Thousand, it says: "Thus, the nature of consciousness is lineage, it is the nature of bliss and wisdom." Thus it is said. That very mind, having become accustomed to virtuous Dharma, the qualities that arise close to enlightenment increase greatly, such as the lineage of increase, etc., also in the presence of the noble Nagarjuna, it is said: "Various austerities, generosity, etc., how sprouts, etc., gradually arise in the continuum, etc., the fifty laws of the sutras, etc., therefore
Chinese
雖然我等所處之種姓自始即是佛，然若未以覺醒之因使其覺醒，則不會進入道，故於此時，種姓之覺醒乃是道之最初入口。種姓之安立者，如《經莊嚴論》云：「有與勝與體性與，相與種種差別與，過患以及利益與，譬喻二者彼中四。」如是說，彼亦有多種不同之種姓，以及種姓勝劣之差別，以及各自之體性與種姓覺醒之相，以及種姓之種種差別，以及障礙種姓覺醒之過患，以及種姓覺醒之利益，以及大乘種姓之二種譬喻，以及四智之差別等等，廣說之。若種姓覺醒，則生起信解之心，故於其後宣說信解，彼信解者，謂為一切白法之根本，如《入行論》云：「一切善法之根本，佛說即是信解也。」此中所說者，有信解之差別，障礙、利益，信解之果。初者，就自性而言，就地而言，就主而言，就小中而言，就境而言，就道之差別而言，共有六者。初者，生與未生是也。二者，執與所執是也。三者，友伴取自性與，謬誤與，非謬誤他與，現前非現前他，聲生尋求與，見是也。四者，奪與雜染與，不順品非雜染是也。五者，劣與廣大是也。六者，隱蔽與非隱蔽與，勤奮與不勤奮，積累與未積累與，安住長久之信解是也。二者，信解之障礙者，不作意多是也。三者，利益者，福德大與無悔是也等等。四者，果者，如是殊勝廣大之法，若具慧者恆常增長廣大信解，則成福德廣大相續不斷且增長，以及無量功德之大自性。如是從信解品中廣說可知。以安住於信解故，而生起發心，故於其後
English
Although the lineage where we reside is Buddha from the very beginning, if it is not awakened by the cause of awakening, it will not enter the path. Therefore, in this context, the awakening of the lineage is the initial gateway to the path. The establishment of the lineage is as stated in the Ornament of the Sutras: "Existence, excellence, characteristics, signs, manifold distinctions, faults, benefits, and two examples, four in that." It is said that there are many different lineages, as well as distinctions between superior and inferior lineages, the characteristics of each, the signs of lineage awakening, the manifold distinctions of lineage, the faults that obstruct lineage awakening, the benefits of lineage awakening, the two examples of the Mahayana lineage, and the distinctions of the four knowledges, etc., which are extensively explained. If the lineage is awakened, a mind of faith and understanding arises. Therefore, faith and understanding are taught thereafter. Faith and understanding are said to be the root of all white dharmas, as stated in the Engaging in Bodhisattva Deeds: "The Sage has declared that faith is the root of all virtuous dharmas." What is said here includes the distinctions of faith and understanding, obstacles, benefits, and the fruit of faith and understanding. The first includes six distinctions: in terms of essence, in terms of ground, in terms of ownership, in terms of small and medium, in terms of object, and in terms of path. The first is "arisen and not arisen." The second is "grasping and grasped." The third is "taking companions, self-nature, error, non-error, other, non-manifest other, sound-born seeking, and view." The fourth is "robbery, mixture, and non-mixture of opposing sides." The fifth is "inferior and vast." The sixth is "obscured and unobscured, diligent and non-diligent, accumulated and unaccumulated, and stable, long-abiding faith and understanding." The second, the obstacle to faith and understanding, is "much non-attention." The third, the benefit, is "great merit and no regret," and so on. The fourth, the fruit, is "Thus, the Dharma of the Great Noble One has become vast. If those with intelligence always increase great faith and understanding, then great merit will be continuous and increasing, and they will become the great self-nature of immeasurable qualities." This can be understood from the extensive explanation in the chapter on faith and understanding. Because of abiding in faith and understanding, the mind of enlightenment arises. Therefore, thereafter