Chinese
也宣说了获得等持。第二，所依道方面，有体性、所依、分类、决定义四者。第一，方便与智慧双运的善，成为解脱的入口的智慧，是道的体性。第二，所依是，以希求菩提心所引发的三学。第三，分类是，三乘的三道，以及世间道和出世间道两种，有寂止和胜观的两种道，有学道和无学道两种，资粮道、加行道、见道、修道、无学道五种，分类方式很多。第四，决定义是，成为趋入寂灭之地的基础，故称为道。第二，正文的意义有二，道之解说和果之解说。第一，道之解说方面，将声闻二部的观点中的一些，阐述为不了义。道的自性之确定。道的所断之垢染九种之阐述。彼等之对治之确定。刹那垢染清净的四种续之阐述。道如何行持之次第之阐述。第一是，小乘的宗派论者们认为，三乘在智慧的证悟种类上没有差别，仅仅是证悟人无我方面是相同的。并且认为小乘的两位阿罗汉的心续，是被非烦恼性的无明所染污的。以及认为声闻有入流果和安住果位的八种补特伽罗，但是缘觉和 大乘 两种没有那样的八种补特伽罗等等，有诸多相违之处，因此不能按照字面意思接受，是不了义。如果想知道那里面有什么样的矛盾之处，如果你认为三乘的证悟是相同的，那么也必须认为断除也是相同的，因此，如同菩萨阿罗汉的心续没有被障碍所染污一样，声缘阿罗汉的心续也必须没有被障碍所染污。如同声闻以断除烦恼障的方式安立的入流果等八种补特伽罗一样，菩萨乘也同样会有，因为这三者断除障碍的对治是人无我。
English
It is also proclaimed that samadhi is attained. Second, regarding the path of reliance, there are four aspects: nature, basis, classification, and definition. First, the nature of the path is the virtue that combines skillful means and wisdom, and becomes the gateway to liberation. Second, the basis is the three trainings motivated by the desire for enlightenment. Third, the classification includes the three paths of the three vehicles, the two paths of worldly and transcendental, the two paths of shamatha and vipassana, the two paths of learning and non-learning, and the five paths of accumulation, preparation, seeing, meditation, and no-more-learning. There are many ways to classify them. Fourth, the definition is that it is called the path because it is the basis for going to the state of nirvana. Second, the meaning of the text has two aspects: the explanation of the path and the explanation of the fruit. First, in the explanation of the path, some of the views of the two schools of Shravakas are presented as provisional meanings. The determination of the nature of the path. The explanation of the nine stains to be abandoned on the path. The determination of their antidotes. The explanation of the four continuums that purify the adventitious stains. The explanation of the order of how to practice the path. The first is that the proponents of the Hinayana tenets believe that the three vehicles do not differ in the types of wisdom realization, but are the same only in realizing the absence of self of the person. And they believe that the mind-streams of the two Arhats of the Hinayana are defiled by non-afflictive ignorance. And they believe that although there are eight types of individuals who have entered the stream and abide in the fruit in the Shravaka vehicle, the Pratyekabuddha and Mahayana vehicles do not have such eight types of individuals, etc. There are many contradictions, so it cannot be accepted literally, and it is provisional. If you wonder what kind of contradictions there are in it, if you think that the realization of the three vehicles is the same, then you must also think that the abandonment is the same, so just as the mind-stream of the Bodhisattva Arhat is not defiled by obscurations, the mind-streams of the Shravaka and Pratyekabuddha Arhats must also not be defiled by obscurations. Just as there are eight types of individuals such as the stream-enterer established in the Shravaka vehicle by means of abandoning afflictive obscurations, the Bodhisattva vehicle will also have them, because the antidote to the obscurations that these three abandon is the absence of self of the person.
Chinese
现在因为禅修没有差别。如果声闻缘觉也不了解的黑暗的对治，有者以证悟无我的智慧与菩萨没有差别地了悟，却不舍弃不了解的黑暗，那么对治也无法摧毁所断之物，这太过分了。因此必须说太阳也无法驱散黑暗。这不一定，如果说三乘的方便部分有差别，那么那方面有差别，但所断之物的真实对治不是以方便部分来做的。因为慈爱等与愚痴不相违。不能彻底地制裁罪恶。这会造成损害。同样地，对于应成派中观来说，也会出现那些损害，因为他们认为三乘的智慧证悟种类相同。塔拉纳塔在《中观庄严论》中说：声闻乘的人们舍弃三乘之一。这样认为的应成派也追随其后。理由是证悟二种无我的见解相同。等等。不仅如此，最终认为有三乘，这也只是权宜之说，因为就究竟意义而言，他们认为最终的乘是唯一的。此外，大小乘的经典，其意趣要点是一致的。特别是，暂时而言，三乘的道之行境各有不同，但最终的行境是遍知智慧，因为一切乘最终都趋向于遍知，并且汇集于此。三乘的解脱，安住于一乘的果位。因为这样说的缘故。第二，确定道的体性：对于相续中生起大乘的意乐和行为的人，才安立为大乘的补特伽罗。大乘的意乐和行为也有菩提心和布施等六度以及四摄等许多，但总而言之，大乘道的体性归结为一，那就是菩提心。大乘道的体性菩提心可以分为两种，那就是胜义和世俗菩提心。那两种次第是，执著二取的空性智慧和
English
Now, because there is no difference in meditation. If the antidote to darkness, which even the Shravakas and Pratyekabuddhas do not understand, is that a person realizes the wisdom of realizing selflessness as not different from a Bodhisattva, but does not abandon the darkness of not understanding, then the antidote will not be able to destroy what is to be abandoned, which is too much. Therefore, it must be said that even the sun cannot dispel darkness. This is not certain, if it is said that there is a difference in the means of the three vehicles, then there is a difference in that aspect, but the real antidote to what is to be abandoned is not done by the means. Because love and so on are not contrary to ignorance. It cannot completely sanction evil. This will cause harm. Similarly, for the Prasangika Madhyamaka, those harms will also occur, because they think that the wisdom realizations of the three vehicles are of the same kind. Taranatha said in the Ornament of Madhyamaka: The Shravakas abandon one of the three vehicles. The Prasangikas who think this way also follow. The reason is that the views of realizing the two selflessnesses are the same. and so on. Moreover, the very idea that there are three vehicles in the end is also a provisional statement, because in the ultimate sense, they believe that the ultimate vehicle is the only one. In addition, the essence of the intention of the scriptures of the Greater and Lesser Vehicles is the same. In particular, temporarily, the paths of the three vehicles are different, but the ultimate path is the wisdom of omniscience, because all vehicles ultimately tend to omniscience and converge on it. The liberation of the three vehicles abides in the fruit of the one vehicle. Because it is said that way. Second, determining the nature of the path: A person who has the intention and behavior of the Mahayana arising in his mind stream is established as a Mahayana person. The intention and behavior of the Mahayana also have Bodhicitta and the six paramitas such as generosity, and the four ways of gathering disciples, etc., but in short, the nature of the Mahayana path is reduced to one, that is, Bodhicitta. The nature of the Mahayana path, Bodhicitta, can be divided into two, that is, the ultimate and the conventional Bodhicitta. The two are, in order, the wisdom of emptiness of the two graspers and
Chinese
大慈悲啊！那二者也被称为方便和智慧。《不退转轮经》中说：“方便是大慈悲，其生灭灭尽是智慧。”又说，那二者结合在一起也被称为菩提心。该经中说：“空性慈悲无二别，菩提心是极赞叹。”如是说。想要获得无上菩提，那二者是必不可少的。圣者龙树说：“若欲得无上菩提，其根本是菩提心，如山王般稳固，以及遍及各方的慈悲，和不依赖二取的智慧。”因为这样说的缘故。如果从那之上稍微详细地分开，则有三种差别。在那二者的基础上，以方便善巧的方式，通过布施等所摄的众多福德资粮之门来成办。那也不是不包括在方便智慧二者之中，有些布施等是真正的方便，有些则包括在智慧的支分之因的方式中。《入行论》中说：“这些支分全部，是能仁为智慧而说。”因为这样说的缘故。如果从那之上更加详细地分开，则道的体性或因有四种。那也譬如说，生育国王的儿子，需要因种子，产生身体的母亲，胎处，和养育的妈妈，这四种条件齐全一样。在这里，为了成为菩萨的国王之子，需要像因种子一样对大乘佛法生起信心，以及等等所包括的，像产生之母一样的证悟无我的智慧，像增长的胎处一样的禅定，像养育的妈妈一样的大慈悲，这四种法是能仁圆满正等觉的儿子之因。续部经中说：“对大乘生信是种子，智慧是，佛陀生法的母亲，禅定是，安乐的胎处，具有慈悲的妈妈，谁是，那就是成就的随生之子。”因为这样说的缘故。因此，这四者是菩萨们的因，而不是佛陀的因。
English
Great compassion! These two are also called skillful means and wisdom. The Sutra of Inexhaustible Intelligence says: "Skillful means are great compassion, its unborn is wisdom." It is also said that the union of these two is called bodhicitta. It says in the same text: "Emptiness and compassion are inseparable, bodhicitta is highly praised." Thus it is said. If one wishes to attain unsurpassed enlightenment, these two are indispensable. The noble Nagarjuna said: "If you wish to attain unsurpassed enlightenment, its root is bodhicitta, as stable as the king of mountains, and compassion that reaches all directions, and wisdom that does not rely on the two." Because of this. If we divide it a little more extensively, there are three distinctions. On top of these two, through skillful means, one accomplishes through the many doors of the accumulation of merit gathered by generosity and so on. That is not to say that it is not included in the two, skillful means and wisdom. Some generosity and so on are actual skillful means, and some are included in the way of being the cause of the limb of wisdom. The Bodhicaryavatara says: "All these limbs are spoken by the Thubpa for the sake of wisdom." Because of this. If we divide it more extensively than that, there are four aspects to the nature or cause of the path. That is, just as in the case of producing a king's son, it is necessary to have the four complete causes: the seed, the mother who produces the body, the womb, and the mother who nurtures. Here, in order to be born as a son of the victorious ones, a bodhisattva, one needs faith in the Dharma of the Great Vehicle like a seed, and, included by the word 'etc.', wisdom that realizes selflessness like a mother who gives birth, concentration like a womb that grows, and great compassion like a mother who nurtures. These four dharmas are the cause of becoming a son of the Thubpa, the perfectly complete Buddha. The Uttaratantra says: "Faith in the supreme vehicle is the seed, wisdom is, the mother who gives birth to the Buddhas' Dharma, concentration is, the womb of bliss, possessing a compassionate mother. Whoever that is, is the son born after accomplishment." Because of this. Therefore, these four are said to be the cause of bodhisattvas, but not the cause of Buddhas.
Chinese
如果这样想，这没有过失，因为菩萨的因是什么，也就是佛的因，因为佛是从胜者的幼苗菩萨中产生的。如果那样，说四种菩提之因是不合理的，因为，尊者月称说，大悲和无二的智慧，以及菩提心这三者是佛子菩萨们的因，如《入行论》中说：“慈悲心与无二慧，菩提心是佛子因。”因此这样想。这样，有些人认为三种因，是因为错解了圣者龙树的“欲得无上菩提者”等上面引用的词句，所以那样认为，但实际上是不合理的。如果你仅仅是说因的名称，那么以方便善巧积累资粮等等就不会包括在内，有缺少的过失。如果想要说因的主要部分，那么解脱和一切智的主要因是证悟真如的智慧，理应只说那个，但是慈悲和菩提心的两种差别就会变成多余的过失。因为什么说智慧是因的主要部分呢？世亲论师的《俱舍论》中说：“若无善分别，不能坏烦恼，故说由慧断。”以及《入行论》中说：“以经观察此道，说无余道能得菩提。”等等有很多教证。那么圣者龙树所说的无上菩提的三种因，是否相违呢？不相违，因为菩提心是指差别的基础，慈悲和不依赖二元的智慧是指世俗和胜义菩提心的差别，这些从上面所说的那些就能理解。第三，遮蔽如来藏的，作为道的所断的九种垢染是：贪欲的种子，嗔恨的种子，愚痴的种子，或者说是随眠，这样一一列举是三种；贪欲，嗔恨，愚痴三种现行的遍行。