English
Diligence 4. Teaching the Dharma to others without selfish motives, engaging in generosity and other activities for the benefit of others 5. Having no doubts about the profound meaning, being wholeheartedly devoted to the Dharma 6. By this, all the latent tendencies of ignorance and views are destroyed from the root, which is implied 7. Always speaking gentle words, possessing the three actions of body, speech, and mind with loving-kindness 8. Being fully endowed with mindfulness and awareness in walking, standing, sleeping, and sitting, such as being represented by the length of a yoke 9. This implies not associating with the five obscurations 10. Keeping both inner and outer conduct pure, and wearing clean clothes, etc. 11. The signs of a summit-being's irreversibility are: no worms appearing on the body and no deceit in the mind. The saying "the three doors are secluded and pure" means that the mind is free from deceit and the body and speech are completely pure. Not desiring gain, but accepting learning and merit. The term "supreme one" means being free from the defilements of stinginess and misconduct, and seeking even the suffering of hell for the sake of others, i.e., accepting suffering. Through these two ways, one becomes the supreme among beings. Always desiring the Dharma and Prajnaparamita, and engaging in them without separation, thus in all conduct, one possesses the nature of Dharma, benefiting the six realms of beings. The two signs of patience are: transcending the realm of demons; and not relying on others, but through the power of intelligence, not being led by others. The sign of the supreme Dharma, the conduct that pleases the Buddhas, is not explicitly stated, but the increase of the above qualities, abiding in the supreme Dharma, means that all conduct pleases the Buddhas, without even a speck of impurity, accomplishing the extraordinary conduct of achieving both benefits. It should be known that this is extremely excellent. Alternatively, transcending the realm of demons encompasses both signs of patience. Not relying on others, but being proficient in the profound nature of Dharma, is said to be the sign of the irreversible supreme Dharma practitioner, but in reality, there is no contradiction. The sixteen moments of wisdom of knowledge and acceptance on the path of seeing are said to be the sign of the irreversible path of seeing practitioner. This is not the wisdom of the path of seeing itself, because the wisdom of the path of seeing cannot appear as a sign to others. So what is it? It is the wisdom of the causal equipoise, which manifests in the subsequent attainment of the resultant state.
Chinese
这些是特殊的标志。其中，以十六种智慧命名的，是将原因之名赋予结果。如此命名的必要在于，除了调伏所化众生之外，是为了让菩萨们了解后得与等持在形式上相似。因此，从等持中现量见到法性的力量中，在后得中宣说了十六种标志。其中，虽然与其他经典和此处标志有所不同，但意义在十六个方面是相同的，因此无论哪种方式，都是不退转的标志，没有区别，因此不需要相互比较，一些注释中是这样说的。然而，除了顺序不同之外，大多数在意义上没有差别。无论如何安排顺序，都没有矛盾，因为十六者都是从见道之后获得的果，没有差别。分别安排只是为了象征通过反向区分的知识可忍的十六种智慧，而不是原因各自产生结果。其中，从四禅定到“精进修习瑜伽”之间已经说明。即使修习四禅定，也不会成为生于该处的因，称为禅定等支分完全灭尽。以此类推，即使获得无色和灭尽定，也不会显现生于该处和入定。1.没有希求名声等今世之利和自身寂静之利，对无上菩提心坚定。2.由于没有被愤怒等烦恼所缠绕，心可以用于善事，因此是轻盈的，以此类推，身体也是轻盈的。3.即使成为居家者，也始终不执着于一切事物，即使享用欲妙，也不贪恋，并且具备调伏众生的善巧方便。4.为了生存，也不通过杀生和谄媚等方式谋生，是清净的生存。5.作为阻止与吝啬、破戒、愤怒等相关的行为的标志，不作损害他人的行为，如使用猛烈的咒语等。6.由于始终行持梵行，不与女性接触或使用交合的咒语等。7.即使获得神通，也
English
These are the special marks. Among them, naming with the sixteen wisdoms is to attribute the name of the cause to the result. The necessity of naming in this way is that, apart from taming the beings to be tamed, it is for the Bodhisattvas to understand that the post-meditation attainment is similar in form to the meditative equipoise. Therefore, from the power of directly seeing the Dharma-nature in meditative equipoise, sixteen marks are spoken of in the post-meditation attainment. Among them, although there are some differences between other scriptures and the marks here, the meaning is the same in sixteen aspects, so whichever way, it is a mark of non-retrogression, there is no difference, so there is no need to compare each other, some commentaries say so. However, apart from the different order, most of them seem to have no difference in meaning. No matter how the order is arranged, there is no contradiction, because the sixteen are all fruits obtained after the path of seeing, there is no difference. Separate arrangements are only to symbolize the sixteen wisdoms of knowledge-patience distinguished by reverse distinction, rather than the causes each producing results. Among them, it has been explained from the four dhyanas to "diligently practice yoga". Even if one practices the four dhyanas, it will not become a cause of being born there, it is called the complete extinction of the limbs of dhyana and so on. By analogy, even if one attains the formless and cessation attainments, one will not manifest being born there and entering into samadhi. 1. Without seeking fame and other benefits of this life and the benefit of one's own peace, the mind is firm in the unsurpassed Bodhi. 2. Since the mind is not entangled by anger and other afflictions, the mind can be used for good deeds, so it is light, and by analogy, the body is also light. 3. Even if one becomes a householder, one is always not attached to all things, even if one enjoys sensual pleasures, one is not attached to them, and one is equipped with skillful means to tame sentient beings. 4. For the sake of survival, one does not make a living by killing and flattery, etc., it is a pure livelihood. 5. As a sign of preventing actions related to stinginess, immorality, anger, etc., one does not harm others, such as using fierce mantras, etc. 6. Since one always practices celibacy, one does not have contact with women or use mantras of intercourse, etc. 7. Even if one obtains supernormal powers,
Chinese
不宣讲为了宣扬而希望变成男女等行为的预言，8. 因为没有执着于微小的法尘，所以精进于完全寂静的般若波罗蜜多，9. 总是远离争斗，且以慈悲心坚定，从而从下乘中返回，10. 希求获得遍知圆满的佛陀果位，11. 具有恒常专注于宣说获得佛果之因的心，12. 因为获得了殊胜善根的力量，所以完全舍弃了不弘扬佛法、边鄙野蛮的地区，13. 自己获得了对三智之处的坚定信念，没有疑惑，恒常如须弥山一般，14. 为了佛法而舍弃生命也无所不能，15. 恒常精进于甚深瑜伽，从而使对庸常之身的执着之想退转，以上是十六种。 此外，在其他经典中，阻止了与蕴、界、缘起结合和随顺结合而安住，以及不安住于盗贼之语的结合和随顺结合。 所谓盗贼，是指夺取善财的盗贼，即以盗贼之名表示障碍之方。 同样，以军队之名执着于布施等资粮之军的多寡，以村庄之名指代根，以城市指代根之所依，以城镇指代根之境，以国王大臣之名指代我和我所。 所谓“交战之语”，是指舍弃应断之法和亲近应修之法。 经典中说，对这些以“语”命名的事物，不要执着于仅仅是名称而没有实际意义的事物。 由于没有执着的要点，直接指出的村庄等和象征意义的根等执着消失，所以反复地说那是“语”，并且身体也完全投入其中。 似乎也暗示了不要这样做，因为“语”是随顺欲望的，所以是象征内在状态的标志。 结合和随顺结合是指安住于对该境的执着之结合，并且因为恒常执着于它而随顺结合而安住，经典中说没有这些。 这些在这里没有说，而在这里代替它们说了不使用猛烈行为的咒语等其他内容，无论如何区分和归纳，都应知道在意义上作为标志是相似的。 从那以后，为了修道，米拉
English
Not prophesying transformations into males and females, etc., which are actions desired for proclamation, 8. Because not fixating on even a particle of dharma, striving in the utterly secluded Prajnaparamita, 9. Always being free from strife and having a stable mind of loving-kindness, thereby turning away from the inferior vehicle, 10. Desiring to attain the state of complete enlightenment of the omniscient Buddha, 11. Possessing a mind that constantly engages in demonstrating the cause for attaining that, 12. Having obtained the power of exceptional roots of virtue, completely abandoning the lands of barbarians on the periphery where the Dharma does not flourish, 13. Having obtained certainty of belief in the three abodes of knowledge by oneself, being without doubt, always like Mount Meru, 14. Being capable of sacrificing one's life for the sake of the Dharma without exception, 15. Always striving in profound yoga, thereby reversing the perception of attachment to ordinary form, these are sixteen. Furthermore, in other sutras, it is prohibited to abide by combining and subsequently combining with the aggregates, elements, and dependent origination, and not abiding in combining and subsequently combining with the talk of thieves. The thief is said to be the thief who steals virtuous wealth, that is, the name of thief indicates the side of obstacles. Similarly, the term "army" refers to attachment to the quantity of the forces of accumulation such as generosity, the term "village" refers to the senses, the term "city" refers to the basis of the senses, the term "town" refers to the objects of the senses, and the term "king and ministers" refers to self and what belongs to self. The term "battle talk" indicates giving up what should be abandoned and cultivating what should be cultivated. It is explained that these, which are named "talk," are taught so that one should not be attached to things that are merely names and have no meaning. Because the key point of non-attachment destroys the manifest desire for the directly indicated villages, etc., and the symbolic senses, etc., it is repeatedly said that it is "talk," and the body is also completely engaged in it. It seems that it is also implied not to do so, because "talk" follows desire, so it is a sign that represents the inner state. Combining and subsequent combining means abiding in the combination of attachment to that object, and abiding by subsequently combining because of constantly being attached to it, and it is taught that these are absent. These are not mentioned here, but here, instead of them, other things are said, such as not practicing mantras that use violent actions, etc. However one differentiates and categorizes them, one should know that they are similar in meaning as signs. After that, for the sake of the path of meditation, Mila
Chinese
关于辨识错误的征象的解释中，有作为征象之所依的修道以及它的征象二者。第一，详细解释修道的体性、定义或理由，以及三种分类。此处，第一种分类通过一颂诗句来展示，即色等事物的自性，由于以所缘的方式无法找到深处或处所，所以是深奥的，即空性。因此，对于它，生起缘念的相状是不存在的。因此，依赖于它的有境生起，是极其寂静的，安住于具有三种解脱的自性中，那是远离增益和损减的真如。并且，随之而来的修道之智慧也是如此深奥。此外，在此处将它安立为深奥，是从定义的角度来解释的。在决择分的阶段，断除了对真如的增益和安立，并且反复地思维。在见道中，现量地衡量真如。即使修道已经证悟，通过反复串习，也比以前越来越深奥，从而最为确定地证悟。因此，对于此处的证悟，安立为深奥，因为它是见道后串习的道路。这些在经中没有直接展示，但应该理解为通过展示分类的意义来展示。修道的分类有实质和辩论的遣除两种，首先，修道不像见道那样是刹那性的，而是持续不断的，因此，对于所断的大、中、小三种，分为九种，依次生起对治。在广经中，以所断的极大的大分别念为例，说与般若波罗蜜多分离，布施如恒河沙数劫的布施，不如听闻般若波罗蜜多，因为后者是极小的小对治，具有更大的利益。同样，中等依次递增地宣说，最终，极小的小分别念是可数的、可测量的、有限度的。并且，它的对治是极大的大，是无数的、不可测量的、无限度的。此外，对于九种修道中的每一种，都宣说了果报是无数的、不可测量的、无限度的福德。经中说：如我导师所说之义，若欲求一切法皆为佛法，则不可说等等。详细内容见广经。