English
The reality is that at the stage of the path, it is the practice of generosity and other Bodhisattva activities, and at the stage of the result, it is the activity of the Buddha himself. The main factor that precedes or accomplishes both of these is wisdom, so wisdom is said to be supreme and primary. As it says in the Compendium: 'Wisdom precedes generosity, likewise, ethics, patience, diligence are the same. Because one does not hear evil teachings, one completely upholds it.' And: 'Blind people without a guide, hundreds of thousands of people, do not know the way, how can they enter the city? Without wisdom, like the blind, the other five perfections, without a guide, cannot touch enlightenment.' Therefore, wisdom is said to precede like a guide for the blind. First, generate the wisdom of impermanence and the realization of emptiness in one's own mind, and then, from generosity and other Bodhisattva activities, take on the practice of benefiting others in countless eons in a vast way, perfecting, maturing, and purifying them, and then realizing the ultimate truth, which is the unmistaken connection of the path. Also, when explaining the order of the six perfections, if one does not look to enjoyment, one will keep ethics. If one keeps ethics, one will be patient. This is said to be the cause and effect of before and after. Because generosity is the means of accomplishing enjoyment, ethics leads to higher realms, and meditation abandons afflictions. Wisdom abandons all afflictions and objects of knowledge, therefore, it is supreme, and hearing is the cause of it. The differences of superior and inferior that are spoken of refer to the generosity and so on of ordinary beings. It is also acceptable to explain the meaning of the Conduct in this way. Therefore, in the accumulation and preparation stages, learning to accumulate merit by training generosity and so on in one's own mind is only the cause of generating profound view in one's own mind, and it is not the practice of the vast conduct of the Bodhisattva, nor is it the characteristic of the six perfections. Because they do not possess non-conceptual wisdom, nor do they diminish opposing factors. Based on them, one cannot fulfill the wishes of sentient beings, nor can one place sentient beings in any of the three enlightenments according to their capacity.
Chinese
由于不具备四种圆满的任何一种，而且也没有成办四种功德和断除七种贪执等，因此，对他们来说，就没有度彼岸的意义。例如，声闻缘觉所修的不净观，不是大乘的禅定度。如果以智者们的譬喻来开示这些，就能领悟，因此要讲述譬喻。例如，精通医术的医生，为了平息众生的疾病，在制作珍贵的汞剂时，首先通过擦拭、清洗和煎煮等方式，使汞本身变得纯净，脱离毒性，然后与各种药物混合，从而消除众生各种不同的疾病。同样，菩萨们也为了消除轮回和寂灭的所有衰败，在自相续中生起唯一的珍宝菩提心。由于凡夫位仍伴随着自私自利的毒素，因此要修习甚深的空性，并通过现证见道法性，通达诸法平等性，从而脱离一切自私自利的垢染，变得清净。之后，将如海般的王子行，与三轮不分别的修行方式相结合，以舍弃自利的非凡精进，来医治众生的一切烦恼和所知障的疾病。在《陀罗尼自在王请问经》中，以磨砺宝珠的譬喻所说的，也仅仅是指示这条道路的次第。其中，前两个譬喻容易理解，而对于后者的情形，不退转法轮的讲述，是指方便大悲和智慧空性双运的道路，这在《经集论》等中有阐述。三轮清净，是指布施等王子行，因为是以三轮无所执著的方式来修持的。对此，圣者龙树菩萨在《经集论》中，将此教证提炼出来，最终确立为一乘。首先，通过无常和痛苦等，对轮回生起厌离心，然后才进入甚深而广大的大乘，因此声闻缘觉的道只是大乘的垫脚石。
English
Since they do not possess even one of the four perfections, and also do not accomplish the four qualities and abandon the seven attachments, etc., therefore, for them, there is no meaning of the pāramitā. For example, the contemplation of ugliness by śrāvakas and pratyekabuddhas is not the samādhi pāramitā of the Mahāyāna. If these are shown by the examples of wise people, they will be understood, therefore examples should be spoken. For example, a skilled doctor, in order to pacify the diseases of sentient beings, when making a precious mercury compound, first purifies the mercury itself through rubbing, washing, and boiling, so that it is free from poison, and then mixes it with various medicines, thereby eliminating all the different diseases of sentient beings. Similarly, bodhisattvas also generate the sole cause for eliminating all the downfalls of saṃsāra and nirvāṇa, the precious bodhicitta, in their own minds. Since the ordinary state is accompanied by the poison of selfishness, they cultivate the profound emptiness and, by realizing the dharmatā of the path of seeing, comprehend the equality of all dharmas, thereby becoming pure by being free from all the stains of selfishness. Then, combining all the ocean-like activities of the bodhisattvas with the way of not conceptually thinking about the three spheres, they heal all the afflictions and the diseases of the obscurations to knowledge of sentient beings through the extraordinary diligence of abandoning self-interest. The sūtra spoken in the example of polishing a jewel in the *Dhāraṇīśvararājaparipṛcchāsūtra* also indicates only this very order of the path. Of these, the first two are easy to understand, but for the case of the latter, the talk of the irreversible wheel is the path of uniting skillful means, great compassion, and wisdom emptiness, as explained in the *Sūtrasamuccaya* commentary, etc. The complete purification of the three spheres refers to the activities of the bodhisattvas such as giving, because they are practiced in the way of not fixating on the three spheres. Regarding this, the noble Nāgārjuna extracted this very quote in the *Sūtrasamuccaya*, ultimately establishing it as the one vehicle. First, by generating weariness towards saṃsāra through impermanence and suffering, etc., one then enters the profound and vast Mahāyāna, therefore the path of śrāvakas and pratyekabuddhas is only a stepping stone to the Mahāyāna.
Chinese
因此可以成立。圣子无著在《宝性论》的注释中引用了这段话，说菩萨的相续要这样次第修习，因此可以成立所修习的精华之界是完全清净的。这样就成立了如来藏。无论这两种情况中的哪一种，都是一样的：第一阶段修习无常、痛苦等；第二阶段依靠三解脱门的讲述，使甚深见解的法性得以显现；第三阶段依靠不退转法轮的讲述和三轮清净的讲述，修习菩萨的广大行持。两位车轨开创者都认为只有这样的道次第，因此如果能够将世间庄严二圣的无垢论典毫无矛盾地结合起来，并将其完整地融入一个人的修行中，才能被称为智者。如果执着于宗派偏见，沉迷于争论，就会导致舍弃佛法的重大恶业，听闻再多也无法解脱相续。总之，大乘道所追求的主要目标是将所有如虚空般无边无际的众生安置于无上的圆满佛果之位，因此菩萨们的善根是无尽无边的。如《善财童子行愿品》中说： 虚空边际所及的一切， 众生无余亦如是。 业与烦恼边际所及的一切， 我的愿望边际亦如是。 像这样，如果不是以大乘道所追求的目标为暂时证悟甚深空性之义，最终获得从自相续二障束缚中解脱的佛果，那么菩萨们的善根也会因此而穷尽。例如，就像小乘道中获得无余涅槃一样。 这样讲述，对于圣者们来说，已经是成就之事，再作论证也无必要。但是，对于一些与自己根器相似的劣慧者，最初在发菩提心时，看到佛的功德而发心，以及在大乘和小乘之间作
English
Therefore, it can be established. The son of the Victorious Ones, Asanga, quoted this passage in the commentary on the Uttaratantra, saying that the continuum of a Bodhisattva should be trained in this way in stages. Therefore, it can be established that the essence of what is to be trained is completely pure. In this way, the Tathāgatagarbha is established. Whichever of these two cases is the same: in the first stage, train the mind in impermanence, suffering, etc.; in the second stage, rely on the teachings of the three doors of liberation to manifest the Dharma nature of profound view; in the third stage, rely on the teachings of the irreversible wheel and the teachings of the three wheels being completely pure to train in the vast conduct of a Bodhisattva. Both founders of the chariot tradition consider only this path of the stages, so if one can combine the immaculate treatises of the two supreme ornaments of the world without contradiction and integrate them completely into the practice of one person, then one can be called a wise person. If one is attached to sectarian bias and indulges in arguments, it will lead to the great evil karma of abandoning the Dharma, and hearing much will not liberate the continuum. In short, the main goal of the Mahāyāna path is to place all sentient beings, as boundless as the sky, in the supreme state of perfect Buddhahood. Therefore, the roots of virtue of the Bodhisattvas are inexhaustible and boundless. As it is said in the Bhadracaryāpraṇidhānarāja: As far as the limits of space extend, So too are all sentient beings without exception. As far as the limits of karma and afflictions extend, So too are the limits of my aspirations. Like this, if the goal pursued by the Mahāyāna path is not just to temporarily realize the meaning of profound emptiness and ultimately attain Buddhahood, which is liberation from the bonds of the two obscurations in one's own continuum, then the roots of virtue of the Bodhisattvas will also be exhausted and limited. For example, like attaining Nirvāṇa without remainder in the Hīnayāna path. These explanations, for the holy beings, are already accomplished, and there is no need to prove them again. However, for some inferior beings who have similar faculties to oneself, at first, when generating Bodhicitta, they generate it by seeing the qualities of the Buddha, and in distinguishing between the superior and inferior vehicles,
Chinese
总而言之，就像期望成佛一样，如果其他发心不是从根本的慈悲心生起，却自诩为大乘发心；在道的过程中，认为证悟空性后就完全不需要学习布施等；误以为“修习已经见到的”仅仅是“修道”这个词，认为从获得见道开始，仅仅修习无分别的智慧就能成佛；不明白大乘和小乘的区别在于菩萨的发心和行为，却认为仅仅通过空性见解就能区分；以及没有任何利他思想和行为，仅仅通过一些貌似深奥的念诵本尊仪轨的法，就自认为是大乘；将深奥的见解和广大的行为这两种无垢的体系，也视为水火不容；对于佛陀的中间和最后的法轮，也各自执持其中之一，认为仅仅那样就足够了，持有这种偏颇的观点。想到这些或许能有所帮助，所以即使出现了重复讲述同一件事的过失，也毫不顾忌地说了出来。此外，为了后世想要学习正确的大乘教法的幸运者们，即使在凡夫的阶段，首先也要通过进入菩萨的行为等，依靠最初的修心和道次第，像锤炼皮革和箭一样，去除自身相续中的僵硬和弯曲，使其正直。之后，依靠圣者龙树的《中观根本慧论》等论典，对于深奥见解的意义，断除执边的增益，即使是对实有的微细执着也彻底摧毁，从而确立离戏的见解。即便如此，也不应该满足，还要考察深奥的最后法轮的经典，以及包括法嗣在内的无垢论典，从而将心转向无上的普贤行。不要像把湿皮革放入火中一样，仅仅用一生的时间就变得心胸狭隘、急躁不安。而是要以测定虚空的边际和众生的边际为目标，依靠不可思议的解脱之门，从而使事业与虚空同等广大。
English
In short, like wishing to become a Buddha, if other bodhicittas do not arise from the root of compassion, yet they boast of being Mahayana bodhicitta; during the path, thinking that after realizing emptiness, there is absolutely no need to study generosity, etc.; mistaking the mere words "practicing what has been seen" as "meditation path," thinking that from the moment of attaining the path of seeing, one can attain Buddhahood simply by practicing that non-conceptual wisdom; not understanding that the difference between the Great and Small Vehicles lies in the bodhicitta and conduct of a Bodhisattva, but thinking that it is distinguished solely by the view of emptiness; and thinking that one is a Mahayanist simply through some seemingly profound Dharma of deity yoga recitations without any thought or action of benefiting others; also, holding the two immaculate systems of profound view and vast conduct as contradictory as fire and water; and regarding the intermediate and final Wheels of Dharma of the Buddha, each holding onto one of them, thinking that is enough, holding such biased views. Thinking that these might be of some help, I have spoken without hesitation, even if there is a fault of repeating the same thing. Furthermore, for the fortunate ones in later generations who wish to learn the correct Mahayana teachings, even in the stage of ordinary beings, first, by entering into the conduct of a Bodhisattva, etc., relying on the initial mind training and the stages of the path, one should hammer and straighten one's own mindstream, free from stiffness and crookedness, like leather and arrows. After that, relying on the treatises such as the Root Verses on the Middle Way by the noble protector Nagarjuna, for the meaning of the profound view, cut off the imputations of clinging to extremes, and thoroughly destroy even the subtle clinging to reality, thereby establishing the view free from elaboration. Even so, one should not be content with just that, but also examine the profound scriptures of the final Wheel of Dharma, and the immaculate treatises including the regents and their followers, thereby turning the mind towards the unsurpassed conduct of Samantabhadra. Do not be narrow-minded and impatient, like putting wet leather into the fire, for just one lifetime. Rather, aim to measure the limits of space and the limits of sentient beings, and rely on the inconceivable gates of liberation, thereby making activities as vast as space.