Chinese
与四法印之轮相符，是随顺声闻的意乐。二十僧众也是随顺声闻的宗派。声闻、缘觉和菩萨次第证悟无我，也是声闻的观点。不是中观派的观点。如云： 只要执著蕴， 那么就有我执。 有我执就有业， 从业也就有生。 如此等等。 说见道有十六刹那，以及说四谛为所缘行相，也是声闻的观点。 因为如此。 这也不合理， 为了利益众生，根本是依仗亲友， 自己主要随顺自己的意乐， 对于所知是内在的， 依靠真实而解说。 如是，中间法轮的意义被说成初法轮的意义，这样一来，就变成了没有如实宣说般若的意义。 三乘圣者次第证悟无我，在声闻的经论中没有如此宣说，而是中观派各自不同的观点。声闻以现量证悟一切法无自性，会被大乘的教证和理证所损害。 只要执著蕴，等等，也不是说声闻证悟了法无我。因为没有证悟法无我，所以没有断除一切业和生，因此不能获得断除一切所断的寂灭涅槃。 此中说到： 只要没有获得佛陀果位， 就不能获得寂灭涅槃。 以及《入行论》中说： 心与所缘相连者， 涅槃亦为彼所遮。 如是。 说见道有十六刹那，也是经中亲自宣说的，以及很多人说四谛为所缘行相，也不能仅仅成为声闻的观点。因为也出现在大乘的经论中。 此中说到： 疾病是所知，疾病之因是所断， 安乐是所要获得的，良药是所要依止的。 痛苦、痛苦之因、以及灭除痛苦之道， 应当了知、应当断除、应当证悟、应当依止。 如此等等。 还有那些人说，《辨中边论》和《经庄严论》是唯识宗。
English
It accords with the wheel of the four seals, and it is in accordance with the intention of the Hearers. The twenty members of the Sangha also accord with the tenets of the Hearers. It is also the view of the Hearers that Hearers, Solitary Realizers, and Great Vehicle practitioners realize selflessness in stages. It is not the view of the Madhyamikas. As it says: As long as there is clinging to the aggregates, So long there is clinging to self. If there is clinging to self, there is karma, And from that, there is birth. So forth. Saying that the path of seeing has sixteen moments, and that the four truths are objects of cognition, is also the view of the Hearers. Because of that. That is also not reasonable. To benefit beings, the root is relying on relatives, Mainly following one's own inclinations, For what is knowable internally, Relying on truth, one explains. As such, the meaning of the intermediate wheel of Dharma is explained as the meaning of the first wheel of Dharma, and thus it becomes not explaining the meaning of the Mother as it is. That the noble ones of the three vehicles realize selflessness in stages is not explained as such in the Hearers' scriptures, but is the different view of the Madhyamikas themselves. Because the Hearers directly realize that all phenomena are without inherent existence, it is harmed by the scriptures and reasoning of the Great Vehicle. As long as there is clinging to the aggregates, etc., it is not said that the Hearers realize the selflessness of phenomena. Because not realizing the selflessness of phenomena, they have not abandoned all karma and birth, therefore they cannot attain the peace of nirvana that has abandoned all that is to be abandoned. In this very text, it says: As long as Buddhahood is not attained, Nirvana is not attained. And in the Bodhisattvacaryāvatāra, it says: Nirvana is also obscured by those minds that are connected with objects. As such. Saying that the path of seeing has sixteen moments is also spoken of in the sutras themselves, and that many say that the four truths are objects of cognition also does not become solely the view of the Hearers. Because it also appears in the scriptures of the Great Vehicle. In this very text, it says: Disease is to be known, the cause of disease is to be abandoned, Well-being is to be attained, medicine is to be relied upon. Suffering, the cause of suffering, and the path to cessation, Likewise, the path, Are to be known, to be abandoned, to be realized, and to be relied upon. So forth. Furthermore, those people say that the Madhyāntavibhāga and the Mahāyānasaṃgraha are Mind-Only.
Chinese
认为将依他起和圆成实显示为胜义谛，会受到其他智慧的损害，所以是不了义，这也是不合理的。如果认为依他起是胜义谛，即使受到其他智慧的损害，也不会承认。自他和能取所取二者从本以来就空性的法性是圆成实，如果承认它是胜义谛的真谛，也不会受到其他智慧的损害，因为它是所有法的实相。如果有人问：在《中边分别论》中说：“义和得和成办与，胜义三种相异立。”以及在那部论的解释中说：“胜义是真如，获得胜义是涅槃，成办胜义是道的智慧。”这样不是说了道的智慧是胜义谛吗？答：那是用境的名称来命名有境而说的，不是真实的，因为所有依他起都被说成如幻。因此，意义是这样的：现观庄严论是通过将境与有境结合起来，来显示世尊在广、中、略三部般若经等经典中，所说的所有法无自性的甚深内容，即以空性为对境的智慧现观次第。为了避免对这种经和论的所说境和有境产生恐惧，暂时显示为三乘，并且为了确定将所有法无自性解释为具有密意的经典的密意，《经庄严论》显示了菩萨们在那些情况下，自己变得特殊和以方便之行来摄受他人的方式。《法法性分别论》则显示了具有二取执着的境和有境，即轮回戏论的所依处法，以及它的法性空性涅槃，作为解脱的所依处。《中边分别论》则将它们显示为三种自性，从而安立了共同和不共同的乘的所知、道和果，这三者也都使所有法在唯识中显现。
English
It is also unreasonable to say that dependent origination and perfect reality are shown to be the ultimate truth, and that it is indirect because it is subject to harm from other wisdoms. If you consider dependent origination to be the ultimate truth, you will not accept that it is subject to harm from other wisdoms. The nature of emptiness, in which the self and the grasped and the grasper are empty from the beginning, is the perfect reality. Even if you accept it as the ultimate truth, it will not be harmed by other wisdoms, because it is the nature of all phenomena. If someone asks: In the Madhyāntavibhāga, it says, "Meaning, attainment, and accomplishment, are considered to be three kinds of ultimate truth." And in the commentary on that, it says, "The ultimate truth is suchness. Attaining the ultimate truth is nirvāṇa. Accomplishing the ultimate truth is the wisdom of the path." Isn't it said that the wisdom of the path is the ultimate truth? Answer: That is said by naming the object with the name of the subject, but it is not real, because all dependent origination is said to be like an illusion. Therefore, the meaning is this: the Abhisamayālaṃkāra shows the order of realization of wisdom, which focuses on emptiness, the profound subject of the scriptures of definitive meaning, such as the three Prajñāpāramitā Sūtras, in which the Blessed One shows that all phenomena are without inherent existence, by combining the object and the subject. In order to avoid fear of the object and the subject, which are the subjects of such sūtras and treatises, it temporarily shows the three vehicles, and in order to determine the intention of the sūtras that explain that all phenomena are without inherent existence as having a hidden meaning, the Mahāyānasaṃgraha shows how the bodhisattvas become special in those situations and how to adopt the conduct of subduing others. The Dharmadharmatāvibhāga shows the object and the subject with dualistic attachment, the basis of the proliferation of saṃsāra, and its nature, emptiness, nirvāṇa, as the basis of liberation. The Madhyāntavibhāga shows these as the three natures, and establishes the knowable, the path, and the result of the common and uncommon vehicles. All three of these also make all phenomena clear as mind-only. The treatise of the Uttaratantra...
Chinese
因此，通过中间法轮所阐述的真实胜义谛，以理证确定和决断，而第三法轮的经典中，如《圣妙法莲华经》、《涅槃经》、《智慧光明庄严经》等，因为比秘密更极度秘密，对于如来藏是隐蔽的，因此是不退转的大菩萨们的行境，是三法轮完全清净的言论，超出了声闻和独觉的境界，是决断唯一乘的后部论典，能如实地阐明其意义。因此，最初和最后两者，是按照字面解释具有决定意义的佛语意旨，所以是了义；其余三个，是阐明三乘的不了义经典的意旨，所以是不了义。如果经中说：“何处空性善逝说，当知了义经差别，何处说我及有情，一切法当知不了义。”难道不是说所有显示世俗谛的都是不了义吗？答：考虑到我和有情等只是假立存在，而像认为它们是实有一样宣说，这才是不了义，因为善于调伏所化众生的方便。如《六十正理论》中说：“为需胜者说，有我及我所，蕴界处亦尔，是故为他说。”因此，显示世俗显现而无自性，如虚假、幻象般，则不是不了义，因为这是在陈述所知的事实，不需要将意旨转到其他方面，就像显示一切法为空性一样。在这些之中，这里要讲解的是最为殊胜、圆满究竟的圣教《宝性论》。首先，在名称的意义方面有三点。说明名称的必要是：通过说明印度和西藏两地的名称，可以按顺序了解其权威性，从而对佛法产生信心；通过了解名与义的关系，可以从名称中理解意义；通过了解翻译的方式，可以了解译师的...
English
Therefore, through the ultimate truth explained by the intermediate wheel of Dharma, it is ascertained and determined with reasoning. And from the sutras of the third wheel, such as the Holy Lotus Sutra, the Nirvana Sutra, and the Ornament of Wisdom Light, etc., because they are more extremely secret than secrets, and are hidden to the Tathagatagarbha, therefore, they are the conduct of the irreversible great Bodhisattvas, the completely pure speech of the three wheels, which transcends the realm of the Shravakas and Pratyekabuddhas, and are the later treatises that ascertain the One Vehicle, which clearly explain their meaning without error. Therefore, the first and the last two are definitive because they explain the intention of the Buddha's words with definitive meaning according to the literal meaning. The other three are provisional because they explain the intention of the sutras with provisional meaning that clarify the three vehicles. If it is said in the sutra: "Wherever emptiness is taught by the Sugata, know that to be a distinction of the definitive sutras. Wherever self, sentient beings, and persons are taught, know that all those teachings are of provisional meaning." Isn't it said that all that shows conventional truth is of provisional meaning? Answer: Considering that self and sentient beings, etc., exist only as imputations, and speaking as if they exist as real entities, that is provisional meaning, because it is skillful in the means of taming those to be tamed. As it is said in the Sixty Stanzas on Reasoning: "For the sake of need, the Victors say, 'I' and 'mine,' likewise the aggregates, elements, and sense bases, are spoken for that reason." Therefore, showing conventional appearances as without inherent existence, like falsehood and illusion, is not provisional meaning, because it is stating the reality of what is to be known, and there is no need to turn the intention to other aspects, just as showing all phenomena as emptiness. Among these, here we will explain the most supreme and perfectly ultimate sacred teaching, the Treatise on the Sublime Continuum. First, regarding the meaning of the title, there are three points. The necessity of stating the title is: by stating the names of both India and Tibet, one can understand their authority in order, and thus generate faith in the Dharma; by understanding the relationship between name and meaning, one can understand the meaning from the name; and by understanding the manner of translation, one can understand the translator...
Chinese
将对它产生信仰。名称的翻译是：亚纳（藏文：ཡཱ་ན་）意为乘；玛哈（藏文：མ་ཧཱ་）意为大；坦特罗（藏文：ཏན་ཏྲ་）意为续；乌塔拉（藏文：ཨུ་ཏྟ་ར་）意为上或更高；夏特瓦姆（藏文：ཤཱཏྟྭཾ）意为论著，是直接翻译过来的。第三，解释名称：因为是行进的所依，所以称为乘。大，是指三种大之中最殊胜的，因为本身具有七种大。此处的定义是：安住于方法和智慧的证悟，不住于轮回和涅槃的二边，并通过直接和间接的方式成办自他一切利益。经部中说：为何此被称为菩提大乘？因为乘坐它能遣除一切众生的痛苦。此乘如虚空般广大无量，是获得喜乐安乐的殊胜之乘。如此说道。其中，方法主要是大悲心，智慧是证悟一切法无自性，因为这两者不住于轮回和涅槃的二边，能成办自他一切利益。口诀论著中说：以智慧不住于有，以慈悲不住于寂。此处也说：以智慧断除一切我执，因怜悯众生而不证得寂灭。如是依靠智慧和慈悲的菩提方便，圣者不会流转轮回或趋入涅槃。如此说道。分类有两种：作为行进之道的乘，以及作为行进之果的乘。第一种是大乘的四种学道，其中资粮道和加行道不运用方法和慈悲的自他交换，智慧也没有现量见到真如，然而因为对这些意义生起信解并将其作为道用，所以称为信解行地。见道和修道与前两者相反，因此称为作意真如之道。作为行进之果的乘唯有佛地，因为在其之上没有其他需要行进之处。词义解释是：因为具有七种大，所以称为大乘。因为缘于经部等无数的经典，所以是所缘广大；因为成办自他二利，所以是成办广大；因为证悟