English
Accumulating small amounts, ultimately preventing temporary fruition. Surpassing through the seven Mahayanas, with wisdom and compassion, at the edge of samsara and nirvana, generating the mind of enlightenment. The ritual of empowerment for that, in a pure place, through the gate of the seven branches, taking the actual vows, the manner of which is the profound view and the vast conduct. The essence of generating the mind is the two, aspiration and action, actually entering based on desire. The causes for that are four, the complete lineage and being seized by the lama, great compassion and not being weary of hardships. Likewise, the conditions are also aspiring to enlightenment and wanting to attain Buddhahood, for the sake of abiding in the Mahayana, and generating the mind for the sake of establishing others in virtue. The power is the cause and combination of self and others, properly entering the path, and what is to be abandoned cannot harm, being seized by the antidote, like a powerful king protecting in battle. The characteristic is the difference of familiarizing with the path, if divided by the difference of intellectual power, first oneself, having attained Buddhahood, then afterwards establishing others in that, like a king. Wanting to attain enlightenment together with self and others, is called the mind of enlightenment like a shepherd. First establishing the sentient beings of the three realms in the unsurpassed state, then oneself becoming a Buddha. That is called the mind of enlightenment like a shepherd. Extremely great in intellectual power and unparalleled. The above two are also called the mind of great desire and supreme wisdom, with the difference of medium and small intellectual power. The divisions of types are twenty-two, earth, gold, moon, fire, and great treasure, the source of jewels, ocean, vajra, Mount Meru, king of medicine, great friend, wish-fulfilling jewel, sun, melodious sound of the Gandharvas, king and great treasury, great path, Mahayana and adornment, sound of universal joy, the flow of a great river and like a great cloud. The twenty-two are the path of the bodhisattvas. Since the aspects of thought, action, fruit, and qualities are inexhaustible, this is also said to be the eighty inexhaustibles. These minds of enlightenment completely encompass the bhumis and paths of the bodhisattvas, the first four appear in the stage of faith and practice, the six perfections sequentially on the bhumis,
Chinese
当进入第十地时，会出现五种善巧方便。第七地是具有纯净增上意乐的阶段，第八地通过双重资粮来显示力量，并确定三十七菩提分法中的止观。凭借优良的智慧，能够自在地运用愿力，通过四种智慧，为适合的众生宣说佛法。所宣说的内容是总持和无碍辩才，其本质是四种律仪。在第十地，能够自在地运用六种神通，并通过获得智慧波罗蜜多，在十方世界的各个佛土中示现十二事业等。精通导师的方便法，从而清净三种地。这被称为异熟心生，这三者融入平等性中，因此被称为唯一行道。在佛陀的果位上，道路达到圆满，异熟达到究竟，断除了一切障碍。因此，安住于道上的佛子，应舍弃四种黑法，守护根本堕罪，以方便法掌握四种白法。对于一切应精通之处，都不应愚昧，并且不离利他珍贵之心，这就是殊胜菩提的行为。如此，利益众生的无上菩提心，那些修习菩提心的佛子们，其名称、意义和处境都会转变，从轮回的牢狱中解脱。所有罪恶的柴薪都会迅速焚烧殆尽，并以无数珍贵功德来庄严自身。由于他们前往一切智智的果位，因此，殊胜的般若波罗蜜多之道受到极大的赞扬。简而言之，空性和慈悲融合无间，以无我智慧的锋利宝剑，摧毁所有我执的执念，远离有寂二边的就是胜者之道。由于对它的证悟与否的差别，产生了许多宗派的分类，但殊胜的佛子们驳斥了这些观点，安住于唯一行道之上。未证悟的凡夫行持世间的十善业，以不虚的因果，产生人天安乐的果报。梵天的乘是依靠禅定，修习四无量心，其果报就是梵天。邪见的其他外道宗派，执着于各自的见解而固守一切过失。如迦叶佛、富兰那迦叶，以及黑天之子，胜者善胜、发衣外道，尼犍子和六师外道，以虚妄的言辞宣说了许多论典。由此产生了二十种有身见，即五蕴执
English
When entering the tenth bhumi, five skillful means arise. The seventh is the stage of pure higher intention, and the eighth shows power through the two accumulations, and ascertains the thirty-seven factors of enlightenment, shamatha and vipashyana. By virtue of excellent wisdom, one is able to freely use aspiration, and teaches the Dharma to suitable beings through the four knowledges. What is taught is dharani and eloquence, whose essence is the four vows. In the tenth, one is pleased to possess the six abhijñas, and by attaining the prajnaparamita of wisdom, one manifests the twelve deeds, etc., in the buddhafields of the ten directions. Being skilled in the teacher's methods, one purifies the three grounds. This is called the maturation mind generation, and since these three enter into equality, it is said to be the solitary progression. In the buddha ground, the path is perfected, maturation is ultimate, and obscurations are abandoned. Thus, a bodhisattva abiding on the path should abandon the four black dharmas, protect the root downfalls, and grasp the four white dharmas with skillful means. One should not be ignorant of all that should be mastered, and should not be separated from the precious mind of benefiting others. This is the conduct of supreme bodhi. Thus, the supreme bodhicitta that benefits beings, those bodhisattvas who cultivate bodhicitta, their names, meanings, and situations will change, and they will be liberated from the prison of samsara. All the firewood of faults will be quickly burned, and they will be constantly adorned with countless precious qualities. Since they go to the ground of omniscient wisdom, the supreme path of the paramitas is greatly praised. In short, emptiness and compassion are united and inseparable, and with the sharp sword of selfless wisdom, having destroyed all clinging to self, the path of the victors is free from the extremes of samsara and nirvana. Due to the difference between realizing it and not realizing it, many classifications of vehicles have arisen, but the noble bodhisattvas refute these views and abide on the path of solitary progression. Unenlightened ordinary beings perform the ten virtuous actions of the world, and with unfailing cause and effect, generate the fruit of happiness for gods and humans. The vehicle of Brahma relies on dhyana, cultivating the four immeasurables, and its fruit is that very state. Other non-Buddhist schools with wrong views cling to their own views and hold onto all faults. Such as Kashyapa, Purna Kashyapa, and the son of Krishna, the victorious Sanjaya, the hair-clothed ascetics, Nirgrantha Jnatiputra, and the six teachers, spoke many treatises with false words. From this arise the twenty views of the aggregates, namely, the five aggregates held as self.
Chinese
因此，我存在于那五个地方。 从我之中产生，我对其行使权力。 由于执着于我，便错误地执着于我的蕴。 同样，在六十二种见解中， 有说常与断，说世界有边与无边， 有舍弃神与人，有说无因的。 在划分为四个一组的十六种见解之上， 加上两种说无因的，共十八种。 被称为依赖于前际。 同样，有十六种说有想， 八种说无想，八种非有想非无想， 七种断见，五种说涅槃。 四十二种是依赖于后际。 这些都偏袒欲望，宣扬自己的法。 执着于常断二边，到处诽谤。 详细划分有三百六十种， 如树叶派和国王占卜派等。 一百二十种以三时划分， 进入不观察正理的邪道， 完全是在轮回中漂泊。 如果划分这些部类，有十个平等派， 其中以五大和“大”来划分。 常恒派有九个，每个有十一个。 同样，否认派有六个，每个以三个划分。 禅定信仰派有七个，每个以四个划分， 共有二十八种分类。 对于见解的阐述方式，也有三种例子等。 虽然出现了很多增益和诽谤，但归纳起来有两种。 常有派的导师是持木杖和海螺者， 视四种为因，即自性作者， 自在天和时间为因。 断见派的导师是布里哈斯帕提。 六个论理派是黄牛赶棒派， 砖皮食肉乌鸦头颅派， 以及弃世外道，否定因果， 无意义的空谈派等。 总之，自在天、遍入天、梵天这三者， 大多被认为是神，同样地， 四吠陀经的教徒所说的宗义是， 常断见和五种论理派。 数论派是随顺仙人迦毗罗的， 论典的两位导师。 认为欲界是器情的主要作者， 具有五种特点的自性， 作为果的主要因素是从它产生， 二十四种自性大和， 我慢、十一根、五唯，
English
Thus, I exist in those five places. From me they arise, and I wield power over them. By clinging to self, one wrongly clings to the aggregates of self. Likewise, among the sixty-two views, There are those who speak of permanence and annihilation, who speak of the world as finite or infinite, Who reject gods and humans, who speak of causelessness. Above the sixteen views divided into groups of four, Adding the two who speak of causelessness, there are eighteen. These are called dependent on the prior extreme. Likewise, there are sixteen who say there is perception, Eight who say there is no perception, eight who say there is neither perception nor non-perception, Seven annihilationists, and five who speak of nirvana. Forty-two are dependent on the posterior extreme. All of these are biased towards desire, proclaiming their own doctrines. Clinging to the extremes of permanence and annihilation, they everywhere slander. Divided in detail, there are three hundred and sixty, Such as the Leaf School and the King Divination School, etc. One hundred and twenty are divided by the three times, Entering the wrong path of not observing reason, Wholly wandering in the cycle of existence. If these groups are divided, there are ten egalitarian schools, Which are divided by the five elements and the "great." The permanent, enduring schools have nine, each with eleven. Likewise, the deniers have six, each divided by three. The meditative faith schools have seven, each divided by four, With twenty-eight classifications in total. Regarding the ways of explaining views, there are also three examples, etc. Although many exaggerations and slanders arise, they can be summarized into two. The teacher of the permanent school is the one who holds the wooden staff and conch shell, Viewing four as causes: nature as the agent, Ishvara and time as causes. The teacher of the annihilationist school is Brihaspati. The six logical schools are the Yellow Ox Herding Stick School, The Brick Skin Flesh Eating Crow Head School, And the World Rejecting Outsiders, denying cause and effect, The Meaningless Chatter School, etc. In short, Ishvara, Vishnu, and Brahma, these three, Are mostly regarded as gods, and likewise, The tenets spoken by the followers of the four Vedas are, The views of permanence and annihilation, and the five logical schools. The Samkhya school follows the sage Kapila's, Treatises, with two teachers. They consider the desire realm to be the main creator of the container and its contents, With the nature possessing five characteristics, The main factor as the result arises from it, Twenty-four: the great nature and, Ego, eleven faculties, five tanmatras,
Chinese
如是了知隐蔽五事之理，若能现见彼二十五谛即得解脱，然愚童未见故恒时流转。 是故说知晓此因果甚佳，此语不应理，乃是虚妄之行径。 主物常恒故，生果不应理，若许，则自性成有为法。 若谓次第生起大等，则彼具分故，主物成无常。 若谓顿生，则先有之果，后亦有之，过失多且，器情成坏同时生。 功德三等具分故，说主物为一不应理。 如是，若识（神我）常恒，则不应享用对境，以其领受之故。 若谓享用，则彼具分故，成有为法。 若因果体性为一，则一切名言之安立皆不应理，以与一切相违等，为理所破故。 仅知彼谛不能解脱，以于自贪执，不应离贪执，且彼未解脱故，不能解脱。 胜论派谓自在仙人食米者，宣说所知为六句义，即实、德、业、总、别、合六者，具有差别。 谓能作器情之自在天为常恒，又谓我若无识，则如虚空。 又谓声常恒，住于虚空，此亦非为正，以观察则相违之故。 所知六句义不应理，以彼等立为无关联故。 方等常恒五物不成立，以说彼等为声识等之所依故。 若许，则成无常有为法，以所依与能依之常恒不应理。 若分析微尘与四大，则不成实物，以具分等之故。 是故，以此理可破除所许之功德与业、总等，以彼等依于彼故。 若谓无所依亦能存在，则以他力所牵，不应理。 自在天常恒不应理，以基不成故，是故，不能作器情，以作者常恒，不能生起众多故。 若能生，则因亦成彼之分。 若我无识，则苦乐系解等之安立不应理。