Chinese
进行欺骗性的禅修，是转生到梵天等处的因。如是说。那也是基础在于了解善恶取舍，并且了解无色界的禅定自性。道在于行持十善业。果在于转生到各自的处所。第二，声闻乘也有两种。从词义上说，从“śrāvaka”的声音中，“听闻宣告”表示听闻导师的教法并向他人讲述。分类上有三种。基础是，对于蕴和他人，没有对人我的执着。事物方面，所取的粗大是世俗谛，无分微尘是胜义谛，心识的相续是世俗谛，刹那是胜义谛的真谛，确定之后安住于三学。道是，在资粮道中小、中、大三种，修持四念住、四正断、四神足。在加行道中，于暖位和顶位两种中，信、勤、念、定、慧五根和忍位、世第一法两种中，修持信等五力。在见道中，修持念、择法、精进、喜、轻安、定、舍七觉支。之后在修道中，修持正见、正思、正语、正业、正命、正精进、正念、正定八正道。果是获得有余涅槃和无余涅槃后安住于寂灭的法界中。那也是主要对四谛进行取舍，在见道十六刹那等中获得上上的果位，显现预流果、一来果、不来果、阿罗汉果。如《事类品》中说：通达四谛义，彻底断除者，十六智刹那，四种清净性，预流等次第，清净之后者，烦恼诸怨敌，趋入寂灭地。如是说。第三，独觉乘也有两种。从词义上说，是“pratyekabuddha”，即“pratyeka”各自，“buddha”是佛，即在有生之年的最后时刻，不依赖于导师的教诲，道的证悟自然在相续中生起，从而现证菩提。那也是在僧众中行为广大，微小，
English
Practicing deceptive meditation is the cause of being born in the Brahma realm and other places. So it is said. That is also based on understanding what to accept and reject of good and evil, and understanding the nature of formless meditation. The path is to practice the ten virtues. The result is to be born in their respective places. Second, the Hearer Vehicle also has two types. Etymologically, from the sound of "śrāvaka," "hearing and proclaiming" indicates listening to the teacher's teachings and telling others. There are three types of divisions. The basis is that there is no clinging to the self of a person in the aggregates and others. In terms of objects, the gross that is grasped is the conventional truth, the indivisible atom is the ultimate truth, the continuum of mind is the conventional truth, and the moment is established as the ultimate truth, and then abiding in the three trainings. The path is to meditate on the four mindfulnesses, the four correct abandonments, and the four legs of magical power in the small, medium, and large accumulations of the path of accumulation. In the path of joining, in the two of warmth and peak, faith, diligence, mindfulness, concentration, the five powers of wisdom, and in the two of forbearance and the best of dharmas, meditate on the five powers of faith and so on. In the path of seeing, meditate on the seven branches of enlightenment: mindfulness, discrimination of dharmas, diligence, joy, pliancy, concentration, and equanimity. Then, in the path of meditation, meditate on the eightfold noble path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. The result is to attain the remainder and no remainder and abide in the realm of peace. That is also mainly to accept and reject the four truths, and to attain the higher fruits in the sixteen moments of the path of seeing and so on, manifesting the fruits of stream-enterer, once-returner, non-returner, and arhat. As it is said in the Le'u Lag: Those who understand the meaning of the four truths and completely abandon them, the sixteen wisdom moments, the fourfold purity, the stream-enterer and so on, after purifying in order, the enemies of afflictions go to the land of peace. So it is said. Third, the Pratyekabuddha Vehicle also has two types. Etymologically, it is "pratyekabuddha," that is, "pratyeka" each, "buddha" is Buddha, that is, at the last moment of life, without relying on the teacher's instructions, the realization of the path arises naturally in the continuum, thereby manifesting enlightenment. That is also in the Sangha, the behavior is vast, small,
Chinese
像犀牛角一样独自存在有三种。它的乘可分为三种：基础是，外和内的诸法以缘起的方式进入轮回，从方式中解脱而获得涅槃，知晓后，证悟到人我以及外境的无自性。如《现观庄严论》中说：为了舍弃所取对境的分别，以及不舍弃能取，如犀牛角的道的次第，以正确的总结来了解。如此。道是，在如声闻一样修习三十七道品的基础上，修习缘起而显得殊胜。果是，获得菩提后，不以语言向众生宣说佛法，而是以暗示来使之理解，并获得涅槃。如《支分》中说：知晓内外缘起不动的规律，事物于色法无碍地融入，善知识不学以自己的智慧证悟，前往菩提之地，如意安乐之顶。如此。它的阿罗汉地，果被称为如意安乐之顶。第四，菩萨乘也有两种。定义是，菩提萨埵（བོ་དྷི་སཏྭ་，बोधिसत्त्व，bodhisattva，菩提萨埵）这个词的意思是菩萨，依靠想要成佛的愿望，以胜伏低劣和以伟大的勇气来披上救度众生的盔甲。如《摄颂》中说：智慧广大且布施广大，且是伟大的勇士，披上伟大的盔甲，调伏魔的助缘，因此称之为菩萨。如此。分三种，基础是，通达包含显有、有寂、轮涅的一切法，都如幻影般无自性，并且通达人我、外境的所取和内心的能取之心，都空无，即通达二我空性之理，从而生起愿菩提心和行菩提心。道是，学习三十七道品和行持六度或十度，并修习十地。十度是在六度的基础上，加上方便、力、愿、智的波罗蜜多，都包含在智慧波罗蜜多之中。果是，证得一切种智的佛陀，安住在十一地普光地，任运自成二利。
English
There are three that exist alone like a rhinoceros horn. Its vehicle can be divided into three: The basis is that all phenomena, both external and internal, enter samsara through dependent origination, and liberation from that process is understood to lead to nirvana. Having understood this, one realizes the selflessness of the individual and the lack of inherent existence of external objects. As it says in the Ornament for Clear Realization: "To abandon the thought of objects to be grasped, and not to abandon grasping, the path like a rhinoceros horn, should be known by correct summarization." The path is distinguished by meditating on dependent origination on top of meditating on the thirty-seven dharmas of enlightenment like the Hearers. The result is attaining enlightenment, not teaching the Dharma to sentient beings through words, but making them understand through symbols, and attaining nirvana. As it says in the Limb: "Knowing the unchanging nature of internal and external dependent origination, things merge unimpededly into form, a virtuous friend realizes with his own intelligence without learning, going to the place of enlightenment, the supreme of wish-fulfilling bliss." Its Arhat ground, the result is called the supreme of wish-fulfilling bliss. Fourth, the Bodhisattva Vehicle also has two aspects. The definition is that the term Bodhisattva (བོ་དྷི་སཏྭ་, बोधिसत्त्व, bodhisattva, 菩提萨埵) means a Bodhisattva, relying on the desire to become a Buddha, overcoming inferiority and donning the armor of saving beings with great courage. As it says in the Compilation: "Great intelligence and great generosity, and a great hero, having donned great armor, subduing the causes of demons, therefore it is called a Bodhisattva." It is divided into three: The basis is that all phenomena included in appearance, existence, samsara, and nirvana are understood to be without inherent existence, like illusions, and that the selflessness of the individual, the grasped external objects, and the grasping mind within, are all empty, that is, understanding the emptiness of the two selves, thereby generating the two aspects of the mind of enlightenment, aspiration and engagement. The path is to study the thirty-seven dharmas and practice the six or ten perfections, and to train in the ten grounds. The ten are the six perfections plus the perfections of skillful means, power, aspiration, and wisdom, all of which are included within the perfection of wisdom. The result is the Buddha who knows all aspects, residing on the eleventh ground, the ground of all-illuminating light, spontaneously accomplishing the two benefits.
Chinese
已经成立。在《支分》中说： “通达二无我，圆满度彼岸， 次第行于十地之瑜伽士， 趋向佛位，获得果位之道， 由二谛完全获得。” 如是说。其中二谛是：胜义谛和世俗谛。世俗谛是显现轮回涅槃万法的各种显现。胜义谛是心性和法性，一切戏论寂灭，超越思维的境界。如《入行论》中说： “胜义非是识行境， 识乃世俗所立宗。” 如是说。其中，自续派中观宗认为一切法在世俗中显现，但如果加以分析，则在胜义中没有自性。如《中观二谛论》中说： “世俗如此之显现， 若以智慧而分析， 则丝毫亦不可得。 不可得性即胜义， 乃是本然安住之法性。” 如是说。应成派中观宗认为，无论可分析与否，一切法恒时寂灭戏论，远离一切承诺。如《入中论》中说： “如汝欲许依他事， 我等亦不许世俗。” 如是说。以及《中观根本慧论》中说： “不以戏论而戏论， 是则彼之自性也。” 如是说。以及： “以是缘生法， 不灭亦不生， 不断亦不常， 不来亦不去， 异义亦非一， 息灭诸戏论， 佛说最寂静， 我稽首礼彼。” 如是说。如果区分世俗，则有显现却不能起作用，如水月般的虚妄世俗；以及显现且能起作用，如天空中的月亮般的真实世俗。如《二谛论》中说： “虽于显现似相同，然于作用则相异， 以其能与不能故，已作真实非真实， 世俗之差别分析。” 如是说。如果加以分析，则真实和虚妄二者在显现上是相同的。如果加以观察，因为在意义上没有成立，所以是相同的。因此，轮回涅槃一切显现，从现在开始就没有差别，安住于平等性中。胜义谛超越了思维，所以在本体上没有差别，但如果稍微用意识来区分，则诸法以其自性而空。
English
It is established. In the 'Limb' it says: 'Having realized the two selflessnesses, perfecting the perfection of the other shore, The yogi who gradually traverses the ten grounds, The path to go to Buddhahood, to attain the state, Is fully attained by the two truths.' Thus it is said. Among these, the two truths are: the ultimate truth and the conventional truth. The conventional truth is the appearance of various phenomena of samsara and nirvana. The ultimate truth is the nature of mind and the nature of phenomena, all elaborations are pacified, and it transcends the realm of thought. As it says in the 'Entering the Path of the Bodhisattva': 'The ultimate is not the object of the mind, The mind is considered to be conventional.' Thus it is said. Furthermore, the Svatantrika Madhyamaka school believes that all phenomena appear conventionally, but if analyzed, they are without inherent existence in the ultimate. As it says in the 'Madhyamaka Two Truths': 'This conventional appearance, If analyzed with wisdom, Nothing is found. That which is not found is the ultimate, It is the nature of phenomena that has always been.' Thus it is said. The Prasangika Madhyamaka school believes that whether analyzable or not, all phenomena are always pacified of elaborations, and free from all assertions. As it says in the 'Entering the Middle Way': 'As you wish to assert dependent things, I do not accept the conventional either.' Thus it is said. And as it says in the 'Root Wisdom': 'That which is not elaborated by elaborations, That is its characteristic.' Thus it is said. And: 'That which is dependently arisen, Without cessation, without arising, Without discontinuity, without permanence, Without coming, without going, Neither different nor one meaning, Pacifying all elaborations, teaching peace, To the supreme of those who speak of the perfect Buddhas, I pay homage.' Thus it is said. If we differentiate the conventional, there is the false conventional that appears but cannot function, like a water moon; and the true conventional that appears and can function, like the moon in the sky. As it says in the 'Two Truths': 'Although similar in appearance, they differ in function, Because of being able and not being able, The distinction between true and untrue Conventionality has also been made.' Thus it is said. If analyzed, both the true and the false are equal in appearance. If examined, because they are not established in meaning, they are equal. Therefore, all appearances of samsara and nirvana, from now on, are without distinction and abide in equality. The ultimate truth transcends the mind, so there is no difference in essence, but if we slightly differentiate with the mind, then all phenomena are empty by their own nature.
Chinese
因此，那个“性”就是胜义谛。经中说：善现，例如，对于虚空界，有些人赞叹，有些人不赞叹，它既不会增也不会减。同样，如来们的诸法自性，唯一的胜义谛，寂静的自性，（有人）宣说，而其他外道遍行者们却说为常恒不变之法，然而，对于真实的真如，并没有变成两种。如此等等。瑜伽士修习那个意义，生起远离戏论的智慧，这被称为名相上的胜义谛。二谛论中说：遮止生等，也认可与真实相符。对于无生、诸戏论寂灭，作胜义谛的诠释。如此等等。这本身是智慧的对境，因此被说成是世俗谛的体性，胜义谛的假立。第五，密咒乘有二：外乘和内乘。外乘有三。其中，事续有二。定义是，“克里亚”（藏文，梵文天城体：क्रीय，梵文罗马拟音：krīya，汉语字面意思：事），主要显示沐浴和洁净，因此称为事续。分类有三。基础是，通达诸法无自性后，像本尊智慧萨埵国王那样观想，由此作为希求成就的基础。道是，生起本尊后，供养等等，依赖于苦行和洁净的自性。果是，希望在十六世获得佛陀的菩提。总集论中说：克里亚以主仆的方式看待自我和本尊，希望通过十六世的努力获得解脱。如此等等。行续也有二。定义是，“乌巴亚”（藏文，梵文天城体：उपाय，梵文罗马拟音：upāya，汉语字面意思：方便），行为与克里亚相符，禅修与瑜伽相符，因此称为二作的乘。分类有三。基础是，以无自性的智慧，以及自我和本尊平等的方式，将誓言者和智慧者视为一体，由此希求成就，这是分别。道是，如此修习，像克里亚一样行持洁净，希望在七世中获得解脱，这是果。如前所说：乌巴以平等的方式看待自我和本尊，希望以朋友的方式给予成就，希望在七世中获得解脱的果。如此等等。瑜伽续