English
Therefore, it is also believed that preventing birth and so on is in accordance with the ultimate truth. Having understood this, by familiarizing oneself with the two accumulations of merit in conventional truth and wisdom in ultimate truth, the result of Buddhahood is attained. As stated in the "Chapter on Grounds": Thus, relying on merit and wisdom, supreme liberation arises for the benefit of oneself and beings. Gradually, all goodness is accomplished. So it is said. Secondly, the Prasangikas: In both truths, all phenomena are without inherent existence, therefore they believe in being free from all extremes of elaboration. As stated in the "Entering the Middle Way": Because there is no inherent existence in either of the two truths, these are neither permanent nor annihilated. And as stated in the "Root Wisdom": Whatever arises dependently, is without cessation, without arising, without annihilation, without permanence, without coming, without going, not different, not the same, pacification of elaboration, peaceful teaching, by the perfect Buddhas, to that teaching I pay homage. So it is said. Therefore, these various internal and external phenomena, from the very moment they appear, are devoid of the three—arising, abiding, and ceasing—and are not established in any way. Therefore, it is believed that they do not appear anywhere. As stated in the "Seventy Stanzas on Emptiness": In emptiness, all these are reasonable, but in non-emptiness, they are not reasonable. And as stated in the "Commentary on the Mind of Enlightenment": Just as the nature of sugarcane is sweetness, and the nature of fire is heat, similarly, the nature of all phenomena abides in emptiness. Conventional truth is explained as emptiness, and emptiness alone is conventional truth, just like something made and impermanence, because if it doesn't exist, it certainly won't arise. So it is said. That is to say, although it appears as arising and ceasing, it is not established as arising and ceasing, just like the nature of an illusion, all phenomena are the same. Although it appears as samsara and nirvana, it is believed that it is not established as samsara and nirvana. As stated in the "Root Wisdom": Like a dream, like an illusion, like a city of gandharvas, so is birth, so is abiding, so is destruction also taught. So it is said. Samsara and nirvana, the difference between these two, is not even the slightest. So it is said. Thus, all phenomena are equal in appearance, equal in emptiness, and equal in being ungraspable. Therefore, it is said that the conventional truths of right and wrong are also of the same nature. As stated in the "Entering the Middle Way": The state of awakening from a dream, there is no difference in function, in a dream
Chinese
清净犹如梦，作用相同故，无自性。如是说。从仅是名言显现的方面来说是世俗谛，从无自性的方面来说是胜义谛。如《中观根本慧论》所说：‘从世俗谛之外，不观察胜义谛，从胜义谛之外，不观察世俗谛。’以及前面所说：‘以虚妄见真实，则执取实有之二体性，何为真实见境，即是胜义谛，虚妄之见，即是世俗谛。’如是说。因为二者皆无自性，故不可安立为一或异。如阳焰未成水，故阳焰之水的世俗谛，及其体性胜义谛，皆不可安立且无差别。如是，一切法皆显现而无可执取，以此而确定。如幻化般积累二资粮道，故果位二身如幻化般，二利任运成就。如《六十正理论》所说：‘以此善行愿一切众生，积聚福德智慧资粮，愿从福德智慧所生之，二胜成就。’以及《善幻化师所问经》中也说：‘以何布施施于何，布施如何不可得，以布施平等之性，愿善者圆满成就。如幻化般积聚资粮，如幻化般成佛，为如幻化之有情，愿作如幻化之利益。诸法如幻化，菩提亦如幻化，以如幻化之佛，愿以如幻化之事业作利益。’如是说。又，于十地之末，修持金刚喻定，一切障碍皆寂灭之时，所有心与心所之行相皆融入法界，与法身成为一体。如《入行论》所说：‘焚尽所知之干薪，寂灭即是法身界，尔时无生亦无灭，心之止息即佛身。’如是说。如是，若法身圣者为自利而成就，则依往昔之愿力，以及为调伏所化众生而显现色身圣者，依共同业力之故，于他者之显现中，显现为身与智慧，成
English
Purity is like a dream. Because the function is the same, there is no self-nature. So it is said. From the aspect of appearing as mere convention, it is the conventional truth. From the aspect of no self-nature, it is the ultimate truth. As it is said in the Root Wisdom: 'Apart from the conventional, the ultimate is not observed. Apart from the ultimate, the conventional is not observed.' And as it was said before: 'By false seeing of all things as real, one grasps the two entities of reality. Whatever is the object of true seeing is the ultimate truth. False seeing is said to be the conventional truth.' So it is said. Since both have no essence, they cannot be established as either one or different. Just as a mirage does not become water, so the conventional truth of the water of a mirage and its essence, the ultimate truth, cannot be established anywhere and are considered inseparable. Thus, all phenomena are determined as appearing but without being apprehended. By accumulating the two paths of accumulation like illusions, it is believed that the two bodies of the result, like illusions, spontaneously accomplish the two benefits. As it is said in the Sixty Stanzas on Reasoning: 'By this virtue, may all beings accumulate the collections of merit and wisdom, and may they attain the two sacred ones arising from merit and wisdom.' And also in the Sutra Requested by the Good Illusionist: 'Whatever is given by giving to whatever, how is giving not observed? By that equality of giving, may goodness be completely accomplished. Accumulating collections like illusions, becoming enlightened like illusions, for the sake of sentient beings like illusions, may they perform benefits like illusions. All phenomena are like illusions, and enlightenment is also like an illusion. By the Buddha like an illusion, may deeds like illusions perform benefits.' So it is said. Furthermore, by meditating on the vajra-like samadhi at the end of the ten grounds, when all obscurations are pacified, all the activities of mind and mental factors dissolve into the realm of phenomena and become one taste with the dharmakaya. As it is said in Entering the Middle Way: 'By burning all the dry firewood of knowable objects, pacification is the realm of dharmakaya. At that time, there is no birth and no cessation. The cessation of mind is manifested by the body.' So it is said. Thus, if the sacred dharmakaya is accomplished for one's own benefit, then by the power of previous aspirations and the accumulation of common karma that appears to those to be tamed, in the appearance of others, the appearance as body and wisdom accomplishes
Chinese
就像……一样出现。对于安住于地的菩萨来说，显现报身；对于其他人来说，显现化身，随应所化而调伏。利益有情众生之事，在不作意的情况下，就像如意宝、如意树和佛塔一样出现。如彼经云：寂静之身如如意树般显明，如如意宝般不作意，为度众生，恒常利益世间，此乃离戏之显现。又如《摄大乘论》云：一切皆具引导之事业，如大海般的诸佛，已作、正作、将作，然于利他无有分别。又如《入菩萨行论》云：如虚空之供养宝塔，纵然逝去已久，亦如息灭毒等般，与成办菩提之行相符，纵然入灭亦能成办利益。如是。中观宗的宗义已述完毕。如是，从声闻到中观宗的各乘，以舍取等方便智慧，以及从二资粮中作为因缘而成就，因欲求菩提之故，称为因之乘。而且，由于不了解各自的三十七道品、六度以及它们的体性而趣入，故为六度与体性之乘所摄。如是，由于自证佛与声闻的宗义相同，故摄于其中。声闻后来进入大乘，故为因，或为阶梯，或为休息之乘，即摄于仅与六度分相似之处。第二，果金刚乘有二：外事续之乘与内密咒之乘。初者有三：行续以自身为仆从，以本尊为主的方式欲求成就，以沐浴和洁净为主而修持。瑜伽续以自身为誓言萨埵，本尊为智慧萨埵，二者如兄弟或朋友般欲求成就，与见、修、瑜伽相似，行为如事续般，故称为二俱之乘。瑜伽续以心的禅修为主，行为仅寻求友伴
English
It appears like... For the Bodhisattvas abiding on the bhumis, the Sambhogakaya appears; for others, the Nirmanakaya appears, subduing according to what needs to be tamed. The act of benefiting sentient beings occurs without conceptualization, like a wish-fulfilling jewel, a wish-fulfilling tree, and a stupa. As it is said in that very text: 'The peaceful body is clear like a wish-fulfilling tree, like a wish-fulfilling jewel, without conceptualization. To liberate beings, it constantly benefits the world. This is appearance free from elaboration.' Also, as stated in the Compendium of Vehicles: 'All have the activity of guiding, the Buddhas like the great ocean, have done, are doing, and will do, but have no thought for the benefit of others.' Also, as stated in the Bodhisattvacaryavatara: 'Like a stupa of offerings in the sky, even after a long time has passed since its demise, it is like pacifying poison, etc., in accordance with the practice of accomplishing Bodhi, even after passing away, it accomplishes benefit.' Thus it is. The tenets of the Madhyamaka school have been explained. Thus, the vehicles from the Sravakas to the Madhyamakas are called the Vehicle of the Cause because they desire Bodhi by accomplishing the means of wisdom, such as abandoning and adopting, and the two accumulations as cause and condition. Moreover, since they enter without knowing the thirty-seven dharmas of the path, the six perfections, and their characteristics, they are included in the Vehicle of the Six Perfections and Characteristics. Thus, since the Pratyekabuddha and the Sravakas have the same tenets, they are included in it. The Sravakas later enter the Mahayana, so it is the cause, or the ladder, or the vehicle of rest, that is, it is included in the similarity of only a part of the perfections. Secondly, the Result Vajrayana has two: the Outer Action Tantra Vehicle and the Inner Secret Mantra Vehicle. The first has three: The Action Tantra desires accomplishment with oneself as a servant and the deity as the lord, and is practiced mainly with bathing and cleanliness. The Conduct Tantra desires accomplishment with oneself as the Samaya Sattva and the deity as the Wisdom Sattva, the two being like siblings or friends, similar to view, meditation, and yoga, and the conduct is like the Kriya, so it is called the Vehicle of Both Together. The Yoga Tantra emphasizes the meditation of the mind, and the conduct only seeks companions.
Chinese
将地视为自己的誓言，希望从其他地方成就智慧本尊并获得成就。第二种是内道密宗，即大瑜伽士，对任何事物都以善巧方便的方式行持，没有取舍和寻觅，认为一切法原本就在本尊坛城中成佛，因此只想显明本有的，不希望最初去成就原本没有的，迎请本尊智慧尊时，也不希望从其他地方而来，而是为了使自心的本性纯熟和稳固。分类有，主要阐述生起次第方便的父续，主要阐述圆满次第智慧的母续，以及生起圆满无二双运的无二续，这三种。这些是在原本清净的坛城中，以甚深禅定来显明，通过灌顶和修习生圆次第，果地本初坛城得以显现，在色究竟天显现寂静和忿怒本尊坛城，从而自然成就随所应化的化身。这四部续部，也根据时代、种姓和根器的不同而显现，对于具有洁净行为的婆罗门来说，是事续；对于持有王族两种姓氏的人来说，是行续；对于王族来说，是瑜伽续；对于贱民或平民来说，是无上瑜伽续。这些续部的修行时间也有所不同，分别是圆满时、三时、二时和争时，根器也有所不同，分别是钝根、中根、利根和极利根。秘密大圆满是，因为一切法原本就是自然成就的，所以在法界和智慧无二的体性中成佛，无二的真谛是，正如这其中所说：胜义世俗无二者，平等大坛城之中。等等，阐述了原本就在平等大圆满中成佛，修道也只是为了显明这一点，不希望有其他，众生时期的心和成佛时期的智慧自显现，也认为是以不成立有无等任何方式而存在，特别是迷。