Chinese
这是同时圆满的。什么呢？二无的究竟是不执着任何事物，所以是布施；不执着任何事物，所以是戒律；二无的见解是甚深之义，不畏惧它，所以是忍辱；不从它的状态中动摇，所以是禅定；不从它那里在任何时候散乱，所以是精进；如实地显明不颠倒的正义，所以是智慧；它显现出来，所以是愿；不从其他地方寻找果，所以是方便；它以威力压倒邪见，所以是力量；本来就有的意义显现出来，所以是智慧的波罗蜜多。因此，改变词语，从下面来说，作为因的乘的十地的差别，也在这里以平等性证悟的一个智慧而自然成就。就像这样，见到平等性的法界，所以第一是极喜地；由此最终见解清净，所以第二是离垢地；心性自明，所以不阻碍利益众生，所以第三是发光地；自证本身显现于一切，所以第四是焰慧地；同时成办二利，所以第五是极难胜地；自性远离对境而显明，所以第六是现前地；舍弃极端的见解，所以第七是远行地；没有散乱的对境，所以第八是不动地；具有功德自然成就的智慧，所以第九是善慧地；成为那些功德的来源，所以第十是法云地。而且，说“和”字，果位的佛的三地也成就。而且，从上面来说，十地所要成就的殊胜是普光，而这在这里以二无的证悟状态而圆满。以圆满的见解，对于烦恼等事物二取不执着而行持，也以智慧证悟到不执着于它们，从而显现法身，譬如莲花从淤泥中生起而不被沾染一样，是普光之殊胜莲花地。说“的”字，是莲花地的殊胜中的殊胜。而且，从上面来说，如是显现法身之后，以二色身成办利益的方便和不可思议的乘等，获得身语意无尽庄严之轮，是轮大集地。如是，以显现正义的智慧，五身究竟之时也
English
This is complete at once. What is it? The ultimate of non-duality is giving because it does not grasp anything; it is discipline because it is not attached to anything; the view of non-duality is the meaning of profoundness, and it is patience because it is not afraid of it; it is meditation because it does not move from its state; it is diligence because it is not distracted from it at any time; it is wisdom because it clearly illuminates the correct meaning without reversing it; it becomes manifest, so it is aspiration; it does not seek fruit from elsewhere, so it is skillful means; it overpowers wrong views with power, so it is strength; the meaning that has always been is clearly revealed, so it is the perfection of wisdom. Therefore, changing the words, from below, the ten distinctions of the ground of the vehicle of cause are also spontaneously accomplished here in one wisdom that realizes equality. Thus, seeing the realm of equality, the first is the Extremely Joyful Ground; because of that, the ultimate view is purified, so the second is the Stainless Ground; because the nature of mind is self-luminous, it does not hinder the benefit of beings, so the third is the Illuminating Ground; because self-awareness itself appears in everything, the fourth is the Radiant Ground; because it accomplishes the two benefits at the same time, the fifth is the Difficult to Tame Ground; because the characteristics are clear as being separate from the object, the sixth is the Manifest Ground; because it abandons extreme views, the seventh is the Far Gone Ground; because there is no object of distraction, the eighth is the Immovable Ground; because it possesses the wisdom of spontaneously accomplished qualities, the ninth is the Ground of Good Intelligence; because it becomes the source of those qualities, the tenth is the Cloud of Dharma. Moreover, saying "and," the three grounds of the fruit, the Buddha, are also accomplished. Moreover, from above, the supreme to be accomplished of the ten grounds is Universal Light, and that is complete here in the state of realizing non-duality. With the complete view, even though one engages in afflictions and other objects without being obstructed by dualistic grasping, one also realizes with wisdom that one does not fixate on them, thereby manifesting the Dharmakaya, just as a lotus grows from mud but is not stained by it, it is the ground of the supreme lotus-possessing Universal Light. Saying "of," it is the most supreme of the lotus-possessing ground. Moreover, from above, thus, after the Dharmakaya is manifested, the means and vehicles by which the two form bodies accomplish benefit are inconceivable, and so on, having mastery over the wheel of inexhaustible ornaments of body, speech, and mind, it is the ground of the Great Assembly Wheel. Thus, with the wisdom that has manifested the correct meaning, even when the five bodies are perfected,
Chinese
希望你们的智慧不被迷惑。如《共同续》中所说：“成就的究竟不会有错谬。”第二种情况也分为两种：不被那样的宗派所转变，以及被转变。这两者的区别在于是否追随自己的导师和教法。其中第一种，即“未证悟”是指世俗之人，他们的观点与无明相同。无明有两种：对真实的意义无知，以及对业果无知的无明；或者说是俱生无明和遍计无明。这里指的是与对因果无知相似的观点。这又分为世俗之人和断见者两种。第一种又分为体性、定义和分类三种。体性是对前世后世和业果无知。定义是由于无法确定这种观点是否正确，所以才这样称呼。分类有两种：低劣种姓和种姓不定。如《广大论》中所说：“这种不确定性无法指出。”以及“与一切随顺，以柔和进入。”断见者也有三种。体性与世俗之人相似，但他们有追求现世少许安乐的想法。定义是舍弃来世的安乐，只关注今生的利益，即在世俗的事务中醒悟。分类有两种：断灭种姓和有意识者。第一种又分为自性和因缘断灭两种。第一种不应被大乘宗派所接受，因为它不遍及如来藏，并且会变成好坏的基础。第二种如《眼疏》中所说：“从根本和支分的誓言破损也会产生，即长期处于这种状态。”按照共同乘的观点，他们既不理解词句，也不明白意义，因此变得愚钝。正如所说：“法界周遍一切，若无自证悟之福分，如盲人面前展示色彩，此乃无缘断灭之地。”
English
Wishing that your wisdom is not confused. As it is said in the Common Tantras: "The ultimate of accomplishment has no error." The second case is also divided into two: not being transformed by such a tenet, and being transformed. The difference between these two is whether or not one follows one's own teacher and teachings. The first of these, "unrealized," refers to ordinary worldly people, whose views are similar to ignorance. There are two types of ignorance: ignorance of the true meaning, and ignorance of the law of cause and effect; or co-emergent ignorance and imputed ignorance. This refers only to a view that is similar to ignorance of cause and effect. This is further divided into ordinary worldly people and nihilists. The first is further divided into three: essence, definition, and division. The essence is ignorance of past and future lives and the law of karma. The definition is that it is so called because it is impossible to determine whether this view is correct or not. There are two divisions: inferior lineage and uncertain lineage. As it is said in the Extensive Treatise: "This uncertainty cannot be pointed out." And "It harmonizes with all, entering gently." There are also three types of nihilists. The essence is similar to that of ordinary people, but they have the idea of pursuing a little happiness in this life. The definition is that they abandon the happiness of future lives and focus only on the benefits of this life, that is, awakening to worldly affairs. There are two divisions: extinct lineage and conscious beings. The first is further divided into natural and circumstantial extinction. The first should not be accepted by the Mahayana school, because it does not pervade the Tathagatagarbha and will become the basis of good and bad. The second is as it is said in the Eye Commentary: "It also arises from the breaking of the vows of the root and branches, that is, being in this state for a long time." According to the common vehicle, they do not understand the words or the meaning, and therefore become dull. As it is said: "Although the Dharmadhatu pervades all, if one does not have the merit of self-realization, it is like showing colors to a blind person, this is the place of the extinct lineage without opportunity."
Chinese
如是。这是关于它的。有情众生也有四种：贪执的、散乱的、轻浮的、信乐的有情众生。如《大经》所说：四种有情众生贪执，对何者散乱且恐惧，四种信乐者，如种子持有的田地般显现。这是关于它的。第二，以宗派转变心意有两种：外道和执持内道宗派。这二者的差别是，有些人说，见解上有我无我，行为上不舍弃和舍弃对众生的损害，皈依处不皈依和皈依三宝，以这三者来区分，这是不确定的。次第来说，顺世外道也不承认我，因此成为内道；自宗的声闻缘觉也认为有法我，因此成为外道。行为上，裸体外道也舍弃对众生的损害，因此成为内道；皈依处世间神等也不皈依三宝，因此成为外道。还有些人说，见解上执着于常断二边，行为上颠倒地实行苦行，皈依处执着于自在天等，因此果报成熟于世间的是外道；见解上从常断二边解脱，行为上清净地实行苦行，皈依处皈依三宝，因此果报成熟于出世间的是内道，这种说法也有些许过失。那么，应该如何呢？这是执持宗派方式的差别。将遍入天或自在天等视为导师，心意随顺其教义，执持其宗派的是外道；将圆满正等觉的佛陀视为导师，心意随顺其所说的教义，执持其宗派的是内道。如是，二者中第一个“邪分别”是，《大经》中说：此邪分别甚稀有，三百六十二种。因此，三百六十二种邪见是：对于有情的人我，取蕴的五蕴，每一个都从本体的角度来说色蕴是我，从装饰的角度来说色蕴具有我，从作用的角度来说色蕴是我的，从所依的角度来说色蕴
English
Thus it is. This is about it. Sentient beings also have four types: those with attachment, those with distraction, those with levity, and those with faith. As stated in the Great Sutra: Four types of sentient beings are attached, to whom are distracted and fearful, four types of faithful ones, appear like a field holding seeds. This is about it. Secondly, transforming the mind through philosophical tenets has two aspects: those who hold to externalist (non-Buddhist) tenets and those who hold to internalist (Buddhist) tenets. The difference between these two is that some say the distinction lies in whether their view involves the existence or non-existence of a self, whether their conduct involves abandoning or not abandoning harm to sentient beings, and whether their refuge involves taking or not taking refuge in the Three Jewels. However, this is not definitive. For example, in terms of views, the materialist Cārvākas do not accept a self, thus becoming internalists. Similarly, the Hearers and Solitary Realizers within our own school assert a self of phenomena, thus becoming externalists. In terms of conduct, the naked ascetics abstain from harming sentient beings, thus becoming internalists. And those who take refuge in worldly deities and the like do not take refuge in the Three Jewels, thus becoming externalists. Furthermore, some say that those whose views cling to the extremes of permanence and annihilation, whose conduct involves practicing distorted asceticism, and whose refuge involves taking refuge in deities like Īśvara, resulting in worldly fruits, are externalists. Conversely, those whose views are liberated from the extremes of permanence and annihilation, whose conduct involves practicing pure asceticism, and whose refuge involves taking refuge in the Three Jewels, resulting in transcendent fruits, are internalists. However, this assertion also has some flaws. So, what is the correct way? The difference lies in how one holds philosophical tenets. Those who regard deities like Vishnu or Īśvara as the teacher, follow their teachings, and adhere to their tenets are externalists. Those who regard the perfectly enlightened Buddha as the teacher, follow the teachings he expounded, and adhere to his tenets are internalists. Thus, regarding the first of the two, "wrong conception," the Great Sutra states: This wrong conception is wondrous, numbering three hundred and sixty-two. Therefore, the three hundred and sixty-two wrong views are: with respect to the individual's self, each of the five aggregates of grasping is, from the perspective of its essence, the form aggregate is the self; from the perspective of adornment, the form aggregate possesses the self; from the perspective of action, the form aggregate belongs to the self; from the perspective of support, the form
Chinese
所谓“安住”等共有二十个。这些是过去的边、未来的边和现在的分别，像这样三时颠倒的二十三个山峰，由不败导师毛衣者等六人承认，所以是三百六十，根本是常断二见。第二，内道也有大小乘两种，这两种的差别是：所谓“五法”等，是由分别假立显现的各种相，以及安立在这些相上的名称，以及对这些相进行认识的分别念，以及这些相所空性的真如，以及证悟它的智慧。所谓“三自性”，是遍计所执、依他起、圆成实三种，这在唯识宗的章节中会讲解。所谓“八识”，是阿赖耶识、染污意、意识、五根识。所谓“证悟二无我”，是外道所安立的补特伽罗我，以及声闻缘觉所安立的法我。像这样，凡是承认这些法的，都包含在大乘之中。还有，按照阿若老师的论典，乘的自性唯是智慧和慈悲。这些因大小的差别而显示乘的差别。也就是说，谁的智慧小，没有证悟单方面的无我，慈悲心小，不以利益有情为主，就是小乘；谁的智慧大，圆满证悟二无我，慈悲心大，以利益他者为主，就是大乘。其中，小乘是片面证悟，没有证悟所知的事物差别，执著于相，就是声闻缘觉二者。首先，声闻也有两种，总的来说，显现的一切都是识，而且识本身并不显现为事物，名为“隐匿母”的微细事物，是从胜义谛的对境缘起所生，被认为是事物之相的创造之因，具有事物之相的识被认为是果，这是有相经部宗。外境显现的一切都确定为三种，即总相和无实显现二者不是事物之境，而自相则被认为是事物之境的实有。还有，认识这些的识也确定为三种，即执著分别和无分别错乱二者是心