English
The difference is, as stated in the Mother Tantra: Giving exists in the worldly realm, and it also exists beyond the worldly realm. So, what is worldly giving? It is when giving does not cause one to waver from the world, does not excel, and does not transcend, it is called worldly giving. If giving causes one to waver from the world, excel, and transcend, it is called giving that transcends the world. As it is said, the difference lies in whether the result can transcend the world, depending on the method used to accomplish it completely. Initially, within the worldly vehicle, there is the original vehicle of gods and humans, and the derived views of misunderstanding and wrong understanding. First, regarding this, the meaning of the "vehicle of gods and humans" can be determined in three aspects: essence, definition, and classification. Similarly, in the first chapter of the general compendium of the Tantra of the Gathering of the Sugatas, it is said that each has essence, definition, and classification. From that, first, the essence is: any method that establishes the ultimate happiness of gods and humans but cannot transcend samsara. Second, the definition is: because it can connect and establish the result of happiness for gods and humans, it is a vehicle. Third, the classification has six aspects: entry point, view, discipline, meditation, conduct, and result. In the continuation of the previous passage from the Gathering of Bliss, it is said: "The entry point, view, discipline, meditation, activity, and result of each desire should be known in order." It should be understood that the same applies to the following. From that, first, the entry point is: seeing the three lower realms as being of the nature of suffering, one enters by abandoning the cause of being born there, which is non-virtuous actions. As it is said in Heruka Galpo: "The vehicle of gods and humans abandons non-virtue." That is to say, the ten non-virtues are: the physical actions of killing, stealing, and sexual misconduct; the verbal actions of lying, divisive speech, harsh speech, and idle chatter; and the mental actions of covetousness, malice, and wrong view, making ten in total. Second is: what is called the correct view is believing in the next world and the law of karma. In the Collection of Specially Expressed Verses, it is said: "The correct view of worldly people, whoever possesses it, will not fall into the lower realms for thousands of lifetimes." That is to say, from that
Chinese
即使以错误的见解，将断除杀生等善业用于其他方面，其果报也会成熟为痛苦。如《亲友书》中所说：“何人以邪见，行持诸善业，一切皆成熟，具不悦意果。”因此，具备正确的见解至关重要。第三，没有其他比断除十不善业的戒律更重要的了。既然如此，前面说过：“斋戒及妙欲，天身与悦意，男女皆能施。”如果有人问，为了达到天人的果位，难道没有必要具备从正确受持中产生的戒律吗？答：虽然说了必要，但那是就特殊情况而言的，一般情况则不一定需要，因为他们认为具备正确见解的十善业道及其眷属能够成就。第四，要修习到能够产生自身果报为止。第五，要行持有漏的十善业道及其眷属，这只是从断除十不善的角度来命名的。此外，还有身体的顶礼等行为，语言的赞颂等行为，以及心中希望利益他人的善心等等。如果有人问：在黑汝嘎·嘎拉波中，不是说过在人天乘的阶段，必须行持书写、供养等十种法行吗？答：这里也和之前一样，存在特殊情况和一般情况的差别。第六，根据善业力量的大小，可以转生到四大洲的人类以及欲界六天等欲界十处天界。正如《广大经》中所说：“行持十善且断除不善者，乃转生欲界天及人之因。”以及《道次第》中所说：“十善为首要，善与非善不相等，是故天人转生处，未悟平等轮回转。”这也是因为此处的欲妙安乐最终可以达到人间的转轮王和天界的他化自在天的境界。因此，《楞伽经》中以“所行之主”的词语来称呼，并称之为“天乘”。此乘如《道次第》所说：“于基础乘之初修习。”一样，是成为一切乘的基础或者先导，因为无论何种正确的见解
English
Even if one engages in virtuous actions like abstaining from killing, etc., with a wrong view, the result will ripen into suffering. As it is said in the "Letter to a Friend": "Whatever good deeds a person performs with wrong views, all of them ripen into unpleasant results." Therefore, it is crucial to be endowed with the right view. Third, there is no other discipline more important than abandoning the ten non-virtuous actions. If that is the case, didn't the previous statement, "Fasting and enjoying desires, bestowing desirable divine bodies to men and women," imply that discipline arising from proper adoption is necessary to attain the state of a god? Although it is said to be necessary, that is in reference to a special case. For ordinary individuals, it is not necessarily required, because it is believed that the path of the ten virtues, along with its retinue, when accompanied by the right view, can be accomplished. Fourth, one should familiarize oneself with it until it can produce its own results. Fifth, one should engage in the path of the ten virtues with outflows, along with its retinue. This is named from the perspective of abandoning the ten non-virtues. Furthermore, there are physical actions such as prostrations, verbal actions such as praises, and mental actions such as the virtuous mind of wishing to benefit others. Now, if someone asks, "In the Heruka Galpo, wasn't it said that during the stage of the vehicle of gods and humans, one must engage in the ten practices of Dharma, such as writing and making offerings?" The answer is that here too, there is a difference between special and general cases, as before. Sixth, according to the magnitude of virtuous actions, one can be born as humans in the four continents and as gods in the six realms of desire, which are the ten places of higher realms in the desire realm. As it is said in the "Extensive Sutra": "Practicing the ten virtues and abandoning non-virtue is the cause of being born as gods and humans in the desire realm." And as it is said in the "Stages of the Path": "Taking the ten virtues as primary, virtue and non-virtue are not equal, therefore, the place of birth of gods and humans, without realizing equality, revolves in the desire realm." This is because the ultimate bliss of desire here can lead to the state of a universal monarch among humans and the master of the Paranirmita-vasavartin gods in the realm of the gods. Therefore, in the Lankavatara Sutra, it is referred to as the "chief of those who travel" and is called the "vehicle of the gods." This vehicle, as it is said in the "Stages of the Path": "First cultivate the basis of the vehicle," is the basis of all vehicles or the one that precedes them, because whatever right view
Chinese
因为不存在不使用十善业道的法乘。吉祥金刚中也说：从十善开始，详细区分它的法。如是说。又《楞伽经》中说：梵天乘。所说的梵天，不是只有梵天等三种。从梵天的声音来说，梵天有清净和洁净的意思。如果因为欲望的烦恼而清净或洁净，那么梵天，就以广义的方式，将上界的色界十七处和无色界的四处，总共二十一处都称为梵天。前往那里的道路及其相关事物称为梵天乘。也就是通过止观，各自将下者视为粗糙，将自身视为精细，通过修习增上慧力，据说舍弃下层烦恼者会生于上层。因此，如果没有获得各自脱离对下层执着的道路，即四禅定和四无色定中的任何一种，就不会生于上层。因此，禅定二者是真正的梵天乘。四无量和世间五神通被认为是梵天乘的特殊功德之道。对于这些，见解是业果，入门和戒律是舍弃十不善，行为是在之前的十善之上，行慈、悲、喜、舍四无量。修习方面，有色界和无色界的两种等持。第一种是具有从欲望的感受中厌离的特征的四禅定。在《中观根本慧论》中说：有寻有伺是初禅，无寻唯伺是二禅，无寻无伺是三禅，舍喜妙乐是四禅。如是说。第二种是具有从四禅定的觉受中厌离的特征的四种等持，即空无边处，识无边处，无所有处，非想非非想处。
English
Because there is no vehicle that does not utilize the path of the ten virtuous actions. It is also said in the Hevajra Tantra: 'Starting from the ten virtues, its dharma is thoroughly distinguished.' So it is said. Also, in the Lankavatara Sutra, it says: 'The Brahma Vehicle.' The Brahma mentioned is not only the three, such as the Brahma realm. From the sound of Brahma, Brahma means purity and cleanliness. If it is pure or clean because of the afflictions of desire, then Brahma, in a broad sense, refers to all twenty-one places, which are the seventeen realms of the form realm and the four realms of the formless realm in the upper realms. The path to go there and its related things are called the Brahma Vehicle. That is, through calming and insight, each viewing the lower as coarse and the self as refined, through the power of cultivating higher insight, it is said that those who abandon the afflictions of the lower realm will be born in the upper realm. Therefore, if one does not obtain any of the paths that liberate from attachment to the lower realm, namely the four dhyanas and the four formless absorptions, one will not be born in the upper realm. Therefore, both dhyana and form are the true Brahma Vehicle. The four immeasurables and the five mundane superknowledges are considered to be the path of special qualities of the Brahma Vehicle. For these, the view is cause and effect, the entrance and discipline are abandoning the ten non-virtues, and the conduct is, on top of the previous ten virtues, practicing the four immeasurables of loving-kindness, compassion, joy, and equanimity. In terms of meditation, there are two types of samadhi: form and formless. The first is the four dhyanas, which are characterized by aversion to the feelings of desire. In the Madhyamakavatara, it says: 'With investigation and analysis is the first dhyana, without investigation but only analysis is the second dhyana, without investigation and without analysis is the third dhyana, abandoning joy and subtle pleasure is the fourth dhyana.' So it is said. The second is the four samadhis, which are characterized by aversion to the perceptions of the four dhyanas, namely the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception.
Chinese
如果到达有顶的道路的尽头。那些也是从广说中来的。修习四无量，修习不动的禅定，是生于梵天等处的因。如是说。关于果，也有色和无色两种。第一种是，从将第一禅的真实义修习为小、中、大三种，而生于梵众等三处等等。与凡夫的十二处相应，如果第四禅生起圣者的无漏智慧，并次第修习五次，则生于无热等五净居天。然而，由于没有获得对色的离贪，并且贪著禅定的滋味，所以会流转。如《道次第》所说：四无量和四禅，次第地各自执著我，对一切色都执著为我，这就是次第生于梵天。如是说。第二种是，由于观的智慧的缺乏，执著于与四名蕴相应的等持，因此生为无色界的诸天。因此，从那里说：没有证悟平等和无色，没有了知四名蕴的空性，如果转生于四处，则生为有顶天的天神。如是说。第二，分为共同和个别解说。第一，就是从这里说：未证悟和颠倒证悟。关于这个意义，以前的论师们有不同的观点。日光狮子论师认为是未证悟的散乱、遥远和浓厚三种，颠倒证悟是外道。格多论师认为是未证悟的散乱，颠倒证悟是外道的常断二见。比玛拉的观点是，在《释论小品》中说：共同的是未证悟的散乱和遥远，颠倒证悟是浓厚和外道。莲花生大师的口诀《见鬘》中也是这样说的。全知法王认为是未证悟的本住宗，颠倒证悟是外道宗。即使那样，自宗和他宗的大多数教规，都赞同《释论小品》和《见鬘》的观点，所以这里也同样解说。第二，分为未证悟和颠倒证悟两种。第一，分为定义和分类两种。第一是，没有被其他宗派改变心意的凡夫。第二，分为真实和随带两种。真实