English
Om Aro! The distinction of vehicles lies solely in wisdom and compassion. These differences in magnitude demonstrate the distinction of vehicles. As stated in the Compendium Sutra: Without skillful means, wisdom alone leads to falling into the Hearer Vehicle. Secondly, regarding the meaning of the Bodhisattva Vehicle in this very text, it is divided into essence, definition, and classification. Firstly, the essence is: Realizing that all phenomena are without self, and engaging in vast and sublime activities for the benefit of others through great compassion, becoming a supreme method. Secondly, the definition is: The term Bodhisattva means that one is called a Bodhisattva because one does not falter in striving for unsurpassed enlightenment with great mental strength. Thirdly, there are six aspects, the first of which is the gateway: It is through the gateway of the two truths. As stated in Rangshar: The vehicle of the Bodhisattva, the gateway to enter is the two truths. That is, according to the Madhyamaka school, these appearances that have not been examined or analyzed, although they appear, are understood by the mind as being like illusions, without inherent existence. Embraced by love, compassion, and the mind of enlightenment, one engages in the conventional truth through the manner of engaging and disengaging from virtuous and non-virtuous actions. In the ultimate truth, one understands the nature of reality as being free from elaboration, and thus enters through the gateway of union. Regarding the two truths, the Hetukaggalpo states: The Dharma taught by the Buddhas is completely contained within the two truths. That is, based on the object of knowledge alone as the basis for division, it is divided into the conventional truth of appearance and the ultimate truth of the way things are. Therefore, from the appearance of the object of knowledge alone, the field of the two truths is also established. Therefore, the conventional truth is: A phenomenon that has become an object of the mind, possessing characteristics. As it says: Deceptive and becoming an object of the mind, is the general characteristic of the conventional truth. The classification is: That which appears and is able to perform a function, such as a person appearing as a person, is the valid conventional truth. That which appears but is unable to perform a function, such as a rope appearing as a snake, is the false conventional truth. As it says: The classification of the conventional truth is called valid and false conventional truth. The individual characteristics should be thoroughly explained. That which appears but cannot perform a function is false. That which appears and can perform a function is valid. And in the Two Truths it says: Although similar in appearance, it can perform a function and cannot perform a function. Therefore, the division of the conventional truth is made into valid and non-valid. Meaning.
Chinese
胜义谛是远离一切戏论边。如《格波论》云：“胜义之体性，离一切戏论。”又如杰达日之《善逝论分别》云：“非有非无，非有非无，亦非二者之自性，定从四边而解脱。”分：分有离一边戏论之有境胜义，与离一切戏论之无境胜义。如《格波论》云：“分有境胜义，无境离八边。”如是二谛是一是异耶？名言中如水与水中月，体性一而反体异。如《菩提心释》云：“如蔗糖自性甜，如火之自性热，如是诸法之体性，安住于空性中。”胜义中一异皆不可说。如《慈氏请问经》云：“非是有为之相中不可说之界，亦非其他。”如是，中观派，虽于安立胜义无有差别，然许名言中所显现如幻者为自续派，许显现之时即离戏论，而遮遣所许之名言者为应成派。唯识派则许二取二显现之境与有境为世俗，许无二之觉性自知自明为胜义谛。分：分许外境为觉性之行相者为真相，许显现为觉性所增益者为假相。二、见：即如实了知二无我。亦即于世俗中了知诸法如水中月之显现，于胜义中了知一切戏论寂灭之体性，是为通达二谛之体性。如《见鬘》云：“一切杂染与清净之法，胜义中无自性，世俗中如幻，各自不混杂而存在。”又如《道次第》云：“若不了知平等性，分别世俗胜义二谛，于法与补特伽罗无我，此乃菩提萨埵。”三
English
The ultimate truth is that which is free from all extremes of elaboration. As stated in the Kalapa: "The characteristic of the ultimate is that it is free from all elaboration." Also, in Jetari's "Analysis of the Sugata's Teachings": "Neither existent, nor nonexistent, nor both existent and nonexistent, nor the nature of both; it is definitely liberated from the four extremes." It is divided into the conceptual ultimate, which is free from one aspect of elaboration, and the non-conceptual ultimate, which is free from all elaborations. As stated in the Kalapa: "The division is the conceptual ultimate, and the non-conceptual, free from the eight extremes." So, are these two truths one or different? In conventional terms, like water and the moon in water, they are of the same nature but have different aspects. As stated in the Bodhicitta Commentary: "Just as the nature of sugarcane is sweetness, and the nature of fire is heat, so too, the nature of all phenomena abides in emptiness." In ultimate terms, it cannot be said to be either one or different. As stated in the Maitreya's Questions: "It is not the realm that is inexpressible from the characteristics of conditioned phenomena, nor is it other than that." Furthermore, for the Madhyamikas, although there is no difference in establishing the ultimate, the Svatantrikas assert that what appears in conventional terms is established as merely illusory, while the Prasangikas assert that it is free from elaboration from the very moment of appearance, and thus refute even the mere conventional. The Cittamatrins assert that the object and subject of dualistic appearance are conventional, and that the non-dual awareness, self-knowing and self-illuminating, is the ultimate truth. It is divided into the true aspect, which asserts that the external object is merely a form of awareness, and the false aspect, which asserts that appearance is imputed by awareness. Second, the view is the non-perverted realization of the two selflessnesses. That is, in conventional terms, all phenomena appear like the moon in water, and in ultimate terms, one realizes the state where all elaborations are pacified, thus realizing the nature of the two truths. As stated in the Garland of Views: "All defiled and purified phenomena are without inherent existence in the ultimate, and in the conventional, they exist as mere illusions, each with its own unmixed characteristic." Also, as stated in the Stages of the Path: "If one does not understand the meaning of equality, and distinguishes between the two truths, conventional and ultimate, and the selflessness of phenomena and persons, this is a Bodhisattva." Third,
Chinese
关于戒律，有三种：积聚善法戒、饶益有情戒、断恶行戒。第一种是：积聚以二资粮和六度所摄的善行之聚。第二种是：一切思维和行为都用于利益有情。第三种是：虽然中观派的观点不一定需要持有别解脱戒作为受菩提心戒的基础，但在《菩萨地》中，如所说断恶行戒有七种别解脱戒，以安住于这些戒律为基础之上，通过任何一种发心仪轨，无论是愿心还是行心，生起缘于菩提的愿心，以及为了这个目的而结合资粮和事业的行心，并修学其学处。其中，唯识宗认为有四条根本堕罪。如《二十戒品》中所说：因贪恋利养和恭敬，自赞毁他；对痛苦无依者，吝啬不施予佛法和财物；他人忏悔也不听，以嗔恨恼害他人；舍弃大乘，宣说相似正法。如此等等。按照中观派的观点，认为是十九条或二十条。国王有五条决定，大臣有五条决定，平民有八条决定，共同的是舍弃愿心，共十九条，这是随《虚空藏经》之后在《学集论》中宣说的。在此之上，加上舍弃行心，不修善法，共二十条，这是《宝积经》中所说的。这些也如《入行论》中所说：欲护心者，应善护正念与正知，纵遇命难亦不舍。我今合掌诚祈请。因此，不忘失正念和正知，通过舍弃四黑法，受持四白法等方式，努力守护而不虚耗。第四是修习，总的来说，在四种修学道中修习三十七菩提分法，即在资粮道小者修习四念住，中者修习四正断，大者修习四神足。在加行道暖位和顶位修习五根，忍位和胜法位修习五力，在见道修习七菩提支，在修道九地修习八圣道。具体来说，从最初如何修持
English
Regarding discipline, there are three: the discipline of accumulating virtuous dharmas, the discipline of benefiting sentient beings, and the discipline of abstaining from negative actions. The first is: accumulating the collection of virtuous deeds gathered by the two accumulations and the six perfections. The second is: using all thoughts and actions for the benefit of sentient beings. The third is: although the view of the Madhyamaka school does not necessarily require holding the Pratimoksha vow as the basis for taking the Bodhicitta vow, in the Bodhisattva Bhumi, as it is said that the discipline of abstaining from negative actions has seven types of Pratimoksha vows, based on abiding in these precepts, through any method of generating the mind, whether it is the aspirational mind or the engaging mind, generating the aspirational mind focused on enlightenment, and the engaging mind that combines accumulation and activities for this purpose, and training in its precepts. Among them, the Mind-Only school believes there are four root downfalls. As stated in the "Twenty Disciplines": Due to attachment to gain and respect, praising oneself and disparaging others; being stingy and not giving Dharma and wealth to those who are suffering and without protection; not listening to others' confessions, harming others with anger; abandoning the Great Vehicle and teaching what appears to be similar to the true Dharma. So on and so forth. According to the Madhyamaka school, it is believed to be nineteen or twenty. There are five determinations for the king, five determinations for the ministers, and eight determinations for the common people. Common to all is abandoning the aspirational mind, making nineteen in total, which is explained in the Compendium of Trainings following the Sutra of the Essence of Space. On top of that, adding abandoning the engaging mind and not engaging in virtuous deeds makes twenty in total, which is stated in the Ratnakuta Sutra. These are also as stated in the Bodhicaryavatara: Those who wish to protect their minds should guard mindfulness and awareness well, even at the cost of their lives. I now prostrate with folded hands and sincerely request. Therefore, without losing mindfulness and awareness, by abandoning the four black dharmas and upholding the four white dharmas, etc., one should strive to protect without wasting time. The fourth is meditation, in general, practicing the thirty-seven factors of enlightenment in the four paths of learning, that is, in the small stage of the path of accumulation, practicing the four mindfulnesses, in the middle stage practicing the four right abandonments, and in the great stage practicing the four legs of miraculous powers. In the path of preparation, in the heat and peak stages, practicing the five faculties, in the forbearance and supreme dharma stages, practicing the five powers, in the path of seeing, practicing the seven branches of enlightenment, and in the path of meditation, practicing the eight noble paths in the nine grounds. Specifically, how to practice from the beginning
Chinese
以最后法轮义了义经为依据，通达如来藏之理，具种姓者发起无上菩提心后，于显现境不灭而执着分别寂灭之三摩地生起之止观，以及观想显现如幻化八喻，断定所取能取粗细一切为空性，观察法性空性，于离边中观之义安住等，以止观双运之方式修持。如是亦如《入行论》云：『以善具止住之胜观，彻底摧毁诸烦恼，当知。』第五、行持：后得位时，以自轻他重之方式成办有情之义利。彼亦行持之自性六度或十度如幻化般行持，六度为布施等，十度为加四者，即方便、力、愿、智，皆摄于般若波罗蜜多中。第六、果：次第行进十地与五道后，于无学道十一地普光地，自利方面于法身解脱，他利方面依于二色身，成办有情之义利直至轮回未空之际。彼等亦如广说云：『通达二无我，圆满波罗蜜多，次第行进十地之瑜伽士，以二谛彻底获得，行佛地之位之道。』第二、果金刚乘：从因乘中超胜之理，宣说殊胜之乘本身，宣说彼等作为所说之能说经之差别。第一：从波罗蜜多乘以因作为道，此处以果作为道而超胜。对此，名相乘之人们说：你们密咒士以果作为道，是成熟者作为道，还是未成熟者作为道？若如前者，则成无有穷尽，因为成熟后也作为道之故。立宗。周遍以量成立，如去年的果实成为今年的种子般。若许诺，则密咒本身成为长路之过失。若如后者，则