Chinese
未成为客体，指的是法性离戏论。这与“此为度”相连。或者说，因为以此能度过轮回的苦海，所以才这样称呼，这与道相连。所谓“地”，是指与地相似，也就是指从初地到十地的智慧和禅定双运的自性。这是智慧之地，因为它是遮障的对治。遮障减少多少，智慧增长多少，这智慧和禅定本身，就是一切善根的处所和因。而且，菩萨们也安住和行持于这些智慧之中。因此，以安住、执持和行持的意义来说，与地相似，所以称为地。现在是为了显示果，成就无上菩提。如是说，超越了声闻和缘觉的菩提，是不安住的涅槃的特征，是圆满了力量、无畏和不共等一切不共功德之聚的特征，是完全断除了习气连接，具有不忘失的法性，以及证得了诸相最胜智慧之位，这就是无上菩提。这样，对于特征的三乘，各自的见、道和果分为三种，总摄而显示。对此，这里再稍微作一些区分。所行境的差别是：声闻们是安住在具有所缘之地的所行境者；缘觉是安住在不可言说的法性之道的所行境者；菩萨则是安住在极其清净的智慧之所行境者。解脱之门的差别是：声闻们是从脱离因和缘的解脱之门而生的；缘觉是从破析因和果的解脱之门而生的；菩萨是从不可思议的解脱之门而生的。禅定之力的差别是：声闻们是在清净业的方面获得了特殊的禅定之力；缘觉
English
That which has not become an object refers to the nature of reality being free from elaboration. This is connected with "having crossed over." Or, because it enables one to cross over the ocean of samsara, it is called that, and this is connected with the path. The term "ground" means that it is like the earth, that is, the nature of the union of wisdom and samadhi from the first to the tenth ground. It is the ground of wisdom because it is the antidote to obscurations. To the extent that obscurations diminish and wisdom increases, that very wisdom and samadhi are the source and basis of all virtuous roots. Moreover, those Bodhisattvas also abide in and practice these wisdoms. Therefore, in terms of abiding, holding, and practicing, it is like the earth, so it is called ground. Now, in order to show the result, it is the accomplishment of unsurpassed enlightenment. As it is said, it transcends the enlightenment of Shravakas and Pratyekabuddhas, it is characterized by non-abiding nirvana, it is the characteristic of the complete perfection of all the unique qualities such as powers, fearlessnesses, and non-mixtures, it is the complete abandonment of all connections of habitual tendencies, it has the nature of non-forgetfulness, and it is the attainment of the state of supreme wisdom in all aspects, this is unsurpassed enlightenment. Thus, for the three vehicles of characteristics, each of their views, paths, and results are divided into three and shown in summary. Here, let's make some further distinctions. The difference in the field of activity is that Shravakas are those whose field of activity is abiding in the ground with objects of focus; Pratyekabuddhas are those whose field of activity is abiding in the path of the nature of reality that is inexpressible; Bodhisattvas are those whose field of activity is in the extremely pure wisdom. The difference in the gate of liberation is that Shravakas are born from the gate of liberation that is liberated from causes and conditions; Pratyekabuddhas are born from the gate of liberation that analyzes causes and results; Bodhisattvas are born from the gate of liberation that is inconceivable. The difference in the power of samadhi is that Shravakas have attained special power of samadhi in purifying karma; Pratyekabuddhas
Chinese
是获得了特殊能力。菩萨们是获得了对业的顶端的主权。智慧之力的差别是：声闻们是了悟到内在的补特伽罗无我。独觉佛是了悟到外境和二取无我。菩萨是了悟到内外之法和一切补特伽罗无我。断除智慧的分别障的差别是：声闻们是断除了执著为我的分别。独觉佛是也断除了所取的分别。菩萨是也断除了能取的分别。了知灭尽和不生之相的菩提的差别是：声闻们是获得了了知三界中完全断除的烦恼灭尽之相。独觉佛的菩提是，无论什么，所有生起的法都了知为灭尽之法。无上菩提是，了知习气的连接的所有的烦恼都灭尽。此外，以安立胜义谛的方式和执着等的差别，大乘也有两种，瑜伽行派和中观派。其中，安立胜义谛的差别是：声闻们说，以我空之法之相为胜义谛。独觉佛说，以非言语所染之法之相为胜义谛。瑜伽行派说，以离能取所取之自证之相为胜义谛。中观派说，以一切戏论完全寂灭之法性为胜义谛。显现执着的差别是：声闻们是显现执着于总相和自相。独觉佛是显现执着于总相和自相的方面和无杂染。瑜伽行派是显现执着于阿赖耶识的波浪，显现自心的相。中观派是显现执着于世俗谛，完全不净之相的行境。完全不执着的差别是：声闻们是对见解的处所没有显现执着。独觉佛是对于杂染的行境没有显现执
English
is the attainment of special powers. Bodhisattvas are those who have obtained sovereignty over the peak of karma. The distinction of the power of wisdom is: Shravakas realize the selflessness of the inner person. Pratyekabuddhas realize the selflessness of the external objects and the two aspects. Bodhisattvas realize the selflessness of all inner and outer dharmas and persons. The distinction of abandoning the obscurations of discriminating wisdom is: Shravakas abandon the discrimination of grasping at self. Pratyekabuddhas also abandon the discrimination of the grasped. Bodhisattvas also abandon the discrimination of the grasper. The distinction of enlightenment, which is the characteristic of knowing exhaustion and non-arising, is: Shravakas have attained the characteristic of knowing the exhaustion of the afflictions that are completely abandoned in the three realms. The enlightenment of Pratyekabuddhas is the knowledge that whatever arises, all those arising dharmas are the dharmas of cessation. Supreme enlightenment is the knowledge that all the afflictions that connect with habitual tendencies are exhausted. Furthermore, by the manner of establishing the ultimate truth and the distinctions of attachment and so on, there are also two types of Mahayana: the Yogacara and the Madhyamaka. Among them, the distinction of establishing the ultimate truth is: Shravakas say that the characteristic of dharmas empty of self is the ultimate truth. Pratyekabuddhas say that the characteristic of dharmas undefiled by words is the ultimate truth. Yogacarins say that the characteristic of self-awareness empty of grasper and grasped is the ultimate truth. Madhyamikas say that the nature of dharma in which all elaborations are completely pacified is the ultimate truth. The distinction of manifest attachment is: Shravakas are manifestly attached to general and specific characteristics. Pratyekabuddhas are manifestly attached to the aspects of general and specific characteristics and to non-contamination. Yogacarins are manifestly attached to the waves of the alaya consciousness, the characteristic of the appearance of one's own mind. Madhyamikas are manifestly attached to the conventional truth, the object of experience of the characteristic of complete impurity. The distinction of complete non-attachment is: Shravakas have no manifest attachment to the place of view. Pratyekabuddhas have no manifest attachment to the object of contaminated experience.
Chinese
没有执着。瑜伽行派是没有对所取和能取显着执着。中观派是没有对胜义谛显着执着。断除二边的差别是：声闻众是通过了悟蕴的生灭之理来断除二边。独觉是通过了悟言词无意义之理来断除二边。瑜伽行派是通过三自性之理来断除二边。中观派是通过二谛之理来断除二边。这些等等的众多差别，虽然在各自的论典中存在，但为了能领会意义的总体，仅仅略微提及而已。声闻和独觉被归纳于小乘，并且大多数情况下，声闻的见解和行持也被认为是相同的，这是因为：为了使一个自我获得解脱，发起菩提心是相同的。戒律的基础相同。果是寂静，趋向于同一方向的寂灭涅槃是相同的。真理的实相安住之门是相同的。从解脱之门中，部分地了悟而生起是相同的。与方便分离的智慧和修学是相同的。因此，也被归纳为一体来宣说。瑜伽行派的门中也有，宣说有相和宣说无相的差别，分为两种。其中，宣说无相的是：即使在有情的时候，心识也是无相而生起的。显现为所取和能取之相，是心和其本身以及无法用其他方式来表达的习气。习气清净后，在佛的境界中，唯有无分别智存在。行利益众生之理也是，凭借往昔愿力的力量，如同如意树和如意宝珠一般，无需分别念而自然成就，他们是这样认为的。宣说有相的也有，宣说相是真实的和宣说相不是真实的两种。其中，宣说相是真实的是：即使没有外境，心识本身显现为身体、处所和行境之相，这在胜义谛中是存在的。即使在佛的境界中，也存在着远离对能取所取的显着执着的广大智慧，那就是身和刹土的庄严。
English
There is no attachment. The Yogācāra school is without manifest attachment to the apprehended and the apprehender. The Madhyamaka school is without manifest attachment to the ultimate truth. The distinction of eliminating the two extremes is: The Śrāvakas eliminate the two extremes by understanding the manner in which the aggregates arise and cease. The Pratyekabuddhas eliminate the two extremes by understanding the meaninglessness of words. The Yogācāras eliminate the two extremes by means of the three characteristics. The Madhyamakas eliminate the two extremes by means of the two truths. These and other numerous distinctions are present in their respective treatises, but in order to grasp the general meaning, only a brief mention is made. The Śrāvakas and Pratyekabuddhas are grouped into the Lesser Vehicle, and for the most part, the views and practices of the Śrāvakas are also said to be the same, because: In order to liberate a single self, the generation of the mind of enlightenment is the same. The basis of discipline is the same. The result is peaceful, and tending towards the same direction of the cessation of suffering, Nirvāṇa, is the same. The door of the abiding nature of truth is the same. Arising from the door of liberation, partially realizing it is the same. The wisdom and learning that are separate from skillful means are the same. Therefore, they are also taught by being grouped into one. Within the door of Yogācāra, there are also two types of distinctions: those who assert that there are aspects and those who assert that there are no aspects. Among them, those who assert that there are no aspects say that even in the state of sentient beings, the mind arises without aspects. The appearance of arising as the apprehended and the apprehender is a habit that cannot be expressed as the mind, its nature, or something else. When the habits are purified, in the state of Buddhahood, there is only non-conceptual wisdom. The way of benefiting beings is also accomplished effortlessly and spontaneously, like a wish-fulfilling tree and a wish-fulfilling jewel, through the power of past aspirations. Those who assert that there are aspects also have two types: those who assert that aspects are true and those who assert that they are not true. Among them, those who assert that aspects are true say that even though there is no external object, the mind itself appears as the form of body, place, and field of activity, which exists in the ultimate truth. Even in the state of Buddhahood, there exists the great wisdom that is free from manifest attachment to the apprehended and the apprehender, which is the adornment of the body and the field.
Chinese
认为显现是胜义存在的。说显现非真实的则认为，众生之时，生起所取和能取的显现的识，但那样的真实是不存在的。在佛地，也具有了知众生界和习气等的清净世间智慧，但那样的真实是不存在的，因为胜义中，唯有无分别智慧的刹那相成立。中观也分瑜伽行中观和经部中观两种，这二者在胜义谛的见解上没有差别，只是在世俗谛上与瑜伽行派相符，以及与声闻经部派相符而作区分。因此，经部中观派认为，他空的相续也分外有赖于缘起和内有赖于缘起的差别而分为两种相续。如是宣说了体性的法相乘，现在为了宣说金刚乘，金刚乘也有三种，等等。其中事续是主要宣说事部的，虽然也说内心的禅定是因的主要部分，但认为不依赖外在的洁净和苦行等事部就不能获得成就，所以称为主要宣说事部的续部。瑜伽续是不依赖外在的事部，也仅仅依靠内在的瑜伽就能成就，所以这样称呼。其中，从胜义谛上来说，没有生灭等，这是为了说明生灭本身是不成立的，万法的自性本身是没有生灭的，而不是像把空说成是寺庙僧众的空性那样，具有以他性来显示的体性等等是不成立的。其中，在世俗谛中观想本尊的身像等，这里说具有菩提心和三等性是成就的法器，三等性或我的自性是，没有以分别念来区分五蕴的意义就称为我，它的自性是，普遍存在所取和能取。