Chinese
对于道路生起定解，就像不认识有毒之物一样，怎么会变成两种邪见呢？因此，如果通过教理来了解世俗的观点，就不会陷入其中。圣者如果精通道路，就必须精通道路的歧途，因此教导说教理非常重要。 接下来，总的来说，对超越世间的观点进行教导，例如“超越世间的道路”。这里，如前所述，世间是指器情二法的自性。超越是指没有被它触及、没有被它抓住、没有被它沾染，就像超越黑暗的光明一样。这是指没有证得轮回的声闻、缘觉和佛地这三者。道路是指成就这些果位的方法，即成为各自果位的解脱道，也就是九乘次第。由于它与基、果成就的道路相一致，因此被作为划分的基础，所以称为道路。数量的划分有两种：从显明的划分角度来说，是名相乘和金刚乘。这里，由于将道路的本体、胜义谛和果位三身作为所说的续部的名称来忆念，所以也说是名相。或者，名相是指法的共同和各自的自性。共同的自性是无常和痛苦，各自的自性是空性和无我。其中，共同的自性是轮回之法的自性，各自的自性是涅槃。一切轮回之法都包含在器情二法中，而器情二法又包含在五大中，例如地是坚硬和稳定的等等，各自持有各自的自性。情世间包含在五蕴中，其中，色蕴是能够被破坏和摧毁的自性，受蕴是体验的自性，想蕴是辨别对境的自性，行蕴是显现造作的自性，识蕴是识别的自性。各自的自性完全清净则包含在六度中，也就是布施是给予的自性，持戒是没有违犯的自性，忍辱是没有嗔恨的，精进是没有懒惰的，禅定是没有散乱的，智慧是通达法之究竟的
English
Generating certainty on the path, just like not recognizing poisonous things, how could it turn into two wrong views? Therefore, if worldly views are understood through teachings, one will not fall into them. If a noble person is skilled in the path, they must be skilled in the detours of the path, therefore it is taught that teachings are very important. Next, generally speaking, teaching the categories of views that transcend the world, such as "the path that transcends the world." Here, as mentioned above, "world" refers to the nature of the container and its contents. "Transcending" means not being touched, not being grasped, and not being stained by it, like the light that transcends darkness. This refers to the Shravakas, Pratyekabuddhas, and the Buddhas' ground, the three who have not achieved samsara. "Path" is the method to achieve those fruits, becoming the path of liberation for each fruit, which is the nine vehicles in order. Since it is consistent with the path of achieving the base and the fruit, it is taken as the basis for division, hence it is called the path. The division of numbers is twofold: from the perspective of clear division, there are the Characteristic Vehicle and the Vajra Vehicle. Here, since the essence of the path, the ultimate truth, and the three bodies of the fruit are remembered as the name of the tantra being taught, it is also called the Characteristic. Alternatively, "characteristic" refers to the general and specific characteristics of phenomena. The general characteristics are impermanence and suffering, and the specific characteristics are emptiness and selflessness. Among them, the general characteristics are the characteristics of samsaric phenomena, and the specific characteristics are nirvana. All samsaric phenomena are contained in the container and its contents, and the container and its contents are contained in the five elements, such as earth being hard and stable, each holding its own characteristics. The world of beings is contained in the five aggregates, among which, form is the nature of being destructible and breakable, feeling is the nature of experiencing, perception is the nature of distinguishing objects, volition is the nature of manifesting actions, and consciousness is the nature of distinguishing. The complete purification of one's own nature is contained in the six perfections, which are generosity being the nature of giving, discipline being the nature of not violating, patience being without anger, diligence being without laziness, meditation being without distraction, and wisdom being the ultimate understanding of phenomena.
Chinese
是具有证悟之相者。由于所有果位之遍知也以现量之相等等而清晰显现，故以上之辨别遣除了所有烦恼，并揭示了完全清净，因此，如是宣说了与果位结合之乘。所谓“金刚”，是从果位的角度宣说的，不依赖于使用因之果，而是如金刚般的三者。仅仅在领悟了所说的五种意义后进行禅修，便能成就果位成佛，乘之语也如所说，而那本身就被称为确定究竟之义。或者，金刚是指瑜伽士的身语意三者与本尊的身语意金刚无二无别地修持，从而在一生中现证果位。这二者是见和修的两种方式。或者，由于一切好坏都具有强大的力量，所以是金刚。如果修持见、行、修等条件具足的修行，那么道路上不顺的障碍三种同时不复存在，因此也是金刚。同样，显现那本身果位的自性如金刚般的三种，因此也是金刚。如果不按照经文修持而违背，那么身语意三者将永远毁灭，并被摧毁到地狱的最深处，因此也是金刚。由于痛苦没有间断且没有休息的机会，因此也是金刚。分别阐述的概括是：所谓的“相”等等。相之乘本身也有三种数量的区分。哪三种呢？从清晰的区分的角度来看，有声闻乘。所谓“声闻”，是从听闻之智慧的角度，听闻善知识，并以耳根听闻而珍视其意义。或者，由于被称为“听闻宣说”，所以在导师面前听闻十二部经，并背诵且为他人宣说，但自己却没有体验过声闻的教义，因此称为声闻。乘是其自身的声闻之法，即与声闻之果结合。因此，声闻最初也要听闻善知识，获得果位也依赖于善知识。如圣马鸣之教言：舍利子和
English
It is one with the characteristic of realization. Since the omniscient of all fruits also clearly manifests with the characteristic of direct perception and so on, the above distinctions eliminate all defilements and reveal complete purification. Therefore, the vehicle that connects with the fruit is explained as such. The term "Vajra" is spoken from the perspective of the fruit, not depending on the fruit of using the cause, but like the three vajras. By merely realizing the meaning of the five explained and meditating, the fruit of Buddhahood is accomplished. The term "vehicle" is also as explained, and that itself is called the determination of the ultimate meaning. Alternatively, Vajra means that the yogi's body, speech, and mind are practiced inseparably as the Vajra of the deity's body, speech, and mind, thereby manifesting the fruit in one lifetime. These two are the two ways of view and meditation. Alternatively, since all good and bad have great power, it is Vajra. If one practices the practice of view, conduct, and meditation with the conditions assembled, then the three obstacles that are unfavorable to the path do not exist at the same time, so it is also Vajra. Likewise, manifesting the nature of the fruit itself like the three Vajras, it is also Vajra. If one does not practice according to the scriptures and violates them, then the body, speech, and mind will be destroyed forever and destroyed to the deepest part of hell, so it is also Vajra. Since there is no interruption of suffering and no opportunity for rest, it is also Vajra. The summary of the detailed explanation is: the so-called "characteristic" and so on. The vehicle of characteristics itself also has three kinds of numerical distinctions. What are the three? From the perspective of clear distinction, there is the Hearer Vehicle. The so-called "Hearer" is from the perspective of the wisdom of hearing, listening to the virtuous friend, and cherishing the meaning heard by the ear organ. Or, since it is called "hearing and proclaiming," one hears the twelve scriptures in front of the teacher, recites them, and proclaims them to others, but one has not experienced the Hearer's teachings oneself, so it is called Hearer. The vehicle is its own Hearer's Dharma, which is combined with the fruit of the Hearer. Therefore, the Hearer must first listen to the virtuous friend, and obtaining the fruit also depends on the virtuous friend. As the instructions of the noble Ashvaghosa: Shariputra and
Chinese
获得目犍连子二果等。所谓独觉乘，是指先前依赖善知识，修习听闻思维之道，但未发愿在获得果位时遇到导师。先前通过善知识，以听闻思维的方式，使法性的意义在阿赖耶识中成为力量，因此具有理解意义的力量。但由于未发愿，即使没有遇到善知识，也能通过任何能够领悟缘起的因缘法而领悟。在自菩提显现之时，凭借未发愿遇到导师的力量，前佛的教法隐没，后佛尚未出现之间的空隙显现，看到佛陀出现的征兆后融入寂灭，以身体的神通利益众生。所谓菩萨，是指业和烦恼的障碍消除，凭借其力量成就各地的殊胜之处，从发菩提心到十地之间。也就是所谓的菩萨，即发心要由我获得菩提。为菩提发心，即为一切众生发心。大菩萨是指，为了众生的利益，可以舍弃首先是头，以及感官的精华眼睛。经中说：断除二障而清净，证悟所知而成就智慧，为自他之利而发心，以智慧和才能领悟而勇敢。它的乘是指通过舍弃和接受的方式，以对法性的领悟来达到果位。广而言之，声闻乘的八个部分中，首先共同讲述补特伽罗和入门，即从“彼”等开始。从作为三者分类的基础中区分出声闻来讲述，所谓声闻乘，声闻乘的自性是，与外道所说的我、清净、快乐、常恒四者相反，即苦、集、灭、道四谛。苦应知，集应断，灭应证，道应修。进入此乘，称为入门。所谓“进入”，是指显示所依的补特伽罗，即所依的根器分为上中下三等，一一
English
Obtaining the two fruits of Maudgalyayana's son, etc. The so-called Pratyekabuddha Vehicle refers to those who previously relied on virtuous friends and practiced the path of hearing and thinking, but did not make aspirations to meet a teacher when attaining the fruit. Previously, through virtuous friends, the meaning of Dharma-nature became a power in the Alaya-consciousness through hearing and thinking, thus possessing the power to understand the meaning. However, due to not making aspirations, even without meeting a virtuous friend, they can realize through any cause and condition Dharma that can realize dependent origination. At the time when self-Bodhi appears, by the power of not making aspirations to meet a teacher, the teachings of the previous Buddha disappear, and the gap before the next Buddha appears becomes apparent. After seeing the signs of the Buddha's appearance, they merge into quiescence and benefit sentient beings through the magical powers of the body. The so-called Bodhisattva refers to the elimination of the obscurations of karma and afflictions, and by that power, accomplishing the special features of the various grounds, from the generation of Bodhicitta to the ten Bhumis. That is, the so-called Bodhisattva, which means generating the mind to attain Bodhi by oneself. Generating the mind for Bodhi means generating the mind for all sentient beings. The great Bodhisattva refers to someone who, for the benefit of sentient beings, can give up first the head, and the essence of the senses, the eyes. The scriptures say: Purified by abandoning the two obscurations, wisdom is attained by realizing the knowable, the mind is set on the benefit of oneself and others, and bravery is realized through intelligence and talent. Its vehicle refers to reaching the fruit through the understanding of Dharma-nature by means of abandoning and accepting. In detail, in the eight parts of the Hearer Vehicle, the first is the common explanation of the individual and the entry point, starting from "that" and so on. Separating the Hearer from the basis of the three-fold classification to explain, the so-called Hearer Vehicle, the nature of the Hearer Vehicle is the opposite of the four eternalistic views of the Tirthikas: self, purity, happiness, and permanence, namely the Four Noble Truths: suffering, origin, cessation, and path. Suffering should be known, origin should be abandoned, cessation should be realized, and the path should be cultivated. Entering this vehicle is called entry. The so-called "entering" refers to showing the basis of the individual, that is, the faculties of the basis are divided into three levels: superior, medium, and inferior, each
Chinese
也是三重中的最末等。虽然具有信心和精进，但智慧和慈悲的勇气却很小，不能进入脱离二边的意义。不愿承担利他之事，只为自己追求寂静。所谓见，就是领悟的见。这也有未成立不相符之方而显示，以及本体指定显示两种。未成立不相符之方而显示，就是“一切法”，指高处或低处，内外，或者执着于器情之相，成为可衡量之境的一切。所谓“外道等”，指外道之人，以及包括断见或三者合一的范畴。所谓“业”，指依靠它而遍计的增益和诽谤。所谓增益，就是对不存在的事物进行遍计，因为胜义谛的真理脱离了戏论之相，所以从能取和所取、境和有境的角度，以我和我所进行遍计，从而组合词句。所谓“常等”，指对未成立为实物的事物执着，以及包括常的各个分类。因此，对于认为事物存在的各个部分，就称为诽谤。从心的力量中，善恶之果，高处和低处不会白白浪费地产生，但断见者诽谤说没有这些，从而遍计为断灭，由于遍计的缘故，认为因果、前后世、高处和低处都不存在，这就是断见。二是原本在基础上没有成立，只是通过错误的邪分别识进行分别，就像从远处看到绳子以为是蛇一样，说不存在。例如，粗心大意的人，在天空不晴朗、花绳三者相遇时，会看到蛇。如果用细致的心去观察，蛇的自性是缠绕、湿润和抓握，但绳子上没有任何这些，却看到了蛇。同样，外道虽然没有常断二见，却执着地进行分别，也像是粗心大意的人，与生俱来的不清净习气，以及心性显现任何事物的花绳般的基础上，像蛇一样显现为常断之法。然而，声闻者心细，清净，他们将绳子看作绳子。