English
Relying on virtuous spiritual friends, and also relying on virtuous spiritual friends when obtaining the fruit. Here, "self-enlightenment" means that because previous practice has been completed, one realizes the meaning of dependent origination of any object and obtains the fruit. Therefore, it is called "self-enlightenment." "Also at the time of obtaining the fruit" means that the fruit is a definite cause, and the fruit is obtained through the wish-fulfilling great bliss. What does it depend on at the time of manifestation? It depends on meditation, so at that time, unlike the Shravakas, one does not rely on virtuous spiritual friends, but enters the power of previous habits, and does not make aspirations to be separated from virtuous spiritual friends. The so-called "power of previous habits" refers to the power of the habit of thinking and analyzing dependent origination in previous lives. The nature of the Samadhi that is cultivated with wisdom similar to the sun naturally circling the four continents is through the twelve links of dependent origination. Samadhi is like the extinguishing of the lamp of meditation, realizing dependent origination by seeing the bones. Dependent origination also has two aspects, outer and inner. The inner aspect is born from the death of the bones, then aging, then sickness, and tracing back to ignorance in sequence. Tracing back to the end is called reversing from the principle of dependent origination. Because ignorance is blocked, actions also cease, and one realizes that even old age and death cease, because ignorance is blocked. One abides like the exhaustion of the wick of the meditation lamp. For example, just as the fire will not extinguish if the oil is not exhausted, while the fire exists, the movement is impermanent, and when the oil is exhausted, it is exhausted at the same time. One realizes that when ignorance is exhausted, even old age and death are exhausted, because ignorance is blocked. Repeatedly becoming accustomed to the Samadhi of cessation, through the eleven or twelve links of dependent origination, one realizes the nature of reality free from elaboration through the conditions of profound meaning. The way to obtain the fruit is the so-called "self-enlightenment," which means that after completing the meditation on the meaning of the above realization, one obtains the fruit of self-enlightenment, becoming a brave and fearless hero, quick-witted, greatly displaying miraculous powers, having unobstructed miraculous powers, with fire blazing above and water gushing below, thereby obtaining the state of great bliss. This (self-enlightenment) is consistent with the Shravakas in the precepts of protection, and has differences in conduct.
Chinese
比之声闻，尤其专注于禅定，独自居住。处所也是，《犀角经》说，百劫的因缘，这与声闻相同。这有三个过失，三个功德。因为勇气小，没有愿力，所以不能进入大乘。不能依赖于上师。也不能依赖于梵行道友。功德是，转生时自然而然地掌握自己的宗派。罪恶的法自然停止，独自居住，精进禅定。果实比声闻殊胜之处在于，以了悟色蕴无我的力量，在能仁的教法不存续的时代，口不说法，身以神变双运利益众生。无论示现为有情还是无情，因为以前的修习少，所以不能示现为班智达和转轮王。后来，如果出现善逝到来的征兆，因为智慧的勇气小，所以会在灭尽定中寂灭。经部中说，在经过千百万大劫，导师将要出现的前夕，会出现与他相应的化身，以辩论的方式引入大乘，发起菩提心，然后成佛。因此，在那之前没有证悟的，就是偏执的远见者两种。颠倒证悟的是断见者和外道两种。这两个小乘被称为片面证悟，即认为身心无关，没有利他菩提心，而且智慧对胜义谛的理解也比较少，因此被称为小乘。菩萨乘的四种，首先是入门和共同补特伽罗的开示：菩萨乘的入门者，首先入门的门是菩萨。这里结合五道来解释词义。在资粮道上，通过积累福德资粮，从无始以来积累在阿赖耶识中的恶习气，在资粮道圆满时，完全清净，就像疾病的残余完全消失一样，称为“净”。资粮道圆满的功德都具备，所以称为“菩提”。对于积累和清净，心安住并适应，因为勇敢所以是“萨埵（勇士）”。在加行道上，以四加行分清净二取，烦
English
Compared to the Shravakas, they especially focus on Samadhi and live alone. As for the place, the Rhinoceros Sutra says, 'Through hundreds of eons of causes,' which is similar to the Shravakas. This has three faults and three virtues. Because of small courage and lack of aspiration, they cannot enter the Mahayana. They cannot rely on a teacher. Nor can they rely on fellow Brahmacharis. The virtues are that upon rebirth, they naturally grasp their own tenets. Sinful dharmas naturally cease, they live alone, and greatly engage in meditation. The result is superior to that of the Shravakas in that, with the power of realizing the selflessness of the skandhas, in times when the Sugata's teachings do not endure, they do not teach the Dharma with speech, but benefit beings with miraculous displays of transformation through the body. However, no matter what they show, whether animate or inanimate, because their previous training was small, they cannot manifest as a Pandit or a Chakravartin. Later, if signs of a Sugata's arrival appear, because their wisdom's courage is small, they will dissolve into peace in cessation. The Sutra Pitaka says that after hundreds of thousands of great eons, on the eve of the Teacher's appearance, an emanation corresponding to him will appear, and through debate, introduce them to the Mahayana, generate Bodhicitta, and then attain Buddhahood. Therefore, those who have not realized up to that point are the two types of biased far-seers. Those who have realized perversely are the nihilists and the heretics. These two Hinayana are called partial realization, that is, viewing body and mind as unrelated, lacking altruistic Bodhicitta, and having a lesser understanding of ultimate reality through wisdom, therefore they are called Hinayana. The four aspects of the Bodhisattva Vehicle, the first being the entrance and the teaching of the common individual: Those who enter the Bodhisattva Vehicle, the first gate of entry is called Bodhisattva. Here, combining it with the five paths to explain the meaning of the words. On the Path of Accumulation, by accumulating merit, the collection of negative habitual tendencies accumulated in the Alaya-vijnana from beginningless time, at the completion of the Path of Accumulation, is completely purified, just as the remnants of a disease completely disappear, hence it is called 'purified'. Because all the qualities of the completed Path of Accumulation are possessed, it is called 'Bodhi'. For the accumulation and purification, the mind abides and adapts, because of courage, it is 'Sattva (warrior)'. On the Path of Preparation, with the four applications of mindfulness, the two graspers are purified, and the afflictive
Chinese
烦恼的障碍从根本上清净，证悟二无我，即为证悟。心是其对治的等持，因此能断除所断，是为勇猛。如果那达到究竟，就是见道本身。在见道中，轮回的法，因果完全清净，通达胜义谛，于等持中思维修自利，于后以如幻化思维修利他，以行事精进而勇猛。到第五地之间，粗大的所知障清净，证悟真谛无别，并且不从那上面退转，称为菩萨。到第八地之间，细微的清净。到第十地之间，细微的细微也清净，如黑暗消除而变为光明一样。证悟一切功德，并且不从那上面动摇，处于菩萨的境界中，无论如何也不害怕利益众生，是为勇猛。所谓的乘，上面已经说了。进入是进入的门，体性是二谛。以“进入者们”来说明，指示了进入的补特伽罗。根器最上等的人，具有证悟二谛的智慧，并且具有最上等的精进，因此对于行持苦行很少厌倦。证悟的见解是，以“见解”等来指示。那也是从世俗谛和胜义谛二者来说，首先指示胜义谛。以“一切皆为烦恼”来说明，器情所摄的三界轮回的一切法，都是被能取所取的二者所染污的缘故，在时间、处所、方位上都是烦恼和痛苦的。那也是总的相是不常和痛苦，而自己的相是空性和无我。所境是极微尘，如果以六方来分析则不成立。识是刹那，如果以三时来分析也不成立。那远离一切戏论的相，在胜义中，轮回的一切法虽然在世俗中显现，但是远离八边戏论，没有自性。所谓“完全清净的一切法”，超越三界或者痛苦或者寂灭，轮回的相不成立，假名为清净。那不灭而显现的一切法，是具有功德的二色身，或者以那所说的道所摄的一切法也是如来。
English
The obscurations of afflictions are purified from the root, and the two selflessnesses are realized, which is realization. The mind is the samadhi that is the antidote to that, and because it abandons what is to be abandoned, it is courageous. If that reaches the end, it is the path of seeing itself. On the path of seeing, the laws of samsara, cause and effect, are completely purified, and the ultimate truth is understood. In samadhi, one contemplates self-benefit, and afterwards, one contemplates benefiting others like an illusion, and one is courageous because one is diligent in acting for the sake of others. Until the fifth ground, the coarse obscurations of knowledge are purified, and one realizes the inseparability of the truths, and one is called a bodhisattva because one does not turn away from that. Until the eighth ground, the subtle is purified. Until the tenth ground, the subtle of the subtle is also purified, like darkness being cleared away and becoming light. All qualities are realized, and one does not waver from that, and one is in the state of a bodhisattva, and one is not afraid of benefiting beings in any way, so one is courageous. The so-called vehicle has been explained above. Entering is the gate of entry, and the essence is the two truths. By "those who enter" it indicates the person who enters. The person with the highest faculties has the wisdom to realize the two truths, and has the highest diligence, so he is less weary of practicing austerities. The view of realization is indicated by "view" and so on. That is also from the two truths, conventional and ultimate. First, the ultimate truth is indicated. By "all are afflicted" it is explained that all the laws of the three realms of samsara, which are encompassed by the vessel and its contents, are afflicted and suffering in time, place, and direction because they are tainted by the two, the grasper and the grasped. That is also the general characteristic of impermanence and suffering, but its own characteristic is emptiness and selflessness. The object is the atom, and if it is analyzed by the six directions, it is not established. Consciousness is momentary, and if it is analyzed by the three times, it is not established. That which is devoid of all characteristics of elaboration, in the ultimate sense, all the laws of samsara, although they appear in the conventional sense, are devoid of the eight extremes of elaboration and are without self-nature. The so-called "all completely purified laws" are those that have transcended the three realms or suffering or sorrow, and the aspect of samsara is not established, and it is nominally called purification. All the laws that appear without ceasing are the two form bodies with qualities, or all the laws that are encompassed by the path spoken by that are also the Tathagata.
Chinese
凭借慈悲和所化众生清净的加持，如镜中显现影像般自然显现。例如彩虹与天空无别，在胜义谛中无自性，超越了名言。因此，它是不欺骗的，被称为胜义谛。如是宣说了胜义谛，现在宣说世俗谛：世俗谛等，事物虽未成立，然以强烈执着，显现为具有错谬和过患。所谓如幻，幻师凭借其因缘聚合而显现，满足观看者感官的需求，然其体性并未成立。在此，众生的心识如同幻师，俱生无明二者是幻术之因，业和烦恼是幻术之缘，由此三界诸法各自起作用，如同满足观众感官的需求。同样，轮回之法也以错觉之相显现，然其体性并未成立，如同幻术一般。以“仅”字表明，甚至连那一点也无法确定。所谓性质不混杂而各自存在，善业之因使善果存在于天界，不会混杂。恶业如同幻术般的业力，使恶趣如同幻术般，善与恶的性质互不混杂而各自存在。善因本身也以各自不同的性质存在，其善果天界也各自不混杂而细致地存在。完全清净的涅槃之法，所有不间断的性质也互不混杂，与所化众生相应的身语意三业也各自存在。各自起作用并非永恒，无常且不依赖，这被称为世俗谛。如果轮回的一切法都是世俗谛，那么涅槃为何也被称为世俗谛呢？因为如来之体性，自生智慧法身，已脱离了世俗谛的施设之处，唯有智慧的显现任运自成。二身的包括大乘在内的一切事业，都是唯一所化众生的显现。一切智者自身中，微尘之分也