Chinese
然而，在《智慧显现经》中说：以慈悲观照众生，以智慧遍布法界，这被称为大乘，其他则与之相反。阿若老师说：乘的特点仅仅是智慧和慈悲，这些大小的差异显示了乘的差别。在《摄类学》中说：没有方便的智慧，就会堕入声闻道。第二，宣说具备殊胜功德的菩萨乘，分为三：本体、词义、分类。第一，本体是：通达一切法无我，以大慈悲行持利益他众的伟大方便。第二，词义是：从菩提萨埵（藏文，梵文：बोधिसत्त्व，罗马转写：bodhisattva，汉语意思：菩提勇识）这个词语来看，因为以强大的心力毫不退缩地成就无上菩提，所以称为菩萨。第三，分为六个方面，第一是入门：通过二谛之门。自显经中说：菩萨的乘，入门是二谛。也就是说，按照中观派的观点，对于未经观察和分析的显现，虽然显现，但要知道其本质是无自性的，如幻如化，以这样的智慧，以慈爱、悲悯和菩提心来摄持，通过善与非善的取舍方式进入世俗谛。并且，要了知胜义谛的自性是离戏的，从而通过双运之门进入。关于二谛，在《黑鲁嘎总续》中说：诸佛所宣说的法，完全包含在二谛之中。也就是说，从分类的基础——所知法本身出发，分为显现方式的世俗谛和存在方式的胜义谛。因此，经中说：在仅仅是所知法的显现上，也成就了二谛的田地。其中，世俗谛是成为心识对境的有法，具有相状。经中说：欺骗并且成为心识对境的，是世俗的共同特征。如果分类，分为：显现并且能够起作用的，如人显现为人，这是真实世俗；显现但不能起作用的，如木桩显现为人，这是虚假世俗。经中说：世俗的分类有真实和虚假世俗。各自的相状将详细解释。显现并且能够起作用
Chinese
能返。于真实显现能起作用。如是说。于二谛中说： 显现虽相似，然能起作用。以能与不能之故。已作真实与非真实之。世俗之差别。如是说。胜义谛者，离一切戏论边。如《事师五十颂》云： 胜义谛之体性，即是远离诸戏论。如是说。吉祥生护之善逝论典分别中云： 非有非无，非有非无。亦非二者之自性。从四边解脱。如是说。分之，离一方戏论之名相胜义，与离一切戏论之非名相胜义。如《事师五十颂》云： 分之名相胜义与，非名相离八边际。如是说。如是二谛是一是异耶？于名言中，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。如是诸法一切之，自性安住于空性。如是说。于胜义中，一异皆不可说。如《慈氏请问经》云： 从行相不可说之界性，亦非彼，亦非其他。如是说。如是，中观师安立胜义之方式虽无异，然许于世俗中显现如幻化者为自续派，及许显现之时即离戏论，亦遮止世俗者为应成派。唯识师则谓： 取境与能取二显现之境与有境为世俗，及二无之智慧自证自明为胜义谛。分之，许外境唯是识之行相而为真实之相真实者，及许显现为识所假立者为相虚妄者二者。第二、见者，即是不颠倒证悟二无我。彼亦于世俗中，诸法皆如水中月之显现，于胜义中，以证悟一切戏论寂灭之方式，而为了知二谛之体性者。如《见鬘》云： 一切染污与清净之法，于胜义中乃是无自性，于世俗中乃如幻化。
English
The power to revert. It has the power to effect things in correct appearances. It says. In the Two Truths: Although appearances are similar, they should effect things. Because of the power and the lack of power. The distinctions of the conventional are made between correct and incorrect. It says. The ultimate truth is that which is free from all extremes of elaboration. As it says in the Fifty Verses on the Guru: The characteristic of the ultimate is that it is free from all elaborations. It says. In the Differentiation of the Treatises of the Sugata of Jetari: It is neither existent nor nonexistent, neither existent nor nonexistent. It is also not the nature of both. It is definitely liberated from the four extremes. It says. To differentiate, there is the ultimate that is named, which is free from one side of elaboration, and the ultimate that is unnamed, which is free from all elaborations. As it says in the Fifty Verses on the Guru: To differentiate, there is the ultimate that is named, and the unnamed is free from eight extremes. It says. If the two truths are one or different, in terms of convention, like water and the moon in water, the nature is the same but the aspects are different. As it says in the Garland of Bodhicitta: Like the nature of sugarcane is sweetness, like the nature of fire is heat. Likewise, the nature of all phenomena abides in emptiness. It says. In the ultimate, it cannot be expressed as either one or different. As it says in the Questions of Maitreya: From the characteristics of conditioned phenomena, that very realm that cannot be expressed is not that, nor is it other. It says. Also, although the Madhyamikas have no difference in how they establish the ultimate, the Svatantrikas assert that appearances in the conventional are established as mere illusions, and the Prasangikas assert that appearances are free from elaboration from the very moment they appear, and they also refute the conventional. The Cittamatrins assert that the object and the subject of dualistic appearances are conventional, and that the non-dual awareness, self-awareness, and self-illumination are the ultimate truth. To differentiate, there are the aspectarians who assert that external objects are true only as aspects of consciousness, and the aspectarians who assert that appearances are imputed by consciousness, which are false. Second, the view is the non-erroneous realization of the two selflessnesses. Also, in the conventional, all phenomena appear like the moon in water, and in the ultimate, by realizing the way in which all elaborations are pacified, one realizes the state of the two truths. As it says in the Garland of Views: All phenomena of defilement and purification are without self-nature in the ultimate, but in the conventional, they are like mere illusions.
Chinese
不混杂各自的体性而存在。还说，《道次第》中说：如果不了知平等的意义，区分世俗和胜义二谛，通达法和补特伽罗无我，这就是菩提萨埵。如是。第三，戒律方面有：摄善法戒、饶益有情戒、断恶行戒三种。第一种是：积聚以二资粮和六度所摄的善行资粮。第二种是：一切思维和行为都用于利益有情。第三种是：虽然中观派不一定需要以别解脱戒作为发菩提心的所依，但在《瑜伽师地论》中，如同所说的断恶行戒的别解脱七众，以安住于这些学处为基础之上，发起缘于菩提的愿心，以及为了那个目的而结合资粮和田地的行心，即无论是愿心还是行心，都受持其一的律仪，并修学其学处。其中，唯识宗认为有四根本堕罪，如《二十颂》中所说：贪著利养与恭敬，自赞毁谤于他人，于痛苦无依怙者，悭吝不施财与法，他人忏悔亦不听，嗔恚恼害于他人，舍弃大乘之正法，宣说相似之邪法。如是。按照中观派的观点，认为是十九或二十。国王的五种决定，大臣的五种决定，普通人的八种决定，以及共同的舍弃愿心，总共十九种，这是随顺《虚空藏经》而在《学集论》中宣说的。在那之上，加上舍弃行心，不致力于善法，总共二十种，这是《宝积经》中所说的。关于这些，如《入行论》中所说：欲护心者，应励力守护，正念与正知，纵遇命难亦不舍。我今合掌诚劝请。因此，不失念和正知，通过舍弃四黑法，受持四白法等方式，努力守护而不浪费。第四，修习方面：总的来说，在四加行道中修习三十七菩提分法，在资粮道的小资粮道中修习四念住，在中资粮道中修习四正断，在大资粮道中修习四神足。
English
They exist without mixing their respective characteristics. Furthermore, it is said in the Lamrim: "If one does not understand the meaning of equality, and distinguishes between the two truths, conventional and ultimate, and understands the selflessness of phenomena and persons, then this is a Bodhisattva." So it is. Third, regarding ethics, there are three: the ethics of accumulating virtue, the ethics of benefiting sentient beings, and the ethics of abstaining from harmful 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 in the Madhyamaka system it is not necessarily required to have the vows of individual liberation as the basis for taking the vow of Bodhicitta, in the Yogacarabhumi, as it is explained that the ethics of abstaining from harmful actions are the seven classes of individual liberation vows, based on abiding in those trainings, generating the aspiration mind focused on enlightenment, and the engaging mind that combines accumulations and activities for that purpose, that is, taking the vows of either aspiration or engaging mind, and training in its trainings. Among these, the Cittamatrins consider there to be four root downfalls, as it is said in the Twenty Verses on the Bodhisattva Vow: "Attachment to gain and respect, praising oneself and disparaging others, being stingy in giving Dharma and wealth to those who are suffering and without protection, not listening even when others confess, harming others with anger, abandoning the correct Dharma of the Great Vehicle, and teaching what appears to be similar but is false." So it is. According to the Madhyamikas, it is considered to be nineteen or twenty. Five determinations for the king, five determinations for the ministers, eight determinations for ordinary people, and the common abandonment of the aspiration mind, totaling nineteen, which is explained in the Compendium of Trainings following the Sutra of the Essence of Space. On top of that, adding the abandonment of the engaging mind and not engaging in virtuous deeds, totaling twenty, which is spoken of in the Ratnakuta Sutra. Regarding these, as it is said in the Bodhicaryavatara: "Those who wish to protect their minds should diligently guard their mindfulness and awareness, even at the cost of their lives. I earnestly request this with folded hands." Therefore, by not losing mindfulness and awareness, abandoning the four black dharmas, and adopting the four white dharmas, one should strive to protect without wasting. Fourth, regarding meditation: In general, one meditates on the thirty-seven factors of enlightenment in the four paths of learning. In the small accumulation path, one meditates on the four mindfulnesses, in the medium accumulation path, one meditates on the four correct abandonments, and in the great accumulation path, one meditates on the four legs of manifestation.
Chinese
四、加行道暖位有五根，忍位、胜法位有五力，见道有七菩提分，修道九地修八圣道。具体而言，从最初如何修持之理，以末轮《决定义经》为主，通达如来藏之理。具种姓者生起无上菩提心后，生起显现境不灭而执著分别寂灭之等持的止观，观，胜观是将显现观为如幻八喻，断定所取能取粗细一切为空性，观察法性空性，平等安住于离边中观之义，这些都是以止观双运的方式修持。如是亦于《入行论》云：“由能静止胜观力，彻底摧毁诸烦恼，当知此理。”五、行持：后得位时，以爱他胜自的方式成办有情之义。其行持之自性，以六度或十度如幻而行持。六度为布施等，十度加上方便、力、愿、智四者，包含于般若波罗蜜多中。六、果：次第行持十地与五道，于无学道十一地普光地，自利方面于法身获得解脱，利他方面依于二色身，乃至轮回未空之间成办有情之义。如是亦于广论云：“证悟二无我，圆满波罗蜜，瑜伽行者次第行，十地佛地得果道，二谛真实能获得。”如是《前译金刚乘之教法宝鬘善说光明喜宴》中，宣说因乘之理，第三品。如是略说因乘之理后，今说果金刚密乘之法藏，分二：较之因乘之殊胜之处，以及殊胜之乘本身。第一，波罗蜜多乘于因道分
English
Fourth, in the heat of the path of joining, there are five faculties; in the positions of forbearance and supreme dharma, there are five powers; in the path of seeing, there are seven branches of enlightenment; in the path of meditation, one meditates on the eight noble paths in the nine grounds. Specifically, regarding how to practice from the beginning, based on the final turning of the wheel, the Sutra of Definitive Meaning, one understands the nature of the Tathagatagarbha. Then, the person with the potential generates the supreme bodhichitta, and generates shamatha, the samadhi of pacifying grasping and conceptualization while the field of appearance is unceasing. Vipashyana is to view appearances as the eight similes of illusion, to decisively determine that all coarse and subtle grasped and grasper are empty, to contemplate the emptiness of dharmata, and to equally abide in the meaning of the Middle Way free from extremes. These are all meditated upon through the union of shamatha and vipashyana. As it is also said in the Bodhisattvacharyavatara: "It should be known that by the vipashyana that is fully endowed with quiescence, all afflictions are completely destroyed." Fifth, conduct: In the post-meditation period, one accomplishes the benefit of sentient beings through cherishing others more than oneself. The nature of this conduct is to practice the six or ten paramitas as mere illusions. The six are generosity, etc., and the ten are the addition of skillful means, power, aspiration, and wisdom, which are contained within the Prajnaparamita. Sixth, the result: Progressing through the ten bhumis and five paths in sequence, in the eleventh ground of the path of no more learning, the Ground of All-Illuminating Light, one is liberated into the Dharmakaya for one's own benefit, and for the benefit of others, one performs the benefit of sentient beings based on the two Rupakayas until samsara is emptied. As it is also said in the extensive commentary: "By the yogi who realizes the two selflessnesses and perfects the paramitas, who progresses through the ten bhumis in sequence, the path to attaining the state of traversing the Buddha-bhumis, will be fully attained through the two truths." Thus, in the " Garland of Precious Teachings of the Early Translation Vajrayana: A Well-Spoken Feast of Light," the section explaining the system of the causal vehicle, the third chapter. Having briefly explained the system of the causal vehicle in this way, now, in order to explain the system of the fruit, the secret mantra Vajrayana's pitaka, there are two parts: how it is superior to the causal vehicle, and explaining the superior vehicle itself. First, the Paramitayana is divided into the causal path.