English
Even when examined with wisdom, the very nature of meaning is emptiness that transcends the limits of verbal expression. Thus it is said. Thus, when the basis is not established, there is no distinction of different characteristics. As it is said in the Madhyamakavatara: The nature of reality is the object of the wisdom of the holy ones, and in the ultimate truth, the proliferation of numerical distinctions is pacified. Thus it appears. The meaning of its name is: Stages of the Path. The most excellent of the objects to be known is the ultimate truth, which is the object of supreme wisdom. Therefore, the ultimate truth is not the object of speculation, but because of being non-deceptive and definite, the term "truth" is applied. Thus it is said. To say that illusion is established as real, or to speak of attachment to the characteristics of emptiness, is not the intention of the Great Madhyamaka. Thus it appears. The samadhi of those Madhyamaka and Mind-Only schools remains on the path of accumulation due to the accumulation of merit, etc. Mind, feelings, dharma, and small mindfulness are the clear seeing that correctly understands the characteristics, and placing it on that is the four levels of calm abiding that place one-pointedly on that. The middle one is the nature of the four right efforts to abandon: to generate unarisen virtue, to increase arisen virtue, to not generate unarisen sin, and to abandon arisen sin. And the five supernormal cognitions, because they are the cause of going there, the four legs are desire, effort, mind, and investigation. The ground of desire practice is the path of joining, because one has power over the virtues that are in harmony with liberation, the five faculties are faith, effort, mindfulness, samadhi, and wisdom. By obtaining appearance with the five powers, warmth and increase abide at the peak. Because it is not contrary, it does not diminish, so the five powers enter into one aspect of meaning, so patience and the immediate worldly dharma become the supreme dharma. The view of these two paths focuses only on the general aspect of the two truths, so only practicing calm abiding, combining with the path of seeing for countless eons, so it is the path of joining. The path of seeing is the non-conceptual wisdom that realizes all as emptiness, which is the discrimination of phenomena, therefore, when abiding on the first ground, the Joyful Ground, it is called enlightenment, which is both the main and the branch. The seven branches of enlightenment are mindfulness, discrimination of dharma, effort, joy, tranquility, samadhi, and equanimity. From the second ground, the Immaculate Ground, light
Chinese
作为、发光、难以净除、显现、长久以来的第八地不动地之间，见道所断、修道所断，长久断除后，成为圣者，前往彼处的门或因，具有八支正道，即正见、正语、正业、正命、正精进、正念、正定，修习之。 ༈ 痛苦等四圣谛，四禅定，四无量，四等持，八解脱，次第安住等，也仅仅是道的助伴。 ༈ 对于见道和修道的那些道，也要净除无数劫所遮蔽的障碍。 ༈ 当第八地和第九地处于善妙的智慧中，第十地处于法云地时，如来报身显现，并用手覆盖头顶进行灌顶，证悟菩提没有任何障碍的对治法，没有其他的，因此以金刚喻定的无垢清净智慧，断除了对一切所知唯一的障碍，极其微小的部分，经过无数劫的持续断除，获得佛陀的果位，是自他利益究竟的道。 ༈ 行为方面：在二十律仪中说：为了调伏众生，如果不如理如法地进行惩罚，或者显示神通来恐吓等等，如果不是清净的方便，在调伏的过程中不这样做，就会堕落。因为心怀慈悲和爱心，以及心怀善意，无论行善作恶，都没有堕落的过失。文中说：总而言之，具备方便、慈爱和大悲心，烦恼的行持本身就变成了获得菩提的支分。入行论中说：对于具有大悲心的调伏对象，遥远的彼岸，看到声闻所遮止的，菩萨都可以开许。因此，总而言之，无论做什么，都要以慈悲为基础来行持。 ༈ 果：在道地的界限中说：三身法报化，智慧火。等性。观。作。四种自性即是。法身安住于等持中，色身二者以随后的方式存在，或者仅仅是佛陀的等持，而两个色身则存在于所化眷属的智慧中。
English
Acting, radiating light, difficult to purify, manifesting, between the eighth immovable ground of long standing, the path of seeing what is to be abandoned, the path of cultivation what is to be abandoned, having abandoned for a long time, becoming a noble one, the door or cause of going there, having eight limbs of the path, namely right view, right speech, right action, right livelihood, right effort, right mindfulness, right samadhi, meditate on it. ༈ Suffering and so on, the four noble truths, the four meditations, the four immeasurables, the four absorptions, the eight liberations, gradually abiding, and so on, are also merely companions of the path. ༈ For those paths of seeing and cultivating, one must also purify the obscurations that have been obscured by countless eons. ༈ When the eighth and ninth grounds are in excellent wisdom, and the tenth is in the cloud of dharma, the Tathagata reveals the Sambhogakaya and empowers by covering the crown of the head with his hand. Since there is no other antidote that can hinder the attainment of enlightenment, with the stainless pure wisdom of Vajra-like Samadhi, the extremely subtle obscuration of knowing all knowable things is cut off for countless eons, and attaining the state of Buddhahood is the path of ultimate benefit for oneself and others. ༈ In terms of conduct: In the twenty vows it says: In order to subdue beings, if one does not punish in accordance with the Dharma, or shows miracles to intimidate, etc., if it is not a pure means, one will degenerate if one does not do so in the process of subduing. Because of compassion and love, and because of good intentions, there is no fault of degeneration whether one practices virtue or evil. It says: In short, for those who possess skillful means, love, and great compassion, the practice of disturbing emotions itself becomes a limb for attaining enlightenment. The Bodhicaryavatara says: For those who are to be tamed and possess great compassion, the Bodhisattva is allowed to do what the Hearers are forbidden to do, seeing the distant shore. Therefore, in short, whatever one does, one should act with compassion as the basis. ༈ Result: In the realm of grounds and paths, it says: The three bodies, Dharmakaya, Sambhogakaya, Nirmanakaya, wisdom fire. Sameness. Observation. Action. It is the nature of the four. The Dharmakaya abides in equanimity, the two form bodies exist in the manner of following, or it is merely the equanimity of the Buddha, and the two form bodies exist in the wisdom of the disciples to be tamed.
Chinese
认为由显现所产生的增益，以及认为法界是远离一切戏论的法身，而色身二者，如同世俗的幻象一般，自显现的智慧安住其中，也是轮回显现的，舍弃一切障碍而安立于普光明界。这是如嘎饶所说。 驳斥：唯识宗认为体验二取空的觉性，自证自明是胜义谛，这也是不合理的。如是说：意义增益。自证由他生起，那么是常法生起还是无常法生起呢？如果进行观察，如果是常法生起，那么次第和同时观察，作为作者是不合理的。如果由无常法生起，那么是由过去三时生起还是由未来时生起呢？如果由过去时生起，那么已经坏灭，不是生起的因。如果由未来时生起，那么因为没有生起，和没有一样，这两个无实体，因为没有对现在产生利益，所以不是因。如果说先前的因没有坏灭，没有被其他的刹那所间隔，果现在生起，那么是被一切自体所间隔，还是被一个部分所间隔？如果是第二种情况，那么，先前的刹那灭亡的时候，现在各自生起一方的时间，和生起后来的刹那的时间，现在各自坏灭一方的时间，具有两个部分。如果一个部分没有间隔，那么有时间的部分是常，和时间尽头的刹那的名字的意义相违背，所以，这也是不合理的。如果是第一种情况，那么先前的因坏灭的时候，现在自己生起的一方，和果后来生起的时候，现在自己坏灭的一方二者是一体的，如果被一切自体所没有间隔，那么同样，先前和后来一切都融入时间尽头的一个刹那，所以时间相续断绝，劫也变成刹那了。甚深广大的了义经中赞叹了从生灭相续中解脱的智慧。圣者有理论的父子对执着实有非常呵责。恒常生法一切如同如来。幼稚的心识执着相，在世间中行持没有的法。
English
It is believed that the appearance of clinging to elaborations, and that the Dharmadhatu is merely the Dharmakaya, which is free from all elaborations, while the two form bodies are like illusions of conventional reality, with the wisdom of self-appearance abiding within them, and that all obscurations are abandoned and established in the realm of all-pervading light. This is as said by Garab. Refutation: The Mind-Only school's assertion that the experience of non-duality is self-awareness and self-illumination, and that this is the ultimate truth, is also unreasonable. As it is said: Meaning excess. Self-awareness arises from other-power, so does it arise from permanence or impermanence? If we examine, if it arises from permanence, then examining it sequentially or simultaneously, it is not reasonable as an agent. If it arises from impermanence, then does it arise from the past, present, or future? If it arises from the past, then it is destroyed and non-existent, so it is not a cause of arising. If it arises from the future, then because it has not arisen, it is like non-existence, and these two non-entities do not benefit the present, so they are not causes. If it is said that the previous cause has not ceased and is not interrupted by another moment, and the result arises in the present, then is it uninterrupted by all of itself, or by one aspect? According to the second case, when the previous moment ceases, the present has two parts: the time of its own arising and the time of its own ceasing when the later moment arises. If one aspect is uninterrupted, then the part with time is continuous, which contradicts the meaning of the name of the final moment of time. Therefore, that is also unreasonable. According to the first case, when the previous cause ceases, the present has one aspect of its own arising, and when the result arises later, the present has one aspect of its own ceasing. If they are not interrupted by all of themselves, then similarly, all earlier and later moments dissolve into one final moment, so the continuity of time is cut off, and the kalpa also becomes a moment. The profound and vast definitive meaning sutras praise the wisdom that is liberated from the continuum of arising and ceasing. The noble, logical father and son greatly criticize seeing things as real. All phenomena that constantly arise are like the Tathagata. Those with childish minds cling to signs, and practice teachings that do not exist in the world.
Chinese
《入于一切乘之境之智慧显现庄严经》中如是说。如是云云。 ༈ 《楞伽经》云：若以智慧观察事物，则无由他因缘而生，亦无遍计所执。若圆成实之事物亦无真实，是故无自性（藏文：ངོ་），亦无六识（藏文：ཤེས་དྲུག）。无事物（藏文：ཉོན་），亦无阿赖耶识。如盲童之辈，以邪思分别。恶劣之辈以此等而观察。名相寂灭之事物，乃是识与，烦恼意所动摇者。我之子等若能超脱，则不分别思量彼等。如是说。等等出现。 ༈ 中观派之世俗谛不合理者：意义过剩。若谓道与果之智慧为世俗，则与世俗之体性相违，以理分析道果亦相违。是故，于真实义上虚妄，于决定义上遮蔽，故与彼体性相违。以见道悟入后，谓于修道安住于决定义，此二者岂能为一？如是云。 ༈ 胜义谛不合理者：若执著本性之法性为远离戏论边之状态，于彼解脱为成佛。若如是为真实，则最初生起错觉之所依，即自显现亦将不复存在。彼离戏论亦不可测量，且彼智慧亦断绝相续。对治亦不合理，若无佛之智慧，则教证亦成虚妄。断绝能成办有情义利之基础法身，则与小乘声闻缘觉之观点相同。若谓先于道上发愿、发菩提心及仅有信解即可成办有情义利，故与声闻缘觉不同。则如今一切有情皆应断绝相续。誓愿度化有情之愿亦不能成办。实则已承认观待断灭。此处执著之空性泥潭，先前无人从中脱出。如是说。 ༈ 彼等中观与唯识之果亦非究竟之果，乃大乘之伪说。自宗者于无数劫中所成就之果，即普光之地，仅被视为大乘密咒之寄托之处。如是说。 ༈ 彼等之中，金刚乘之特点在于证悟迅速。