English
Will be born in a place with good origins and abundant protection and support. Thus it is said. The fruit of becoming a noble person is that from that very life, virtuous actions will increase. The second root chapter, which is grasped by skillful means and wisdom, explains how to practice, and it has two parts: how to practice by grasping with the skillful means and wisdom of a middling person, and how to practice by grasping with the skillful means and wisdom of a great person. First, explaining how to practice by grasping with the skillful means and wisdom of a middling person: In this case, the virtue that is in accordance with the aspect of liberation is the cause of the noble, the complete purification of the exhaustion of karma and afflictions, which is nirvana, that is, in general, there is definitely the potential for gradual progress towards enlightenment due to the power of having the lineage and having established subtle roots of virtue as seeds. As it is said in the Holy Dharma White Lotus Sutra: "Children enjoy playing, and likewise, making stupas in the sand, or drawing figures on walls with wood or fingernails, all of them will attain this supreme enlightenment." Therefore, even the most subtle action relying on the Three Jewels will transform into being in accordance with the aspect of liberation. In particular, having seen all of existence as the nature of suffering, and with the determination to be liberated from it, and the ten virtues grasped by the wisdom that realizes the emptiness of a person in the aggregates and other phenomena, the four concentrations, the four formless absorptions, and the six perfections from generosity to wisdom, each abandoning their discordant aspects and cultivating their concordant aspects, are the ways of adopting and abandoning. Moreover, in the path of accumulation, listening and thinking are the main things, and in the path of preparation, worldly meditation is the main thing, and in the path of seeing, seeing selflessness directly, and in the path of meditation, cultivating that very thing, having practiced correctly, one will reach the end in the path of no more learning, and therefore it is included in the five paths. Second, how to practice by grasping with the skillful means and wisdom of a great person: In this way, even for those things to be accomplished by hearers and solitary realizers, without fixating on adopting and abandoning, for all phenomena, not only is there no self of a person, but also because it is separated from the person who acts internally, therefore the object also has no self-nature.
Chinese
如今了知所取的法无我，以及所知生灭住三者皆离的空性中自现的能取法无我二者的一切意义后，以该智慧摄持慈悲，布施等一切方便之分得以增长，如彼方便与智慧双运的善犹如点金剂，若以此接触执著有寂二者，将有为视为应舍之相，将寂灭视为应取之相，而不解二者平等性，视其为相违的铁矿，则不住有寂二边之智慧法身，以及具足事业之胜者色身，将无勤生起之究竟界成就之因，乃是远远超离世间的善。如《八千颂》所说：“何时五度皆为般若波罗蜜多所摄持，尔时将入一切智智大城。”又如《入行论》所说：“此等一切支分，佛说为慧之义。”如是，大乘学道的四时之中，主要在后得位时，将为利他所行之布施等善法，观为如幻如梦，并如实修持一切有相之分，是为福德资粮；彼时，以无有三轮实执之智慧所摄持之分，以及于等持位时，心入于一切对境皆寂灭之状态之分，是为智慧资粮。如是，以极度串习二资粮无离双运之能力，清净烦恼障与所知障二者，于无学道中，将现证色身与法身二者。如《宝鬘论》所说：“佛之色身乃福德资粮所生，法身简言之，乃由智慧资粮所生。”又，自性清净之法性如来藏之障蔽，能使暂时性轮回之分，乃至阿赖耶识皆得以脱离之因，即是二资粮之自性道谛。
English
Now, having understood all the meanings of the apprehended objectlessness of phenomena and the apprehender arising in emptiness, free from the three characteristics of arising, ceasing, and abiding of knowable objects, when that wisdom is embraced by compassion, all aspects of skillful means such as generosity are increased, and that virtue of the union of skillful means and wisdom is like a philosopher's stone. If one touches the iron ore that clings to both existence and peace, taking conditioned existence as something to be abandoned and peace as something to be attained, and does not understand the equality of the two, viewing them as contradictory, then the wisdom dharmakaya that does not abide in either extreme of existence or peace, and the victorious form body with its activities, will effortlessly arise as the ultimate realm is accomplished. The cause of this is virtue that is far beyond the world. As it says in the Eight Thousand Verse Prajnaparamita Sutra, "When the five perfections are embraced by the perfection of wisdom, then one will enter the great city of all-knowingness." And as it says in the Bodhicharyavatara, "All these limbs, the Buddha said, are for the sake of wisdom." Thus, among the four times of the Mahayana path of learning, mainly in the post-meditation period, one contemplates the virtuous dharmas such as generosity, which are to be accomplished for the benefit of others, as illusion and dream, and practices all aspects of appearance. This is the accumulation of merit. At that time, the part that is embraced by wisdom, which is free from the object of clinging to the three spheres as true, and the part where the mind is deeply absorbed in the state of complete pacification of all objects during the meditation period, are the accumulation of wisdom. Thus, by the power of becoming extremely accustomed to the ability to unite the two accumulations without separation, one purifies the two obscurations of afflictions and knowledge, and in the path of no more learning, one will manifest the two bodies, the form body and the dharmakaya. As it says in the Precious Garland, "The form body of the Buddhas arises from the accumulation of merit, and the dharmakaya, in brief, arises from the accumulation of wisdom." Moreover, the cause that removes the obscurations of the naturally pure dharmata tathagatagarbha, the adventitious aspects of samsara, including the alaya consciousness, is the nature of the two accumulations, the truth of the path.
Chinese
所有这些行为都依赖于阿赖耶识，最终，依赖者和所依赖者都在无自性的状态中自净，只是贴上了因和果的标签。正如共同的乘法一样，这种生起者和所生起者没有成立的道理，对于普通人来说，这是难以理解的甚深缘起。如《解深密经》所说：甚深非孩童之行境，不可言说非二胜者所宣说，然此愚痴蒙昧诸孩童，喜乐言说戏论安住于二。如此。《功德宝藏论·喜雨》中说，业因果之聚，即第三品之释。第二，与中士夫共同之道，修习四谛，主要宣说轮回之痛苦之品有二：中士夫之真实道，以及了知彼为无生而总结其义。第一，中士夫之真实道亦有二：宣说四谛，以及宣说十二缘起支。第一，宣说四谛有二：总义和正文之义。第一，总义有四：体性、相状、词义、次第。第一，四谛各自的体性是：痛苦是轮回的器情二者的一切。集是业和烦恼二者，业是投生轮回的善与非善等。烦恼是引发这些业的烦恼，贪嗔痴三毒。灭是痛苦和集二者以道的力量断除的部分，以及所断之法性，即真如二者。道，有些人认为只有见道和修道二者，但实际上是五道圆满，只是主次之分。第二，它们的十六种相状是：刹那生灭故为无常，无论感受什么都未超出痛苦故为痛苦，我所之事物没有自主故为空，没有补特伽罗的所依处故为无我，这是痛苦的四种相状。生起轮回的一切痛苦故为集，成为一切痛苦的根本故为因，立即产生强烈的痛苦
English
All these actions rely on the Alaya, and ultimately, both the dependent and the depended are self-purified in a state of no self-nature, merely labeled as cause and effect. Just as in the common vehicle, the idea of a producer and a produced thing is not established, this profound dependent arising, difficult for ordinary people to understand. As the Sutra Unraveling the Thought says: Profound, not the realm of children, Inexpressible, non-dual, taught by the Victorious Ones, Yet these foolish, ignorant children, Delight in verbal elaboration and abide in duality. Thus. From The Jewel Store of Qualities, The Rain of Joy, the explanation of the chapter on the collection of actions and results, the third chapter. Second, in the path common to the intermediate person, there are two chapters on training the mind in the four truths, mainly showing the suffering of samsara: the actual path of the intermediate person, and summarizing the meaning by knowing it as unborn. First, the actual path of the intermediate person also has two parts: explaining the four truths and explaining the twelve links of dependent origination. First, there are two parts to explaining the four truths: the general meaning and the meaning of the text. First, there are four aspects to the general meaning: essence, aspects, meaning of the words, and order. First, the essence of each of the four truths is: Suffering is all of the container and contents of samsara. Accumulation is the two, karma and afflictions, karma is the virtue and non-virtue etc. that throws one into samsara. Afflictions are the three poisons of attachment, aversion and delusion that provoke all those karmas. Cessation is both that part where suffering and accumulation are abandoned by the power of the path, and the suchness that is the nature of what is to be abandoned. Path, some think that there are only the two paths of seeing and meditation, but actually it is the complete five paths, only with a difference of main and secondary. Second, the sixteen aspects of these are: impermanent because it arises and ceases in an instant, suffering because no matter what one feels, it does not go beyond suffering, empty because things that are 'mine' have no owner, selfless because there is no basis for imputation of a person, these are the four aspects of suffering. Accumulation because all the suffering of samsara arises, cause because it becomes the root of all suffering, immediately produces intense suffering
Chinese
产生极为殊胜，以感受痛苦的连接为缘等四种，是集谛的相。断绝未来痛苦和集谛之流，是灭谛。所有错乱的烦恼寂灭，是寂灭。是圆满殊胜之法，是殊妙。不再退转，必定从轮回中解脱，是决定出离等四种，是灭谛的相。从高到高地行进，是道。是烦恼的对治，是正理。心不颠倒地修持，是修持。恒常引导至解脱涅槃之境，是决定出离等四种，是道谛的相。第三，词义是：与教法不相违背，见到它就成为清净之因的意义，就是真谛。如是说，四谛的体性是这样的，如是佛陀所说的意义，如实地，从所境四谛各自的方面来说没有不相符的，因此从所境的方面说是真谛。如果如实地了解四谛的体性，那么了解的智慧也不会错乱，因此从有境的方面说是真谛。而且，四谛中各自的体性如何存在，只有圣者们才能了知，因此安立为圣者的真谛。对于凡夫来说，痛苦、集等虽然自己也有，但是不了解那些的体性如何，因此颠倒执着，所以没有安立为他们的真谛。第四，次第是：与证悟道的次第相结合而安立的。如《宝性论》中说：病是应知，病的因是应断，为了获得安乐之境，应如服药一般。痛苦、因以及灭除它和道，是应知、应断、应理和应修。如是，首先了知痛苦，从而生起对轮回的出离心。之后，断除痛苦之因集谛，想要现证灭谛，因此与依止道的次第相结合而如是安立。而且，轮回之因是集谛，它的果是苦谛，因此这两者是完全染污的方面。解脱轮回之因是道谛，果是灭谛，这两者是完全清净的方面。第二，正文：
English
Producing is extremely excellent. The nature of arising is the connection of experiencing suffering as a condition, etc., which are four aspects of the origin of suffering. Cessation is the cessation of future suffering and the stream of arising. Pacification is the pacification of all deluded afflictions. Being the most excellent and perfect Dharma is wondrous. Definitely liberating from samsara without returning is definite emergence, etc., which are four aspects of cessation. Progressing from higher to higher is the path. Being the antidote to afflictions is reasoning. Accomplishing without the mind being inverted is accomplishment. Constantly leading to the state of liberation and nirvana is definite deliverance, etc., which are four aspects of the truth of the path. Third, the meaning of the words is: the meaning that is not contradictory to the teachings and that becomes the cause of purification upon seeing it is truth. As it is said, the characteristics of the four truths are as follows. The meaning taught by the Buddha is that the four truths as objects are not contradictory from their respective perspectives, so from the perspective of the object, it is truth. If one understands the characteristics of the four truths as they are taught, then the wisdom of understanding is also not mistaken, so from the perspective of the subject, it is truth. Moreover, the way in which each of the four truths exists in its own characteristic is known only by the noble ones, so it is established as the truth of the noble ones. For ordinary beings, although they have suffering, origin, etc., they do not know the characteristics of these as they are, so they grasp them in a reversed manner, and therefore they are not established as their truth. Fourth, the order is established in conjunction with the order of realizing the path. As it is said in the Uttaratantra Shastra: Disease is to be known, the cause of disease is to be abandoned. Like taking medicine to attain a state of well-being, suffering, its cause, its cessation, and the path are to be known, abandoned, reasoned, and cultivated. Thus, first knowing suffering, one generates renunciation of samsara. Then, abandoning the origin of suffering, one desires to manifest cessation, so it is established in conjunction with the order of relying on the path. Moreover, the cause of samsara is the origin of suffering, and its result is the truth of suffering, so these two are the completely afflicted side. The cause of liberation from sorrow is the truth of the path, and the result is the truth of cessation, so these two are the completely purified side. Second, the text: