Chinese
习惯之后，在见道时现证法性，通达法平等性，远离一切自欲的垢染而得清净时，菩萨的一切行持如海，都与三轮无分别之理相结合，以舍弃自利的殊胜精进，医治众生的一切烦恼和所知障之病。 《陀罗尼自在王请问经》中宣说的以宝珠磨砺为譬喻，也只是在开示此道的次第。 其中前二者容易理解，后者关于不退转法轮之语，经集论等中说，是方便大悲与智慧空性双运之道。 三轮清净是布施等菩萨的行持，因为是以三轮不执著之理来修持的缘故。 圣者龙树菩萨在《经集》中引用此教证，最终成立一乘，说最初以无常和痛苦等对轮回生起厌离，之后才进入甚深和广大的大乘，由此成立声闻和独觉之道只是大乘的阶梯。 菩萨无著菩萨在《宝性论》的注释中引用此教证，说菩萨的相续如此依次修习，因此成立所修的精华之界是完全清净的，以此成立如来藏。 这二者无论哪一种都可以，第一阶段以无常痛苦等修习心，第二阶段依靠三解脱门之语，现证甚深见之法性，第三阶段依靠不退转法轮之语和三轮清净之语，修学菩萨广大行之道的次第，二位车轨开创者都是如此主张的，因此如果能将赡洲二胜妙庄严的无垢论典结合起来，融摄为一人的实修，就可以称为智者。 执
English
After becoming accustomed to it, at the path of seeing, one directly realizes the nature of reality, understands the equality of all phenomena, and becomes purified by being free from all stains of self-desire. Then, all the bodhisattva's actions, like an ocean, are combined with the principle of non-conceptualization of the three spheres, and through the extraordinary diligence of abandoning self-interest, they heal all the afflictions and obscurations of knowledge of sentient beings. The example of polishing a jewel, as explained in the Sutra Requested by the King of Dhāraṇī Empowerment, also only shows this order of the path. The first two of these are easy to understand, but the talk of the irreversible wheel in the latter case is said in the Compendium of Sutras and its commentary to be the path of combining skillful means, great compassion, and wisdom of emptiness. The complete purification of the three spheres is the conduct of the bodhisattva, such as giving, because it is practiced with the principle of not focusing on the three spheres. The noble Nāgārjuna quoted this scripture in the Compendium of Sutras and ultimately established the one vehicle, saying that at first, one generates weariness with samsara through impermanence and suffering, and then enters the profound and vast Mahāyāna, thereby establishing that the path of hearers and solitary realizers is only a stepping stone to the Mahāyāna. The bodhisattva Asaṅga quoted this scripture in the commentary on the Uttaratantra and said that the bodhisattva's continuum is trained in this way in sequence, so it is established that the essence of what is to be trained, the element of the heart, is completely pure, and thus he established the tathāgatagarbha. Either of these two is the same: in the first stage, the mind is trained with impermanence, suffering, and so on; in the second stage, the nature of reality of profound view is directly realized based on the talk of the three doors of liberation; in the third stage, the order of the path of learning the vast conduct of the bodhisattva is based on the talk of the irreversible wheel and the talk of the complete purification of the three spheres. Both of the founders of the chariot tradition assert this, so if one can combine the immaculate treatises of the two supreme ornaments of Jambudvipa without contradiction and integrate them into the practice of one person, one can be called a wise person. The
Chinese
由于嗔恨而执着于争论，会导致舍弃佛法等严重的后果，仅仅听闻佛法并不能使心相续解脱。如是说。第二，指示行道之理：如前所说，空性离戏之义，现在于凡夫位时，主要应修习之。如法王上师之言：有些宣说如虚空般离戏、超离心识的甚深空性者，认为是圣者等殊胜补特伽罗之法，如后转法轮之经及其释疏等，认为指示行持方面者是初学者的法，如此说者，完全是与诸佛菩萨之宗派相违背的说法。譬如，对于正在咀嚼红糖之人，讲解红糖之味又有何用？对于昨天才出生的婴儿，摆设用各种烹调的食物所设的宴席又有何益？如同此例，对于现证甚深义之圣者，讲解甚深之义又有何用？未见见道之法性，且未熟练修道之禅定之人，且不说不可思议之解脱的菩萨之广大行持，就连大乘道之六度圆满之体相也无法学习。如是等等所说。因此，在任何道中，为了断除自相续之能取所取之束缚，且为了清净对方便分之事物之执着，主要应于等持中修习空性，并在后得时，以慈悲之门积累资粮，此二种方式首先依于自相续，逐渐使之熟练，此乃资粮道之小、中、大三种。此道之因是先前积累资粮和听闻思维等。果是加行道。所依之身所依是生起大乘发心之所依，据说龙和色界之天神也能生起，因此不一定是欲界者和人。心之所依，如《摄类学》所说，此有修生之体相，因此也依于禅定。体相是，对离系之特殊之处有助益，且尚未转变为清净自在之自性之状态的道，是开启通往无上菩提之机会的遗迹。于此等之时
English
Clinging to disputes with anger will lead to severe consequences such as abandoning the Dharma; merely hearing the Dharma will not liberate the mind stream. Thus it is said. Second, showing the way to practice the path: As mentioned above, the meaning of emptiness free from elaboration should be primarily meditated upon now, in the state of ordinary beings. As the Dharma Lord Lama said: Some who teach profound emptiness, which is like the sky, free from elaboration, and beyond the mind, consider it to be the Dharma of noble beings and other supreme individuals. They say that the sutras of the later turning of the wheel and their commentaries, which show the way of practice, are the Dharma for beginners. Those who say this are merely speaking contrary to the tradition of the Buddhas and their heirs. For example, what is the use of explaining the taste of brown sugar to someone who is already chewing it? What benefit is there in preparing a feast with many kinds of cooked food for a baby born yesterday? Similarly, what is the use of explaining the profound meaning to a noble being who has realized the profound meaning? Not to mention the vast conduct of a Bodhisattva who has attained inconceivable liberation, a person who has not seen the Dharmata of the path of seeing and has not become familiar with the Samadhi of the path of meditation cannot even learn the mere characteristics of the six perfections of the Mahayana path. Thus it is said. Therefore, on any path, in order to cut the bonds of grasping and clinging in one's own mind stream and to purify the attachment to things in the aspects of means, one should primarily meditate on emptiness in equipoise, and in the post-meditation period, accumulate merit through compassion. These two methods are first based on one's own mind stream and gradually become familiar, which are the small, medium, and great three of the path of accumulation. The cause of this path is the previous accumulation of merit and hearing, thinking, and so on. The result is the path of preparation. The physical basis is the basis for generating the Mahayana Bodhicitta, and it is said that Nagas and gods of the form realm can also generate it, so it is not necessarily limited to those in the desire realm and humans. The mental basis, as explained in the Compendium of Topics, has the characteristic of being meditation-born, so it also relies on Dhyana. The characteristic is that it benefits the special feature of separation, and the path in a state that has not yet transformed into the nature of complete purification and empowerment is the trace that opens the opportunity to progress to unsurpassed enlightenment. At these times
Chinese
此外，不仅仅是重视闻思，也不是不修有相和无相的禅定，因为三十七道品中，宣说了修习忆念等三个部分。其余的在后续道中修习的方式，之前已经说过了。然后，生起迅速结合无分别智慧见道的道，其中有暖位、顶位、忍位、胜法位四者，在胜法位以下的四者所有阶段中，等持的阶段，以世间修生之力，心入于空性，后得时，慈悲心以先前在资粮道、加行道、见道中反复串习的力量，自然而然地生起。此道的因是资粮道，果是声闻见道，所依之身是五道轮回中的任何一道，所依之意是六禅定地中的任何一地，自性是生于大乘资粮道之后的任何随欲而行的道，以地所摄。对于他们依次获得大乘的暖相，暖相增长，趋入法之暖相一边，以及紧随其后的等持，共有四种。第一种是仅在意的暖相中见到，外境完全坏灭之相，了知之暖相稍微明显，以此作为执著实有的对治，故称为暖位。第二种是了知之暖相本身比之前更为明显，为了增长法之暖相而进入稳固精进，故称为顶位。第三种是，趋入于真如一边，外境所取的相不显现，生起了知之相，此时安住于唯识，故称为忍位。第四种是，能取所取的二取相皆灭尽的了知，此时世间的修生暖相完全圆满，故称为胜法位。其中，暖位和顶位是见道生起时间不确定的加行道。忍位是来世必定生起见道的加行道。胜法位是今生必定生起见道的加行道。如《经庄严论》中所说：彼时无有间隔，速证于等持。
English
Furthermore, it is not just emphasizing listening and contemplation, nor is it not meditating on both with-characteristics and without-characteristics samadhi, because among the thirty-seven factors of enlightenment, it is taught to meditate on the three sections such as mindfulness. The manner in which the remaining ones are meditated on in the subsequent paths has already been explained. Then, the path that quickly connects to the wisdom of non-conceptualization, the path of seeing, arises. In that, there are four: heat, peak, forbearance, and supreme dharma. In all the stages of the four below the supreme dharma, in the state of equipoise, through the power of mundane meditative generation, the mind enters into emptiness, and in the subsequent attainment, the mind of compassion naturally arises through the power of repeated familiarization in the accumulation path, preparation path and seeing path. The cause of this path is the accumulation path. The result is the Mahayana path of seeing. The physical basis is any of the five realms of existence. The mental basis is any of the six dhyana grounds. The characteristic is that it is a path that arises after the Mahayana accumulation path, included by the ground of whatever practice one desires. For them, in sequence, the warmth of the Great Vehicle is attained, the warmth increases, one enters into one aspect of the warmth of dharma, and the samadhi immediately following that, there are four aspects. The first is that by seeing only the warmth of mind, the appearance of external objects completely disintegrates, and the warmth of knowledge is slightly clear, which acts as an antidote to grasping at reality, therefore it is called the heat stage. The second is that the warmth of knowledge itself becomes clearer than before, and in order to increase the warmth of dharma, one engages in firm effort, therefore it is called the peak stage. The third is that by entering into one aspect of suchness, the appearance of grasping at external objects does not appear, and the appearance of knowledge arises, at that time one abides in mind-only, therefore it is called forbearance. The fourth is that the knowledge of non-duality, which grasps at whatever is grasped, also disintegrates, at that time the mundane meditative warmth is completely perfected, therefore it is called the supreme dharma. Among these, the heat and peak stages are the preparation path for which the time of arising of the path of seeing is uncertain. Forbearance is the preparation path for which the path of seeing is certain to arise in the next life. Supreme dharma is the preparation path for which the path of seeing is certain to arise in this very life. As it is said in the Ornament of the Sutras: At that time, without interruption, one quickly touches samadhi.
Chinese
索！此阶段，菩萨如幻术师般，为了不颠倒，以出世间之智慧，结合方便道与智慧，仅仅是信解非常坚定而已。由于没有现证二无我的真如，故安立于信行地。安住于此道的菩萨虽是凡夫，然《圣宝云经》中说，具有五种殊胜之法。四种对治的差别中，厌患对治是：观察有漏诸法，如疾病、痈疮、痛苦等，并加以厌患。断除对治是：对于断除所断，次第修习道，以及开始断除，即是无间道等一切道。所依对治是：阿陀罗（藏文：ཨ་དྷ་ར་，梵文天城体：आधार，梵文罗马拟音：ādhāra，汉语字面意思：支撑），即所依或普持者，是说能普持已断之功德，并体验转依之解脱道。长时对治是：殊胜道等。断除的差别是：断除烦恼的种子和现行过患，以及完全脱离孩童的一切贫乏。证悟的差别是：从修所生分证悟二无我。功德的差别是：具有禅定、眼、神通、神变等众多功德。超胜资粮道的差别是：与大资粮道的阶段在修所生分上相似，然在见道之远近，以及智慧之暖相稳不稳定上有差别。从获得见道起，一般来说，在一切圣地中，空性和大悲二者是双运且不分离的，安住于空性时，不离大悲之精髓；在后得修习布施等行时，以不缘三轮之智慧摄持而成就。于何时，在殊胜法的后得位，即入于以出世间智慧现见远离一切戏论之真如，故称为见道，也就是十地中的第一地——极喜地，于此地，对诸法生起无尘无垢之法眼。