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是所依。其中，与无常生灭之苦相连的是世间，从中解脱的是出世。《一切行经》中说：由无明邪分别，取舍于六境法，称为六坏与六依，是为世间。又说：于六境法不起分别，则六生不住于生处，因此超越六苦，故名涅槃。如是说。若从因与自性而立，则与烦恼束缚相连的是世间，从彼解脱的是出世。又，与三漏相连的是世间，离三漏的是出世。《道次第》中说：此为诸漏皆尽之大族，无论如何行持亦不退转。又，《义聚》中说：三界坏等离漏，不退不转故不来。如是说。为表示基道果之义，《普集觉性灯》中，显示世间与出世之差别的第七品。 ༈ 宗派转变与未转变之差别有二：即理解与界限。前者是，依各自之宗规，寻求因道，具欲求高位与解脱之心的为转变，与此相违则视为未转变。若如是，则有外道断见堕入未转变之过失。那么应如何呢？说是，依各自之宗规，具于自愿之所知义上思维之心为转变，与此相违则为未转变。又说，以欲从轮回中解脱之心，进入并证悟自愿之所知义的为转变，与此相违则为未转变。《经集》中说：为除愚昧而发心，以奇妙之语转变观念。如是说。界限是，六道黑暗之识为未转变。外道与声闻乘以下为转变。为表示基道果之义，《普集觉性灯》中，显示以宗派转变与未转变之差别的第八品。 ༈ 业与道之差别是，理解与从各自差别上广说。第一是，我执之
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It is the support. Among them, that which is connected with the suffering of impermanent arising and ceasing is worldly, and that which is liberated from it is transcendent. In the *All-Creating* it says: "Due to ignorance and wrong conceptions, grasping and fixation, upon examining the six objects of the law, it is said to be six destructions and six supports, which is called the world." And it says: "Without conceptualizing the six objects of the law, the six births do not arise in their places, therefore, because of transcending the six sufferings, it is called nirvana." Thus it is said. If established from the perspective of cause and essence, that which is connected with the bonds of afflictions is worldly, and that which is the opposite of that is transcendent. Again, that which is connected with the three outflows is worldly, and that which is separated from the three outflows is transcendent. In the *Stages of the Path* it says: "This great lineage of exhausting all outflows, no matter how practiced, does not regress." And in the *Collected Meanings* it says: "The three realms are destroyed, etc., free from outflows, and because they do not regress or remain, they do not come back." Thus it is said. To represent the meaning of the ground, path, and fruit, in the *All-Gathering Lamp of Awareness*, the seventh chapter, which shows the difference between the worldly and the transcendent. ༈ The difference between doctrinal conversion and non-conversion is twofold: understanding and boundary. The former is: relying on one's own doctrine, seeking the cause and path, and having the mind that desires high status and liberation is conversion; the opposite of that is considered non-conversion. If so, there would be the fault of nihilistic views of non-Buddhists falling into non-conversion. So how should it be? It is said that having the mind that thinks about the meaning of self-willed knowledge based on one's own doctrine is conversion, and the opposite of that is non-conversion. Also, it is said that entering and realizing the meaning of self-willed knowledge with the mind that desires liberation from samsara is conversion, and the opposite of that is non-conversion. In the *Sutra Collection* it says: "In order to dispel ignorance, generate the mind, and transform concepts with wondrous words." Thus it is said. The boundary is that the dark consciousness of the six realms is non-conversion. Non-Buddhists and those up to the Hearers are conversion. To represent the meaning of the ground, path, and fruit, in the *All-Gathering Lamp of Awareness*, the eighth chapter, which shows the difference between doctrinal conversion and non-conversion. ༈ The difference between karma and path is: understanding and extensive explanation from each individual difference. The first is, the self-grasping of
Chinese
从口中所做的一切都会变成轮回的因，所以称为业。在观点上，一旦确定了无我，它就会成为超越痛苦的因或道路，所以称为道。《日藏经》中说：‘凡执著于我的，就会陷入轮回；认识到无我，就会从轮回中解脱。’《摄颂》中说：‘如何执著，就如何显示烦恼；不执著我和我所，则被宣说为清净。’经中说：‘如果不能把握真如，即使修持所有道支，也只能获得善趣，无法通过出离而成就殊胜的果位。谁能了知一切皆安住于真如，谁就能从烦恼中解脱。’《菩提心超越问答》中说：‘执著于我的强烈意识，想要净化障碍，它本身就是障碍；想要积累二资粮，却摧毁了二资粮。为何对自他的能取所取有所期望和恐惧？你难道不知道不遮蔽反而会增长吗？只要没有见到无二的菩提心，心识所及的能取所取烦恼意，就永远无法见到解脱。’还有，‘在无我、无执、超离心识的境界中，圆满了所有佛陀的功德。’等等，这些都是各乘经典中宣说的教证。差别是：成为业和成为道两种。第一种是没有证悟无我或无二的意义，从执著于我或二取的口中所做的一切都会成为轮回的因，并且会体验各自的异熟果报。这又分为三种：不善业、善业和不动业。第一种是不善业，包括十不善业、五无间罪、五近无间罪、四重罪、八邪行、三种口过等等。所有经典都说，黑色罪业的果报是投生到十个恶趣。如《猛兽险境》中所说：‘由于执著于自己的烦恼，轻率地造作不善业，如同从陡峭的山崖上坠落的瀑布，不由自主地堕入恶趣。’第二种是善业，包括断除十不善业，行持十善业等等，良好地奉行人类的道德规范，其果报是获得天界和人道的果位，即十个善趣。该经中说：‘经
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Whatever is done from the mouth becomes the cause of samsara, so it is called karma. In terms of view, once non-self is ascertained, it becomes the cause or path to transcendence of suffering, so it is called path. The Sutra of the Essence of the Sun says: 'Whoever clings to self is made to enter samsara; knowing non-self turns away from samsara.' The Compendium says: 'How one clings, so are all the afflictions shown; not fixating on self and what belongs to self is proclaimed as purification.' And the Sutra says: 'If one does not grasp Suchness, even if one practices all aspects of the path, one is certain only of happy migrations; how could one transform into a supreme state through renunciation? Whoever knows that all abide in Suchness is completely liberated from afflictions.' The Bodhicitta Transcending Answers says: 'That strong consciousness of clinging to self, desiring to purify obscurations, is itself an obscuration; desiring to accumulate the two accumulations, one destroys the two accumulations. Why have hope and fear regarding grasping and being grasped by self and other? Do you not know that not obscuring increases? As long as one has not seen the non-dual Bodhicitta, the grasping and being grasped by the afflicted mind, which is close to the field of mind, will never see liberation.' And, 'In the state of non-self, non-grasping, and being beyond the field of mind, all the excellent qualities of the Buddhas are completely perfected.' And so forth, these are all the scriptural citations explained from the context of each vehicle. The distinctions are: becoming karma and becoming path. The first is not realizing the meaning of non-self or non-duality; whatever is done from the mouth of clinging to self or clinging to duality becomes the cause of samsara and experiences its own ripening. There are three types: non-virtuous karma, virtuous karma, and unwavering karma. The first is non-virtuous karma, including the ten non-virtues, the five heinous crimes, the five near heinous crimes, the four heavy sins, the eight wrong actions, the three verbal offenses, and so on. All the teachings say that the result of black, sinful karma is to be born in the ten realms of suffering. As it says in the Beastly Cliff: 'By clinging to one's own afflictions, one recklessly engages in non-virtuous actions; like a waterfall falling from a steep cliff, one falls helplessly into the lower realms.' The second is virtuous karma, which involves abandoning the ten non-virtues and practicing the ten virtues, and so on, properly practicing human morality. The result is attaining the state of gods and humans in higher realms, which are the ten realms of higher realms. It says in the same text: 'Fir
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行为符合世间法，不做非法之事，舍弃地方陋习，不食盟誓之物，不欺骗惩罚，知晓父母恩情并图报，逐渐对长者恭敬侍奉，断除十不善，行持十善，如果很好地实行人的法度，就能获得天和人的果位。如《八十品》所说：“行持十善，舍弃不善，是转生欲界天和人的因。”又如《虚空边际》所说：“区分善与恶的行径，以一舍二取，是转生欲界上下之地的因，未得解脱是束缚的因。”如是说。第三是不动业，以禅定的等持而转生色界和无色界。第一种情况，如《广大品》所说：“行持四无量，是不动之业，是转生梵天等地的因。”因此，是四禅色界的差别。其中有是否入道的差别，以及禅定的体性和色界十七处所的差别。第一种是业之禅定、歧途之禅定、道基之禅定和道体之禅定。业之禅定是，自性之界聚合而获得禅定，以及劫末之时，以业和缘或自性聚合而获得禅定，但未被诸佛授记，未证悟无我，也未掌握成佛之方便等，因此转生到更高的界，后来继续业的余续，所以称为业之禅定。歧途之禅定是，无论以业或方便等何种方式获得禅定，都认为自己是圣者阿罗汉等不退转者，后来禅定退失之时，看到转生到下界，生起邪见，堕入恶趣，所以称为歧途之禅定。道基之禅定是，无论以何种方便等方式获得禅定，都不执为殊胜，而是知晓其为成就佛果的所依或方便，并掌握了证悟无我等，因此走向成佛之道，这称为道基之禅定。道体之禅定是，无论从何种方便等门径获得，都是证悟无我等，或者那本身就是自生显现。
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Acting in accordance with worldly customs, abandoning unlawful deeds and local customs, not consuming oath-bound items, not deceiving punishments, recognizing and repaying parental kindness, gradually showing respect and service to elders, abandoning the ten non-virtues, practicing the ten virtues. If one practices human dharma well, one will attain the status of gods and humans. As stated in the "Eighty Chapter": "Practicing the ten virtues and abandoning non-virtue is the cause of being born as gods and humans in the desire realm." Furthermore, as stated in "The Limitless Sky": "Distinguishing between virtuous and sinful conduct, abandoning one and adopting two, is the cause of being born in the upper and lower realms of the desire realm; not attaining liberation is the cause of bondage." Thus it is said. The third is unwavering karma, which leads to rebirth in the form realm and formless realm through the absorption of meditative concentration. The first case, as stated in the "Extensive Chapter": "Practicing the four immeasurables is unwavering karma, the cause of being born in the Brahma realm and so on." Therefore, it is a distinction of the four dhyanas of the form realm. Among them, there are differences in whether one enters the path or not, the nature of dhyana, and the distinction of the seventeen abodes of the form realm. The first is karma dhyana, erroneous path dhyana, path foundation dhyana, and path essence dhyana. Karma dhyana is when the elements of one's nature gather and one attains dhyana, and at the end of an eon, one attains dhyana through karma and conditions or the gathering of one's nature. However, one has not been prophesied by the Buddhas, has not realized selflessness, and has not mastered the means to attain Buddhahood, so one is reborn in a higher realm and later continues the remainder of one's karma, hence it is called karma dhyana. Erroneous path dhyana is when one attains dhyana through karma or means, etc., but believes oneself to be a noble arhat or non-returner. Later, when the dhyana declines, one sees oneself being reborn in a lower realm, develops wrong views, and falls into the lower realms, hence it is called erroneous path dhyana. Path foundation dhyana is when one attains dhyana through any means, etc., but does not cling to it as supreme, but knows it as the basis or means for attaining Buddhahood, and has mastered the understanding of selflessness, etc., thus one goes on the path to Buddhahood, which is called path foundation dhyana. Path essence dhyana is when, regardless of the means by which one attains it, it is the realization of selflessness, etc., or that itself is a self-arising appearance.