Chinese
做了许多事业。在那之后，导师寂天降临，著有《入菩萨行论》和《学集论》等许多著作，从而弘扬了深观派的伟大车轨。此派的经典是：《圣妙吉祥化身经》、《象力经》、《海龙王请问经》、《父子相见经》、《佛陀善逝经》、《智慧光明庄严经》、《入二谛经》、《宝积经》和《母子十七经》等，这些都是中观无自性的法类。这是智者古汝耶谢坚赞在《秘密藏续释》中所说的。那么，中观派深观的传承是如何流传的呢？大能仁、文殊、圣龙树、寂天、月称、智慧布谷鸟、大库萨里、小库萨里、觉沃杰、尼泊尔人唐巴扎、阿毗耶嘎RA、菩提萨埵月称、卓隆巴大师洛哲绛曲、吉域拉巴绛曲沃、斯玛释迦僧格、钦南喀扎、堪布门朗楚臣、洛哲绛曲竹、导师贤努多杰、全知隆钦饶绛、遍布任运自成、扎巴沃热、桑结温波、月称、根桑多杰、坚赞华桑、化身那措让哲、成就自在丹增扎巴、嘉色白玛程列、全知楚臣多杰，他传给了饶绛巴白玛洛哲。二是广行派的传统：导师的教言，弥勒汇集，无著昆仲阐释，觉沃杰弘扬广行派的传统。当佛陀的教言被弥勒菩萨汇集并住世时，佛教遭受了三次外道的侵袭，变得非常衰败。在过去九百多年，接近一千年的时候，一位名叫格隆玛萨威楚臣的比丘尼，因为自己已经转生成为女性，无法振兴佛教，心想必须想个办法。于是，她与一位国王的后裔结合，生下了导师无著；又与一位婆罗门结合，生下了世亲。无著苦修了十二年弥勒菩萨。
English
He performed many deeds. After that, the master Shantideva came and composed many works such as "Entering the Bodhisattva's Way of Life" and "Compendium of Trainings," thereby clearly illuminating the great chariot tradition of the profound view school. The scriptures of this school are: "The Noble Jewel Manifestation Sutra," "The Elephant Strength Sutra," "The Sutra Requested by the Naga King Ocean," "The Sutra of Meeting Father and Son," "The Buddha's Perfect Collection," "The Sutra of the Ornament of Wisdom Light," "Entering the Two Truths," "The Jewel Basket," and "The Seventeen Mother and Son Sutras," etc., all of which are categories of Madhyamaka's teachings on no self-nature. This is what the learned and accomplished Yeshe Gyaltsen said in the commentary on the "Secret Essence Tantra." So, how is the lineage of the profound view of the Madhyamaka school transmitted? The Great Sage, Manjushri, the Noble Nagarjuna, Shantideva, Chandrakirti, Wisdom Cuckoo, Great Kusali, Small Kusali, Jowo Je, Nepali Thangpa Dza, Abhyakara, Bodhisattva Moon Banner, Drolungpa Chenpo Lodro Jangchub, Chibowo Lhasepa Jangchub Wo, Smar Shakya Senge, Chim Namkha Drak, Khenpo Monlam Tsultrim, Lodro Jangchub Drub, Master Zhonnu Dorje, Omniscient Longchen Rabjam, Khyabdal Lhundrub, Drakpa Ozer, Sangye Wonpo, Chandrakirti, Kunzang Dorje, Gyaltsen Palzang, Tulku Natsok Rangdrol, Drubchok Tenzin Drakpa, Gyalsay Pema Trinley, Omniscient Tsultrim Dorje, who passed it on to Rabjampa Pema Lodro. Secondly, the tradition of the vast conduct: The Teacher's words, Maitreya compiled, the brothers Asanga explained, Jowo Je propagated the tradition of vast conduct. When the Buddha's words were compiled by Maitreya and remained in the world, the Buddhist teachings suffered three invasions from external enemies and became very degenerate. More than nine hundred years, nearly a thousand years, had passed when a nun named Gelongma Sawi Tsultrim thought that since she had been reborn as a woman, she could not revive the Buddhist teachings and that she had to find a way. So, she united with a descendant of a royal family and gave birth to Master Asanga; and she united with a Brahmin and gave birth to Vasubandhu. Asanga practiced the deity Maitreya for twelve years.
Chinese
成就之后，在兜率天的住所，以天人的一昼夜相当于人间的五十年而安住。造了《庄严经论》、《辨中边论》、大乘的《宝性论》等五部论著，以及《律仪二十颂》等与慈氏有关的二十部法，还有《摄大乘论》、《阿毗达磨集论》等。世亲著了这些论著的许多注释和疏解，还有《阿毗达磨俱舍论》及其自释，以及《随相论》等。后来，尊者阿底峡或称燃灯吉祥智出现，他也到了西藏，著了《菩提道次第论》、《集学论》等，还有一部叫做《集经论》的论著，从而广泛弘扬了唯识宗的广行派。这部论的经典有：《楞伽经》、《解深密经》、《十地经》、《宝积经》等，是最后的了义经，也就是阿毗达磨的论典，这是益西坚赞说的。那它的传承是怎样的呢？释迦能仁、弥勒、无著、世亲、圣解脱军、比丘解脱军、胜军、调伏军、遍照军、狮子贤、智足、功德友、宝护、三百万颂、智贤、卓·谢饶沃、阿·绛曲益西、库·谢饶尊追、噶琼仁摩、香耶巴、聂西巴、嘉吉汝巴、曲米巴僧格贝、洛扎巴、藏衮巴和温格瓦二人，从这二人开始是拉章巴曲贝坚赞，全知龙钦饶绛巴以下如前。特别地，从秘密真言伏藏等中获得的发心，这些属于两种传统中的哪一种呢？我们自己的导师大持明者，莲花部的宗风与龙树相符。因此是龙树宗，与甚深见传承相符，传承要知道是从各自伏藏法的界限中传下来的。这个是与共同大乘一切相符而宣讲的，所以要知道。第三，菩萨戒的体性，是以慈悲滋润相续，为了他人的利益而希求获得菩提，从而舍弃身语意三门过失的勇士。也就是发心的体性是以慈悲滋润相续，全知
English
Having attained accomplishment, he resided in the abode of Tushita heaven, where one day of the gods is equivalent to fifty human years. He composed the Ornament of Realization, Distinguishing the Middle from the Extremes, and the five treatises including the Great Vehicle's Treatise on the Buddha-Nature. He also composed twenty Dharma teachings related to Maitreya, such as the Twenty Verses on Vows, as well as the Compendium of the Great Vehicle and the Compendium of Abhidharma. Vasubandhu wrote many commentaries and sub-commentaries on these, as well as the Abhidharma-kosa, along with its auto-commentary, and the Explanation of Reasoning, among others. Later, Lord Atisha, also known as Dipamkara, appeared and came to Tibet. He composed the Bodhipathapradipa (Lamp for the Path to Enlightenment) and the Compendium of Trainings, as well as a treatise called the Compendium of Sutras, thus widely propagating the extensive practice lineage of the Mind-Only school. The scriptures of this tradition include the Lankavatara Sutra, the Samdhinirmocana Sutra, the Dasabhumika Sutra, and the Ghanavyuha Sutra, which are the final definitive teachings, namely the Abhidharma scriptures, as Yeshe Gyaltsen stated. What is its lineage of vows? Shakyamuni, Maitreya, Asanga, Vasubandhu, Arya Vimuktisena, Bhikshu Vimuktisena, Jitasena, Vinayasena, Sarvabuddhasena, Simhabhadra, Jnana Pada, Guna Mitra, Ratna Parpa Tha, Three Hundred Thousand Verses, Loden Sherab, Dre Sherab Wo, Ar Jangchub Yeshe, Khu Sherab Tsondru, Karchung Ringmo, Zhang Yepa, Nyal Shibpa, Gya Chi Rupa, Chumigpa Senge Pal, Lodrakpa, Tsang Gonpa and Dren Gewa, from these two onwards is Labrangpa Chopal Gyaltsen, and from Kunkhyen Longchen Rabjampa onwards, it is as before. In particular, regarding the generation of bodhicitta from secret mantra treasure teachings, which of the two traditions do these belong to? Our own teacher, the great vidyadhara, the tradition of Padma is in accordance with Nagarjuna. Therefore, it is the Nagarjuna tradition, in accordance with the profound view lineage, and the transmission is known to come from the boundaries of each treasure teaching. This is explained in accordance with all the common Mahayana, so it should be understood. Third, the essence of the Bodhisattva vow is that the mindstream is moistened by love and compassion, and desiring to attain enlightenment for the sake of others, it is the hero who abandons the faults of the three doors. That is, the essence of bodhicitta is that the mindstream is constantly moistened by love and compassion, the omniscient one.
Chinese
又，大德说：“这是慈悲的树，具有精华。善于承担众生的重担。”等等。《现观庄严论》中说：“发心是为了他人的利益，想要获得圆满正等觉。”等等。《菩提道灯论》中说：“我的身语业，都要完全清净。意业也要清净，不做不善业。”等等。《摄颂》中说：“智慧广大，布施广大，勇猛广大，披上伟大的盔甲，调伏魔的因。因此，他被称为菩萨。”等等。第四，关于分类，也有两种：广说和略说。第一种是：分类有龙树和无著两种传统。每一种又各有从一到六的两种。追随深奥见解之庄严的龙树父子的中观派发心，以及追随广大行持之庄严的无著兄弟的唯识派发心，这两种发心似乎没有差别。也就是从一到六之间，以界限和比喻来区分，以及安住于第七。第一，与发心之所依的种姓的自性相同，第一是空性慈悲的精华。也就是《宝积经》中说：“诸位王子，所谓的菩萨种姓，就是安住于法界，像虚空一样广阔，自性光明。安住于其中的菩萨们，是过去、未来和现在诸佛的种姓所生。”等等。《宝鬘论》中说：“空性慈悲的精华，是成办菩提的唯一途径。”等等。也就是说，种姓或界，如来藏，虽然每个人都有，但暂时是唤醒种姓的近取因的所依。也就是《经庄严论》中说：“在加行之前，有慈悲和，信心和忍耐，以及对于善的正确加行，要知道这是种姓的标志。”等等。这些的详细分类，要在《现观庄严论》等大论中理解。胜义发心也与此无异。第二，学习二资粮是世俗
English
Furthermore, the great worthy one said: "This is the tree of compassion, possessing essence. It perfectly carries the great burden of beings." And so on. From the Ornament of Clear Realization: "The arising of the mind [of enlightenment] is for the sake of others, desiring perfect and complete enlightenment." And so on. From the Lamp for the Path to Enlightenment: "My actions of body and speech, should be completely purified in all ways. The actions of mind should also be purified, and non-virtuous actions should not be done." And so on. From the Compendium: "Great in intelligence, great in generosity, and great in courage, having donned the great armor, subduing the cause of demons. Because of that cause, that one is called a Bodhisattva." And so on. Fourth, regarding the divisions, there are two: extensive explanation and concise presentation. The first is: The divisions are known as the two traditions of Nagarjuna and Asanga. Each also has two from one to six. The arising of the mind [of enlightenment] of the Madhyamaka school, following the father and son Nagarjuna, who are the ornament of profound view, and the arising of the mind [of enlightenment] of the Cittamatra school, following the brothers Asanga, who are the ornament of vast conduct, these two seem to have no difference in division. That is, from one to six, distinguishing by boundaries and examples, and abiding in the seventh. First, similar to the nature of the lineage that is the basis of the arising of the mind [of enlightenment], the first is the essence of emptiness and compassion. That is, from the Arrayed Tree Sutra: "O sons of the Victorious Ones, what is called the lineage of the Bodhisattva is that which fully embraces the realm of phenomena, is as vast as the sky, and is naturally luminous. The Bodhisattvas who abide therein are born into the lineage of the Buddhas of the past, future, and present." And so on. From the Precious Garland: "The essence of emptiness and compassion is the single path for accomplishing enlightenment." And so on. That is, the lineage or element, the essence of the Sugata, although everyone has it, is temporarily the basis for the proximate cause of awakening the lineage. That is, from the Ornament of the Sutras: "Before the application, there is compassion and, faith and patience, and the correct application to virtue, know that these are the signs of the lineage." And so on. The detailed classifications of these should be understood in the Great Chariot and so on. The ultimate arising of the mind [of enlightenment] is also not different from this nature. Second, learning the two accumulations is conventional.
Chinese
二谛。从二分法上说，有世俗谛和胜义谛两种。《涅槃经》中说：“以世俗谛和胜义谛的区分，菩提心有两种形态。”也就是在福德和智慧二资粮上，学习的凡夫和不学习的圣者的两种发心。以外在众生为对境和以内在自心为对境，安立为世俗谛和胜义谛的两种发心。 第三，戒律、禅定、智慧三学。从三分法上说，龙钦饶绛巴说：“清净的是戒律的学，安住的是心的学，解脱的是智慧的学，是三种心的三种形态。”又从三种戒律的角度来说，《中观经》中说：“对于不应做的遮止的意念，积累善法的意念，成熟众生的意念，这三种发心要努力去做。” 第四，资粮道和加行道以信解产生的发心，不清净的七地具有增上意乐，清净的三地具有成熟，大悲心去除一切障碍，是佛地的发心等四种。从四分法上说，《现观庄严论》中说：“发心在各地，有信解和增上意乐清净，以及成熟，同样是去除障碍。”不清净的七地是：极喜地、离垢地、发光地、焰慧地、难胜地、现前地、远行地。清净的三地是：不动地、善慧地、法云地。 第五和第六，五是五道，六是六度。从五分法上说，是资粮道、加行道、见道、修道、无学道的五道发心。《二万颂》中说：“最初业者的发心，完全净化的发心，见法的发心，完全解脱的发心，不可思议的发心。须菩提，没有进入此道的要令进入，进入的要令完全净化，要生起天眼，要修习圣道谛，要获得无有遮障的佛眼。