English
Regarding the teachings of the Shravakas, by meditating on the twelve links of dependent origination in the forward and reverse order, they aspire to abandon the subtle attachments of the three realms. The selflessness of the person is the same as before. Regarding the selflessness of phenomena, they do not cling to the external object of grasping, neither clinging to part-containing atoms nor to partless atoms. They understand that, like understanding an image, its own nature is empty and unborn. They consider the consciousness that grasps the internal object to be momentary and to be the ultimate nature. The Ornament of Clear Realization states: "In order to abandon the conceptualization of the object of grasping, and because of not abandoning the grasping, the path like the horn of a rhinoceros, should be known as truly gathered." If distinguished, residing alone like a rhinoceros horn has little collective activity, while swarming like a swarm of bees has much collective activity. These also, as stated in the Treasury of Knowledge: "The rhinoceros horn cultivates for a hundred eons." Therefore, they accumulate merit for a hundred eons, and the way of progressing on the path is mostly similar to the Shravakas, and the result is the land of wish-fulfilling supreme bliss, which is the manifestation of the Arhat. Third, regarding the Bodhisattva Vehicle, it is divided into the way of surpassing the lower vehicle and the explanation of the actual vehicle. First, characterized by having a great intention to benefit beings, etc., its nature is emptiness and compassion, therefore it is called the Great Vehicle. The Compendium states: "This vehicle is like the sky, it is a vast immeasurable mansion, it is the supreme vehicle that manifests joy, happiness, and bliss. Riding on it, one can dispel the suffering of all sentient beings, therefore it is called the Great Vehicle." Regarding the actual way of surpassing, the Ornament of the Sutras states: "Because of the greatness of the intention, and likewise the two accomplishments, the exertion of wisdom and diligence, and whatever is skillful in means, the greatness of true accomplishment, and the greatness of the Buddha's activity, because of possessing seven greatnesses, it is definitely said to be the Great Vehicle." Furthermore, the Lankavatara Sutra states: "The five dharmas and the three self-natures, the eight consciousnesses and the two selflessnesses, all the Great Vehicle is contained within them." The five dharmas are: name, characteristic, conceptualization, suchness, and correct wisdom. The three self-natures are: the completely imputed nature, the dependent nature, and the thoroughly established nature. The eight consciousnesses are: the six aggregates of consciousness, the afflicted mind, and the alaya consciousness, these are the eight consciousnesses. The two selflessnesses are the object of grasping
Chinese
地和，所执著的补特伽罗无我。第二方面也分，总的道之体性和，分别解说各宗派两种。其中第一种分三：应知基础二谛的自性，以及修持它，和最终圆满的果。第一方面是：轮回涅槃的一切法都包含在二谛中，如《根本慧论》所说：诸佛所说法，皆依于二谛，世俗谛和，胜义谛。这样。其中，显现为法相的显现于心识境中的一切，是世俗谛。分类的话，显现却不能起作用，如毛发和二月亮的显现等等，是虚假的世俗；能起作用，从因产生，离于分别，一致显现，具有四种特征的是真实的世俗。如《二谛论》所说：显现虽相似，然作用各异，以能作用与不能作用之故，已作了真实与非真实的世俗之区分。这样。法性自性空性，以及以随后的衡量而寂灭戏论之相，是胜义谛。分类的话，以理智衡量则生等不成立的法性与本性相符而生起，是名言胜义；原本就超离戏论的界，自性清净是无名言胜义。如彼论所说：生等之遮遣，亦许与真实相符，于无生一切戏论寂灭者，立为胜义之名。这样。第二方面是：在大乘别解脱戒的任何一种戒律之上，生起菩提心之后，现证五道十地。第三方面是：在十一普光地上，获得自利法身和，利他色身两种圣身后，以二智成办有情之义。如《入行论》所说：寂静身如如意树般显现，如如意宝般无分别，为度众生直至轮回空，此离戏论而显现。如是宣说。第二，分别解说各宗派方面也分，唯识宗和中观宗两种。其中第一种是：轮回涅槃的一切法唯是心。
English
The absence of self of the ground and the apprehended person. The second also has two aspects: the general nature of the path and the explanation of each philosophical system separately. The first has three aspects: understanding the nature of the two truths of the basis, practicing it, and the ultimate perfect result. The first is: all phenomena of samsara and nirvana are contained in the two truths, as stated in the Root Wisdom: The teachings of the Buddhas are based on two truths: the conventional truth and the ultimate truth. So it is. Among them, all that appears as characteristics of phenomena in the field of consciousness is the conventional truth. If classified, what appears but cannot function, such as the appearance of hair and two moons, is false conventionality; what can function, arises from causes, is free from conceptualization, and appears consistently, possessing four characteristics, is true conventionality. As stated in the Two Truths: Although appearances are similar, their functions differ; because of the ability and inability to function, the distinction between true and untrue conventionality has been made. So it is. The nature of phenomena, emptiness by nature, and the aspect of pacifying elaboration through subsequent measurement, is the ultimate truth. If classified, the nature of phenomena that does not establish arising, etc., when measured by reason, arises in accordance with its nature, is the nominal ultimate; the realm that has been beyond elaboration from the beginning, the purity of its own nature, is the non-nominal ultimate. As stated in the same text: The negation of arising, etc., is also accepted as being in accordance with reality; the name ultimate is given to that which is unborn and pacified from all elaboration. So it is. The second aspect is: on top of any of the vows of the Great Vehicle Pratimoksha, generating the mind of enlightenment, realizing the five paths and ten bhumis. The third aspect is: on the eleventh All-Illuminating Bhumi, having obtained the two sacred bodies, the Dharmakaya for one's own benefit and the Rupakaya for the benefit of others, accomplishing the benefit of sentient beings with the two knowledges. As stated in the Entering the Path: The peaceful body appears like a wish-fulfilling tree, non-conceptual like a wish-fulfilling jewel, constantly for the sake of worldly prosperity until samsara is empty; this is appearance free from elaboration. As it is said. Secondly, in explaining each philosophical system separately, there are two: the Mind-Only school and the Middle Way school. The first is: all phenomena of samsara and nirvana are only mind.
Chinese
没有其他的。也就是说，他们认为能取所取二者皆无的觉性是自知自明，是胜义谛。如《释量论》中说：心识没有其他的体验对象，它的体验也不是其他的。因为能取和所取二者皆无，所以它是那样自己显现。
English
There is nothing else. That is, they consider the consciousness that is free from the duality of grasper and grasped to be self-knowing and self-illuminating, and to be the ultimate truth. As it says in the *Pramanavarttika*: "The mind does not have another object of experience, nor is its experience something other. Because there is no duality of grasper and grasped, it is thus self-illuminating." Divisions: As it says in the *Wish-Fulfilling Jewel Treasury*: "Due to believing or not believing that things appear as consciousness, there are said to be two kinds of appearances, true and false." Therefore, the external world appears in various ways, and the Real Aspectarians believe that their own consciousness appears as something other. It is not consciousness, because consciousness is false, so it appears as the appearance of increased habituation, which is the False Aspectarian. These are the two divisions. The second is that all phenomena, encompassing both samsara and nirvana, are free from the extremes of elaboration and do not abide in the middle either. As it says in the *Samadhiraja Sutra*: "Permanence and impermanence, these are also extremes; existence and non-existence, both of these are extremes. Therefore, having completely abandoned both extremes, the wise should not abide in the middle either." Divisions: There are two divisions: The Svatantrika Madhyamikas believe that all phenomena appear conventionally, but if they are examined, they have no inherent existence in the ultimate sense. As it says in the *Madhyamika Two Truths*: "This conventional appearance, if examined with reason, nothing is found. Not finding it is the ultimate truth, the dharma-nature that has always been there." The Prasangika Madhyamikas are those who, whether it can be examined or not, always pacify all elaborations and are free from all commitments. As it says in the *Entering the Middle Way*: "Just as you assert that other-powered things are real, I have not made any commitment to conventional truth." And as it says in the *Refutation of Objections*: "If I had any commitment, then I would have this fault. Because I have no commitment, I am faultless." These are spoken to the three types of people with small faculties, superior, middling, and inferior. The causal vehicle of characteristics has been explained. Fourth, explaining the resultant Secret Mantra vehicle, there are two divisions: explaining the six classes of tantras in order, and incidentally mentioning the views of the New Tantras. The first has two divisions: how it is superior to the lower ones, and directly explaining it itself. The first is that although the ultimate goal is the same, Secret Mantra is not confused about the way to practice the path, has many methods, is without difficulties, and has the distinction of sharp faculties.
Chinese
确实如此。《三类灯论》中说： “即使只有一个意义也不迷惑， 方便众多没有困难， 依仗敏锐的根器， 密咒乘殊胜超绝。” 此外，在《拉利不可思议续》中说： “对于声闻等小乘， 没有口诀， 见解、行持、心之执持， 续、道、果， 时、受用、瑜伽， 自他之义与意， 无有劳累断绝边际，轻松， 积聚资粮的差别， 以十五种差别， 明咒持明乘殊胜超绝。” 如此。 一般来说，续部被分为六类， 外三部，内三部方便续部等六部。 第四，克里亚（藏文：ཀྲི་ཡ་），即事续， 主要在于身语的清净， 观想意之本尊为智慧萨埵， 自我为誓言萨埵，如君臣般修持以成就悉地。 如《智慧嬉戏续》所说： “从胜义离戏空性中， 在如幻的世俗身显现上， 最初观想如君臣之关系， 将获得殊胜成就而成佛。” 有些新派认为， 在《智慧金刚总集》中说：“没有自己是本尊的傲慢”， 因此认为没有自生本尊。 然而，旧派的续和修法中， 如瑜伽续一样解释并宣说了自生本尊。 第五，乌巴雅（藏文：ཨུ་པ་ཡ་），即行续， 行持如事续般行持， 见解如瑜伽续般观想， 以自己和本尊如朋友般希求成就， 如《智慧海续》所说： “从胜义清净大智慧中， 观想如示现幻化的朋友般， 供养赞颂持咒，将成佛。” 第五，瑜伽，即瑜伽续， 不强调身语， 主要强调心的作用， 通过五种现证菩提之门，将本尊和自己无二融合，从而希求成就。 如《智慧海续》所说： “将自己和对面的二者观想为本尊， 供养赞颂念诵圆满后， 观想智慧尊降临如客人般， 将成佛。” 这些续部的区别在于