Chinese
地和阻碍和清净，以调伏方便三种来分别解说。最末的最末也是这样，进入之门、见、禅定和，行和戒律是道的长短，果和清净要知道有七种。无常、痛苦、空、无我，与我、净、乐、常相反，是佛陀乘共同的门。痛苦、集起、灭、道，是声闻乘的进入之门。器情世界微尘碎片和，刹那无分内部的心，这些等等的差别是，声闻乘的见。四谛和数呼吸，八种胜处和骨骼等等，这些是禅定的差别。极其厌恶的业抛弃后，贪执的善妙圆满，沐浴和清洁等等，任何世俗相的形态，一切抛弃取舍遮止成办是，声闻乘的行。别解脱的七种，律仪的根本十三和，二百五十、五百和，学处五圆满是，声闻守护的戒律。从进入到贪爱灭尽之间，一百大劫等等是，果是存在的痛苦灭尽，阿罗汉是双四之士。经中也这样说到，极其厌恶的业抛弃后，执持悦意的调伏之行后，成办自己的想法，显现为别解脱的道。这样说，经由教证行进和明示。独觉的乘是，十二缘起是进入的门。见是外境微尘上，色蕴是无我的。如油灯燃尽一般是，无明灭尽后行灭尽，之后到老死之间，这样遮止两种执着，是禅定，胜者所说。行和戒律与声闻，一致而进入，差别是，独自居住成办。一百大劫之间，对胜者的教言精进修习后，即使逐渐证悟法性，因为没有发起广大的愿望，在难以获得果的转生中，没有依止善知识，以水月等等的因缘，在修习分别念的时候，见到真谛并且灭尽有，处于如意至乐之地，之后做利益众生的事情时，身
English
Earth and obstruction and purification, are explained separately as three methods of taming. The very last of the last is like this: the gate of entry, view, meditation, and conduct and discipline are the length of the path. Fruits and purity are known to be sevenfold. Impermanence, suffering, emptiness, selflessness, and the opposite of self, purity, happiness, and permanence, are the common gate of the Buddha Vehicle. Suffering, arising, cessation, and path are the gate of entry for the Hearer Vehicle. The vessel and essence, minute particles and fragments, and the mind within a moment without parts, these and other distinctions are the view of the Hearer Vehicle. The Four Noble Truths and counting breaths, the eight victories and bones, etc., these are the distinctions of meditation. Having abandoned extremely repulsive actions, the virtue of attachment is perfectly complete. Bathing and cleanliness, etc., whatever is the form of conventional signs, all abandoning, adopting, negating, and accomplishing is the conduct of the Hearer Vehicle. The seven types of individual liberation, the thirteen roots of vows, two hundred and fifty, five hundred, and the five bases of complete training are the discipline that the Hearers protect. From entry until the exhaustion of craving, a hundred great eons, etc., are the fruits of the exhaustion of the suffering of existence. Arhats are the four pairs of individuals. It is also said in the scriptures, having abandoned extremely repulsive actions, having taken up the pleasing conduct of taming, by accomplishing one's own thoughts, it appears as the path of individual liberation. Thus it is said, proceeding and clarifying by scripture. The vehicle of the Solitary Buddha is, the twelve links of dependent origination are the gate of entry. The view is on external particles, the aggregates of form are selfless. Like the exhaustion of a lamp's flame, ignorance being exhausted, action is exhausted, then until old age and death, thus negating two attachments, is meditation, said by the Victorious One. Conduct and discipline are in accordance with the Hearers, entering in agreement, the difference is, dwelling alone is accomplished. For a hundred great eons, having diligently studied the Victorious One's teachings, even if gradually realizing the nature of reality, because vast aspirations have not been made, in a birth where it is difficult to obtain fruit, without relying on a virtuous friend, with causes such as water and moon, when practicing conceptual thoughts, seeing the truth and exhausting existence, abiding in the land of wish-fulfilling supreme bliss, later when doing the benefit of beings, body
Chinese
以种种化身，在佛陀菩提不住世的间隙中利益众生，虽不擅长宣讲佛法，却以化身之方便利益众生。被称为独觉佛。经文中也这样说到：这一切皆由缘起，因见无我一法，故以不可言说的化身示现诸法。如是所说，经文已然明示。菩萨之乘，乃是根器最上者进入二谛之门。对此等的证悟之见，在《楞伽经》中也有阐述：善于辨别意义之禅定，以及以真如为目标的禅定。如是，以经文的论证，世间仅是世俗谛，胜义谛中无有自性。外在的处所和内在的一切，诸境皆是心的错觉之语，心性乃是终极的刹那，刹那无常，是常住之所。凡是宣说二谛者，乃是二种识的见解。境与心各自因缘而显现。诸境是微细粗大之微尘，若分解成各个方向，则无有实体。心性乃是起始和终结的刹那，若分解为三时，则无有自性。因缘有二和四等，在显现为器情二者之时，仅是世俗幻相之特征。分为二谛，也是那不可言说的状态。如此种种见解的差别，是经部行派的见解。由于无明错觉的习气，如同眼翳所见之幻象，外在的处所和内在的一切，皆以非真似真的方式显现。当错觉的习气未尽之时，则永远不会被遮止。如同病愈眼翳清净，一切错觉的习气皆已穷尽。无有融入，远离诸境，无有他往，显现的错觉得以清净。宣说错觉与觉性一同穷尽者，是中观宗的一种观点。有些人认为外内器情，安住于二谛之中，其中器是心的错觉，心是远离三时之刹那。那即是胜义谛。世俗谛不会像幻象般止息，错觉本身显现为错觉之境。心性是三时之刹那，无有止息，是世俗谛。二谛的差别也
English
With various emanations, benefiting beings in the intervals when the Buddhas and Bodhi do not reside in the world, although not skilled in expounding the Dharma, they benefit beings through the means of emanation. They are known as Pratyekabuddhas. The scriptures also say this: All of this arises from dependent origination, because seeing the one Dharma of selflessness, they manifest all Dharmas through inexpressible emanations. As it is said, the scriptures have clearly shown it. The Bodhisattva's vehicle is the gateway for those with the highest faculties to enter the two truths. The view of realizing these, is also elaborated in the Lankavatara Sutra: The Samadhi of skillfully distinguishing meanings, and the Samadhi that aims at Suchness. Thus, with the reasoning of the scriptures, the world exists only as conventional truth, in ultimate truth there is no self-nature. External places and all that is internal, all realms are the words of the mind's delusion, the nature of mind is the ultimate moment, the moment is impermanent, it is the place of permanence. Whoever speaks of the two truths, is the view of the two consciousnesses. Realms and mind appear separately due to conditions. The realms are subtle and coarse particles, if broken down into all directions, there is no entity. The nature of mind is the moment of beginning and end, if broken down into the three times, there is no self-nature. Conditions are two and four, etc., when appearing as the two, vessel and essence, it is only the characteristic of conventional illusion. Dividing into two truths, is also that inexpressible state. Such differences in views, are the views of the Sutra-following school. Due to the habits of ignorance and delusion, like the appearance of cataracts in the eyes, external places and all that is internal, all appear as if they are true when they are not. When the habits of delusion are not exhausted, they will never be prevented. Like the clarity of vision when the disease is cured and the cataracts are cleared, all the habits of delusion are exhausted. Without absorption, separated from realms, without going elsewhere, the manifest delusion is purified. Those who say that delusion and awareness are exhausted together, is one view of the Madhyamaka school. Some say that outer and inner vessel and essence, abide in the two truths, where the vessel is the delusion of the mind, and the mind is separate from the moment of the three times. That is the ultimate truth. Conventional truth does not cease like an illusion, delusion itself appears as the realm of delusion. The nature of mind is the moment of the three times, without cessation, it is conventional truth. The difference between the two truths also
Chinese
仅仅是方向上的不同， 有些中观的观点是这样认为的。 不仅仅是这些，而是一个次第， 是辨别意义的禅定。 不是意义的，一下子进入， 外和内，所有这些， 世间仅仅是世俗谛， 就像幻术的迷惑一样， 因为胜义谛没有止灭。 六道一切众生， 具有相似的习气显现， 显现为各自所积累的。 胜义谛中任何事物都没有实体， 是超越言说的智慧之境。 具有三种特征的胜义谛， 修持时是安住于平等。 之后像幻术一样， 是远离贪执的行为， 是安住于世俗谛的慈悲。 从发心到最终， 通过衡量和修习来实践。 一生中见到胜义谛的真谛， 有些中观的观点是这样认为的。 将这些等二谛， 进行区分， 世俗谛仅仅是幻术的特征。 布施等波罗蜜多， 行为是菩提，观点是这样。 禅定安住的时候， 像虚空一样，远离戏论。 之后仅仅是幻术的特征， 以无执的方式清楚地说。 慈爱和悲悯的清净， 是菩萨的禅定。 布施等清净的行为， 以无执的方式进行， 是菩萨的行为。 四根本和二十， 以及戒律的无量差别， 被宣说是守护的戒律。 是菩萨自己的。 别解脱戒的戒律， 虽然差别种类无量， 但因为是所依或容器的方式， 是菩萨支分的戒律。 以无数三大劫的时间， 从发心到成佛， 以清净障碍、圆满智慧的方式， 逐渐进入是时间的量。 十一地普光地， 三身任运成就， 被认为是究竟的果。 经文中也这样说到： 无境、无生、离方， 无我、慈悲、超越分别。 以地和解脱创造安乐， 获得无实性的法身。 这样说了经文的行持和明示。 苦行明咒乘也是， 境的相有三种， 事行、行续、瑜伽续， 是所化众生的根器。
English
Merely different in direction, Some Madhyamaka views hold this. Not just these, but a sequence, Is the meditation that distinguishes meaning. Not meaning, entering all at once, Outer and inner, all of these, The world exists merely as conventional truth, Like the illusion of a magic trick, Because ultimate truth has no cessation. All sentient beings of the six realms, Appearances of similar imprints, Appear as each has accumulated. In ultimate truth, nothing has substance, It is the realm of wisdom beyond speech and thought. The ultimate truth with three characteristics, When practicing, it is abiding in equanimity. Afterwards, like a magic trick, The conduct is free from attachment, It abides in conventional compassion. From the arising of bodhicitta until the end, Practice through measuring and meditating. In one lifetime, seeing the truth of ultimate truth, Some Madhyamaka views hold this. These and other two truths, To differentiate them, Conventional truth is merely the characteristic of illusion. Giving and other perfections, The conduct is bodhi, the view is this. When meditating in equanimity, Like the sky, free from elaboration. Afterwards, merely the characteristic of illusion, Clearly speaking in a way without attachment. Purifying love and compassion, Is the meditation of a Bodhisattva. Giving and other pure actions, Acting in a way without attachment, Is the conduct of a Bodhisattva. The four root vows and twenty, And the endless differences of vows, Are taught to be the discipline of guarding. It is the Bodhisattva's own. The vows of individual liberation, Although the differences are endless, But because it is the way of a basis or container, It is the vows of a Bodhisattva's branch. With countless three great kalpas, From the arising of bodhicitta until Buddhahood, In the way of purifying obscurations and perfecting wisdom, Gradually entering is the measure of time. The eleventh ground, the Ground of Universal Light, The three bodies spontaneously accomplished, Are considered the ultimate fruit. In the scriptures, it is also said like this: Without object, unborn, free from direction, Selfless, loving, equanimous, beyond conceptualization. Creating bliss with grounds and liberations, Obtaining the Dharmakaya of non-substantiality. Thus, the practice and clarification of the scriptures are spoken. The ascetic vidyādhara vehicle is also, The aspect of the object is threefold, Action Tantra, Performance Tantra, Yoga Tantra, Are the faculties of those to be tamed.
Chinese
差别是，中等本身有三种，显现为下等、中等和上等。调伏的方法同样有三种差别。行部的乘，其入门、见、禅定，行和誓言是道的期限，以及果，被认为是七种。总的来说，密咒的入门，是从真俗二谛无别的门而入。特别是行部的入门，是身语意三清净，进入身语意之自性。见解是，这些器情万法，从胜义谛离戏论边，到世俗谛幻化的体性，虽然在迷惑的显现上显现为各种各样，但却是如来藏的自性，果的自性本来存在，犹如水和湿性一样。真俗二谛本来无别，是密咒总的见解。行部的瑜伽禅定，是身语意三，身语意，以六种进入的方式，从明观本尊的坛城中，智慧萨埵的坛城，以值得尊敬的君主之态，在面前的虚空中迎请，顶礼等七支，以积资的方式圆满积聚，念诵修持不断绝，获得成就后酬谢。这是行部禅定的次第。行部的行持是，守护三种清净的边际，沐浴和洁净安乐而行，时日数量、时辰、星宿，清净的用具等等，被认为是依靠缘起聚合而成就。行部所守护的戒律是，别解脱戒和菩提心戒，不毁坏共同的律仪，身语意三的誓言，不违越及其支分，以差别的方式安住。行部瑜伽成就的期限，最长以十六世，种姓为国王、婆罗门和清净者，以及欲界天和色界天，执持清净之身，就能成就密咒的大乘。十六世的尽头，从有漏中解脱，成为自己本尊的身之大手印持明者。在清净刹土中显现，一百一十六世之内，就能获得金刚持的果位，五身任运成就。经典中也这样说到，身语意三...