English
Being skilled on the ground, it is the great activity of the Buddha. Because it possesses the seven great qualities, it is called the Mahayana. Thus, for the benefit of sentient beings, it focuses on the profound and vast Dharma. With great compassion, it accomplishes the great benefit of self and others. It truly understands the vast meaning of the two selflessnesses. It initiates immeasurable great diligence. With emptiness and compassion, it does not abide in the extremes of existence and peace, possessing skillful means. It attains the omniscient Buddha, possessing strength and fearlessness, etc. Until samsara is empty, it benefits sentient beings through various activities. In short, the 'Namasamgiti' says: 'With great compassion and wisdom, and with skillful means, the best of those who work for the benefit of beings.' The Mahayana is divided into the causal vehicle and the resultant secret mantra Vajrayana. First, in the causal vehicle, there is the Mind-Only school, which asserts that objects are mind, and the Madhyamaka school, which teaches that the mind is free from extremes. The Bodhisattva Vehicle has three aspects: brief explanation, extensive explanation, and summarizing the meaning with scriptures for certainty. First, in the causal Bodhisattva Vehicle, the meaning of being elevated to the continent of the three bodies is extensively explained and clearly shown. That is, here, the nature, meaning of the words, and divisions of a Bodhisattva are explained. The nature is: in terms of view, through realizing the selflessness of persons and the selflessness of phenomena, for the sake of others, generating the two Bodhicittas of aspiration and action, not abiding in the extremes of existence and peace, desiring to attain the spontaneously accomplished Buddhahood of two benefits. As Nagarjuna said: 'With wisdom, you do not abide in existence; with compassion, you do not abide in peace; you do not abide in samsara or nirvana; I prostrate to you who do not abide.' Thus it is. The meaning of the words is: 'Purified' because the two obscurations and their habitual tendencies are purified; 'Awakened' because the wisdom that knows things as they are and knows all things manifests; 'Mind' because it thinks about such meaning; for one's own benefit, it is not afraid of emptiness; for the benefit of others, it is not afraid of giving up head, feet, hands, etc., and is courageous. As it is said: 'By abandoning the two obscurations, it is completely purified; by realizing what is to be known, it is
Chinese
智慧菩提。为了自己和他人的利益着想。智慧的才能和理解力都很强大。如是说。或者在《经庄严论》中说。善于觉悟，善于觉悟重大意义，善于觉悟一切意义，恒常觉悟，以及善于觉悟各种方法，因为这些差别，所以称为菩萨。如是说。分类方面。处于资粮道和加行道的菩萨是，以信解行持的菩萨。处于第一地的菩萨是，具有殊胜清净意乐的菩萨。从二地到七地之间的菩萨是，行持有相的菩萨。第七地是无相的菩萨。清净的三地是，不行持现行作意的菩萨。如《经庄严论》中说。一是具有信解，二是殊胜的清净意乐，三是有相和无相，四是不行持现行作意。这第五种在一切地上，都称为菩萨。如是说。上面所说的三种乘中，以能引导一切生起的乘来调伏的所化，称为下等根器。在那之中有三种，什么是菩萨们最为殊胜的入门呢？中间广说有七种，即：计数、入门，引导。世俗谛和胜义谛二者是入门。在此处确定二谛，并显示其为远离边执的中观之义。第一部分有三点：二谛的定义、所诠释的词义、以及所指对象的分类。第一，未经观察和分析的显现于心识面前的是世俗谛，经过分析在心识面前无法成立的是胜义谛，各自在各自的心识面前是真实的。也就是说，《中观菩提心释》中说：世俗如何显现呢？如果用智慧观察，则一无所得。无法获得的就是胜义谛。是本然存在的法性。如是说。第二，词义是：成为遮蔽真实意义的是世俗谛。未经观察的心识面前显现并能起作用，因此是真实谛。在《二谛论》中说：以何种心对何者，认为是真实遮蔽的就是世俗谛。如是说。为了高尚的人们所追求的意义
English
Intelligence and enlightenment. Thinking of the benefit of oneself and others. The talent of intelligence and understanding are powerful. As it is said. Or in the Ornament of the Sutras, it says: Being good at realizing, being good at realizing great meaning, being good at realizing all meanings, constantly realizing, and being good at realizing various methods, because of these differences, it is called a Bodhisattva. As it is said. In terms of classification. The Bodhisattvas who are in the accumulation and preparation stages are the Bodhisattvas who practice with faith. The Bodhisattvas who are in the first ground are the Bodhisattvas who have excellent pure intention. The Bodhisattvas who are in the second to seventh grounds are the Bodhisattvas who practice with signs. The seventh ground is the Bodhisattva without signs. The three pure grounds are the Bodhisattvas who do not practice with manifest activity. As it is said in the Ornament of the Sutras: One is endowed with faith, the other is excellent pure intention, the third is with and without signs, and the fourth does not practice with manifest activity. This fifth is called a Bodhisattva on all grounds. As it is said. Among the three vehicles mentioned above, those who are tamed by the vehicle that guides all arising are called inferior faculties. Among them, there are three. What is the most excellent gateway for Bodhisattvas? The middle explanation has seven: counting, gateway, guiding. The two truths, conventional truth and ultimate truth, are the gateways. Here, the two truths are identified, and it is shown that they are the meaning of the Middle Way, which is free from extremes. The first part has three points: the definition of the two truths, the meaning of the words that are expressed, and the classification of the objects that are indicated. First, what appears to the mind without investigation or analysis is conventional truth, and what cannot be established in the mind after analysis is ultimate truth, each being true in its own mind. That is, in the Commentary on the Middle Way Bodhicitta, it says: How does conventional truth appear? If one examines it with wisdom, one finds nothing. What is not found is ultimate truth. It is the nature of reality that has always existed. As it is said. Second, the meaning of the words is: what obscures the true meaning is conventional truth. It appears to the mind without investigation and is able to function, therefore it is true. In the Two Truths, it says: With what mind does one consider what to be a true obscuration, that is conventional truth. As it is said. The meaning sought for the sake of noble people
Chinese
因为没有欺骗性，所以是胜义谛。是智慧的觉知吗？因为成为圣者等持的智慧之境，所以是真谛。如是说：认识到没有欺骗性，是胜义谛，而非世俗谛。第三，基的差别有四种：差别之基，差别的自性，一与异，数量决定。第一，仅仅是能够成为心识的对境，就是二谛的差别之基。因为依赖于心识的迷惑与不迷惑来区分二谛。在《六十正理论释》中说：安立二谛，是依赖于世间的心识来安立的。如是说。第二是世俗谛和胜义谛两种。世俗谛中，显现为能够起作用的事物，是真实的世俗谛。不能起作用的二月、黄海螺等是虚假的世俗谛。在《二谛论》中说：显现虽然相似，但因为能起作用和不能起作用，以真实和不真实的世俗谛来区分。如是说。胜义谛中，以理智分析，确定没有自性，这是名言的胜义谛。因为与遮破生等胜义谛相符，所以也是这样认为。成为圣者等持的智慧之境的法性，离戏论，是胜义谛的自性。在《中论》中说：不是从他处知，是寂静，没有戏论，没有分别，意义不异，那就是真如的自性。如是说。第三，一与异。如树和乔木一样，是同一事物名称不同，或者如瓶子和毯子一样，是事物不同，或者如所作和无常一样，是反体不同，或者如事物和非事物一样，一个与另一个不同。那么，这是哪一种呢？是本体相同而反体不同。对此有三点：破斥他宗，安立自宗，消除诤论。第一，有些人说，世俗谛本身也不是胜义谛，也不能说与胜义谛不同，这不合理。因为仅仅是显现的世俗谛的自性，就是远离戏论的，不应成为胜义谛，因为不能说它与胜义谛相同或不同，其他也是有法等。
English
Because it is not deceptive, it is the ultimate truth. Is it the knowledge of intelligence? Because it becomes the realm of the wisdom of the noble equipoise, it is the truth. As it is said: Recognizing that there is no deception is the ultimate truth, not the conventional truth. Third, there are four divisions of the basis of characteristics: the basis of division, the nature of division, one and different, and definite number. First, merely being able to be an object of mind is the basis of the division of the two truths. Because the two truths are divided in dependence on whether the mind is deluded or not. In the commentary on the Sixty Stanzas on Reasoning, it is said: Establishing the two truths is established in dependence on the minds of worldly people. So it is said. The second is the conventional truth and the ultimate truth. In the conventional truth, appearing as things that can function is the correct conventional truth. The two moons, yellow conch shells, etc., that cannot function are false conventional truths. From the Two Truths: Although the appearances are similar, they are distinguished by the conventional truth of being correct and not being correct because of being able to function and not being able to function. So it is said. In the ultimate truth, determining that there is no self-nature by examining with intelligence is the imputed ultimate truth. It is also accepted because it is in accordance with the ultimate truth of negating birth, etc. The nature of reality that has become the realm of the wisdom of the noble equipoise, free from elaboration, is the characteristic of the ultimate truth. From the Root Wisdom: Not known from others, peaceful, not elaborated by elaborations, without conceptualization, meaning not different, that is the characteristic of suchness. So it is said. Third, one and different. Like a tree and a forest, they are the same thing with different names, or like a vase and a blanket, they are different things, or like something made and impermanence, they are different negations, or like a thing and a non-thing, one is different from the other. So, which is this? It is the same entity with different negations. There are three points to this: refuting other systems, establishing one's own system, and eliminating disputes. First, some say that the conventional truth itself is not the ultimate truth, and that it cannot be said to be different from it, which is unreasonable. Because the very nature of the merely appearing conventional truth, which is free from elaboration, should not be the ultimate truth, because it cannot be said to be the same as or different from it, and other things are also subjects, etc.
Chinese
不应是法性，因为无法说成是它本身或其他的。第二，自宗观点是，二谛本体一而反体异，因为是法相和法性。例如火和热性一样。《菩提心释》中说：火的自性是热，红糖的自性是甜，同样，一切诸法的自性安住于空性中。如是说。第三，破除争论是，二谛本体相同不合理，因为胜义谛没有本体。答：不遍，因为无本体本身就是一切法的本体或自性，如此一来，无相即是一相。《父子相会经》中说：一切相都显示为一相，如此一来，应知无相。如是说。如果本体相同，就不会有从世俗中寻找胜义的过失，因为蓝色和刹那本体相同，但仍需通过后比量来确定刹那，因此没有相违。第四，确定数量是，有境的心识确定为错与不错两种，因此依赖于此，所境也确定为经得起分析和经不起分析两种。经不起分析的是世俗谛，经得起分析的是胜义谛，因此确定真谛的数量为二。《入行论》中说：如何从错与不错的知见中，依赖于缘起，本来寂灭即是二谛。如是说。第二，显示其本身是远离边执的中观之义是：在世俗中，由于存在着缘起轮回和涅槃的一切法，因此远离了否认不存在的断边；在胜义中，由于没有任何戏论的特征，因此远离了肯定存在的有边。《楞伽经》中说：说有也是边，同样，说无也是边，舍弃有无二边后，智者不住于中。如是说。此外，世俗缘起不是以因果是同一实体的形式成立的，因此远离了常边；因果不是以不同实体的形式成立的，因此远离了断边。依赖于什么而产生什么，它暂时不是那个，也不是与它不同的其他，因此既不是常也不是断。如是说。在胜义中，由于自性空性中不存在差别的基础，因此不存在差别