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因此，全知敏林父子如是认为。这些也在《广大论》中说：了知内外缘起如幻术和眼花，于事物之相无始以来极度执着。善知识不需教导，以自己的智慧证悟。菩提道上行，如意安乐最殊胜。如是说。第三，所说作为补特伽罗根器最上等的法，即菩萨乘，由于胜过小乘声闻缘觉道七种殊胜之处，故称为大乘。七种大是：所缘大，所缘对境如虚空般的法性；修行大，修行自他二利；智慧大，以空性见解与大悲心相结合的智慧；精进大，于无数劫中为利益有情而精进；善巧方便大，不住于轮回和寂灭的边际；成就大，具有力量等无量佛陀功德；事业大，轮回未空之际，利他事业任运成就。如是，慈氏怙主说：所缘大和修行二者，以及智慧精进之行，和善巧方便为何，以及真实成就大，和佛陀事业大，以具足七大之故，必定说为大乘。如是说。这两乘的差别，阿若师说：乘的差别唯是智慧和大悲，以这些大小的力量显示乘的差别。如是说，以大智慧能如实证悟二无我的是大乘，不能的是小乘。以大悲心能唯一行持利他的是大乘，不能这样行持的是小乘。如是，《智慧品类分别经》中说：以悲心缘于有情，以智慧周遍于法界，说是大乘，其他则与此相违。以及，《摄类学》中说：无方便的智慧，将堕入声闻道。如是。这样的大乘也有因乘和果乘两种，前者，经中说：菩萨乘，如是说，其中体性，决定
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Therefore, the omniscient Minling father and son hold this view. These are also stated in the "Extensive Treatise": Knowing the nature of inner and outer dependent arising as illusion and optical illusion, one is extremely attached to the appearance of things since beginningless time. A virtuous friend does not need to be taught, but realizes it with his own wisdom. Walking on the path to enlightenment, the bliss of wish-fulfillment is most supreme. Thus it is said. Third, the vehicle of the Bodhisattva, which is said to be the lot of the most excellent of individuals, is called the Mahayana because it excels the path of the Hearers and Solitary Realizers of the Lesser Vehicle by seven great distinctions. The seven great ones are: the great object, which is to focus on the Dharma-nature that is like the sky; the great practice, which is to accomplish the benefit of both oneself and others; the great wisdom, which is the wisdom that combines the Dharma-nature empty of both self and other with compassion; the great diligence, which is to strive for the benefit of sentient beings for countless eons; the great skillful means, which is not to abide in the extremes of samsara and nirvana; the great accomplishment, which is to have immeasurable qualities of the Buddha such as power; and the great activity, which is to spontaneously accomplish the benefit of others as long as samsara exists. Thus, the Lord Maitreya said: The great object itself, and likewise the two practices, and the undertaking of wisdom and diligence, and whatever skillful means there are, and the great true accomplishment, and the great activity of the Buddha, because it possesses the seven great qualities, it is definitely called the Mahayana. Thus it is said. The difference between these two vehicles is also stated by the teacher Aro: The difference between the vehicles is only wisdom and compassion. The difference between the vehicles is shown by the power of these great and small qualities. Thus it is said, the Mahayana is that which can truly realize the two selflessnesses with great wisdom, and the Lesser Vehicle is that which cannot. The Mahayana is that which can practice only the benefit of others with great compassion, and the Lesser Vehicle is that which cannot practice in this way. Thus, in the "Tantra of the Differentiation of Wisdom," it is said: With compassion, one focuses on sentient beings, and with wisdom, one pervades the realm of phenomena. It is said to be the Great Vehicle, and the others are the opposite of this. And, in the "Collection," it is said: Without skillful means, separated from wisdom, one will fall into the Hearer's path. Thus. That such Mahayana also has two vehicles, the cause vehicle and the result vehicle, the former, in the sutra it says: The vehicle of the Bodhisattva, thus it is said, among them the essence, the definite
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词。从三个分类来说，本体是证悟一切法无我，以大悲心行持饶益他众的殊胜方便。词义是，从菩提萨埵（藏文，梵文天城体，bodhisattva，菩提萨埵）的声音而来。以强大的心力，对于成就无上圆满菩提，英勇不退缩，不舍弃精进的盔甲，因此称为菩提萨埵。分类如前一样有六种。入门是，通过二谛之门。如《自显》中所说：菩提萨埵的乘，入门之门是二谛。这样，按照中观派的论典，未经观察分析的这些显现，虽然显现，但以了知其本体无实如幻的智慧，以慈悲菩提心摄持，以善与非善的取舍之理进入世俗谛，而在胜义谛方面，则了知自性之实相为离戏，从而通过双运之门进入。其中，一般而言，仅仅是二谛的安立，一切宗派都承认。其中，声闻部的分别说部认为，粗大的事物和意识的相续是世俗，而意识的刹那无分和事物的极微无分则认为是胜义。《俱舍论》中说：若被破坏或被智慧所分离，显现却不被智慧所接受，如瓶和水一样是世俗有，胜义有则与之不同。经部师认为，在胜义上能够起作用的，如瓶子或柱子一样是胜义，在胜义上不能起作用的，如虚空和瓶子的总相一样是世俗，也就是认为是自相和总相。《释量论》中说：胜义上能够起作用的，在此就是胜义有，其他的则是世俗有，这些被认为是自相和总相的体性。唯识宗认为，显现为能取和所取的二取之境和有境是世俗，而远离能取和所取的二取之识仅仅是胜义。《般若波罗蜜多心经总摄》中说：所谓有分，并不存在，极微尘也不存在，各自显现也无所缘，体验如同梦境。从能取和所取中解脱的，清净的识是胜义谛。瑜伽行派的论典大海，如此宣说般若波罗蜜多的体性。中观自续派
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Words. From the perspective of three divisions, the essence is realizing that all phenomena are without self, and the supreme method of practicing the great compassion to benefit others. The etymology is from the sound of Bodhisattva (藏文，梵文天城体，bodhisattva，菩提萨埵). Because with great mental strength, one is brave and unyielding in accomplishing the unsurpassed perfect enlightenment, and does not abandon the armor of diligence, therefore one is called a Bodhisattva. The divisions are six as before. The entrance is through the gate of the two truths. As it says in Rangshar: The vehicle of the Bodhisattva, the gate of entry is the two truths. Furthermore, according to the treatises of the Madhyamikas, these appearances that have not been examined or analyzed, although they appear, are understood by the mind that knows their essence to be unreal like illusions, and are grasped by love, compassion, and the mind of enlightenment. One enters into the conventional truth through the manner of engaging and disengaging in virtue and non-virtue. And in the ultimate truth, one understands the nature of reality to be free from elaboration, and thus enters through the gate of union. In general, the mere establishment of the two truths is accepted by all proponents of philosophical systems. Among them, the Sravaka Vaibhashikas assert that gross objects and the continuum of consciousness are conventional, while the momentary indivisible consciousness and the indivisible particles of matter are considered ultimate. The Abhidharmakosha says: That which is destroyed or separated by wisdom, and whose appearance is not accepted by wisdom, is conventionally existent like a pot and water, while the ultimately existent is different from that. The Sautrantikas consider that which is capable of performing a function in the ultimate sense, such as a pot or a pillar, to be ultimate, and that which is incapable of performing a function in the ultimate sense, such as space and the general characteristic of a pot, to be conventional, that is, they consider them to be self-characteristics and general characteristics. The Pramanavarttika says: That which is capable of performing a function in the ultimate sense, that is ultimately existent here. The other is conventionally existent, and these are considered to be the characteristics of self and general. The Mind-Only school considers the objects and subjects that appear as the two aspects of grasper and grasped to be conventional, while the consciousness alone that is without the two aspects of grasper and grasped is considered ultimate. The Yeshe Nyingpo Kuntus says: What is called having parts does not exist. Even the finest particles do not exist. The separate appearances are also without an object of focus, and the experience is like a dream. The pure consciousness that is liberated from the grasper and the grasped exists as the ultimate meaning. The ocean of Yogachara treatises proclaims the nature of the Perfection of Wisdom in this way. The Madhyamaka Svatantrika
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那些人认为，显现上虚假的成立，如幻化的马和牛；胜义上什么也不成立，如虚空一般。如《摧毁错乱》中所说：“有相的世俗，胜义中，能缘所缘皆解脱。”随理唯识派认为，以理智衡量所说所思所表达的一切都是世俗谛，是随顺世间名言而说的；自性离戏，超越一切思说的是胜义谛，虽然由于超越了能安立所安立、能证悟所证悟的自性而无法安立为证悟，但在生起与胜义相符的智慧时，也如此称呼它。如导师月称所说：“生起与空性相符的智慧时，就说证悟了空性，但空性不是证悟。”等等，总而言之，详细内容需要从我的上师，全知麦彭仁波切所赐予的伟大论著《知识总汇》等中去理解。此处，全知达玛西日是这样说的自宗传承的观点，二谛是：在《黑汝嘎大宝》中说：“诸佛所说的法，完全包含在二谛中。”也就是，分类的基础仅仅是所知，分为显现方式的世俗谛和存在方式的胜义谛两种。其中，对于仅仅是所知的显现，二谛的基础也成立。因此说：“对于仅仅是所知的显现，二谛的基础也成立。”其中，世俗谛是成为心识对境的有法，具有相状，其中说：“欺骗且成为心识对境的，是世俗总的体相。”分类上，显现且能起作用的，如人显现为人一样，是真实世俗；显现却不能起作用的，如在干草堆上显现为人一样，是虚妄世俗。其中说：“世俗的分类有真实和虚妄两种，各自的体相详细解说，显现却不能起作用的是虚妄，显现且能起作用的是真实。”以及《二谛论》中说：“显现上相似，但作用上，由于能和不能的缘故，就分为了真实和非真实的世俗。”胜义谛是远离一切戏论边，在《大宝》中说：胜
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Those who hold that appearances are conventionally established, like illusory horses and cattle, and that ultimately nothing is established, like the sky. As it says in "Destroying Confusion": "Conventional with an object, in the ultimate, the object and the subject are all liberated." The followers of Prasangika Madhyamaka believe that all that is spoken, thought, and expressed by the mind is the conventional truth, which is spoken following the conventions of the world. The ultimate truth is that which is beyond all thought and expression, free from inherent nature. Although it cannot be established as realization because it transcends the nature of what can be established and what establishes, what can be realized and what realizes, it is so named when a wisdom arises that is in accordance with the ultimate. As the teacher Chandrakirti said, "When a wisdom arises that is in accordance with emptiness, it is said that emptiness is realized, but emptiness is not realization." In short, the details must be understood from the great treatises such as "The All-Encompassing Knowledge" bestowed by my teacher, the omniscient Kunkhyen Lodrö Thaye. Here, the omniscient Dharma Shri says this about the view of our own tradition: The two truths are: In the Hevajra Tantra it says: "The Dharma taught by the Buddhas is completely contained in the two truths." That is, the basis of division is merely what is knowable, divided into the conventional truth of how things appear and the ultimate truth of how things exist. Among these, for the appearance of merely what is knowable, the basis of the two truths is also established. Therefore, it says, "For the appearance of merely what is knowable, the basis of the two truths is also established." Among these, the conventional truth is a phenomenon that is the object of the mind, possessing characteristics, of which it is said: "That which deceives and becomes the object of the mind is the general characteristic of the conventional." In terms of classification, that which appears and is able to perform a function, such as a person appearing as a person, is the valid conventional; that which appears but is unable to perform a function, such as a person appearing on a haystack, is the false conventional. Of these it says: "The divisions of the conventional are called valid and false conventional. If the individual characteristics are well explained, that which appears but cannot perform a function is false; that which appears and can perform a function is valid." And in the "Two Truths," it says: "Although similar in appearance, in terms of function, because of the ability and inability, the divisions of the conventional are made into valid and non-valid." The ultimate truth is that which is free from all extremes of elaboration. In the Great Treasure it says: The