Chinese
也是如此。再者，一来果是指不再返回欲界，因为已经断除了欲界的种子，所以不再生于欲界，并且超越了上方二界。《地道论》中说：若欲证得不来果，若能断除贪欲和嗔恚，则能成就阿罗汉果，这是证悟不平等性的地。大乘行者认为，从加行道以下属于世间，从见道以上属于出世间。《义聚》中说：这些都是有漏的禅定，无二取、远离对境，这不是见道。又说：自己亲眼见到自相显现，断尽了烦恼，就出离了世间。第二，词义解释是：坏灭依于坏灭，不坏灭依于不坏灭，显示坏灭与不坏灭。对于这些，以无常生灭为特征，伴随着痛苦的，是世间；从这些解脱出来的，是出世间。《普作续》中说：由于无明邪分别和能取所取，在六境法上设定了固定的标志，因此被称为六坏灭和六所依，这就是世间。又说：在六境法上没有分别，六种生不再生于六处，因为超越了六种痛苦，所以称为涅槃。第三，从原因和本体的角度来说，与烦恼束缚相连的是世间，从这些解脱出来的是出世间。还有，与有漏相连的是世间，远离三种漏的是出世间。《道次第》中说：具有断尽一切漏的种性者，无论如何行事，都不会有分别。又《义聚》中说：三界坏灭等同于无漏，无分别、不住留，所以是不来果。第二，以是否转变宗派观点来区分，分为两种：理解和界限。前者是：依靠各自的宗义，具有希求因道、正行和果报——高位和解脱的心，因此转变观点。认为与此相反的则是不转变观点。这样一来，就会出现外道断见者不转变观点的过失。那么应该怎样呢？依靠各自的宗义，具有随自己意愿思考所知事物的心的，是转变观点；与此相反的，是不转变观点。如是说。又以希求解脱轮回之心，进入随自己意愿的所知事物，并
English
It is also like that. Furthermore, the once-returner refers to not returning to the desire realm, because the seed of the desire realm has been severed, so one is not born in the desire realm, and one has transcended the two upper realms. In the 'Stages of the Path,' it says: 'If one desires to attain the non-returner, if one can sever desire and aversion, then one can achieve the Arhat fruit, this is the ground of realizing non-duality.' The Mahayana practitioners believe that from the preparatory path downwards belongs to the mundane, and from the path of seeing upwards belongs to the supramundane. In the 'Collected Meanings,' it says: 'These are all contaminated meditations, non-dual, and separated from objects, this is not the path of seeing.' It also says: 'One personally sees the self-nature manifest, having exhausted the defilements, one has transcended the world.' Secondly, the etymological explanation is: destruction relies on destruction, non-destruction relies on non-destruction, and it shows destruction and non-destruction. For these, characterized by impermanence, birth, and death, accompanied by suffering, is the mundane; liberation from these is the supramundane. In the 'All-Creating Tantra,' it says: 'Due to ignorance, wrong conceptions, and grasping, fixed signs are established on the six objects of the Dharma, therefore they are called the six destructions and the six supports, this is called the world.' It also says: 'There is no distinction on the six objects of the Dharma, the six births no longer arise in the six places, because one has transcended the six sufferings, therefore it is called Nirvana.' Thirdly, from the perspective of cause and essence, that which is connected with the bonds of afflictions is the mundane, and liberation from these is the supramundane. Also, that which is connected with outflows is the mundane, and that which is separated from the three outflows is the supramundane. In the 'Stages of the Path,' it says: 'Those with the nature of having exhausted all outflows, no matter how they act, there will be no distinctions.' Also, in the 'Collected Meanings,' it says: 'The destruction of the three realms is equal to being without outflows, without distinctions, and not abiding, therefore it is the non-returner.' Secondly, distinguishing by whether or not one transforms sectarian views, there are two types: understanding and boundaries. The former is: relying on one's own tenets, having a mind that desires the cause, path, conduct, and result—high status and liberation—therefore transforming views. It is believed that the opposite of this is not transforming views. In this way, there will be the fault that nihilistic heretics do not transform their views. So how should it be? Relying on one's own tenets, having a mind that contemplates the objects of knowledge according to one's own wishes is transforming views; the opposite of this is not transforming views. It is said thus. Also, with the mind of desiring liberation from samsara, entering the objects of knowledge according to one's own wishes, and
Chinese
转变想法就是改变智慧。不从那转变，就不转变任何一个。大乘经部中说：为了消除愚昧而生起菩提心。用增长的词句来集合并转变。如是说。第二，适合的是：六道众生黑暗的知识不转变智慧。外道和声闻等转变智慧。第三，以不了义和了义来区分：所说的是主要显示世俗谛，以及主要考虑到所化之有情世间众生而说的，这些是不了义。主要考虑到所化之有情出世间众生而说的，这些是了义。入行论中说：所说的经就是不了义，解释空性的意义，要知道是了义。另外，或菩萨藏中说了八种不了义和了义的区分：进入道是不了义，进入果是了义。建立世俗是不了义，建立胜义是了义。进入业的行是不了义，从业和烦恼的尽处，完全显示烦恼和显示解脱是了义。对轮回生起厌离是不了义，轮回和涅槃无二是了义。显示各种词句是不了义，深奥且难以理解是了义。用很多词句使众生喜悦是不了义，用少量词句容易掌握是了义。主要说我和等等是不了义，显示无我是了义。如是说。第三共同意义是乘的分类有三种：轮常乘，神变显现乘，和胜义决定乘。第一种有三种：所化，乘，和调伏的方法。第一所化是：处于三界的有情众生，特别是，主要执着于欲界的，没有离开欲望的，称为轮常乘。总纲中说：轮常乘的所化是，处于三界的众生们，没有离开三种执着和欲望，被称为执着于欲望的所化。如是说。第二乘是：五大种本来就是五大的佛，在密咒续部中是著名的。显现为五大的这些，对于有情
English
Transforming thoughts is transforming wisdom. Not transforming from that, one does not transform even one. In the Mahayana Sutra Pitaka, it says: "In order to dispel ignorance, generate Bodhicitta. Gather and transform it with increasing words." Thus it is said. Second, what is suitable is: the dark knowledge of the six realms of beings does not transform wisdom. Heretics and Shravakas and so on transform wisdom. Third, the distinction by interpretable and definitive meanings: What is said is mainly showing the conventional truth, and what is said mainly considering the beings to be tamed who are worldly beings, these are interpretable meanings. What is said mainly considering the beings to be tamed who are transcendental beings, these are definitive meanings. In the Entering the Middle Way, it says: "Whatever Sutra is spoken, that itself is interpretable meaning; explaining the meaning of emptiness, know that it is definitive meaning." Furthermore, or in the Bodhisattva Pitaka, eight distinctions of interpretable and definitive meanings are spoken: Entering the path is interpretable meaning, entering the fruit is definitive meaning. Establishing the conventional is interpretable meaning, establishing the ultimate is definitive meaning. Entering the action of karma is interpretable, from the exhaustion of karma and afflictions, completely showing afflictions and showing liberation is definitive meaning. Generating aversion to samsara is interpretable meaning, samsara and nirvana are non-dual is definitive meaning. Showing various words is interpretable meaning, being profound and difficult to understand is definitive meaning. Making sentient beings happy with many words is interpretable meaning, being easy to grasp with few words is definitive meaning. Mainly speaking of self and so on is interpretable meaning, showing selflessness is definitive meaning. Thus it is said. The third general meaning is that the classification of vehicles has three types: the Vehicle of Continuous Wheel, the Vehicle of Miraculous Manifestation, and the Vehicle of Definitive Ultimate Meaning. The first has three: the beings to be tamed, the vehicle, and the method of taming. The first, the beings to be tamed, are: sentient beings abiding in the three realms, and in particular, those who are mainly attached to the desire realm and have not separated from desire, are called the Vehicle of Continuous Wheel. In the General Summary, it says: "The beings to be tamed by the Vehicle of Continuous Wheel are, beings abiding in the three realms, not separated from the three attachments and desires, are said to be beings to be tamed who are attached to desire." Thus it is said. The second vehicle is: the five elements are originally the five great Buddhas, as is famous in the Secret Mantra Tantras. These appearances as the five elements are also for sentient beings.
Chinese
也就是说，没有成为决定性乘的行境，对于被强烈烦恼所折磨且难以调伏的众生，是以神通示现的乘来成办利益的。如彼经云：神通得以显现。因为没有成为圣者的行境，对于极度贪嗔痴炽盛的，难以调伏的众生。二是内外以劫波之轮六种来调伏所化，以贪欲、嗔恨和愚痴断除十不善业的相续。如彼经云：劫波轮是所调伏，由执着、愚昧和迷惑，恶业恶念诸般事，恒常行持之事业。三是总的显示调伏之方便，诸佛陀转动常转法轮和甚深真实的法轮，也是对于没有成为所调伏的那些众生，以现量，劫波之轮断除业的相续。如彼经云：即使转动圣者法轮，对于没有成为所调伏的那些，以劫波之轮断除业的相续。二是广说分二：中间劫和外面的大劫。初者分三：饥馑劫、疾病劫和刀兵劫。初者是，对于耽著处所事物的所化，断绝饮食，以饥馑的痛苦，七年、七月、七日、七餐等，断除对于欲妙耽著的贪恋相续。如彼经云：远离有寂集合之劫，断除心和意的业相续。也就是说，是佛陀慈悲的事业，为了所化有欲者们的利益，显现为饥馑劫的方式。二是疾病劫，以难以忍受的疾病，风、胆、涎等使失坏忆念，因此，以愚昧的劫断除身体的执着，以七月七日断除以愚痴对身体贪恋的业相续。经云：堪忍愚昧之劫，断除执着贪恋的业相续。这也是，佛陀慈悲的事业，在所化愚痴者们的显现中，显现为疾病劫的方式。三是刀兵劫，所化是对亲友眷属
English
That is to say, those who have not become the sphere of activity of the definitive vehicle, for sentient beings who are tormented by strong afflictions and are difficult to subdue, it is the vehicle of miraculous manifestation that accomplishes the benefit. As it says in that very text: Miraculous powers are manifested. Because it has not become the sphere of activity of the noble ones, for sentient beings who are extremely afflicted by the three poisons, and are difficult to subdue. Secondly, the beings to be tamed are tamed by the six wheels of kalpas, both internal and external, cutting off the continuum of the ten non-virtuous actions with desire, hatred, and ignorance. As it says in that very text: The wheel of kalpas is to be tamed, by attachment, delusion, and confusion, evil deeds and evil thoughts, are the activities that are constantly practiced. Thirdly, the general teaching of the means of taming is that the Buddhas turn the wheel of Dharma constantly, and also turn the wheel of profound and true Dharma, even for those who have not become tamed, manifestly, the wheel of kalpas cuts off the continuum of karma. As it says in that very text: Even if the wheel of Dharma of the noble ones is turned, for those who have not become tamed, the wheel of kalpas cuts off the continuum of karma. Secondly, the detailed explanation has two parts: the intermediate kalpa and the external great kalpa. The first has three parts: the famine kalpa, the disease kalpa, and the weapon kalpa. The first is that, for those to be tamed who are attached to places and things, cutting off food and drink, with the suffering of famine, for seven years, seven months, seven days, seven meals, etc., cutting off the continuum of attachment to desirable qualities. As it says in that very text: The kalpa of separation from existence, peace, and assembly, cuts off the continuum of karma of mind and intellect. That is to say, it is the compassionate activity of the Buddha, for the benefit of those to be tamed who have desires, appearing as the manner of the famine kalpa. Secondly, the disease kalpa is that, with unbearable diseases, wind, bile, phlegm, etc., causing the loss of memory, therefore, with the kalpa of ignorance, the attachment to the body is cut off, with seven months and seven days, the continuum of karma of attachment to the body with ignorance is cut off. The scripture says: The kalpa of enduring ignorance, cuts off the continuum of karma of attachment and clinging. This is also, the compassionate activity of the Buddha, in the appearance of those to be tamed who are ignorant, appearing as the manner of the disease kalpa. Thirdly, the weapon kalpa is that, the beings to be tamed are to relatives and friends