Chinese
想要听闻。那个那个的意义，即使没有声音也那样显现。就像《总纲》里说的：未来行利他之事时，以各种姓氏的化身，在佛陀菩提不住世的间隙中行利他之事，因为不用语言讲法，所以被确定为独觉佛。如是说。第三，以圣言总结：从《意合》中说：这一切都依赖于缘起，因为见到无我，无一法存在，所以示现不可言说的化身之法。如是说。《一切乘差别光明》中，独觉佛乘安立品第八。 第三，对于钝根中最殊胜的菩萨乘有三种：总的阐述，详细的解释，以及用圣言总结意义。第一，行自他二利的菩萨乘，不住于轮回和寂灭的边，并且显现三身的果。在《经庄严论》中说：智慧不住于轮回，慈悲不住于寂灭，不住于涅槃和轮回。从那里面，还有两种因，两种道，两种见，两种果，也就是身。在《宝性论》中说：如宝藏和树木一样，种姓被称为两种，对于无始的自性安住者，完全接受是最殊胜的。如是说。第二，详细解释差别有七种：共同阐述补特伽罗和入门，见，禅定，行，修，道之长短，果。第一，钝根中最殊胜者，总的入门是，通过世俗谛和胜义谛的门进入。《总纲》中说：两种真谛是进入的门。如是说。第二，见有三种：总的阐述，详细解释差别，以及总结阐述见。第一，下面将要出现的那些中观的见是，《楞伽经》中说：以自相和共相完全辨别意义的类别地，以及安住于二无我的无分别的十八种。在那里面说：辨别意义的禅定，以及同样的不缘取的禅定
English
Wishing to hear. That, that meaning, even without sound, appears as such. As it says in the "General Treatise": 'When performing benefit for beings in the future, through various emanations of lineages, in the intervals when Buddhas and Bodhisattvas do not reside, performing benefit, because they do not teach the Dharma with speech, they are definitely known as Pratyekabuddhas.' Thus it is said. Third, summarizing the points with scripture: From the 'Gongdu': 'All of this depends on dependent origination, because seeing no self, no single thing exists, it shows the inexpressible Dharma of emanation.' Thus it is said. From 'The Clear Light Differentiating All Vehicles,' the eighth chapter, the section on establishing the Pratyekabuddha Vehicle. Third, the Vehicle of the Bodhisattva, the best of the least capable, has three aspects: a general presentation, a detailed explanation, and a summary of the meaning through scriptural authority. First, the Vehicle of the Bodhisattva, who practices both self and other benefit, does not abide in the extremes of samsara and nirvana, and manifests the fruit of the three kayas. In the Ornament of the Sutras, it says: 'Wisdom does not abide in samsara, compassion does not abide in peace, it does not abide in nirvana and samsara.' From that, there are also two causes, two paths, two views, two truths, and two fruits, which are the kayas. In the Uttaratantra, it says: 'Like a treasure and a tree, the lineage is said to be of two kinds, for the beginningless, naturally abiding one, perfect acceptance is supreme.' Thus it is said. Second, the detailed explanation of the distinctions has seven aspects: the common presentation of the individual and the entrance, the view, the samadhi, the conduct, the meditation, the duration of the path, and the fruit. First, the best of the least capable, the general entrance is through the doors of conventional truth and ultimate truth. In the General Treatise, it says: 'The two truths are the door to enter.' Thus it is said. Second, there are three aspects to the view: a general presentation, a detailed explanation of the distinctions, and a summarized presentation of the view. First, the view of those Madhyamikas that will appear below is, as it says in the Lankavatara Sutra: 'The category of grounds that thoroughly distinguishes meaning by self and general characteristics, and the eighteenth, which abides in the non-conceptualization of the two selflessnesses.' In that same text, it says: 'The samadhi that thoroughly distinguishes meaning, and likewise, the non-apprehending samadhi.'
Chinese
啊。如是说。此时此处对大小乘的分类有两种：大小乘的差别分类，以及大乘的体性阐述。第一种是：声闻乘，因为它不具备利益他人的善巧方便，并且独自寂静的道路与产生善巧方便的佛陀相违背，而且声闻乘不是成佛的方法，对于不是方法的事物，即使努力也不会产生想要的结果，并且声闻的藏经中没有教导菩萨学处，任何声闻乘都不会变成大乘。《经庄严论》中说：不完备且相违，无方便如是未开示，声闻之乘，不名为大乘之法。如是说。另一种是，宣说了五种相违：发心，教法，修行，证悟，时间相违。这些也依次是：声闻乘具有独自涅槃的发心，经典中也只宣说这个，修行也只专注于此，戒律等福德资粮，以及仅仅证悟无我的智慧资粮，这两种资粮的教法范围狭小，快速，以知晓在三有中解脱的方式，时间也很短。大乘则完全相反：对众生具有无量慈悲的发心，开示广大的菩萨藏经，修行也专注于利益他人，以不离善巧方便的波罗蜜多来摄集福德，智慧资粮广大，时间也宣说为三大阿僧祇劫等。因为彼此相违，小乘本身就是小乘，所以根本不是大乘。对此，《经庄严论》中说：发心与教法，修行与证悟，时间相违故，任何小乘，彼即是小乘。如是说。第二，大乘的体性是，《经庄严论》中说：所缘甚大性，如是成办一切事，智慧精进与调柔，以及善巧方便等
English
Ah. Thus it is said. In this context, there are two classifications of the Greater and Lesser Vehicles: the distinction between the Greater and Lesser Vehicles, and the explanation of the characteristics of the Great Vehicle. The first is: The Hearer's Vehicle, because it is complete with skillful means for the benefit of others, and because the path of becoming peaceful alone contradicts the arising of a Buddha who is skilled in means, and because the Hearer's Vehicle is not a method for becoming a Buddha, and even if one strives for what is not a method, the desired result will not arise, and because the Hearer's Pitaka does not teach the training of a Bodhisattva, and any Hearer's Vehicle does not become a Great Vehicle. The Ornament of the Sutras says: Incomplete and contradictory, without means, thus not shown, the Hearer's Vehicle, is not called the Great Vehicle Dharma. Thus it is said. The other is that five contradictions are spoken of: intention, teaching, practice, realization, and time. These are also in order: The Hearer's Vehicle has the intention of attaining Nirvana alone, and the Sutras also teach only this, and the practice also focuses only on this, the accumulation of merit such as discipline, and the accumulation of wisdom that realizes only the selflessness of phenomena, the teachings of these two accumulations are narrow, quick, and the time is also short because of the way of knowing how to be liberated in the three realms. In the Great Vehicle, everything is the opposite of that: the intention of immeasurable compassion for sentient beings, the teaching of the vast Bodhisattva Pitaka, the practice also focuses on benefiting others, the accumulation of merit is gathered by the perfections that are inseparable from skillful means, the accumulation of wisdom is vast, and the time is also said to be expressed as three countless eons, etc. Because they contradict each other, the Lesser Vehicle itself is the Lesser Vehicle, so it is not at all the Great Vehicle. On this, the Ornament of the Sutras says: Intention and teaching, practice and realization, because of the contradiction of time, whatever is the Lesser Vehicle, that is only the Lesser Vehicle. Thus it is said. Second, the characteristic of the Great Vehicle is, the Ornament of the Sutras says: The object is very great in nature, likewise accomplishing all things, wisdom, diligence, and gentleness, and skillful means, etc.
Chinese
又，真实成就广大，佛陀事业广大，以具足七种广大之故，真实宣说为大乘。如是说，以缘于广大之法藏，以及趣入自他二利圆满之故，是成就广大；从初地等开始，以自身现证空性之故，是智慧广大；于三无数劫中恒常修持二资粮之故，是精进广大；虽住于轮回之中，却不为彼等过患所染，是方便善巧广大；以具足力量与不坏，以及不杂于外道之佛法，是真实成就广大；于住于轮回期间，恒常不断示现事业之故，是事业广大；以具足七种广大之故，称为大乘。其中前五者，以此是趋往解脱道之大乘，后二者，以此趋往即是果位之大乘。第二，分别广说，有二，唯识宗与中观宗。初者有二，共同之基础与各自之见解。共同之基础是，总纲中说：凡说二谛者，是唯识宗之见。即遍计所执、依他起、圆成实三种。初者，如润善寂护之唯识庄严论中说：遍计与依他，圆满成就此等，以相与因不生，以及不变故次第。如是。初者，遍计所执有二，体性断灭之遍计所执与名相之遍计所执。前者是，体性断灭之遍计所执，即是执著于无有，如兔角等无有之法，以及外道执著有我等。第二者是，于显现而有执著之分别，即于一物之上，显现六道众生之六种不同景象等之显现方式。彼亦于唯识三法中说：瑜伽士以任何事物，执著任何事物，彼即是遍计所执，彼之自性即是无有。以及于显现摄集中说：于一物之上，有八种颠倒见与九种正确见，即是显现任何事物之自性。如是。第二
English
Furthermore, it is said that the true accomplishment is great, and the activity of the Buddha is great. Because it possesses seven greatnesses, it is definitely called the Mahayana. As it is said, because it focuses on the vast collection of teachings, and because it engages in the perfect fulfillment of both one's own and others' benefit, it is a great accomplishment. From the first bhumi onwards, because one directly realizes emptiness oneself, it is great wisdom. Because one constantly engages in the two accumulations for three countless eons, it is great effort. Although one dwells in samsara, one is not tainted by its faults, so it is great skillful means. Because it possesses power and indestructibility, and because the Buddha's teachings are not mixed with those of non-Buddhists, it is a great true accomplishment. Because one constantly and continuously demonstrates activity while dwelling in samsara, it is great activity. Because it possesses seven greatnesses, it is called the Mahayana. Among these, the first five are the Mahayana of the path by which one goes to liberation, and the latter two are the Mahayana of the result by which one goes here. Secondly, there are two detailed explanations: the Mind-Only school and the Middle Way school. The first has two aspects: the common basis and the individual views. The common basis is: As it is said in the general outline, "Whoever speaks of the two truths is the view of the Mind-Only school." That is, the three: the completely imputed, the other-powered, and the thoroughly established. The first is: As it is said in Runshanti's Ornament of Mind-Only, "The completely imputed and the other-powered, these are perfectly established, because of the characteristic and the cause not arising, and because of being unchanging, in order." Thus it is. The first, the completely imputed, has two aspects: the completely imputed that is cut off from characteristics, and the completely imputed by name. The former is: the completely imputed that is cut off from characteristics, which is the grasping of non-existence, such as the non-existent dharma like a rabbit's horn, and the non-Buddhists' grasping of a self. The second is: the conceptualization with attachment to appearances, that is, the way things appear, such as seeing six different appearances of the six realms of beings on one object. It is also said in the third Mind-Only law: "Whatever objects the yogis conceptualize, that is the completely imputed, its nature is non-existent." And in the Compendium of Appearances it says: "On one kind of object, there are eight wrong views and nine correct views, which are the nature of appearing in any way." Thus it is. Second
Chinese
他起有也是两种，不净和他起有。前者是，由无明的缘故，前一刹那产生后一刹那，显现为能取和所取二者，因为是不净的，所以显现为轮回的因缘。后者是，由智慧的缘故，前一刹那产生后一刹那，执着能取和所取、自和他者是清净的，是道路从高到高增上的次第。彼论中说：他起有意义的体性是，由其他的力量而成为自性，分别如意从所依而生。第三圆成实也有两种，不变圆成实和非颠倒。前者是，自性体验也是以无二的方式自知自明，众生相续中本来自性离戏而住，并且无有间断而安住。后者是，刹那自明而远离所断的暂时的垢染，是佛的果位。彼论中说：圆成实的体性是，成立则彼是先前的，恒常无有变异者，彼于一切时中皆有。这六者显示为二谛，即以二谛安立的方式和离边的方式。前者是，遍计所执是世俗谛，他起有和圆成实二者是胜义谛。其中，他起有是法相胜义谛，圆成实是法性胜义谛。二谛的体性是，以正确的智慧观察和实践则不真实的是世俗谛，观察和实践则真实的是胜义谛。这二者总体上也是二谛的体性。第二，离边的方式是，遍计所执在事物上不真实，因此遣除增益边。圆成实是法性，没有间断，因此遣除损减边。他起有不具有常有的生，但具有依缘而生的生，因此遣除二边。此外，圆成实以二我空，因此遣除增益边。他起有是法性，并且没有间断，因此遣除损减边。遍计所执仅仅是依缘而生，因此遣除无有的边。在事物上不成立，因此遣除存在的边。第二