English
If one falls, it is a fault. As stated in the Madhyamaka: 'The non-existent goes to the lower realms, the existent goes to the happy realms, the one with right view, through complete knowledge, does not rely on the two extremes and becomes liberated.' Also, as stated in the 'Small Truth': 'If one views emptiness incorrectly, those with small wisdom will be destroyed.' And so on, it is extensively taught. Second, regarding meditation, there are three: namely, equipoise, post-meditation, and the way to practice. First, the meaning that transcends the three—arising, ceasing, and abiding—of speech. When practicing that very ultimate truth that possesses the three characteristics, without following after the traces of the understanding of the three times, and abiding in the state of suchness itself, is like a cloudless sky. As stated in the General Summary: 'When practicing, abiding in equipoise is like the sky, free from elaboration.' Second, in the state of post-meditation, like an illusion, from the emptiness that is free from all objects of experience, with the essence of compassion, for sentient beings who have not understood, abiding in the practice of the six perfections, etc., according to what is appropriate for each. As stated in the General Summary: 'In post-meditation, like an illusion, the practice free from attachment is abiding in relative compassion.' Third, the way to practice is to begin from the generation of the aspiration and actualization of bodhicitta for as long as possible, according to the order of the five paths: accumulation, preparation, seeing, meditation, and no more learning. Having ascertained the measurable and immeasurable definitive meanings of the ultimate nature of reality, that one-time yogi realizes the meaning of the truth of the nature of reality and, having taken that meaning into practice, in one lifetime and one body, realizes the ultimate truth all at once, abiding in the meaning of what is truly as it is, and there are also those who manifest the result. As stated in the General Summary: 'From the generation of bodhicitta to the ultimate end, measuring and practicing, in one lifetime, seeing the ultimate truth, some Madhyamaka views say.' Thus, the reason for liberation through such realization, and the state of practice in that meaning, and the way of becoming a Buddha after the meaning of realization has manifested. First, the reason for liberation after such realization is that from form to all-knowingness, there is no duality and no liberation. As stated in the Extensive Mother Sutra: 'Form itself is all-
Chinese
是遍知者。一切相智是色。一切相智非异于色。色非异于一切相智。如是说至遍知者。集经云：色与受想，感觉与心识，不缚不脱亦非有。如是菩提得成就，无有退怯之心。此乃圣者之甲胄胜。如是说。第二，如是了悟无二且无缚脱之义。bhaina也显现为何，无bhaina可作，无bhaina作者，是法性之bhaina。名为非bhaina之bhaina。中品般若经云：般若波罗蜜多甚深，彼无人作bhaina，亦无任何bhaina可作，于何处亦无bhaina可作。何以故？法性无所缘故。般若波罗蜜多之bhaina者，虚空是bhaina。一切法性是bhaina。无有执取是bhaina。一切法等。一切bhaina经云：文殊，色于三摩地中应作bhaina。如是，声香味触，一切法与烦恼，应如实知自性。如是说。无边秘密经云：识心之瑜伽士，无论作何，皆于bhaina之状态中，安住于本元之义，是三摩地之修习。如是说。第三，如是了悟且思维，从烦恼等一切系缚中解脱。说无有道之次第而成佛。如上之诸经，及经与般若经等，皆已广说，亦应于彼等中观之。第三，略示见解有三：欲二谛各异，及以方便而行见行。第一，彼等中观之见解是分二谛，有些世俗是不可忍受的，而胜义则相反，即显现与空性无别，以诸法皆是世俗不可忍受故无显现，及无别故诸法皆可忍受，是故二谛实
English
Is the Omniscient One. The All-Aspects-of-Wisdom is form. The All-Aspects-of-Wisdom is not different from form. Form is not different from the All-Aspects-of-Wisdom. Thus it is said up to the Omniscient One. The Condensed Sutra says: Form and perception, feeling and mind, and consciousness are neither bound nor liberated, nor do they exist. Thus, there is no mind that shrinks from accomplishment in enlightenment. This is the supreme armor of the holy beings. Thus it is said. Secondly, thus realizing the meaning of being non-dual and without bondage and liberation. Bhaina also appears as what, there is no bhaina to be done, there is no doer of bhaina, it is the bhaina of the nature of reality. It is called the bhaina of non-bhaina. The Intermediate Mother Sutra says: The Perfection of Wisdom is very profound, and no one makes bhaina of it. Nor is any bhaina made of anything. Nor is bhaina made anywhere. Why is that? Because the nature of reality has no object. The bhaina of the Perfection of Wisdom is: space is bhaina. All of reality is bhaina. Non-grasping is bhaina. All phenomena, etc. The Sutra of All Bhaina says: Manjushri, form should be made bhaina in samadhi. Likewise, sound, smell, touch, and all phenomena and afflictions should be realized as their own nature. Thus it is said. The Sutra of Infinite Secrets says: The yogi who knows the nature of the mind, whatever he does, is in the state of bhaina, abiding in the original meaning, which is the practice of samadhi. Thus it is said. Thirdly, having thus realized and contemplated, one is liberated from all bonds such as afflictions. It is said that one becomes enlightened without the stages of the path. The above scriptures, and the sutras and Perfection of Wisdom texts, etc., have been extensively explained, and one should also look into them. Thirdly, there are three ways to summarize and show the view: wanting the two truths to be different, and practicing the view and conduct with skillful means. First, the view of those Madhyamikas is to divide into two truths, some conventional truths are unbearable, and the ultimate truth is the opposite, that is, appearance and emptiness are inseparable, because all phenomena are unbearable in the conventional sense, there is no appearance, and because they are inseparable, all phenomena are bearable, therefore the two truths are real.
Chinese
如果是这样，就说有法与法性都是世俗谛和胜义谛。总纲中说：这些等等的真理，可以进行种类上的区分。第二是，对于它们的一切，仅仅执持世俗如幻的相状，布施等六波罗蜜多，四摄，十种行法等等的行为，是菩萨以方便摄持的见解。总纲中说：仅仅是世俗如幻的相状，从布施等波罗蜜多中，行为是菩萨的见解。第三是禅定，有二，即入定和后得，以及收摄支分。第一是，在禅定中安住时，分别念的云雾消散，法性如虚空般，安住在远离戏论的状态中。总纲中说：在禅定中安住时，如虚空般远离戏论。第二是，有些人认为，虽然对事物来说，认识到真实的实有已经破除，但显现如幻的部分并没有破除。因此，显现而无自性仅仅是胜义谛的真理，并在其上加上不存在的诠释，即在如幻的相状中，以不执着事物的方式，认为如此显现的一切法都是自心自明的。在这种状态下，修习希望一切众生都能获得安乐，或希望远离痛苦的慈悲心，是大乘的禅定。总纲中说：之后是如幻的相状，以不减损的方式阐明，修习慈悲心，是菩萨的禅定。如是说。超越上述一味一体的婆罗门的那个人，对所显现的一切进行认识并引导，对疾病邪魔等侵蚀内心的事物，认识到其无生空性并加以训练，以不确定的道路获得解脱，这也是经部和波罗蜜多中所说的。摄颂中说：诸佛之体性的般若波罗蜜多，是殊胜的大咒，平息众多有情界的忧伤痛苦之法。等等的说法，就是将种姓的隐义付诸实践，并将其与道地的次第相结合，即是加行、正行、后行的次第。
English
If so, it is said that all phenomena and the nature of phenomena are relative and ultimate truths. The General Principles state: "These and other truths are classified into categories." Secondly, it is merely the characteristic of perceiving all of them as illusory, like illusions. The practice of generosity and the other six perfections, the four means of gathering, the ten types of Dharma practice, and so on, are the view of a Bodhisattva endowed with skillful means. The General Principles state: "It is merely the characteristic of relative illusion. From generosity and the other perfections, practice is the view of a Bodhisattva." Thirdly, there are two types of samadhi: meditative equipoise and subsequent attainment, along with the collection of limbs. The first is that when one abides in meditative equipoise in contemplation, the clouds of conceptual thought clear away, and the nature of reality, like the sky, is placed in a state free from elaboration. The General Principles state: "When one abides in meditative equipoise in contemplation, like the sky, it is free from elaboration." Secondly, some people believe that although the awareness of true existence is refuted for things, the appearance of mere illusion is not refuted. Therefore, the mere appearance without inherent existence is the ultimate truth, and the imputation of non-existence upon it is that in the characteristic of illusion, in a way that is not attached to things, all phenomena that appear in this way are considered to be the self-illuminating nature of the mind. In this state, cultivating loving-kindness and compassion, wishing all sentient beings to meet with happiness or to be free from suffering, is the samadhi of the Great Vehicle. The General Principles state: "Afterwards, it is merely the characteristic of illusion, explained clearly in a way that is not diminished. Cultivating loving-kindness and compassion is the contemplation of a Bodhisattva." As it is said, some individuals who transcend the aforementioned monolithic Brahmin, recognize and guide whatever appears. Recognizing diseases, evil spirits, and other things that afflict the mind as unborn emptiness, and training in this, liberation is attained through an uncertain path, as stated in the Sutras and the Perfection of Wisdom. The Condensed Verses state: "The embodiment of the Victorious Ones, the Perfection of Wisdom, is the great mantra, pacifying the suffering and sorrow of many sentient beings." These and other statements mean to put the implied meaning of the lineage into practice and combine it with the stages of the ground and path, which is the sequence of preparation, main practice, and subsequent practice.
Chinese
其次是行为。结合是指：发起无上菩提心，并以发愿和行入两种方式，为了众生的利益而行事。正行是指：积累二资粮或修持二次第。即十善业，四摄事，以及布施、持戒、忍辱等福德资粮，和禅定、智慧二者之智慧资粮。精进是二者的助伴。二次第是指：入定，即无分别的禅定；出定，即菩提之行，努力行持善业。最后，将一切善根回向给众生，为了无上的菩提。第四是行为：菩萨的行为，即以无执着的方式对待四无量心等清净的行为。不带自私的行持是三轮体空的行持，这是菩萨的行为。总纲中说：布施等清净之业，以无执着的方式行持，是菩萨的行为。如是说。第五是戒律，分为两种：自宗的戒律和声闻乘共同的守护方式。第一种是：大小乘共同的四根本戒，以及四十六种恶作等，在诸多经中都有阐述。此外，还有国王的五根本堕罪，大臣的五根本堕罪，初学者的八根本堕罪，共十八种。共同的四根本堕罪中，除了自赞毁他之外的三种，共有二十一种。或者在此基础上，加上舍弃菩提心，舍弃众生，这三种根本堕罪，国王和大臣的十根本堕罪，算作五种共同堕罪。摧毁大臣的（行为）算作一种非共同堕罪，加上六种，共有十九种。如果按照自愿发愿为二十四根本堕罪来计算，加上四十六种，还有无边无际的戒律差别，以及通过取舍来学习的，这些都是守护的戒律，是大乘中观自宗的戒律。总纲中说：四根本戒和二十种（恶作），以及无边无际的戒律差别，被认为是守护的戒律，是菩萨自宗的戒律。如是说。第二种是：共同的戒律差别。