Chinese
這些就是那些。世尊，如果什麼時候是善根，那又是什麼原因稱之為煩惱呢？ 佛開示說： 智慧海，像這樣，這些具有如此自性的煩惱，能將菩薩與三界完全連結。而這三界也是從煩惱中產生的。 對此，菩薩以善巧方便和增長善根的力量，有意識地將自己與三界連結。因此，這被稱為與善根相應的煩惱。 只要與三界完全連結，心就不會被煩惱所染污。 智慧海，從所有連結中徹底解脫，卻又在輪迴中受生，這就是菩薩們的大悲心，因為他們精通善巧方便和智慧，即使受到所有煩惱的影響也不會受損，為了從所有煩惱的束縛中解脫，他們也為眾生宣說佛法。 如是說。 那麼，在輪迴中受生有什麼必要呢？ 第三，事業就是他的事業，這表明有利他之必要。 如果要利他，那麼對象是誰？方式如何？通過指示哪條道路來進行呢？ 對象是三種根器者。 方式是，對於尚未攝受的眾生進行攝受，已攝受者令其成熟，已成熟者令其解脫，已解脫者令其達到究竟。 也就是說，首先，引導尚未進入道者進入三乘的資糧道；第二，引導資糧道者進入加行道；第三，引導加行道者進入見道；對於下兩種根器者，以及上等根器的見道者，引導他們進入修道；引導修道者進入無學道，這是第四種方式。 菩薩根器者只能引導他人達到與自己證悟相同的程度，無法引導他人超越自己，因此，那是上位菩薩和諸佛的事業。 通過指示三乘道的方式來利他，因此，通過具備支分的道智來指示，首先是聲聞的道智，道智本身的狀況是： 如此等等，道智的實質及其
English
These are those. World-Honored One, if it is a root of virtue at any time, then why is it called affliction? The Buddha said: Ocean of Wisdom, in this way, these afflictions with such a nature completely connect Bodhisattvas with the three realms. And these three realms also arise from afflictions. In this regard, Bodhisattvas, with skillful means and the power of increasing roots of virtue, consciously connect themselves with the three realms. Therefore, this is called affliction that is in accordance with the root of virtue. As long as one is completely connected with the three realms, the mind will not be defiled by afflictions. Ocean of Wisdom, those who are completely liberated from all connections, yet take birth in samsara, this is the great compassion of the Bodhisattvas, because they are proficient in skillful means and wisdom, and even if they are affected by all afflictions, they will not be harmed. In order to liberate beings from all the bonds of affliction, they also teach the Dharma to sentient beings. Thus it was said. Then, what is the necessity of taking birth in samsara? Third, the activity is his activity, which indicates the necessity of benefiting others. If one is to benefit others, then who are the objects? How is it done? Through indicating which path is it done? The objects are beings of three capacities. The way is to gather those sentient beings who have not been gathered, to ripen those who have been gathered, to liberate those who have ripened, and to lead those who have been liberated to the ultimate. That is, first, to guide those who have not entered the path to enter the path of accumulation of the three vehicles; second, to guide those on the path of accumulation to enter the path of preparation; third, to guide those on the path of preparation to enter the path of seeing; for the lower two capacities, and for those on the path of seeing of the higher capacity, to guide them to enter the path of meditation; to guide those on the path of meditation to enter the path of no more learning, this is the fourth way. Bodhisattvas of capacity can only guide others to the same level of realization as themselves, and cannot guide others beyond themselves. Therefore, that is the activity of higher Bodhisattvas and Buddhas. Because benefiting others is done by indicating the path of the three vehicles, therefore, it is indicated by the wisdom of the path with branches. First, there is the wisdom of the path of the Hearers, the state of the wisdom of the path itself is: Thus and so on, the essence of the wisdom of the path and its
Chinese
关于幻化的决定，分为两个部分：第一，所知声闻之道；第二，如何了知它的方式。第一部分有三种观点：只承认声闻自续部的道，只承认菩萨相续中存在的证悟种类，以及承认两者都存在的观点。第一种观点与大多数经文相悖，如“应生起一切道”和“获得三乘之因”等，因此不合理。第二种观点虽然与大多数经文的直接陈述相符，但与以下说法略有矛盾：菩萨圣者的相续中的法眼能够知晓所有圣者的证悟，以及通过他心通的现量，能够如实知晓与自己相续程度相同或更低者的心中是否存在贪欲等。因为这些都已成为道智。因此，第三种观点是合理的。对于此观点，应通过在自己的相续中体验来了解，以及通过他人的智慧来了解他人相续中存在的。前者是指“应生起一切道”中的应生起的声闻之道，以及第三品见道部分的经文中，“声闻和独觉的圆满，是菩萨的智慧和见地所观察而超越的道”，以及十地中地的集合部分中，“超越九地”中所说的初地至七地，以及在《身分别》中，“何为声闻缘觉道”中的道，以及此处“四圣谛的行相”和“此声闻道”等经文中的直接陈述的道。第二种是指，如前所述，通过菩萨圣者相续中的法眼和他心通的现量，来证悟声闻自续中存在的道。以及在“应生起一切道”之后所说的“应知晓一切道”，这也能够知晓，因为它表明存在一种不同于应生起的所知道。主要的是前者，即所知独觉之道也应如此应用。那么，如果四圣谛的行相是所知声闻之道，那么有多少种行相呢？
English
Regarding the ascertainment of illusion, there are two parts: first, the knowable Shravaka path; second, the way to know it. The first part has three views: only acknowledging the Shravaka's own continuum path, only acknowledging the types of realization that exist in the Bodhisattva's continuum, and acknowledging that both exist. The first view contradicts most of the scriptures, such as "All paths should be generated" and "The cause of obtaining all three vehicles," so it is unreasonable. The second view, although it corresponds to most of the direct statements of the scriptures, is slightly contradictory to the following statements: the Dharma eye in the continuum of the noble Bodhisattva can know the realization of all noble beings, and through the direct perception of telepathy, one can know as it is whether there is desire or not in the minds of those whose continuum level is the same as or lower than oneself. Because these have become the knowledge of the path. Therefore, the third view is reasonable. For this view, one should understand through experiencing it in one's own continuum, and through the wisdom of others to understand what exists in the continuum of others. The former refers to the Shravaka path to be generated in "All paths should be generated," and in the sutra in the section on the path of seeing in the third chapter, "The perfection of Shravakas and Pratyekabuddhas is the path that is observed and transcended by the wisdom and vision of Bodhisattvas," and in the section on the collection of grounds in the ten grounds, the first seven grounds mentioned in "transcending the nine grounds," and in the "Body Arrangement," the path in "What is the path of the solitary realizer," and here also the paths directly stated in the sutras such as "the aspects of the four noble truths" and "this Shravaka path." The second refers to, as mentioned earlier, the paths that are realized to exist in the Shravaka's own continuum through the Dharma eye in the continuum of the noble Bodhisattva and the direct perception of telepathy. And the "All paths should be known" said after "All paths should be generated" can also be known, because it shows that there is a knowable path that is different from the path to be generated. The main thing is the former, that is, the knowable Pratyekabuddha path should also be applied in the same way. So, if the aspects of the four noble truths are the knowable Shravaka path, then how many aspects are there?