English
Regarding the three aspects of the path truth that exist in the continuum, the first is not particularly distinguished, the second is the path of meditation, and the third is clearly stated as the path of seeing. In the 'Two Manifestations,' it says: 'Gradually, the path that counteracts the obscuration of knowledge has two aspects: the path of meditation with outflows and the path of seeing without outflows.' In the 'Great Commentary,' it says: 'Because the omniscient itself also includes the solitary realizer, therefore, their nature of counteracting the obscuration of knowledge is derived from the path of meditation with outflows.' It also says: 'The solitary realizers' path of seeing without outflows is the nature of counteracting the obscuration of knowledge.' In the 'Lamp on Wisdom,' it says: 'After that, eleven are the counteragents to the obscuration of knowledge, and according to their number, they are the nature of the path of meditation and seeing with outflows, and the five and six characteristics of the other.' Sherjung Lodro said that the first applies to both Hearers and Solitary Realizers, and the second and third are clearly explained as the Solitary Realizer's path of meditation and path of seeing. In the condensed meaning of the 'Ornament of Clear Realization,' it says: 'The meaning is this: because Hearers and Solitary Realizers are the same in terms of the obscuration of afflictions to be abandoned, the sixteen aspects such as impermanence that abide on the truths such as suffering are exactly the same. Solitary Realizers, because they are uncommon, rely on the path of meditation with outflows, which is the nature of counteracting the obscuration of knowledge, and the path of seeing, etc.' Dharma Friend said that the first applies to both the path of seeing and the path of meditation of Hearers, and the second and third are explained as the path of meditation of Solitary Realizers. In the 'Clear Words,' it says: 'In the context of omniscience, mentioning the sixteen aspects of Hearers is the characteristic of their path of seeing and path of meditation. Mentioning the fifteen aspects of Solitary Realizers is the characteristic of their path of meditation.' Serlingpa said that the first is Hearers, and the second and third are Solitary Realizers, but there is no distinction of paths. The twenty-seven that exist in the continuum of Bodhisattvas, and those that exist in the continuum of ordinary beings, are realized in the general sense of non-existence, etc., but not directly realized, so they are not the actual aspects of the basis of knowledge. However,
Chinese
此外，对于小乘的见道，需要特别注意。菩萨圣者相续中的是基智的行相，因为对于无有之行相等不执著而现量证悟的缘故。第二，详细阐述道智的行相，即“因与道和痛苦”等一颂。其含义是，之前在道智的章节中，通过闻思广为确立的那些，如果加以归纳，则包含在离贪之行相等三十六种之中。像这样，这三十六种在凡夫菩萨相续中的，是以离贪之行相等总义的方式证悟的，因为不是现量证悟，所以不是真正的道智行相，而菩萨圣者相续中的那些，要知道是真正的道智行相。此处四谛的顺序与其他不同，首先阐述集谛和道谛，之后阐述苦谛和灭谛的原因是什么呢？其他的顺序如《宝性论》中所说：“病是应知，病的因是应断，安乐是应得，药是应服用。痛苦、因及其止息，以及道，是应知、应断、应证、应修。”如同所说，通过证悟果而证悟因是正直的证悟顺序。而此处是先阐述因，后阐述果，这是因果义的顺序。此处集谛的行相有离贪等八种，道谛的行相有无量等七种，苦谛的行相有无常等五种，灭谛的行相有内空性等十六种，这三十六种由圣狮子将经藏中所说的因集等十六种结合起来，是四谛的行相。因此，也需要将般若经中所说的那些与经藏结合起来。那么，如同将基智的二十七种行相安立于小乘的证悟种类上一样，道智的三十六种行相应该安立于菩萨的证悟种类上。但是，集谛的八种行相是完全烦恼的
English
Furthermore, special attention should be paid to the path of seeing of the Lesser Vehicle. What exists in the continuum of noble Bodhisattvas is the aspect of the basis-knowledge, because it is realized manifestly without clinging to aspects of non-existence, etc. Secondly, the detailed explanation of the aspect of the path-knowledge is: "Cause, path, and suffering," etc., is one verse. Its meaning is that what was previously established extensively through hearing and thinking in the section on the path-knowledge, if summarized, is included in the thirty-six aspects such as the aspect of being free from attachment. Thus, these thirty-six, which are in the continuum of ordinary Bodhisattvas, are realized in the manner of the general meaning of being free from attachment, etc. Because they are not realized manifestly, they are not the actual aspects of the path-knowledge, but those in the continuum of noble Bodhisattvas should be known as the actual aspects of the path-knowledge. Here, the order of the four truths is different from others, and the truth of the origin and the truth of the path are taught first, and the truth of suffering and the truth of cessation are taught later. What is the reason? The other orders are as stated in the Uttaratantra: "Disease is to be known, the cause of disease is to be abandoned, happiness is to be attained, and medicine is to be practiced. Suffering, its cause, its cessation, and the path, are to be known, abandoned, realized, and cultivated." As stated, realizing the cause by realizing the result is the direct order of realization. But here, the cause is taught first and the result is taught later, which is the order of the meaning of cause and effect. Here, the aspects of the truth of the origin are eight, such as being free from attachment; the aspects of the truth of the path are seven, such as immeasurable; the aspects of the truth of suffering are five, such as impermanence; and the aspects of the truth of cessation are sixteen, such as inner emptiness. These thirty-six are the aspects of the four truths, which the two lions combined with the sixteen causes, origins, etc., taught in the Abhidharma. Therefore, it is intended that those taught in the Prajnaparamita Sutras should also be combined with the Abhidharma. Then, just as the twenty-seven aspects of the basis-knowledge are placed on the types of realization of the Lesser Vehicle, the thirty-six aspects of the path-knowledge should be placed on the types of realization of the Bodhisattva. However, the eight aspects of the truth of the origin are completely afflicted.
Chinese
对于通达一切所执著之法无自性的证悟之理，以及从通达苦谛的最初四种行相，即无常等四相之反面进行阐述，那么这些如何成为菩萨的证悟之理呢？没有过失。因为这些在之前道智的阶段已经通过广闻博思确定下来，现在是汇集这些的阶段。在那里，三乘的证悟之理都已确定，所以这里也必须汇集三乘的证悟之理。那么，从无有之相开始，是否有重复的过失呢？没有过失。因为那里是从基智之相的反面进行阐述，而这里是从道智之相的反面进行阐述。例如，在第二品中也阐述了小乘的证悟之理，在第三品中也阐述了小乘的证悟之理，这二者之间没有重复的过失。以前似乎从未对此产生过丝毫怀疑，因为圣者们已经断除了疑惑，而凡夫们则似乎没有产生疑惑。第三，广述遍智之相，即从念住开始，等等，共有两个偈颂。其含义是，在第一品中通过闻思广为确定的遍智，在通过修所成慧进行修习时，必须汇集为一百一十种相进行修习。这样，在这百一十种相中，凡是存在于凡夫菩萨相续中的，都只是以总义的方式证悟这些相，因此不是遍智的真实相。声闻和菩萨圣者相续中存在的与基智相符的三十七种相，以及与道智相符的三十四种相，也不是遍智的真实相。如果它们是遍智之相，就必须是遍智。那么，它有多少种？是四谛中哪一个谛的相？是哪位圣者的证悟之理呢？对于第一个问题的回答是，有一百一十种相，这由“从念住开始，直至佛陀一切相之究竟”一句来表明。对于第二个问题的回答是，在四谛中，它是道谛之相，这由“道之谛”一句来表明。
English
Regarding the realization of the reasoning that realizes the absence of inherent existence in all apprehended phenomena, and the explanation from the opposite of realizing the first four aspects of the truth of suffering, such as impermanence, etc., how do these become the reasoning of a Bodhisattva's realization? There is no fault. Because these were previously extensively established through hearing and thinking during the stage of the Path Knowledge, and this is the stage of gathering them together. There, the reasoning of realization of all three vehicles has been established, so here too, it is necessary to gather together the aspects of the reasoning of realization of all three vehicles. Then, starting from the aspect of non-existence, is there a fault of repetition? There is no fault. Because there, it is explained from the opposite of the aspect of the Basis Knowledge, while here it is explained from the opposite of the aspect of the Path Knowledge. For example, in the second chapter, the reasoning of realization of the Lesser Vehicle is also explained, and in the third chapter, the reasoning of realization of the Lesser Vehicle is also explained, and there is no fault of repetition between the two. It seems that there has never been any doubt about this before, because the noble ones have eliminated doubts, while ordinary beings seem not to have entered into doubt. Third, the extensive explanation of the aspects of All-Knowingness is from the Mindfulness, etc., which are two verses. The meaning of which is that the All-Knowingness extensively established through hearing and thinking in the first chapter, when meditating through meditation-arisen wisdom, must be meditated upon by gathering it into one hundred and ten aspects. Thus, among these one hundred and ten aspects, those that exist in the continuum of ordinary Bodhisattvas are merely realizing these aspects in the manner of general meanings, and therefore are not the actual aspects of All-Knowingness. The thirty-seven aspects that are in accordance with the Basis Knowledge and the thirty-four aspects that are in accordance with the Path Knowledge, which exist in the continuum of Hearers and Noble Bodhisattvas, are also not the actual aspects of All-Knowingness. If they were aspects of All-Knowingness, they would have to be All-Knowingness. Then, how many are there? Which of the Four Truths is it an aspect of? Whose realization is it the reasoning of? The answer to the first question is that there are one hundred and ten, which is shown by "From the Mindfulness to the ultimate end of the Buddha's aspects." The answer to the second question is that among the Four Truths, it is an aspect of the Truth of the Path, which is shown by "Truth of the Path."