English
That is to say, because of vowing to abandon all disputes, the four Vinaya divisions must be abandoned. They say: Why are there no monks who have abandoned afflictions? Even without emptiness, there are those who see the four truths. To this, the impermanence of the four truths, etc., are not the main thing, and the main antidote of the path is the wisdom that realizes selflessness, which can eradicate afflictions from the root. Therefore, having abandoned emptiness, it is difficult to attain nirvana even with minds that have objects. The reason for this is that unless the clinging to self is uprooted, there is no way to abandon afflictions, and to uproot it, there is no other way to reverse it except to see the environment as empty. If the habitual tendencies of clinging to objects as existent are not abandoned, even if they are temporarily suppressed by meditation, they will arise again like unconscious absorption. Therefore, from seeing the truth in understanding the emptiness of self, which has become the object of clinging of innate self-grasping, one can abandon afflictions, otherwise it is unreasonable. To this, they say: We think that selflessness must be seen, but this and emptiness are not the same thing, emptiness is saying that there is nothing in forms and other truly existent things. This is a terrible view of slander, and knowing that the self of a person does not exist from the beginning is a correct view that is in accordance with the situation. There is no difference between the two in emptiness, the self of a person is only imputed in dependence on the aggregates, and there is no self-nature, this is the selflessness of a person. The body and vase, etc., which are imputed in dependence on the collection of limbs, etc., are also empty of their own self-nature, this is the selflessness of phenomena. Therefore, these two are only the difference of the object of emptiness, the selflessness of phenomena is the general phenomena, and the selflessness of a person is the antidote to the cause of samsara, it is only separated, there is no difference in the way of emptiness. Here, some people pride themselves on the great difference between the selflessness of phenomena and the selflessness of a person, and think that the emptiness of the selflessness of phenomena is not necessary, and that only the selflessness of a person can be liberated. The intention of these people is: Whatever exists
Chinese
成为的事物不是高尚的，完全没有存在过的我，就像兔子的角一样，在意义上是不存在的，因此，认为法无我能做什么呢？就是依靠人我来观察，却不了解那样的真如而争论。如果好好观察，两种无我都是依靠而安立的空性，味道相同，没有什么差别，考虑到这一点，声闻缘觉有法无我或者空性的证悟。如果没有，烦恼也无法断除，这是用事物力量的道理来成立的。而且，证悟到人无自性为空性，这也是法无我的差别，也必须理解为空性。因此，证悟法无我的智慧是总的，证悟人无我的智慧是它的差别，是局部的。执著法我是普遍的愚痴，执著人我是它的差别，就像树和树叶一样。从执著人我产生悭吝等烦恼的障碍，从法我产生对三轮的分别念，产生所知障。因此，要知道通过证悟二无我的菩萨的智慧能断除两种障碍，而声闻缘觉道只能断除烦恼。像这样，认为通过见到四谛而断除烦恼，就像木柴烧尽的火焰一样获得寂灭。在没有证悟空性的情况下，不可能见到真谛，这样成立之后。其他的过失是，即使见到人无我而仅仅断除了烦恼，也不是解脱的最终结果，如果仅仅通过断除烦恼就能从一切痛苦中解脱。那么，断除一切烦恼而获得阿罗汉果位的人，在那之后立即就能从一切痛苦中解脱，因为他们被认为是无束缚的。如果他们这样认为，即使没有烦恼，像圣者大目犍连和小沽匝那样的人，仍然能看到以前的业力成熟，这就有害了。没有过失，虽然能看到以前的业和烦恼所投生的这个身体在发挥业力，但是暂时不会再次受生，也就是不会产生再次受生的近取
English
The thing that has become is not noble, and the self that has never existed at all, like a rabbit's horn, is non-existent in meaning. Therefore, thinking, "What can be done with this absence of self of phenomena?" is to argue without understanding suchness by examining based on the self of the person. If examined well, both absences of self are merely emptiness established dependently, and since they are of one taste, there is no difference. Considering this, the Hearers and Solitary Realizers have realization of the absence of self of phenomena or emptiness. If they did not, they would not be able to abandon afflictions, which is proven by the reasoning of the power of reality. Moreover, understanding the absence of self of the person as emptiness is also a distinction of the absence of self of phenomena, and it must also be understood as emptiness. Therefore, the wisdom that realizes the absence of self of phenomena is general, and the knowledge that realizes the absence of self of the person is a specific part of it, which is limited. Grasping at the self of phenomena is general ignorance, and grasping at the self of the person is a specific part of it, like a tree and its leaves. From grasping at the self of the person, the obscuration of afflictions such as miserliness arises, and from the self of phenomena, the obscuration of knowledge, which is the conceptualization of the three spheres, arises. Therefore, it should be known that the wisdom of a Bodhisattva who realizes the two absences of self abandons both obscurations, while the path of Hearers and Solitary Realizers abandons only afflictions. In this way, thinking that by seeing the four truths, one abandons afflictions and attains nirvana like a fire with exhausted fuel, after establishing that it is impossible to see the truth without realizing emptiness. Another fault is that even if one sees the absence of self of the person and abandons only afflictions, that is not the ultimate result of liberation. If one were to be liberated from all suffering merely by abandoning afflictions, then immediately after one abandons all afflictions and attains the state of an Arhat, one should be liberated from all suffering, because they are considered to be without bonds. If they assert that, it is harmful because even though there are no afflictions, the ripening of the power of previous karma is still seen in those such as the great Maudgalyāyana and the small Gurtung. There is no fault, although it can be seen that this life, which was thrown by previous karma and afflictions, is manifesting the power of karma, but for a while, there will be no further rebirth, that is, there will be no cause for taking rebirth again.
Chinese
如果有人说，因为阿罗汉已经断绝了烦恼，所以不会再有来世的连接，因此他们说阿罗汉是断灭的。即使声闻和缘觉阿罗汉被烦恼抛弃，不再连接到轮回中，但他们不会像你所期望的那样，像灯油耗尽的灯一样寂灭，因为他们具备成就意生身的全部因缘，并且没有障碍。为什么呢？因为阿罗汉相续中的贪爱虽然不是由我执所生的烦恼，但就像人们认为存在非烦恼性的愚昧，即不了解处所、时间和劫数的愚昧一样，为什么贪爱不能是非烦恼性的呢？它是存在的。因此，由于作为原因的俱生无明没有断除，其结果的一部分也不会消失。例如，如果贪爱是由感受所生，那么阿罗汉也有感受。因此，通过因缘具足的理由来证明，由于无明习气，以及在其影响下的无漏业，以及意生身不可思议的死亡和转生没有被舍弃，所以解脱不是永久的，并且微细的蕴的相续也不会断绝，因此必须进入大乘，因为没有舍弃极其微细的所断，这也是因为没有圆满证悟和修习法无我。他们说，当阿罗汉舍弃寿命的行时，为什么五蕴不会断绝并寂灭呢？他们认为，就像灯油耗尽的灯一样，因为没有再次出生的因。虽然他们没有产生轮回的烦恼，所以不会在轮回中出生，但由于没有圆满证悟诸法无自性的空性，因此他们的心仍然会执着于有相之心，例如执着轮回和涅槃为应舍应取，因此他们会停留在某些方面或戏论中，而不是完全寂灭于无相之中。因此，那些舍弃一切边，具有与空性相离的心，以及与有无等戏论相关的心，暂时在灭尽定中灭尽的人，会再次出生，因为他们的相续中具有投生意生身的因，即无漏业和无明习气。
English
If someone says that because Arhats have abandoned afflictions, there will be no connection to future lives, and therefore they say that Arhats are annihilated. Even though Sravaka and Pratyekabuddha Arhats are cast away by afflictions and no longer connect to samsara, they will not become extinguished like a lamp with exhausted oil, as you expect, because they possess all the causes for accomplishing the mind-made body and there are no obstacles. Why? Because the craving in the continuum of Arhats, although not an affliction generated by self-grasping, just as people believe that there exists non-afflictive ignorance, that is, ignorance of not knowing places, times, and eons, why can't craving be non-afflictive? It exists. Therefore, since the coemergent ignorance as the cause has not been reversed, a part of its result will also not disappear. For example, if craving is born from feeling, then Arhats also have feeling. Therefore, it is proven by the reason of complete assembly of causes that since the habitual imprints of ignorance, and the uncontaminated karma under its influence, and the inconceivable death and transference of the mind-made body have not been abandoned, liberation is not permanent, and the subtle continuum of aggregates will also not be cut off, therefore one must enter the Mahayana, because not abandoning the extremely subtle to-be-abandoned is also because of not fully realizing and meditating on the selflessness of phenomena. They say, when Arhats abandon the activity of life, why won't the five aggregates be cut off and become extinguished? They think that just like a lamp with exhausted oil, because there is no cause for rebirth. Although they do not have the afflictions that generate samsara, so they will not be born in samsara, but because they have not fully realized the emptiness of all phenomena as being without self-nature, therefore their mind will still cling to the mind with signs, such as clinging to samsara and nirvana as things to be abandoned and taken, therefore they will abide in certain aspects or elaborations, but not completely extinguish into signlessness. Therefore, those who have abandoned all extremes, have a mind separated from emptiness, and a mind associated with elaborations such as existence and non-existence, those who have temporarily ceased in the realm of cessation will be born again, because their continuum possesses the cause for projecting the mind-made body, that is, uncontaminated karma and the habitual imprints of ignorance.
Chinese
因为没有获得对治一切戏论的空性，譬如无想定或者其果报生于无想天一样。因此，想要涅槃的人们应当修习空性，舍弃空性，无论暂时和究竟的涅槃都无法获得。关于无法获得究竟涅槃的方式，《妙法莲华经》中说：‘如此所说之涅槃，汝虽已脱轮回苦，汝今尚未得涅槃，当求佛乘之胜妙。’等等经典中都有说到，因此，《宝性论》中说：‘是故未得佛，不得证涅槃，离光及光芒，不能见日轮。’又如《入菩萨行释》中说：‘声闻彼诸人，乃至诸佛劝，是时以一智，于定觉昏昧，既为劝觉已，彼乃以异身，乐为众生利，积福慧资粮，乃得成佛道。’如是宣说。另外，他们说：哪一部经的语句主要宣说增上心的学处，就属于经藏；宣说戒律的学处，就属于律藏；宣说智慧的学处，与阿毗达磨的法性不相违背，就应当认为是佛所说的教言。而大乘宣说一切法皆为空性，遮止三学，所以不是教言。如果这样说，那么大乘的经典大部分也与你们的经典等相同，不是吗？如果说是的。如果说，因为见到有些经典中说没有经历无间罪，报身是常恒的，宣说不舍弃轮回，宣说没有色等等，与小乘的论藏不相符。如果说，如果仅仅因为一部宣说大乘不共的所诠义的经典，就导致所有的大乘都具有不是佛语的过失，那么仅仅因为一部与你们的经典所诠义相同的经典，为什么不能成立所有的大乘都是佛所说的呢？必定能够成立。
English
Because emptiness, which is the antidote to all elaborations, has not been attained, like the absorption of non-discrimination or its result, being born as a god in the realm of non-discrimination. Therefore, those who desire nirvana should cultivate emptiness. Abandoning it, neither temporary nor ultimate nirvana will be attained. Regarding the way in which ultimate nirvana is not attained, the *Lotus Sutra* says: 'Thus, what is said to be nirvana, although you are freed from the suffering of samsara, you have not yet attained nirvana. Seek this supreme vehicle of the Buddha.' And so on, it is said in the sutras. Therefore, the *Uttaratantra* says: 'Therefore, without attaining Buddhahood, nirvana is not attained, just as one cannot see the sun without light and rays.' Also, as it is said in the *Commentary on the Bodhicitta*: 'Those Hearers, until they are urged by the Buddhas, remain in a state of faintness, experiencing the samadhi of a single wisdom body. Having been urged, they delight in benefiting sentient beings with various forms, and having accumulated the accumulations of merit and wisdom, they will attain Buddhahood.' As it is said. Furthermore, they say: Whichever statement of the scriptures mainly teaches the training of higher mind, belongs to the Sutra Pitaka; whichever teaches the training of ethics, appears in the Vinaya Pitaka; whichever teaches the training of wisdom, and is not contradictory to the nature of Abhidharma, should be considered the words of the Buddha. But the Great Vehicle teaches that all phenomena are empty, and negates the three trainings, so it is not the word of the Buddha. If you say so, then aren't most of the Great Vehicle sutras similar to your sutras, etc.? If you say yes. If you say, because you see that some sutras say that one does not experience the uninterrupted crimes, that the Sambhogakaya is eternal, that it teaches not abandoning samsara, that it teaches that there is no form, etc., which are not in accordance with the Hinayana Pitaka. If you say, if only one sutra that teaches the uncommon meaning of the Great Vehicle, other than the Hinayana Pitaka, would cause all the Great Vehicle to have the fault of not being the word of the Buddha, then why can't it be established that all the Great Vehicle are spoken by the Victorious One, just because of one sutra that has the same meaning as your sutras? It must be established.