English
Therefore, these afflictions are liberated from one and different. Therefore, in order to subdue those Śrāvakas who are attached to the self-nature and general characteristics of phenomena, the distinctions between the causes and effects of Saṃsāra and the causes and effects of Nirvāṇa are summarized, and by focusing on the distinctions shown by dividing them into the Four Noble Truths, both wisdom and afflictions are merely distinguished as different. In reality, all wisdom is one, which is the wisdom that realizes the selflessness of all phenomena. All afflictions are also one, which is the concept of being deluded about the self. Therefore, wisdom that focuses on the individual cannot eliminate afflictions, but wisdom that focuses on phenomena can eliminate them through the power of cutting off inverted elaborations, but it cannot be eliminated by clinging to reality. So, if the Śrāvakas abide on the ground with objects of focus and have not separated from clinging to reality, how can they eliminate afflictions and attain enlightenment? To this, it will be said: Although the Śrāvakas want to eliminate afflictions and attain the unconditioned from their own tenets, in the Mahāyāna, the nature of afflictions is exhausted, the latent tendencies are not exhausted, the person who has not escaped from the aggregates of Vipāka, having abandoned all the connections of the three realms, is called the one who blocks the life of sentient beings' karma. As it is said in the *Vairocana Illusion Network*: Abandoning skillful means and wisdom, clinging to external reality, how can these inferior vehicle practitioners attain unsurpassed enlightenment? As an answer to this, two types of enlightenment are taught: with remainder and without remainder. With remainder is the nature of the aggregates, the afflictions have been completely burned. Without remainder is without latent imprints, like the sky, it is immaculate and pure. The Victorious Ones have taught such enlightenment through skillful means. It should be understood as such. Furthermore, enlightenment is said to be knowing exhaustion and non-arising. What is distinguished by the unconditioned is the noble person. If it also appears like this, then what is exhausted and known not to arise among the three types of enlightenment taught? To this, it is said: Having abandoned the afflictions that connect all three realms, that is the Arhat. Whatever it may be, stopping those arising phenomena.
Chinese
因为明白那是本性之法，故能自证菩提。断除习气相续的一切烦恼，故能证得无上圆满菩提。如是说。如是等等，荣 सोम巴所说，与圣者龙树和月官等，意趣一致，声音相同。一切烦恼的究竟根本只是愚痴，其细微之处在于恒常边际金刚定的断除对治，仅此而已。一切法的究竟实相，也唯有如实之佛陀智慧之境，除此之外别无他途。如其所是而见的智慧也只有一个，即一切相智。因此，金刚乘中说：佛与众生，仅仅是觉与不觉的差别。也能深刻理解。如此一来，声闻、独觉、菩萨们，越往上，观察实相的障碍越清净。菩萨们也因地的差别，越往上越殊胜。最终，如实显现实相，达到断证究竟的佛陀。因此，证悟实相之义即是智慧。通过此智慧，以断除遮蔽实相之分的方式，了知对境法界自性，应知这是以清净的方式而有所差别。如此一来，其要点在于最终成就一乘，经部和论典中屡次宣说，归纳起来如下： 尊者月官云： 何以此处知彼性，能除一切诸垢染， 无有余者能成办，诸法彼性变异无， 此具彼性之智慧，亦非异体转变性， 是故汝为有情众，宣说不均无别乘。 如是等等，成立了最终成就一乘的理路。否则，没有成就一乘的方法。因此，一切都认为声闻阿罗汉不是断证究竟的菩提。最终的解脱涅槃唯有佛陀。如《宝性论》云： 故未得佛前，涅槃
English
Because understanding that is the nature of the Dharma, one attains self-enlightenment. By abandoning all the afflictions that connect with habitual tendencies, one attains the unsurpassed, perfectly complete enlightenment. As it is said. Thus, Rongzompa and others have said that the venerable Nāgārjuna and the feet of 月官 (Candra Gomin) and others have the same intention and the same voice. The ultimate root of all afflictions is only ignorance, and its subtlety lies in the constant, ultimate Vajra Samādhi's abandonment of what is to be abandoned, and that is all. The ultimate reality of all dharmas is only the realm of the Buddha's wisdom of suchness, and there is no other way. The wisdom that sees it as it is is also one, namely, the all-knowing. Therefore, in the Vajrayana, it is said that the difference between Buddhas and sentient beings is only that of awareness and unawareness. One can also understand it deeply. In this way, the Śrāvakas, Pratyekabuddhas, and Bodhisattvas, the higher they go, the more purified the obscurations that obscure the view of reality. The Bodhisattvas also become more and more superior due to the difference in their levels. Finally, the reality is manifested as it is, and one becomes a Buddha who has reached the ultimate in abandonment and realization. Therefore, understanding the meaning of reality is wisdom. Through this, by abandoning the part that obscures reality, one knows that the nature of the realm of objects is distinguished by its purity. In this way, the key is that the ultimate vehicle is accomplished as one, as repeatedly stated in the sutras and treatises, which can be summarized as follows: The venerable feet of 月官 (Candra Gomin) said: Because here, knowing that nature, one eliminates all stains, there is no other that can accomplish it, the dharmas do not depend on the change of that nature, this wisdom possessing that nature is also not of a different changing nature, therefore, you teach beings the unequal, undifferentiated vehicle. Thus, the reasons for ultimately accomplishing one vehicle are established. Otherwise, there is no way to accomplish one vehicle. Therefore, everyone agrees that the Śrāvaka Arhats are not the enlightenment that has reached the ultimate in abandonment and realization. The ultimate liberation, Nirvana, is only the Buddha. As it is said in the Uttaratantra: Therefore, before attaining Buddhahood, Nirvana
Chinese
不能获得，就像舍弃了光和光芒，不能看到太阳一样。如是说。因此，声闻和独觉所断除的烦恼也是以圣者的智慧断除的，所以不会再退转，也不会在轮回中因业和烦恼而产生，因为业的寿命被阻断了。不仅如此，即使没有断除所断除的种子，获得了安忍也不会堕入恶趣等等，也是如此合理的。因此，在第一地，大乘圣者现量见到了真谛，所以颠倒的增益永远不会存在。即使没有断除与生俱来的微细所断，就像蛇被斩断腰部无法站立一样，因业和烦恼而在轮回中产生等等，失去自主的情况也永远不会存在。如是说：从与圣道相连，摧毁了坏聚见者们，修道智慧所断除的，被显示为如同破布一般。如是说。因此，获得圣地后，虽然不必因业和烦恼的自在而在不净世间受生等等，但因大悲心的缘故，为了利益有情，示现与世间凡夫相同，在不净世间四生中受生等等。为了如实正确地见到，即使超越了生等等，也示现大悲心的自性生、老、病、死。如是说。其中，受生的因是：处于不净七地者，主要是以方便、大悲和愿力的力量受生；处于清净地者，是以自在的智慧示现生等等。那么，如果为了他利而示现受生等等，那时身心是否会有自相的痛苦感受呢？答：没有。在《经庄严论》中说：他了知一切法如幻，了知受生如去游园。无论兴盛之时还是衰败之时，都不会被烦恼痛苦所吓倒。喜欢以自己的功德利益众生，随心所欲地受生，变化神通。装饰和宴会，殊胜之地尽情欢乐，这些不是没有大悲心的人所能拥有的。为了他利而精进，具有大悲心的人，无论何时
English
cannot be obtained, just as one cannot see the sun after abandoning light and rays. As it is said. Therefore, the afflictions abandoned by Hearers and Solitary Realizers are also abandoned by the wisdom of the noble ones, so they will not regress, nor will they be born in samsara due to karma and afflictions, because the life of karma is blocked. Moreover, even if the seeds of what is to be abandoned are not exhausted, it is reasonable that one will not fall into the lower realms after obtaining forbearance. Therefore, in the first ground, the Mahayana noble ones directly see the truth, so the imputation of perverted views will never exist. Even if the subtle innate objects of abandonment are not abandoned, just as a snake whose waist has been cut cannot stand up, it is impossible to be born in samsara due to karma and afflictions, etc., without autonomy. As it is said: From being connected with the noble path, those who have destroyed the aggregates of existence, the objects to be abandoned by the wisdom of the path of meditation, are shown to be like rags. As it is said. Therefore, after attaining the noble ground, although it is not necessary to take birth in impure worlds due to the power of karma and afflictions, out of compassion, one takes birth in the four types of birth in impure worlds, etc., showing similarity with ordinary beings in order to benefit beings. In order to see things as they are, even though they have transcended birth, etc., they show the nature of compassion, birth, death, old age, and sickness. As it is said. The cause of taking birth is that those who dwell on the seven impure grounds mainly take birth by the power of skillful means, compassion, and aspiration; those who dwell on the pure grounds show birth, etc., by the wisdom of mastery. So, if they show birth, etc., for the sake of others, will there be a feeling of suffering in the body and mind at that time? No. In the Ornament of the Sutras, it is said: He knows all phenomena to be like illusions, and knows birth to be like going to a pleasure garden. Whether in times of prosperity or times of decline, he is not frightened by afflictions and suffering. He delights in benefiting sentient beings with his own qualities, takes birth at will, and performs miraculous transformations. Decorations and banquets, supreme lands of joy, these are not possessed by those without compassion. Diligent in the welfare of others, possessing compassion, whenever
English
Even to the non-existent, they cling as existent. Such beings exist in the world, relying on others, so how could they fear the arising of suffering? Like that and so on. Now, even if we allow what you say about the object to be abandoned, do the Hearers, Solitary Realizers, and Arhats, in terms of the power of antidote wisdom, have realization of the selflessness of phenomena or not? The King of Dharma, Stainless Light, said this: Although previous teachers have argued about whether Hearers and Solitary Realizers have realization of the selflessness of phenomena or not, in our own system, it seems that there were two kinds of Hearer schools in the past, those who said there was a self and those who said there was no self, each with their own reasons. However, it is impossible for someone who has attained Arhatship to attain the result without realizing the selflessness of the aggregates. However, their selflessness is small, like the space inside a mustard seed eaten by a worm, as stated in the sutras, it is not complete selflessness. He said. No one in the Land of Snows has ever spoken such excellent words. To explain the meaning of these words a little: When the reasoning of the Middle Way makes a final decision, there is no difference in the way of emptiness between phenomena and persons, except for the difference in the basis of emptiness, the subject of phenomena. If the object of clinging of the co-emergent self-grasping that arises from clinging to the aggregates, the thought of "I," is not removed, then it is established by reason that afflictions cannot be abandoned by merely abandoning the permanent self. Therefore, seeing only a part of the phenomena, the "I," as empty, it is permissible to use the term "realization of the selflessness of phenomena," just as it is permissible to say that one has drunk the ocean when one has drunk a mouthful of it. Therefore, the Venerable One said that Hearers and Solitary Realizers also have realization of the selflessness of phenomena. For those Hearers and Solitary Realizers who are afraid of emptiness and only engage in the selflessness of persons, if they abandon emptiness, they will not be able to attain the fruit of their own path, because the three enlightenments arise from relying on the realization of emptiness, and this is what is being shown. However, those Hearer, Solitary Realizer, and Arhats do not have complete selflessness of all knowable phenomena, just as drinking a mouthful of water does not mean that all the water of the great ocean has entered their stomach. Therefore, in order to belittle them, a negative word is added, saying that they have not realized the selflessness of phenomena, as stated in all the sutras and treatises. So, what is complete selflessness of phenomena like? The Dharma that understands the ten meanings