Chinese
进入也属于此时所知，即所有事物和非事物、有为法和无为法等等。如果了解这一切都是空性，那就是圆满的法无我。入行论中说：具有戏论的空性，说了十六种后作总结，再次说了四种，这些也是大乘所认可的。这表明这是大乘的道。那么，声闻缘觉如果了解一个法的空性，为什么不能了解一切都是空性呢？这是因为，实际上，虽然一切法的自性都安住于空性中，但了解一个法是空性，并不一定能见到一切都是如此。因为他们执着于人无我，而不追求法无我的意义，并且缺乏内外护持、行持和回向的因缘，所以证悟缓慢。大乘的经论持有者们，也取决于他们智慧的高低，是否完全确定法无我的圆满性，以及在禅修时，是否能如实地修持离戏。正如有人说，如果见到一个事物的真如，就能见到一切都是如此，这是指能够见到并非短暂的、平等性在一切事物中平等存在的补特伽罗。此外，如果所有人都了解一个法是空性，就必须立刻了解一切法都是空性，那么，对外境微尘的空性进行理解的智慧，也必须确定一切法都是空性，如果那样，中观宗的广大理路都将变得毫无意义。因此，大乘圣者们，如果真正追求法无我，并且被内外护持所摄持，也无法立即现见无数个法，更何况是与此相反的声闻缘觉呢？如果认为见到一个法的空性，就能见到一切，那么所有四宗都会变成唯中观宗，如果那样，那就太容易了。即使是声闻缘觉的阿罗汉，也需要在某个时候证悟，即在十千劫之后，从灭尽定中被佛陀的神力所唤醒，然后进入大乘。所谓法无我，也是一切法。
English
Entering also belongs to what is known at this time, that is, all things and non-things, conditioned and unconditioned phenomena, and so on. If one understands that all of these are emptiness, then the perfection of the absence of self of phenomena is complete. As it says in the Engaging in the Bodhisattva's Deeds: "Emptiness with elaboration, having explained sixteen, is summarized. Again, four are explained; these are also accepted in the Great Vehicle." This shows that it is the path of the Great Vehicle. So, if Hearers and Solitary Realizers understand the emptiness of one phenomenon, why can't they understand that all are empty? This is because, in reality, although the nature of all phenomena abides in emptiness, understanding one phenomenon as empty does not necessarily mean that all are seen as such. Because they cling to the absence of self of persons alone and do not seek the meaning of the absence of self of phenomena, and because they lack the conditions of external and internal support, conduct, and dedication, their realization is slow. Even those who hold the scriptures and reasoning of the Great Vehicle, it depends on the height of their intellectual prowess, whether or not they fully ascertain the completeness of the absence of self of phenomena, and whether or not they can meditate on freedom from elaboration as it is during meditation. As it is said, if one sees the suchness of one thing, one sees all things as such, this refers to the individual who can see that the equality of nature, which is not temporary, exists equally in all things. Furthermore, if everyone understands one phenomenon as empty, then they must immediately understand all phenomena as empty. Then, the wisdom that understands the emptiness of external atoms must also ascertain that all phenomena are empty. If that were the case, all the extensive reasoning of the Madhyamaka school would become meaningless. Therefore, even the noble ones of the Great Vehicle, who truly seek the absence of self of phenomena and are supported by external and internal support, cannot directly see countless phenomena, let alone the Hearers and Solitary Realizers who are the opposite of this. If one assumes the extreme that seeing the emptiness of one phenomenon means seeing all, then all four schools would become only Madhyamaka, and if that were the case, it would be too easy. Even the Arhats of the Hearers and Solitary Realizers must realize it at some point, that is, after ten thousand eons, they are awakened from the realm of cessation by the power of the Buddha and then enter the Great Vehicle. The so-called absence of self of phenomena is also all phenomena.
Chinese
而是证悟了无我。仅仅证悟其中任何一个，都不能圆满法无我。因此，无论是实有还是非实有，无论是真还是非真，都是可以用心识作为对境的法，因此，在证悟一切事物皆无自性之后，以圆满了十六空性的对境，远离一切执着的边际的圣者的等持智慧的对境，就叫做法无我。那是超越了实有和非实有的空性，是离戏的平等性。即使遮止了实有之物为真，但心识仍然执着于实有之物的非真，而无法超越它，这仅仅是成为了分别遮止的对境的空性。因此，虽然声闻彻底断除了人我空，但如果将这种以其为对境的片面智慧，与大乘的远离一切边际的等持智慧相比，就像大海与牛蹄迹中的水，或者天空与芥子虫蛀蚀内部的天空一样，存在着差异。正是因为智慧存在这样的差异，才导致了道的层次高低。如果证悟没有差异，那么断除方面也不可能有差异。如果断除和证悟的随行和背离不一致，那么就会出现无法用正量来证明所断之物与对治智慧相违的情况。如果那样，那么对于道和果的安立，也将无法用正确的理智来证明，这实际上就像是极大的诽谤，因此无论如何都难以接受。因此，认为所断之物在具有遮蔽的同时，却像没有被遮蔽一样被证悟，或者认为所断之物没有遮蔽，却像被遮蔽一样没有被证悟，这两种情况都是不合理的。这就像是黑暗存在的同时太阳升起，或者太阳升起却看不到事物一样，对于讲道理的人来说是不合适的。那么，为什么经中说月称菩萨在一地时，用智慧无法胜过声闻和独觉，而这被认为是声闻和独觉证悟空性的证据呢？这是因为，如果声闻和独觉没有将自我仅仅视为因缘聚合，那么他们也不会像外道一样成为圣者，因此有理由胜过他们。那些见到无我的圣者们，专注于阻止心和心所生起的法界。
Chinese
因为进入有分别的作意，六地以下与声闻、独觉阿罗汉没有差别。为了在第七地以进入无作意的止灭真如边际的方式，以智慧更加详细地阐述。其中，以智慧胜伏的方式，瑞达瓦等人认为，止灭的差别在于能否瞬间进入和出来，并说明了其中的理由。但是，学者索南僧格等人指出了这非常不合理的理证损害，并说自宗认为在七地获得不复产生的法性。但我这样认为：《圣楞伽经》中说：大慧，从第六地开始，菩萨摩诃萨们，以及声闻和独觉们，都入于止灭。在第七地，菩萨摩诃萨们在每个刹那，通过消除一切事物的自性之相而入于止灭，而声闻和独觉则不然。这些声闻和独觉入于止灭，是落入有明显作意的能取和所取的相中。看到佛陀亲自解释的这段话，我消除了疑惑。也就是说，声闻、独觉阿罗汉普遍入于止灭，而菩萨从第六地开始进入。这里有很多需要说明的，但只说这么多。总之，人无我包含在法无我的范畴内。虽然人没有包含在法中，但主要是因为执着于作为轮回之因的人我，如果破除了它，就能阻止业和烦恼在轮回中产生。用什么方法破除呢？通过了解人是空性的，必须止灭。如何止灭呢？通过了解执着于蕴，或者依赖于所缘的蕴而产生的俱生我执的对境，是依赖于安立，或者依赖于产生，或者仅仅是因，而没有丝毫以自性成立的，就像绳子上误认为蛇一样，我执就会消失。微尘和众多刹那的部分，是俱生我执的执着对象。
English
Because entering with conceptualized mental activity, there is no difference between the sixth ground and below, and the Hearer, Solitary Realizer, and Arhat. In order to explain further with wisdom in the seventh ground, the way of entering the cessation of true reality without mental activity. Among these, the way of overcoming with wisdom, Redawa and others believe that the difference in cessation lies in whether or not one can enter and arise instantaneously, and explain the reason for this. However, scholars Sonam Senge and others have pointed out the logical harm of this being very unreasonable, and say that according to their own system, the nature of non-re-arising is attained on the seventh ground. But I think like this: In the *Lankavatara Sutra*, it says: "Great Wisdom, from the sixth ground onwards, Bodhisattva Mahasattvas, as well as Hearers and Solitary Realizers, enter into cessation. On the seventh ground, Bodhisattva Mahasattvas, in every instant, enter into cessation by eliminating the characteristics of the nature of all things, but Hearers and Solitary Realizers do not. Those Hearers and Solitary Realizers who enter into cessation fall into the characteristics of the apprehended and the apprehender, which are characterized by manifest mental activity." Seeing this statement explained by the Buddha himself, I have resolved my doubts. That is to say, Hearers, Solitary Realizers, and Arhats generally enter into cessation, while Bodhisattvas enter from the sixth ground onwards. There are many things that need to be said here, but just this much. In short, the selflessness of persons is included in the category of the selflessness of phenomena. Although persons are not included in phenomena, the main reason for being born in samsara is the clinging to the self of persons, and if that is eliminated, the birth in existence due to karma and afflictions will be prevented. By what path is it eliminated? By understanding that the person is empty, it must be stopped. How is it stopped? By understanding that clinging to the aggregates, or the object of the co-emergent self-grasping that arises based on the aggregates of the object of focus, is based on imputation, or based on arising, or is merely a condition, and that there is not even a little bit of establishment by its own nature, just as the perception of a snake on a rope is reversed, so too will self-grasping be reversed. The parts of dust and many instants are the objects of clinging of co-emergent self-grasping.
Chinese
并且因为与实际相违背，所以通过了解并习惯于这些是空性的，我执从根本上得以扭转。仅仅因为这样就认为从轮回中解脱，因此小乘行者们不寻求、不修习其他一切法无我的意义，因此也没有现证。因为没有现证，所以也没有断除所断的烦恼障和所知障。因此，只要将自身相续的蕴视为连续和集合，并执着地称之为“我”，那么，如果这些蕴没有被分解成多个部分，并且没有在心中瓦解，那么也无法证悟人无我。因为执着为我的对境是蕴。如《宝鬘论》中所说：以声闻的角度来说，蕴是多种事物聚合的自性，因此在胜义中是没有意义的。如对声闻所说的经中说：色如水泡聚。等等，就像这些意义一样，通过了悟蕴仅仅是安立在多个部分上的方式，就能圆满人无我。而且，在《入行论自释》中，“此无我乃为解脱众生故”一句的解释中说：其中，人无我是为了声闻们解脱而宣说的，为了菩萨们获得一切智智而宣说了二者。声闻和缘觉也仅仅是看到了缘起和因缘，即便如此，他们也没有圆满修习法无我，仅仅是有息灭在三界中行事的烦恼的方法。对于他们来说，安立了他们具有完全修习人无我。这段引文能够确定声闻和缘觉没有圆满证悟法无我。如果不能圆满证悟法无我，就不能断除烦恼，那么声闻如果没有圆满修习法无我，又怎么能断除烦恼呢？这两者是相辅相成的。道理也在于，仅仅通过人无我来断除烦恼的方式，就像《释量论》和《理聚论》所说的那样广阔。即使没有圆满法无我，也有证悟，这可以通过七相车的理证等来成立。通过习惯于此，也能产生极大的明相。这也是成立的。也就是在《无边功德藏》等经中
English
And because it contradicts reality, by knowing and becoming accustomed to these being empty of self, the clinging to self is fundamentally reversed. Just by that, they see liberation from samsara, so the Hinayana practitioners do not seek or meditate on the meaning of selflessness in all other phenomena, so there is no realization. Because there is no realization, there is also no abandonment of the obscurations of afflictions and the obscurations of knowledge to be abandoned. Therefore, as long as one designates and clings to "I" merely by not distinguishing the aggregates of one's own continuum as a continuum and a collection, then if those aggregates are not broken down into many parts and have not collapsed in the mind, then it is impossible to realize the selflessness of the person. Because the object of designation as self is focused on the aggregates. As it says in the Ratnavali: From the perspective of the Hearers, the aggregates are by nature a collection of many things, so in the ultimate sense, there is no meaning. As it says in the sutra taught to the Hearers: Form is like a mass of bubbles. Etc., just like these meanings, by realizing that the aggregates are merely designated on many parts, the selflessness of the person will be completely perfected. Moreover, in the auto-commentary of the Entering [the Middle Way], regarding the line, "This selflessness is for the sake of liberating beings," it says: Among them, the selflessness of the person is taught for the sake of the Hearers' liberation, and both are taught for the sake of the Bodhisattvas' attainment of omniscience. The Hearers and Solitary Realizers only see the dependent arising and the mere condition of causality, but even so, they do not fully meditate on the selflessness of phenomena, they only have a method for abandoning the afflictions that operate in the three realms. For them, it is established that they have completely meditated on the selflessness of the person. This quote can confirm that the Hearers and Solitary Realizers do not fully realize the selflessness of phenomena. If one does not fully realize the selflessness of phenomena, one cannot abandon afflictions, so if the Hearers do not fully meditate on the selflessness of phenomena, how can they abandon afflictions? These two are mutually inclusive. The reasoning is also that the way to abandon afflictions solely through the selflessness of the person is as vast as explained in the Commentary on Valid Cognition and the Collection of Reasonings. Even if the selflessness of phenomena is not complete, there is still realization, which is established by the reasoning of the sevenfold chariot, etc. By becoming accustomed to this, a very clear appearance can also arise. This is also established. That is, in the sutras such as the Infinite Collection of Merits