English
Shar. Without losing the appearance of that appearance, it abides in the great emptiness without a basis. In that, this is empty, this is empty, and this appearance is different from this emptiness. When it is never found, at the moment of cutting off from the inside, the one who seeks meaning is meaningless, and after not giving rise to despair, it is very wonderful to obtain peace of mind. ༈. Some Shravakas, Pratyekabuddhas, and Arhats say that they have not realized the selflessness of phenomena. The self that grasps at the aggregates as "I", before it is refuted, the afflictions of its power cannot be abandoned, and that self also relies on the aggregates, merely a conceptual object of innate ego-grasping. That and vases, etc., apart from the difference in the basis of emptiness, there is no difference in the way of emptiness, because phenomena and individuals are each empty of inherent existence. Thus, based on scriptural authority and reasoning, surpassing what is manifestly established, saying that Shravakas and Pratyekabuddhas have not realized the selflessness of phenomena is merely a statement of assertion. To this, some go too far, thinking that the paths of seeing of the three vehicles are the same, and that there is no high or low in realization. The Prajnaparamita Sutra, mantras, and other Sutras and Shastras, all explain it as provisional meaning. To this, when the inferior path has preceded, and the path of seeing of the Great Vehicle has been obtained, etc., the faults such as there being no slight abandonment, the harm of reasoning is inevitable. Furthermore, even if what is to be realized has been realized, it is said that what is to be abandoned needs the help of abandonment. Contradicting the claim that what is not realized is realized, contradicting that if realized, what is to be abandoned is not abandoned. Even if the sun rises, the army of darkness, destroying depends on others, is very strange. Some say that even though Shravakas and Pratyekabuddhas have realized the emptiness of the five aggregates of their own continuum, they have not realized the selflessness of other phenomena. If the emptiness of the five aggregates has been realized, apart from the unconditioned, what other phenomena have not been realized? Therefore, whatever one's own system is, in the self-commentary of glorious Chandrakirti, in order to abandon afflictions, the Tathagatas have taught the selflessness of individuals to Shravakas and Pratyekabuddhas, and in order to abandon the obscurations of knowledge, they have fully taught the selflessness of phenomena to the sons of the Buddhas. Then, do the two, Shravakas and Pratyekabuddhas, have the realization of emptiness? If so, how is it? Shravakas and Pratyekabuddhas, those only, in order to abandon afflictions, meditate on the selflessness of persons, but the selflessness of phenomena is not fully meditated upon, as it is said. Before Klongchen Rabjampa, all the previous teachers,
Chinese
关于畏惧先前的声闻和独觉，虽然显现各种各样，但要获得阿罗汉果，执着于蕴的“我”，如果不能领悟空性就无法解脱。即使有那样的领悟，也没有圆满领悟无我。就像芥菜籽被虫蛀蚀一样，声闻和独觉所说的无我是微小的。因此，用贬低的否定之词，说他们没有领悟法我。这是卓越的善说，没有其他能与之相比。例如，就像大海的水，即使喝了一口，也不能说没有喝到大海的水一样。对于仅仅是法的一小部分的“我”，因为见到了无我，就想认为是见到了空性。就像喝一口水，不能完全进入腹中一样。因为没有领悟一切所知事物的自性为空性，所以不想认为是见到了圆满的无我。如果见到一个法的空性，为什么不能见到一切呢？如果用教证、理证和诀窍来观察，确实是那样见到的。但暂时来说，声闻种姓的人们，仅仅执着于无人我，很难领悟其他的边。就像那些想要分析瓶子的人们，也认为微尘是实有一样。如果分析瓶子，用领悟的智慧来分析微尘，本来也是可以领悟的，但暂时没有领悟，就是那样。粗大的基和无分微尘，虽然显现为相违，但对于那些，暂时用教证和诀窍，因为远离，所以不相违，成立宗派。同样，唯识宗的人们也认为，如果没有所取，能取也应该不成立，为什么不领悟呢？自续派认为，以胜义谛无实的智慧，在世俗中也不以自相成立，为什么不领悟呢？因此，一切都归于应成派，你只能是应成派。对于声闻和独觉诽谤和谩骂大乘，怎么可能呢？因此，即使一个的自性，对于一切都是平等的，但外和内的因缘聚合，如果不圆满，那么领悟就会迟缓。一般来说，根器敏锐的人依靠自己的力量就能领悟，但对于迟钝的人来说，即使是紧接着，也没有必定领悟的遍及。什么时候一定会领悟呢？据说在十千劫的最后，阿罗汉从灭尽定中起身，进入大乘。如理如实地进入大乘后，
English
Regarding the shravakas and pratyekabuddhas who fear the past, although various appearances arise, to attain Arhatship, clinging to the aggregates as "I," if one does not realize emptiness, one cannot be liberated. Even if one has such realization, one has not fully realized selflessness. Like a mustard seed eaten by worms, the selflessness spoken of by shravakas and pratyekabuddhas is small. Therefore, using a derogatory negation, it is said that they have not realized the self of phenomena. This is an excellent well-spoken statement, and there is nothing else comparable to it. For example, like the water of the great ocean, even if one drinks a mouthful, one cannot say that one has not drunk the water of the ocean. Regarding the "I" that is merely a small part of the Dharma, because one has seen selflessness, one wants to think that one has seen emptiness. Just as drinking a mouthful of water does not completely enter the stomach, because one has not realized the nature of all knowable things as emptiness, one does not want to think that one has seen complete selflessness. If one sees the emptiness of one Dharma, why can't one see everything? If one examines with scripture, reasoning, and key instructions, one indeed sees it that way. But for the time being, those of the Shravaka lineage, clinging only to the selflessness of persons, find it difficult to realize other extremes. Like those who want to analyze a pot, they also think that particles are real. If one analyzes a pot, using the wisdom of realization to analyze particles, one could originally realize it, but temporarily not realizing it is just like that. The coarse basis and indivisible particles, although appearing contradictory, for those, temporarily using scripture and key instructions, because of remoteness, they are not contradictory, establishing tenets. Similarly, the Mind-Only proponents also think that if there is no object of apprehension, the apprehending subject should also not be established, why don't they realize it? The Svatantrika school thinks that with the wisdom of ultimate truth being unreal, even in conventional truth, it is not established by its own characteristics, why don't they realize it? Therefore, everything falls into the Prasangika school, you can only be a Prasangika. How is it possible to slander and revile the Great Vehicle of Shravakas and Pratyekabuddhas? Therefore, even if the nature of one is equal for all, if the aggregation of external and internal conditions is not complete, then realization will be slow. Generally, those with sharp faculties can realize through their own power, but for dull people, even immediately after, there is no pervasive certainty of realization. When will they definitely realize it? It is said that at the end of ten thousand eons, Arhats will rise from cessation and enter the Great Vehicle. After properly entering the Great Vehicle,
Chinese
如果需要在无数劫中串习， 那么声闻寻求寂静， 在数千劫那么长的时间里， 没有证悟完全的无我， 这种情况怎么会发生呢？ 对于获得果位者来说，法界， 不是越来越清晰圆满吗？ 积累资粮、善友和智慧之门， 无边的方式和菩萨的， 行为全部回向的因缘具足， 必定会圆满证悟， 因为具足善巧方便的因缘， 就像密咒迅速证悟一样。 即使断除了常我，但与生俱来的， 我执依靠蕴而生起。 因此，只要有对蕴的执着， 就有我执，这是所说的意义。 只要存在作为施设处的四蕴， 以及执着于此的心， 具备了施设为我的因， 就不会退转产生我执的果，这是所说的。 因为即使断除了常我， 但依靠施设处所安立的我， 因为没有遮止与生俱来的耽著境， 所以生起我执没有障碍。 因此，对于断除烦恼来说， 需要证悟蕴等为空性， 这样解释并非此论的意义， 月称论师如此解释此义。 如果仅仅知道是假立的我， 就足以使我执止息， 即使不知道绳子， 见到无蛇也能止息蛇执。 最终必须证悟， 因为一切法都是那样的唯一， 见到那样的体性是唯一的， 所以最终成就一乘的， 理路是龙树父子所说。 如果按照你的宗派， 既然声闻缘觉已经见到了那样的体性， 那么以那个理路如何成就一乘呢？ 这仅仅是立宗而已。 此处是双运的智慧， 最终的见地就是那个。 真如唯一就是那个， 一切圣者都趋向和汇入于此。 因此，如果能很好地理解这个道理， 龙树的宗派和慈氏的论典， 就像蔗糖和蜂蜜一样， 能够一起愉快地消化。 否则，就像不适的食物一样， 在腹中变成不适的肿瘤时， 用锋利的教理手术刀， 胆怯地刺探和挖掘内心深处。 在修持见地的正行时， 有些人说什么也不执着。 什么也不执着的意思， 有善解和邪解两种。 第一种是远离四边的戏论， 是圣者的智慧的…
English
If one needs to habituate for countless eons, Then the Hearers seek peace, In so many thousands of eons, Without realizing complete selflessness, How could such a situation occur? For those who have attained the ground, the Dharmadhatu, Isn't it becoming clearer and more complete? Accumulating merit, friends, and the door of wisdom, The limitless ways and the Bodhisattva's, Actions, if all the conditions for complete dedication are met, One will surely realize completion, Because the conditions for skillful means are complete, Just like the swift realization of mantra. Even if one has abandoned the permanent self, the innate, Ego-grasping arises relying on the aggregates. Therefore, as long as there is grasping at the aggregates, There is ego-grasping, this is the meaning of what is said. As long as the four aggregates as the basis of imputation exist, And the mind grasping at them exists, Because the cause for imputing a self is complete, The result, ego-grasping, will not reverse, this is what is said. Because even if one has abandoned the permanent self, The self imputed relying on the basis of imputation, Because the object of innate clinging is not prevented, There is no obstacle to the arising of ego-grasping. Therefore, for abandoning afflictions, One needs to realize the emptiness of the aggregates, etc., Explaining it this way is not the meaning of this text, Chandrakirti explained this meaning in this way. If one only knows the imputed "I," That is enough to reverse ego-grasping, Even if one does not know the rope, Seeing the absence of a snake reverses the snake-grasping. Ultimately, one must realize, Because all dharmas are that very one, Seeing that nature is the same, Therefore, the reasoning for ultimately accomplishing the One Vehicle, Is what Nagarjuna and his son said. If according to your system, Since the Hearers and Solitary Realizers have already seen that nature, Then how does that reasoning accomplish the One Vehicle? This is merely an assertion. Here, the wisdom of union, The ultimate view is that very one. The suchness, the one, is that, All the noble ones turn to and flow into it. Therefore, if one can understand this principle well, The system of Nagarjuna and the treatises of Maitreya, Like sugarcane and honey, Can be easily digested together. Otherwise, like unsuitable food, When it becomes an uncomfortable tumor in the stomach, With a hundred sharp logical scalpels, One timidly probes and digs into the depths of the heart. When cultivating the actual basis of the view, Some say they do not grasp at anything. The meaning of "not grasping at anything," There are two ways of understanding, good and wrong. The first is freedom from the elaboration of the four extremes, It is the wisdom of the noble ones...