English
It is also unreasonable to say "earth, etc." Why is that? Just as it is clearly shown in the sutras and Abhidharma, all conditioned dharmas, such as form, etc., whether coarse or subtle, bad or excellent, etc., appear to be assembled into the meaning of the five aggregates. If the five aggregates are realized as emptiness, then what other things are there that are not realized as emptiness, except for unconditioned dharmas such as space? There is nothing. This is also not the view of texts such as the root commentary on the Engaging in the Bodhisattva Deeds, because the sixteen emptinesses are explicitly stated as the uncommon dharma of the Great Vehicle. Moreover, this also contradicts the Ornament for Clear Realization, not only contradicting the All-Knowing Sutra, which explains the path of realization for the Hearers, but also, in the case of one's own system, in order to abandon the conceptualization of the object of grasping and not abandon the grasper, if it is said in this way, then if one realizes the five aggregates held by one's own mind-stream as emptiness, it will be established that one abandons the grasper, etc. Furthermore, unconditioned things such as space, as it is said, "Space is like the child of a barren woman," if it is not established even in conventional truth, then what need is there to say about ultimate truth? Therefore, those who speak of reason will not make it an object of investigation, so it is easy to realize. Moreover, the Hearer-Sautrantika school itself also believes that unconditioned things are merely imputed and have no substance, which also causes harm. The second part is divided into two parts: generally explaining that the nature of the realization of Hearers and Solitary Realizers is in accordance with scripture and reason; and specifically explaining the meaning of the scriptures of the noble father and sons, which establish this point. The first part is divided into two parts: identifying the characteristics of realization itself, like the tracks of a chariot; and clearly explaining how it is established by scripture and reason in order to prove that it is valid. The first part is divided into three parts: how the noble Chandrakirti explained it in India; how the omniscient Dharma Lord considered it in Tibet; and establishing with reason that this is the view of the two great chariots. The first part: Therefore, it is explained by three verses and one line of the latter half of a verse, such as one's own system. So, what is the earlier translation of one's own system that is free from error? The glorious Chandrakirti, in the first chapter of the Engaging in the Bodhisattva Deeds, in the root commentary and in the sixth chapter on the selflessness of persons, explains with scripture and reason that Hearers and Solitary Realizers must also realize emptiness as it is, without the two extremes of cessation.
Chinese
广泛阐述后，再次对该空性进行分类。在《为解脱众生而无我》的自释中，这样阐述了声闻、缘觉和菩萨所证悟的空性的
English
Having extensively elaborated, again categorizing that emptiness. In the self-commentary on "Selflessness for the Sake of Liberating Beings," the classification of emptiness realized by Hearers, Solitary Realizers, and Bodhisattvas is explained as follows: "In order to eliminate the obscuration of afflictions, the Victorious Ones taught the emptiness of the selflessness of persons to Hearers and Solitary Realizers. In order to eliminate the obscuration of knowledge, the Victorious Ones fully taught the emptiness or selflessness of all phenomena to the sons of the Victorious Ones, the Bodhisattvas." Thus it is said. Then, if those Hearers and Solitary Realizers previously had realization of emptiness, how should those scriptures and reasonings that were spoken be explained? Raising doubts about one's own system and dispelling them, those Hearers and Solitary Realizers aim to achieve their own fruit, the Arhat. Because in order to attain that, it is established that primarily only the obscuration of all afflictions must be eliminated, therefore, they realize the emptiness of the selflessness of persons, which is the object of attachment of the co-emergent clinging to self, which is the root of that. However, they do not fully realize and cultivate the emptiness of the selflessness of phenomena, such as the two without other parts. This is clearly explained, and it is said that all twenty emptinesses are unique to the Great Vehicle. Therefore, it should be understood as it is well explained and spoken by oneself, and should not be understood otherwise. Second, Longchen Rabjam and others explain it with three verses and two lines of poetry. Just as glorious Chandrakirti said, before the face of the all-knowing Longchen Rabjam, the King of the Victorious Ones, it was said thus: "All the learned teachers of the past debated with each other whether Hearers and Solitary Realizers realized the selflessness of phenomena or not. However, my own view is that in the past, among the Hearers when the Teacher was alive, there were two who spoke of the existence and non-existence of self, and so on. Later, there were many who held the Vinaya and Sutra, such as the seven sections holding the tenets of the Abhidharma and Sutra followers. In our own country, there were Vairocana and those who acted in assemblies, and so on, with various sharp and dull faculties, as is clearly seen in the scriptures. But in reality, in order for those to attain their own fruit, the Arhat, the object of attachment of the co-emergent clinging to self, which clings to the 'I' imputed on the basis of the aggregates, that self which is established by its own nature, is not
Chinese
在未证悟空性之前，就无法获得作为结果的解脱，因此，仅仅如实地证悟了依缘而起的俱生我执的无自性的空性，即使因此而成就了阿罗汉果，也并未圆满证悟无分二等一切法无我的空性。例如，就像小小的油菜籽被虫蛀蚀，以及洞穴中的天空一样，经中说声闻缘觉证悟的无我是小空性。因此，虽然证悟了空性，但考虑到是小空性，所以用遮止低劣的否定词来认为没有证悟法无我空性，如是认为，这是在《如意宝藏论》的注释《白莲花》中所说的。第三，这是用“此乃殊胜”等三句偈颂来阐述的。这种以理证量成立的观点，是前所未有的，因此是极其殊胜的善说。没有其他任何能像它一样，能如此清晰地阐明了义的教言和车轨的密意，无论自方还是他方都没有。例如，即使从大海中喝了一口水，也不能因此就说喝了整个大海的水，这是不能被接受的。同样，因为见到了法的一小部分，即俱生我执的执着境——仅仅是“我”的空性或无我，所以必须认为见到了空性。如《宝鬘论》中所说：“如眼因错觉，见火轮旋转。”等等，直到“如无因之火，无处无取而寂灭。”这九句偈颂。在《赞颂》中也说：“无常痛苦空性故，以三事调伏自心，最胜调伏自心之，法即无自性。”等等，广为论证。在《释量论》中也说：“以空性见而得解脱，其余禅定非其因。”等等，如是宣说。然而，就像喝了一口海水，并不能将整个大海的水都喝进肚子一样，因为没有证悟所有知识的自性完全是空性，所以没有圆满证悟法无我或空性。
English
As long as emptiness is not realized, liberation as its result cannot be attained. Therefore, even if one becomes an Arhat by realizing just that much of emptiness, the absence of inherent existence of the co-emergent self-grasping that arises dependently, one has not fully realized the emptiness of selflessness of all phenomena, such as the indivisible two. For example, just as a small mustard seed is eaten by a worm, and like the sky inside a hole, the Sutras say that the emptiness realized by Hearers and Solitary Realizers is a small emptiness. Therefore, although emptiness is realized, considering it to be a small emptiness, it is asserted with a negating term that denies the inferior, that the emptiness of selflessness of phenomena is not realized, as stated in the commentary Padma Karpo on the Wish-Fulfilling Jewel Treasury. Third, this is shown by three verses, beginning with "This is excellent." Such a view, established by valid scriptures and reasoning, has never occurred before, so it is an excellent and outstanding explanation. There is nothing else that can clarify the definitive meaning of the teachings and the intent of the chariots as clearly as this, neither in our own nor in others' traditions. For example, just as one cannot claim to have drunk the entire ocean by drinking just a mouthful of water from the great ocean, it is unacceptable. Similarly, because one sees the emptiness or selflessness of just the "I," the object of attachment of the co-emergent self-grasping, which is a small part of phenomena, one must consider that one has seen emptiness. As it says in the Ratnavali: "Just as the eye, due to illusion, perceives a wheel of fire," and so on, up to "Like a fire without cause, without a place to stay, without taking, it passes into nirvana," these nine verses. And in the Praise, it also says: "Impermanence, suffering, and emptiness, with these three one trains the mind. The most excellent way to train the mind is the Dharma, which is without inherent existence," and so on, with extensive proofs. And in the Pramanavarttika, it also says: "One is liberated by the view of emptiness; the other meditations are for that purpose," and so on, as it is said. However, just as drinking a mouthful of ocean water does not mean that all the water of the great ocean has entered one's stomach, because one has not realized that the nature of all knowable things is completely empty, one has not fully realized the selflessness of phenomena or emptiness.
Chinese
因为必须想要不见，所以《庄严经论》中说： “大应舍弃发心之士，于利他心及其方便之获得，大义之义及其殊胜之见，舍弃彼乐而趋寂灭。”等等以多种方式成立，并且论师说： “您于大乘中，了悟自之法无我，如是具慧者，以悲心而示现。”等等如是说。第二分为二：暂时未圆满证悟之理成立，附带宗派之决断；究竟圆满证悟之经义以理成立之方式。第一，若一法等以八个偈颂和三个偈颂的后半部分来显示，譬如若见一根芦苇内部空虚，则见所有芦苇皆空虚一样，此处也是，若一法，即若见并且了悟有情之我空性，则理应见并且了悟其他一切法亦为空性，然而不见其他一切法为空性，以理而言有何道理呢？答：道理非常充分。声闻缘觉即是如此，彼等以显示色等一切法无自性之决定之经，以及如是观察之真实之理，以及甚深之口诀等如理观察并且见解若能成办，则如是见一法空性，则其他一切法亦将见为空性。然而，暂时小乘种姓者，自于轮回中解脱，想要获得寂静之解脱，仅仅了悟有情之无我，并且执着于断除烦恼之道而修习，以及独觉种姓者，亦为自利而想要获得寂静之果，从导师佛陀和声闻众处，示现有情之无我和缘起之流转还灭之方式等，仅仅于小乘之藏中，于百劫等中于资粮道中串习，最终获得自果菩提，因此不欲求了悟其他一切法为空性，因此极难了悟，譬如瓶子是假立的，声闻乘也认为瓶子是假立的。
English
Because one must want to not see, therefore, the Ornament of Realization says: "Those who should greatly abandon the mind of enlightenment, with the mind for the benefit of others and the attainment of its means, the meaning of the great purpose and the supreme vision of it, abandoning that happiness, they will go to peace." And so on, established in many ways, and the teacher says: "You, in the Great Vehicle, realize the selflessness of your own dharma, likewise, to those who are intelligent, you show it by the power of compassion." And so on, as it is said. The second has two parts: establishing the reason for not fully realizing temporarily, along with the determination of philosophical tenets; and the way to establish the meaning of the ultimate complete realization through reasoning. First, if one dharma, etc., is shown by eight verses and three lines, for example, if one sees a single reed as hollow, then one sees all reeds as hollow, so here too, if one dharma, that is, if one sees and realizes the emptiness of the self of a person, then one should see and realize that all other dharmas are also empty, but if one does not see all other dharmas as empty, what reason is there in terms of logic? Answer: There is very good reason. The Hearers and Solitary Realizers are like that, because they have the definitive scriptures that show that all dharmas such as form are without inherent existence, and the true reasoning that examines them in that way, and the profound instructions, if they properly examine and see them, then seeing one dharma as empty in that way, then all other dharmas will also be seen as empty. However, for the time being, those of the inferior Hearer lineage, liberating themselves from samsara, want to attain only the peace of liberation, realizing only the selflessness of the person, and meditating with attachment to the path of abandoning afflictions, and those of the Solitary Realizer lineage, also wanting to attain the fruit of peace for their own benefit, from the teacher Buddha and the Hearers, showing the selflessness of the person and the way of arising and ceasing of dependent origination, etc., only in the Hearer Vehicle's collection, practicing on the path of accumulation for hundreds of kalpas, eventually attaining their own fruit of enlightenment, therefore, they do not seek to realize that all other dharmas are empty, so it is very difficult to realize, for example, a pot is labeled as such, and the Hearers also think that the pot is labeled as such.