English
Wisdom that realizes suchness is the supporting condition for proceeding to self-arising liberation, and wisdom that realizes the emptiness of all phenomena is the supporting condition for proceeding to liberation that does not abide in samsara or nirvana. As our teachers have said, in this way, the faultless discipline and other qualities of those on the path of seeing become non-paths, because they are not wisdom. This cannot be accepted, because they are faultless, so they are not the truths of suffering and origin; because they are conditioned phenomena, they are not the truth of cessation, therefore they must be the truth of the path, because all phenomena of samsara and nirvana are included in the four truths. Therefore, if it is said that "it is accompanied by wisdom," it is in accordance with the scriptures. To think that they are not the path itself, and to infer that they are not the companions or limbs of the path, is not pervasive. Although they are included in the truth of the path, they are not the path itself, just like the pure lands and bodies of the Buddhas, and so on. If they are the path, then that definition can only show that they are companions of the path, but cannot show that they are the path itself. Just as the definition of bodhicitta is the mind that aims at the benefit of others and enlightenment, if it is said that it is accompanied by the desire to pursue goals, it cannot show that desire is bodhicitta. Second, because it is the supporting condition for proceeding to liberation, it is called the path, which is consistent with the definition and basis, just like the path that is known in the world. The second aspect is also divided into two: the classification of the five paths, and the explanation of other classifications. The first aspect has five classifications. The basis of the classification is merely the application of the name of the path of liberation in terms of necessity and cause. The entities are the five paths, such as the path of accumulation. The reason for distinguishing them is that the nature is twofold: the wisdom arising from hearing and thinking, and the wisdom arising from meditation. The first is the path of accumulation, the second is the worldly path, and the two transcendental paths, the first is the path of preparation. The second aspect is also divided into newly attained and familiarized, the first is the path of seeing. The second aspect is also divided into two, the first is the incomplete familiarization, which is the path of meditation, and the complete familiarization, which is the ultimate path. The meaning of the classification is that the natures are different, because they are sequential. Fifth, the determination of the number depends on the reason for distinguishing them. Second, the explanation of other classifications has four: nature, cause and effect, knowable, and
Chinese
从体性的角度来区分。第一种是闻、思、修三者所生的三种智慧。《庄严经论》中说：“由闻等三慧，能得法之境。”《辨中边论》中说：“于大乘中如何，施设诸法之体性，菩萨恒常亦以，三种智慧而作意。”如是。其中，闻所生慧是依于能诠之语而辨别义；思所生慧是依于语和义二者而确定义；修所生慧是不依赖于语，而由串习的力量证悟义。《俱舍论》中说：“闻等所生诸慧，以名与二者，及义为对境。”如是。它们的功用是：安置善妙的种子，使界增长；以理性的力量，从内心深处进入；如果见到真如，则从所断中解脱。《庄严经论》中说：“彼能作习气、悟入与寂静，极为了悟及解脱。”《辨中边论》中说：“能令界增长，能令入及彼，能令诸义成。”如是。其中，资粮道是闻思的智慧，其余四道是修所生的智慧。有些人认为资粮道中有修所生的智慧，这是不对的。因为会成为首先获得无我之法性的明相，因此会成为首先获得修所生智慧的缘故。如果承认，则会成为加行道是暖位的过失。因为狮子贤论师说：“因为是无分别智慧之火的前兆，所以成为暖位。”这样遍及。因此，在广大资粮道中有安住于等持而修习智慧，但是没有由修习的力量所生的智慧。如果有，则与加行道没有差别之故。第二，从因果的角度来区分，在有学者的相续中存在的是有学道，在阿罗汉的相续中存在的是无学道，即二者。其中，资粮道等四道是前者，第五道是后者。第三，从所知的角度来区分，前两个道因为没有见到真如，所以是胜解
English
Distinguishing from the perspective of characteristics. The first is the three wisdoms arising from hearing, thinking, and meditation. The Ornament Sutra states: "Through the three wisdoms of hearing, etc., one will attain the object of the Dharma." The Madhyāntavibhāga states: "How in the Great Vehicle, are the natures of all dharmas established? Bodhisattvas constantly engage with the three wisdoms." Thus it is. Among these, the wisdom arising from hearing distinguishes the meaning based on the expressive sound; the wisdom arising from thinking determines the meaning based on both sound and meaning; the wisdom arising from meditation realizes the meaning without relying on sound, through the power of habituation. The Abhidharmakośa states: "The wisdoms arising from hearing, etc., have names, both, and meaning as their objects." Thus it is. Their functions are: planting virtuous seeds, causing the element to grow; entering from the depths of the heart with the power of reason; if one sees Suchness, one is liberated from what is to be abandoned. The Ornament Sutra states: "It makes habituation, realization, and quiescence, complete realization, and liberation." The Madhyāntavibhāga states: "It causes the element to grow, causes entry, and it causes all meanings to be accomplished." Thus it is. Among these, the path of accumulation is the wisdom of hearing and thinking, and the remaining four paths are the wisdom arising from meditation. Some people think that there is wisdom arising from meditation in the path of accumulation, but this is not correct. Because it would become the first clear appearance of the nature of selflessness, therefore it would become the reason for first obtaining the wisdom arising from meditation. If acknowledged, then it would become a fault that the path of application is the heat stage. Because the teacher Simhabhadra said: "Because it is the precursor of the fire of non-conceptual wisdom, it becomes the heat stage." Thus it pervades. Therefore, in the vast path of accumulation, there is abiding in samādhi and meditating on wisdom, but there is no wisdom born from the power of meditation. If there were, there would be no difference from the path of application. Second, distinguishing from the perspective of cause and effect, what exists in the continuum of a learner is the path of learning, and what exists in the continuum of an Arhat is the path of no-more-learning, that is, the two. Among these, the four paths, beginning with the path of accumulation, are the former, and the fifth path is the latter. Third, distinguishing from the perspective of what is to be known, the first two paths are conviction because Suchness has not been seen
Chinese
所谓“作意”，后面的三种是由于见到真如而对真如作意。第四，从体性的角度来区分，有三种，其中第一种是破斥他宗观点：有些人说，集合、结合等五者都是道谛的体性，这种说法不合理，因为集合、结合二者会变成无漏，因为它们是道谛的体性。其遍及的原因是，在《俱舍论》中说：“未悟道之有为法，皆为有漏，以彼等之上，诸漏皆增长。无漏道谛与。”因为说了随行和相违两种情况。如果承认，那么在《月藏经》中说：“般若波罗蜜多有两种，即有漏和无漏。善男子，其中有漏的般若波罗蜜多是在信行位时，执著能取和执著所取，舍弃这些就是有漏的般若波罗蜜多。”这与经文相违背。另外，这些会成为所断的种子或者由其所留下的习气的对治，因为它们是学道的体性，就像见道和修道一样。具有这些道的补特伽罗会获得证悟的法，但这是不应允许的，因为凡夫的证悟被认为是包含在教法之中，并且获得法宝的体性会导致成为皈依处。这些道也会变成不是自己同类道的所断，因为它们是道的体性。如果承认，那么这与圣道生起时要断除的说法相违背。有些人说，即使是究竟道也不具备道谛的体性，因此它不是道谛的体性，这种说法也是不合理的，因为诸佛的现观不会被四谛的差别中的任何一个所包含，因为它不被道谛所包含，并且由于是无漏，所以不被苦谛和集谛所包含，并且由于是有为法，所以也不被灭谛所包含。如果承认，那么它会变成不是五蕴的差别，因为它不被四谛的差别所包含，也不是它们的集合。在《摄类学》中说，三谛
English
The term "attention" refers to the latter three, which are attention to suchness due to seeing suchness. Fourth, distinguishing from the perspective of characteristics, there are three aspects. The first is refuting other's views: Some say that the five, including aggregation and combination, are all characteristics of the truth of the path. This is unreasonable because aggregation and combination would become uncontaminated, since they are the characteristics of the truth of the path. The reason for this pervasion is that in the Treasury of Knowledge it says: "All conditioned phenomena that have not realized the path are contaminated, because on them all defilements increase. And the uncontaminated truth of the path." Because both following and contradicting are stated. If you accept this, then in the Sutra Requested by Chandra Heart it says: "The Perfection of Wisdom is of two types: contaminated and uncontaminated. Son of good family, among them, the contaminated Perfection of Wisdom is the conceptualization of grasping and the conceptualization of what is grasped while in the stage of practice with aspiration, and abandoning these is the contaminated Perfection of Wisdom." This contradicts what is stated. Furthermore, these would become the antidote to the seeds of what is to be abandoned or the imprints left by them, because they are the characteristics of the path of learning, just like the paths of seeing and meditation. A person possessing these paths would attain the Dharma of realization, but this should not be accepted, because the realization of ordinary beings is said to be included in the Dharma of scripture, and attaining the characteristic of the Dharma Jewel would lead to being a refuge. These paths would also become not what is to be abandoned by their own kind of path, because they are the characteristics of the path. If you accept this, then it contradicts what is said to be abandoned when the noble path arises. Others say that even the ultimate path does not fully possess the characteristics of the truth of the path, so it is not the characteristic of the truth of the path. This is also unreasonable, because the realizations of the Buddhas would not be included by any one of the distinctions of the four truths, because it is not included by the truth of the path, and because it is uncontaminated, it is not included by the truths of suffering and origin, and because it is conditioned, it is also not included by the truth of cessation. If you accept this, then it would become not a distinction of the five aggregates, because it is not included by the distinctions of the four truths, nor is it an aggregation of them. In the Compendium of Topics it says, the three truths
Chinese
如果问：五蕴是否包含，或者五蕴是否包含三种真谛？答：互相包含。灭谛和蕴不被任何事物包含，因为灭谛仅仅是通过脱离蕴而彻底区分的。如是说，所以是周遍的。因为是无漏的蕴，所以不能这样认为。第二，驳斥自宗观点：资粮道和加行道是实际与相续和道相结合的，因此在那里安立为道，但不是道的自性，因为《宝性论》中说：“无思无二无分别，清净光明对治性，何者以何离贪著，二谛自性彼即法。”道的真谛的自性，不具备清净、光明和对治这三种法。经中说：“对于无知的凡夫来说，没有道，也没有道的修习，怎么能看到在果上进行分别呢？”后面的三种是道的真谛的自性，因为具备道的自性。第三，消除辩论：如果资粮道和加行道不是道，那么与《俱舍论》中说的“道有五种，即资粮道和加行道”相违背。答：这是像“后比量和现比量，为了自己，从具有三种特征的相中见到事物”那样，以果之名称安立于因上，必要之处在于，因为要进入道，所以要知道必须学习这些因。对实际的损害就是之前所说的。如果这些是有漏的，那么就不会成为无漏之物的因。答：不一定，就像佛陀以有漏作为所知境一样。如果不会成为无漏之物的近取因，答：这也不一定，就像无漏的第一刹那的近取因一样。如果佛地有道谛，那么与经中说的“诸佛世尊断绝了道，断绝了进入，断绝了戏论和引导到有”相违背。答：这是指作为从高到高行进之所依的，有学道的相续断绝了，因为不能从那里再向上行进。《摄类学》中说：“当所有出世间的五蕴都被道所包含的时候，为什么圣八支道被称为道谛呢？”