Chinese
有些持戒的比丘，获得了禅定的等持和神通之后，有些考察自身和世界边际的人，没有见到大梵天死亡，却见到其他众生死亡，也没有见到众生的业习气，因此产生了认为大梵天是常有的见解，这也是依赖于现量和不现量。另外，有些人在他化自在天处，见到天王自在地享受所有欲乐，不需要自己变化，就能支配他人所变化的一切。也见到自在天死亡，因此从那个基础上产生了自在天是常有的见解，这也是依赖于现量和不现量。还有些人获得了名为知生死的神通之天眼，他观察那些死亡和转生者，见到从他们的身体中出现一个化生之众生，然后在其他地方受生，因此产生了认为补特伽罗是常有和流转的见解。因此，这些见解也是通过瑜伽的现量成立的，并且依赖于它所不能见到的事物而产生的。另外，有些人依赖于根的现量和不现量，也产生了将有情分为两类等等的见解。因此，对于有和无的名称，以及对于因和果的事物持有不同方式的执着，也完全是依赖于现量和不现量。因此，虽然不能否定通过现量所成立的事物仅仅是显现，但是也不能仅仅通过显现来证明它的体性是真实的。虽然在我们的认知范围内，不能对不现量随意增损是真实的，但是仅仅凭此也不能否定事物的体性。如果想要详细了解这些见解依赖于什么基础以及如何依赖，就应该阅读《梵网经》等经典。这样，通过未证悟和邪悟两种方式阐述了世间的见解之后，现在为了通过部分证悟等方式来展示解脱涅槃之道，超世间的道也有两种，即体性的乘
English
Some disciplined monks, having attained meditative samadhi and supernormal knowledge, some who investigated the limits of themselves and the world, did not see the death of Great Brahma, but saw the death of others, and did not see the karmic imprints of sentient beings, therefore, the view arose that Great Brahma is permanent, and this also relies on direct perception and non-perception. Furthermore, some in the realm of Paranirmitavasavartin saw the king of the gods freely enjoying all desires, without having to transform anything himself, but having power over all that others transform. They also saw the death of the god of power, and therefore, from that basis, the view arose that the god of power is permanent, and that too relies on direct perception and non-perception. Also, some obtain the divine eye called knowledge of death and rebirth, and when they look at those who die and transmigrate, they see a spontaneously born being arising from their body, and then taking birth in another place, and thus the view arises that the person is permanent and transmigrating. Therefore, these views also arise from being established by the direct perception of yoga, and relying on what it does not perceive. Furthermore, some, relying on the direct perception and non-perception of the senses, also have views such as dividing beings into two categories. Therefore, all the different ways of holding onto the terms of existence and non-existence, and onto the entities of cause and effect, are solely dependent on direct perception and non-perception. Therefore, although it is true that one cannot deny that what is established by direct perception is merely an appearance, one cannot prove that its nature is true in that way merely by appearance. Although it is true that one cannot arbitrarily add to or subtract from non-perception in our own understanding, one cannot negate the nature of things merely by that. Those who wish to know in detail what basis these views rely on and how they rely on it should consult the Sutra of Brahma's Net and other texts. Thus, having explained the worldly views through the two ways of non-realization and wrong realization, now, in order to show the path of liberation and nirvana through partial realization and other means, there are also two types of supramundane paths, namely the vehicle of characteristics.
Chinese
以及金刚乘。 称为“体性”是指，诸法之共相与自相，其中，相是指：此为所诠故为相，或以此诠释故为相，如地之坚硬与水之湿润。其事物即是体性，如坚硬性与湿润性。主要阐述这些体性的论典，称为体性乘。 也就是说，像这样：这些是共相，这些是自相，这些是遍染污的体性，这些是清净的体性等等，因为阐述这些而得名。 金刚乘则不然，不主要阐述这些体性，而是将身语意如金刚般，阐述为三者不可分割的自性，因此得名。 其中，体性乘又分为三种：声闻乘、独觉乘和菩萨乘。 也就是说，虽然在主要阐述体性上相同，但由于根器、意乐和能力的不同，对于这些体性的执着程度也不同，因此乘分为大小两种。而对于执着的人来说，又因为从部分解脱和未解脱的差别，分为两种。因此，分为三种乘来阐述。 其中，声闻是指：以四双八士所摄的圣者们。 为什么称其为声闻呢？“སྲ་བ་ཀ་（藏文， श्रवक，śrāvaka，听者）”这个词，有听闻的意思。声闻不像独觉那样，不从善知识那里接受教导，而是在获得果位时，也从善知识那里接受教导并听闻，通过因缘获得果位，因此得名。 另一种解释是，“ཤྲ་བ་（藏文， श्रवण，śravaṇa，听闻）”这个词，有听闻和宣说的意思。不像独觉那样，不将自己听闻的果位向他人宣说，而是将自己听闻的果位向他人宣说，因此得名。 独觉是指：在获得自己的果位时，不像声闻那样从善知识那里听闻ྱར་རོ。 此外，这里展示了见、修、果三种。其中，见是指蕴、界、处所包含的诸法。外道所普遍执著的常断二见，就像把绳子看成蛇一样并不存在。而类似于绳子的诸法的体性，则被认为是存在的。也就是说，作为见之基础的五蕴也包含在身心二者之中。身体是四大种的微尘，心是识，这些都被认为是实有的。这也是需要补充说明的。此外，声闻部中的说一切有部和经部的两种观点，如果进行简要概括，说一切有部认为根与境相遇时，心识是无相而生的，根和境也都是与团块相似的微尘，作为实有存在。一切有为法都是无常的，无为法则是常有的。经部则认为，根与境相遇时，心识是有相而生的，根和境也都是与颜色相似的微尘，作为实有存在。凡是存在的都是无常的，无为法也像石女的儿子一样被认为是不存在的。关于团块的体性，也有微尘彼此粘连、有间隙、无间隙且不粘连等不同的观点。此外，还有一些关于是否承认形状、非能动的色法、不相应的行法等为实有的不同观点。说一切有部本身也有关于是否承认补特伽罗为实有的不同观点，以及迦湿弥罗的说一切有部、中部地区的说一切有部等，在细微的观点上也有不同。修是指通过修习四圣谛的次第。也就是说，苦法以及苦之集起、苦之灭尽、趣向苦灭之道，都如其自性一般，恒常不变，因此是真实的。这些被圣者们所证悟，有些是圣者的自性，因此被称为圣谛。修习的次第是指，三界以四谛为对
English
and the Vajra Vehicle. The term "essence" refers to the general and specific characteristics of all phenomena. Here, "characteristic" means: because it is what is to be represented, it is a characteristic; or because it represents, it is a characteristic, like the hardness of earth and the wetness of water. Its entity is the essence, like hardness itself and wetness itself. The teachings that primarily explain these essences are called the Essence Vehicle. That is to say, like this: these are general characteristics, these are specific characteristics, these are the characteristics of complete defilement, these are the characteristics of complete purification, and so on. It is called that because it explains these. The Vajra Vehicle, however, does not primarily explain these essences in that way. Instead, it explains body, speech, and mind as being inseparable in nature, like a vajra, and therefore it is called that. Among these, the Essence Vehicle is also divided into three types: the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle. That is to say, although they are similar in primarily explaining the essence, due to differences in capacity, inclination, and ability, the degree of attachment to these essences varies. Therefore, the vehicle is divided into two, great and small. And for those who are attached, it is further divided into two due to the difference between being liberated from a part and not being liberated. Therefore, it is taught by dividing it into three vehicles. Among these, "Hearer" refers to the noble individuals included in the four pairs and eight individuals. Why is it called that? The word "Śrāvaka (藏文， श्रवक，śrāvaka，listener)" means to listen. Unlike Solitary Realizers, Hearers do not refrain from receiving teachings from a virtuous friend. Even when attaining the result, they receive teachings and listen from a virtuous friend, and attain the result through conditions, hence the name. Another explanation is that the word "Śravaṇa (藏文， श्रवण，śravaṇa，hearing)" means to hear and proclaim. Unlike Solitary Realizers, they do not proclaim the result they have heard to others, but they proclaim the result they have heard to others, hence the name. "Solitary Realizer" refers to: when attaining their own result, unlike Hearers, they do not hear from a virtuous friend.
English
Also, here are shown the three: view, meditation, and fruition. Among these, the view is that the phenomena included in the aggregates, elements, and sense bases, the two extremes of permanence and annihilation that are universally conceived by outsiders, do not exist like seeing a snake in a rope. The characteristics of phenomena that resemble the rope are considered to exist. That is, the five aggregates, which are the basis of view, are also included in the two, body and mind. The body is the subtle particles of the four great elements, and the mind, consciousness, is regarded as truly existent. This is what needs to be added. Furthermore, if we briefly summarize the differences between the views of the Vaibhashika and Sautrantika schools within the Sravaka tradition, the Vaibhashikas believe that when the senses and objects meet, consciousness arises without an image, and the senses and objects are composed of subtle particles similar to a mass, existing as realities. All conditioned phenomena are impermanent, and unconditioned phenomena are considered permanent. The Sautrantikas, on the other hand, believe that when the senses and objects meet, consciousness arises with an image, and the senses and objects are composed of subtle particles similar to colors, existing as realities. Everything that exists is impermanent, and unconditioned phenomena are considered like the child of a barren woman. Regarding the nature of a mass, there are different views, such as subtle particles adhering to each other, having gaps, and having no gaps and not adhering. Furthermore, there are differences in whether or not to recognize forms, non-cognitive matter, non-associated formations, and so on, as realities. Within the Vaibhashika school itself, there are differences in whether or not to recognize the person (pudgala) as a reality, as well as the Vaibhashikas of Kashmir, the Vaibhashikas of the central region, and so on, which differ in subtle views. Meditation refers to the order of meditating on the Four Noble Truths. That is, the nature of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering are as they are in their own essence, unchanging, and therefore true. These are realized by the noble ones, and some are the nature of the noble ones, hence they are called Noble Truths. The order of meditation means that the three realms focus on the Four Truths.
Chinese
因此，通达并习惯于将无常、痛苦、空性、无我，以及因、集、生起、缘起之相，灭、寂、殊胜、出离，以及道、智、修、出等法视为它们的体性。通过通达并习惯于苦法忍、苦法智、苦后忍、苦后智等，以欲界为对境和以上界为对境的差别，以及以无间道和解脱道来区分，如是所称的十六种智慧，凭借这些力量，逐渐舍弃三界中见道所断和修道所断的烦恼。对此，有人会问：苦之根本所应断的烦恼，以及集之根本所应断的烦恼，这些是一个还是多个？如果是一个，那么后面的对治就变得没有意义；如果是多个，那么针对界、趣和法有多少，就需要断除多少不同的烦恼，这样就什么也无法断除。对此，将这样解释：烦恼的幻术，是从我见之处，对事物和相的执着而产生的，在它们存在期间，有多少对境，就会产生多少烦恼。如果我见之处被摧毁，因为没有魔术师，幻术就不会产生。因此，这些烦恼是从一和多中解脱出来的。因此，为了调伏那些对共同法和自性有信心的人，这里将轮回及其因果，以及涅槃及其因果，以区分的方式进行概括，分为四圣谛，仅仅是针对所显示的差别，才将智慧和烦恼二者区分开来。实际上，所有的智慧都是一个，即是通达一切法无我的智慧。所有的烦恼也是一个。
English
Therefore, understanding and becoming accustomed to regarding impermanence, suffering, emptiness, selflessness, as well as cause, origin, arising, the aspect of conditions, cessation, peace, excellence, liberation, and the path, knowledge, practice, and deliverance as their characteristics. Through understanding and becoming accustomed to the forbearance of knowing the Dharma of suffering, the knowledge of the Dharma of suffering, the subsequent forbearance of knowing suffering, and the subsequent knowledge of suffering, etc., differentiated by focusing on the desire realm and focusing on the realms above, and differentiated by the path of non-interruption and the path of liberation, through the power of understanding and becoming accustomed to the sixteen wisdoms as they are known, one gradually abandons the afflictions of the three realms that are to be abandoned by seeing and those that are to be abandoned by meditation. Regarding this, someone might ask: Are the afflictions that should be abandoned at the root of suffering, and the afflictions that should be abandoned at the root of origin, such as those, one or many? If they are one, then the subsequent antidote becomes meaningless; if they are many, then depending on how many realms, destinies, and dharmas there are, that many different afflictions need to be abandoned, so nothing can be abandoned. To this, it will be explained as follows: The illusions of afflictions arise from the place of the view of self, from the object of grasping at things and characteristics; as long as they exist, as many objects as there are, that many afflictions will arise. If the place of the view of self is destroyed, because there is no magician, illusions will not arise. Therefore, these afflictions are liberated from one and many. Therefore, here, for the sake of taming those who have faith in the general Dharma and their own characteristics, saṃsāra with its causes and effects, and nirvāṇa with its causes and effects, are summarized by way of distinction, divided into the Four Noble Truths, and it is only with regard to the distinctions that are shown that both wisdom and afflictions are distinguished as different. In reality, all wisdom is one, which is the wisdom that understands the selflessness of all dharmas. All afflictions are also one.