Chinese
确实如此。这就是对自我的愚昧的认识。因此，以人为目标的智慧不能断除烦恼，而以法为目标的智慧，凭借断除颠倒戏论的力量才能断除烦恼，而以事物为目标的角度则不能断除烦恼。那么，声闻的安住于有目标的地上，没有脱离对事物的执着，他们如何能断除烦恼并获得菩提呢？对此，将会这样开示：声闻从自己的宗派中，认为烦恼已尽，获得无为法。但在大乘中，不仅烦恼的实体已尽，习气也已尽。习气也属于蕴的范畴，因此，没有超出异熟蕴的补特伽罗，断除了三界中的一切系缚，被称为断绝有情业的寿命。如《遍照庄严幻化网》中所说：舍弃方便与智慧，对外境事物执着者，下劣乘者如何能获得无上菩提？作为回答，宣说了两种菩提：有余与无余。有余是蕴的自性，烦恼全部焚尽。无余是没有习气，如虚空般无垢清净。诸佛以这样的菩提，以方便来开示。应当像这样理解。此外，菩提也被称为了知灭尽和不生。以无为法来区分，就是圣者。如果这样说，所宣说的三种菩提，是什么灭尽和不生呢？对此，这样说：断除了三界中的一切系缚烦恼，是阿罗汉。无论如何，了知一切生起的法都是灭尽之法，是自菩提。断除了习气的系缚烦恼，是无上正等觉菩提。到此为止就足够了。应当进入正论，像这样次第修习对治见道和修道，次第断除所应断除的烦恼，从而获得果
English
Indeed. This is the realization of ignorance of self. Therefore, wisdom that focuses on individuals cannot eliminate afflictions, but wisdom that focuses on the Dharma can eliminate afflictions through the power of cutting off inverted elaborations, but the perspective of looking at things cannot eliminate them. So, if the Hearers abide in the ground with objects of focus and are not separated from looking at things, how can they eliminate afflictions and attain enlightenment? To this, it will be taught thus: Hearers, from their own tenets, believe that afflictions are exhausted and the unconditioned is attained. But in the Great Vehicle, not only is the entity of afflictions exhausted, but also the latent predispositions. Latent predispositions also belong to the category of aggregates, so the individual who has not transcended the aggregates of complete maturation, having abandoned all the bonds in the three realms, is considered to have cut off the life of sentient beings' karma. As it is said in the "All-Illuminating Magical Net": 'Abandoning means and wisdom, those of the inferior vehicle who are manifestly attached to external things, how can they attain unsurpassed enlightenment?' As an answer, two types of enlightenment are taught: with remainder and without remainder. With remainder is the nature of the aggregates, where all afflictions are completely burned. Without remainder is without predispositions, pure and stainless like the sky. The Victorious Ones teach such enlightenment through skillful means. It should be understood in this way. Furthermore, enlightenment is also said to be the knowledge of cessation and non-arising, and being distinguished by the unconditioned is said to be the noble person. If the three types of enlightenment are taught, what is it that is known to cease and not arise? To this, it is said: Having abandoned all the afflictions that bind in the three realms, one is an Arhat. Whatever it may be, knowing that all phenomena that arise are phenomena of cessation is self-enlightenment. Having abandoned all the afflictions that connect latent predispositions, one is unsurpassed, perfectly complete enlightenment. That is enough elaboration. One should enter into the main topic. Thus, by gradually cultivating the antidotes of the path of seeing and the path of cultivation, and by gradually abandoning the afflictions to be abandoned, one obtains the result.
Chinese
如果问能获得什么果位？ 这里说，能获得四种果位。 就像这样，即入流果、一来果、不来果和阿罗汉果。 其中的，三界的所有见道所断的烦恼都已断除，以及修道所断的烦恼中，欲界的烦恼分为大中小九品，从第三品、第四品以上解脱的，是入流果，因为进入了趋向涅槃之城的道路之流，所以这样说。 断除了第六品的是一来果，因为还残留着小部分的烦恼，所以还要再次在欲界的天人和人中受生。 断除了第九品的是不来果，因为不会再在欲界受生。 连有顶天的烦恼中小之又小者也断除了，是阿罗汉果，也就是阿日哈达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这个词。阿日（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是敌人，哈达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是摧毁，意思是将导致在三界中受生的烦恼视为魔和敌人，摧毁了它们，所以这样称呼。 另一种解释是阿日那哈达瓦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），阿日那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是应理之义，哈达瓦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是供养之词，意思是对于断除了三界贪欲的人，所有具有贪欲者都应该供养，所以也称为应供。 所谓独觉，是涅槃的特征，是独觉果的本体，是无为法的特征。 其他的如前所述。 这里的见解也与声闻不同，特别是了悟色蕴、法界的一部分为无我。 也就是说，在五蕴中，了悟色蕴为无我；在十二处和十八界中，了悟有色的十处、十界，以及法处和法界的一部分，即非能辨识的色法，总之，将归纳于色蕴的法了悟为无我。 并非仅仅是非能辨识的色法，因为在其他的经续中，有独觉了悟整个色蕴为无我的说法，以及辨
English
If asked, what fruits are obtained? Here it is said that four fruits are obtained. These are the Stream-enterer, Once-returner, Non-returner, and Arhat. Among these, all the afflictions to be abandoned by seeing in the three realms have been abandoned, and also among those to be abandoned by meditation, from the afflictions of the desire realm divided into nine grades of large, medium, and small, liberation from the third and fourth grades upwards is the Stream-enterer, because they have entered the stream of the path leading to the city of Nirvana, hence they are so called. The exhaustion of the sixth grade is the Once-returner, because a small amount of affliction remains, so they must take rebirth again among gods and humans in the desire realm. The abandonment of the ninth grade is the Non-returner, because they will not be reborn in the desire realm again. Even the smallest of the small afflictions of the peak of existence have been abandoned, which is the Arhat, which is the meaning of the word Arhat (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). Ari (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) is enemy, Hata (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) is destroyed, meaning that the afflictions that cause rebirth in the three realms are regarded as demons and enemies, and they have been destroyed, so they are called that. Another explanation is Arina Hatava (藏文,梵文天城体,梵文罗马拟音,汉语字面意思), Arina (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) is the meaning of appropriateness, Hatava (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) is a word of offering, meaning that for those who have exhausted the desire of the three realms, all those with desire should make offerings, so it is also called worthy of offering. What is called a Solitary Buddha is the characteristic of Nirvana, the essence of the fruit of a Solitary Buddha, the characteristic of the unconditioned. The others are as mentioned above. The view here is also different from that of the Hearers, especially realizing that the form aggregate and one aspect of the dharma realm are without self. That is, among the five aggregates, one realizes that the form aggregate is without self; among the twelve sources and eighteen realms, one realizes the ten material sources and ten realms, and one aspect of the dharma source and dharma realm, which is non-cognitive form, in short, one realizes that the dharmas included in the form aggregate are without self. It is not just non-cognitive form, because in other sutras and tantras, it is said that Solitary Buddhas realize that the entire form aggregate is without self, and the
Chinese
仅仅不是实在的色法，声闻乘经部也了知其无实体。有些人说所谓的“法界的一部分”，是指舍弃了所取的分别念。虽然舍弃了所取是事实，但这与它的词义不符，也与必要性不符，因此不应专门这样做。关于禅定的开示是：通过先前串习的力量，从十二缘起的角度，证悟甚深法性。这里说到的“先前串习”是指在白净现见地、种姓地、第八地和见道地等阶段，依止佛陀而修习。之后，由于愿力的作用，如果没有遇到佛陀出世，就会变成独觉佛，因此称为“先前串习的力量”。此外，像犀牛一样的独觉佛，也是通过百劫积聚资粮而成就的，因此具有先前串习的力量。其中，白净现见地是指，从暖位开始，首先使所取分别念的一部分减弱，从而获得第一法眼。种姓地是指，获得对法的忍可，具备获得三种菩提的种姓，因此也称为“种姓分别”。其中，通过缘起之门证悟甚深法性是指：像这样，一切法都是缘起性的，不是造作者所造，不是自在天所造，不是自性所生，不是时间所变，不是无因而生，不是常，不是断，不是有情流转，而是因缘缘起，证悟到如幻的自性，从而无碍地领会词句的含义，远离言说，现证语极寂静的等持而安住。然而，会产生一切法都不可言说的想法，因此认为这个等持并没有舍弃能取的分别念。因此，在证悟缘起之义时，也等同于修习了四谛之义。其中，十二缘起支中，七苦是苦谛，三烦恼和二业是集
English
Merely the form that is not real, even the Śrāvakayāna Sautrāntikas understand that it has no substance. Some say that the so-called "one aspect of the realm of phenomena" means abandoning the apprehension of what is grasped. Although it is true that it is abandoned, it does not accord with its meaning, nor does it accord with the necessity, so it should not be done specifically. The teaching on meditation is: Through the power of previous habituation, from the perspective of the twelve links of dependent origination, realizing the profound nature of reality. What is mentioned as "previous habituation" refers to relying on the Buddha and training in stages such as the Clear White Appearance Ground, the Lineage Ground, the Eighth Ground, and the Seeing Ground. Then, due to the power of aspiration, if one does not encounter the appearance of a Buddha, one will become a Pratyekabuddha, hence it is called "the power of previous habituation." Furthermore, a Pratyekabuddha like a rhinoceros is accomplished through accumulating merit for a hundred eons, therefore possessing the power of previous training. Among these, the Clear White Appearance Ground refers to, starting from the heat stage, first diminishing a portion of the apprehension of what is grasped, thereby obtaining the first Dharma eye. The Lineage Ground refers to having obtained acceptance of the Dharma and possessing the lineage to attain the three types of enlightenment, hence it is also called "Lineage Differentiation." Among these, realizing the profound nature of reality through the door of dependent origination means: Like this, all phenomena are characterized by dependent origination, not made by a creator, not created by Īśvara, not born from nature, not changed by time, not born from no cause, not permanent, not annihilated, not the transmigration of sentient beings, but arising dependently on causes and conditions, realizing the nature of illusion, thereby comprehending the meaning of words without obstruction, being free from speech, and abiding having directly experienced the samādhi of utter silence of speech. However, the thought that all phenomena are inexpressible arises, therefore it is believed that this samādhi has not abandoned the apprehension of the grasper. Therefore, when realizing the meaning of dependent origination, it is also equivalent to practicing the meaning of the Four Noble Truths. Among these, in the twelve links of dependent origination, the seven sufferings are the Truth of Suffering, the three afflictions and two actions are the Origin
Chinese
生起的谛实。完全脱离那些烦恼即是灭谛。在那里，解脱之道的特征是，在证悟缘起之义后进行修习，即是道谛。另一种方式是，十二缘起支的每一支都具有四谛。那些缘起支获得其自身体性是苦谛。那些缘起支，一个的因缘使另一个显现成立的作用是集谛。那些缘起支，一个止息导致另一个止息是灭谛。为了止息那些缘起支，如实地修习那些缘起支本身是道谛。像这样，缘于四谛的十六刹那智慧，在每一支上生起，因此，一百九十二刹那智慧，在一个座垫上生起，据说能获得自生菩提的果位。如果这样安立，那么那些智慧所要断除的烦恼也会变得那么多。因此，如前在声闻乘的章节中所说的那样，智慧和烦恼的名相，仅仅是由所缘境区分的差别而已。因此，通达人法二无我的智慧之门，证悟缘起之义的智慧和禅定本身，能使从我执产生的烦恼幻象自然寂灭。其中，遣除颠倒见的方式是：依靠的意义能遣除作者所作，自在天所造，自性产生等见解。关联的意义能遣除被时间改变，无因而生等见解，以及因果不相似的见解。生起的意义能遣除诽谤之处。总而言之，依靠的意义能遣除常常见，说有我、有自主。关联而生的意义能遣除断见，说没有后世。像这样，精通缘起之特征，由于诸法，果也依赖于因，因也依赖于果，因此，通达没有自性，就能遣除外道的常断