English
As it is said, to those who speak of the contaminated aggregates, the owl-child of the Samkhya school of the world, and the naked ones, if they are asked about things that are, are not, or have passed away. Second, there are brief and extensive explanations. First, as stated in the Vinaya Sutra: All dharmas arise from causes, and their causes, and their cessation, have been declared by the Tathagata himself, the great Shramana with such a manner of speaking. As it is said, the great method of completely eliminating suffering and its causes, approaching the uncontaminated path that transcends the world, the teaching that highly values the entry and return of the Four Noble Truths, the teacher who possesses these is the Buddha Shakyamuni. Explaining this is also divided into two types: the Characteristic Vehicle and the Vajra Vehicle. Thus, it is declared that the characteristic of how the two truths abide, or the ultimate reality of Dharma, is thoroughly determined by immaculate wisdom, but it does not take the form of the result, the abode and enjoyment of the Buddha's ground, as the path. Conversely, relying on the pride of the Tathagata's form body, the three doors of body, speech, and mind are bound into an inseparable difference. The Characteristic Vehicle is divided into three from the perspective of what is to be attained. The Great Vehicle is divided into two, the Characteristic Vehicle and the Vajra Vehicle, from the perspective of the method of practice, mainly due to the difference in the grossness of the method, which is the view of Gyalwang Drime Ozer. Second, there are two classifications: the Characteristic Vehicle and the Mantra Vehicle. The first also has two parts, the brief explanation is as follows: The Characteristic Vehicle is also divided into three types from the perspective of the superiority or inferiority of the fruit to be obtained: the Hearer Vehicle, the Solitary Buddha Vehicle, and the Bodhisattva Vehicle. The ultimate attainment is only the Bodhi of the Buddha, and similarly, the ultimate destination of the vehicle is also the Great Vehicle, as the great chariot master Kamalashila explained in the Madhyamaka Aloka. However, due to the different intentions of the disciples, three vehicles are temporarily taught, as stated in the Lotus Sutra: In order to thoroughly realize the wisdom of the Buddha,
Chinese
这些不是自然形成的。 对他们说，你们会成佛。 永远不会这样说。为什么呢？因为救护者会观察时机。 如是说。第二，关于声闻、缘觉、菩萨三乘的阐述，首先是：对于那些进入声闻乘的人来说，进入声闻乘的界限是，无论轮回之轮生于何处，都具有不与圣者相违背的特征，像看待疾病、果实和痛苦一样看待轮回，从而产生厌离心，为了自己的利益，希望获得声闻菩提的真实愿望生起时，就安立为进入该乘。并且，知道仅仅是愿望不可能成就自己的果实，首先看到一切有寂衰败的根本在于坏聚见的基础。 为了使它逆转，需要生起一种与之执着方式直接相违背的，具有特殊智慧的无我证悟。那么，需要什么样的无我见呢？对于五蕴的一切法，提到外道时，是指前面提到的断见，从“等”字中引出断见和常见两种。他们以增益和损减遍计的，本来不存在的断灭见，以及常见等，即具有支分。如是说，前面的词语并非是指完全否定了常断的邪见，而是指邪见所执着的常断二边本来就不存在。像这样认为常断二边存在是邪知，因为与其所执着的方式不相符，就像把绳子看成蛇一样，通过正量引导获得定解后，就不会堕入恶见的悬崖。上面所说的“本来不存在”，是指事物本身并不成立，而这里所说的“不存在”，是指如理作意那样不存在，因此可以消除重复的过失。下面说“由识认为实有”，这里的“认为”一词，在此也应添加，这一点非常明显。这些词语虽然已经破除了常一自在的我，但是，独立自主的实有
English
These are not made by nature. To those, you will become Buddhas. It is never said. Why? Because the protector observes the time. Thus it is said. Secondly, of the three vehicles of Śrāvaka, Pratyekabuddha, and Bodhisattva, the first is: For those who have entered the Śrāvakayāna, the boundary of entering the Śrāvakayāna is that wherever the wheel of saṃsāra is born, it has the characteristic of not disagreeing with the noble ones, seeing saṃsāra as like disease, fruit, and pain, thereby generating disgust, and from the moment a genuine desire to attain the Bodhi of the Śrāvakas arises for one's own benefit, it is established as entering that vehicle. And, knowing that one's own fruit cannot be achieved by mere wishful thinking, one first sees that the root of all the decay of existence lies in the foundation of the view of the perishable aggregate. In order to reverse it, it is necessary to generate a special wisdom of non-self-realization that directly contradicts its mode of clinging. So, what kind of view of non-self is needed? Regarding all the dharmas of the five aggregates, when mentioning the Tirthikas, it refers to the nihilistic view mentioned earlier, and from the "etc.", the two, nihilism and eternalism, emerge. Those who have completely fabricated with addition and subtraction, the view of annihilation that never existed, and eternalism, etc., that is, with limbs. As it is said, the former phrase does not mean that the evil view of viewing permanence and annihilation is completely denied, but rather that the objects of attachment of those evil views, the two extremes of permanence and annihilation, are shown to be non-existent from the beginning. To view that such extremes of permanence and annihilation exist is a wrong knowledge, because it does not correspond to the way it is grasped, just as seeing a rope as a snake, after obtaining certainty guided by valid cognition, one will not fall into the cliff of evil views. The "non-existent" mentioned above indicates that the entity of that object is not established, and the "non-existent here" mentioned here means that it is the meaning of properly attending to it as non-existent, thus eliminating the fault of repetition. Below it says, "consciousness sees it as truly existent," the word "sees" in that phrase should also be added here, which is very clear. Although those words have already refuted the self that is permanent, single, and independent, the independently existing substance
Chinese
如果有人问：难道没有教导要证悟空性的补特伽罗无我吗？并非没有教导，因为认为存在不依赖于任何身心的补特伽罗的执着是一种遍计，所以也必须阻止它属于其中。像这样，即使证悟了补特伽罗无我，但仍然没有证悟法无我，而且认为执着于法我是合理的。色蕴、受蕴、想蕴、行蕴、识蕴等蕴、处、界等的组成基础，如经中所说：“如果想要没有感官，没有声音的微细尘埃是八种物质。” 就像这样，四大种，即地、水、火、风的微细尘埃等不可分割的微尘，以及刹那不可分割的识，必须解释为真实存在或者真实成立。如果说在胜义谛的观察面前存在，但不一定是胜义谛的真实，那是不行的，这只是一个大概的说法。像这样说，是为了将声闻乘和毗婆沙宗的宗义、独觉乘和唯识宗的宗义、菩萨乘和中观宗的宗义，仅仅从名相的角度结合起来进行讲解，这种观点与至尊弥勒的口诀相符。在确定了这样的见解要点之后，完整且无误地修持，就像用疾病的例子所显示的那样，为了确定了解痛苦、断除痛苦之因等杂染方面的生起次第和清净方面的进入方式，善逝宣说了四圣谛，因此，通过修持对这些不错误地取舍的道，逐渐显现四种果位。按照上文所说，从加行道的一座法开始，直到圣者种姓到种姓的相续之间的入流果位和果位。从那之后的下一世，从一方面来说，直到没有断除欲界九品烦恼为止，是再来入流果。从这两者中，从后一个特殊者开始，直到断除欲界的修断九品烦恼为止，是不还入流果。从那之后的后一个特殊者，直到断除有顶的九品烦恼为止，是阿罗汉入流果。此外，还有顿超和同时的分类等等，可以展开来说。像这样，主要通过圣道所包含的自己的果位才能成就。第二是，自
English
If someone asks: Haven't you taught the necessity of realizing the emptiness of the person (pudgala-nairātmya)? It is not that it hasn't been taught. Because the clinging to the existence of a person who does not depend on any body or mind is a constructed notion (parikalpita), it must also be prevented from belonging to it. Like that, even if one realizes the emptiness of the person, one still has not realized the emptiness of phenomena (dharma-nairātmya), and the way of viewing the clinging to the existence of phenomena as reasonable. The compositional basis of aggregates (skandha), elements (dhātu), sense-sources (āyatana), etc., as stated in the scripture: "If one desires to be without sense organs, the subtle dust without sound is eight substances." Like that, the great elements (mahābhūta), namely, the indivisible particles of earth, water, fire, and wind, etc., and the momentary indivisible consciousness (vijñāna), must be explained as truly existing or truly established. If one says that it exists in the face of ultimate analysis (paramārtha-vicāra), but it is not necessarily the truth of the ultimate (paramārtha-satya), that is not permissible. This is just a rough explanation. Saying it like that is in accordance with the instructions of the venerable Maitreya, intending to explain the tenets of the Śrāvakayāna and the Vaibhāṣika school, the Pratyekabuddhayāna and the Yogācāra school, the Bodhisattvayāna and the Madhyamaka school, by combining them merely from the perspective of nomenclature. After definitely ascertaining such a key point of view, practicing it completely and without error, as shown by the example of knowing the disease, etc., in order to ascertain the arising order of the afflicted side, such as understanding suffering, abandoning the origin of suffering, etc., and the way of entering the purified side, the Sugata taught the Four Noble Truths. Therefore, by meditating on the path of abandoning and adopting these without error, the four fruits gradually manifest. According to the above, from the single seat of the path of application (prayoga-mārga), up to the stream-enterer (śrotāpanna) fruit and the state of the fruit between the lineage of the noble ones, from one aspect of the next life, up to not abandoning the ninth affliction of the desire realm, is the once-returner (sakṛdāgāmin) fruit. From these two, from the latter special one, up to abandoning the ninth affliction abandoned by meditation of the desire realm, is the non-returner (anāgāmin) fruit. From the latter special one among them, up to abandoning the ninth affliction of the peak of existence (bhavāgra), is the Arhat fruit. Furthermore, there are classifications of sudden transcendence (thod rgal) and simultaneity (cig char ba), etc., which can be elaborated. Like that, one's own fruit, mainly encompassed by the noble path, is accomplished. The second is, self-
Chinese
那些以希求现证菩提之心而进入此乘的圣者们的见解是：对于一切法，他们所持的观点与声闻乘相同，即认为外道等以有为无，以无为有，以分别念遍计的常我等是不存在的。而与声闻乘不同的法，如世亲论师所说：“六者一时和合时，微尘之分分为六，六者若处同一处，则成团块或微尘。”正如他所说的那样，依靠遮止外境的理证，他们了悟色蕴、十色处、十界以及法界的一部分，即非识之色，是无我的。荣松的注释中没有明确说明这一点。但实际上，他们的意思是了悟到由这些所代表的一切所知，没有一样是与识相异的。其中，“对于一切法”等语句，表示的是人无我；“与此不同”等语句，表示的是瑜伽行派所说的法无我。像这样了悟二无我的智慧，是胜过声闻乘的独觉乘的殊胜之处。将会这样阐述。如果有人问，为什么这个乘被称为独觉乘？原因是，即使在他们获得自证菩提果位的最后一生中，他们仍然有很多精力投入到“自”的意义上。不像声闻乘那样依赖善知识，而是凭借先前串习的力量，即在百劫中所积累的福德和智慧的力量。“诸佛未出现，声闻亦灭尽，独觉之智慧，不依而生起。”正如圣龙树所说的那样，凭借自己的智慧力量，了知十二缘起支以因和果的方式变化，因此不是常，并且因的同类成熟为果，因此不是断，从而遣除了对前后际的愚昧。通过这种方式，他们证悟了甚深法性的意义，无需取证自证菩提之果，便能获得漏尽，并从所知障的一部分中解脱。