English
Also the very last of the three levels. Although having faith and diligence, their courage of wisdom and compassion is small, unable to enter the meaning of being free from the two extremes. Unwilling to take on the affairs of others, they only seek peace for themselves. The so-called view is the view of realization. This also has two aspects: showing the non-establishment of contradictory sides and showing the designation of the essence. Showing the non-establishment of contradictory sides means "all dharmas," referring to everything that is high or low, internal or external, or that holds the characteristics of vessel and essence, becoming an object to be measured. The term "non-Buddhists, etc." refers to non-Buddhist individuals and includes the category of annihilationism or the combination of the three. The term "karma" refers to the imputation of superimposition and denial based on that support. Superimposition means to impute onto what does not exist. Because the truth of ultimate reality is free from the characteristics of elaboration, from the perspective of the object and subject of grasping, one imputes "I" and "mine," thereby combining words. The term "permanence, etc." refers to clinging to things that have not been established as substantial entities, and includes all the specific types of permanence. Therefore, the aspects that are considered to exist are called denial. From the power of the mind, the fruits of virtue and vice, high and low realms, are produced without being wasted. However, nihilistic views deny that these exist, thus imputing annihilation. Due to this imputation, they view cause and effect, past and future lives, and high and low realms as non-existent, which is nihilism. Secondly, it is not established on the basis at all. It is merely imputed by the knowledge of mistaken wrong thoughts. It is like seeing a rope from a distance and mistaking it for a snake, saying it does not exist. For example, if a coarse-minded person encounters a cloudy sky and a mottled rope, they will see a snake. If one examines it with a careful mind, the nature of a snake is to coil, be moist, and grasp, but the rope has none of these qualities, yet it is seen as a snake. Similarly, although non-Buddhists do not have the two extremes of permanence and annihilation, they insistently impute them. This is also like a coarse-minded person, together with impure innate habitual tendencies, and the basis of mind itself appearing as anything, like a mottled rope, appearing as the dharma of permanence and annihilation like a snake. However, Hearers are mindful and pure, and they see the rope as a rope.
Chinese
就像绳子被误认为蛇一样，认识到它从根本上是分离的，即使有将其视为常断二见的错误基础，也确信其本质并不存在。观点的自性是，蕴等，即色等五蕴。其中，声闻乘有上根和钝根两种。有分别部和经量部两种。分别部认为，除了识蕴之外的四蕴存在。经量部则认为五蕴都存在，因此没有明确说明数量。关于处，分别部认为有五根和五境共十种。经量部则在此基础上，加上意根和意境，对于有为法有四种，无为法有四种，将八种合为一种，因此认为是十二种。关于界，上根者认为有五根、五境和五识共十五种。经量部则认为有六根、六境和六识共十八种。关于大种，分别部认为除了虚空之外有四种。经量部则认为有五种。因此，蕴、界、处等，以及什么是“等”呢？即产生它们的四大种。这些显现为粗大的事物，并且具有各自作用的能力的显现，是世俗谛。而微尘等，如果将它们分解，则会分解成没有部分的极微细的微粒，这是胜义谛。其中，分别部认为，这些微尘是不混合的微粒，存在于黑暗的空间中。就像牦牛尾和纽星一样，纽星从远处砍伐，呈现出扁平的绿色，并且认为各个部分是不混合的微粒。经量部认为，所取是胜义谛，境的微尘既不粘连也不分离，并且认为没有间隔，例如切割过的布或树叶一样，中间没有黑暗的生处。据说粘连是非粘连地聚集在一起的状态。如《俱舍论》中所说：“没有间隔，即使是分开的。”关于认为识没有胜义谛，显现为实有的识是世俗谛。它本身是刹那的识，成为圣者行境。如果分析过去、现在、未来三时，则不存在。然而，仅仅是微细的刹那被视为胜义谛。由于在世俗中不存在，所以在胜义中不
English
Just as a rope is mistaken for a snake, recognizing that it is fundamentally separate, even if there is a basis for the error of seeing it as permanent or nihilistic, it is certain that its essence does not exist. The nature of the view is, the aggregates, etc., that is, the five aggregates such as form. Among these, the Shravaka Vehicle has two types: keen and dull. There are two schools: the Vaibhashika and the Sautrantika. The Vaibhashika school believes that the four aggregates other than the consciousness aggregate exist. The Sautrantika school believes that all five aggregates exist, so the number is not explicitly stated. Regarding the sources, the Vaibhashika school believes that there are five faculties and five objects, totaling ten. The Sautrantika school adds to this the mental faculty and the mental object. For conditioned phenomena, there are four, and for unconditioned phenomena, there are four. Combining the eight into one, they are considered twelve. Regarding the elements, the keen ones believe that there are five faculties, five objects, and five consciousnesses, totaling fifteen. The Sautrantika school believes that there are six faculties, six objects, and six consciousnesses, totaling eighteen. Regarding the great elements, the Vaibhashika school believes that there are four, excluding space. The Sautrantika school believes that there are five. Therefore, the aggregates, elements, and sources, and what is "etc."? These are the four great elements that produce them. These appearances, which appear as coarse objects and have the ability to perform their respective functions, are the conventional truth. And the atoms, etc., if they are broken down, will be broken down into extremely fine particles without parts, which is the ultimate truth. Among these, the Vaibhashika school believes that these atoms are unmixed particles, existing in dark space. Like a yak tail and a ne'u seng, the ne'u seng is cut from a distance, appearing as a flat green, and it is believed that the parts are unmixed particles. The Sautrantika school believes that the perceived is the ultimate truth, the atoms of the object are neither attached nor separated, and there is no interval, like a cut cloth or a leaf, there is no source of darkness in between. It is said that attachment is a state of non-attachment gathering together. As stated in the Abhidharmakosha, "Without interval, even if separated." Regarding the view that consciousness has no ultimate truth, the consciousness that appears as real is the conventional truth. It itself is the momentary consciousness, becoming the object of the noble ones. If the three times of past, present, and future are analyzed, it does not exist. However, only a subtle moment is regarded as the ultimate truth. Since it does not exist in the conventional, it does not exist in the ultimate.
Chinese
还说，要观想它存在，因为有微细的刹那。还说，要观想它不存在，因为它不是世俗谛所成立的。又说，要观想它存在，因为有微细的刹那。总之，无论怎样观想都没有区别。禅定的次第是：《圣者的四谛》等等。三摩地是从四谛的角度来修习的。所谓圣者，是指不被三界之法所染污的，称为圣者。而其方法，四谛也称为圣者。四谛是：苦、集、灭、道。谛的根据是：苦和集是轮回的法，是真实的；灭和道是涅槃的法，是真实的。四者是：要了解苦，要断集，要修道，要证灭。苦有三种和八种，共十一种。集是这些痛苦从三毒产生，所以要像刺一样断除三毒。要证灭，是为了断除三时而证灭。如果眼睛看到事物，因为对境的执着，必须产生三毒。所以，眼睛不看对境而闭上，鼻子不嗅对境而搓揉，耳朵害怕听到对境而堵住，舌头贪着食物，身体穿着破布、树皮和缝补的衣服等等。这些是根据先前修习时间的长短而分为三种。初学者，用身念住的特征来分析，先用意识思维，反复观修腐烂等，习惯的力量使他们不执着于五蕴。心念住是集的自性，所以不舍弃六根。感受念住是了解痛苦的特征后断除。法念住是集的对境，具有痛苦的自性，将六根控制在自己的位置。然后是中等者的学习方法，特别是阻止集。将意识集中在内外呼吸上，从而阻止心。习惯了就是中等忍。上等者的学习方法是：
English
It is also said to contemplate it as existing because there are subtle moments. It is also said to contemplate it as non-existent because it is not established by conventional truth. It is also said to contemplate it as existing because there are subtle moments. In any case, there is no difference. The stages of meditation are: The Four Noble Truths, and so on. Samadhi is practiced from the perspective of the Four Truths. A noble being is one who is not defiled by the phenomena of the three realms. The method for that, the Four Truths, is also called noble. The Four Truths are: suffering, origin, cessation, and path. The basis of the truths is: suffering and origin are true as the phenomena of samsara; cessation and path are true as the phenomena of nirvana. The four are: suffering is to be known, origin is to be abandoned, the path is to be cultivated, cessation is to be realized. Suffering is three and eight, totaling eleven. Origin is that these sufferings arise from the three poisons, so the three poisons are to be abandoned like thorns. Cessation is to be realized in order to abandon the three times. If the eyes see objects, due to attachment to the object, the three poisons must arise. Therefore, the eyes are closed without looking at objects, the nose is rubbed without smelling objects, the ears are plugged for fear of hearing objects, the tongue craves food, and the body wears rags, bark, and patched clothes, and so on. These are divided into three according to the length of previous practice. For beginners, analyzing with the characteristics of mindfulness of the body, first thinking with consciousness, repeatedly meditating on decomposition, etc., the power of habit causes them not to be attached to the aggregates. Mindfulness of the mind is the nature of origin, so it does not abandon the six senses. Mindfulness of feelings is to abandon after knowing the characteristics of suffering. Mindfulness of phenomena is the object of origin, having the nature of suffering, controlling the six senses in their own place. Then there is the method of learning for the intermediate, especially stopping the origin. Focusing consciousness on the in and out breath, thereby stopping the mind. Being accustomed to that is intermediate forbearance. The method of learning for the superior is:
Chinese
这些感受是痛苦，为何如此？因业力所致。由业力集起所积，故知痛苦。断绝集起，依止如是道之次第。断绝即是灭尽，乃果之体性。如是说者，乃总而言之，声闻众定之差别甚多之故。此处自宗，所谓“以修习四圣谛之次第”，首先是道之体性，前行三谛之第四谛。所谓“以串习十六智之分位”，十六智即八智与八忍，共十六。于苦有法智，于苦有类智，于苦有忍，于苦有类忍。如是次第串习，是为次第。所谓“成就四果”，以串习十六智之定，三界之烦恼，贪欲、嗔恚、愚痴等皆串习，故成就四果。何为四果？即入流果、一来果、不来果、阿罗汉果。其中入流果者，以十六智见三界之八十八烦恼而断之，以对治之智慧入于圣者之流，粗大之烦恼现行不间断，故名入流果。一来果者，欲界有贪欲、嗔恚、我慢、无明四者。三者于色界三禅以下串习。从四禅起，复于欲界串习嗔恚，于欲界之天人中受生，串习嗔恚，名一来果。不来果者，从色界四禅解脱后，生于无色界之空无边处、无所有处、识无边处三处，此后不复于欲界及色界受生，故名不来果。从非有想非无想处乃至有顶，串习微细之烦恼障，从三界中彻底解脱，以定之刹那，于来世得阿罗汉果。