Chinese
执着于我的八识，连同所缘境的范围。摧毁这些，清净就能成佛。其中，有需要保密和不需保密的两种想法，虽然本质相同，但细节上有所不同。关于这两者的区别，翻译家洛丹西饶认为：说话者所想表达的意义之外，听者从说话者的言辞中理解到其他意义，这叫做“需要保密”；说话者所想表达的意义，听者也理解到同样的意义，这叫做“不需保密”。《摄大乘论》的注释《释论》中说：需要保密仅仅是心中所想，不依赖于对方的理解。不需保密则依赖于对方的理解。要知道这二者并不矛盾。因为，有些情况是相对于某种角度而言，为了使其具有某种意义，所以说即使不依赖于对方的理解，也是需要保密的。同样，当别人提问时，因为没有完全表达所有的意义，仍然保留着一些含义，所以叫做“需要保密”。为了利益他人，稍微借助一些方式，使其与对方的认知相符，这叫做“不需保密”，说话者说了，对方也理解了，并依此进入，这才成为理解其他完整意义的基础，并且保持在不成为虚假的状态。这些是阅读经文的钥匙，因为有声音、意义、想法和必要性等多种情况，所以能够通过这种方式理解深奥的经典非常重要。像这样大致讲述了一般的含义后，第二部分是将要讨论的具体内容进行总结并再次阐述。如《秘密藏》中所说：“部分证悟未能真证悟。”意思是，仅仅证悟了解脱真谛的一部分是小乘，即使修行不可思议的解脱之门，但如果没有证悟金刚乘的意义，就未能真正证悟，这是菩萨乘。在第一种情况中，有声闻和缘觉两种。首先，讲解声闻乘，分为三个方面：本体、词义、分类。第一，本体是：以渴望独自从轮回中解脱的心，作为证悟人无我的方法。第二，词义是：梵语“Śrāvakaḥ”（藏文：ཤྲ་བ་ཀཿ，梵文天城体：श्रावकः，梵文罗马拟音：Śrāvakāḥ，汉语字面意思：声闻）的词，意思是听闻和
English
The eight consciousnesses, along with their grasping at self, are accompanied by the scope of their objects. Subduing these, becoming pure, is what it means to attain Buddhahood. In this context, there are two kinds of intentions: those that require secrecy and those that do not, which, although the same in essence, differ in detail. Regarding the distinction between these two, the translator Lodan Sherab states: 'When the listener understands something other than what the speaker intends from the speaker's words, it is called 'requiring secrecy.' When the listener understands exactly what the speaker intends, it is called 'not requiring secrecy.'' The commentary on the Compendium of Vehicles (Thegpa bsduspa), the 'Explained Compilation,' states: 'Intention (dGongs pa) is merely what is kept in mind and does not rely on the understanding of others. Intention that is not explicit (lDem por dGongs pa) relies on the understanding of others.' It should be understood that these two are not contradictory. This is because, in some cases, in relation to a certain aspect, it is said to possess that aspect, so even if it does not rely on the understanding of others, it is still intention. Similarly, when someone asks a question, because all meanings are not fully expressed, and some basis for intention remains, it is called 'intention.' To benefit others, relying slightly on some aspect and showing it in accordance with their perception is called 'not requiring secrecy.' The speaker speaks, and the other person understands it and enters into it, which then becomes the basis for understanding other complete meanings and remains in a state that does not become false. These are the keys to viewing the scriptures, because there are various situations of sound, meaning, intention, and necessity, so it is very important to be able to understand the profound texts in this way. Having spoken in this way about the general meaning, the second part is to summarize the specific topic and explain it again. As it says in the Secret Essence (gSang snying): 'Partial realization is not true realization.' This means that realizing only a part of the door to liberation and truth is the Lesser Vehicle (Hinayana), and even if one practices the door of inconceivable liberation, if one does not realize the meaning of the Vajra Vehicle, one has not truly realized it, which is the Bodhisattva Vehicle. In the first case, there are two: Hearers (Śrāvakas) and Solitary Realizers (Pratyekabuddhas). First, explaining the Hearer Vehicle, there are three aspects: essence, definition, and division. First, the essence is: the mind that desires to liberate oneself alone from samsara, as a method for realizing the absence of self of the person. Second, the definition is: the word "Śrāvakaḥ" (藏文：ཤྲ་བ་ཀཿ，梵文天城体：श्रावकः，梵文罗马拟音：Śrāvakāḥ，汉语字面意思：声闻), which means hearing and
Chinese
因为进入二者，所以称为声闻。另一种说法是，因为听闻一个地方，而在另一个地方宣说，所以也称为“听闻宣说”。第三是，入门、见解、戒律、禅定、行持、果，这六者之中，第一是入门：因为厌倦轮回的痛苦，以希求自身寂静安乐的心，通过四谛之门进入。如《自释》所说：“入门之门是四谛，是声闻共同的入门。” 也就是说，苦谛如同疾病，集谛如同疾病的原因，灭谛如同从疾病中解脱的安乐，道谛如同治疗疾病的药物。因此，苦应知，集应断，灭应证，道应修，以缘四谛的因果取舍之门而进入。第二是见解：所取的粗显事物，因为可以用对治和智慧摧毁和破坏；能取的心的相续，因为可以用三时的部分摧毁；粗大的能取和所取，仅仅是世俗显现，没有自性，所以证悟人无我。但是，组成所取粗显事物的基础的极微，不能用对治和智慧摧毁，能取的心识刹那与时间的部分分离，因此认为微细的能取和所取是胜义谛，所以没有证悟法无我。如《见鬘》所说：“对于一切法，外道等以增益和诽谤遍计，完全不存在的断见，以及常等存在的见解，如同将绳子误认为蛇一样不存在。蕴、界、处等四大种的极微，以及识，认为是胜义谛存在。” 分类上，如噶瓦·贝则的《见解次第显现十七》所说：“仅仅观察法的声闻，有经部和毗婆沙部两种，他们争论外境的微尘，并且一致认为识是刹那显现。” 因此，毗婆沙宗认为，粗大的世俗谛，虽然像一个整体一样显现，但胜义谛中，极微围绕，有间隔，因此认为是具有部分的微粒。如龙树的《青玉案》所说：“世俗的差别，是分别部的宗义。”
English
Because of entering into both, it is called Shravaka. Another way of saying it is, because one hears in one place and proclaims in another, it is also called "Hearing and Proclaiming." The third is, among the six: entry, view, discipline, meditation, conduct, and result, the first is entry: because of being weary of the suffering of samsara, one enters through the door of the Four Noble Truths with the intention of seeking one's own peace and happiness. As it says in the "Self-Commentary": "The door of entry is the Four Noble Truths, which is the common entry for Shravakas." That is to say, the Truth of Suffering is like a disease, the Truth of Origin is like the cause of the disease, the Truth of Cessation is like the happiness of being liberated from the disease, and the Truth of the Path is like the medicine that is the antidote to the disease. Therefore, suffering should be known, origin should be abandoned, cessation should be attained, and the path should be cultivated, entering through the door of abandoning and adopting cause and effect, focusing on the Four Truths. The second is the view: the objects of grasping, the coarse appearances, can be destroyed and broken down by antidotes and wisdom; the continuum of the grasping mind can be destroyed by the parts of the three times; the coarse grasping and grasped are merely conventional appearances, without inherent existence, so one realizes the absence of self of persons. However, the subtle particles that are the basis for composing the coarse appearances of the grasped objects cannot be destroyed by antidotes and wisdom, and the moments of the grasping mind are separate from the parts of time, so the subtle grasping and grasped are considered to be ultimately true, and therefore the absence of self of phenomena is not realized. As it says in the "Garland of Views": "For all phenomena, those who are always contemplating with exaggerations and slanders by non-Buddhists and others, the view of annihilation, which is completely non-existent, and the view of existence, such as permanence, are non-existent, like seeing a snake in a rope. The subtle particles of the four great elements, such as aggregates, elements, and sense bases, and consciousness, are regarded as existing ultimately." In terms of classification, as it says in Kawa Peltseg's "Seventeen Appearances of the Stages of Views": "The Shravakas who only observe phenomena, are the Sutrantikas and Vaibhashikas. They argue about external particles, and agree that consciousness appears momentarily." Therefore, the Vaibhashikas believe that the coarse conventional truth appears as a single collection like a mass, but in the ultimate truth, the subtle particles are surrounded, with no space in between, so they are considered to be discrete with parts. As it says in Nagarjuna's "Blue Jewel Case": "The difference in conventional truth is the doctrine of the Vaibhashikas themselves."
Chinese
器物的物质，这些事物，由微小的粒子彼此，不混合如芝麻，认为是众生业力的风的力量聚合而成。胜义的意识，认为是每一个刹那都有。如此说。小乘经部宗，极微，即使结合也不结合，也无间隙，认为是如谷堆一般。因此，《经部》说：世俗的极微，认为是聚集的一种形态。胜义的意识，认为是相同的。如此说。此宗认为由微尘组成的物体也是无分的，因此胜过有部宗，实际上因为不可见，所以和不承认微尘一样。总之，如果认为法我和补特伽罗我，在胜义中存在，并且对轮回和涅槃的四谛因果进行取舍，那就是声闻乘。如《道次第》所说：没有证悟二无我的一切，视为四谛的实有，如果进行舍弃和不舍弃，这就是声闻乘的行者。如此说。第三是戒律，必须随顺别解脱八种律仪中的任何一种，特别是要随顺佛陀的教导而学习。因此，要依靠殊胜的比丘戒。如《俱舍论》所说：所谓的别解脱有八种，实质上有四种。因为名称会改变，所以这些不同并没有矛盾。从舍弃五、八、十，以及完全舍弃中获得，近事男和近事女，以及沙弥和比丘。如此说。第四是禅定，其中说到：以戒律为基础，具有听闻和思维，应当精进修习禅定。因此，以清净的戒律为基础，从善知识那里如理听闻声闻乘的经藏，思维听闻的内容，修习思维的内容。其中，首先修习不净观作为对治贪欲的方法，等等，通过止观使心变得堪能。之后，毗婆舍那，即修习将四谛各自细分为四种的十六谛。从这个基础上，通过见到三界的烦恼而进行舍弃，等等。舍弃的方式是按照十六种智慧的次第进行舍弃。其中，十六谛是：无常、痛苦、空性、无我四种是苦谛的行相。因、集、生、缘四种是集谛的行相。灭
English
The substances of the containers, these things, are composed of tiny particles that do not mix with each other like sesame seeds. It is believed that they are assembled by the power of the wind of sentient beings' karma. Ultimate consciousness is believed to exist in each moment. So it is said. The Sutra School believes that the finest particles, even when combined, do not actually touch and have no space in between, like a pile of grains. Therefore, the Sutra School says: Mundane subtle particles are considered to be assembled in one form. Ultimate consciousness is considered to be the same. So it is said. This school surpasses the Vaibhashika because it understands that the aggregates formed from particles are indivisible. In essence, because they are invisible, it is similar to not accepting particles. In short, if one views the self of phenomena and the self of persons as ultimately real, and engages in accepting and rejecting the causes and effects of samsara and nirvana based on the Four Noble Truths, then one is a Hearer (Shravaka). As the Lamrim states: For all those who have not realized non-duality, seeing the Four Noble Truths as real entities, and engaging in abandoning and not abandoning, this is a Hearer. So it is said. The third is discipline (ethics): one must follow any of the eight types of Pratimoksha vows, and especially learn in accordance with the Buddha's teachings. Therefore, one should rely on the supreme Bhikshu vows. As the Treasury of Knowledge says: The so-called Pratimoksha has eight types, but in substance, there are four. Because the names change, these differences are not contradictory. From abandoning five, eight, and ten, and from vowing to abandon everything, one obtains the vows of a lay devotee (upasaka), a laywoman devotee (upasika), a novice monk (shramanera), and a fully ordained monk (bhikshu). So it is said. The fourth is meditation: It says in the text: "Relying on ethical conduct, possessing learning and contemplation, one should diligently engage in meditation." Therefore, based on pure ethical conduct, one should properly hear the Hearer's Pitaka from a virtuous friend, contemplate the meaning of what is heard, and meditate on the meaning of what is contemplated. Among these, one first cultivates ugliness as an antidote to desire, and so forth, making the mind workable through calm abiding (shamatha). Then, for insight (vipashyana), one meditates on the sixteen aspects of the Four Noble Truths, each divided into four. From this basis, one abandons the afflictions of the three realms by seeing them, and so on. The method of abandonment is to abandon in the order of the sixteen wisdoms. Among these, the sixteen aspects are: impermanence, suffering, emptiness, and selflessness are the four aspects of the Truth of Suffering. Cause, origin, arising, and condition are the four aspects of the Truth of Origin. Cessation