Chinese
证悟人无我，将四圣谛分为十六个方面，通过圆满的修习，导致集谛的因消失，苦谛的果得到平息，获得有余涅槃和无余涅槃的阿罗汉果位，这被认为是最终的果。如此证悟后，安住于此状态的修习是：上等是体验当下自明的意义，中等是学习止息风息，下等是为了破除对事物的执着，修习无常和三十六种不净物等不净观。行为方面：上等是进入比丘的行列，中等是沙弥，下等是进入居士的行列，从而断除对他人的一切损害，知足少欲。如上所述，通过苦谛与四法印相应，了解所知的事物自性。通过集谛与四法印相应，从轮回的因果了知。通过道谛断除集谛，现证灭谛。通过行为，视轮回之因烦恼为过患而断除。通过修习灭谛等三摩地来压制烦恼。通过习惯于见解所证悟的意义，从根本上断除烦恼。如此修习的方式是：通过五道、八地、四双士、八贤圣，使道达到圆满。第四个是：灭、寂静、殊胜、决定出离。从地道的角度来说：因缘断绝，故五蕴界坏灭而灭。无有痛苦，故三界不生且安住。未来也远离三界痛苦而殊胜。趋向安乐，故从过患中决定出离。如是说，见断和修断的差别，以及涅槃的果。前者是，暂时的见断等差别，摧毁三界的因缘大小，其果不生故为灭。内心烦恼之火熄灭故为寂静。获得暂时的功德故为殊胜。见道和修道等各自证悟和获得其意义故为决定出离。现证果位，断绝集谛的因缘，从三界解脱故为灭。三界的痛苦不生故为寂
English
Realizing the selflessness of the individual, dividing the Four Noble Truths into sixteen aspects, through the completion of practice, the cause of the origin of suffering ceases, the result of suffering is pacified, and obtaining the Arhat state of Nirvana with remainder and Nirvana without remainder is considered the ultimate result. Having realized this, the practice of abiding in that state is: the best is to experience the meaning of instantaneous self-clarity, the intermediate is to train in stopping the winds, and the lowest is to contemplate impermanence and the thirty-six impure substances, etc., to break down the clinging to things. In terms of conduct: the best is to enter the ranks of a Bhikshu, the intermediate is a Shramanera, and the lowest is to enter the ranks of a Upasaka, thereby abandoning all harm to others, along with its basis, and being content with little desire. As mentioned above, through the truth of suffering being associated with the four characteristics, one understands the nature of knowable things. Through the truth of the origin of suffering being associated with the four characteristics, one understands the cause and effect of samsara. Through the truth of the path, one abandons the origin of suffering and manifests the cessation of suffering. Through conduct, one views the afflictions, the cause of samsara, as faults and abandons them. By meditating on the samadhi of cessation, etc., one suppresses the afflictions. By becoming accustomed to the meaning realized by the view, one abandons the afflictions from the root. The way to practice in this way is: through the five paths, eight bhumis, four pairs of individuals, and eight noble individuals, one brings the path to completion. The fourth is: cessation, peace, excellence, and definite departure. From the perspective of the stages and paths: Because causes and conditions are absent, the aggregates and elements disintegrate, hence cessation. Because there is no suffering, the three realms do not arise and abide. In the future, it is excellent to be free from the suffering of the three realms. Having gone to bliss, there is definite departure from faults. Thus, the distinctions between what is to be abandoned by seeing and what is to be abandoned by meditation, and the result of Nirvana. The former is the distinction of temporary abandonment by seeing, etc., destroying the major and minor causes and conditions of the three realms, and because its result does not arise, it is cessation. Because the fire of afflictions is extinguished within, it is peace. Because temporary qualities are obtained, it is excellence. Because seeing and meditating, etc., each realize and obtain their meaning, it is definite departure. Manifesting the result, severing the causes and conditions of the origin of suffering, and being liberated from the three realms, hence cessation. Because the suffering of the three realms does not arise, it is peac
Chinese
并且，由于脱离痛苦且产生功德，所以是殊胜的。由于从因缘中解脱，获得阿罗汉的果位，所以是必定出现的。这样，脱离三界的种子，最终获得阿罗汉的果位。那是具有装饰和不具装饰两种。前者是声闻乘的导师，如释迦牟尼佛那样的化身，具有相好，并且具有各种装饰，做一些利益众生的事业。在果的范围中说：超越方位的阿罗汉具有微尘，是能仁自在的身体。等等。不具装饰的是：证悟了四双八辈的刹那自明，脱离了一切烦恼的束缚。认为其意境如同冰在海中融化，云在空中消散一样。在果的范围中说：四双八辈没有身体的装饰。等等。超越方位的经部，烦恼寂灭。如同木尽火灭一样。对于比丘的涅槃，只有微细的能取所取。这样说。这两者本体相同，从相的角度来说，具有装饰，从意境的角度来说，不具装饰。这样说。声闻乘的观点解脱，以及大乘的所缘差别是：首先，解脱了认为微细的能取所取是胜义谛的观点。解脱了认为没有阿赖耶识的观点。解脱了认为阿罗汉是究竟的观点。前者是：解脱了认为执着是刹那生灭的观点。后者是否定了认为极微是无分微尘的观点。首先是：由于刹那无分，不应产生粗大的识流。因为，那个刹那无分，与前后两个时间有关联还是没有关联？如果没有关联，那么粗大的识流就不会产生，等等过失就会出现。如果有关联，那么前后刹那时间相同还是不同？如果相同，那么劫也会变成一刹那。如果不同，那么刹那就会变成三个时间段，那么无分的誓言就破灭了。如《宝鬘论》中所说：如刹那有边际一样，也应观察初始和中间。因为刹那具有三个自性，所以世间不住于刹那。这样说。第二是：如果极微无分能产生粗大的事物，那么，极微中心的那个。
English
And, because it is free from suffering and generates qualities, it is excellent. Because it is liberated from conditions and attains the fruit of an Arhat, it is certain to arise. Thus, having separated from the seeds of the three realms, one ultimately attains the fruit of an Arhat. That is, there are two types: adorned and unadorned. The former refers to an emanation body like that of the teacher Shakyamuni Buddha during the time of the Shravakas, endowed with marks and signs, and also possessing various ornaments, performing some activities for the benefit of beings. In the expanse of the fruit, it says: "The Arhat who has transcended directions, possessing particles, is the body of the Powerful Sage." And so on. The unadorned is: having manifested the instantaneous self-illumination of the four pairs and eight types of individuals, one is freed from all the bonds of afflictions. It is considered that the intention is like ice melting in the ocean and clouds dissipating in the sky. In the expanse of the fruit, it says: "The four pairs and eight types are without bodily adornments." And so on. "The Sutra that has transcended directions, afflictions are pacified. Just as when wood is exhausted, fire dies. For the Nirvana of a Bhikshu, there is only subtle grasping and apprehending without a body." Thus it is said. These two are also of the same essence. From the aspect of appearance, it is adorned, and from the aspect of intention, it is unadorned. Thus it is said. The liberation of the Shravaka's view and the distinction of the objects of the higher vehicle are: first, liberation from the view that considers subtle grasping and apprehending as the ultimate truth. Liberation from the view that there is no Alaya-vijnana. Liberation from the view that considers an Arhat as the ultimate. The former is: liberation from the view that considers grasping as momentary arising and ceasing. The latter is the refutation of the view that considers the ultimate particle as an indivisible atom. The first is: because of the indivisible moment, it is not reasonable to compose a coarse stream of consciousness. Because, is that indivisible moment related to the two times, earlier and later, or is it unrelated? If it is unrelated, then a coarse stream of consciousness will not arise, and so on, faults will occur. If it is related, are the earlier and later moments the same time or different? If they are the same, then a Kalpa would also become just a moment. If they are different, then a moment would become three divisions of time, and then the vow of indivisibility would be broken. As it is said in the Ratnavali: "Just as a moment has an end, so should the beginning and middle be observed. Because a moment has three natures, the world does not abide in a moment." Thus it is said. The second is: if the indivisible ultimate particle can compose and arise as a coarse thing, then, that of the center of the ultimate particle.
Chinese
上下四方的微尘相触或不相触？不相触则无法形成粗大之物，相触则会变成具有六个部分的微尘。又，中心的微尘是否具有与四方微尘相加或不相加的部分？若有，则微尘会变成六个部分；若无，则聚合体也会变成微尘，粗大之物的产生将会中断。在《成唯识论》和《唯识二十论》中说：六者一时和合时，极微细尘成六微尘。六者若又成一体，聚合亦成极微尘。如是，能取所取二微尘不成，则由彼所生之各别宗派所许五基为实有亦不能成立。第二，阿赖耶识不存在是不合理的，因为没有阿赖耶识，则无法进入轮回，无法从中返回，以及无法断灭后产生等情况都会发生。第一点是，没有阿赖耶识，则无法取轮回之身，因为六识是不稳定的，没有可以储存习气的所依。第二点是，没有阿赖耶识，则没有善的习气等的所依，因为六识是不稳定的，并且在一个意识上，所断之法和对治法是相违的，对治法无法断除烦恼，因此无法从轮回中返回。五根识无法作为所断之法和对治法的所依，因为五根识在昏厥等状态以及入定时会停止，并且是不确定的。第三点是，在深度睡眠或昏厥时，六识停止，但在醒来或苏醒时又会产生，因此阿赖耶识是存在的。如经部所说：识从意生，意从阿赖耶生，一切心从阿赖耶生，如波浪般生起。以及在《大乘现观庄严经》中说：八识之士亦名阿赖耶，彼如陶轮转诸杂。为什么阿赖耶识在声闻乘的经典中没有宣说呢？因为害怕声闻根器迟钝者误认为外道所计度的我。
English
Do the particles of the four directions and above and below touch or not touch? If they do not touch, then a coarse object cannot be formed. If they do touch, then it would follow that they have six parts. Furthermore, does the central particle have parts that are added to or not added to by the particles of the directions? If it does, then the particle would become six parts. If it does not, then the aggregate would also become just a tiny particle, and the arising of coarse objects would be interrupted. In the *Vijnaptimatrata-siddhi* and the *Twenty Verses on Consciousness-Only*, it says: "When six are joined together at once, the extremely subtle particle becomes six particles. If those six also become one, the aggregate also becomes just a tiny particle." Thus, since the two subtle apprehenders and apprehended are not established, the assertions of the various specific schools that arise from them, which posit the five bases as real entities, are also not established. Secondly, it is unreasonable to say that there is no alaya-consciousness, because if there is no alaya-consciousness, then it is not possible to enter samsara, it is not possible to turn back from it, and it is not possible to arise after ceasing, and so forth. The first point is that if there is no alaya-consciousness, then it is not possible to take a body in samsara, because the six aggregates are impermanent and there is no basis on which to place the imprints. The second point is that if there is no alaya-consciousness, then there is no basis for virtuous imprints and so forth, because the six aggregates are impermanent, and on one mind-consciousness, what is to be abandoned and the antidote are contradictory. The antidote cannot abandon the afflictions, so it is not possible to turn back from samsara. The five sense consciousnesses cannot be established as the basis for what is to be abandoned and the antidote, because the five sense consciousnesses cease during fainting and so forth, and during meditative equipoise, and are uncertain. The third point is that during deep sleep or fainting, the six aggregates cease, but they arise again when waking up or recovering from fainting. Therefore, alaya-consciousness exists. As it says in the Sutra: "Consciousness arises from mind, mind arises from alaya, all thoughts arise from alaya, arising like waves." And in the *Great Vehicle Abhisamaya-alamkara Sutra*, it says: "The person of the eight consciousnesses is also called alaya, it revolves all these various things like a potter's wheel." Why is the alaya-consciousness not taught in the Hearers' Pitaka? Because it was feared that Hearers with dull faculties would mistakenly identify it with the self conceived by the non-Buddhists.