Chinese
入大乘道论 入大乘道论 Śāstraṃ Mahāyānasya Nayeṣvavatāraṇāma Viharati sma. 入大乘道论住。 略说入大乘道：凡欲从轮回海中解脱，欲成就无上菩提者，最初唯应考察烦恼之体性。何以故？以烦恼束缚故，众生乃于轮回海中漂流。如是语出于共同教敕故。其次，应寻求彼等之对治，即殊胜之道，且应修习之。何以故？若不领会烦恼之体性，则亦不能领会其对治。若不领会彼等，则亦不知修习之方便。若不离彼等，则不得解脱之机会故。仅知此等，即可领会一切所知。何以故？仅知心之自性如何，心迷乱之时，及心不迷乱之时，即可含摄一切所知。如声闻及独觉之菩提，亦不生于解脱之门一边。是故，当显示考察烦恼之体性。如是，此所谓烦恼之体性，是实有之物，故能束缚众生耶？抑或虽无应断之实物，然显现为如束缚耶？若然，当知烦恼等无应断之实物体性。云何耶？如是，于声闻之理中，圣者阿罗汉等已尽断见道与修道所应断之三界一切烦恼，已断除一切有之连结，而得阿罗汉果。如是宣说。如是，若考察阿罗汉等所断之烦恼，彼等有几许实物之类别耶？
English
Treatise on Entering the Way of the Great Vehicle Treatise on Entering the Way of the Great Vehicle Śāstraṃ Mahāyānasya Nayeṣvavatāraṇāma Viharati sma. The Treatise on Entering the Way of the Great Vehicle resides. Briefly speaking about entering the Great Vehicle: Those who wish to be liberated from the ocean of samsara and wish to attain unsurpassed enlightenment should first examine the characteristics of the afflictions. Why? Because beings wander in the ocean of samsara bound by afflictions. This is because it is said in the common teachings. After that, one should seek the best of paths that are the antidotes to them and practice them. Why? Because if one does not understand the characteristics of the afflictions, one will not understand their antidotes. If one does not understand them, one will not know how to practice. If one does not separate from them, one will not find the opportunity for liberation. By knowing only these, one will understand all that is to be known. Why? Because by knowing only the nature of the mind as it is, the state of mind when it is confused, and the state of mind when it is not confused, all that is to be known is included. Like the enlightenment of the Hearers and Solitary Buddhas, it will not arise on one side of the door of liberation. Therefore, the examination of the characteristics of the afflictions should be shown. Thus, is the characteristic of what is called affliction something that is established as a substance, so that it binds beings? Or is it something that appears to be binding even though there is no substance to be abandoned? If so, know that afflictions do not have the characteristic of a substance to be abandoned. How so? Thus, in the way of the Hearers, the noble Arhats have completely abandoned all the afflictions of the three realms to be abandoned by seeing and meditating, have completely cut off all connections to existence, and have attained the fruit of Arhatship. Thus it is said. Thus, if we examine how many kinds of substances there are in those afflictions abandoned by the Arhats,
Chinese
不可能找到物质的种类。为什么呢？稍等，像这样。在通过见道所应断除的烦恼中，苦谛见道所应断除的那些，以及集谛见道所应断除的等等那些，是同一种物质吗？或者说是各自不同的物质呢？如果考察这个问题，如果它们是同一种物质，那么仅仅断除了苦谛见道所应断除的，就等于断除了一切。如果是那样，修习其他道就没有意义了。如果说是各自不同的物质，那么四圣谛只不过是将所有应知的事物简要归纳后，再分为四圣谛而已。由于所缘是四圣谛的缘故，所应断除的烦恼也必然会变成四种。如果是那样，对于应知的详细分类就无法确定数量了。比如，仅仅对于苦谛，认识到无常、痛苦、空性、无我的行相，就是对苦谛的法忍。因此，仅仅因为这个原因，苦谛见道所应断除的每一种烦恼也会变成四种。如果说它们不会成为同一种痛苦的体性，那么集谛的真谛也不会超出痛苦的体性，因为一切有为法都是痛苦的体性，而且无论感受到什么，圣者们都说是痛苦。同样，苦谛的真谛本身也不会超出集谛的体性。例如，就像外道声称造物者是原因一样。就像这样，原因不依赖于结果，总是只做原因的事情，而结果也总是不会做原因的事情。就像他们所说的那样，佛教徒说诸法是依缘而生，情况并非如此。原因也依赖于结果，结果也依赖于原因。实际上，取蕴五者本身就以成熟的方式，成为了像负担一样压迫的自性，所以是痛苦的体性。而这本身在未来会成为痛苦显现的处所，所以是集起的体性。因此，仅仅缘于五蕴，
English
It is impossible to find the categories of substances. Why is that? Wait a moment, like this. Among the afflictions to be abandoned by seeing, those to be abandoned by seeing the truth of suffering, and those to be abandoned by seeing the truth of origin, and so on, are they the same substance? Or are they each different substances? If we examine this question, if they are the same substance, then by abandoning only what is to be abandoned by seeing the truth of suffering, it would be equivalent to abandoning everything. If that were the case, cultivating other paths would be meaningless. If it is said that they are each different substances, then the four noble truths are merely a summary of all knowable things, which are then divided into the four noble truths. Because the object of focus is the four noble truths, the afflictions to be abandoned will inevitably become fourfold. If that is the case, there is no fixed number for the detailed classification of knowable things. For example, even for the truth of suffering alone, recognizing the aspects of impermanence, suffering, emptiness, and selflessness is the forbearance of knowing the Dharma of suffering. Therefore, for that reason alone, each affliction to be abandoned by seeing the truth of suffering will also become fourfold. If it is said that they will not become the same nature of suffering, then the truth of origin will also not go beyond the nature of suffering, because all conditioned phenomena are of the nature of suffering, and whatever is felt, the noble ones say is suffering. Similarly, the truth of suffering itself will not go beyond the nature of origin. For example, just as the non-Buddhists claim that the creator is the cause. Like this, the cause does not depend on the result, and always only does the work of the cause, and the result always does not do the work of the cause. Just as they say, Buddhists say that phenomena arise dependently, which is not the case. The cause also depends on the result, and the result also depends on the cause. In reality, the five aggregates of grasping themselves, in a matured way, have become the nature of pressing down like a burden, so it is the nature of suffering. And that itself will become the place where suffering manifests in the future, so it is the nature of origin. Therefore, merely focusing on the five aggregates,
Chinese
毫无疑问，所有烦恼都会被断除。此外，如果有人将所有应知事物划分为无数类别，并证悟到这些事物没有自性，那么毫无疑问，所有这些事物也会断除烦恼。另一方面，如果从个体的角度来看，如果一个人被木头打死，因此对木头产生了嗔恨，从对一棵树产生嗔恨开始，到对两棵树、三棵树，乃至无数棵树产生嗔恨，那么所有这些嗔恨是一个实体，还是每个都是不同的实体？如果是同一个实体，那么烧毁一棵树应该能消除所有的嗔恨，但事实并非如此。如果每个都是不同的实体，那么仅仅是说出它们的数量，即使说到劫末也无法穷尽。如果要断除这些嗔恨，即使在每个时间的最后刹那断除一个嗔恨，也无法找到结束的时候。如果许多烦恼可以通过一条道路断除，那么许多不同道路的修习将变得毫无意义。如果一个烦恼可以通过许多道路断除，那么所说的烦恼的分类也将变得毫无意义。如果道路的各种分类没有使烦恼减少丝毫，那么也不会通过许多道路断除，如果减少了，那么烦恼也不会是一个实体。这样一来，烦恼的数量就没有确定的数字。因此，按照声闻乘的观点，烦恼没有可以断除的实体。那么，圣者阿罗汉们是如何断除烦恼的呢？是这样的，阿罗汉们通过证悟到人无我，使作为坏聚见之魔术师得以平息，从而使所有的烦恼魔术都得以平息。而这坏聚见本身，如果被愿菩提心所摄持，就会变成无量功德的处所；如果被无我之智慧所摄持，就会显现为烦恼的污垢得以清净，然而污垢的实体是不存在的。例如，梦中...
English
Undoubtedly, all afflictions will be abandoned. Furthermore, if someone divides all knowable things into countless categories and realizes that these things have no self-nature, then undoubtedly, all of these will also abandon afflictions. On the other hand, if we consider it from the perspective of an individual, if a person is killed by a piece of wood, and as a result, hatred arises towards the wood, starting from hatred towards one tree, to hatred towards two trees, three trees, and even countless trees, is all this hatred one entity, or are each of them different entities? If it is the same entity, then burning one tree should eliminate all hatred, but that is not the case. If each is a different entity, then merely stating their number, even if spoken until the end of an eon, will not be exhausted. If these are to be abandoned, even if one hatred is abandoned at each final moment of time, the end of their exhaustion cannot be found. If many afflictions can be abandoned by one path, then the practice of many different paths will become meaningless. If one affliction can be abandoned by many paths, then the stated classifications of afflictions will also become meaningless. If the various classifications of paths do not diminish afflictions even slightly, then they will not be abandoned by many paths either, and if they are diminished, then afflictions will not be one entity either. In that case, there is no definite number of entities for afflictions. Therefore, according to the Hearer's vehicle, afflictions do not have an entity to be abandoned. So, how do the noble Arhats abandon afflictions? It is like this, the Arhats, through realizing the selflessness of persons, cause the magician of the view of the aggregates to be pacified, thereby pacifying all the magic of afflictions. And this very view of the aggregates, if it is grasped by the aspiration Bodhicitta, will become a place of immeasurable merit; if it is grasped by the wisdom of selflessness, it will appear as if the stains of afflictions are purified, yet the entity of the stains does not exist. For example, in a dream...
Chinese
依赖于无明而显现梦境，依赖于幻术而显现幻象，二者在无实性上相同，显现为真实存在也如所见一般。如圣者独觉的宗派所说，通过十二缘起支，证悟甚深法性，断除三界的一切烦恼，通过见道和修道来断除，从而获得自菩提的果位。如是说，因此，凭借十二缘起支的力量，每一支都转变为无间道和解脱道两种，因此，见道所断的每一个烦恼都转变为十二个。此外，每一支也具有四谛的特征，例如，以无明为缘而产生行等，成为如负担般有害的自性，因此是苦谛的特征。以行为缘而产生识等，成为未来显现痛苦之处，因此是集谛。无明灭则行灭等，是灭谛，为了灭除这些，修习缘起之道的特征，是道谛，因此，凭借四谛的力量，每一个应断的烦恼都转变为四十八个。如此一来，也无法确定烦恼的实有数量。如瑜伽行派的宗派所说，三界的心和心所，非真实的遍计所执的特征是，不是任何事物所能执取，也不是执取任何事物，以二者皆空唯是自证的特征而成立的宗义所许。如果是这样，则与烦恼的特征相违背，因为烦恼是缘于对境而生起的颠倒之相。又如是说，例如，土地中存在黄金，则能区分土地、黄金和土的成分三种。其中，将黄金视为土地是颠倒的见解，视为黄金是正确的见解，土的成分则属于二者。
English
Dreams appear dependent on ignorance. Illusions appear dependent on magic. Both are the same in being without substance, and appearing as if they were real is just as it seems. According to the way of the noble Pratyekabuddhas, through the twelve links of dependent origination, profound Dharma-nature is realized. All the afflictions of the three realms that are to be abandoned by seeing and meditating are abandoned, and the fruit of self-awakening is attained. Thus it is said. Therefore, by the power of the twelve links of dependent origination, each one transforms into two paths: the path of non-interruption and the path of liberation. Thus, each affliction to be abandoned by seeing transforms into twelve. Furthermore, each of those links also has the characteristics of the four truths. For example, due to ignorance, actions and so forth manifestly arise, becoming of a nature that is harmful like a burden; therefore, it is the characteristic of the truth of suffering. Due to actions, consciousness and so forth become the place where suffering will manifestly arise in the future; therefore, it is the truth of origin. With the cessation of ignorance, actions cease, and so forth; this is the truth of cessation. In order to cease these, meditating on the characteristic of the path of dependent origination is the truth of the path. Therefore, by the power of the four truths, each affliction to be abandoned transforms into forty-eight. In this way, one cannot find a definite number of substances for the afflictions. According to the way of the Yogachara school, the characteristic of the mind and mental factors of the three realms, the unreal completely conceptualized, is that it is not apprehended by anything, nor does it apprehend anything. It is established by the tenet that it is merely self-awareness, empty of both. If that is so, it contradicts the characteristics of the afflictions, because the afflictions arise in relation to objects and have a distorted aspect. Moreover, it is said, for example, that when there is gold in the earth, three things are distinguished: the earth, the gold, and the element of earth. Seeing the gold as earth is a distorted view. Seeing it as gold is a correct view. The element of earth belongs to both.