English
If someone enters, due to the lack of the vessel and essence of wisdom, even the fruit of the Hearer is absent, and the meaning of Ati does not appear, like wasting away in the bardo. A slow horse, if ridden by a skilled person, will not quickly reach the destination, but if ridden by someone with little skill, the conditions will be met, and it will not be wasted in the bardo, but will slowly carry one to the destination. Similarly, if someone with the very best faculties enters a vehicle like the Hearer's Vehicle, due to the incompatibility of the essence and the vessel, the fruit will not quickly appear as Buddhahood, but if a Hearer practitioner, like someone with little skill, practices, then the vessel and essence for the appearance of that very fruit will be complete, and it will not be wasted. Therefore, all nine vehicles should be practiced in order, according to their upper and lower sequence. The example of swimming illustrates diligence: when swimming in water, if one swims with strong diligence, one will cut straight across, but if one swims with weak diligence, one will cut towards the side. Similarly, whichever vehicle a person, as a basis, enters, if one practices with strong diligence according to their respective teachings, one will quickly be connected to the fruit, but if one becomes weak in diligence, one will not quickly cut through the path, nor will one quickly be connected to the fruit. Therefore, the example of swimming illustrates diligence. The gateway to the Lesser Vehicle is: all that has already been born in the three realms, that will be born in the future, and that is currently born, encompassed by the five contaminated aggregates, is the truth of suffering as a result. This is to be understood, like a disease. The truth of the origin of accumulation is the ten non-virtuous deeds of the origin of accumulation of karma, and the five poisons of the origin of accumulation of afflictions, all of which are to be abandoned, like the cause of a disease. These two are true as the cause and effect of samsara. Abandoning the origin of accumulation of afflictions and karma, along with suffering, and attaining Arhatship, is to attain the truth of cessation, like something beneficial for a disease. The five paths, ten bhumis, thirty-seven harmonies, etc., as it says in the Uttaratantra: "Disease is to be understood, the cause of disease is to be abandoned, medicine is to be shown, and freedom from disease is to be attained." And as it says in the Vinaya Sutra: "Suffering is to be understood, accumulation is to be abandoned, cessation is to be realized, and the path is to be relied upon and cultivated on the continuum."
Chinese
曰。道谛和灭谛是脱离痛苦的因果，这是真实的。这些有十六个刹那的详细分类，应该在其他地方了解。观点和，直接地，器情世界微尘和，刹那无分内的心。意思是说，外在所取的粗大对境显现成这样，以及内在执着的有我的心，是不真实的错觉，是世俗谛。而胜义谛是，这个显现是微尘无分聚集的集合，心的意识在一个刹那无分，将一个塞果尔的时间分成一百二十份中的一份，被认为是持续不断的。对于微尘有两种观点，即：毗婆沙宗和，经部宗两种。在《显现十七品》中说：对于只说法的声闻乘，毗婆沙宗和经部宗，对外在的微尘进行辩论，意识刹那的显现是一致的。毗婆沙宗认为，胜义谛的微尘无分，仅仅是阳光中的一粒尘埃的四十九分之一。当聚集在一个方向上，显现为粗大的世俗谛时，彼此之间也不粘连，就像茨内乌森一样。圣者龙树的《宝鬘论》中说：世俗谛的毗婆沙宗的宗义，容器的物质这些事物，微尘彼此之间，不混合，被认为像茨内乌森一样。境和心两者之间也没有关联，认为无分别的智慧是赤裸相遇，就像鱼和鱼钩一样。经部宗认为，极微尘是粘连但不混合的，就像沙堆一样。胜义谛中，被认为是隐蔽的黑暗物质一样。前者说：经部宗认为世俗谛的极微尘，是聚合的一种形态。认为境是所量，心是能量，两者之间仅仅存在一种关联。这样，毗婆沙宗和经部宗的观点，没有粗大的能取所取。通过证悟人无我，各自的凡夫没有证悟，以及外道的邪见所执着的能取所取，可以推测出来，也能从轮回中解脱。但是，由于认为微细的在胜义谛中存在，因此比前者低劣。《宝鬘论》中说：就像刹那没有尽头一样，也应该考察开始和中间。等等的差别是，意思是说，三时。
English
Says. The truth of the path and the truth of cessation are true as the cause and effect of liberation from suffering. These have sixteen moments of detailed classification, which should be understood elsewhere. Views and, Directly, the container-essence world of atoms and, The mind within the indivisible moment. It means that the external, coarse object of grasping appears as such, and the internal mind that clings to self is an untrue illusion, which is the conventional truth. And the ultimate truth is that this appearance is a collection of indivisible atoms, and the mind's consciousness is considered to be continuous, being only one part of one hundred and twenty parts of a single moment of a se-gol. There are two views on atoms, namely: Vaibhashika and, Sautrantika. In the "Seventeen Appearances" it says: For the Hearers who only speak of Dharma, Vaibhashika and Sautrantika, argue about external atoms, and the appearance of consciousness in a moment is consistent. The Vaibhashikas believe that the ultimate indivisible atom is only one forty-ninth of a single dust particle in the sun's rays. When gathered in one direction, appearing as a coarse conventional truth, they do not stick to each other, like a tsi-ne'u-seng. In the "Garland of Jewels" by the noble Nagarjuna it says: The conventional Vaibhashika's doctrine, the substances of the container these things, atoms between each other, do not mix, and are considered like tsi-ne'u-seng. There is also no connection between the object and the mind, and it is believed that non-conceptual wisdom is a naked encounter, like a fish and a hook. The Sautrantikas believe that the extremely small atoms are sticky but not mixed, like a pile of sand. In the ultimate truth, they are considered like hidden dark matter. The former says: The Sautrantikas believe that the extremely small atoms of the conventional truth are a single form of aggregation. It is believed that the object is the measurable, and the mind is the measurer, and that there is only a connection between the two. Thus, the views of the Vaibhashika and Sautrantika do not have coarse grasping and being grasped. By realizing the selflessness of the person, the grasping and being grasped that are clung to by ordinary beings who have not realized it, and the wrong views of the heretics, can be inferred, and one can also be liberated from samsara. However, since it is believed that the subtle exists in the ultimate truth, it is inferior to the former. The "Garland of Jewels" says: Just as there is no end to the moment, so should the beginning and the middle be examined. The differences of these and so on are, meaning, the three times.
Chinese
是实有，五基是实成就。其中五基实成就：显现色之基上，有色十五种，色差别二十种。主要心之基上，有六识聚。眷属心生之基上，有五十一心生。不相应行之基上，有十四。不相应之基上，有虚空、止灭、如是性三种。止灭有各别观察之止灭和非各别观察之止灭两种。这些的意义详细解说也有，但因字多之故未写。若想知道，请看我所作的蕴、界、处之空论中详细解说，请在那里看。这些经部师认为是假立，毗婆沙师认为是实有。这些是声闻乘的见解。三摩地和，正直，四谛和数息等，指的是：上等是习惯于刹那自明和四谛之义，中等是心专注于呼吸出入，下等是修不净观。宝库中说：上等修习入于等持，中等以呼吸和勤奋计数，下等修习骷髅等。如是。上等以刹那自明四谛之义修习三摩地，是成为果之近取蕴，是苦谛，成为因之业和烦恼是集谛，断除那是现证灭谛，对治智慧禅定是道谛，四者修习。中等以数息修习风息，那也是最终的刹那一百二十，或与一声钹的长度相等，那是现在的刹那。那样的六十为一唐，那样的三十为一臾刹，那样的三十为一日夜。一日夜有三十臾刹，六十唐，每个唐中有三百六十风息流动，一日夜中风息的流动称为分别念，有两万一千六百流动，其中一半的白天称为分别念之风，其中一半的夜晚是智慧之风流动，心专注于此。
English
It is truly existent, and the five bases are truly accomplished. Among them, the five bases that are truly accomplished are: On the base of appearance and form, there are fifteen forms and twenty form distinctions. On the base of the primary mind, there are the six aggregates of consciousness. On the base of the attendant mental factors, there are fifty-one mental factors. On the base of non-associated formations, there are fourteen. On the base of non-associated entities, there are space, cessation, and suchness, these three. Cessation includes cessation through separate examination and cessation without separate examination. Although there is room to explain these in detail, I have not written them due to the fear of too many words. If you wish to know, please refer to the detailed explanations in my treatise on the emptiness of the aggregates, elements, and sources. Please look there. These are considered to be nominally established by the Sutra school, and considered truly existent by the Vaibhashika school. These are the views of the Hearer Vehicle. Samadhi and, uprightness, the four truths and counting breaths, etc., refer to: The best is to become accustomed to the meaning of instantaneous self-illumination and the four truths, the intermediate is to focus the mind on inhalation and exhalation, and the lowest is to meditate on ugliness. From the Treasury, it says: The best meditation enters into equipoise, the intermediate counts breaths and efforts, and the lowest meditates on skeletons, etc. Thus it is. The best is to practice samadhi by meditating on the meaning of instantaneous self-illumination and the four truths, which are the aggregates of clinging that have become the result, the truth of suffering; the actions and afflictions that have become the cause, the truth of origin; abandoning that, the truth of cessation is realized; and the antidote, wisdom meditation, is the truth of the path, these four are cultivated. The intermediate is to train in the breath by counting breaths. That is, one hundred and twenty ultimate moments, or the same as the duration of a cymbal strike, is called the present moment. Sixty of those are called one 'thang', thirty of those are called one 'yud tsam', and thirty of those are called one day and night. One day and night has thirty 'yud tsam' and sixty 'thang'. Within each 'thang', three hundred and sixty breaths flow. In one day and night, the flow of breath, which is called conceptual thought, is twenty-one thousand six hundred flows. Half of that, during the day, is called the breath of conceptual thought. Half of that, during the night, is the flow of the breath of wisdom, and the mind is focused on that.
Chinese
如是译师汤顿于汇集之教言中曾作此记载。何谓“八胜处”？即依于第四禅，修习地遍胜处、水遍胜处、火遍胜处、风遍胜处，此乃四种要素之等持；以及青遍胜处、白遍胜处、黄遍胜处、红遍胜处，此乃四种颜色之等持，于此八者勤加练习。若声闻乘行者欲求，则可遍及三界虚空之无边际。于八胜处之上，再加虚空与识二者，即为十胜处。若佛陀欲求，则可遍及所知之存在。此等胜处之作用为：于黄金之地面上，以毗琉璃石绘出众多眼睛之图案；于水之坛城中，一切皆为湿润；于火之光芒中，触及时则焚烧；于风之坛城中，以轻盈且能动摇之等持，展现神通。何谓“骨锁等”？即骨锁乃骨骼之城堡；水脉形成泥泞；血肉之残余；血管之网络；皮肤之包裹；九孔之窗户；毛发之装饰；自九孔流出之不净之物；腐烂之自性；血液与脓液滴落；六根于六境中恒常积聚烦恼；腐烂；融化；肿胀；溃烂。反复修习此等，则能藉由串习之力，使其无有贪执而显现。详见《十万颂》之尸林品。等等之语，意指修习八解脱与八制胜处，并于其上修心。以上乃声闻乘之特殊禅定。应断除者：妄语，以及极度恐怖之行为，十不善业，五无间罪，近五无间罪，四重罪，八邪行等，所有微细之过失皆应断除。此等之意义，详见圣龙树所著之《善恶十业经》。此等不善业之根本为贪嗔痴三毒。近烦恼为我慢、嫉妒、悭吝三者。行持此等之果报为三恶道与八无暇处。如是：因果种子黑白果，各自成熟佛所说。