English
Eh! There are two types of sentient beings: birth and the place of birth. Birth refers to the six realms of beings rotating from one realm to another. The place refers to the external container world. Therefore, there are many kinds of suffering, such as birth and so on. Accumulation is the part of the cause of suffering, namely the two types of karma and afflictions. Afflictions refer to desire and so on. Karma is the two types of thought and after-thought, or the three types of virtuous, non-virtuous, and unwavering karma. Cessation is the complete pacification of suffering and its cause, namely the cessation with remainder, without remainder, and the cessation of separate discernment and non-discernment. The path is to know suffering, abandon accumulation, and realize cessation. In the manner of relying on the path continuum, there are five paths: the path of accumulation, the path of preparation, the path of seeing, the path of meditation, and the path of no more learning. In terms of characteristics, in the Compendium of Topics it says: "Having the meaning of characteristics that do not contradict the teachings." This means that the result produced by accumulation, namely the aggregates with defilements, is in accordance with the teachings, and is the characteristic of the truth of suffering. Similarly, the aggregates of clinging that produce suffering, in accordance with the teachings, are the characteristic of the truth of accumulation. Similarly, the nature being purified from sudden stains, in accordance with the teachings, is the characteristic of the truth of cessation. The entrance to liberation, in accordance with the teachings, is the characteristic of the truth of the path. Here, being in accordance with the teachings means that the characteristics of the four truths are such, and the meaning spoken by the Tathagata, as it is, from the perspective of each of the four truths, there is no contradiction, therefore, from the perspective of the object, it is true. If one understands the characteristics of the four truths as they are, then the wisdom of understanding will also not be mistaken, therefore, from the perspective of the subject, it should also be done in that way. In terms of numerical certainty, by dividing all knowable phenomena into two parts, what should be abandoned and what should be adopted, the two, samsara and nirvana, are determined. Each of these has a pair of cause and effect, therefore it is determined as two pairs. The samsara that should be abandoned also has two: the result, suffering, and the cause, accumulation. The nirvana that should be adopted also has two: the result, cessation, and the cause, the truth of the path, therefore it is determined as the four truths. In terms of order, in order to be in accordance with the order of the subject's direct realization, therefore the four truths of the object are taught. The Treasury of Knowledge says: "How are the four truths directly realized in order?" That is to say, samsara is suffering.
Chinese
认识到蕴如同疾病，其因——业和烦恼的集起如同疾病的起因，因此应当断除；从一切痛苦中解脱的灭如同无病之乐，因此应当证得；为了达到灭，修持无漏之道如同良药，因此应当依赖。如《宝性论》所说：“疾病应知，病因应断，安乐应得，良药应依。痛苦、因以及灭，同样道，应知、应断、应证、应依。” 见解方面：所取境的粗显事物，因为能被对治和智慧摧毁；能取心的相续，因为能被三时之分摧毁。因此，粗大的能取和所取仅仅是世俗显现，没有自性，所以人我在蕴上无论是成立为一、异，都不存在。然而，所取境的粗显事物之基础——极微，是无法被对治和智慧摧毁的；能取心是刹那，没有时间之分，因此认为细微的能取和所取是胜义谛，所以没有证悟法无我。如《庄严密集经》所说：“若能如是善分别，了知诸蕴无有我，然于诸法真实性，彼诸声闻未能坏，是等皆得现证悟。”。《大圆满甚深口诀明点普贤王如来续》中说：“声闻牦牛尾拂与，聚物无分而观察，能取所取法我见。”。《窍诀见鬘》中说：“对于一切法，外道等以增益作遍计，认为本无的见解，以及认为常有等存在的见解，就像将绳子看成蛇一样，并不存在。认为蕴、界、处等四大种的极微，以及识是胜义谛存在的。”这里说，如同前面所说，将色法和识法二者看作是极微和刹那之法，因此认为法我，即粗大的能取所取不存在，由此，外道所作的遍计，以及俱生我执的执着境——人我，
English
The aggregates should be known as similar to a disease, and their cause, the arising of karma and afflictions, is like the cause of a disease, so it should be abandoned. Cessation, which is liberation from all suffering, is like the happiness of being without disease, so it should be attained. And the path, the uncontaminated meditation that is the means to that, is like good medicine, so it should be relied upon. As it says in the Uttaratantra: "Disease should be known, the cause of disease should be abandoned, well-being should be attained, medicine should be relied upon. Suffering, its cause, its cessation, and likewise the path, should be known, abandoned, realized, and relied upon." In terms of view: The coarse appearance of objects of grasping, because it can be destroyed by antidotes and wisdom; the continuum of the grasping mind, because it can be destroyed by the divisions of the three times. Therefore, this coarse grasping and grasped are merely appearances in conventional truth, without inherent existence, so it is understood that the self of the person is not established in the aggregates as either one or different. However, the subtle particles, the basis for composing the coarse appearance of objects of grasping, cannot be destroyed by antidotes and wisdom; the grasping mind is momentary, without divisions of time, so because they believe that the subtle grasping and grasped are ultimate, they have not realized the absence of self of phenomena. As it says in the Ornament of Sadness Sutra: "Having well discriminated and seen that the aggregates are without a self of a person, those Hearers do not destroy the reality of phenomena, and they attain manifest realization." And in the Great Perfection Explanatory Tantra, the All-Illuminating Great Perfection Tantra: "Hearers view the yak tail whisk and the ne'u seng, and the lump without parts. They see grasping and grasped as the self of phenomena." And in the Garland of Instructions on View: "For all phenomena, outsiders and others impute through superimposition, views of non-existence, and views of permanence and so on, are like seeing a snake in a rope, they do not exist. They view the subtle particles of the four great elements, such as the aggregates, elements, and sense bases, and consciousness as existing ultimately." Here it says that, as mentioned above, seeing form and consciousness as particles and momentary phenomena, therefore, the self of phenomena, that is, the coarse grasping and grasped, is understood to be non-existent. From this, the imputations made by outsiders, and the self of the person, which is the object of clinging of the innate ego-clinging,
Chinese
就像把孔雀羽毛误认为蛇一样，仅仅是颠倒的执着，实际上并没有自性成立的空性，因为通达了它就能断除有寂之根本。因此，法与补特伽罗的无我二者，仅仅是空性所依之法不同的区分，在空性的方式上没有任何差别，因为二者都是依赖于分别的空性之自性而相同。认为法无我是总的，补特伽罗无我是它的支分，为了引导不定种性的声闻进入大乘，并且为了宣说空性是唯一的寂灭之门，所以在一些中观论典中说声缘已证悟法无我。又如《光明守护经》中所说，像蛀虫吃过的谷粒中的虚空一样，声缘所证悟的空性范围狭小，像这样对低劣者附加遮止词。如上所说的经续窍诀等，以及其他《楞伽经》等，还有，吉祥月称在《入中论》的自释中，在实际讲解自己的观点时也说：为了使那些声闻和独觉从人无我中解脱，所以宣说了人无我。为了使菩萨们获得一切种智而解脱，所以宣说了二者（人无我和法无我）。声闻和独觉们仅仅是看到了缘起和因，即使如此，他们也没有完全修习法无我，他们仅仅有断除在三界中行持的烦恼的方法。他们被安立为具有对人无我的完全修习。因此，（经论中）明确宣说了声缘没有证悟法无我。特别是持有旧译宁玛派见解的人们，在《大圆满甚深引导根本续》中，在辨别各个乘的见解时说：奇哉！大菩萨，如果说有能取所取二者，那就是声闻的见解。如果说有能取而无所取，那就是独觉的见解。如果说有心和显现，并且说有胜义和世俗，那就是菩萨的见解。以及在确定殊胜法的时候说：胜过未证悟而颠倒证悟的声闻，是证悟了人无我者。
English
Just as mistaking a peacock feather for a snake, it is merely an inverted clinging, and in reality, there is no emptiness established by its own nature. Because understanding it cuts off the root of existence and peace. Therefore, the absence of self of phenomena and the absence of self of persons are merely distinctions of the basis of emptiness, the object of emptiness. There is no difference in the way of emptiness, because both are the same in nature as emptiness that is dependent on imputation. Thinking that the absence of self of phenomena is general, and the absence of self of persons is its specific part, in order to lead the uncertain lineage of Hearers to the Great Vehicle, and in order to proclaim that emptiness is the only gate of peace, in some Madhyamaka treatises it is said that Hearers and Solitary Realizers have realized the absence of self of phenomena. Also, as it is said in the Sutra Requested by Light Protector, like the sky inside a grain eaten by insects, the emptiness realized by Hearers and Solitary Realizers is small, like this, a negative particle is added to the inferior. The Sutras, Tantras, and Instructions mentioned above, and also the Lankavatara Sutra and others, and also, glorious Chandrakirti, in his own commentary on the Entering the Middle Way, when actually explaining his own view, also said: For those Hearers and Solitary Buddhas to be liberated from the absence of self of persons, the absence of self of persons is taught. For Bodhisattvas to attain omniscience and be liberated, both (the absence of self of persons and the absence of self of phenomena) are taught. Hearers and Solitary Buddhas only see dependent arising and causes, but even so, they do not fully cultivate the absence of self of phenomena, they only have a method to abandon the afflictions that operate in the three realms. They are established as having complete cultivation of the absence of self of persons. Therefore, it is clearly stated that Hearers and Solitary Realizers have not realized the absence of self of phenomena. In particular, those who hold the view of the Ancient Translation School of Great Secret, in the Root Tantra of the Great Perfection's Profound Guidance, when distinguishing the views of each vehicle, say: Alas! Great Bodhisattva, if you say there are two, grasper and grasped, that is said to be the view of Hearers. If you say there is a grasper but no grasped, that is said to be the view of Solitary Realizers. If you say there is mind and appearance, and say there is ultimate and conventional, that is said to be the view of Bodhisattvas. And when identifying the noble Dharma, it says: Superior to Hearers who wrongly realize what is not realized, is one who has realized the absence of self of persons.
Chinese
“地见胜”等。声闻胜于独觉者，于色蕴法界等，以一分无我见，见解超胜。又菩萨胜于独觉者，以证悟二无我见解超胜。如是分别明显开示。全知上师于《口耳传承深义要诀明镜》中说：声闻乘之体性，即是了悟人无我后修道；独觉乘之体性，即是执著人与法之半边，了悟无自性后修持缘起道；菩萨乘之体性，即是了悟二无我后修道。如是所说，外道世尊之三乘见解差别唯此而已。因此，必须了知二者之义乃同一要点。若与此相异，则大小乘、根器利钝等，诸经论之根本将错乱。故当详阅全知上师蒋巴嘉瓦所赐之《定解宝灯论》及《具支大乐空瑜伽》而了知。若要区分，则如洛钦·卡瓦·白则所著之《见次第十七光明》中所说：“视法为实之声闻，有经部与毗婆沙，外道争论微尘，识之刹那显现相同。”毗婆沙宗认为：粗分世俗谛，如牦牛尾与尼辛一般，虽显现为一集合，然就胜义谛而言，则认为微尘围绕，有间隙，具足分。经部宗则认为：微尘虽有粘连，然亦无粘连，如谷堆一般。后者认为由微尘所组成之物亦无分，故较毗婆沙宗殊胜，因事实上无所见，故与不承认微尘相同。总而言之，执著法有，视为实有，于轮回涅槃四谛之因果取舍，即是声闻。如《幻化道次第》所说：“未悟二无我，于一切诸法，视作四谛实有物，若作取舍即声闻。”如是说。戒律方面，《俱舍论》中说：所谓别解脱