English
“The ground is superior in view,” and so on. The Hearers are superior to the Solitary Realizers, in that they surpass in view by seeing one aspect of selflessness in the aggregates of form and the realms of phenomena. Furthermore, Bodhisattvas are superior to the Solitary Realizers, in that they surpass in view by realizing the two selflessnesses. As these are clearly and distinctly shown separately. The Omniscient Lama said in the Key Mirror of Profound Meaning of the Whispered Lineage: "The nature of the Hearer Vehicle is to realize the selflessness of the person and then meditate on the path. The nature of the Solitary Buddha Vehicle is to grasp half of the self of the person and phenomena, realize that it is without inherent nature, and then meditate on the path of dependent origination. The nature of the Bodhisattva Vehicle is to realize the two selflessnesses and then meditate on the path." As it is said, this is the only difference in the views of the three vehicles of the outer Thubpa lineage. Therefore, it is necessary to know that both of these are the same essential point. If it becomes different from this, the foundation of the scriptures such as the Great and Small Vehicles, sharp and dull faculties, etc., will be confused. Therefore, one should understand in detail from the Lamp of Definitive Knowledge, a precious gift from the Omniscient Lama Jampal Gyepa, and the Great Blissful Dakini with its branches. If one differentiates, as it says in the Seventeen Lights of the Stages of View composed by Lotsawa Kawa Paltseg: "The Hearers who view phenomena as substantial, are the Sutra School and the Vaibhashika, they argue about external particles, and the momentary appearance of consciousness is the same." The Vaibhashikas believe that the coarse conventional truth, like a yak tail and a ne-se tree, appears as one collection, but in the ultimate truth, they believe that the fine particles are surrounded by gaps and have parts that are scattered. The Sutra School believes that the fine particles are connected but also not connected, like a pile of grains. The latter realizes that the aggregate composed of fine particles is also without parts, so it is superior to the Vaibhashikas, because in reality there is nothing to see, so it is similar to not accepting fine particles. In short, the Hearers are those who grasp phenomena as self, view them as ultimately real, and take and reject the cause and effect of the four truths of samsara and nirvana. As it says in the Illusion Path Stages: "If one does not realize the two selflessnesses, and views all phenomena as real objects of the four truths, and engages in abandoning and not abandoning, this is a Hearer." So it is said. Regarding discipline, the Treasury says: The so-called individual liberation
Chinese
八种。本体上有四种形态。从名称到名字的转变的缘故，那些差别没有相违。断除五、八、十，以及全部断除而受持，居士和近住，沙弥大小和比丘自身。如是所说。别解脱八种中的任何一种，特别是为了随顺佛陀而必须学习的缘故，应当依止殊胜比丘的律仪。那些的守护界限详细地从《律藏三大释》等中可知晓。简而言之，谢钦·玛哈班智达蒋贡·丹增·彭措所著的《九乘差别论》中说：别解脱八种中的任何一种，善于守护的律仪即是戒律。近住、居士父母和沙弥父母、比丘尼，比丘父母是别解脱八种。律仪是杀、盗、妄语。邪淫是四根本共同的断除之处。酒和大床高座、歌舞花鬘，下午的食物是近住戒。在根本上加上酒是居士律仪。在近住律仪上分开歌舞花鬘。断除金银是沙弥守护。在那之上，单身行走、取水，男女接触聚集、作为媒介，隐瞒罪过是六根本和金银，阴毛相触和挖掘土地，砍伐草木等不给予不取。储蓄积攒食用是随顺六种。是沙弥尼的戒律，父母四种。剩余十三是舍堕数量。三十是堕罪，九十是单堕。四种忏悔和恶作，一百一十二是比丘戒。如是所说。禅修是，《俱舍论》中说：安住于此，具有听闻和思维，禅修是极好的结合。因此，以七种别解脱中的任何一种清净的戒律为基础，从善知识处如理听闻声闻的律藏，思维听闻的意义，禅修思维的意义。首先观察自相续的烦恼，作为对治，贪欲不净，嗔恨慈悲，愚痴缘起，分别念或嫉妒则数呼吸，我慢则分析五蕴。通过修习这些，使心变得堪能。之后，毗婆舍那。对于四谛，每一谛又分出四种，十六小谛。
English
Eight kinds. In essence, there are four forms. Because of the transformation from name to naming, those differences are not contradictory. Abandoning five, eight, ten, and completely abandoning and upholding all, layperson and close dwelling, novice major and bhikkhu himself. As it is said. Any of the eight kinds of Pratimoksha, especially because it is necessary to learn in accordance with the Buddha, one should rely on the excellent bhikkhu's vows. The boundaries of those protections can be known in detail from the "Three Great Commentaries on the Vinaya" and others. In short, in the "Differentiation of the Nine Vehicles" composed by Zhechen Mahapandita Jamgon Tenzin Phelgye: Any of the eight kinds of Pratimoksha, the discipline of well-guarding the vows is morality. Close dwelling, lay parents, and novice parents, bhikkhuni, bhikkhu parents are the eight Pratimokshas. The vows are killing, stealing, lying. Sexual misconduct is the common abandonment of the four roots. Alcohol, large beds, high seats, singing and dancing garlands, afternoon food are the close dwelling precepts. Adding alcohol to the root is the layperson's discipline. Separating singing and dancing garlands on the close dwelling discipline. Abandoning gold and silver is the novice's protection. On top of that, walking alone, fetching water, male and female contact gathering, acting as a mediator, concealing faults are the six roots and gold and silver, pubic hair touching and digging the earth, cutting grass and so on, not giving and not taking. Storing and accumulating food is in accordance with the six kinds. It is the discipline of the female novice, the four parents. The remaining thirteen are the number of expiations. Thirty are the offenses of downfall, ninety are the single downfalls. Four kinds of confession and misdeeds, one hundred and twelve are the bhikkhu precepts. As it is said. Meditation is, as the Treasury says: Abiding here, possessing hearing and thought, meditation is an excellent combination. Therefore, based on the pure morality of any of the seven Pratimokshas, listening to the Sravaka Vinaya from a virtuous friend, thinking about the meaning of what is heard, meditating on the meaning of what is thought. First, examine the afflictions of one's own mindstream, as an antidote, ugliness for desire, loving-kindness for hatred, dependent origination for ignorance, counting breaths for conceptualization or jealousy, and analyzing the elements for pride. By meditating on these, make the mind workable. After that, Vipassana. For the Four Truths, each truth is divided into four, the sixteen minor truths.
Chinese
是为四。其中苦谛的四相是：粗分刹那生灭，细分刹那生灭，由于各自分离而无常；具有三种痛苦的自性，所以是痛苦；五蕴没有其他作为主宰者，所以是空性；五蕴没有我的体性，所以是无我，是为四相。大圆满道之界中说：因缘所生无自主，故无常。三或八种损害，故是痛苦。与我见相违故为空性。五蕴不可执为我，故是空性。如是说。修习这四种，能对治常执、乐执、我所执和我执。集谛的四相是：成为产生一切痛苦的种子，所以是因；产生轮回的痛苦，所以是集；以习气的力量连接相续，所以是缘；以因缘关联的力量，立即产生痛苦，所以是生。如前所说：彼因烦恼蕴之种子，彼生六续三界也。习气增长故，成为种种异熟之缘。因缘相连，三界得以生。如是说。这四种能对治无因、一因、变因和以分别念为先导的邪见。灭谛的四相是：断绝了因的种子，所以果位轮回永远不会产生，所以是灭；没有痛苦，所以是寂；具有无漏的安乐，所以是妙；永远从轮回中解脱，所以是出离。如彼经所说：因缘分离故，蕴界坏灭是为灭。无有痛苦故，三界不生是为寂。之后亦离三界苦，是为妙。趋向安乐，定能出离过患。如是说。这四种能对治：没有解脱。痛苦就是解脱。禅定的安乐就是妙。解脱不是永恒的，等等邪见，必定能从中解脱。道谛的四相是：能趋入圣地，所以是道；以决断对治烦恼，所以是理；心不颠倒地成就正确的境界，所以是证；永远从轮回中出
English
These are the four. Among these, the four aspects of the truth of suffering are: the coarse arises and ceases momentarily, the subtle arises and ceases momentarily; due to their separation, they are impermanent; possessing the nature of the three sufferings, they are suffering; the five aggregates have no other as their master, so they are empty; the five aggregates have no self-nature, so they are selfless, these are the four aspects. In the expanse of the Great Perfection path, it is said: Born of conditions, without self-mastery, hence impermanent. Harmed by three or eight, hence suffering. Opposed to the view of self, hence emptiness. The five aggregates cannot be viewed as self, hence emptiness itself. Thus it is said. Meditating on these four, one can counteract the clinging to permanence, pleasure, selfhood, and self. The four aspects of the origin of suffering are: becoming like the seed that produces all suffering, hence it is the cause; producing the suffering of existence, hence it is the origin; connecting the continuum through the power of habit, hence it is the condition; through the power of the connection of cause and condition, immediately producing suffering, hence it is the arising. As previously said: That cause is the seed of afflictions and aggregates, from which arise the six continuums and three realms. Because habits are strengthened, it becomes the condition that ripens into various results. When cause and condition connect, the three realms arise completely. Thus it is said. These four counteract the wrong views of having no cause, having only one cause, having a changing cause, and having a cause preceded by conceptual thought. The four aspects of the cessation of suffering are: because the seed of the cause is abandoned, the result of samsara will never arise, hence it is cessation; because there is no suffering, it is peace; possessing the bliss of non-contamination, it is excellent; forever liberated from samsara, it is definite departure. As it is said in that very text: Because cause and condition are separated, the aggregates and elements are destroyed, hence it is cessation. Because there is no suffering, the three realms do not arise, hence it is peace. Afterwards, also free from the suffering of the three realms, it is excellent. Having gone to bliss, one will definitely depart from faults. Thus it is said. These four counteract the wrong views of: there is no liberation; suffering is liberation; the bliss of meditative absorption is excellent; liberation is not eternal, etc., one will definitely be liberated from them. The four aspects of the path are: because it leads to the noble state, it is the path; because it counteracts afflictions with certainty, it is the reason; because it accomplishes the correct state without the mind being inverted, it is the accomplishment; forever departing from samsara
Chinese
因此，有四种决定的生起。如前所述：处于圣者之地，从痛苦中解脱，或者，因为成为错误的对治而成为量，因此是正理。为了舍弃颠倒，获得正确，因此是修行。为了不生于轮回，决定聚集而生起。如是说。这四者是道的对治。这条道路是恶劣的。此外，这条道路是正确的。这条道路也会退转，是作为这种邪分别的对治。因此，十六种小谛，以及在资粮道中小心的四念住等，修持自己道路的三十七道品。其修持方式也从所缘、作意和获得三个方面不如大乘。就四念住而言，所缘主要是以自相续所摄的身体、感受、心、法为所缘，作意也只是无常、痛苦、无我等十六谛相。主要是以补特伽罗的无我为思择的门径，获得也是想要获得远离自己身体等有漏低劣之物的解脱。同样，果也是想要获得那个，即以短暂为总摄。总之，通达有寂平等性的般若波罗蜜多，不是不住于有寂之边的涅槃成佛的共同因，因此，声闻缘觉没有，因此，无论是暂时的道修持还是究竟的果位，都与大乘相异。详细的十六谛相和菩提分法的修持次第，可以从《俱舍论》根本释和全知上师的《宗义宝藏》等中了解。如此修持的基础，从三界的烦恼见所断等，以十六种智慧次第断除。其中，见所断是：在《俱舍论》中说是八十八，但在这里按照《集论》：贪1、嗔2、慢3、无明4、怀疑5、坏聚见6、边见7、邪见8、见取见9、戒禁取见。非见五者与五见，见断根本有十种。这些对于四谛，坏聚见、边见、邪见、无明、怀疑是真实的。嗔恨以力量而邪行，其余都是通过间接而行。欲界中有十种，色界和无色界没有嗔恨。如是一百一十二。如是说，见