English
In the commentary on "The Image of Overall Wisdom," this is the second of the second level, because it is said that the ultimate completion stage of the formless is the Great Perfection. As it says in the Mañjuśrī Illusion Network, "From the arising of the three vehicles, it abides in the fruit of one vehicle." And as it says in the All-Creating King, "Existence arises from one non-existence, arising in nine vehicles, converging in the Great Perfection." That is to say, when the Hearers and Solitary Realizers newly enter the Great Vehicle, they must enter from the small path of the accumulation path of the Great Vehicle, because from the arising of the mind of aspiration, they must gradually learn the path, and because they have not previously fully realized the selflessness of phenomena, they must completely abandon all gross and subtle obscurations of knowledge. Moreover, as Nāgārjuna's "Distinguishing the Limits of Action" says, "Even if one gives one's head, hands, and feet, one will not attain the fruit of enlightenment because the appearances are not pure." Just like that, in order to actually combine with the fruit at the end, if one cannot completely abandon the three appearances or the obscurations of transference, then, because the path for abandoning these obscurations is not explained in the sutras and so on, it cannot be done. That is to say, it goes without saying that bodhisattvas enter the profound essence of the unsurpassed secret mantra from the beginning. Apart from that, the Hearers, Solitary Realizers, and Bodhisattvas of the sutra path, and those who have entered the door of the three lower tantras of mantra, having mastered their own paths and attained their own fruits, that is, the Arhats of the Hearers and Solitary Realizers, and the Bodhisattvas and the ten-bhumi Bodhisattvas attained by the three lower tantras, and the position of the great regent of the Buddha, all of these must ultimately rely on the completion stage of unsurpassed yoga to accomplish unsurpassed enlightenment. Moreover, even one who has entered the unsurpassed and has perfected the path of the generation stage has no way to attain buddhahood without entering the completion stage, because in order to attain the ultimate state of unsurpassed enlightenment, not only must one abandon the subtle conceptualizations that bind one to samsara, but one must also completely abandon the three appearances or the obscurations of transference, including the white and red bindus and the changes of wind and mind. However, the antidote for abandoning these obscurations is precisely the wisdom of the fourth empowerment path, the union of clarity and emptiness, immutable great bliss, which is not explained not only in the Perfection Vehicle but also in the three outer tantras. Therefore, the followers of the Perfection Vehicle and
Chinese
密咒的传承也最终必须进入无上密咒。无论从道或果的哪个阶段进入，都可以从各自能力相应的阶段进入。总而言之，在《真实近修》中说：声闻乘本身不是乘，如是独觉不是胜者之地。殊胜金刚乘才是胜者之乘，它又分为中乘和下乘。因此，舍弃无上乘，将无法获得所欲的无上菩提。又如《文殊幻化网》中所说：金刚手，我已根据众生的智慧差别和根性的不同，宣说了乘的差别，有些是外道的方式，有些是声闻乘，有些是独觉乘，以及其他的波罗蜜多乘，和无数的持明者传承。然而，应知通过无文字、离表示的大光明点，无二无别地成佛。又如因扎菩提的《灌顶轮之口诀》中所说：自性本光明，圆满大道的究竟，一切口诀中的至上者，只是为了成就它而宣说的方法。如是宣说。像这样的九乘次第，如果归纳起来，在《见鬘》中说：超离世间也有两种，即名相乘和金刚乘。如是宣说，因此归纳为因果二者。如果从那之中进行区分，在《现观庄严论》中说：超脱是因和果，因有三，果有二，从对治分出有六，这些是根据根器的次第。如是宣说，将要讲述的有二：因的名相乘和果的金刚乘的讲述。第一，各自的道标示着最终的自果，因此是名相，因为是与之相应的因，所以是因乘，或者说是从轮回的业和烦恼的道中解脱出来，所以称为轮回解脱乘。这是为了九种根器中下等三种根器的人而说的。如果从那之中进行区分，有三种：声闻，独觉，菩萨乘。其中的第一个，声闻乘，是针对最下等的根器。
English
The lineages of Mantras must ultimately enter the Unexcelled Mantra. From whichever stage of the path or fruition they enter, it is considered acceptable to enter from the stage corresponding to their respective capacities. In short, it is said in the "True Approach": The Hearer Vehicle itself is not a vehicle, as the Solitary Realizer is not the ground of the Victor. The glorious Vajra Vehicle is the very vehicle of the Victor. It is divided into the intermediate and final vehicles from those two. Therefore, having abandoned the Unexcelled Vehicle, one will not attain the desired Unexcelled Enlightenment. And as it is said in the "Manjushri Magical Net": Vajrapani, I have shown the differences in vehicles according to the differences in the minds of beings and the distinctions of their lineages, some are the ways of the outsiders, some are the Hearer Vehicle, some are the Solitary Buddha Vehicle, and also the Paramita Vehicle, and countless lineages of Vidyadharas. However, it should be known that one becomes enlightened in a non-dual manner through the great bindu, which is without letters, free from symbols. And as it is said in the instructions of the empowerment wheel of Indrabuti: By nature, it is clear light, the ultimate of the Great Perfection, the supreme of all instructions, it is only said as a method to accomplish it. As it is said. If we gather together such nine vehicles, it is said in the Garland of Views: There are also two that transcend the world, namely the Characteristic Vehicle and the Vajra Vehicle. As it is said, therefore they are gathered into cause and effect. If we differentiate from that, it is said in the Consequence: Transcendence is from cause and effect, there are three for cause and two for effect, divided from the antidote there are six, these are according to the order of faculties. As it is said, there are two things to be explained: the explanation of the Characteristic Vehicle of cause and the Vajra Vehicle of effect. The first is: each path marks its own ultimate self-result, therefore it is a characteristic, because it is the cause corresponding to it, it is the Cause Vehicle, or it is called the Vehicle of Leading from Cyclic Existence because it leads to liberation from the path of karma and afflictions of cyclic existence. This is said with the intention for the sake of the three lower faculties out of the nine types of individuals. If we differentiate from that, there are three: the Hearer, the Solitary Realizer, and the Bodhisattva Vehicle. The first of these, the Hearer Vehicle, is intended for the lowest of the lowest individuals.
Chinese
经中说，经中说：“声闻乘。”因此，这里有三个方面：本体、词义、分类。本体是：以独自从轮回中解脱的愿望，作为证悟人无我的方法。词义是：因为“声闻(梵文：Śrāvaka)”这个词既包含听闻也包含听到的意思，所以叫做声闻。另一种说法是：依赖他人听闻为助伴。即使在最后有者的时候，也依赖其他老师，并从他们那里听闻，然后向其他地方宣说，因此叫做听闻宣说或声闻。分类如前所述有六种。入门是：通过对轮回的一切痛苦生起厌离心，以寻求自身寂静安乐的意念，通过因果取舍的方式进入四圣谛。如《自释》中说：“通过入门四圣谛，是声闻共同的入门。”其中，四圣谛是：苦谛、集谛、灭谛、道谛。在讲解这些时，四谛的本体是：前世的业和烦恼所产生的近取蕴的相续是苦谛的本体。同样，未来将产生的近取蕴的相续之业和烦恼是集谛的本体。以对治道断除所断之集谛的断除是灭谛。能够断除集谛并能够获得灭谛的圣者智慧是道谛的本体。四谛的词义是：共同来说，各自的本体以四种方式真实且不虚妄地存在，因此如果如实地见到它们的自性，就会生起不颠倒的智慧，所以叫做圣谛。具体来说，《俱舍论释》中说：“因为是有害的自性，所以是苦。以产生的方式是集。因为蕴坏灭，所以是灭。以行进的意义是道。”也就是说，四谛的自相如何存在，只有圣者才能了知，所以安立为圣谛。而凡夫俗子虽然有苦、集等，但因为不了解它们的自相，所以颠倒执着，因此不被安立为他们的谛。分类有四种，其中，苦是果的蕴。
English
It is said in the scriptures, "The Vehicle of the Hearers." Therefore, there are three aspects here: essence, definition, and classification. The essence is: the mind that desires to liberate oneself alone from samsara, becoming a means to realize only the selflessness of the person. The definition is: because the word "Śrāvaka" (梵文，天城体：श्रावक，梵文罗马拟音：Śrāvaka，汉语字面意思：声闻) applies to both hearing and listening, it is called Hearer. In another way, it is said, "Relying on others, hearing is a companion." Even in the time of the last existence, one relies on other teachers and hears from them, and then proclaims what is heard to other places, so it is called hearing proclamation or Hearer. The classification has six as before. The entrance is: through aversion to all the sufferings of samsara, with the intention of seeking one's own peace and happiness, one enters the Four Noble Truths through the way of accepting and rejecting cause and effect. As it says in the "Self-Commentary": "Through the entrance of the Four Truths, is the common entrance of the Hearers." Among them, the Four Noble Truths are: the Truth of Suffering, the Truth of Origin, the Truth of Cessation, and the Truth of the Path. In explaining these, the essence of the Four Truths is: the continuum of the aggregates of appropriation produced by karma and afflictions of previous lives is the essence of the Truth of Suffering. Similarly, the karma and afflictions that are the continuum of the aggregates of appropriation that will arise in the future are the essence of the Truth of Origin. The abandonment of the Origin, which is to be abandoned by the antidote path, is the Truth of Cessation. The noble wisdom that is able to abandon the Origin and is able to attain Cessation is the essence of the Truth of the Path. The definition of the Four Truths is: commonly, because their respective essences exist in four ways, truly and without deception, if one sees their nature as it is, then undeluded wisdom arises, so they are called Noble Truths. Specifically, the Commentary on the Treasury says: "Because it is of the nature of harm, it is suffering. In the manner of arising, it is origin. Because the aggregates are destroyed, it is cessation. By the meaning of going, it is the path." That is, the Four Truths, as their own characteristics exist, are known only by the noble ones, so they are established as Noble Truths. Ordinary beings, although they have suffering, origin, etc., do not know their characteristics as they are, so they grasp them perversely, therefore they are not established as their truths. There are four classifications, among which, suffering is the aggregates of the result.
Chinese
诶！有情众生的生和生的处所两种。生指的是六道众生从一道轮转到另一道。处所指的是外面的器世界。因此，苦的种类有很多，比如生等等。集是苦的因的部分，即业和烦恼两种。烦恼指的是贪欲等等。业是思和思已两种，或者善、非善、不动业三种。灭是苦及其因完全寂灭，即有余、无余和，分别抉择和非抉择的灭。道是知苦，断集，现灭。以道相续为所依的方式，有资粮道、加行道、见道、修道、无学道这五种道。自性方面，在《摄类学》中说：“具有与教义不相违背的自性之义。”意思是说，由集所产生的果，即具有染污的有漏蕴，与教义相符，是苦谛的自性。同样，产生苦的近取蕴，与教义相符，是集谛的自性。同样，自性从突如其来的垢染中清净，与教义相符，是灭谛的自性。通往解脱的入口，与教义相符，是道谛的自性。这里所说的与教义相符，是指四谛的自性是这样的，如来所说的意义，如实地从四谛各自的层面来说没有不相符之处，因此从所境的层面来说是真实的。如果如实地了解四谛的自性，那么了解的智慧也不会有错谬，因此从有境的层面来说也应如此。数量决定方面，将一切所知法分为应断和应取的两部分，从而确定了轮回和涅槃两种。每一种都有因果成对存在，因此确定为两对。应断的轮回也有果——苦和因——集两种。应取的涅槃也有果——灭和因——道谛两种，因此确定为四谛。次第方面，为了与有境现观的次第相符，因此宣说了所境的四谛。《俱舍论》中说：“四谛如何现观次第。”也就是说，轮回是痛苦的