English
Moreover, the vehicle is also divided into three categories according to the capacity of the beings to be tamed. As it says in "That Same (Text)": "The first is like this." The detailed explanation is divided into three: the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle. The first, the Hearer Vehicle, is also divided into three: Sutra, Detailed Explanation, and Gathering the Meaning with the Vinaya. The first is: the Hearer Vehicle of the lowest of the lowest faculties, as it says in "That Same (Text)": "The lowest of the lowest is like this." Second, the detailed explanation is divided into seven: Entrance, View, Samadhi, Conduct, Discipline, Length of the Path, and Fruit. First, the Entrance is divided into two: General and Specific. The common characteristics of Dharma are four: all conditioned phenomena are impermanent, all wandering in existence is suffering, all three realms are empty, and all phenomena are without self. Outsiders consider the aggregates to be self, the impure body to be pure, suffering to be happiness, and conditioned phenomena to be permanent. Insiders, however, consider the opposite. These are the four seals that mark the Buddha Vehicle, the entrance to the common vehicle. In the "General Summary," it says: "Impermanence, suffering, emptiness, no-self, merely the antidote to self and permanence, is the common door of the Buddha Vehicle." Second: From which door does a Hearer enter? Knowing the result of samsara to be suffering, knowing the cause of samsara to be accumulation, which should be abandoned, knowing the result of cessation, Nirvana, which should be attained, and practicing the path that actualizes it, is considered the entrance to the Hearer Vehicle. In the "General Summary," it says: "Suffering, accumulation, cessation, path." As it says, therefore, accumulation should be abandoned, suffering should be known, the path should be relied upon in the continuum, and the fruit of cessation should be attained. Accumulation also has four aspects: the accumulation of causes, the aspect of conditions, arising, and completion. In the Great Perfection, Ground, Path, and Space, it says: "It is the cause, like the seed of the aggregates of afflictions, from which the six causes and the three realms arise." The strengthening of habitual patterns and the manifestation of maturation are conditions. The three realms arise from the connection of causes and conditions. As it says, ignorance, afflictions, and karma cause the three realms, which is the cause.
Chinese
因此，六因生起一切，故为生起；习气增长执着，果实成熟，故为缘；因缘相连，故于三界中生，于轮回中极生。如是。痛苦有四：无常、痛苦、空、无我。彼经云：因缘生故无自主，是无常；三或八所害故是痛苦。我之见解不合故为空；五蕴执着无有故是空性。如是。时不住刹那故是无常；三或八所苦故是痛苦；补特伽罗之事物空故是空；补特伽罗无我故是无我。如是。轮回有四：止息、寂静丰饶、决定出离。地道虚空云：离因缘故蕴界坏灭故止息；无痛苦故思不生且住。后亦离三界痛苦得胜否？得胜义安乐，故决定出离过失。如是说。息灭三界苦大中小，彼之果是止息；内里烦恼之火灰寂静故是寂静；获得暂时之功德故是丰饶；见者毗婆尸等各自证悟义且得故是决定出离。道之谛有四：道、智、修、决定、出离。彼经云：入圣地涅槃解脱道中，迷乱之对治法性未变智。舍弃颠倒获得真实故修。不生轮回灭度决定出离。如是说。从异生生起殊胜智慧，往涅槃之地故是道；证悟刹那自明之义故，摧毁执着之迷乱是智；上下中之智修持故是修；从轮回中解脱且得涅槃故是决定出离。见有四：化身声闻、执持相之声闻、成就究竟之声闻、执持经论之声闻。第一者，诸佛菩萨，为小乘之所化有情之故，化现为声闻，如阿难、金刚手。
English
Therefore, because the six causes arise everything, it is called arising; because habits increase attachment and the fruit ripens, it is called condition; because cause and condition are connected, one is born in the three realms and is greatly born in samsara. Thus it is. Suffering has four aspects: impermanence, suffering, emptiness, and selflessness. From that very text: 'Born from conditions, without autonomy, is impermanent; harmed by three or eight, it is suffering.' 'The view of self is empty in opposing aspects; the five aggregates are regarded as self, but are without self, is emptiness itself.' Thus, because time does not stay for a moment, it is impermanent; because of suffering from three or eight, it is suffering; because the substance of a person is empty, it is emptiness; because a person is without self, it is selflessness. Thus it is. Samsara has four aspects: cessation, peaceful abundance, and definite departure. From the space of ground and path: 'Because of being separated from cause and condition, the aggregates and elements disintegrate, therefore cessation; because there is no suffering, thought does not arise and abides.' 'Later, will one also be victorious, free from the suffering of the three realms? Having attained ultimate bliss, therefore definite departure from faults.' Thus it is said. Destroying the great, medium, and small sufferings of the three realms, its result is cessation; because the embers of the fire of afflictions are pacified within, it is peaceful; because temporary qualities are obtained, it is abundant; because those who see, such as Vipashyin, each realize the meaning and attain it, it is definite departure. The truth of the path has four aspects: path, wisdom, practice, determination, and departure. From that very text: 'Entering the noble ground, in the path of nirvana liberation, the antidote to delusion is wisdom, the nature of reality unchanged.' 'Having abandoned perversion, practicing to obtain correctness. Not being born in samsara, definite departure from passing away.' Thus it is said. Because superior wisdom arises from ordinary beings, and one goes to the place of nirvana, it is the path; because one realizes the meaning of momentary self-clarity, destroying the delusion of grasping is wisdom; because the superior, medium, and inferior minds are practiced, it is practice; because one is liberated from samsara and attains nirvana, it is definite departure. There are four types of views: emanation body Shravakas, Shravakas who hold to characteristics, Shravakas who have accomplished the ultimate, and Shravakas who hold to scriptures. The first are the Buddhas and Bodhisattvas who emanate as Shravakas for the sake of beings to be trained in the Lesser Vehicle, such as Ananda and Vajrapani.
Chinese
是化身，如善现化观世音，舍利子化文殊菩萨等。二是执持律仪相，虽有发愿入行菩提心，然执持声闻律仪相，且言行与声闻相应。三是执持究竟果位，分二：声闻种姓不定者与决定者。前者是：如今虽安住于声闻道，然舍弃道而转为大乘。此中亦有凡夫与圣者二种。初者是：安住于声闻暖位、顶位的，转为大乘而成佛。安住于忍中位的，可能会成为独觉。如《俱舍论》云：二者学种姓，从违逆而成佛，从其余三者而成佛。彼亦于后成佛者，如《宝鬘请问经》云：转为声闻后，转为独觉，后成佛。如是说。二者分二：未离贪欲者与已离贪欲者。初者是：声闻圣者，未离贪欲者，即预流果与一来果二者。彼二者以愿力之故，于欲界受生，是具足相者。二者已离贪欲者，是不还果者，于欲界受生之因，已断除欲界九品烦恼，故不取彼处受生之相，然以化身利益有情。彼二者以获得圣道而于欲界受生者，以其甚深故，称为不可思议。彼亦较之初入大乘者，迟四十劫成佛，因成佛之种姓，屡屡串习自性寂静之故。《经庄严论》云：声闻不定有二种，见大乘义与未见义。见义离贪与未离贪，于此调伏。彼等获得圣道者，为转变诸有之故，不可思议转变之，具有真实生。一者以诸愿力故，能极转变生。一者与不还果相应故，能极成就化身。彼等乃是再三地，自
English
are incarnations, such as Subhuti incarnating as Avalokiteśvara, and Śāriputra incarnating as Mañjuśrī. Second is holding the appearance of discipline: although having the aspiration to enter the Bodhisattva path and generating Bodhicitta, they hold the appearance of the Śrāvaka's discipline and speak in accordance with the Śrāvakas. Third is holding onto the ultimate attainment, which is divided into two: those whose Śrāvaka lineage is undetermined and those whose lineage is determined. The former is: although currently abiding in the Śrāvaka path, they abandon the path and transform into the Mahāyāna. This also has two types: ordinary beings and noble ones. The first is: those who abide in the heat and peak stages of the Śrāvaka path transform into the Mahāyāna and become Buddhas. Those who abide in the middle forbearance stage may become Pratyekabuddhas. As stated in the Abhidharmakośa: "The second, the lineage of learners, from opposition, becomes a Buddha, from the other three." They also become Buddhas later, as stated in the Sutra Requested by Śrīmālā: "Having transformed into a Śrāvaka, they transform into a Pratyekabuddha, and later become Buddhas." It is said. The second is divided into two: those who have not abandoned desire and those who have abandoned desire. The first is: noble individuals who are Śrāvakas, those who have not abandoned desire, namely the Stream-enterer and Once-returner. These two, due to the power of their aspirations, take birth in the desire realm and are characterized by completeness. The second, those who have abandoned desire, are the Non-returners. The cause of taking birth in the desire realm, having abandoned the nine afflictions of the desire realm, they do not take the characteristic of being born there, but benefit sentient beings with a manifested body. These two, having attained the noble path, take birth in the desire realm, and because of its profundity, it is called inconceivable. They also become Buddhas forty kalpas later than those who initially enter the Mahāyāna, because the lineage of becoming a Buddha is repeatedly accustomed to the nature of peace. The Ornament of the Sutras states: "Śrāvakas undetermined are of two kinds, seeing the meaning of the Great Vehicle and not seeing it. Seeing the meaning, abandoning desire and not abandoning desire, are subdued here. Those who have attained the noble path, for the sake of transforming all existences, transform inconceivably, possessing true birth. One, through various aspirations, is able to greatly transform birth. The other, being associated with the Non-returner, greatly accomplishes manifestation. They are repeatedly,
Chinese
因为心中常怀生起，为了显现涅槃之乐，认为因证悟而迟钝。如是说。第三种，宗派不确定者有两种，即：分别说部和经部。从《显现集》中说：于讲经说法的声闻中，有分别说部和经部。辩论外境，且知识刹那显现相同。因此，内部刹那，外部微尘，所认同的相同，但世俗粗大不同。分别说部认为，微尘不混合，如酥油灯芯一般，认为能取所取赤裸相遇，五种地是实有，三时是实有。第一种，微尘分散者，认为如牦牛尾和酥油灯芯一般，龙树在《诤论止息论》中说：世俗差别欲入者，器物的物质这些事物，微尘分散互相间，不混如酥油灯芯般，认为以力和能力聚合。如是说。那也是，能取所取不同，同时赤裸相遇所认为的。第二种是，认为四五地是实有，显现是色的地，主要的是心的地，眷属是心所生的地，真实是身体的地，标志是无为法，四和五。第一种是，显现是色的十五法，五根，五境，五大种共同形成的意和十五。色的体相是可破坏和可摧毁的。其中，粗大认为是色，是境互相可触碰的。分割认为是色，是五门分割各自境的。安立认为是色，是意色、颠倒显现的色等。主要的心的地是六识聚。眷属心所生的地是五十一心所。六根本烦恼是：贪欲、无明、嗔恚、我慢、邪见、怀疑。二十近分烦恼是：忿怒、怀恨、嫉妒、悭吝、谄诳、恼害、无惭、无愧、昏沉、掉举、不信、懈怠、放逸、失念、散乱、不正知。地转为其他的是：欲、胜解、忆念、等持。五遍行。