English
Because it can also accommodate the three realms of existence. Among them, the Sautrāntikas and others believe that there is no contact. As mentioned above, both contact and non-contact are unreasonable. Therefore, they say that many atoms do not actually touch or adhere to each other, but because there is no gap, they are perceived as touching. However, if they touch each other and there is no gap, it is the same as adhesion, and there is no possibility of any difference. Because as long as they have not become one, it is impossible to have no gap. Therefore, meeting and adhering are actually the same thing, which has been proven by the great chariot masters. Therefore, if there is contact or no gap, it is impossible not to adhere; if there is no adhesion, it is impossible to have contact or no gap. This has also been refuted by the above examination of contact and non-contact. Among them, for the extremely small dust that forms the basis of the gross, there are schools that believe that they adhere to each other, and there are those that believe that they do not adhere, but are surrounded with gaps, or that they exist without adhesion and without gaps. Whichever of these three cases is the case, it can be refuted by this reasoning of examining the directions. Second, refuting the view that extremely small particles are truly existent, that is, showing that if there are no parts, then the gross cannot be formed; if there are parts, then extremely small particles cannot be established. First, (Verse:) "The central atom residing in the center, what is the nature of what is seen? If viewing other atoms is also said to be the same nature, then how can earth, water, etc. grow? It is not reasonable." The meaning is that, from the perspective of examining the directions, when forming the gross, many atoms must gather on the atom located in the center. For example, for something like a house, there is a part facing east, and similarly, for parts facing other directions, it can be specified that this is the part facing this direction. Similarly, when many atoms gather to form the gross, for the atom located in the center, if the nature of facing one atom, such as the eastern atom, is the same as the nature of facing other directions, and there are no other parts, then, if it is said that the other atoms facing other directions are also the same as the part or direction facing east, then, according to the view you have admitted, are you not admitting that things like earth and water cannot grow?
Chinese
什么。如果认为微尘聚集可以使土地和水等越来越大，那么就应该放弃“对准一个微尘的那个面也看着其他微尘”的誓言，因为这两者是矛盾的。如何矛盾呢？在形成粗大物质时，位于中央的那个微尘，当被十个方向的十个微尘同时围绕时，因为它没有可以分割的多个部分，所以从一个方向的微尘那里，其他的微尘无法获得其他的立足之地，因此剩余的方向变得没有意义，而变成了一个方向。即使再次聚集再多的微尘，也不可能像之前那样变化，因此无法形成粗大物质。如果再进一步详细分析，获得一个微尘的立足之地，如果不是后者的所有部分覆盖了前者所有部分，那么两者作为极微尘的性质就会丧失，而变成覆盖和未覆盖的两个部分。如果完全覆盖，那么因为中间没有丝毫空隙，就会变成一个整体。即使变成一个整体，也不会变得更大。如果变得更大，那就不是没有部分了，因此一个没有部分的微尘覆盖另一个也是不合理的。因此，如果存在一个真实的、没有部分的微尘，那么即使聚集了充满大地轮和浩瀚海洋的微尘，也不会因为微尘的数量增多而变得更大更广，而只会变成一个微尘的大小。这里所说的微尘，必须理解为极微的、没有部分的微尘，而不是指七个聚集起来的微尘。一般来说，微尘和极微尘是有区别的，微尘包含七个部分，而极微是指极其微小或最终的。但是，微小尘埃，以及其缩略语微尘，是一个通用名称，因此必须区分它们在各个具体情况下的适用范围。第二，如果存在部分，则不适合作为极微尘的观点的阐述。微尘看向其他微尘的面。 如果认为面是不同的， 那么极微尘如何能 成为唯一的无分呢？ 如是说。因为害怕像上面那样分析，所以（说）中央微尘的一个微尘的唯一的观看自性不是观看其他的，如果认为微尘看向其他微尘的面是不同于其他的，那么极微的微尘如何能成为唯一的无分自性呢？
English
What. If it is thought that the accumulation of atoms can make land and water, etc., become larger and larger, then the vow that "the face that is aimed at one atom also looks at other atoms" should be abandoned, because these two are contradictory. How is it contradictory? When forming coarse matter, the atom located in the center, when surrounded by ten atoms from ten directions simultaneously, because it has no multiple parts that can be divided, other atoms cannot obtain other footholds from one direction's atom, so the remaining directions become meaningless and become one direction. Even if more atoms are gathered again, it is impossible to change as before, so it is impossible to form coarse matter. If we analyze it in more detail, obtaining the foothold of one atom, if all the parts of the latter do not cover all the parts of the former, then the nature of both as ultimate atoms will be lost, and they will become two parts of covering and not covering. If it is completely covered, then because there is no gap in the middle, it will become one whole. Even if it becomes one whole, it will not become larger. If it becomes larger, then it is not without parts, so it is unreasonable for one atom without parts to cover another. Therefore, if there is a real atom without parts, then even if the atoms that fill the great earth circle and the vast ocean are gathered, they will not become larger and wider as the number of atoms increases, but will only become the size of one atom. The term 'atom' here must be understood as an extremely small atom without parts, not as an atom composed of seven accumulated atoms. In general, there is a difference between an atom and an ultimate atom. An atom contains seven parts, while an ultimate atom refers to something that is extremely small or ultimate. However, 'small dust' and its abbreviation 'atom' are general terms, so it is necessary to distinguish their applicable scope in each specific case. Second, the presentation of the view that if there are parts, it is not suitable as an ultimate atom. The face of an atom looking at other atoms. If it is thought that the faces are different, Then how can the ultimate atom become the unique indivisible? It is said. Because of fear of analyzing as above, (it is said that) the unique viewing nature of one atom of the central atom is not viewing others, if it is thought that the face of an atom looking at other atoms is different from others, then how can the ultimate atom become the unique indivisible nature?
Chinese
于真，具足十方分故。是故微细者亦待粗大而安立，彼之所依亦缘众多而安立。应知无分一真之自相不可能。二者，彼微尘遮遣故，显示众多事物被遮遣。其中有立宗和成立周遍二者。初者，微尘自性无成立。 如云： 彼故眼及物等诸， 自他所说众多法， 无自性者乃显现。 如是说故。 谓由如是微尘自性无成立之故，眼及物等，自他部类所说之众多法亦显现或明了为无自性，如无泥土则不生瓦瓶。其中自部所说之眼、色及彼之识等，许为真实义。他部胜论师等所说之物及功德等。二者，成立周遍。 如云： 彼之自性彼所作， 彼之功德彼所依， 彼之总相与差别， 彼等彼与合集者。 如是说故。 谓彼微尘无故，眼等彼等自性无之理为何耶？如是自部诸有色界十者，是微尘积聚故，是故许为彼微尘之自性，外道所许之二微等之支分有法之物等，亦以直接和间接之方式许为彼微尘所作，色、香、味等大多是彼微尘之功德，举放、屈伸、行之业是依于有身者故，是故是彼微尘之业自性，有和牛等总大和少分，及差别或特法地等大多与彼相关和所依故，彼微尘是总，彼微尘即是差别，彼等微尘与余者事物一同合集者亦许，是故彼无故，与彼直接或间接相关之彼等亦成无，以彼等是微尘之根本故，如是微尘极微无故，有色界十真实无，如是则眼
English
become true, because it possesses the qualities of the ten directions. Therefore, even the subtle ones are established in relation to the gross, and their basis of imputation is also established by focusing on many. It should be understood that the self-characteristic of an indivisible, single truth is impossible. Secondly, by negating that atom, it is shown that many objects are negated. There are two aspects to this: establishing the sign and establishing pervasion. First, the establishment of the absence of inherent existence of atoms. As it is said: Therefore, eyes and objects, etc., Many things spoken of by self and others, Are manifestly without inherent existence. It is said. Because it is established that atoms are without inherent existence, therefore, many phenomena spoken of by the categories of self and others, such as eyes and objects, etc., are also manifest or clear as being without inherent existence, just as a pot cannot arise without clay. Among these, the self-category speaks of eyes, forms, and their consciousness, etc., which are considered to be ultimately true. The other categories, such as the Vaibhashikas, speak of substances and qualities, etc. Secondly, establishing pervasion. As it is said: Their nature, what is made by them, Their qualities, what depends on them, Their universals and particulars, Those are combined with them. It is said. Why is it that the absence of atoms leads to the absence of inherent existence of eyes, etc.? In this way, the ten realms of form of the self-category are accumulations of atoms, so they are considered to be the nature of those atoms. The objects of the other categories, such as the aggregates of two atoms, etc., are also considered to be made by those atoms, either directly or indirectly. Most of the qualities, such as form, smell, and taste, are the qualities of those atoms. The actions of lifting, placing, stretching, contracting, and moving depend on embodied beings, so they are the nature of the actions of those atoms. The general and specific, such as existence and cows, and the particulars or distinctions, such as earth, etc., are mostly related to and dependent on them. Therefore, those atoms are the general, and those atoms are also the particulars. Those atoms are also considered to be combined with other objects. Therefore, because of their absence, those things that are directly or indirectly related to them also become absent, because they are rooted in atoms. Thus, because atoms are extremely subtle and absent, the ten realms of form are not truly existent, and thus the eyes
Chinese
以眼根等五根为增上缘，以色等五境为所缘缘所生的眼识等五识也不成立为真实。如果这不成立，那么由这五识的无间缘所显现的意识也不成立为真实。这样，如果六识不成立，那么这六识的已灭无间意也不成立为真实。心不成立为真实的时候，与心识的体性、受、想、行等心所也容易理解为无自性。不相应行也与色等有直接或间接的联系，这些也成立为无实。这些不相应行只是由分别假立，实际上并不存在，如同智者们多次分解已经死亡的事物，不需要再用武器刺一样。非能知也说是由诸大种作为因产生的，这样，如果大种不存在，那么非能知也不存在。虚空等非为造作的法，之前已经破除了。因此，十八界也清楚地显示为无自性，所以自宗所说的很多法，以这样的方式成立为无实。其他宗派所说的很多事物成立为无实的方式也是，多个微尘等聚合被假立为有支分，如果根本的微尘不存在，那么有支分也不存在。声音是虚空的功德，如果不是承许为色等四大种的功德，那么四大种不成立为真实，声音也不成立。举起等作用依赖于有身体的事物，身体的组成基础是微尘，所以举起等作用也不存在。大总相存在，如同牛的总相，也与色等有关，是色的总相。各个别相，树木和土地等都属于色法，都依赖于微尘，是所依和能依的关系。互相承许的聚合，也大多依赖于微尘，因此外道们的观点也会被摧毁。总之，如果善加观察，以能知和所知互相观待的要点，由于微尘不成立，所以物质也不成立。由此可知心也不成立为真实，最终对一切法也能摧毁真实的执着。例如，从一堆细枝中抽出任何一根，其他的