Chinese
由于执着于见解而产生我执， 被结缚紧紧束缚，在轮回中漂泊流浪。 体验着没有解脱的痛苦，是可悲悯的对象。 那些想要进入自己宗派解脱道的人们， 将因果视为衡量标准，从而了解它， 皈依珍贵的三宝。 虽然那是任何时候都应该接受的， 但由于大小乘发心的不同， 证悟无我的智慧也有差别。 小乘中有十八个部派， 如果归纳起来就是有部和经部，他们的观点是： 所知五事和作者是胜义谛， 阿罗汉是最终的归宿。 如果那样安立，一切有情器世界都不合理， 如果分析，任何地方都无法成立，只是假立。 因为只是在错乱的心识中显现，所以自性为空。 不是识的对境也不是真实的色法， 只是安立在持续增长的行上。 心和心所也是刹那性的， 因此无论从内外任何方面， 都无法找到，微尘也无法成立。 因为没有能知和所知，所以在胜义谛中， 自证是不成立的，因为没有关联的缘故。 他证也同样不成立。 然而在名言中，如果连自证， 都不存在，那感受快乐等就不可能。 如果没有阿赖耶识，习气就没有所依， 因此轮回的进入和返回等就不可能。 不相应行是安立在色法和心识的暂时状态上， 仅仅是假立，不能成立为实有， 因为不存在一和异。 那么，难道仅仅是遍计所执吗？ 就像石女儿一样，仅仅是名称而已， 如果心的获得之体性不存在， 即使涅槃也会流转轮回。 心本身就在轮回中流转等等， 如果不恒常存在于所知中， 那么瓶子等就不会被锤子打破，而变成恒常。 无为法等在没有遮破的范畴内， 仅仅是假立，不能成立为实有， 如果成立，就应该显现，但那是不存在的。 某些造作业，感受果报的补特伽罗， 与蕴既非一体也非他体。 因此，对于常与无常不可言说， 认为是不合理的，三蕴是不可能的， 因为一与异、常与无常等， 是直接相违的，所以二者都无法成立。 就像是火也是水一样， 这种主张邪见的誓言是自相矛盾的， 是外道徒的言论和
English
By clinging to views, ego-grasping arises, Bound tightly by knots, wandering in samsara. Experiencing suffering without liberation, objects of compassion. Those of our own school who wish to enter the path of liberation, Understanding cause and effect as a measure, knowing this, Taking refuge in the precious Three Jewels. Although that is always something to be embraced, Due to the difference in the generation of bodhicitta in the Great and Small Vehicles, There is a difference in the wisdom of realizing selflessness. Even though there are eighteen schools in the Lesser Vehicle, If summarized, they are the Vaibhashika and Sautrantika, whose views are: The five objects of knowledge and the agent are the ultimate truth, The Arhat is said to be the final goal. If that is posited, all sentient beings and the world are unreasonable, If analyzed, it cannot be established anywhere, it is merely imputed. Since it only appears in the deluded mind, it is empty of essence. What is not an object of consciousness is also not a real form, It is merely imputed to the continuous process of arising. Mind and mental factors are also momentary, Therefore, from neither inside nor outside, Can they ever be found, and partless particles cannot be established. Since there is no knower or known, in ultimate truth, Self-awareness is not established, because there is no connection. Other-awareness is also not established in the same way. However, in conventional truth, if even self-awareness Does not exist, then experiencing happiness etc. is impossible. If there is no alaya-consciousness, there is no basis for karmic imprints, Therefore, entering and returning in samsara etc. are impossible. Non-associated formations are imputed to the temporary states of form and mind, Merely imputed, they cannot be established as real, Because there is no one or different. So, is it merely completely imputed? Like a rabbit's horn, it is merely a name, If the nature of the mind's attainment does not exist, Even in nirvana, one would wander in samsara. The mind itself wanders in samsara, etc., If impermanence does not exist in the knowable, Then pots etc. would not be broken by a hammer and would become permanent. Unconditioned phenomena, within the category of what is not negated, Are merely imputed, they cannot be established as real, If they were established, they should appear, but they do not. Some individual who performs actions and experiences the results, Is neither one with nor different from the aggregates. Therefore, it is unreasonable to say that permanence and impermanence are inexpressible, The three aggregates are impossible, Because one and different, permanent and impermanent, etc., Are directly contradictory, so both cannot be established. Like fire also being water, Such a vow asserting wrong views is self-contradictory, It is the speech and
Chinese
无有抵触。以理遮止彼，此亦同样被遮止。又是，小部派论师主张的，极微和刹那无分，在胜义谛中，这种说法经过分析也无法成立。如果组成粗大的微尘相互接触，是从一个方向接触还是全部接触呢？如果从一个方向接触，则会成为有分。如果从各个方向接触，则会成为一体，因为相互接触的缘故，会变成像微尘一样。如果不接触，因为有间隔的缘故，明暗等其他微尘有进入的空间，芥子的体积就能容纳容器和内容物。如果说是以接触而不粘连的方式组成，如果没有间隔，则会成为一体而粘连。如果不接触，因为有间隔的缘故，不可能组成所有的容器和内容物。因为除此之外不可能有其他的三个蕴，所以立宗的陈述本身就是自相矛盾的。如果显现的意识和对境是隐蔽的，所量的事物显现，并且对它的区分难以成立，同样地，即使没有隐蔽，因为对境显现为意识，外境真实成立是不可能的。具有时间的刹那也不可能真实成立，因为那个刹那有先后。如果刹那相互接触，是次第接触还是一起接触？如果像第一种情况那样，则会成为有分，因为相续的刹那有先后。如果像第二种情况那样，则劫也会变成刹那，因为没有间断而一起产生。如果认为刹那的先后不接触，因为刹那有间隔的缘故，其他时间也可能会造成间隔，所以时间数量和劫的区分是不合理的。同样地，那个中间的刹那，是隔断了起始和结尾的刹那吗？如果隔断，则会成为朝向先后的两个部分。如果不隔断，则不会知道长短，因为没有连接众多的先后。如果三时现在作为实体存在，过去和未来因为已经灭亡和尚未产生，暂时被遮蔽而看不见，如果这样认为，已经灭亡和尚未产生的物体现在存在。那时，一切都会变成现在，因为三时的物体现在存在。如果说过去灭亡只是特性的存在，则只是假立而没有成为实体，因为时间是依靠物体而假立的，没有成立为能够独立自主的实体。如果说能仁在经中是那样说的，那是他自己的时机。
English
There is no contradiction. By reasoning to refute that, this itself is also refuted. Moreover, the Vaibhashikas assert that atoms and indivisible moments are ultimately real. However, upon examination, this assertion is untenable. If the atoms that compose gross matter come into contact, do they meet from one side or from all sides? If they meet from one side, then they would necessarily have parts. If they meet from all sides, then they would become a single mass, and because of the contact, they would be reduced to the size of an atom. If they do not meet, then because there is space between them, there is room for other atoms of light and darkness to enter, and a mustard seed could contain both the container and its contents. If you say they compose by touching without adhering, then if there is no space, they would necessarily adhere into one. If they do not touch, then because there is space between them, it is impossible to compose all containers and contents. Since there are no other three aggregates besides that, the statement of the proposition itself is contradictory. If the appearing mind and objects are obscured, then the object to be measured is manifest, and its distinctions are difficult to establish. Similarly, even if there is no obscuration, because the object appears as mind, it is impossible for external objects to be established as truly existent. Moments with duration also cannot be established as truly existent, because that moment has before and after. If moments meet, do they meet successively or simultaneously? If it is like the first case, then it would necessarily have parts, because successive moments have before and after. If it is like the second case, then an eon would also become a moment, because they arise simultaneously without continuity. If you assert that successive moments do not meet, then because there is space between moments, other times could also cause interruption, so the distinctions of time, number, and eon are unreasonable. Similarly, does that intermediate moment cut off the beginning and ending moments? If it cuts off, then there would necessarily be two parts facing before and after. If it does not cut off, then the length would not be known, because there is no before and after connecting many. Even if the three times exist as substances in the present, because the past and future have ceased and not yet arisen, they are temporarily obscured and not seen. If you think like that, ceased and not yet arisen things exist now. At that time, everything would necessarily be present, because things of the three times exist now. If you say that the past cessation exists only as a characteristic, then it is merely imputed and not established as a substance, because time is imputed based on objects, and it is not established as a substance that can be independent. If you say that the Sage has spoken that way in the sutras, that is his own time.
Chinese
从其观点来看，并没有说成是实有。 那样的话，与外道的观点就没有差别了。 数论派不承认刹那自性， 如果说有差别，那么刹那前后， 以假立的道理，你的立宗就会崩溃。 因此，声闻缘觉仅仅是， 断除烦恼障，虽然证悟了人无我， 但没有圆满修习法无我， 因为执着于微尘许的实有。 然而，对于执着蕴聚的我， 如果未证悟空性，就不会获得解脱， 即使获得那样的证悟，也不是圆满的证悟， 如同芥子被虫蛀蚀的虚空。 如果证悟一个法的空性时， 为什么不会证悟一切法的空性呢？ 虽然利根的佛子们证悟了， 但此人仅仅执着于人无我， 并且由于钝根而难以证悟。 独觉们依靠缘起， 从自身成佛，虽然证悟了无我， 但由于也证悟了无分微尘的空性， 经中说证悟了二分之一的无我。 阿罗汉不是最终的果位， 因为没有断尽一切种姓的障碍， 以及证悟达到究竟，是获得佛果之因， 因为最初需要对二资粮进行修习。 如果说心相续断灭，因此断除了障碍， 相续不会断灭，因为有投生意身等的， 因缘具足，因此不是最终的果位。 涅槃也不是蕴等相续断灭的， 单单的无实有， 因为没有断尽一切障碍，那时不是最终的。 圆满佛陀是因为利他事业没有圆满， 以及没有智慧断灭的因，因此， 相续不会断灭，会被理证所损害。 唯识宗以三自性， 束缚一切法，从而安立宗派， 虽然认为一切显现都是心， 但能取所取二者皆空，觉性自明， 这种认为是胜义谛，是被执着所束缚， 没有外境，识就不会存在。 有无必须同时存在，因为是相互观待的缘故。 如果它存在，那么人我就真实存在。 如果承认，就不会从我执的枷锁中解脱。 如果从蕴等中寻找我， 因为找不到，所以与自证不符。 如果这样说，那么心和心所也是如此， 因为寻找刹那自性也找不到。
English
From that point of view, it is not said to be substantially existent. In that case, there is no difference from the views of other schools. The Samkhya school does not accept momentary nature, If you say there is a difference, then in the moment before and after, With the reasoning of imputation, your proposition will collapse. Therefore, Hearers and Solitary Realizers are merely, By abandoning the afflictive obscurations, although they realize the selflessness of persons, They do not fully meditate on the selflessness of phenomena, Because they cling to even a particle of true existence. However, regarding the self that clings to the aggregates, If emptiness is not realized, liberation will not be attained, Even if such realization is attained, it is not a complete realization, Like the sky with mustard seeds eaten by insects. If one sees the emptiness of one phenomenon, Why would one not see the emptiness of all phenomena? Although the sharp-witted sons of the Buddhas see it, This person only clings to the selflessness of persons, And because of dull faculties, it is difficult to realize. The Solitary Conquerors, relying on dependent origination, Become enlightened from themselves, and although they realize selflessness, Because they also see the emptiness of indivisible particles, The sutras say they realize half of selflessness. Arhats are not the ultimate result, Because they have not exhausted all the obscurations of lineage, And the culmination of abandonment and realization is the cause for attaining Buddhahood, Because initially, it is necessary to train in the two accumulations. If you say that the mind-stream ceases, therefore obscurations are eliminated, The continuum will not cease, because there is the cause for projecting the mental body, etc., Because the causes are complete, it is not the ultimate result. Nirvana is also not the mere non-existence of the continuum of aggregates, etc., Because all obscurations are not exhausted, that is not the ultimate. The Fully Enlightened Buddha is because the benefit of others is not complete, And there is no cause for the cessation of wisdom, therefore, The continuum will not cease, it will be harmed by reasoning. The Mind-Only school, with the three natures, Binds all phenomena, thereby establishing tenets, Although they consider all appearances to be mind, This awareness, empty of both grasper and grasped, self-luminous, This assertion is the ultimate truth, but it is bound by clinging, Without external objects, consciousness cannot exist. Existence and non-existence must coexist, because they are mutually dependent. If it exists, then the person, the self, truly exists. If you assert that, you will not be liberated from the shackles of self-grasping. If one searches for the self from the aggregates, etc., Because it cannot be found, it is inconsistent with self-awareness. If you say that, then mind and mental factors are the same, Because if you search for momentary nature, you cannot find it.