Chinese
第二，无相。第三，善妙之分别。第一是：导师最初所转法轮是怎样的呢？观察到尚未完全清净的有情界，以无常、不净、痛苦、无我、不悦意等令人厌离之语劝导，使之舍弃对轮回的执着，从而使胜义谛得以显现，考虑到这将成为大乘道的阶梯。在瓦拉纳西的仙人堕处鹿野苑，对五贤部众，将苦、集、道、灭四谛三转十二行相地宣说，所说的法即是小乘声闻缘觉的律藏四阿含等。第二是：导师所转法轮中转是怎样的呢？仅仅是初转法轮，如来并不因此中断精进之流。在此之后，以一切法皆是空性、无相、无愿之理的广大之语，领会佛陀之理，为了遣除我执，遮止戏论之一边，证悟了有差别的胜义谛，考虑到这是大乘道的正行。在王舍城的鹫峰山等地，主要对菩萨僧众，广说从色法到一切智之间诸法自性皆是极寂灭，不可言说、不可思议之真如之理，此乃大乘菩萨之律藏。即广品十万颂般若经，二万五千颂般若经等，以及略品八千颂般若经等，及其所演变之无量，应如是知。第三是：导师所转法轮最后之法轮是怎样的呢？仅仅是二转法轮，如来并不因此中断精进之流。在此之后，以不退转法轮之语和三轮清净之语，使这些有情进入佛的境界，从而遮止有无等一切见解的基础，直接显示无差别的胜义谛，此乃大乘
English
Secondly, the absence of characteristics. Thirdly, the excellent distinctions. The first is: What was the first turning of the Dharma wheel by the Teacher? Having observed the realms of sentient beings that are not yet completely pure, he encouraged them with words of aversion such as impermanence, impurity, suffering, selflessness, and unattractiveness. By causing them to abandon their attachment to samsara, he made it possible to see the ultimate truth, considering that this would become a stepping stone to the Mahayana path. In the Deer Park at Ṛṣipatana in Vārāṇasī, to the group of five excellent ones, he taught the Dharma by reciting the four noble truths—suffering, origin, path, and cessation—three times each, thus revealing the nature of the Dharma. This includes the Hīnayāna Śrāvakayāna and Pratyekabuddhayāna collections, such as the four Āgamas. The second is: What was the intermediate turning of the Dharma wheel by the Teacher? The Tathāgata did not cease his stream of effort with just the first turning of the Dharma wheel. After that, with vast words about how all dharmas are emptiness, signlessness, and wishlessness, he comprehended the nature of the Buddha. In order to reverse self-grasping, he stopped one side of elaboration, realizing the ultimate truth of variety, considering this the actual practice of the Mahayana path. In places like Vulture Peak Mountain in Rājagṛha, mainly for the Bodhisattva Sangha, he extensively taught the nature of suchness, which is inexpressible, inconceivable, and extremely isolated in its own nature from form to omniscience. This is the Mahayana Bodhisattva collection, namely the extensive Perfection of Wisdom in one hundred thousand verses, one hundred thousand verses, the intermediate twenty-five thousand verses, and the condensed eight thousand verses, and the immeasurable that arises from them, should be known as such. The third is: What was the final turning of the Dharma wheel by the Teacher? The Tathāgata did not cease his stream of effort with just the second turning of the Dharma wheel. After that, with words of the irreversible wheel and words of the complete purification of the three spheres, he caused those sentient beings to enter the realm of the Buddha, thereby reversing all bases of views such as existence and non-existence, and directly showing the undifferentiated ultimate truth, which is the Great Vehicle.
Chinese
考虑到那波道的精髓，在喜马拉雅山、菩提伽耶、广严城等地，不定期地，为精髓的所化，大菩萨的僧团，对从色蕴到一切智之间的法进行普遍的考察，将他性、圆成实三种进行完善的区分，确立为基、道、果的方式，从而广阔地展示了如来藏的实相。即非常广大的大乘经集合《大宝积经》十万部，《华严经》、《楞伽经》、《密集庄严经》、《大般涅槃经》、《解深密经》等等。其中，毗婆沙师认为经之法轮唯有见道所摄，经部师则认为见道、修道、无学道三者皆为法轮。大乘行者则认为五道全部都是法轮。从宗派的角度划分能成熟的法，则分为两种：小乘声闻缘觉和，大乘菩萨。其中前者又分为毗婆沙师和经部师两种。首先，声闻毗婆沙宗认为一切所知分为五蕴：显现的色蕴，主要的识蕴，眷属心所蕴，不相应行蕴，无为法蕴。第一，微尘聚合的自性之粗大事物，被破坏或者被智慧一一破除时，于彼执着的分别念可以抛弃的法，是世俗谛的相；被破坏或者被智慧破除时，于彼执着的分别念不可以抛弃的法，是胜义谛的相。如《俱舍论》中所说：何者被破坏，亦或被智所，其他所破除，彼识不缘取，如瓶水为世俗，真实则相异。如是宣说。此宗认为世俗谛虽非胜义成立，然为谛实成立，因为其承认一切事物皆为谛实成立所周遍。第二，五根识与意识一同见外境。第三，受、想等五十一个心所，全部与主要的识一同入于对境，故所缘相同，行相相同。
English
Considering the essence of the Natha path, in places like the Himalayas, Bodh Gaya, and Vaishali, without fixed times, for the disciples of the essence, the assembly of great Bodhisattvas, examining all the dharmas from form to omniscience, and well distinguishing the three: other-powered, thoroughly established, and imputational, establishing them as the way of base, path, and fruit, thereby extensively revealing the nature of the Tathagatagarbha. These are the vast collections of Sutras, such as the hundred thousand sections of the Great Collection Sutra, the Avatamsaka Sutra, the Lankavatara Sutra, the Dense Array Sutra, the Great Nirvana Sutra, the Samdhinirmocana Sutra, and so forth. Among these, the Vaibhashikas believe that the Dharma wheel of scripture is encompassed only by the path of seeing, while the Sutrantikas believe that the paths of seeing, meditation, and no-more-learning are all Dharma wheels. The Mahayanists believe that all five paths are Dharma wheels. Dividing the causal vehicle from the perspective of philosophical schools, there are two: the Lesser Vehicle of Hearers and Solitary Realizers, and the Great Vehicle of Bodhisattvas. The former is further divided into the Vaibhashikas and the Sutrantikas. First, the Hearer Vaibhashika school believes that all knowable things are divided into five bases: the base of appearance (form), the base of the primary (mind), the base of the retinue (mental factors), the base of non-associated compositional factors, and the base of the unconditioned. First, the nature of coarse objects composed of aggregates of atoms, when destroyed or individually separated by wisdom, the dharma upon which clinging minds can be abandoned is the characteristic of conventional truth; when destroyed or separated by wisdom, the dharma upon which clinging minds cannot be abandoned is the characteristic of ultimate truth. As stated in the Treasury of Knowledge: "Whatever is destroyed or by wisdom, others are separated, that mind does not apprehend, like a pot of water is conventional, the ultimate is different." As it is explained. This school believes that although conventional truth is not ultimately established, it is truly established, because it acknowledges that all things are pervaded by true establishment. Second, the five sense consciousnesses together with the mind consciousness see external objects. Third, all fifty-one mental factors, such as feeling and perception, together with the primary consciousness, enter into the object, so their objects are the same, and their aspects are the same.
Chinese
第一，通过时间相同、所依相同、本体相同的方式，根识观察对境而了知，心所也了知对境的差别，认为能取和所取同时产生，因此心和心所两者都认为只是对外境的认知，没有自证。第四，如入定等以及名、词、字母等在三时中以实体的形式存在，例如，瓶子在瓶子的过去时存在，在未来时也存在，在现在时也存在一样。无论做什么业，都不会白费，而是以实体的形式获得。第五，无为法中的虚空，以及离系灭，非离系灭三者，以及道谛及其眷属，和意识及其眷属是无漏的，其余的都认为是有漏的。 第二，经部宗的观点大多与有部相同，但不同之处在于：有部认为色法是非能表示之色，如舍弃、心相续等，虽然依赖于色法而产生，但色法只是假立存在，也不认为三时是实体成立。诸根是识的主人，境也是在识上产生形象的所缘缘。心和心所的所依是五根识及其眷属，心所、色法等缘于对境，虽然看不到色、声等外境，但就像镜子能反映自己的面容一样，在刹那现在的先前，形象的施与者以喜爱的方式施与形象，因此，在刹那现在显现为色等各自的形象。在刹那的未来，现在的施与者在外侧施与形象，因此识在外境的形象中显现，缘于对境，能取和所取转变为有境，因此被命名为了知对境。如《释量论》中说：“于相似之受用，说名为了境受。”意思是说，显现是识的自性，但形象的施与者不在外侧，所以是错乱的。所有识都清晰地体验到，自证是无错乱的。不相应行也只是色法、心和心所的状态，不认为是其他实体。
English
Firstly, through the means of simultaneous time, simultaneous basis, and simultaneous substance, the sense faculties perceive objects and consciousness understands them, and mental factors also understand the distinctions of objects. It is believed that the grasper and the grasped arise simultaneously, so both mind and mental factors are considered to be only cognitions of external objects, without self-awareness. Fourthly, things like meditative absorptions, names, words, and letters exist as substances in the three times. For example, a pot exists in the past time of the pot, it also exists in the future time, and it also exists in the present time. Whatever actions are done are not wasted, but are obtained as substances. Fifthly, unconditioned space, and the three cessations: separate cessation, and non-separate cessation, as well as the truth of the path with its retinue, and the mind consciousness with its retinue are uncontaminated. The rest are considered to be contaminated. Secondly, the tenets of the Sutra School are mostly similar to those of the Vaibhashika, but the difference is that the Vaibhashika considers form to be non-revealing form, such as abandonment, the continuous stream of mind, etc. Although it arises dependent on form, form is only nominally existent, and they do not consider the three times to be substantially established. The sense faculties are the possessors of consciousness, and objects are considered to be the objective condition that generates appearances in consciousness. The basis of mind and mental factors is the five sense consciousnesses and their retinue. Mental factors, form, etc., focus on objects. Although external objects such as form and sound are not seen, just as a mirror reflects its own face, in the instant before the present, the giver of appearances gives the appearance of objects such as form with fondness. Therefore, in the present instant, form and so on appear in their respective forms. In the future of that instant, the giver of the present gives the appearance on the outside, so consciousness appears in the form of external objects, and by focusing on the object, the grasper and the grasped become object-possessing, and thus it is named understanding the object. As it says in the Pramanavarttika: "Experiencing similarity is called experiencing the object." This means that appearance is the nature of consciousness, but the giver of appearances is not outside, so it is mistaken. All consciousnesses are clearly experienced, and self-awareness is not mistaken. Non-associated compositional factors are only the states of form, mind, and mental factors, and are not considered to be other substances.
Chinese
过去、未来和非造作三者，如石女之子般，在本体上是不存在的。如是说。因此，声闻种姓确定者，安住于八种别解脱戒中的任何一种，并对四谛，即苦等，各自修习四种行相，如无常等，从而了悟到远离了自立自主的实有之我，并且串习它，从而断除包括种子在内的三种毒，以及非烦恼性的无明二障，当五道修习圆满时，以修道金刚喻定摧毁，以断绝乘的方式断除，从而现证有余和无余的阿罗汉果。而独觉佛陀们，在四谛无常等之上，加上十二缘起之理进行修习，在道的行进方式上总体与前者相似。声闻乘行者想要断除的执着是人我，但他们认为所取境，即外境的物质，是不可分割的微尘，是胜义谛。独觉佛陀们认为外境是虚假的，仅仅是心的显现，在胜义谛上是不真实的，但他们认为内执的识是真实的，这与唯识宗的观点相似。如《现观庄严论》中说：为了断除所取境的分别念，并且为了不舍弃能取，应知如依处珊瑚般的道，是真实摄略的。如是宣说。像这样，从资粮道大开始，修习无我，从加行道暖位到无学道之间，在一座上现证，由于根器的利钝，从而将声闻和独觉二者区分开来，成为不同的乘。在发心和证悟的种类上没有太大的差别，因此他们的律藏也是相同的。第二，大乘菩萨乘，从宗派的角度也有两种，即唯识宗和中观宗。第一种，经部宗驳斥了分别说部所认为的，如果将识分解为时间部分和微尘方向部分，就无法找到识的观点，认为识并没有真正接触到外境，并且说石女的本体也仅仅是承诺而已。因此，在《三摩地王经》中说：诸位王子，此三界仅仅是心。如是宣说，由于他们认为一切法仅仅是心的显现，因此被称为唯识宗。此宗也