Chinese
四大宗派之建立略释，显明真实义之意旨。 四大宗派之建立略释，显明真实义之意旨。 名为《四大宗派之建立略释，显明真实义之意旨》之论著已成。吉祥圆满！ 顶礼与一切智智无别的具德上师之莲足。 尽知如所有、尽所有诸所知， 无边众生善妙道之导师， 佛陀与佛子体性一， 顶戴至尊上师之足尘。 众多法门乃众生之上师， 如实开示尊意圣藏地， 敬以虔诚之心礼诸善知识， 此处略述宗派之建立。 于此，略从内道佛教之四大宗派开始，略述真实义大中观之体性。 首先，我等之导师，善巧方便、大悲无量的自性者，为了与所化有情下、中、上三种根器的意乐相符，如阶梯般地开示了法门和乘之次第。 首先，为求自利的所化有情中的下根器者，转了初转法轮，即三转四谛法轮。 也就是，第一次宣说苦谛、集谛、灭谛、道谛四谛各自的体性；第二次宣说苦谛应知，集谛应断，灭谛应证，道谛应修；第三次宣说我已了知苦谛，我已断集谛，我已证灭谛，我已修道谛。 这样，就在所化有情的心相续中生起了四谛的现证。 所谓“苦圣谛”，是因为孩童们不认为是痛苦，而圣者们却视轮回之根本如火坑般，并了知之，所以称为苦圣谛。 如此宣说的依据是小乘的律藏、经部和论部。 当时，佛陀住世之时，并没有宗派的差别。 佛陀涅槃后，由七位阿罗汉所造的论藏
English
A Brief Explanation of the Establishment of the Four Great Schools, Clarifying the Intent of Definitive Meaning. A Brief Explanation of the Establishment of the Four Great Schools, Clarifying the Intent of Definitive Meaning. This treatise, entitled "A Brief Explanation of the Establishment of the Four Great Schools, Clarifying the Intent of Definitive Meaning," is complete. May it be auspicious! I prostrate to the feet of the glorious Lama, inseparable from the Omniscient One. Knowing all knowable things as they are and in their entirety, Showing the excellent path to limitless beings, The essence of the Buddha and his heirs united, I worship the dust of the feet of the venerable Lama with my head. The many Dharma doors are the Lama of beings, The noble Tibetan who teaches the intention as it is, I pay homage with faith to the assembly of spiritual friends, Here I will briefly describe the establishment of the schools. Here, beginning with the four schools of inner Buddhism, I will briefly describe the nature of the great Madhyamaka of definitive meaning. First of all, our teacher, the master of skillful means and immeasurable compassion, in order to be in accordance with the minds of the lower, middle, and upper beings to be tamed, taught the order of Dharma doors and vehicles like the steps of a ladder. First, for those of lower intelligence among the beings to be tamed who focus on their own benefit, he turned the first Dharma wheel, the Dharma wheel of the Four Noble Truths in three rounds. That is, the first recitation showed the nature of each of the four truths of suffering, origin, cessation, and path; the second recitation said that suffering should be known, origin should be abandoned, cessation should be realized, and the path should be cultivated; the third recitation said that I have known the noble truth of suffering, I have abandoned the origin, I have realized the cessation, I have cultivated the path. Thus, the direct realization of the four truths was generated in the minds of the beings to be tamed. The meaning of "the noble truth of suffering" is that children do not recognize it as suffering, but the noble ones see the root of existence as a pit of fire and know it, therefore it is called the noble truth of suffering. The basis for teaching in this way is the Vinaya, Sutras, and Abhidharma of the Lesser Vehicle. At that time, when the Buddha was alive, there were no different schools. After the Buddha's Nirvana, the Abhidharma was created by seven Arhats.
Chinese
这三种是。其中，道谛是因缘和合而成，并且因为是无常的，所以是和合而成，但不是有漏，因为它是所缘，从而舍弃所应舍弃之物。其他三种是：虚空、择灭和非择灭三种。其中，虚空是不遮蔽且为有色物产生提供空间的，即无有触碍的空旷虚空，但不是蓝色的天空。择灭，以所应舍弃的贪欲为例，正是通过法分别的智慧，对贪欲的对象和贪欲者进行分别，以空性使之分离，从而获得不再产生的灭尽。非择灭，是指即使没有特意进行观察和遮止，也因缘不具足而自然获得的，即必定不再产生。从“相”到“相”之间，也有没有这种情况的。注释：从前一个劫到后一个劫尚未形成之间，就像没有水的干涸山谷一样。据说“理解力差”是指理解力低下的方面，实际上，即使没有用智慧去观察无漏的受蕴，就像进入灭尽定时一样，也会自然而然地停止，成为不再产生的法，因此，像这样就获得了非择灭。这可以解释为大乘的等持的体性，但在这里并不适用。这样，有漏和无漏的区别就大致讲完了。其中，毗婆沙师们认为一切所知都包含在五种 आधार 中：显色 आधार、主要的心 आधार、眷属心所 आधार、不相应行 आधार、和非和合 आधार 这五种。第一种，显色 आधार 是指：外在的地、水、火、风的 परमाणु，各个部分无法再分割成更小的部分，极其微小，超出了根识的范围，由中央 परमाणु 和六个方向的 परमाणु 围绕，具有不粘连的间隙，由这些聚集形成粗大的 परमाणु 和粗大的事物。成为根识的对象，并且起到遮蔽的作用，这被称为极微。七个极微被称为 परमाणु。七个 परमाणु 被称为金、银、铜、铁等组成的 आधार परमाणु 铁矿
English
These are the three. Among them, the Truth of the Path is compounded by causes and conditions, and because it is impermanent, it is compounded, but it is not defiled, because it is the object of focus, thereby abandoning what should be abandoned. The other three are: space, cessation through discrimination, and cessation without discrimination. Among them, space is that which does not obstruct and provides space for the arising of form, that is, empty space without tangible obstruction, but not the blue sky. Cessation through discrimination, taking attachment as an example of what should be abandoned, is precisely the separation from it by emptiness through the wisdom of discriminating phenomena, which separately examines the object of attachment and the one who is attached, thereby obtaining the cessation of no longer arising. Cessation without discrimination is that which is naturally obtained because the conditions are lacking, even without specifically examining and preventing it, that is, the certainty of no longer arising. From "sign" to "sign," there are also cases where this is absent. Note: From the previous kalpa to the time when the next one has not yet formed, it is like a dry valley without water. It is said that "poor understanding" refers to the aspect of low understanding, and in reality, even if the undefiled aggregate of feeling is not examined by wisdom, it will naturally cease, becoming a dharma that no longer arises, as in the case of entering cessation samadhi, and thus, one obtains cessation without discrimination. This can be explained as the nature of equanimity in the Great Vehicle, but it is not applicable here. Thus, the distinction between defiled and undefiled has been roughly explained. Among them, the Vaibhashikas believe that all knowable things are contained in five bases: the base of visible form, the base of the primary mind, the base of associated mental factors, the base of non-associated formations, and the base of the unconditioned. The first, the base of visible form, refers to: the external elements of earth, water, fire, and wind, whose individual atomic parts cannot be further divided into smaller parts, are extremely subtle, beyond the scope of sense consciousness, surrounded by a central atom and six directional atoms, with gaps that do not adhere to touch, and from the aggregation of these, coarse atoms and coarse objects are formed. Becoming the object of sense consciousness and performing the function of obscuration, this is called an extremely minute particle. Seven extremely minute particles are called an atom. Seven atoms are called the constituent atom of gold, silver, copper, iron, etc., iron ore.
Chinese
名为“乌”等，这七个是以下降之水等作为水之组成的单个水微尘。这七个是以兔子肉血等作为组成的单个微尘。这七个是羊微尘。这七个是牛微尘。这两个也要理解为各自的肉血的组成微尘。这七个是阳光的微尘。这七个是虱子。这七个组成一个虫子。这七个是大麦。七个大麦变成一个指节。二十四个指节变成一肘等。这些构成了色等。如此构成的色是，如《俱舍论》所说：色即五根与五境，以及无表色。即眼、耳、鼻、舌、身，这五个根，以及其对境色、声、香、味、触，这五个境。这十一个加上无表色，被称为色蕴。根境等的组成微尘，在外境中有四大，以及色、香、味、触四种微尘，共八种聚集。身体的根有这八种，加上其自身的微尘，共九种存在。眼等其他根，在九种之上，加上眼等各自根的微尘，共有十种存在。这十种有色之物，是微尘聚集的色。无表色分为戒、非戒和二者之间的中间状态三种。首先，戒是指，在此处，获得别解脱七种戒律之一的人，身体端坐，合掌等身体的表色，以及念诵皈依等语言的表色。堪布、阿阇黎等也是，身体伸直，跏趺坐等身体的表色，以及念诵授戒仪轨等语言的表色，通过这些方式，戒在第一个刹那产生时，是表色和无表色。从第二个刹那开始，则成为无表色。在没有舍戒的因缘出现之前，即使在散乱和无心的时候，戒仍然存在。戒的自性就像是善。非戒是指不善业道的根本，即非戒。如何获得呢？即是身语的七种断绝的反面，杀生
English
These are called "U," and these seven are one water particle that forms the basis of water, such as flowing water. These seven are one particle that forms the basis of rabbit meat and blood. These seven are sheep particles. These seven are cattle particles. These two should also be understood as the constituent particles of their respective meat and blood. These seven are particles of sunlight. These seven are lice. These seven make up one insect. These seven are barley. Seven barley grains become a finger joint. Twenty-four finger joints become a cubit, etc. These constitute form, etc. The form thus constituted is, as stated in the Abhidharmakośa: "Form is the five faculties and the five objects, and non-revealing matter." That is, the five faculties of eye, ear, nose, tongue, and body, and their objects of form, sound, smell, taste, and touch, are the five objects. These eleven, plus non-revealing form, are called the form aggregate. The constituent particles of the faculties and objects consist of the four elements externally, and the four particles of color, smell, taste, and touch, totaling eight. The body faculty has these eight, plus its own particle, totaling nine. Other faculties, such as the eye, have ten, with the addition of the particles of the respective faculties of the eye, etc., on top of the nine. These ten forms are forms accumulated from particles. Non-revealing form is divided into three: vows, non-vows, and the intermediate state between the two. First, vows refer to a person who has received one of the seven types of individual liberation vows, sitting upright with their body, joining their palms together, etc., as bodily expressions, and reciting the refuge formula, etc., as verbal expressions. The preceptor, teacher, etc., also have bodily expressions such as straightening the body and sitting in the lotus position, and verbal expressions such as reciting the ordination ceremony. Through these means, when the vow arises in the first moment, it is revealing and non-revealing form. From the second moment onwards, it remains as non-revealing form. Even when distracted or mindless, the vow remains as long as the cause for abandoning the vow has not arisen. The nature of the vow is like virtue. Non-vow refers to the root of unwholesome karma, which is non-vow. How is it obtained? It is the opposite of the seven abstentions of body and speech, such as killing.
Chinese
从现在等全部中获得，从讲述等种类中产生就容易获得，屠杀享用的行为，仅仅开始做就能获得。即使不是从种类中产生，也要依靠杀生等的行为来生活。这样立下誓言，也能从承诺中获得。中间的非学处之相是，承诺积累福德资粮却没有完成，这就像是善的非学处中间状态。与此相反的不善，即承诺杀生却没有完成，这就像是不善的非学处中间状态。有些人认为不善的加行和正行二者都是。分别说者认为二谛的方式是，粗大的事物，任何法，形状和形象等被分割成部分之后，对此不再产生执着的，比如瓶子。智慧通过观察和分析，消除智慧的部分，无法找到和成立的，比如河流。另外，牦牛尾巴和绿松石等被认为是世俗谛。极微被亲友分割，通过理智分析消除，但仍然不放弃执着极微的念头，无法消除极微的各个部分。以及，刹那的意识无法分割成时间的部分，安住于胜义谛的体性，这是分别说者的宗派。如《俱舍论》所说：何者被分割和被智慧所消除，消除后对此不再执着，如瓶子和水一样是世俗谛，与此不同的存在是胜义谛。第二，心的基础是：眼、耳、鼻、舌、身、意六识。这六个集合被称为识蕴。这些识的自性是，通过所缘境、相状和力量，各自认识事物的本质。如《俱舍论》所说：识是各自认识事物的。因此，仅仅是见、仅仅是听、仅仅是觉、仅仅是尝、仅仅是触、仅仅是忆念这六者，都被认为是不依赖于感受等心所的力量。这些识的自性既不是善也不是不善的无记。与此同时的感受、想法等心所作为同伴一起具备，对境产生作用，因此会转变成善或不善的心。而意识能够缘过去、未来和事物