English
It should also be known about aging and so on. Like pillars, vases, etc., the characteristic of arising is the substance that causes conditioned things, which are the basis, to possess arising. The characteristic of aging is the substance that causes which conditioned things to possess aging. The characteristic of abiding is the substance that causes which conditioned thing to possess abiding. The characteristic of impermanence is the substance that causes which conditioned thing to possess destruction. The twelfth is name, which is a non-associated formation that merely expresses the nature of things. The basis is pillars, vases, and so on. The thirteenth is speech and word, which have the same meaning and are synonyms for name. What is that like? "All conditioned things are impermanent." Like that. The fourteenth is the characteristic of letters, which is the basis for both name and word. What is that like? Like the letter "A" and the letter "Ka." The schism of the Sangha is easy to understand. When the Buddha was alive, Devadatta pretended to be the Buddha and taught a Dharma that was different from the Buddha's teachings, such as not drinking milk, not eating meat, not using salt, wearing unsewn clothes, and living in the city's monasteries. By teaching these five bases, the Sangha's views and practices became inconsistent, which is called the schism of the wheel. When virtuous deeds and other actions are performed, the result called the non-wasting substance can also be obtained. The above is just a brief explanation of these, and the latter two will be explained in detail. The fifth, the basis of unconditioned things, is what was mentioned earlier in the chapter on the unpolluted, space and, cessation by discrimination and non-cessation by discrimination, there are three. These have briefly described the tenets of the Vaibhashika school. Second, the tenets of the Sautrantika school are mostly the same as the Vaibhashika school, but the difference is that among the bases of form mentioned earlier, non-revealing form is renunciation, continuity of mind, etc., so it is not form, because it relies on colored form, so it is considered to be nominally established form. Non-revealing form and the three times are not considered to be real, only considered to be nominally existent. Apart from non-revealing form, the sense faculties such as the eyes are the dominant cause of consciousness, and the objects such as form are also the objective cause that produces images on consciousness. Atoms are indivisible.
Chinese
想要从不接触的聚集物中创造粗大的事物。也就是说，不希望对外在粗大事物的执着，比如色、声、香、味等。而是认为色等是隐蔽的，或者像蝙蝠一样处于潜伏状态。五根的识和由心所产生的依附于境色的心，虽然看不到色等五境，但就像人脸对着镜子呈现自己的形象一样，境在第二刹那将与自己相同的形象投射给识而产生。也就是说，在没有投射形象之前，色等是隐藏的。投射形象者向外投射形象，使色等像在眼睛等上印照片一样显现出来。识以事物的形象显现，体验与事物相同的感觉，这被称为见物。如《释量论》中说：体验相似之物，被称为体验事物。据说。经部师认为，执着的事物与显现的心识基础相同，所以有些学者认为这是大乘的观点。因为投射形象后，事物以与自己相似的方式显现，所以被认为是境。因此，形象必然来自心的习气，但在小乘的语境中，并不真正承认阿赖耶识和习气。他们认为，所有清晰体验的觉知都是无误的。经部师认为，不相应行法就像合拢的手掌一样，处于某种状态。由于是色、心和心所的状态，所以没有与这三者不同的实体。他们这样认为。关于二谛的安立方式，与毗婆沙宗相同。毗婆沙宗和经部宗的修道方式是：在四圣谛的苦谛中，有无常、痛苦、空性、无我四种行相；在集谛中，有因、集起、生、缘四种行相；在灭谛中，有灭、寂静、殊妙、离系四种行相；在道谛中，有道、如理、行、出离四种行相。也就是说，痛苦依赖于因缘，所以是无常的。因为具有损害的自性，所以是痛苦的。因为与执着为我的对立面，所以是空性。因为与执着为我的对立面，所以是无我的。集谛是种子的法。
English
It is desired to create gross things from the aggregation of non-contact. That is, it is not desired to grasp the external gross objects such as form, sound, smell, taste, etc. Rather, it is thought that form, etc., are hidden or in a dormant state like a bat. The five consciousnesses of the sense faculties, which are the basis of mind and mental factors, and the mental events that arise from them, focus on the object of form. Although the five objects such as form are not seen, just as a person's face reflects its own image in a mirror, the object projects an image similar to itself onto the consciousness in the second moment. That is, before the image is projected, form, etc., are hidden. The projector of the image projects the image outward, making form, etc., appear as if they were imprinted on the eyes, etc. When consciousness arises in the form of an object and experiences a feeling similar to the object, it is called seeing the object. As it is said in the Pramāṇavārttika: 'Experiencing something similar is called experiencing the object.' It is said. The Sautrāntikas believe that the object of attachment and the appearing mind have the same basis, so some scholars consider this to be a Mahāyāna view. Because the object appears in a way similar to itself after projecting the image, it is considered an object. Therefore, the image must come from the habit of the mind, but in the context of the Hīnayāna, the Ālaya and habits are not explicitly accepted. They believe that all clear experiences of awareness are unerring. The Sautrāntikas believe that non-associated formations, like cupped palms, are in a certain state. Since they are the state of form, mind, and mental factors, there is no entity different from these three. They think so. The way of establishing the two truths is the same as that of the Vaibhāṣikas. The way of meditating on the path of both Vaibhāṣika and Sautrāntika is: In the truth of suffering of the four noble truths, there are four aspects: impermanence, suffering, emptiness, and selflessness; in the truth of origin, there are four aspects: cause, origin, arising, and condition; in the truth of cessation, there are four aspects: cessation, peace, excellence, and definite emergence; in the truth of the path, there are four aspects: path, reason, practice, and definite deliverance. That is, suffering is impermanent because it depends on conditions. It is suffering because it has the nature of harm. It is emptiness because it is the opposite of clinging to self. It is selfless because it is the opposite of clinging to self. The truth of origin is the dharma of the seed.
Chinese
以…的方式是因。以产生的方式是集。以关联的方式是极度产生。以实现的意义来说是缘。灭是：因为蕴解体所以是灭。因为贪嗔痴三火熄灭所以是寂静。因为没有损害所以是殊胜。因为远离一切过失所以是决定出离。道是：以行进的意义来说是道。因为具有道理所以是理。以如实成就的意义来说是成就。因为能令真实度脱所以是决定令出离。这样对每个谛都加上四种特征来修习。道的所断是：烦恼性和非烦恼性的无知两种。前者是获得解脱的障碍，如人我执，以及由此产生的毒三（贪嗔痴）连同种子。后者是：不了解佛法深奥微妙的非烦恼性之障。这二障中不希望有知障。道的自性是：资粮道，加行道，见道，修道，无学道。证得道的菩提之处决定只是欲界，即化身的刹土三千弥勒世界。不承认密严刹土等报身刹土和报身，也不希望遍知的智慧。两者都不承认大乘佛的教诲。毗婆沙宗说，佛的色身是以前菩萨加行道者的身体和一生所摄，因此不是佛宝，但也承认是佛。佛宝是指其心续的尽和不生的智慧。经部宗认为所依色身和所依之法身都是佛和僧宝。僧伽也是，有学的圣者们是有漏的，因此不是僧宝，但也是僧伽。僧宝是指其心续的道谛。法宝也安立为佛和声缘二者的相续中的三涅槃以及烦恼和痛苦完全寂灭的灭谛。此外，佛的色身是佛
English
In the manner of… it is the cause. In the manner of arising, it is the accumulation. In the manner of connection, it is the extreme arising. In the sense of accomplishing, it is the condition. Cessation is: because the aggregates disintegrate, it is cessation. Because the three fires of desire, hatred, and ignorance are extinguished, it is peace. Because there is no harm, it is excellence. Because it is free from all faults, it is definite departure. The path is: in the sense of going, it is the path. Because it possesses reason, it is logic. In the sense of truly accomplishing, it is accomplishment. Because it enables true liberation, it is definitely enabling departure. Thus, each truth is meditated upon by applying four characteristics to each. The objects to be abandoned on the path are: the two types of ignorance, afflicted and non-afflicted. The former is the obstacle to attaining liberation, such as the self-grasping of a person, and the three poisons (greed, hatred, and ignorance) arising from it, along with their seeds. The latter is: the non-afflicted obscuration of not understanding the profound and subtle Dharma of the Buddha. Among these two obscurations, the obscuration of knowledge is not desired. The nature of the path is: the path of accumulation, the path of preparation, the path of seeing, the path of meditation, and the path of no more learning. The place where the enlightenment of the path is manifested is definitely only the desire realm, that is, the realm of the Nirmāṇakāya, the three-thousandfold world of endurance. They do not accept the Sambhogakāya realm such as Akaniṣṭha, nor the Sambhogakāya, and they do not desire the wisdom of omniscience. Neither of them accepts the teachings of the Mahāyāna Buddha. The Vaibhāṣikas say that the Buddha's form body is the body and lifespan of the bodhisattva on the path of preparation, so it is not the Buddha Jewel, but they acknowledge it as the Buddha. The Buddha Jewel is considered to be the wisdom that knows the exhaustion and non-arising of his mindstream. The Sautrāntikas consider both the dependent form body and the dependent Dharmakāya to be the Buddha and the Sangha Jewel. The Sangha is also, the noble ones who are still learning are contaminated, so they are not the Sangha Jewel, but they are the Sangha. The Sangha Jewel is considered to be the truth of the path in their mindstream. The Dharma Jewel is also established as the cessation truth, the three nirvāṇas in the continuum of both the Buddha and the Śrāvakas and Pratyekabuddhas, and the complete pacification of afflictions and suffering. Furthermore, the Buddha's form body is the Buddha
Chinese
རྒྱས་是身体，心是远离戏论的空性法身，涅槃的自性是智慧穷尽的空性，如同灯灭一样。十八部派的根本部等一些低劣的宗派认为，作为业果之所依，存在实有的补特伽罗我。二者都认为，佛和菩萨们也是由小乘三藏各自发心的大小而产生的。他们已经大致讲述了经部宗的观点。之后，大乘分为中观和唯识两个宗派。其中，大小乘的差别是：所缘是精细地修自利是小，唯独修利他是大。修持是方便智慧双运是大的，与此相离是小的。《集学论》中说：无方便的智慧会堕入声闻地。因此，以方便大悲不滞于寂灭的边，如灭定等，不滞于独自寂静的边；以智慧甚深不滞于常断二边，能超越有寂二者。智慧也只是证悟人无我，以及部分证悟法无我的自性空性是声闻缘觉的智慧，是小。证悟二无我的是菩萨的智慧，是大乘。二观察续中说：谁的智慧和大悲大，就是大乘，谁的小，就是小乘。如是所说。大乘从宗派的角度分有唯识和中观二者。首先，在唯识宗方面，从胜者涅槃到第三次结集之间，在萨ra哈和龙树未出现之前，最后的经典，如《华严经》和《宝积经》等在人间出现。依靠这些，阿毗达磨智等五百位大乘论师出现，承认唯识宗的五种分类，但不承认十地的智慧。道谛不能被智慧所遍及，因为无漏的五蕴是道谛。无漏的五蕴是，以法分别智为主