English
"Gyas" is the body, and the mind is the Dharmakaya of emptiness, free from elaboration. The nature of Nirvana is the emptiness exhausted by wisdom, like the extinguishing of a lamp. Some inferior schools, such as the root school of the eighteen schools, believe that there is a real "person-self" as the basis of karma and its results. Both believe that Buddhas and Bodhisattvas also arise from the magnitude of their respective Bodhicitta in the three pitakas of the Lesser Vehicle. They have roughly stated the views of the Sutra School. Furthermore, the Great Vehicle is divided into two schools: Madhyamaka and Cittamatra. The difference between the Great and Lesser Vehicles is that focusing on meticulously accomplishing one's own benefit is small, while solely accomplishing the benefit of others is great. Practice is great when skillful means and wisdom are combined, and small when separated from them. The Compendium says: "Wisdom without skillful means falls into the state of a Hearer." Therefore, with the skillful means of great compassion, one does not abide in the extreme of peace, such as cessation; with profound wisdom, one does not abide in the two extremes of permanence and annihilation, thus transcending both existence and peace. Wisdom is also small when it only realizes the selflessness of the person and partially grasps the selflessness of phenomena as emptiness of inherent existence, which is the wisdom of Hearers and Solitary Realizers. Realizing the emptiness of the two selfs is the wisdom of Bodhisattvas, which is the Great Vehicle. In the Two Examinations Tantra, it says: "Whoever has great wisdom and great compassion is the Great Vehicle, and whoever has small ones is the Small Vehicle." As it is said. The Great Vehicle is divided into two from the perspective of philosophical schools: Cittamatra and Madhyamaka. First, regarding the Cittamatra side, from the Nirvana of the Victorious One until the conclusion of the Third Council, before the appearance of Saraha and Nagarjuna, the final scriptures, such as the Avatamsaka Sutra and the Ratnakuta Sutra, appeared in the human realm. Based on these, five hundred Great Vehicle teachers, such as Abhidharmamati, appeared and accepted the five classifications of the Mind-Only school, but did not accept the wisdom of the ten bhumis. The Truth of the Path is not pervaded by wisdom, because the five uncontaminated aggregates are the Truth of the Path. The five uncontaminated aggregates are mainly the wisdom of discriminating phenomena.
Chinese
成为失去的眷属中，戒律之蕴，禅定之蕴，解脱之蕴，解脱之智慧见之蕴，此为五蕴。果为：声闻种姓者修习四谛，即无常等十六行相，最终依靠修道金刚喻定，摧毁烦恼障，获得阿罗汉果。声闻入流果有入流和住流两种，一来果有入流和住流两种，不来果有入流和住流两种，阿罗汉果有入流和住流两种，总共四双八辈，认为八种入流和住流果位皆为圣者所摄。独觉：依靠小乘三藏修习，因根器利钝之别而产生。如犀牛角般的独觉们，将证悟到补特伽罗自立存在的实有为空性的见解，与一百大劫等的福德资粮相结合，在资粮道大之前修持，从加行道暖位直至无学道之间，于一个座垫上现证。声闻乘承认补特伽罗无我，但认为所取境的物质，即无分微尘是实有的。独觉乘在证悟补特伽罗无我的基础上，也证悟到所取的外境也是无实有的，因此证悟了二分之一的无我。但没有证悟能执之心无实有。如《宝鬘论》中说：为了舍弃所取境之分别，以及不舍弃能执故，依靠如犀牛角般的道，应当了知是真实摄持。道的行进方式大体与声闻乘相同。菩萨们在资粮道的阶段，圆满了三大阿僧祇劫的资粮，之后一百劫中积聚妙相之因，在最后有者于菩提树下，夜晚降伏天子魔，中午入定之时，现证加行道、见道、修道三道，黎明曙光出现之时，现证无学道。因此，夜晚降伏魔军之前是凡夫的阶段，菩萨的加行道、见道、修道三者
English
In the assembly of those who have become lost, the aggregate of discipline, the aggregate of concentration, the aggregate of liberation, the aggregate of the wisdom of seeing liberation, these are the five aggregates. The fruit is: those of the Hearer lineage, by meditating on the Four Noble Truths, the sixteen aspects such as impermanence, etc., ultimately relying on the diamond-like concentration of the path of meditation, destroy the obscurations of afflictions and attain the fruit of Arhatship. The Hearer who has entered the stream has two: entering and abiding. The Once-Returner has two: entering and abiding. The Non-Returner has two: entering and abiding. The Arhat has two: entering and abiding, thus it is said to be four pairs and eight individuals, and it is believed that any of the eight entering and abiding positions are encompassed by the noble ones. Solitary Realizers: by relying on the three baskets of the Lesser Vehicle and meditating, they arise from the difference of sharp and dull faculties. Solitary Realizers like the rhinoceros horn, combine the view of realizing the emptiness of the self-sufficient substance of a person with the accumulation of merit for a hundred great eons, and practice it from the great accumulation path downwards, manifesting from the heat of the path of joining to the path of no more learning on a single seat. Although the Hearers accept the absence of self of a person, they believe that the object of grasping, the indivisible particle, is ultimately real. On top of realizing the absence of self of a person, the Solitary Realizers also realize that the external object of grasping is also unreal, thus they realize one and a half absences of self. But they do not realize that the mind of grasping is unreal. As it says in the Ornament: "In order to abandon the conceptualization of the object of grasping, and because grasping is not abandoned, the path like the rhinoceros horn, should be known to be truly condensed by reliance." The way of traversing the path is mostly the same as the Hearers. Bodhisattvas complete the accumulation of three countless great eons during the stage of the accumulation path, and then accumulate the cause of good marks for a hundred eons, and in the last existence, at the foot of the Bodhi tree, in the evening they subdue the demons of the sons of the gods, and at noon when they are in samadhi, they manifest the three paths of the path of joining, the path of seeing, and the path of meditation, and at dawn when the light of dawn rises, they manifest the path of no more learning. Therefore, until the evening when the demons are subdued is the stage of ordinary beings, and the Bodhisattva's path of joining, seeing, and meditation are
Chinese
他们认为，（一切）遍及于禅定。十二行传中的前九个是菩萨行，后三个被认为是佛陀行传。他们认为，法轮遍及于见道，身体的法轮遍及于四谛法轮。分别说部认为，世亲所著的《阿毗达磨俱舍论》七部是佛陀所说之语，并且（佛陀的）教言遍及于字面意义。在八万法蕴中，他们不承认四千种分类，如《俱舍论》中所说：“八万法蕴，皆为能仁所说。”他们使佛法兴盛和发展。自从龙树出现以来，唯识宗衰落，大乘中观遍布大地。唯识宗的论著没有出现在雪域（西藏）。按照这个宗派的观点，如来藏是存在状态的根本，是法界的自性光明，存在于有情众生的界限中。在其之上，存在着无始以来的无明，它是所有烦恼的根源，不属于善或非善的任何一方，因此被称为未指明的方面，被称为各种习气的根本，其本质是无分别，不执着于对象。如果习惯于这种状态，就会导致投生到无色界。阿赖耶识是一种清晰的意识，尚未转化为五根和意识。如果习惯于这种状态，就会导致投生到色界。在金刚喻定显现之前，它像河流一样不断流动。在证得最后的金刚喻定之后，它转化为如镜般的智慧。这是区分阿赖耶和阿赖耶识的宗派。如果不区分，那么只有阿赖耶识，没有单独的阿赖耶的说法。他们认为一切法都包含在三种自性中：遍计所执性、依他起性、圆成实性。也就是说，像能取和所取二者一样显现的是依他起性，它来自心的各种习气的力量。像那样显现的外境被心所分别和虚构的是遍计所执性，因为它实际上不存在，所以是虚假的，即世俗谛。依他起性和遍计所执性都是心的显现
English
They believe that (everything) is pervaded by meditation. The first nine of the twelve acts are Bodhisattva acts, and the last three are considered Buddha acts. They believe that the Dharma wheel is pervaded by the path of seeing, and the Dharma wheel of the body is pervaded by the Dharma wheel of the four truths. The Vaibhashikas believe that the seven treatises of Abhidharma-kosa written by Vasubandhu are the words spoken by the Buddha, and that (the Buddha's) teachings are pervaded by literal meaning. Among the eighty thousand aggregates of Dharma, they do not acknowledge the four thousand categories, as stated in the Kosa: "The eighty thousand aggregates of Dharma, all of which were spoken by the Able One." They made the Buddhist teachings flourish and develop. Since Nagarjuna appeared, the Mind-Only school declined, and the Great Vehicle Madhyamaka spread throughout the land. The treatises of the Mind-Only school did not appear in the Land of Snows (Tibet). According to this school, the Tathagatagarbha is the basis of the state of being, the self-luminous nature of the Dharmadhatu, residing within the limits of sentient beings. Above it, there is beginningless ignorance, which is the root of all afflictions, not belonging to either the side of good or non-good, therefore called the unspecified aspect, called the basis of various habits, its essence is non-conceptual, not clinging to objects. If one becomes accustomed to this state, it will lead to rebirth in the formless realm. The Alaya-consciousness is a clear consciousness that has not yet been transformed into the five senses and consciousness. If one becomes accustomed to this state, it will lead to rebirth in the form realm. Before the Vajra-like Samadhi manifests, it flows continuously like a river. After realizing the final Vajra-like Samadhi, it transforms into mirror-like wisdom. This is the school that distinguishes between Alaya and Alaya-consciousness. If there is no distinction, then there is only Alaya-consciousness, and there is no separate explanation of Alaya. They believe that all dharmas are contained within the three natures: parikalpita, paratantra, and parinispanna. That is, what appears like the two, grasper and grasped, is the paratantra, which comes from the power of the mind's various habits. The external objects that appear in that way, which are conceptually constructed and fabricated by the mind, are the parikalpita, because they do not actually exist, so they are false, i.e., conventional truth. Both the paratantra and the parikalpita are appearances of the mind.
Chinese
认识到在外境之外没有其他，认为心中证悟圆满，但不认为心是无自性的。像这样认识到能取所取二取不二，能取所取二取不二的智慧被说为胜义谛。因此，他们认为仅仅是明觉的心是胜义谛。像这样，虽然对外境的认识方式没有错谬，但即使认为能取所取二取不二，也已经将认识的自性变成了一个实体。由于认为识是胜义谛，因此没有如实证悟诸法无我。在《现观庄严论》中说：“为舍所取境，及为不舍能取故，以依水精等喻道，当知摄略说。”因为与自宗观点相同，所以将声闻、独觉、唯识三者安立在说有实的宗派中。其中，内部又有许多不同的观点，即：相真和相假两种。第一种认为，在执着蓝色时，眼识显现蓝色就是真实存在的。第二种认为，显现蓝色并不是真实存在的。而且，相真派认为，在执着蓝色的眼识中，存在着因无明而产生的对外境蓝色的错乱显现。相假派不仅认为显现蓝色是对外境的错乱显现，而且认为显现蓝色和粗显的蓝色都是因无明而产生的错乱。因此，相真派认为，在根识上粗显的显现是如其显现般存在的；而相假派认为，在根识上粗显的显现不如其显现般存在。相真派又分为：能取所取数量相等、半个鸡蛋、杂色二取不二三种。第一种认为，在执着一个杂色的物体时，由于对境呈现出各种颜色或不同的相状，因此从有境的角度来看，也会产生各种不同的相状，并且这些相状都是真实的。第二种认为，虽然对境呈现出各种不同的相状，但从有境的角度来看，不会产生各种不同的相状。第三种认为，对境不呈现出各种不同的相状，只呈现出杂色的相状，而从有境的角度来看，也只会产生杂色的相状。以上是这三种的定义。能取所取数量相等