Chinese
随小部经部的经部师的观点不同之处在于：根与境相遇时，虽然没有安立六种识的行相，但在相遇时，能取和所取同时产生，因此认为是唯识；认为识是带着境所安立的行相而生起的，因此认为有先后能取和所取，并且有自体验和以他者为对境而执着的差别；对于团聚的体性，也认为极微都是有间隙地环绕，认为是被风的力量聚合的；也认为不是无间隙地粘连，而是像捆起来的书本一样；此外，过去、未来、形状和非表色之色是极微的实物，以及无为法，这三者是常有的实物和无遮止，以及不相应的行是色，心和心所之外的三种实物的状态，有认为是实物的差别，也有经部师不认可的差别。如是说。对于分别说部本身也有，认为补特伽罗是实物存在，有认为是与蕴一体或他体、常或无常、不可言说，也有不这样认为的；有依靠的眼睛能看到有依靠的色，但不是依靠它的识。因为被间隔开的色是看不到的缘故。有认为有间隔的，也有不认为有间隔的；以及迦湿弥罗和中部地区的分别说部师们，他们的细微观点也有不同。如是说。 修习方面，是以智慧善加摄持，修习一切有为法皆是无常，一切生皆是痛苦，粗略的是无我，涅槃是寂静。中等是修习对治分别念的风心，对治贪欲的是不净观，这三种修习方式中，最初的在《瑜伽师地论》中已经阐明，如《修习处》中所说。总的来说，是从见鬘中超胜而证悟，有些人因为是自性，所以以不颠倒的方式，以四谛的修习次第。如是说。 又，如何修习呢？如《宝性论》中所说：如同应该认识疾病，疾病的因应该用药物和治疗来断除，为了获得远离疾病的安乐，应该服用药物一样。痛苦（苦谛，梵文：duḥkha，天城体：दुःख，罗马音：duhkha，汉语字面意思：痛苦）的真谛，以及它的因（集谛，梵文：samudaya，天城体：समुदय，罗马音：samudaya，汉语字面意思：生起）生起，以及远离它的灭（灭谛，梵文：nirodha，天城体：निरोध，罗马音：nirodha，汉语字面意思：灭除），同样应该获得
English
The differing views of the Sautrāntikas who follow the Lesser Sutra Division are as follows: Although the appearances of the six objects of consciousness are not established when the senses and objects meet, apprehension and grasping arise simultaneously upon contact, thus they consider it to be only consciousness. They believe that consciousness arises with the appearances established by the object, thus they believe in prior and subsequent apprehension and grasping, and there is a distinction between self-experience and grasping by focusing on others. Regarding the nature of aggregates, they also believe that the subtle particles revolve with intervals, and are gathered by the power of wind. They also believe that they are not adhered without intervals, but like bound books. Furthermore, the past, future, shapes, and non-manifest forms are substances of subtle particles, as well as the unconditioned. These three are permanent substances and non-affirming negations, and non-associated compositional factors are form. The states of the three substances other than mind and mental factors, some consider them to be distinctions of substances, while the Sautrāntikas do not accept these distinctions. So it is said. Even within the Vaibhāṣikas themselves, there are those who believe that the person exists as a substance, whether it is one with or different from the aggregates, permanent or impermanent, or inexpressible, and there are those who do not believe so. The eye with support sees forms with support, but it is not the consciousness that relies on it. Because the form that is separated by an interval cannot be seen. Some believe in intervals, and some do not believe in intervals. And the subtle views of the Vaibhāṣikas of Kashmir and Central Asia also differ. So it is said. As for meditation, with wisdom well gathered, meditate on all conditioned phenomena as impermanent, all births as suffering, the coarse as selfless, and nirvana as peaceful. The intermediate is to meditate on the wind-mind as the antidote to conceptual thought, and impurity as the antidote to desire. Among these three methods of meditation, the first is clarified in the Yogācārabhūmi-śāstra, as stated in the Dhyānakṣetra. In general, it is realized by surpassing the garland of views, and some, because it is their nature, practice the four truths in an undeluded manner, in the order of meditation. So it is said. Furthermore, how should one meditate? As stated in the Ratnagotravibhāga: Just as one should recognize the disease, and the cause of the disease should be eliminated by medicine and treatment, and in order to attain the happiness of being free from disease, one should take medicine. The truth of suffering (duḥkha, Devanagari: दुःख, Romanization: duhkha, literal meaning: suffering), and its cause (samudaya, Devanagari: समुदय, Romanization: samudaya, literal meaning: arising), and the cessation of being free from it (nirodha, Devanagari: निरोध, Romanization: nirodha, literal meaning: cessation), similarly, one should attain
Chinese
作为方法（0）。要了解（0）。要放弃（0）。要接触（0），并且要依赖（0）。如是观修。将这些一一与四四十六种相联系，即法忍和随法忍，以及法智和随法智的智慧，通过十六种来证悟。༈。行持方面，《观鬘》中说：所有善与非善之法，在世俗的知识中显现，在胜义智慧中也显现，二者各自存在，相互矛盾，虽非真实，但观之，身语之善为行持，罪恶为舍弃，塔巴萨之语所表达的痛苦之义为苦行，即为了果实而使身体受苦，巴瓦之语所翻译的意义为戒律，即因希求果实的功德而改变自己先前的行为。又，《誓言之界》中说：十善业和十恶业中，也主要阐述了四根本。断除一切损害其他众生的行为。断除恶因和不同的行为，因此从各自的业中解脱，因此以成办自利为主，以对治来调伏身语意的恶行。学习先前圣者阿罗汉的行为，即是行持。༈。果实方面，进入通往已逝城市之路的延续，即进入了流。在欲界的天人和人中转生一次，即一来。不在欲界转生，即不还。三界之贪欲灭尽，因此值得一切贪欲者供养，即阿罗汉，四者中的三者是暂时的果实，阿罗汉是最终的果实。这四者又分为：果入于因和安住于果，分为二二。双基有八个分支，与身体的装饰分离。阿罗汉也分为三界的烦恼已尽，但身体未舍弃的有余依，以及五蕴完全止息的无余依涅槃，即无身，只有微细的能取所取，如《果界》中所说。༈。驳斥方面，四义。粗大方面观察遮蔽与非遮蔽等，微细方面观察部分等，总
English
As a method (0). To understand (0). To abandon (0). To touch (0), and to rely on (0). Meditate as it is said. Connect these one by one with the sixteen aspects of four fours, namely the forbearance of Dharma and the subsequent forbearance of Dharma, and the wisdom of the knowledge of Dharma and the subsequent knowledge of Dharma, and realize them through the sixteen. ༈. Regarding conduct, the *Garland of Views* states: All virtuous and non-virtuous dharmas appear in the knowledge of the conventional and also appear in the wisdom of the ultimate, and although they are not true because they contradict each other, by viewing them, the virtue of body and speech is conduct, evil is abandonment, the meaning of suffering expressed by the word *tāpasa* is asceticism, which is to afflict the body for the sake of fruit, and the meaning translated by the word *bhāva* is discipline, which is the conduct of transforming one's previous behavior by desiring the qualities of the fruit. Furthermore, the *Sphere of Samaya* states: Among the ten virtuous and ten non-virtuous actions, the four roots are mainly taught. Abandon all actions that harm other sentient beings. By abandoning evil causes and different behaviors, one is liberated from karma separately by the ripening of results. Therefore, by accomplishing one's own benefit as the main goal, one subdues the misconduct of body, speech, and mind with antidotes. Learning from the conduct of the previous noble Arhats is conduct. ༈. Regarding the fruit, entering the continuum of the path to the city of the departed is entering the stream. Reborn once in the gods and humans of the desire realm is a once-returner. Not being reborn in the desire realm is a non-returner. The craving of the three realms is exhausted, therefore worthy of being worshiped by all those with desire, is an Arhat, three of the four are temporary fruits, and Arhat is the ultimate fruit. These four are also divided into: fruit entering the cause and abiding in the fruit, divided into two each. The dual basis has eight branches, separated from the ornaments of the body. It is said. Arhats are also divided into those with remainder, in whom the afflictions of the three realms are exhausted but the body is not abandoned, and the nirvana without remainder, in whom all five aggregates have ceased, that is, without a body, only subtle grasping and being grasped, as stated in the *Sphere of Fruit*. ༈. Regarding refutation, four meanings. In the gross aspect, examine obscuration and non-obscuration, etc., in the subtle aspect, examine parts, etc., total
Chinese
由于没有通过心识来分析，所以不存在能取，因此，执着于它的刹那也不真实。关于直说、确定说和隐义说这两种说法，内道自己教派的经文中说，微尘和刹那的意义已经成立。进入上乘的阶梯仅仅是直说，怎么能是确定说呢？如是说。还说没有获得涅槃。如是说，《宝性论》中说：因此，没有获得具有无碍智慧之眼的佛陀，就不能证悟从一切障碍中解脱的涅槃自性之界。例如，舍弃光明和光芒而未见，就不能见到太阳的轮廓。如是说。不依赖于善知识，自己获得果位菩提的宗见是：《毗毗沙那授记经》中说：在因上果依存，果随因生，见到如幻的甚深自性，以及证悟了法界无边无中，离于言说的意义。如是说。瑜伽行派的注释中说：从色蕴中证悟所取的法无我。如是说。那个证悟也是，《广大经》中说：不向善知识学习，而是通过自己的智慧证悟，所以是独觉。如是说。因此，虽然他的智慧敏锐，在见解和行为上胜过声闻，但是，由于认为不可言说，所以执着于法我，认为法我是真实存在的。禅修方面，《禅定界》中说：十二缘起中的第一个无明、第八个爱和第九个取是三因。第二个行和第十个有是二缘。识、名色、六处、触、受、生、老死这七个是果，是痛苦的自性。因此，从因无明开始遮止，就是果意施安乐之最胜。如是说。行为方面，总的来说和声闻相似。九声，从上面燃烧火焰，从下面涌出水流等，通过身体的各种神变，仅仅做一些利益他人的事情。如是说。果位方面，根器敏锐，像犀牛一样独自居住，以及
English
Since there is no grasping because it is beyond analysis by the mind, even a moment of clinging to it is not true. Regarding the two statements of direct meaning and definitive meaning, it is said that in the scriptures of one's own Buddhist school, the meaning of atoms and moments is established. How can the steps to enter the higher vehicle be merely of direct meaning and be considered definitive? So it is said. It is also said that nirvana has not been attained. As it is said in the Uttaratantra: Therefore, without attaining the Buddha who possesses the vision of unobstructed wisdom, one cannot realize the realm of nirvana, which is the nature of liberation from all obscurations. For example, just as one cannot see the disc of the sun if one abandons light and rays and does not see. So it appears. The view that one can attain the fruit of enlightenment independently without relying on a spiritual friend is: In the "Bhibhishana Prophecy Sutra," it says: Seeing the profound nature of cause and effect being interdependent and the effect following the cause, like an illusion, and realizing the meaning of the Dharma realm being without beginning, end, or middle, and beyond expression. So it is said. In the commentary on Yoga Caru, it says: From the aggregates of form, realize the selflessness of the objects of grasping. So it appears. That realization is also: In the Extensive Sutra, it says: Because one realizes through one's own intelligence without learning from a spiritual friend, one is a Pratyekabuddha. So it is said. Therefore, although his intelligence is sharp and his view and conduct are superior to those of the Shravakas, nevertheless, because he assumes that it is inexpressible, he clings to the self of phenomena and views the self of phenomena as truly existing. Regarding meditation, in the "Meditation Space," it says: The first of the twelve links, ignorance, the eighth, craving, and the ninth, grasping, are the three causes. The second, action, and the tenth, existence, are the two conditions. Consciousness, name and form, the six sense sources, contact, feeling, birth, old age, and death, these seven are the result, established as the nature of suffering. Therefore, blocking from the cause of ignorance is the supreme bliss of the fruit of mental offering. So it is said. Regarding conduct, in general, it is similar to that of the Shravakas. Nine sounds, flames burning from above, water flowing from below, and so on, through various bodily miracles, one performs only some benefit for others. So it appears. Regarding the result, one with sharp faculties, living alone like a rhinoceros, and