Chinese
为了确立至尊胜义谛，为了消除遮蔽真如的一切愚痴错乱之分。仅仅是依缘而生，积累福德资粮不舍弃，却以通达三轮执着之境无自性的法性之义的智慧所摄持，使二资粮成为双运，从而如实显现真实的实相，并达到究竟，这是有必要的。如《入行论》云：“世俗谛为方便，胜义谛为方便生，此二差别若不知，彼即邪分别入恶道。”又如《二谛论》云：“若知二谛之差别，不迷于佛之教言，彼等无余积资粮，将往圆满之彼岸。”又如《中观心要》云：“无有真实世俗梯，欲登胜义大殿堂，智者岂能许如是。”二是分别解说宗派的见解，分二：略说、广说。初者：总的来说，二谛的自性是这样的，暂时各个宗派的论师们，由于领会佛陀教言的方式不同，各自安立基、道、果的方式是这样的。二、广说分四：分别解说有部、经部、唯识、中观。首先，有部：执着实有，主张外境，甚至不承认自证是名言的，这种小乘的宗派论者，就是有部的特征。其中，基、道、果三者中，确立基之法为二谛的方式是：将有为法归纳为五蕴，又归纳为识和色二者。六识之流如河流般，刹那前后不断产生，这种现象如孩童般执着是不真实的。如果分析，会变成三时的多种识，因此，可以舍弃“这是善或不善的分别念”之类的自执之念，因此仅仅是世俗存在。而胜义谛是识的自
English
In order to establish the supreme ultimate truth, in order to eliminate all the ignorance and confusion that obscures Suchness. Merely accumulating the accumulation of merit as arising from interdependence is not abandoned, but it is taken by the wisdom that understands the meaning of the Dharma nature of the realm of attachment to the three wheels without self-nature, so that the two accumulations become a union, thereby truly manifesting the true reality as it is, and achieving the ultimate, which is necessary. As it is said in the "Entering the Middle Way": "Conventional truth becomes the means, and ultimate truth is born from the means. If one does not know the difference between the two, then one enters the evil path with wrong thoughts." Also, as it is said in the "Treatise on the Two Truths": "Those who know the difference between the two truths will not be confused by the Buddha's teachings. All of them will accumulate resources and go to the other shore of perfection." Also, as it is said in the "Essence of the Middle Way": "Without the ladder of true convention, one wants to climb to the top of the great hall of ultimate meaning. It is not permissible for the wise to do so." Second, there are two ways to explain the views of the philosophical schools in detail: a brief explanation and a detailed explanation. The first is: In general, the nature of the two truths is like this. For the time being, the masters of each school, due to the different ways of understanding the Buddha's teachings, establish the meaning of the base, path, and fruit in their own ways. The second, detailed explanation, is divided into four: explaining the Vaibhashika, the Sautrantika, the Mind-Only, and the Madhyamaka. First, the Vaibhashika: clinging to reality, advocating external objects, and even not admitting that self-awareness is nominal, this Hinayana school of thought is the characteristic of the Vaibhashika. Among them, the way to establish the base Dharma as the two truths among the three of base, path, and fruit is: to summarize conditioned dharmas into the five aggregates, and also to summarize them into the two of consciousness and matter. The stream of the six consciousnesses is like a river, constantly arising moment by moment, and it is not true to cling to this phenomenon like a child. If analyzed, it will become multiple consciousnesses of the three times. Therefore, one can abandon the self-grasping thought of "this is a good or bad thought," so it is merely conventionally existent. And the ultimate truth is the self of consciousness.
Chinese
如果像那样什么都不成立，那么粗大的相续世俗也无法显现，无论用智慧如何分析，都无法分割成三时的意识，没有时间部分的自执之识是不可舍弃的，是作为相续产生的所依。并且，粗大地显现的物质，如瓶子等，也是由微尘和众多部分积聚的自性，如同普通孩童执着瓶子等事物为一个整体一样，并非真实，如果被对治摧毁和破坏，那么执着瓶子的心识就会消失。同样，如果通过破坏还可以继续分解成部分，那么自执之识就可以舍弃，仅仅是世俗。然而，如果什么都不成立，那么粗大的显现也无法存在，因此，作为产生这些的基础，胜义谛上，即使被对治的锤子等摧毁和破坏，也存在无法再分的微尘，即没有方分部分的微尘。这种观点是小乘部派中的说一切有部的观点。《俱舍论》中说：“若由破及慧，析除余慧舍，如瓶水世俗，实有异此故。” 也就是说，无为法也包含在胜义谛中，世俗谛和假有意义相同，胜义谛和实有意义相同。总的来说，这个宗派很好地驳斥了外道所主张的补特伽罗之我，在此基础上，由于没有可以安立为我的无分微尘，因此认为与生俱来的执着人我为实有的心识也是颠倒识，从而承认无我。理解他们的观点只是更好地理解经部宗观点的阶梯，除此之外，他们还承认虚空是常法和实法，同时产生的因果和具有五种相似性的因果等是实有，并且认为三时也是实有和事物，因此永远不会消失等等，这些观点非常粗糙。克什米尔的说一切有部与经部宗相同，都承认业的相续作为业果关系的所依，这是他们的区别。第二，道的分类是指缘于四谛的行相，如无常等十六种行相进行修习的方式，即五道。
English
If nothing is established in that way, then the coarse continuum of conventional truth cannot appear either. No matter how one analyzes with wisdom, the consciousness that cannot be divided into the three times, the self-grasping consciousness without temporal parts, is indispensable and exists as the basis for the arising of the continuum. Moreover, the coarse matter that appears, such as a vase, is also by nature an accumulation of atoms and many parts. Just as ordinary children grasp things like vases as a single entity, it is not true. If it is destroyed and broken by an antidote, then the grasping of the vase will disappear. Similarly, if it can still be divided into parts by destruction, then the self-grasping consciousness can be abandoned, and it is merely conventional. However, if nothing is established, then this coarse appearance cannot exist either. Therefore, as the basis for the arising of these, in ultimate truth, even if it is destroyed and broken by antidotes such as hammers, there exists an indivisible atom, that is, an atom without directional parts. This view is the doctrine of the Vaibhashika school of the Hinayana tradition. The Abhidharmakosha states: "If by destruction and wisdom, one eliminates what the other wisdom abandons, like a vase of water, it is conventional, the real exists differently from this." That is to say, unconditioned dharmas are also included in ultimate truth, conventional truth and imputation have the same meaning, and ultimate truth and substantial existence have the same meaning. In general, this philosophical system refutes well the self of the person claimed by the outsiders. On this basis, since there is no indivisible atom that can be established as the self, it is understood that the innate consciousness that grasps the self of the person as truly existent is also a mistaken consciousness, and thus they acknowledge selflessness. Understanding their view is merely a stepping stone to better understanding the view of the Sautrantika school. Other than that, they also acknowledge that space is both permanent and substantial, that simultaneous cause and effect and cause and effect with five similarities are substantial, and they consider the three times to be substantial and entities, so they never disappear, etc. These views are very crude. The Kashmiri Vaibhashikas, like the Sautrantikas, acknowledge the continuum of karma as the basis for the relationship between karma and its result, which is their distinction. Second, the classification of the path refers to the way of meditating on the sixteen aspects of the four truths, such as impermanence, etc., which is the five paths.
Chinese
仅仅是建立这些名相，却不承认十地等的名相。对于这些道的断除对治，认为所断为烦恼障和与此相违的无明二者，断除前者获得低于阿罗汉的果位，断除后者获得佛陀的果位。第十六刹那道是修道，也认为见道十五刹那是有次第产生的。第三是果位的名相：对于刚刚所说的低于阿罗汉的果位，也承认具有退转法等。通过与三大阿僧祇劫的资粮无常等十六道相关联而修持，断除二种无明而获得佛果。就我们的导师而言，从最初发菩提心到夜晚降伏魔众之间，仅仅安住于顺解脱分的凡夫位；仅仅以他的名号而言，在同一个座垫上圆满了加行道的暖位等四位，见道的十五刹那，然后在黎明时分，以修道金刚喻定，从根拔除非烦恼障的无明而证得佛果。如此成佛，也是证悟心相续的灭尽和不生之智慧，而不是外在的色身，因为色身是苦谛，所以不认为是佛。例如，天授以石块击伤佛足等，不认为是示现，而是直接承认。然而，就心相续而言，佛陀此后的事业是佛陀的事业；就色身而言，认为是具有余依的阿罗汉。因为涅槃后融入无余法界，所以认为物质和意识的行持断绝，因此不承认在其他刹土示现色身等，以及圆满报身等的名相。也不承认独立于有余依和无余依之外的无住涅槃。同样，仅仅承认四双八士夫的名相，但不认为他们是僧宝，因为他们是补特伽罗。也不认为他们的相续中的有学和无学
English
They only establish these nominal designations, but do not accept the designations of the ten bhumis and so forth. Regarding the abandonment of these paths, they believe that what is to be abandoned are the afflictive obscurations and the ignorance that is contrary to them. By abandoning the former, one attains the state of an arhat that is inferior, and by abandoning the latter, one attains the state of a Buddha. The sixteenth moment of the path is the path of meditation, and they also believe that the fifteen moments of the path of seeing arise in sequence. The third is the designation of the result: for the inferior arhat state just mentioned, they also acknowledge that it has the nature of decline, etc. By practicing in connection with the sixteen paths, such as the impermanence of the accumulations of three countless eons, they believe that both kinds of ignorance are abandoned and Buddhahood is attained. As for our teacher, from the time he first generated the mind of enlightenment until he subdued the maras in the evening, he remained only in the state of an ordinary being who abides in a fraction of liberation. In terms of his name alone, on that very seat, he perfected the four stages of the path of joining, such as heat, and the fifteen moments of the path of seeing. Then, at dawn, with the vajra-like samadhi of the path of meditation, he uprooted the ignorance that is not an afflictive obscuration and attained Buddhahood. Thus, becoming a Buddha is also the wisdom that knows the exhaustion and non-arising of the mind-stream, but not the external physical body, because the physical body is the truth of suffering, so it is not considered a Buddha. For example, when Devadatta injured the Buddha's foot with a stone, they do not consider it a display, but directly acknowledge it. However, in terms of the mind-stream, the activities of the Buddha after becoming a Buddha are the activities of a Buddha; in terms of the physical body, it is considered an arhat with remainder. Because after nirvana, one merges into the realm of no remainder, they believe that the activities of matter and consciousness cease. Therefore, they do not acknowledge the display of physical forms in other realms, nor the designations of the enjoyment body, etc. They also do not acknowledge the non-abiding nirvana that is separate from the nirvana with remainder and the nirvana without remainder. Similarly, they only acknowledge the designations of the four pairs of individuals and the eight types of persons, but they do not consider them to be the Sangha Jewel because they are individuals. Nor do they consider the learning and non-learning in their streams
Chinese
认为有部派的法是僧伽宝。二是经部宗：从实执的角度，凡是主张外境和自识二者的有部小乘宗派，就是经部宗的体性。从分类的角度来说，有随经部和随理部两种。前者认为，分别说部所推崇的七部对法论是舍利子等七位阿罗汉的论著，并由此宗派进行宣说。后者不以论著为量，而是依靠经部来宣说宗义，因此法的名称依附于人，故称之为经部师，又因为宣说诸法与譬喻相关联，所以也称为譬喻师。此宗有基、道、果三者。首先，基的诸法，确定二谛之理的方式是：如同具有盛水作用的瓶子，以及具有支撑栋梁作用的能力的柱子等真实存在的事物，在此宗派的语境中，并非胜义存在，因为它们不超出实有的众多微尘的聚合。因此，仅仅承认无分微尘与分别说部相同，但不承认三时实有和虚空常有等。此外，在意识分别的显现境中显现的，如不能盛水的瓶子和不能支撑栋梁的柱子等，因为遮蔽了见到事物自相的实相，所以是世俗谛，而且它们也仅仅是在错乱的意识面前显现而已，并非真实存在。对于这些，依次以事物自相和总相来解释：在现量境中，以自相周遍，而且，因为执持自己的特征，所以是自相；因为是实有之基，所以是实物；因为生灭变化，所以是无常；因为从自己的因，如种子等产生，所以是有为法；因为自己的体性不空，所以是胜义谛，认为这些都是一个意思。在分别的显现境中，以总相周遍，而且，因为仅仅是显现事物的形象，而不执持事物自身的特征，所以是总相；因为没有造作的基础，所以是非实物；因为自身没有生灭的原因，所以是常法；因此，不是从自己的因，如种子等产生，所以是无为法；自己的体性没有成