English
The Dharmas of the Vaibhashikas are considered the Sangha Jewel. Secondly, the Sautrantikas: From the perspective of clinging to truth, anyone who engages in expounding the Hinayana tenets that assert both external objects and self-awareness is characterized as a Sautrantika. From the perspective of division, there are two types: followers of scripture and followers of reasoning. The former believes that the seven Abhidharma treatises, which the Vaibhashikas highly regard, are the works of seven Arhats, including Shariputra, and they expound their tenets based on this. The latter does not regard treatises as authoritative but relies on the Sutras to expound their tenets, thus the name of the Dharma is attached to the person, hence they are called Sautrantikas, and because they explain the Dharmas in relation to examples, they are also known as Exemplifiers. This school has three aspects: the basis, the path, and the result. First, the basis of all Dharmas, the way to establish the two truths is as follows: Like a vase that serves the purpose of holding water, and a pillar that has the ability to support a beam, such real things are not ultimately existent in the context of this school, because they do not go beyond the aggregation of many substantial atoms. Therefore, they only agree with the Vaibhashikas in asserting indivisible particles, but they do not assert the existence of substances in the three times or the permanence of space. Furthermore, things that appear in the field of mental conceptualization, such as vases that cannot hold water and pillars that cannot support beams, are conventional truths because they obscure the seeing of the self-nature of things, and they only appear in the face of deluded minds and are not truly existent. These are explained in terms of their own characteristics and general characteristics respectively: In the field of direct perception, it is pervaded by its own characteristics, and because it holds its own characteristics, it is its own characteristic; because it is the basis of existence, it is a real thing; because it arises and ceases, it is impermanent; because it arises from its own cause, such as a seed, it is conditioned; because its own essence is not empty, it is the ultimate truth, and they consider these to be the same meaning. In the field of conceptual appearance, it is pervaded by general characteristics, and because it only manifests the appearance of things and does not hold the characteristics of the thing itself, it is a general characteristic; because there is no basis for creation, it is a non-thing; because there is no cause for its own arising and ceasing, it is permanent; therefore, it does not arise from its own cause, such as a seed, so it is unconditioned; its own essence is not establishe
Chinese
小乘部认为世俗谛也是一种真谛。如《释量论》中说：“凡有作用能力者，于此即是胜义有，其余皆是世俗有，彼等宣说自共相。”因此，经部宗的立名言之方式，与量论中所说相同。然则，无论有部还是经部，安立二谛的方式，其本质都只是各自以分别念的智慧所安立，与事物本来的如实状态并不相同，因此观点一致。然而，这两者经过如此的观察和分析，对于蕴等等的诸法，仅仅是稍微了解了无分微尘，因此对于法执的细微执着并未完全断除，但却能确定人无我，认识到补特伽罗并非独立的实有，从而修持道。因此，不应一开始就轻视并主要进行破斥，而应依靠这些方法，努力使从无始以来串习的粗大实执得以转变，如此一来，一切经论皆可成为窍诀，这一点非常重要。第二，道的安立：虽然四谛的行相是不常等，但仅仅以了悟人无我的智慧，不与方便大悲心等相结合而修持，是小乘自道。将此智慧与欲利益有情之殊胜发心相结合，是大乘的修持方式。小乘与大乘的道之行进方式与前者相似。在道的所断障方面，也仅仅是人我执、有漏无明和无漏无明等等的名称，而不承认法我执和所知障等等的名称。第三，果的安立：仅仅修持不常等十六行相，断除有漏无明，现证阿罗汉果位，是小乘的菩提。同样，以涅槃二者为代表的灭谛，认为是法宝，道谛认为是僧宝。与方便大悲心等大乘道相应地修持，从根本上断除二种无明的种子，断证功德
English
The Lesser Vehicle schools consider conventional truth to be a kind of truth as well. As stated in the *Pramanavarttika*: "Whatever has the ability to perform a function, that here is the ultimate existent. The rest is the conventional existent. These explain the characteristics of self and general." Therefore, the way the Sautrantika school establishes terminology is similar to what is said in the treatises on valid cognition. However, whether it is the Vaibhashika or the Sautrantika, the essence of how they establish the two truths is merely established by their own discriminating wisdom, and is not the same as the actual state of affairs, so their views are consistent. However, after both of them have investigated and analyzed in this way, they only slightly understand the indivisible particles of the aggregates and other phenomena, so the subtle clinging to the truth of phenomena is not completely eliminated, but they can ascertain the absence of self of a person, realize that the individual is not an independent entity, and thus practice the path. Therefore, one should not initially look down upon and mainly refute them, but rather rely on these methods to strive to transform the gross clinging to reality that has been habitual since beginningless time. In this way, all scriptures become instructions, which is very important. Second, the establishment of the path: Although the aspects of the four truths are impermanence and so on, merely cultivating the wisdom that realizes the absence of self of a person without combining it with skillful means, great compassion, etc., is the path of the Lesser Vehicle itself. Combining this wisdom with the excellent intention to benefit sentient beings is the way of practicing the Great Vehicle. The way the Lesser and Great Vehicles progress on the path is similar to the former. Regarding the obscurations to be abandoned on the path, there are only terms such as the clinging to the self of a person, afflicted ignorance, and unafflicted ignorance, and they do not accept terms such as clinging to the self of phenomena and cognitive obscurations. Third, the establishment of the result: Merely meditating on the sixteen aspects of impermanence, etc., abandoning afflicted ignorance, and manifesting the state of an Arhat is the Bodhi of the Lesser Vehicle. Similarly, the cessation truth, represented by the two nirvanas, is considered the Dharma Jewel, and the path truth is considered the Sangha Jewel. By practicing in accordance with the Great Vehicle path of skillful means, great compassion, etc., the seeds of both ignorances are uprooted, and the qualities of abandonment and realization are
Chinese
具足三者，以及具足三种殊胜证悟，从而自利究竟，进而利他究竟，为所化众生转动四谛法轮，安置于成熟解脱，这被认为是无上菩提之果。一般来说，声闻有四种分类。如觉沃所说：“声闻四种即化身，圆满菩提转变者，寂行持宗是其三。”其中，第一种是胜友、具财、不退转等等。《涅槃经》中，提婆达多和六群比丘也包括在内。第二种是指通过自己的道获得加行道的忍位，然后进入大乘，最终成佛。还有，不定种姓者通过自己的道获得四果中的任何一个，然后才转变为圆满菩提。第三种是指种姓已定者，从自己的道进入无余涅槃。这也认为最终会归于一乘，按照龙树菩萨的观点，需要在清净刹土的莲花中化生，然后由佛陀劝请进入大乘。第四种是指一些低劣种姓者，执持刚讲过的毗婆沙宗的宗义，并认为依靠该见解可以获得自己的果位阿罗汉。但《入中论》中说：“导师龙树 பாத（梵文天城体），pāda（梵文罗马拟音），足（汉语字面意思）之正道外， अन्य（梵文天城体），anya（梵文罗马拟音），其他（汉语字面意思） कोई भी（梵文天城体），koī bhī（梵文罗马拟音），任何（汉语字面意思）寂静之方便，实无有故。 ”因此，认为不证悟中观见解就无法获得果位，所以称之为执持宗义的声闻。而自宗则认为，这是指大乘行者执持声闻的宗义。第三种唯识宗，不承认外境，并且承认自识是真实存在的，这种宣说大乘宗义的人就是唯识宗的特征。如果进行区分，那么在凡夫的相续中，根识的显现所呈现的色等粗大的显现，虽然不像显现那样在外境中成立，但却认为是真实存在于内心的，这是真唯识。而认为这种显现既不在外境中成立，也不在内心成立，而是如幻如化的，这是假唯识。从三摩地的角度，通过确定修持，也被称为瑜伽行。正如《集学论》中所说：无有分
English
Possessing the three qualities and the three special qualities of realization, thereby perfecting one's own benefit and ultimately benefiting others, turning the wheel of Dharma of the Four Noble Truths for those to be tamed, and establishing them in maturation and liberation, this is considered the fruit of unsurpassed enlightenment. Generally, there are four divisions of Shravakas. As Jowo said: "The four types of Shravakas are emanation, transformation into complete enlightenment, and those who hold the doctrine of peaceful conduct." Among these, the first are Superior Twin, Rabjor, Ma-agagpa, and so on. In the Nirvana Sutra, Devadatta and the Six Groups are also included. The second refers to those who, through their own path, attain forbearance on the path of joining and then enter the Mahayana, eventually becoming Buddhas. Also, it is said that those of uncertain lineage, through their own path, attain any of the four fruits and then transform into complete enlightenment. The third refers to those of definite lineage who, from their own path, go to the state of no remainder. This is also considered to ultimately lead to the One Vehicle. According to Nagarjuna's view, they are born in the lotus womb in a pure land and then urged by the Buddha to enter the Mahayana. The fourth refers to some of inferior lineage who hold the doctrine of the Vaibhashika school, which was just explained, and believe that by relying on that view, they can attain their own fruit, Arhatship. However, the Entering the Middle Way says: "Outside the path of the master Nagarjuna, there is no means of pacification for those who have become external." Therefore, it is believed that without realizing the Madhyamaka view, one cannot attain the fruit, so they are called Shravakas who hold the doctrine. In our own system, it is said that this refers to Mahayana practitioners who hold the doctrine of the Shravakas. The third, the Mind-Only school, does not accept external objects and asserts that self-awareness is truly established. A person who proclaims the doctrine of the Mahayana is the characteristic of the Mind-Only school. If we differentiate, then in the continuum of ordinary beings, the gross appearances such as forms that appear to the sense consciousness are not established as external objects as they appear, but are believed to be truly existent in the mind, this is the True Aspectarians. And those who believe that such appearances are not established as external objects nor as internal minds, but are like illusions, are the False Aspectarians. From the aspect of Samadhi, by establishing the practice, it is also called Yoga Practice. As it is said in the Compendium of the Essence of Wisdom: Without parts
Chinese
且，微尘皆无，各别显现而无所缘，体验如梦。从所取和能取中解脱的，是殊胜的识。宣说智慧海彼岸的，瑜伽行派的论典。如是。此中有基、道、果之安立三种，首先是确立基之方式：应知一切所知皆可归纳为遍计所执、依他起、圆成实三种。其中，由习气之力，本无能取和所取二者，却显现为外境色等，以及能取彼等外境之心等，凡是由分别念构思和增益的部分，皆是遍计所执。仅仅显现为二取，以及其基础是心和心所，此乃依他起。依他起中，没有遍计所执的部分，即是圆成实。例如，以咒语加持石子和木片，显现为马和牛时，石子和木片就像是依他起。在石子和木片上显现为马和牛，并执着和安立为马和牛，就像是遍计所执。像这样显现时，唯有石子和木片，而无马和牛，就像是圆成实。若将彼等归纳为二谛，遍计所执是本无能取和所取二者，却显现，并于彼上增益为真实，故是世俗谛。从遍计所执之外，显现之基础，依他起的自性，能取和所取二取皆无之自证智，以及其上遍计所执之空性圆成实二者，被认为是胜义谛，前者是法相胜义，后者是法性胜义。或者，将依他起归入世俗谛一方，因为是被法相所摄，并且因为仅仅显现为能取和所取二者，而未增益为真实。因此，若未增益为真实，仅仅显现为二取，则是心和心所自证智之自性显现之状态，如同圣者后得之显现一般，因此称为见依他起之状态。经中说，凡夫时期被遍计所执所染污，故未能如实见。若将三者进行内部分类，遍计所执有二种：于义上本不可能存在，却由分别念增益，如法和补特伽罗之我一般，是自相矛盾的