English
It would be a great mistake to truly grasp the meaning of what is being interpreted as it is. Summarizing the meaning by occasion is indicated by words such as "in short." In short, the difference between having a specific intention and having a hidden intention is: Having a specific intention is merely establishing the meaning of what needs to be done in the mind, without relying on making the other person obviously accept it; while having a hidden intention relies on making the other person accept the difference, etc. These distinctions are like the eyes for observing all the scriptures. Measuring the categories of the sacred Dharma is indicated by words such as "what is to be measured." From the perspective of what is to be measured, if all the eighty-four thousand Dharma doors spoken by the Victorious One are summarized into one meaning, it is the conventional and the ultimate, and there is no third truth other than the two truths, and there are no other categories. In the Sutra of the Meeting of Father and Son, it says: Worldly wise people consider these two truths, which you have not heard from others, but have seen for yourself. That is the conventional truth and the ultimate truth, and there is no third truth whatsoever. So it is said. The first distinction is indicated by words such as "conventional." In this way, for conditioned conventional dharmas, there are two ways of appearing: Generally, the nature of samsara is deluded by sudden obscurations. But on the object of its cognition, there are various differences in appearance, among which those that correspond to the obviously appearing situation and can function, such as the sun and lamp dispelling darkness, etc., are the true correct conventional. And the other, such as seeing two lamps after rubbing the eyes, and the appearance of the sun and moon's reflection in water, etc., although they appear but do not function, are called false conventional. Regarding this, the Two Truths states: What appears similar but can function, due to the ability and inability, is divided into true and untrue conventional. So it is said. These two appear separately in words, but when examined from the perspective of essence, the difference is not obvious, because both are without self-nature and sudden. Therefore, all dharmas that cling to truth are false conventional, and all appearances without clinging to truth are true correct conventional. The Jewel Heap Sutra says: Just as in the center of a completely pure mirror, the moon of the face appears, how can it be when self-nature is not established?
Chinese
让树木了解诸法。 第二部分由“胜义”等词语来阐述。胜义谛是指自性心本身的安住方式，轮回和涅槃的一切法，原本就无自性，超越了思虑言说。所谓证悟和未证悟，心识都未曾安立。《根本慧论》中说：“不由他悟寂静性，不以戏论而戏论，无分别且无差异，是则名为彼体性。” 这两个安乐原本就无分别地混合在一起的显空双运，就像映在水池中的月亮倒影一样。从显现的方面来说是世俗谛，从自性不成立的方面来说是胜义谛。即便如此，暂时依循迷惑的心识，也宣说了“五境”等。也就是说，眼等五境的识，就像未混合的颜料一样，执取色等欲妙受用的一部分。对此，以“彼即是彼”的执着，必须将破立思维的迷惑显现，观想为无实如幻等八喻。相对于果时而言，宣说了“究竟”等。如果究竟的法性能够被心识分别分析，那就成了非胜义，因为心识是世俗的。因此，与执着于一和多的对境相违背的，法界体性的所有特征，从未存在于心识的行境中。《入行论》中说：“胜义非是心识境，心识即是世俗谛。” 在这里，暂时对宗派的安立进行说明。如果进行分类，首先由“了解声闻分别部”等词语来阐述声闻乘有部和经部的观点。对此，分为根本论述和边际分析两部分，第一部分是：从认识的胜义来说，心识分析时最短暂的究竟是不可分割的刹那；从物质的胜义来说，用锤子击碎的物质的最小的究竟是不可分割的微尘。凡是认为这是声闻分别部共同的观点。凡是具有作用能力的事物，在这里就是胜义存在，其他的则是世俗存在。对此，又分为。
English
Let the trees know the dharmas. The second part is explained by the words "ultimate truth" and so on. The ultimate truth is the way of abiding of one's own nature of mind itself, all the dharmas of samsara and nirvana are originally without self-nature, transcending thought and expression. So-called realization and non-realization, consciousness has not established. The Root Wisdom says: "Not known from others, peaceful, Not touched by elaborations, Without distinctions, without difference, That is its characteristic." These two happinesses are originally inseparable, the union of appearance and emptiness, like the reflection of the moon in a pond. From the aspect of appearance, it is the conventional truth, and from the aspect of non-established self-nature, it is the ultimate truth. Even so, for the time being, according to the deluded mind, the "five objects" and so on are also explained. That is to say, the consciousness of the five objects such as the eye, like unmixed colors, grasps a part of the enjoyment of form and so on. In this regard, with the attachment of "that is that", it is necessary to contemplate the deluded appearance of refuting and establishing thoughts as the eight similes such as unreal illusion. In relation to the time of result, the "ultimate" and so on are explained. If the ultimate nature of dharma can be analyzed by the mind, then it becomes non-ultimate, because the mind is conventional. Therefore, all the characteristics of the nature of the dharma realm, which are contrary to the objects of focus on one and many, have never existed in the realm of the mind. The Practice of Conduct says: "The ultimate is not the realm of the mind, the mind is considered to be the conventional truth." Here, for the time being, the establishment of the tenets is explained. If classified, first, the views of the Hearers, the Vaibhashika and Sautrantika schools are explained by the words "knowing the Hearers' Separate Division" and so on. In this regard, there are two parts: the root statement and the marginal analysis. The first part is: from the ultimate truth of knowledge, the shortest ultimate of the time when the mind analyzes is the indivisible moment; from the ultimate truth of matter, the smallest ultimate of the substance broken by a hammer is the indivisible atom. Whatever believes that this is the common view of the Hearers' Separate Division. Whatever has the ability to function, here is the ultimate truth, and the others are the conventional truth. In this regard, it is also divided into.
Chinese
关于名称和共同特征的解释，与经部宗的自性分别宗相符。第二部分分为：略述俱舍宗共同的观点，以及简述各自的独特观点。第一部分又分为两点：陈述观点和以理证驳斥。在陈述观点中，有七个方面：一是四圣谛；二是作者是胜义谛；三是阿罗汉是最终的；四是不存在阿赖耶识；五是不存在大乘；六是不存在十地；七是佛陀是独立的。第一点是：苦谛、集谛、灭谛、道谛这四圣谛。《俱舍论》中说：‘谛有四种，即苦、集、灭、道。如是，彼等如何次第现证。’第二点是：如前所述，识的实事，胜义二者不可摧毁。如其所说：‘何者可摧毁，又以智衡量，若除彼智不入，如瓶中水是世俗，非有，胜义有他。’第三点是：断除见断和修断的粗细烦恼，从而获得有余涅槃和无余涅槃。第四点是：眼等五根和意识之外，不存在阿赖耶识，也不承认阿赖耶识等名称。第五点是：律藏四部，包括别解脱戒，以及从一部经中演化出来的《般若十万颂》等大乘经典，都是在佛陀涅槃后，为了破坏魔和外道的教义而编造的，因为它们与四法印相违背，存在许多矛盾。第六点是：异生从地上经过三大阿僧祇劫积聚资粮，在一个晚上于一个座垫上现证暖位等四加行以上，从而证得无生智和漏尽，不承认次第经历十地等名称。第七点是：佛陀不是化身，因为提婆达多推倒，圣者踩脚，身体流血，背部疼痛等，都还残留着异熟果报。从彼定中起立后，去行乞等，并非恒常处于等持中。并且认为涅槃后利益众生的事业就中断了。
English
The explanation of names and common characteristics is in accordance with the Sūtra School's self-nature division. The second part is divided into: briefly explaining the common views of the Abhidharma School, and briefly outlining their respective unique views. The first part is further divided into two points: stating the views and refuting with reasoning. In stating the views, there are seven aspects: first, the four noble truths; second, the author is the ultimate truth; third, the Arhat is the ultimate; fourth, there is no Ālaya-vijñāna; fifth, there is no Mahāyāna; sixth, there are no ten Bhūmis; seventh, the Buddha is independent. The first point is: the four noble truths of suffering, origin, cessation, and path. The *Abhidharmakośa* says: 'There are four truths, namely suffering, origin, cessation, and path. Thus, how are they realized in sequence?' The second point is: as mentioned above, the reality of consciousness, the two ultimate truths, cannot be destroyed. As it says: 'What can be destroyed, and measured by wisdom, if that wisdom does not enter when removed, like water in a vase is conventional, non-existent, the ultimate exists otherwise.' The third point is: by abandoning the gross and subtle afflictions of what is to be abandoned by seeing and what is to be abandoned by meditation, one attains the Nirvāṇa with remainder and the Nirvāṇa without remainder. The fourth point is: other than the five sense faculties such as the eye and the consciousness of the mind, there is no Ālaya-vijñāna, and the names such as Ālaya-vijñāna are not recognized. The fifth point is: the four Vinaya Pitakas, including the Prātimokṣa vows, and the Mahāyāna sūtras such as the *Hundred Thousand Verse Prajñāpāramitā*, which evolved from one sūtra, were fabricated after the Buddha's Nirvāṇa in order to destroy the teachings of demons and heretics, because they contradict the four seals and have many contradictions. The sixth point is: ordinary beings accumulate merit for three great asaṃkhyeya kalpas from the ground, and on one night on one cushion realize the four applications of mindfulness and beyond, thereby attaining the knowledge of non-origination and the exhaustion of outflows, and do not recognize the gradual progression through the names such as the ten Bhūmis. The seventh point is: the Buddha is not an emanation body, because Devadatta pushed him over, the noble one stepped on his foot, blood flowed from his body, his back ached, etc., all of which still had residual karmic results. After rising from that samādhi, he went for alms, etc., and was not constantly in equanimity. And it is believed that the work of benefiting beings ceases after Nirvāṇa.
Chinese
第二，按照顺序破斥，首先分四部分。破斥痛苦：就像这样，将所有显现的事物执着为不存在的事物，这种显现是依赖于缘起而产生的错觉。如龙树菩萨所说：“如果不是依赖缘起，痛苦怎么会存在呢？所说无常即是痛苦，在自性中并不存在。”关于集谛：例如以杀生为例，将所杀之物的时机分为三段，考察接触，以及前后刹那的区分，杀生的时机已经停止，因此事物本身并不成立。一切皆是如此。例如，一切都像梦中的马和牛一样。《根本慧论》中说：“如果不是从自性中产生，什么会普遍产生呢？因此，对于空性进行损害，集谛是不存在的。”关于灭谛：因为前两者已经被破斥，所以这个也随之被破斥。如果破斥的基础不成立，那又何必破斥呢？就像没有疾病就不需要吃药一样。该论中说：“如果痛苦是自性存在的，那么灭谛是不合理的。”破斥道谛：烦恼和对治是同时修习还是分开修习呢？如果同时修习，那么在一个相续中，断除和对治是相互矛盾的。如果分开修习，那么所断除的和能断除的又怎么可能成立呢？就像去年的疾病用今年的药一样。前论中说：“当灯正在产生的时候，不会与黑暗相遇。当灯正在产生的时候，不会驱散黑暗。即使没有与灯相遇，如果能驱散黑暗，那么世间所有存在的黑暗，都会被此处存在的黑暗所驱散。”道和其所断除的，以及前后刹那没有相遇，因此不成立。显现灭谛是不合理的，因为灭谛本身已经被破斥，所以显现也是空洞的。如果破斥已经过去，那么就没有灭谛的因。如果没有破斥，那么就不会被破斥。如果两者同时，那么本体不可能不同。如果不同时，那么就不能成为所破斥的和能破斥的，因此它根本不成立。第二，破斥作者的胜义谛，分为两种：有色法和有时法。首先是有色法：对于这些微尘进行五种考察，如果接触则粗大之物产生，外道胜论派认为微尘是接触的。声闻部的有部