English
Second, refuting in order, the first has four parts. Refuting suffering: Like this, clinging to all appearances as existing when they do not exist, this appearance is an illusion arising from dependent origination. As Nagarjuna said, "If it were not for dependent origination, how could suffering exist? What is said to be impermanent is suffering, but it does not exist in its own nature." Also, about the origin: For example, taking killing as an example, dividing the time of the object to be killed into three parts, examining the contact, and the distinction between the previous and subsequent moments, the time of killing has ceased, so the object itself is not established. Everything is the same. For example, everything is like horses and cows in a dream. The Root Wisdom says, "If it does not arise from its own nature, what will universally arise? Therefore, for those who harm emptiness, the origin does not exist." Also, about cessation: Because the previous two have been refuted, this one is also refuted. If the basis of refutation is not established, then why refute it? It's like not taking medicine when there is no illness. The same treatise says, "If suffering exists by its own nature, then cessation is not reasonable." Refuting the path: Are afflictions and antidotes cultivated simultaneously or separately? If cultivated simultaneously, then in one continuum, abandonment and antidote are contradictory. If cultivated separately, then how can what is to be abandoned and what abandons be possible? It's like using this year's medicine for last year's illness. The previous treatise says, "When a lamp is being born, it does not meet with darkness. As the lamp is being born, it does not dispel darkness. Even without meeting the lamp, if it dispels darkness, then all the darkness existing in the world will be dispelled by the darkness existing here." The path and what is to be abandoned, and the previous and subsequent moments do not meet, so it is not established. Manifesting cessation is not reasonable, because cessation itself has been refuted, so manifesting is empty. If the refutation has passed, then there is no cause for cessation. If it has not ceased, then it will not be refuted. If the two are simultaneous, then the essence cannot be different. If they are not simultaneous, then they cannot be what is to be refuted and what refutes, so it is simply not established. Second, refuting the ultimate truth of the creator, there are two types: form and time. The first is form: Examining these particles with five examinations, if contact produces grossness, the non-Buddhist Vaisheshika school believes that particles are in contact. The Vaibhashika of the Shravakas
Chinese
说一切有部认为微尘之间有间隔。经部则认为不相连，没有间隔。如果相连，当中心的微尘与六方的微尘相连时，是认为以六个面的部分相连呢？还是以东方等任何一个方向相连？如果像第一种情况那样，那么微尘就会变成六个部分，因为它有六个面。如果像后一种情况那样，那么所有的方向都会变成东方等任何一个方向的过失。如果说不相连，那么中间是被光明和黑暗的微尘隔开还是没有隔开？如果像第一种情况那样，光明和黑暗的微尘是相连还是不相连？如果相连，也像之前一样无法避免过失。如果不相连，也有将要阐述的过失。如果没有隔开，这也是不合理的，因为有色法的间隔，除了灰蒙蒙或黑乎乎的一种情况外，不可能有其他情况。如果说没有间断地不相连，那么由于微尘没有聚集，就会显现为聚合物。芥子中会容纳布朗波切等，因为中间没有间隔。不仅如此，如果不相连，那么就会严重地被理智所损害，箭射穿目标，冰雹摧毁岩石，以及五根产生声音也会中断。如《二十颂》中说：“六分若连结，六者成一体，聚合物亦成，微尘许大小。”《心释》中说：“由分十方别，亦见微尘分，于彼以分析，如何许微尘？”第二，以看与不看来观察：如果人看中心微尘的六个面的方向，就会变成六个部分，并且如果看东方等任何一个方向，那么那个方向就是原因，像这样山等十方的显现处都会存在。如《中观庄严论》中说：“中央一微尘，观视之自性，观视余微尘，若谓即彼性，如是则地水，云何能增长，观视余微尘，若谓是东方，极微细微尘，唯一无分分。”第三，以阳光照射与否来观察：如果早上太阳升起时，整个微尘都在太阳的另一侧，那么一个微尘不会遮挡另一个微尘，像玻璃一
English
The Sarvastivadins believe that there are intervals between atoms. The Sautrantikas believe that they are not connected and there are no intervals. If they are connected, when the central atom is connected to the atoms of the six directions, is it considered to be connected by the parts of the six faces? Or is it connected by any one direction such as the east? If it is like the first case, then the atom will become six parts because it has six faces. If it is like the latter case, then all directions will become the fault of any one direction such as the east. If it is said that they are not connected, then is the middle separated by the atoms of light and darkness or not? If it is like the first case, are the atoms of light and darkness connected or not connected? If they are connected, the fault cannot be avoided as before. If they are not connected, there will also be the fault to be explained. If they are not separated, this is also unreasonable, because the interval of form, apart from a gray or dark situation, there can be no other situation. If it is said that they are not connected without interruption, then because the atoms are not gathered, they will appear as aggregates. Mustard seeds will contain Bulangboqi and so on, because there is no interval in the middle. Moreover, if they are not connected, then they will be seriously damaged by reason, arrows pierce the target, hail destroys rocks, and the five roots producing sound will also be interrupted. As the "Twenty Verses" says: "If six parts are connected, the six become one, the aggregate also becomes, the size of a dust." The "Mind Commentary" says: "By dividing the ten directions, one also sees the parts of the atom, how do you allow the atom to be analyzed by it?" Second, observe by looking or not looking: If a person looks at the direction of the six faces of the central atom, it will become six parts, and if you look at any one direction such as the east, then that direction is the cause, like this, all the appearances of the ten directions such as mountains will exist. As the "Ornament of the Middle Way" says: "In the center is one atom, the nature of viewing, viewing other atoms, if it is said to be that nature, then how can earth and water grow, viewing other atoms, if it is said to be the east, the extremely fine atom, is only indivisible." Third, observe by whether the sun shines or not: If the sun rises early in the morning, and the whole atom is on the other side of the sun, then one atom will not block the other atom, like glass one
Chinese
是这样吗？如果影子是影子，那么白天就会变成黑暗，因为没有阳光照射。如果认为太阳的一面是显现，另一面是影子，这也是一种不合理的承诺，因为有东西两面。第四个是关于移动的分析：箭射出和阳光阴影在房间里移动的微尘，与道路上的微尘相遇的时间有长短吗？如果没有，那么箭和房间的阴影就会变得像闪电一样快。如果有时间长短，那么在房间的阴影和道路上的微尘一起移动的过程中，箭就会穿过空隙。如果这样认为，那么箭的微尘在穿过道路上的微尘之间的空隙时，阴影的微尘就会发生空隙移动。如果这样认为，那么在这之间就会形成无数的时间片段。这必然会否定不可分割的刹那，因为在影子存在的刹那，箭已经移动了无数的时间片段。因为移动有先后，刹那会变成无数的时间片段。因为移动有取舍，微尘的组成部分会变成无数个。正如所说的那样。第五个是关于长短的分析：当两个微尘并排放置时，在它们的缝隙中放置一个微尘，下面的两个和上面的一个，有长短吗？如果没有，那么一个微尘就会完全融入另一个微尘中，因为没有增加。如果有，那么三个都会变成两个部分，因为上面的一个压住了下面两个的一半。第二是驳斥有时间的事物。像这样，在对境的认知等时间中，无数的刹那相续不断，那么，先后的刹那相遇还是不相遇？如果不相遇，那么你的身心就会分离，因为先前的意识已经停止，在后来的意识产生之前，即使没有意识，也没有矛盾。后来的意识会变成没有传承，因为是从断灭中产生的。如果相遇，那么在说“ra ha”的时候，“ra”这个字母是同时与前后两个字母相遇，还是轮流相遇？如果同时相遇，那么三时的一切事物都不会减少，因此不可能只有一个刹那。如果轮流相遇，那么“ra”的刹那本身就会变成两个部分，因为它与前后两个相遇。如果这样认为，那么不可分割的刹那就会消失。如果前后两个相遇，那么刹那就会变成两个时间片段。驳斥这两个。
English
Is it like that? If the shadow is a shadow, then it will become dark during the day because there is no sunlight. If one considers the side facing the sun as appearance and the other as shadow, that is also an unreasonable commitment, because there are two sides, east and west. Fourth is the analysis of movement: When an arrow is shot and the dust particles moving in the sun-shadowed room intersect with the dust particles on the road, is there a long or short duration? If not, then the arrow and the shadow of the room would be as fast as lightning. If there is a duration, then while the shadow of the room and the dust particles on the road move together, the arrow would pass through the empty space. If one thinks so, then as the arrow's dust particles pass through the empty space between the dust particles on the road, the shadow's dust particles would undergo empty space movement. If one thinks so, then countless time fragments would be formed in between. This would necessarily negate the indivisible moment, because in the moment when the shadow exists, the arrow has moved countless time fragments. Because movement has before and after, the moment will become countless time fragments. Because movement involves taking and leaving, the components of dust particles will become countless. As it is said. Fifth is the analysis of length: When two dust particles are placed side by side, and one dust particle is placed in the seam between them, do the two below and the one above have length? If not, then one dust particle would completely merge into another, because there is no increase. If so, then all three would become two parts, because the one above presses down on half of the two below. Second is the refutation of things that have time. Like this, in the time of knowing objects, etc., when countless moments continue uninterrupted, do the earlier and later moments meet or not meet? If they do not meet, then your body and mind would be separate, because the previous consciousness has ceased, and before the later consciousness arises, even without consciousness, there is no contradiction. The later consciousness would become without lineage, because it arises from cessation. If they meet, then when saying "ra ha," does the letter "ra" meet the two earlier and later letters simultaneously or alternately? If they meet simultaneously, then all things of the three times would not diminish, therefore it is impossible to have only one moment. If they meet alternately, then the moment of "ra" itself would become two parts, because it meets with the two earlier and later. If one thinks so, then the indivisible moment would disappear. If the two earlier and later meet, then the moment would become two time fragments. Refuting these two.
Chinese
也是在同一时间，一个劫可以变成一个瞬间。如是说。对究竟阿罗汉的破斥有三点：不积聚僧众，种姓决定，破斥圣者的状态。第一点是：不积聚僧众，即不在三界中受生。因为要断除见道和修道所断的细微烦恼。这样说也是不成立的。如果未获得佛果，就不可能断除细微烦恼，也不可能从寂灭中退转。如《宝性论》所说：若未得佛，则不得涅槃。如舍弃光明和光芒，则不能见太阳。如是说。第二点也不合理。因为，客尘是暂时的，所以和可以被净除的客尘相同，如果净除客尘，那么声闻也不会不成佛。第三点是：暂时根器低劣者从轮回中解脱出来，并不是究竟的圣者。因为他们在寂灭的境界中安住十千劫。被唤醒后，从清净的刹土中莲花化生，发起忍辱菩提心，最终获得佛的果位。对无阿赖耶识的破斥也有三点：进入轮回，止息轮回，断灭后不可能产生。第一点是：如果没有常有的阿赖耶识，那么在胎儿的最初阶段，如凝酪等时期，由于没有六识，所以不可能在轮回中受生。第二点是：在一个实体的识上，不可能同时存在所断和能断。因为五门识在圣者的等持状态中已经止息。断灭后不可能产生是：睡眠之后不可能产生六识，因为前一识已经止息，中间间隔了很长时间。如《楞伽经》所说：识从意生，意从阿赖耶生，一切心从阿赖耶生，如波浪般生起。如是说。对无大乘的破斥有三点：没有成立的理由，有损害，情况相同。第一点是：四法印与有为无常并不相违，因为报身不是有为法。如《宝性论》所说：非造作，任运成就。如是说。与痛苦不相违，因为认为微弱的痛苦是快乐，二者是相符的。与无我不相违，因为如来藏