English
Also at the same time, an eon can turn into a moment. So it is said. There are three refutations of the ultimate Arhat: not accumulating the Sangha, determining the lineage, and refuting the state of the noble ones. The first point is: not accumulating the Sangha, that is, not taking birth in the three realms. Because one must abandon the subtle afflictions that are abandoned by the path of seeing and the path of meditation. This statement is also not established. If Buddhahood is not attained, it is impossible to abandon subtle afflictions permanently and it is impossible not to revert from peace. As stated in the Ratnagotravibhāga: If Buddhahood is not attained, then it is impossible to attain Nirvana. Just as one cannot see the sun after abandoning light and rays. So it is said. The second point is also unreasonable. Because adventitious defilements are temporary, they are similar to defilements that can be purified, and if they are purified, then even the Shravakas will not fail to become Buddhas. The third point is: For the time being, those with inferior faculties who turn away from samsara are not ultimately noble ones. Because they remain in the realm of cessation for ten thousand eons. Having been awakened, they are born from a lotus in a pure realm, generate the mind of forbearance and Bodhi, and eventually attain the state of Buddhahood. There are also three refutations of the absence of the Alaya consciousness: entering samsara, reversing samsara, and the impossibility of arising after cessation. The first point is: If there is no constant Alaya consciousness, then in the initial stages of the womb, such as the curd-like stage, since there are no six consciousnesses, it is impossible to take birth in samsara. The second point is: On one entity of consciousness, it is impossible for both what is to be abandoned and what abandons to exist simultaneously. Because the five sense consciousnesses have ceased during the Samadhi of the noble ones. The impossibility of arising after cessation is: it is impossible for the six consciousnesses to arise after sleep, because the previous consciousness has ceased and a long time has passed in between. As stated in the Lankavatara Sutra: Consciousness arises from mind, mind arises from Alaya, and all minds arise from Alaya, like waves. So it is said. There are three refutations of the absence of the Great Vehicle: there is no proof, there is harm, and the situation is the same. The first point is: the four seals do not contradict impermanence of conditioned phenomena, because the Sambhogakaya is not a conditioned phenomenon. As stated in the Ratnagotravibhāga: Uncreated and spontaneously accomplished. So it is said. It does not contradict suffering, because the acceptance of slight suffering as happiness is mutually compatible. It does not contradict selflessness, because the Tathagatagarbha
Chinese
因为其体性离戏论之故。与寂静不相违，非是阿罗汉的究竟涅槃。因为仅仅是平息了轮回的粗重痛苦之故。此外，与律藏不相违，因为为了大的必要，开许小小的遮止，菩萨不会随意行事。与业果不相违，因为大乘也不承认业会自行穷尽。第二，因为大乘不真实，所以不成佛，因为因不圆满之故。《经庄严论》中说：不圆满和相违，以及非方便，不如此宣说之故，声闻的这个乘，不是称为大乘法。如是说。第三，大乘是佛语，以教证成立。如果否认，那么你的教证也同样成立。如果不是因为陷入怀疑，那么会有所有佛语都不是佛语的过失，因为外道会怀疑之故。《入行论》中说：如果大乘不是佛语，那么过失在你们也同样有。如是说。破斥没有十地：因为没有获得十地之前，在凡夫地没有获得权位，所以不能圆满少许资粮。在圣者的见道修道位积累资粮是合理的。《法集经》中说：当燃灯佛给我，授记的那个时候，将获得第八地，十种权位也将圆满。如是说。破斥自续部的佛：能仁本身不是佛，因为被三种理智损害之故，没有清净杀死黑矮人的异熟果报，因为脚被檀香树的树桩刺伤，不是一切智智，因为询问乐行和远飞，不是不变的慈悲，因为死后利益众生中断之故。第二，归纳各自的观点而宣说，分为二，第一是毗婆沙宗，有体性、分类、宗义的观点三种。第一是：不承认自证自明，乃至名言中也不承认的，是小乘的毗婆沙宗的体性。第二是十八部。第三是：从基、道、果三个方面来说，如果从所量法的分类来说，认为有五蕴、十八界、十二处。
English
Because its essence is free from elaboration. It is not contradictory to peace, as it is not the ultimate Nirvana of an Arhat. It is because it merely pacifies the gross suffering of Samsara. Furthermore, it is not contradictory to the Vinaya Pitaka, because for the sake of great necessity, small prohibitions are allowed, and Bodhisattvas do not act recklessly. It is not contradictory to the law of Karma, because the Mahayana does not accept that Karma will exhaust itself. Second, because the Mahayana is not true, Buddhahood is impossible, because the cause is incomplete. The Ornament of the Sutras states: Because of incompleteness and contradiction, and because it is not a means and does not teach in that way, this vehicle of the Hearers is not called the Mahayana Dharma. Thus it is said. Third, the Mahayana is the word of the Buddha, established by scripture. If you do not accept it, then your scripture is also established in the same way. If it is not because of falling into doubt, then there is the fault that all the words of the Buddha are not the Buddha's words, because the outsiders will doubt. The Guide to the Bodhisattva's Way of Life states: If the Mahayana is not the word of the Buddha, then the fault is the same for you. Thus it is said. Refuting the absence of the ten Bhumis: Because one has not obtained the powers in the stage of an ordinary being before obtaining the ten Bhumis, one cannot complete even a small amount of accumulation. It is reasonable to accumulate merit in the stages of seeing and meditating on the path of the noble ones. The Dharma Collection Sutra states: When Dipamkara Buddha gave me, the prophecy, at that time, I will attain the eighth Bhumi, and the ten powers will also be perfected. Thus it is said. Refuting the Svātantrika Buddha: The Thubpa himself is not a Buddha, because he is harmed by the three kinds of knowledge, he has not purified the ripening of killing the black dwarf, because his feet were pierced by the stump of a sandalwood tree, he is not omniscient, because he asked about Lhagspyod and Ringphur, he is not unchanging compassion, because the benefit of beings is interrupted after his death. Second, summarizing the views of each and explaining them, divided into two, the first is the Vaibhashika school, with three aspects: nature, classification, and tenets. The first is: Not accepting self-awareness, not even in name, is the nature of the Vaibhashika school of the Hinayana. The second is the eighteen schools. The third is: From the three aspects of base, path, and fruit, if classified according to the object of measurement, it is believed that there are the five aggregates, the eighteen realms, and the twelve sources.
Chinese
并且，除了非复合的法之外，所有可知的事物都包含在五蕴中。所有可知的事物都包含在十八界中，也包含在十二处中。如果将所有这些都很好地归纳起来，就包含在二谛中。按照分别说者的观点，凡是通过破坏或通过智慧分析，都可以被认为是执著对象的法，都被认为是世俗谛。在他们的理解中，就像一个未被破坏的陶罐，当关注它时，会产生“这是一个罐子”的想法。但是，当它被锤子之类的东西打破时，就不会产生“这是一个罐子”的想法。他们是这样理解的，例子也是那个陶罐本身。胜义谛是指无论通过破坏还是分析，都不能放弃对其的执著的法。例子是不可分的微尘，不可分的刹那意识，以及非复合的法，这些都被认为是胜义谛。他们认为世俗谛和假有是同义词，胜义谛和实有是同义词。第二，关于道的
English
Furthermore, although all knowable things are included in the five aggregates except for unconditioned dharmas, all knowable things are included in the eighteen elements and also in the twelve sense bases. If all of these are well summarized, they are included in the two truths. According to the Vaibhashika school, all phenomena that can be considered as objects of clinging by means of destruction or mental analysis are considered to be conventional truths. In their understanding, like a clay pot that has not been broken, when focusing on it, the thought arises, "This is a pot." However, when it is broken by something like a hammer, the thought "This is a pot" does not arise. This is what they consider, and the example is the clay pot itself. Ultimate truth is considered to be a phenomenon that cannot be abandoned from the mind of self-grasping by means of destruction or analysis. Examples are indivisible atoms, indivisible moments of consciousness, and unconditioned dharmas, which are considered to be ultimate truths. They consider conventional truth and imputation to be synonymous, and ultimate truth and substance to be synonymous. Second, regarding the classification of the path: Although they only establish the classification of the five paths by focusing on the sixteen aspects of the four truths, such as impermanence, they do not accept the classification of the ten bhumis, etc. What is to be abandoned are the two kinds of ignorance: afflicted and non-afflicted. Third, regarding the result: They believe that by abandoning the obscurations of afflictions, one attains the inferior state of an Arhat, and by abandoning the obscurations of non-afflictions, one attains the state of a Buddha. For example, in the case of our teacher, from the time he first generated the mind of enlightenment until he subdued the maras in the evening, he was still an ordinary being abiding in the stage of mere conformity with liberation. On that night, he perfected the four stages of the path of joining, such as heat, and the fifteen moments of the path of seeing on that very seat. Then, at dawn, through a samadhi like the Vajra Samadhi of the path of meditation, he uprooted and extracted the non-afflicted ignorance, and thus became a Buddha. They believe that becoming a Buddha in this way is the exhaustion and non-arising of the mind-stream, and the wisdom of knowing, not the external physical body, because the physical body is the truth of suffering and is not considered to be a Buddha. However, judging by the mind-stream, it is a Buddha.
Chinese
般若波罗蜜多的事业即是佛的事业。 考虑到身体，他们认为是有余依阿罗汉。 入灭时，进入无余的法界，因此物质和意识的活动完全停止，不在其他刹土示现色身等，也不承认圆满报身等。 他们不承认有既非有余依也非无余依的涅槃。 同样，他们只承认四双士夫和八辈圣者的分类，但因为他们是补特伽罗，所以不承认他们是僧宝。 他们认为那些人的相续中的有学和无学之法是僧宝。 其次，对于经部宗，也有体性、分类和宗义的观点三种。 首先，小乘经部的体性是真实承认外境和自证二者。 其次，分类有随经和随理的经部宗两种。 首先，随经部者认为，分别说部所推崇的阿毗达磨七论是舍利弗等的论著，并以此立宗。 其次，随理经部者则依据正理七论等进行阐述。 一般来说，论著是人所著，因此会有错误，但他们认为佛陀的经典是可靠的，因为他们依赖经典进行论述，所以执着于法名和补特伽罗。 因为他们以比喻来阐释诸法，所以被称为譬喻师。 第三，宗义的观点有基地、道和果三个方面。 在基的法方面，真实被确定为两种，即，以何种方式确定世俗谛为真实呢？ 它是世俗的智慧，仅仅是分别念的假立，因为它遮蔽了见到事物自相的实相。 因此，分别念的显现对境被共相所遍及，共相和非实有之法以及世俗谛是周遍相同的。 显现对境被自相所遍及，自相和实有以及胜义谛是周遍相同的。 《释量论》中说： "凡有作用能力者， 此处即是胜义有， 其他则是世俗有， 这些是自共相的体性。" 此外，极微没有方分，意识刹那没有时间分等。