English
The activities of Prajñāpāramitā are the activities of the Buddha. Considering the physical body, they consider them to be Arhats with remainder. Upon passing into Parinirvana, they enter the realm of no remainder, thus the activity of matter and consciousness ceases completely, and they do not manifest forms in other realms, nor do they acknowledge the Sambhogakaya, etc. They do not accept a Nirvana that is neither with remainder nor without remainder. Similarly, they only accept the classification of the four pairs of persons and the eight types of individuals, but because they are individuals, they do not accept them as the Sangha Jewel. They consider the Dharmas of learning and non-learning in the continuum of those individuals to be the Sangha Jewel. Secondly, for the Sutra School, there are also three aspects: definition, classification, and tenets. Firstly, the definition of the Hinayana Sutra School is to truly acknowledge both external objects and self-awareness. Secondly, the classification includes two types of Sutra School: those who follow the scriptures and those who follow reasoning. The first are those who assert that the seven Abhidharma treatises, which are honored by the Vibhajyavādins, are the treatises of Shariputra and others, and they assert their tenets accordingly. The second are those who explain based on the seven treatises on valid cognition, etc. In general, treatises are written by individuals, so there may be errors, but they consider the Buddha's scriptures to be reliable. Because they speak based on the Sutras, they are attached to the names of Dharmas and individuals. Because they explain the Dharmas in relation to examples, they are known as Exemplifiers. Thirdly, the view of the tenets has three aspects: the basis, the path, and the result. In terms of the basis of Dharma, the truth is definitely numbered as two. How does one establish conventional truth as true? It is conventional wisdom, merely imputed by conceptual thought, because it obscures seeing the reality of the self-characteristic of things. Therefore, the object of appearance of conceptual thought is pervaded by the general characteristic, and the general characteristic and non-existent Dharmas, and conventional truth are coextensive. The object of appearance of direct perception is pervaded by the self-characteristic, and the self-characteristic and existent things, and ultimate truth are coextensive. In the Commentary on Valid Cognition, it says: "Whatever has the ability to perform a function, That is ultimately existent here, The other is conventionally existent, These are the characteristics of self and general." Furthermore, atoms have no part of direction, and moments of consciousness have no part of time, etc.
Chinese
因此，我们不接受像毗婆沙宗那样的三世实有，以及虚空常有实物等观点。第二，关于道的所缘，虽然是四谛的十六种行相，即无常等，但仅仅修习证悟补特伽罗自性独立的实有空性，与方便大悲等分离的补特伽罗无我之智慧，是小乘的自道。佛陀之道的行进方式和小乘道，仅仅安立五道，而不安立十地等。所断为补特伽罗我执、有染污的无知、无染污的无知等名言，不承认法我执和所知障等名言。第三，关于果的安立，长期修习二种圆满的意乐和加行，从根源上断除二种无知的种子，以具足三种殊胜的断和具足三种殊胜的证，现前自利究竟的二逝，以及救护他利究竟，为所化有情转四谛法轮，安置于成熟解脱，这被认为是无上菩提之果。仅仅修习无常等十六行相，断除有染污的无知，现前阿罗汉的果位，这是现前小乘菩提的方式。这些驳斥的方式，在共同的场合中，通过所诠释的内容就能领悟，因此不再赘述。总的来说，毗婆沙宗和经部宗的共同点，如果从宗派的角度来区分，可以分为四种。如觉窝所说：声闻四种化身和，圆满菩提转变和，寂静行宗执持者。其中第一种是，胜友和，具光以及不退转等。涅槃经中，提婆达多和，六群比丘也包括在其中。第二种是，声闻的加行道获得忍位后转变为佛。第三种是，按照自宗所说的那样进入。第四种是，发心大乘者执持声闻的宗派。因为包含在小乘中，所以在根本中没有单独宣说独觉，如果只说科判，那么该宗派有三种
English
Therefore, we do not accept views such as the Sarvastivada school's assertion of the existence of the three times as real entities, nor the permanent and substantial nature of space. Secondly, regarding the object of the path, although it is the sixteen aspects of the Four Noble Truths, such as impermanence, etc., merely practicing the wisdom that realizes the emptiness of a self-sufficient, independently existing substance of a person, separate from skillful means and great compassion, is the Hinayana's own path. Both the way of progressing on the Buddha's path and the Hinayana path only establish the five paths, without establishing the ten bhumis, etc. What is to be abandoned are the clinging to a self of a person, afflicted ignorance, and non-afflicted ignorance, etc., as mere terms. They do not accept terms such as clinging to a self of phenomena and cognitive obscurations. Thirdly, regarding the establishment of the result, having practiced the two perfections of intention and action for a long time, the seeds of both ignorances are uprooted. With the abandonment possessing three special qualities and the realization possessing three special qualities, the two Sugatas who have perfected their own benefit are manifested, and by protecting the ultimate benefit of others, they turn the wheel of Dharma of the Four Noble Truths for those to be trained, placing them in maturation and liberation. This is considered the result of unsurpassed enlightenment. Merely meditating on the sixteen aspects such as impermanence, etc., abandoning only afflicted ignorance, and manifesting the state of an Arhat is the way of manifesting the Hinayana's enlightenment. The way to refute these is understood by the force of what is taught in the common context, so it is not elaborated. In general, the common ground between the Vaibhashika and Sautrantika schools can be divided into four categories from the perspective of lineage. As Jowo said: "The four emanations of the Hearers, and the transformation into complete enlightenment, and the holders of the peaceful conduct tenets." The first of these are: "Supreme Friend" and "Endowed with Light" and "Non-regressing," etc. In the Nirvana Sutra, Devadatta and the group of six are also included there. The second is that the Hearer's path of application, having attained forbearance, transforms into a Buddha. The third is to enter as explained in one's own path. The fourth is that those with Mahayana intention hold the tenets of the Hearers. Because it is included in the Hinayana, the Pratyekabuddha is not separately taught in the root text. If only the outline is mentioned, then that tenet has three divisions: the object of focus, the nature of the conduct, and the result.
Chinese
是其果。第一者有三，即种姓、见解、缘起。第一者，非声闻乘和菩萨乘任何一种，而是成为根器中等者。第二者，不承认有补特伽罗之我和外境所取之微尘，却不舍弃境假象之执持者的刹那识。如《现观庄严论》云：“为遣所取义分别，不舍能取故及依，如犀角故应知，摄略真实性。”第三者，以无明等十二缘起顺逆而修，断除有之根本。第二、行持者，声闻和独觉二者在资粮道之间，依止善知识听闻思维。独觉者，喜于远离种姓力薄弱之处，通过修行而成就自己的菩提。第三、成就之果者，如尼措般聚集，行持根器迟钝且功德小者，与众多人一同修行，可在三世获得果位。迅速者，三有解脱。如犀牛角般，根器敏锐功德大者独自居住，此乃于百劫积资而成就果位。如云：“犀角百劫因。”因此，在资粮道的所依上积累资粮，于一个座垫上现证五道，因此安立为根器敏锐者，而前者不能如此。如《俱舍论》云：“导师与独觉，菩提及禅定，一切皆依一。”彼亦是声闻阿罗汉和独觉根器迟钝二者的神通，见三千世界中二千以下，如犀牛角者，见三千世界。佛陀见无量数。如彼论云：“阿罗汉犀角及导师，见二千三千及无量。”
English
It is the fruit of that. The first has three aspects: lineage, view, and dependent origination. The first is neither a Shravaka nor a Bodhisattva, but one who has become of middling faculties. The second is that one does not accept the self of a person and the external apprehended as atoms, but does not abandon the momentary consciousness that grasps at false appearances of objects. As it is said in the Ornament of Realization: "To abandon the thought of the object apprehended, and because the grasping is not abandoned, and like the horn of a rhinoceros, it should be known as the truly condensed." The third is to cut off the root of existence by meditating on the twelve links of dependent origination, such as ignorance, in forward and reverse order. The second, practice, is that between the Shravakas and Pratyekabuddhas, having listened to and contemplated the virtuous friend on the path of accumulation. The Pratyekabuddha is one who, delighting in solitude due to the weakness of lineage, abandons activity and attains his own enlightenment through meditation. The third, the result of accomplishment, is that like a flock of birds, if one practices together with many who are dull in faculties and small in qualities, one can attain the result in three lifetimes. The quick one is liberated by the three existences. Like the rhinoceros horn, one who is sharp in faculties and great in qualities dwells alone, and that is the accomplishment of the fruit by accumulating merit for a hundred eons. As it is said: "The rhinoceros horn is the cause of a hundred eons." Therefore, having accumulated merit on the basis of the path of accumulation, one manifests the five paths on a single seat, and therefore is established as one who is sharp in faculties, but the former cannot do so. As it is said in the Treasury: "The teacher and the rhinoceros horn, enlightenment and meditation, all depend on one." That is also the supernormal knowledge of the Shravaka Arhat and the Pratyekabuddha, the two dull faculties, sees less than two out of the three thousand worlds, but like the rhinoceros horn, sees three thousand. The Buddha sees immeasurable numbers. As it is said in that very text: "The Arhat, the rhinoceros horn, and the teacher, see two thousand, three thousand, and immeasurable."
Chinese
虽然外在事物不存在，但他们承认真实存在，并且由于他们认为能取所取二者无别的觉知是自知自明的胜义谛，因此也被称为唯识宗。如果区分，显现在各个有情相续的根识面前的粗大色法，认为这些显现如其所显般成立的是实相唯识，认为不成立的是虚妄唯识。其中，基的建立分为境和有境两种。第一种，他们认为一切所知都包含在遍计所执、依他起、圆成实三种之中。第一种又分为两种，即体性断灭的遍计所执，如兔子角般本来不存在却被心识臆测的人我和法我。如理自在说：由分别所分别之义，是周遍所分别自性，分别是依他起，由彼空性为圆成。数量上的遍计所执是，从色法到一切种智之间的法，分别安立名称。依他起又分为清净和不清净两种，前者在圣者的现观前成立，后者在世俗的共同显现中成立。圆成实也分为两种，即基础不变的圆成实，即如来藏，以及道路完全不颠倒的圆成实，即心无分别的智慧。他们认为遍计所执无实有，而依他起和圆成实是实有。以世俗谛所摄的一切法都包含在遍计所执和依他起之中。他们认为胜义谛和圆成实意义相同。法无我是圆成实的体性，人无我是遍计所执。
English
Although external things do not exist, they admit true existence, and because they consider the knowledge that is inseparable from the apprehended and the apprehender to be self-aware and self-illuminating ultimate truth, they are also called the Mind-Only School. If we differentiate, those who believe that the coarse forms that appear to the senses of individual beings are established as they appear are the Real Aspectarians, and those who believe that they are not established are the False Aspectarians. In this regard, the establishment of the basis is twofold: object and subject. Firstly, they believe that all objects of knowledge are included in the three: the completely imputed, the other-powered, and the thoroughly established. The first is divided into two: the completely imputed that is cut off in nature, such as the self of persons and phenomena, which are conceived by the mind as non-existent, like the horns of a rabbit. As the Lord of Knowledge said: 'The meaning that is discriminated by discrimination, is the nature of what is completely discriminated, discrimination is other-powered, emptiness is thoroughly established by it.' The numerical completely imputed is the separate designation of names for phenomena from form to omniscience. The other-powered is divided into pure and impure: the former is established in the perception of the noble ones, and the latter is established in the common appearance of the world. The thoroughly established is also divided into two: the thoroughly established that is the unchanging basis, which is suchness, and the thoroughly established that is the path that is completely non-inverted, which is the non-conceptual wisdom of the mind. They believe that the completely imputed is unreal, while the other-powered and the thoroughly established are real. All phenomena included in the conventional truth are included in the completely imputed and the other-powered. They consider the ultimate truth and the thoroughly established to be the same in meaning. The selflessness of phenomena is the characteristic of the thoroughly established, and the selflessness of persons is the completely imputed.