Chinese
小乘有部宗的观点。 所谓“小乘有部宗”是说，如果将暂时的、权宜之计的宗义安立为宗派的体相，那么声闻乘有分别部和经部两派。 第一派是不承认自证，甚至不承认仅仅是名言，进入小乘道的就是分别说部。 他们认为，对于作为基础的法，以智慧了解的胜义，不会受到心识上的分别念的干扰，也不会被工具击碎的物质胜义所损害。因为，意识的连续和粗大的物质是世俗意识的刹那，而物质的不可分割的微尘被认为是胜义。 就像这样，当物质的形态，无论是金、银、铜、铁、土、石等形状和物质的形态，没有损坏地存在时，会生起“这是这个，那是那个”的想法。 但是，当物质被锤子和砧子等工具击碎成微尘时，分别念的形态就不存在了，因此，执着的粗大意识就会停止。胜义谛是，即使极细微的微尘被工具击碎，被理智摧毁而消除，那些无法舍弃我执的法，也被认为是胜义的实物，例如不可分割的微尘，不可分割的意识刹那，以及无为法。 此外，他们认为世俗和假立是一体的，胜义和实有是一体的。 这个宗派否定了外道所主张的补特伽罗之我，承认无我。 并且，他们认为过去、现在、未来三时是实有的，是物质性的，因此不会消失等等，这些都是粗大的观点。 喀什米尔分别说部与经部相同，不同之处在于他们承认业的连续性。 关于道的分类，他们只安立以四谛的十六种行相，如无常等为对境的五道，但不承认十地的安立。 总之，生起小乘的意乐和行为的是小乘行者，生起大乘的意乐和行为的是大乘行者。 如果两者都没有生起，那么就两者都不是。 此外，小乘分别说部认为： 意识是心和心所两种。 境是色、声、香、味、触五种，这五种的意识，以及十种生灭等相应不相应的行。 虚空和两种灭尽是无为法。
English
The tenets of the Vaibhashika school of the Hearers. The so-called "Vaibhashika school of the Hearers" is that, if one establishes the provisional and expedient tenets as the essence of a school, then there are two schools of the Hearers: the Vaibhashika and the Sautrantika. The first does not even accept self-awareness, not even nominally, and entering the Lesser Vehicle path is the Vaibhashika. They believe that, for the Dharma that is the basis, the ultimate truth known by wisdom cannot be harmed by mental analysis, nor can the material ultimate truth be destroyed by tools. Because the continuum of consciousness and gross matter are moments of conventional consciousness, and the indivisible atoms of matter are considered ultimate. In this way, when the form of matter, whether it is gold, silver, copper, iron, earth, stone, or any other form of shape and substance, exists without being damaged, the thought arises, "This is this, and that is that." However, when the material is broken into atoms by tools such as hammers and anvils, the form of analysis no longer exists, so the coarse consciousness of clinging ceases. The ultimate truth is that, even if the extremely fine atoms are broken by tools and destroyed by reason, those dharmas that cannot abandon the clinging to self are considered ultimate realities, such as indivisible atoms, indivisible moments of consciousness, and unconditioned dharmas. Furthermore, they believe that the conventional and the imputed are the same, and the ultimate and the real are the same. This school refutes the self of the person claimed by the non-Buddhists and accepts selflessness. Moreover, they believe that the three times—past, present, and future—are real and material, so they do not disappear, etc., which are coarse views. The Kashmiri Vaibhashikas are similar to the Sautrantikas, except that they accept the continuum of karma. Regarding the classification of the path, they only establish the five paths with the sixteen aspects of the four truths, such as impermanence, as their objects, but they do not accept the establishment of the ten bhumis. In short, one who generates the intention and action of the Lesser Vehicle is a practitioner of the Lesser Vehicle, and one who generates the intention and action of the Great Vehicle is a practitioner of the Great Vehicle. If neither of the two is generated, then one is neither of the two. Furthermore, the Vaibhashikas of the Lesser Vehicle believe that: Consciousness is of two types: mind and mental factors. The objects are the five: form, sound, smell, taste, and touch; the consciousnesses of these five, and the ten associated and non-associated formations such as arising and ceasing. Space and the two cessations are unconditioned dharmas.
Chinese
三世，即过去和未来的事物，都被认为是各自独立的实体，并认为具有真实的成分。然而，心识的事物和常有的事物等则被认为是无实的。其中，克什米尔的说一切有部等认为有为法是刹那生灭的，而人我只是假立的，并非实有。大众部等则认为有为法最终会坏灭，但并非刹那生灭，并且在某种程度上也认可常有的事物。虽然外道所假设的常一自在的我并不存在，但总的来说，他们认为“我”本身是实有和真有的。虽然这种我见的过失似乎会导致无法解脱，但由于他们皈依三宝，并持有希求解脱的戒律、闻思修三学，因此会逐渐获得解脱。说一切有部认为《阿毗达磨》七论是权威，并且认为所有的观点和哲学都必须符合经论的体系，而且他们也将经论视为详细的解释。 根本颂： 凡有作用者，于此乃是 胜义有，余者皆是世俗有。 此亦以自共相之体性而说。 经部之宗义与正理相符。 意思是说，从执着真实的层面来说，凡是进入既承认外境又承认自识的小乘宗义的人，其经部的特征可以分为随经部和随理部两种。第一种是说一切有部所认可的《阿毗达磨》七论，他们认为这是舍利弗等七位阿罗汉的论著，并以此来坚持其宗义。后一种则是根据正理七论等进行阐述，并依赖于经部来阐述其宗义。作为基础的世俗谛，其安立为真实的，是指由非概念所安立的意识，它是世俗的。因为它遮蔽了如实见到事物自相的实相。因此，在心中生起的念头所显现的对境，都遍及共相。共相、无实之法和世俗谛这些，在不是他体的方面是周遍且相等的。显现的现量，即六识的对境，则遍及自相。
English
The three times, namely past and future things, are all considered to be independent entities, and are thought to have a real component. However, things of consciousness and constant things, etc., are considered unreal. Among these, the Kashmir Sarvastivadins, etc., believe that conditioned phenomena are momentary and that the self of a person is merely imputed and not substantially existent. The Mahasamghikas, etc., say that conditioned phenomena eventually perish but are not momentary, and they also acknowledge constant things to some extent. Although the permanent, singular, and independent self posited by outsiders does not exist, in general, they consider the "I" itself to be substantially existent and truly existent. Although this fault of self-view seems to lead to no liberation, since they take refuge in the Three Jewels and have the discipline of wanting liberation, and the three trainings of hearing, thinking, and meditating, they will gradually attain liberation. The Sarvastivadins consider the seven Abhidharma treatises to be authoritative and believe that all views and philosophies must conform to the system of the scriptures, and they also identify the scriptures as detailed explanations. Root Verse: Whatever has the ability to perform a function, here is truly existent; others are conventionally existent. That is also explained by its own and common characteristics. The tenets of the Sutra school are in accordance with reason. This means that, from the perspective of clinging to reality, anyone who enters the Lesser Vehicle's philosophical system that acknowledges both external objects and self-awareness, the characteristic of the Sautrantika can be divided into two: those who follow the scriptures and those who follow reason. The first is the seven Abhidharma treatises recognized by the Sarvastivadins, which they consider to be the treatises of the seven Arhats such as Shariputra, and they uphold that philosophical system. The latter is explained based on the seven treatises on valid cognition, etc., and relies on the Sutras to expound its philosophical system. The conventional truth, which is the basis, is established as true by the non-conceptual consciousness, which is conventional. This is because it obscures the seeing of the reality of things as they are in their own characteristics. Thus, the objects that appear to the mind when thoughts arise are pervaded by universals. Universals, unreal phenomena, and conventional truths are coextensive in that they are not different. Manifest perception, that is, the objects of the six consciousnesses, are pervaded by particulars.
Chinese
并且，认为事物和胜义谛是周遍相同的。总之，共相等等之前的都是世俗谛，自相等等之后的都是胜义谛，这是经部宗的观点。如果说得容易理解一些，那么虚空等等三种无为法和处所色等等十种生灭等等不相应的行法，都是假立的，因为只是由分别念假立的，所以不是真实的。色等等的粗大相续和识的相续没有成立为真实，过去未来的法也只是假立的，而现在的微尘和识的刹那才是无分真实成立的。眼睛没有看到色，眼识也没有真实地看到色，而是眼识中生起的色相，那是以色的行相而著称的识，对于显现的行相，认为有行相的产生者色等等外境。七部对法论等等不是佛语，而且在分别说部等等中有错误，所以宗义必须和经部宗相符。经部宗和分别说部都认为，佛陀的教言只是为了声闻而宣说的这些律藏，经藏，论藏，此外，般若波罗蜜多等等被称为大乘经典的这些不是佛陀的教言，大小乘的差别是从补特伽罗的角度来区分的，经典没有差别。而且，声闻中的化身声闻有大迦叶和具寿善现，不退转者等等，提婆达多和六群比丘也包括在化身之中。声闻趋入寂灭是按照自己道次第中所说的那样进入，持有宗义是说大乘行者持有声闻的宗义。转变为圆满菩提是指获得加行道的安忍之后。而且，声闻中有凡夫和二乘，圣者中的预流果和一来果在欲界受持有法相的身体，修持大乘的行，不还果是以化身来做他利，在无余涅槃的清净刹土中出生，受到佛陀的劝请而做他利。唯识宗：根本颂：所取能取二显现，境及有境唯是名言谛，由何异于彼，二无实性识
English
And, it is believed that things and the ultimate truth are coextensive and identical. In short, general characteristics and so on are the conventional truth, and specific characteristics and so on are the ultimate truth, according to the Sautrāntika school. To put it more simply, space and the three unconditioned phenomena, as well as the ten places, form, etc., and the non-associated compositional factors such as arising and ceasing, are merely imputed. Because they are merely imputed by conceptual thought, they are not real. The coarse continuum of form and so on, and the continuum of consciousness, are not established as real. Past and future phenomena are also merely imputed. Only the infinitesimal particles of the present and the momentary consciousness are indivisible and truly established. The eye does not see form, and eye consciousness does not directly see form either. Rather, the appearance of form in eye consciousness is the consciousness known as the aspect of form. It is believed that external objects such as form, which are the producers of aspects, exist for the appearing aspects. The seven Abhidharma texts and so on are not the words of the Buddha, and there are errors in the Vibhajyavāda and so on, so the philosophical tenets must conform to the Sautrāntika school. Both the Vaibhāṣika and Sautrāntika schools believe that the Buddha's teachings are only these Vinaya, Sutra, and Abhidharma Pitakas spoken for the sake of the Śrāvakas. Furthermore, these Prajñāpāramitā and other texts known as Mahāyāna sutras are not the words of the Buddha. The difference between the Mahāyāna and Hīnayāna is distinguished from the perspective of the individual, and there is no difference in the scriptures. Moreover, among the Śrāvakas, the emanation Śrāvakas include Mahākāśyapa, Subhūti, the irreversible ones, and so on. Devadatta and the Group of Six are also included among the emanations. Śrāvakas entering into peace enter as explained in their own path. Holding tenets refers to Mahāyānists holding the tenets of the Śrāvakas. Transforming into complete enlightenment refers to after obtaining forbearance on the path of application. Moreover, among the Śrāvakas, there are ordinary beings and the Two Vehicles. Among the noble ones, the Stream-enterer and Once-returner take a body with characteristics in the desire realm and practice the conduct of the Mahāyāna. The Non-returner performs the benefit of others with an emanation body and is born in a pure land of Nirvāṇa without remainder, and is urged by the Buddha to benefit others. Mind-Only School: Root Verse: The apprehended and the apprehender appear as two; the object and the subject are merely conventional truth. How are they different from that? Consciousness is devoid of two realities.