English
The factions of the Bo, and the western snowy mountains, those who speak of the transcendental, the factions that speak of designations. The Sarvastivadins have seven, namely the Sarvastivada, the Kashyapiyas, the Dharmaguptakas, the Bahushrutiyas, the Mahasanghikas, the red-robed ones, and the Vibhajyavadins. The Sthavira Nikaya has three, namely the Jetavana Vihara, the Abhayagiri Vihara, and the Maha Vihara. The Mahasanghika has three, namely the Hetuvada, the Rakshita, and the Vatsiputriya. Among these, the ones holding philosophical tenets are the Vaibhashika and the Sautrantika. That is, in the Vinaya Sutra it says: Suffering should be known. Origin should be abandoned. The path should be relied upon. Cessation should be manifested. Thus it is said, one should learn the four truths to be known, and liberate from them, and distinguish the higher objects. The first is, the truth of suffering, the truth of origin, the truth of the path, and the truth of cessation. The former is, the aggregates of grasping composed of particles and moments, which are suffering. The second is, the cause and effect of samsara, through the door of ignorance, the fruits of afflictions and karma. The third is, the cause of nirvana, which is practicing the path. The fourth is, the distinctions of what is abandoned by seeing and what is abandoned by meditation, the individual fruits and the fruit of nirvana. The first has four, namely impermanence, suffering, emptiness, and selflessness. That is, in the realm of the stages and paths, it says: Born from conditions, without autonomy, is impermanent. Harmed by three or eight, it is suffering. The aspect that does not agree with the view of self is empty. The five aggregates are not to be regarded as self, it is emptiness itself. Thus it is said, not abiding for a moment in time is impermanence, being afflicted by three or eight is suffering, things being empty by the self of a person is emptiness, and the absence of the self of a person is selflessness. The second also has four, namely cause, origin, the aspect of condition, and arising. In that itself it says: That is the cause, like the seed of the aggregates of affliction. From that arise the six continuums and the three realms. Latent impressions increase and the manifesting ripener is the condition. The three realms arise completely from the connection of cause and condition. Thus it is said.
Chinese
由于无明烦恼业成为三界的因，故为因；由此生起六道轮回，故为集；串习执着增长并使果成熟，故为缘；因缘相连，于三界中生起并轮回，故为增上生。第三是道，理，修，决定出离。如彼云：入于圣位涅槃解脱道，以成对治惑乱之正量故为理，舍弃颠倒获得真实故为修，不生轮回决定出离故为出离。如是说。从凡夫中智慧超胜，趋向涅槃之地故为道；了悟刹那自明之义，破除执着二时之惑乱故为理；以上中下根器修持故为修；从轮回中解脱并获得涅槃故为决定出离。灭谛于下文宣说。彼亦知晓痛苦之自性，并舍弃集谛轮回之因果。依于道之传承，而显现灭谛之道，即见，修，行。初者，见之真实开示，即无有阿赖耶识，并认为阿罗汉为究竟。见分总说与分别而说。前者，法之我执，细微之所取，为胜义谛；人我执，粗大之所取，为世俗谛。初者，蕴等之上，我与我所之主并不真实成立，因为是心识错乱之显现。彼亦内刹那自明不成立常断，外所取认为微尘为一切之基。前者，现在之心刹那自明不成立先后二者，彼亦不住于前后之时故离常边。又刹那自明不被任何所破故离断边。远离相之执着故离常边，刹那相续不断故离断边。刹那自明是自之识续，故远离从他处寻觅之期望与勤作，故决定者是见。拉先云：小信者，心乃四相刹那性，相续见二不成立。如是说。
English
Because ignorance, afflictions, and karma become the cause of the three realms, it is the cause. Because the six realms of samsara arise from this, it is the origin. Because habitual clinging increases and causes the fruit to ripen, it is the condition. Because cause and condition are connected, and one is born and revolves in the three realms, it is increasing. The third is the path, reason, practice, and definite emergence. As it says: Entering the noble state, the path of nirvana and liberation, because it becomes the correct measure to counteract confusion, it is reason. Because abandoning perversion and obtaining truth is practice. Because not being born in samsara is definite emergence. Thus it is said. Wisdom surpasses ordinary people, and going to the place of nirvana is the path. Understanding the meaning of instantaneous self-illumination, destroying the confusion of clinging to two times is reason. Practicing with superior, intermediate, and inferior faculties is practice. Being liberated from samsara and obtaining nirvana is definite emergence. The truth of cessation will be explained below. It also knows the nature of suffering and abandons the cause and effect of the origin of samsara. Relying on the lineage of the path, the path of manifesting cessation is view, meditation, and conduct. The first, the actual teaching of view, is that there is no Alaya consciousness, and it is believed that the Arhat is the ultimate. View is taught generally and specifically. The former, the subtle grasping of the self of phenomena, is the ultimate truth; the coarse grasping of the self of the person is the conventional truth. The first is that I and the lord of what is mine are not truly established on the aggregates, because they are the appearance of mental confusion. Also, the inner instantaneous self-illumination does not establish permanence or annihilation, and the outer perceived is considered to be the basis of all minute particles. The former is that the present mind, instantaneous self-illumination, does not establish the two of before and after, and it does not dwell in the time of before and after, so it is free from the extreme of permanence. Moreover, instantaneous self-illumination is not refuted by anyone, so it is free from the extreme of annihilation. Being free from the grasp of characteristics is free from the extreme of permanence, and the continuity of the moment is uninterrupted, so it is free from the extreme of annihilation. Instantaneous self-illumination is the continuum of one's own consciousness, so it is free from the hope and effort of seeking from elsewhere, so the decisive one is the view. Lachen said: Those with little faith, the mind is four appearances, instantaneous, the continuity and view are not established. Thus it is said.
Chinese
其次，外道认为极微尘是不可分割的，并且认为正是这些微尘的聚集才显现为粗大的事物。正如经中所说：“事物的本质是极微尘，被认为是自我和世界的基础。” 第二，将蕴执着为我，即是人我。其定义是：以烦恼执着于有漏洞的事物为我。也就是，人我，执着于内在的我与我所，以及外在显现为粗大的地等，这些都是虚假的显现，因为它们可以被智慧分析和摧毁。《俱舍论》中说：“若被摧毁或被智慧分析，其智慧不再起作用，如水瓶一般是世俗谛，胜义谛则不同。” 《啦贤》中说：“耶波的意识显现，如黑暗物质般隐蔽。” 分别显示：在《显现十七品》中说：“只说法的声闻乘中，有经部和分别部两派，他们争论外境，并且一致认为意识是刹那生灭的。”因此，他们一致认为内在是刹那生灭，外在是微尘，但在世俗粗大的事物上不一致，即分别部和经部。 前者认为，微尘不混合，而是各自独立的，并且认为能取和所取是赤裸相见的，五 आधार（梵文，Adhāra，罗马拟音Adhāra，汉语字面意思：基础）是实有，三时也是实有。认为微尘是各自独立的，就像牦牛尾和纽色草一样。如《玉堂》中说：“世俗分别部的宗义，认为容器的物质是实物，微尘各自独立，互不混合，像纽色草一样，通过力量或能力聚集在一起。”也就是说，认为能取和所取是不同且同时的，并且是赤裸相见的。 第二，显现是色的基础，主要的是心的基础，眷属是心所生的基础，不相应行是，常法是非为法的基础。第一，色法有十五种，即五根、五境、四大、以及共同的意根，共十五种。色的定义是可以被破坏和摧毁。其中，触是色，即境相互可触。断是色，即五根各自断五境。立是色
English
Furthermore, the non-Buddhists believe that the subtle particles are indivisible, and that it is the aggregation of these particles that appears as coarse objects. As it is said in the scriptures, "The essence of things is subtle particles, which are considered the basis of self and the world." Secondly, grasping at the aggregates as self is the self of a person. Its definition is: grasping at things that are tainted and leaky due to afflictions as self. That is, the self of a person, grasping at the inner "I" and "mine," and the outer elements, etc., which appear as coarse, are all illusory appearances of conventional mind, because they can be analyzed and destroyed by wisdom. The Abhidharmakosha says: "If something is destroyed or analyzed by wisdom, the wisdom regarding it no longer arises; like a water jar, it is conventionally existent, while the ultimate truth is different." The Lashen says: "The appearance of Yerpa's consciousness is hidden like a dark substance." Showing the distinctions separately: In the "Seventeen Appearances," it says: "Among the Shravakas who only speak of Dharma, there are the Sautrantikas and the Vaibhashikas, who argue about external objects and agree that consciousness is momentary." Therefore, they agree that internally it is momentary and externally it is subtle particles, but they disagree on coarse conventional things, namely the Vaibhashikas and the Sautrantikas. Secondly, appearance is the basis of form, the main thing is the basis of mind, the retinue is the basis of mental events, non-associated formations are, permanent phenomena are the basis of the unconditioned. First, there are fifteen types of form, namely the five sense faculties, the five sense objects, the four elements, and the common mind, totaling fifteen. The definition of form is that it can be destroyed and broken. Among them, touch is form, that is, objects are mutually touchable. Cutting is form, that is, the five senses separately cut off the five objects. Establishing is form.
Chinese
意像等显现为色法。主要的心的基础是六识。随心而生的是五十一心所。六根本烦恼是：贪欲、无明、嗔恚、我慢、邪见、怀疑。二十近烦恼是：忿怒、怀恨、覆藏、恼害、嫉妒、悭吝、谄诳、奸诈、憍慢、损害、无惭、无愧、昏沉、掉举、不信、懈怠、放逸、忘失、散乱、不正知。四不定法是：后悔、睡眠、寻、伺。五遍行是：触、作意、受、想、思。五别境是：欲、胜解、念、等持、慧。十一善法是：信、有惭、有愧、无贪、无嗔、无痴、精进、轻安、不放逸、舍、不害。行蕴的基础是二十三种：得、想衰退、灭尽定、无想定、命根、同类性、生、住、老、无常、名、句、字。十四种不相应行和，生起和，各别决定和，具有和关联，迅速，次第，时，处，数，集合这九种是相似的。不相应行是指：不是心和心所的自性。常法非为有为法的是：虚空、灭尽、刹那。第三种是：认为三时常法实有，但不像数论派那样认为因果是同一实体。经部宗认为：外在的极微聚合为一体，现在的粗大所取境并非真实存在，而是像能生起形象的基础暗物质一样隐藏着。如《玉堂》中所说：“经部宗认为世俗的极微聚合为一体。”第二种是：在心的六识中，没有染污意和阿赖耶识，因为在声闻的藏经中没有提到。第三种是：认为阿罗汉是最终的果位。
English
Appearances such as mental images appear as form. The main bases of mind are the six consciousnesses. What arises from the mind are the fifty-one mental factors. The six root afflictions are: desire, ignorance, anger, pride, wrong view, and doubt. The twenty secondary afflictions are: anger, resentment, concealment, vexation, jealousy, stinginess, deceit, trickery, arrogance, harm, shamelessness, lack of embarrassment, lethargy, excitement, disbelief, laziness, carelessness, forgetfulness, distraction, and non-intelligence. The four variable factors are: regret, sleep, investigation, and analysis. The five omnipresent factors are: contact, attention, feeling, perception, and intention. The five object-determining factors are: aspiration, conviction, mindfulness, concentration, and wisdom. The eleven virtuous factors are: faith, conscientiousness, embarrassment, non-attachment, non-hatred, non-ignorance, diligence, pliancy, conscientiousness, equanimity, and non-harmfulness. The basis of formations is twenty-three: attainment, decline of perception, cessation attainment, non-perception attainment, life faculty, similarity, birth, abiding, aging, impermanence, name, sentence, and letter. The fourteen non-associated formations, arising, individual determination, possession and connection, speed, sequence, time, place, number, and collection, these nine are similar. Non-associated formations refer to: not being the nature of mind and mental factors. Permanent, unconditioned phenomena are: space, cessation, and moment. The third is: they believe that the three times are permanent and substantially existent, but they do not believe that cause and effect are the same entity, as the Samkhya school does. The Sautrantika school believes that: external atoms aggregate into a whole, and the coarse object of apprehension that exists now is not real, but is hidden like the basis of dark matter that produces appearances. As it is said in the "Yu Tang": "The Sautrantika school believes that conventional atoms aggregate into one form." The second is: among the six consciousnesses of the mind, there is no afflicted mind and no alaya consciousness, because it is not mentioned in the Hearers' canon. The third is: they believe that Arhat is the ultimate result.