English
Because the mind constantly arises, to manifest the joy of Nirvana, it is believed to be dulled by realization. Thus it is said. The third, those whose schools are uncertain, are of two types: the Vaibhashika and the Sautrantika. From the 'Collection of Appearances' it says: Among the Shravakas who preach the Dharma, there are the Vaibhashika and the Sautrantika. They debate external objects, and agree that knowledge appears momentarily. Therefore, internally momentary, externally atomic, what is agreed upon is the same, but conventional grossness is different. The Vaibhashika believes that atoms do not mix, like the wick of a butter lamp, and believes that the apprehended and the apprehender meet nakedly, the five bases are substantially existent, and the three times are substantially existent. The first, those who believe in scattered atoms, believe it is like a yak's tail and a butter lamp wick, Nagarjuna says in the 'Dispeller of Disputes': Those who desire to enter into conventional distinctions, the substances of vessels, these things, atoms scattered among each other, not mixed like a butter lamp wick, believe they are gathered by power and ability. Thus it is said. That is also, the apprehended and the apprehender are different, simultaneously meeting nakedly is what is believed. The second is, it is believed that the four or five bases are substantially existent, appearance is the base of form, the main one is the base of mind, the retinue is the base arising from mental factors, truth is the base of body, the sign is the unconditioned, four and five. The first is, appearance is the fifteen dharmas of form, the five senses, the five objects, the five elements, and the mind and fifteen that have become common. The characteristic of form is that it can be destroyed and demolished. Among them, what is considered gross as form is that objects can touch each other. What is considered divided as form is that the five gates divide their respective objects. What is considered established as form is the mind-form, the reversed appearances of form, etc. The main base of mind is the six aggregates of consciousness. The base arising from the retinue of mental factors is the fifty-one mental factors. The six root afflictions are: desire, ignorance, anger, pride, wrong view, doubt. The twenty secondary afflictions are: anger, resentment, spite, envy, miserliness, deceit, fraud, harm, shamelessness, lack of embarrassment, lethargy, excitement, lack of faith, laziness, carelessness, forgetfulness, distraction, non-alertness. The base that transforms into another is: desire, ascertainment, mindfulness, concentration. The five omnipresent.
Chinese
五者是：触、作意、受、想、心。五种各别境是：欲、胜解、念、等持、慧。十一种善法是：信、知惭、有愧、无贪、无嗔、无痴、勤精进、不放逸、舍、不害。二十三种和合之基是：获得、想衰退、灭尽定、四想之定、命根、同类、生、住、老、无常、名、句、字、各别生，十二种不相似想，进入，各别决定，到达并关联，快速，次第，处所，同时，数量，集合，这九种是相似的。不坚固的是：心、心所、非自性。常恒非造作的是：虚空、灭尽、刹那。第三种是：认为三时常恒实有，如数论派。因果不是一体。第二种经部宗：认为外在粗细微尘聚合之团块，现在所取的粗大对境，并非胜义谛所需，此为生起形象之基础，如同隐蔽之暗物质。玉塘言：经部宗认为世俗粗细诸法，聚合而显现为一。总纲言：器情世界微细之微尘，刹那无分内心识，彼等之差别，是声闻乘之见解。因此，分别部认为刹那无分是胜义谛，微尘无分是世俗谛，刹那无分常恒存在，虽无能取所取之关联，如同鱼与钩一般，为无有智慧者所执持。经部说：能取所取二者有可量与能量之关联，形象是所量之境，能量是能取能执，因此认为有相而取境。第四种是执持经藏之声闻有四种：大众部、说一切有部、上座部、多闻部。由此分出的十八部派，大众部也有五种：东方山部和西方山部。
English
The five are: touch, attention, feeling, perception, and mind. The five objects of ascertainment are: desire, conviction, mindfulness, concentration, and wisdom. The eleven virtuous qualities are: faith, sense of shame, embarrassment, non-attachment, non-hatred, non-ignorance, diligent effort, non-carelessness, generosity, and non-harming. The twenty-three bases of composition are: attainment, decline of perception, cessation attainment, the attainment of the four perceptions, life force, homogeneity, birth, abiding, aging, impermanence, name, sentence, letter, individual birth, twelve dissimilar perceptions, entering, individual determination, arriving and connecting, quickness, sequence, place, simultaneity, number, and collection; these nine are similar. What is not constant is: mind, mental factors, and non-self-nature. What is permanent and unconditioned is: space, cessation, and moment. The third is: asserting that the three times are always substantially existent, like the Samkhya school. Cause and effect are not one substance. The second, the Sutra school, believes that the external coarse and fine particles are aggregates, and that the coarse object of perception at present is not necessary for the ultimate truth, but is the basis for generating appearances, like hidden dark matter. As Yu Tang said: The Sutra school believes that all conventional coarse and fine phenomena appear as one by aggregation. The General Outline says: The subtle dust of the container and contents world, the mind within the indivisible moment, and the distinctions of these are the views of the Hearer Vehicle. Therefore, the Vaibhashika school believes that the indivisible moment is the ultimate truth, and the indivisible dust is the conventional truth. The indivisible moment is believed to be permanent, and although there is no connection between the apprehended and the apprehender, it is held by those without wisdom like a fish and a hook. The Sutra school says: The apprehended and the apprehender have a measurable and energetic relationship. The image is the object to be measured, and the energy is the apprehender and the holder. Therefore, it is believed that the object is grasped with appearance. The fourth is the Hearers who uphold the scriptures, and there are four types: the Mahasamghika, the Sarvastivada, the Sthavira, and the Dharmaguptaka. The eighteen schools that branched out from these, the Mahasamghika also has five: the Eastern Mountain School and the Western Mountain School.
Chinese
部派，以及世间论者的部派，和常恒论者的部派。存在论者的部派有七个：一切有部，善贤部，法藏部，多闻部，多说部，赤衣部，以及分别说部。上座部有三个：大乘寺部，无畏山部，以及正量部。大众部有三个：地光律部，守护部，以及大众部。这些部派中，也有关于分别部和经部的论述。第三是三摩地，有染污道和无漏道两种。首先，在有染污道中，又分为两种。资粮道是，依靠出离心的思考，通过听闻和思考声闻乘的论藏，理解四圣谛和十六行相的不常等，从而进行资粮道的四加行十二种修行。如《俱舍论》所说：以戒住、听闻和禅定者，能善修习修行。其次，在加行道中，有暖位、顶位、忍位、世第一法四种。前三种有上、中、下三种，因此，在下忍位以下，观修十六行相并平等修行。在中忍位，依次舍弃苦集灭道的四种行相。在世第一法中，因为每一刹那都存在，所以观修并平等修行。如《俱舍论》所说：如何在大忍的刹那，唯一的是世第一法。其次，无漏道有两种：见道和修道，以及究竟道。首先，见道有两种：入流和入流果。首先，入流果的入流是，见道的十五个刹那显现。如《俱舍论》所说：其中十五个刹那，未见而见，是见道。其次是，安住于入流果是，安住于见道的十六个刹那。如《俱舍论》所说：第十六刹那安住于果。这里是断除所有见所断。修道有两种：一来和不还。一来有两种，首先是果入流，是断除欲界的修所断中的前五种，即从最大的依次断除。如《俱舍论》所说：五种
English
schools, as well as the schools of worldly speakers, and the schools of eternalists. The schools of those who speak of existence are seven: the Sarvāstivāda school, the Bhadra school, the Dharmagupta school, the Bahuśruta school, the Mahāsāṃghika school, the Kāśyapīya school, and the Saṃkrāntivāda school. The Sthavira school has three: the Mahāvihāravāsin school, the Abhayagirivāsin school, and the Theravāda school. The Mahāsāṃghika school has three: the Andhraka school, the Dharmarakṣita school, and the Mahāsāṃghika school. Among these, there are also discussions about the Vaibhāṣika and Sautrāntika schools. The third is samādhi, which has two types: contaminated path and uncontaminated path. First, in the contaminated path, there are two types. The path of accumulation is based on the thought of renunciation. By hearing and thinking about the Tripitaka of the Śrāvakas, one realizes the four noble truths and the sixteen aspects of impermanence, etc., and then performs the twelve practices of the four accumulations of the path of accumulation. As it says in the Abhidharmakośa: "By abiding in discipline, hearing, and meditation, one can cultivate practice well." Secondly, in the path of preparation, there are four: warmth, peak, forbearance, and supreme dharma. The first three have three levels of great, medium, and small. Therefore, below the small forbearance, one contemplates the sixteen aspects of dharma and practices equally. In the medium forbearance, one gradually abandons the four aspects of the path of cessation and the origin of suffering. In the supreme dharma, because there is only one moment, one contemplates and practices equally. As it says in the Abhidharmakośa: "How in the moment of great forbearance, the one is the supreme dharma." Secondly, the uncontaminated path has two types: the path of seeing and the path of cultivation, as well as the ultimate path. First, the path of seeing has two types: stream-enterer and the fruit of stream-enterer. First, entering the fruit of stream-enterer is the manifestation of the fifteen moments of the path of seeing. As it says in the Abhidharmakośa: "Among them, the fifteen moments, not seen and seen, are the path of seeing." Secondly, abiding in the fruit of stream-enterer is abiding in the sixteen moments of the path of seeing. As it says in the Abhidharmakośa: "In the sixteenth moment, one abides in the fruit." Here, all that is to be abandoned by seeing is abandoned. The path of cultivation has two types: once-returner and non-returner. The once-returner has two types, first is the fruit of stream-enterer, which is abandoning the first five of the nine to be abandoned in the desire realm, that is, abandoning from the largest to the smallest. As it says in the Abhidharmakośa: "Five kinds of
Chinese
断除之后，进入第二果位。如是说。第二果安住于阿罗汉果，即断除六种退分。如《俱舍论》云：六种尽已彼，是为一来果。如是说。此中有差别，果位之差别，大者断除七至八种，一生中断除一种。所谓天人一生中获得阿罗汉果。欲界的天人之中，从同类转生以下不再返回，故为一来果。稳固者不还果有二，即入流果和入流果果。初者，入不还果，断除八种应断，勤奋于断除第九种的加行。第二果，即断除欲界的一切九种应断，不再生于欲界。如《俱舍论》云：九种尽者不复还。如是说。断除所有色界的应断，是不还果的差别之法。断除无色界有顶的八种，是入阿罗汉果。如《俱舍论》云：有顶中间八尽故。如是说。第三究竟道有二，入流和入流果。前者，即是刚刚所说的入阿罗汉果之后。第二安住于阿罗汉果，即断除三界的一切应断，获得涅槃。如《总持经》云：四谛与气息，八种尽与骨。彼等是禅定差别。如是说。上面的退分，以四谛退分的方式，声闻上等者入于止息，中等者气息，下等者依赖于骨骼，中间的各个阶段以尽的方式退分，即地、水、火、风、青、黄、红、白八种。这些在《虚空遍知经》中有所阐述。第四种行为有二，共同和特殊。初者，舍弃十不善和五无间罪，以及与之相近的五种罪等。总而言之，从微细到极微细的不善都舍弃，所有应呵责的都加以制止，十善等一切善行都圆满地行持。《总持经》云：舍弃极恶业，微劣之善行，圆满具足。