Chinese
认为是自性见。如是。破斥它：你的本体不变和，功用显现变化二者是一还是异？若是一，则如功用显现的觉识变化一样，本体也应变化。因为是一的缘故。如一个碗若是青色的也会破碎一样。若承认，则本体不变的誓言就失败了。若是异，则功用显现，是从本体不变的那里产生，还是从其他产生？若从本体不变的产生，则如本体变化一样，功用显现也应不变化。因为因果随行是确定的缘故。如黄金不变，则黄色也不变一样。若承认，则功用显现变化的誓言就失败了。若从其他产生，则应不是本体的功用显现。如骏马不是牦牛的功德一样。由此确定了常法。外道宗义已述完。内道佛教徒有二：小乘和大乘。小乘有二：声闻和独觉。声闻有四：体性、定义、分类和摄集。体性是以见法之自性的方式成办自己的寂静。定义是：《俱舍论》的注释中说：听闻听闻，听闻宣说。分类有四：声闻化身者、自续者、趣入寂灭者和宗义执持者。化身者如舍利子和目犍连子，或八大声闻等。是执持声闻之行，做声闻之事者。自续者是憎恨大乘并诽谤者。根本的四部，以及从那分出的十八部。趣入寂灭者是安住于灭定中者。宗义执持者是经部和毗婆沙部。摄集也是摄集于经部和毗婆沙部中。确定这些有四义：见、禅定、行和果。第一，声闻的见有二：总的显示和分别的显示。第一，总的显示是：比外道常有者，以常有的补特伽罗认为常有的我，在世俗中也不承认。补特伽罗的我常有，那唯一
English
It is considered to be the view of self-nature. Thus it is. Refuting it: Are your unchanging essence and the changing manifestation of potential one or different? If they are one, then just as the awareness of the manifestation of potential changes, the essence should also change. Because they are one. Just as if a bowl is blue, it will also break. If you accept this, then the vow of the unchanging essence is broken. If they are different, then does that manifestation of potential arise from the unchanging essence, or from something else? If it arises from the unchanging essence, then just as the essence changes, the manifestation of potential should also not change. Because the cause and effect necessarily follow each other. Just as if gold does not change, then yellow also does not change. If you accept this, then the vow of the changing manifestation of potential is broken. If it arises from something else, then it should not be the manifestation of potential of the essence. Just as a fast horse is not a quality of a yak. Thus, permanence is established. The tenets of the Tirthikas have been explained. Buddhist insiders have two: the Lesser Vehicle and the Great Vehicle. The Lesser Vehicle has two: Hearers and Solitary Realizers. Hearers have four: nature, definition, classification, and collection. The nature is to accomplish one's own peace by viewing the self-nature of the Dharma. The definition is: In the commentary on the Treasury, it says: Hearing, hearing, hearing proclaims. The classification has four: Hearer Emanations, Autonomists, Those Who Enter Peace, and Those Who Hold Tenets. Emanations are like Shariputra and Maudgalyayana, or the eight great Hearers, etc. They are those who uphold the conduct of Hearers and do the work of Hearers. Autonomists are those who hate and slander the Great Vehicle. The four root divisions, and the eighteen divisions that branched out from them. Those who enter peace are those who abide in cessation. Those who hold tenets are the Sutra School and the Vaibhashika School. The collection is also collected into the Sutra School and the Vaibhashika School. Establishing these has four meanings: view, meditation, conduct, and result. First, the view of the Hearers has two: general presentation and specific presentation. First, the general presentation is: Compared to the permanentists of the Tirthikas, the permanent self by the permanent person is not even accepted conventionally. The permanent self of the person, that only
Chinese
因为是五蕴分离。作者没有成立，执着于自己的自性，分离为十八界。食用者没有成立，因为认为意识产生的门是十二处，所以人我没有成立。法我的所取和能取被认为是胜义谛，所以显现为粗大的所取境的相，可以用智慧分析和摧毁的是世俗谛。仅仅是产生这个的基础，不可分割且无差别的极微，因为不能用智慧分析和摧毁，所以被认为是胜义谛。能取的心，粗大的心可以用三时的部分来摧毁，所以是世俗谛。仅仅是产生那个，被称为刹那，与时间的部分分离，被认为是胜义谛。如果详细区分，有声闻部的说一切有部和经部。说一切有部认为极微的环绕是有间隔的，就像牦牛尾和铜一样。经部认为既不粘连也不分离，就像书本合起来一样。驳斥它：当你们依靠极微来组成物体时，中心的微尘是被六方的微尘环绕还是没有环绕？如果没有环绕，粗大的物体就不会成立。如果环绕，当东方的微尘面向中心的微尘时，西方的微尘是面向还是没有面向？如果面向，东方微尘和中心微尘就会融合。如果没有融合，因为中心微尘的阻隔，所以无法面向西方的微尘。如果承认那样，所有的微尘都融合在一个位置，粗大的物体就根本不会成立。如果东方的微尘没有面向西方的微尘，那么东方的微尘就应该是具有部分的。因为出现了面向中心的微尘的部分和没有面向西方的微尘的部分。如果承认那样，就违背了没有部分的誓言。还有，有部宗的环绕是有间隔的也不合理，如果那个间隔明显地存在，那就是可见的微尘，如果没有黑暗的微尘，就不会有间隔。经部的既不粘连也不分离是不合理的，如果不粘连就会有间隔，如果没有间隔就应该是粘连的。这样，如果所取的境没有真实成立，那么依赖于它的能取也不会成立，因为所取和能取是相互依赖的法。另外，能取的识，刹那与时间的部分分离。
English
Because it is the separation of the five aggregates. The agent is not established; clinging to its own characteristic, it is divided into the eighteen elements. The eater is not established; because the gate of consciousness arising is considered to be the twelve sources, therefore the self of a person is not established. The object and subject of the dharma-self are considered to be the ultimate truth, so the appearance of the coarse object of grasping, which can be analyzed and destroyed by wisdom, is the conventional truth. The basis of merely generating this, the indivisible and undifferentiated atom, is considered the ultimate truth because it cannot be analyzed and destroyed by wisdom. The mind that grasps, the coarse mind, can be destroyed by the parts of the three times, so it is the conventional truth. Merely generating that, called a moment, separated from the parts of time, is considered the ultimate truth. If distinguished in detail, there are the Hearer's Vaibhashika and Sautrantika. The Vaibhashika believes that the atoms are surrounded with intervals, like a yak's tail and copper. The Sautrantika believes that they neither adhere nor separate, like books put together. Refuting it: When you rely on atoms to compose a mass, are the central atoms surrounded by atoms from the six directions or not? If not surrounded, a coarse mass will not be established. If surrounded, when the eastern atom faces the central atom, does the western atom face it or not? If it faces, the eastern atom and the central atom will merge. If not merged, because of the obstruction of the central atom, it will not be possible to face the western atom. If you admit that, all the atoms will merge into one place, and a coarse mass will not be established at all. If the eastern atom does not face the western atom, then the eastern atom should be with parts. Because there arises a part facing the center and a part not facing the west. If you admit that, you break the vow of being without parts. Also, the Vaibhashika's surrounding with intervals is also unreasonable, if that interval clearly exists, it is a visible atom, and without a dark atom, there will be no interval. The Sautrantika's neither adhering nor separating is unreasonable, if not adhering there will be an interval, if there is no interval it should be adhering. Thus, if the object of grasping is not truly established, then the grasping that depends on it will not be established, because the grasped and the grasper are interdependent dharmas. Furthermore, the consciousness of grasping, the moment, is separated from the parts of time.
Chinese
还有不合理之处，如果前一刹那与中间刹那相遇时，是与后一刹那相遇还是不相遇？如果相遇，那么前一刹那就会融入中间刹那。如果不融入中间刹那，那么前后两个刹那被中间刹那隔断，无法相遇。如果认为融入，那么所有的知识都会变成一个刹那，因为融入了中间刹那。如果也这样认为，那么粗大的连续知识就会完全消失。还有，如果前一刹那与中间刹那相遇时，不与后一刹那相遇，而是被隔断，那么前一刹那，作为法，必然具有时间的组成部分，因为产生了与中间刹那相遇的部分和与后一刹那相遇的部分。如果这样认为，那么刹那与时间组成部分分离的誓言就违背了。声闻的禅定是：下等者修无常，中等者调息，上等者修暂时的空性。行为是：安住于十二种修习的功德，主要为了自己的利益而行事，顺便为了他人的利益而行事。果实是获得圣者阿罗汉。自佛有四种：本体、定义、分类和总结。本体是：通过了知所取无自性的方式修习缘起。也就是在《现观庄严论》中说：因为舍弃了所取的部分，并且没有舍弃能取的部分，所以是如犀牛角的道路。定义是：用自己的甚深智慧，证悟自己的菩提。在《广大论》中说：善知识无学用自己的智慧证悟。分类有两种：根器迟钝者像蝙蝠一样成群飞翔，根器敏锐者像犀牛角一样独自安住。总结是：自佛安住于一个事业中。这有四种：见、修、行、果。见是：外在所取的境，被六方和一与多分离所损害，因此没有自性。内在能取的心，不被一和多等所损害，因此认为刹那是胜义谛。对此的驳斥是：就像外在所取的境被六方所损害一样，内在能取的心也被刹那的时间组成部分所摧毁，为什么不会被损害呢？损害的方式也和声闻的章节中驳斥的一样。另外，你认为能取的心是刹那，是胜义谛，那么境
English
Furthermore, it is unreasonable that when the previous moment meets the intermediate moment, does it meet the subsequent moment or not? If it meets, then the previous moment will be absorbed into the intermediate moment. If it is not absorbed into the intermediate moment, then the previous and subsequent moments are separated by the intermediate moment and cannot meet. If it is thought to be absorbed, then all knowledge will become one moment because it is absorbed into the intermediate moment. If this is also thought to be the case, then the coarse continuous knowledge will completely disappear. Also, if the previous moment meets the intermediate moment, it does not meet the subsequent moment, but is separated, then the previous moment, as a dharma, must have a component of time, because there is a part that meets the intermediate moment and a part that meets the subsequent moment. If this is thought to be the case, then the vow that the moment is separate from the component of time is broken. The samadhi of the Shravakas is: the inferior meditate on impermanence, the intermediate control the breath, and the superior meditate on the temporary emptiness. The conduct is: abiding in the twelve qualities of cultivation, mainly acting for one's own benefit, and incidentally acting for the benefit of others. The fruit is the attainment of the noble Arhat. There are four types of Pratyekabuddhas: essence, definition, classification, and summary. The essence is: to cultivate dependent origination by knowing that the apprehended is without inherent existence. That is, in the Ornament for Clear Realization it says: Because the part of the apprehended is abandoned, and the part of the apprehender is not abandoned, it is like the path of a rhinoceros horn. The definition is: with one's own profound wisdom, one realizes one's own Bodhi. In the Extensive Treatise it says: The virtuous friend, the non-learner, realizes with his own wisdom. There are two classifications: those with dull faculties fly in groups like bats, and those with sharp faculties abide alone like rhinoceros horns. The summary is: the Pratyekabuddha abides in one activity. There are four aspects to this: view, meditation, conduct, and result. The view is: the external apprehended object is harmed by the six directions and separation from one and many, therefore it has no inherent existence. The internal apprehending mind is not harmed by one and many, etc., therefore it is considered that the moment is the ultimate truth. The refutation of this is: just as the external apprehended object is harmed by the six directions, so too the internal apprehending mind is destroyed by the temporal components of the moment, so why is it not harmed? The way of harming is the same as the refutation in the Shravaka section. Furthermore, you consider the apprehending mind to be a moment, to be the ultimate truth, then the object