English
Furthermore, considering the Sangha that accomplishes this as a companion in the path is what makes one a Buddhist. Saying this is also unreasonable. Because the Tirthika Sthavira school would also become internal, since they also take refuge in the Three Jewels. The god Vishnu has ten incarnations, and Shakyamuni is also considered an incarnation of Vishnu, and they take refuge in him. Therefore, they would also become internal. If that is allowed, then it is not sustainable. Because, in terms of not being separated from the view of permanence, they are a Tirthika school. Some also say that there is a difference in conduct. Falling into the extreme of toil and fatigue or indulgence in desire is external, and not falling into these two extremes is internal. Saying this is also unreasonable, because the twelve qualities of asceticism of the Shravakas are also the extreme of toil and fatigue. Moreover, Mahayoga enjoys the five desirable qualities, turns the wheel of the assembly, and wears the eight garments of the Vajra Acharya, which is also the extreme of indulgence in desire. Some also say that there is a difference in view. Accepting impermanence, suffering, emptiness, and selflessness is internal, while accepting the self as permanent, singular, the eater, the doer, or annihilationism is external. Saying this is also unreasonable. Similarly, if the ultimate truth is empty, or the conventional truth is empty. If the ultimate truth is empty, then the Shravakas cannot accept emptiness and the selflessness of phenomena, and therefore they would become external. If the conventional truth is empty, then the Tirthikas also accept only the emptiness of the cessation of cause and effect. Furthermore, if accepting the possession of four permanent qualities is Tirthika, then in the Nirvana Sutra, the Thubpa (Buddha) accepted the possession of four permanent qualities at the time of his Nirvana, therefore, he would also become Tirthika. Also, adhering to practices such as serving five fires, having three staffs, and wearing hair garments is Tirthika, while practicing the ten practices of Dharma is internal. Saying this is also unreasonable, because Tirthikas also have the ten practices of Dharma in their own teachings, and in terms of attire, those with hair garments and matted hair are external, while those with shaved heads or braids are internal. Saying this is also unreasonable, because only matted hair is braids, because all the Sambhogakaya deities of the internal path have matted hair.
Chinese
即使是头触，外道的比丘也很多。因此，从某个角度来看，这些都是真实的，但没有哪个方面是没有缺点的。那么，这是怎么回事呢？如果是由断绝了自因，证悟达到究竟的佛陀所做，那么所有直接和间接的教法都被称为内道佛教。如果是由外道的六师所做并宣说的所有直接和间接的教法，则被称为外道。外道又分为：名为“外道”的常论者，以及名为“穷尽”的断灭论者两种。内道佛教也有两种：小乘和大乘。这两种内道佛教的大小乘的差别在于，安立的方式不同。《楞伽经》中说：“五法及三自性，八识之自体性，二无我之体性中，摄尽一切大乘法。”五法是：名、相、分别、正智、真如。三自性是：遍计所执性、依他起性、圆成实性。八识和二无我很容易理解。如果不能承认这些，就是小乘。如果能够承认这些，就是大乘。这种说法也不合理，因为中观派不能承认八识聚，所以会变成像小乘一样。如果说，自己能够承认。这也不合理，因为龙树论典中的声闻也认为能够证悟无我，所以不成立。又《经庄严论》中说：“目标大及彼之，二种成办与，智慧勤奋起始与，善巧方便所成办，真实成办大及，佛陀事业大，以具七大故，定说为大乘。”具有七大，也像小乘一样宣说了。又《楞伽经》中说：“乘之自性慧及悲，不具彼者许大乘，如狐着狮子皮。”因此，智慧大且慈悲大的是大乘，智慧小且慈悲小的是小乘。它的含义是，两种小乘是，智慧
English
Even the head touch is very common among non-Buddhist monks. Therefore, from one perspective, all of these are true, but there is no aspect without flaws. So, what is the case? If it is done by the Buddha, who has abandoned self-causes and whose realization has reached the ultimate, then all direct and indirect teachings are called inner Buddhist teachings. If all the direct and indirect teachings are done and spoken by the six non-Buddhist teachers, then they are called non-Buddhist. Non-Buddhists are also divided into two types: those who constantly speak of permanence, called "non-Buddhists," and those who speak of annihilation, called "exhaustive." There are also two types of inner Buddhists: the Small Vehicle and the Great Vehicle. The difference between the Small and Great Vehicles of these two inner Buddhist teachings lies in the different ways of establishing them. The *Laṅkāvatāra Sūtra* says: "The five dharmas and the three self-natures, the nature of the eight consciousnesses themselves, in the nature of the two selflessnesses, all the Great Vehicle teachings are included." The five dharmas are: name, characteristic, discrimination, correct knowledge, and suchness. The three self-natures are: the completely imputed nature, the other-dependent nature, and the perfectly established nature. The eight consciousnesses and the two selflessnesses are easy to understand. If you cannot accept these, it is the Small Vehicle. If you can accept these, it is the Great Vehicle. This statement is also unreasonable, because the Madhyamaka school cannot accept the eight consciousness aggregates, so it will become like the Small Vehicle. If you say that you can accept it yourself. This is also unreasonable, because the Śrāvakas in Nāgārjuna's treatises also believe that they can realize selflessness, so it is not established. Also, the *Ornament of the Sūtras* says: "The greatness of the object and its, two accomplishments and, wisdom diligence beginning and, skillful means accomplished, true accomplishment great and, Buddha's activity great, because of possessing the seven great, it is definitely said to be the Great Vehicle." Having the seven great qualities is also spoken of as being like the Small Vehicle. Also, the *Laṅkāvatāra Sūtra* says: "The nature of the vehicle is wisdom and compassion, those who do not possess them and claim the Great Vehicle, are like a fox wearing a lion's skin." Therefore, those with great wisdom and great compassion are the Great Vehicle, and those with small wisdom and small compassion are the Small Vehicle. Its meaning is that the two Small Vehicles are, wisdom
Chinese
小乘不证悟法无我。小乘的慈悲心小，主要为自己着想，把利他放在次要位置。大乘的慈悲心大，主要为他人着想，把利己放在次要位置。智慧大，证悟二无我。对此，反驳者说：龙树的论典认为声闻也证悟二无我。如果这样，就与《现观庄严论》相违背，因为其中说：由于已断除所执分，以及未断除能执分，就像是依靠的珊瑚一样，胜过声闻。因此，如果连独觉都没有证悟一部分法无我，那么声闻怎么可能证悟人无我呢？还有，两位大声闻上首，在先导时发誓说：在三界众生没有安住于三乘菩提之前，不吃青稞。如果说这是大慈悲心，那么这两位大声闻上首既是化身，也是受到佛加持的。大小乘在各自较量力量时，首先，发心上的差别在于：小乘以自己的寂静安乐为目标，而大乘则以利益众生为目标。进入道上的差别在于：小乘安住于自己的寂静安乐就能入道，而大乘则能为了众生的利益而舍弃一切身和受用。果的作为上的差别在于：小乘首先追求自己的寂静安乐，而大乘则为了众生的利益而示现各种作为，因此差别非常大。大乘在因、体性和果、密咒的差别上有很多观点，这里是五种观点中的第一种。有些人说：为离欲之人所说的是体性，为有欲之人所说的是密咒。就像《明灯论》中所说：为了有贪欲的众生，此之行为是金刚心。如《喜金刚》中所说：众生不堪能之事，任何以之将死亡，若具方便则彼亦，将从有之束缚中解脱。还有些人说：舍弃对境的功德是因乘，不舍弃则是咒乘。如《密集金刚》中所说：有贪者以欲妙智慧。
English
The Lesser Vehicle does not realize the absence of self of phenomena. The compassion of the Lesser Vehicle is small, mainly thinking of oneself, and putting the benefit of others in a secondary position. The Great Vehicle has great compassion, mainly thinking of others, and putting self-interest in a secondary position. Great wisdom, realizing the two absences of self. To this, the objectors say: Nagarjuna's treatises consider that the Hearers also realize the two absences of self. If so, it contradicts the Ornament for Clear Realization, because it says therein: Because the apprehended aspect is abandoned, and the apprehending aspect is not abandoned, like a coral relying on something, it is superior to the Hearers. Therefore, if even a Solitary Realizer has not realized a part of the absence of self of phenomena, how could a Hearer realize the absence of self of a person? Also, two great foremost Hearers, in the preliminary stage, vowed: Until the beings of the three realms have not settled in the enlightenment of the three vehicles, they will not eat barley. If it is said that this is great compassion, then these two great foremost Hearers are both emanations and blessed by the Buddha. When the Great and Lesser Vehicles compete in their respective strengths, first, the difference in the generation of the mind of enlightenment is that the Lesser Vehicle aims at its own peace and happiness, while the Great Vehicle aims at benefiting sentient beings. The difference in entering the path is that the Lesser Vehicle can enter the path by abiding in its own peace and happiness, while the Great Vehicle can give up all body and possessions for the benefit of sentient beings. The difference in the actions of the result is that the Lesser Vehicle first seeks its own peace and happiness, while the Great Vehicle shows various actions for the benefit of sentient beings, so the difference is very great. There are many views on the differences between the cause, nature, result, and secret mantra of the Great Vehicle, and here is the first of the five views. Some say: What is said for those who are free from desire is the nature, and what is said for those who have desire is the secret mantra. As it is said in the Lamp Illuminating the Obscure: For the sake of beings with desire, this action is Vajrasattva. As it is said in the Hevajra: Beings' unbearable deeds, whatever will cause death, if endowed with means, then that too, will be liberated from the bonds of existence. Others say: Abandoning the qualities of desirable objects is the causal vehicle, and not abandoning them is the mantra vehicle. As it is said in the Guhyasamaja: Those with desire, with the wisdom of desire.
Chinese
依靠五种欲妙。如是说。对此，反驳者说：圣者法护有六万妃嫔，常啼有五百妃嫔，但他们都不是有贪执的。集经中说：虽为居家，然恒时于一切事物无有贪执。以及菩萨虽享用五种欲妙。等等。这不矛盾吗？答：那些菩萨因为地道高，不会被烦恼和欲妙的过失所染污。此外，对于大菩萨来说，如果见到利他之事，是开许七种不善业的。是以特殊方便将烦恼和欲妙转化为道用。三律仪灯论中说：于一义亦不愚昧，方法多且无艰难，具利根之自在者，密咒之教法尤为殊胜。因此，认为有四种差别：所要证的究竟，是所知之实相，即使顺便提及波罗蜜多，也是将法性作为理解之处，或者作为比量之境。而密咒则是不愚昧，以特殊方便直接显示法性。此外，因的法乘方法少，只有六度波罗蜜多等。密咒的方法多，有生起次第和圆满次第，以及共同和殊胜的修法，还有脉气和迁识、入定等等，宣说多种方法。此外，波罗蜜多是难以行持的，需要学习多种菩萨行。密咒是容易行持的，不依赖苦行和苦修。此外，名相是钝根者逐渐证悟的方法，而密咒是利根者一次性证悟的方法，因此说有很大差别。又，经部窍诀宝王经中说：于因行持因之法，如轮一般旋转后，果之法乘是近路，显现于后时。因此，仅仅了知心性是成佛之因，并将其作为道用，这是因之名相乘。了知心性是果之自性，并将其作为道用，这被称为果之密咒乘。对此，反驳者说：你们密咒士是将果作为道用，那么是将成熟之果作为道用呢？还是未成熟之果？