Chinese
我等视其为水的实物，诸神视其为甘露，其他如<理应如此>，地狱众生视其为怒水等。即使是同一个显现的基础事物，由于显现者的心识不同，不仅会显现出各种不同的事物，而且还会显现出其各自的作用，因此，认为外境是不成立的。另外，如果外境的事物成立为事物和实物的存在方式，那么瑜伽士们在修习禅定时，外境的显现逐渐完全止息，无分别的智慧是不可能生起的，因为外境是真实成立的。再者，如果外境真实成立，那么它必须是不可变的，但是，无论谁具有智慧，获得了各自寂静的果位，或者即使不是这样，已经获得成就者们，无论对什么法进行意念，它都会显现出来，因此，外境是不存在的。也就是说，那些已经获得禅定自在的人，如果将一切显现都观为空性，那么它就会如此显现。同样，如果他们信奉并意念火和水等，那么它就会显现为火和水等，因此外境不是真实成立的。如果它是真实成立的，那么它也应该是不可变的。此外，圣者们的无分别智慧的等持状态中，不会有色声香味触等外境事物的显现，因此，应该了知外境是无自性的。如果外境是真实成立的，那么在这种无分别智慧的等持状态中，它应该显现出来，但是它没有显现，因此它不是其对境，因此它是无自性的。如是，由于外境不成立，因此，显现为外境的能知也是无自性的，如果所知境色不是真实的，那么执持它的眼识又为何是真实的呢？因为执持虚妄之境的有境之识也是虚妄的。此外，以一多相离之理来成立外境无自性，即：
English
We perceive it as the substance of water, the gods perceive it as nectar, and others, as <it should be>, hell beings perceive it as wrathful water, etc. Even though the basis of appearance is the same object, due to the different minds of the perceivers, not only do various different objects appear, but also their respective functions appear. Therefore, it is asserted that external objects are not established. Furthermore, if external objects were established as the mode of existence of things and entities, then for yogis who cultivate the distinction of meditative absorption, the gradual cessation of the appearance of external objects, and the arising of non-conceptual wisdom would be impossible, because external objects are truly established. Moreover, if external objects were truly established, they would have to be immutable, but whoever possesses intelligence and attains the peaceful results of their own practice, or even if not, those who have attained accomplishment, whatever dharma they contemplate, it appears as such. Therefore, external objects are not established. That is to say, those who have gained mastery over meditative absorption, if they contemplate all appearances as emptiness, then it appears as such. Similarly, if they have faith in and contemplate fire and water, etc., then it manifestly appears as fire and water, etc. Therefore, external objects are not truly established. If they were truly established, they would also have to be immutable. Furthermore, in the state of equipoise of the non-conceptual wisdom of the noble ones, there is no appearance of external objects such as forms, sounds, smells, tastes, and tactile objects. Therefore, one should understand that external objects are without inherent existence. If external objects were truly established, then they should appear in that unmistaken state of equipoise of non-conceptual wisdom, but they do not appear. Therefore, they are not its object, and thus they are established as without inherent existence. Thus, since external objects are not established, the cognitions that appear as external objects are also established as without inherent existence. If the object, form, is not real, then why should the eye consciousness that apprehends it be real? Because the consciousness that apprehends a false object is also false. Furthermore, to establish the non-inherent existence of external objects by the reasoning of freedom from one and many:
Chinese
世亲论师在《二十唯识论》中说：如前所示，须弥山、房屋、人的身体等极粗大的事物，都是由多种物质组成的有分之物，如前已述。不仅如此，现在成为眼识对境的微细阳光尘埃，也是由二百四十个牛毛尘组成的粗大之物。同样，牛毛尘也是由二百四十个羊毛尘组成的粗大之物。羊毛尘也是由二百四十个兔毛尘组成的粗大之物。兔毛尘也是由二百四十个水尘组成的粗大之物。水尘也是由二百四十个铁尘组成的粗大之物。铁尘也是由二百四十个微尘组成的粗大之物。微尘也是由二百四十个极微尘组成的粗大之物。那么，极微尘是构成一切粗大之物的无分之物吗？不是的，即使是一个极微尘，也有分别指向四个方向和上下<面>的六个部分。这六个部分中的每一个也不是无分的，因为它们中的每一个都会像以前一样变成六个部分，等等，变成无限的部分。如果认为这六个部分存在于同一个位置，所以不是无分的，那么如果西方的部分存在于东方的部分中，它就会融入其中。如果南方的部分存在于北方的部分的位置上，它就会融入其中，因此，微尘本身就会变得非常微细，以至于聚合物也会变成像微尘一样。胜论派和数论派等认为，微尘不会成为普通眼识的对境，因此，虽然看不到每一个微尘，但如果极微尘的总体发生变化，就会形成一个存在，而这个存在是可以被眼识看到的。一般来说，这样的事物在有为法中是不存在的，即使真的形成了一个这样的事物，也永远不可能成为眼识的可见对境。此外，胜论派认为，色法是通过眼识以无相的方式直接看到的。如果是这样，粗大的色法就不会成立。极微尘是眼识的对
English
Master Vasubandhu said in the Twenty Verses: As previously stated, extremely coarse things such as Mount Meru, houses, and human bodies are composite entities consisting of many substances, as has already been mentioned. Moreover, even the fine dust of sunlight, which is now the object of eye consciousness, is a coarse entity composed of two hundred and forty cow-hair particles. Similarly, a cow-hair particle is also a coarse entity composed of two hundred and forty sheep-hair particles. A sheep-hair particle is also a coarse entity composed of two hundred and forty rabbit-hair particles. A rabbit-hair particle is also a coarse entity composed of two hundred and forty water particles. A water particle is also a coarse entity composed of two hundred and forty iron particles. An iron particle is also a coarse entity composed of two hundred and forty atoms. An atom is also a coarse entity composed of two hundred and forty extremely minute particles. So, is an extremely minute particle an indivisible entity that constitutes all coarse things? No, even a single extremely minute particle has six parts, each pointing to the four directions and the top and bottom <faces>. Each of these six parts is not indivisible, because each of them will become six parts as before, and so on, becoming infinite parts. If it is thought that these six parts are not indivisible because they exist in the same location, then if the western part exists in the eastern part, it will be absorbed into it. If the southern part exists in the location of the northern part, it will be absorbed into it, so the atom itself will become extremely fine, so that the aggregate will also become like an atom. The Vaibhashikas and Samkhyas, etc., believe that atoms do not become the object of ordinary eye consciousness, so although each atom cannot be seen, if the totality of extremely minute particles changes, an existence is formed, and this existence can be seen by eye consciousness. In general, such a thing does not exist in conditioned phenomena, and even if such a thing were to form, it would never be a valid object of sight for eye consciousness. Furthermore, the Vaibhashikas believe that form is seen directly by eye consciousness in an imageless way. If this is the case, coarse form would not be established. Extremely minute particles are the object of eye
Chinese
为了不改变，如果问到如何见到色法，则回答说：这是微尘相互连接而存在的眼识所见。但这也不合理，因为这不应是眼识的对境。经部师们说，眼识中显现的色法形象是真实可见的，形象的产生者是许多微尘的集合。但这也不合理，因为不应存在由许多微尘集合而成的形象产生者，因为将要集合的微尘无法成立。第二，驳斥形象，分为：驳斥能取所取数量相等，驳斥多种无二，驳斥识是刹那无分成立。第一，一般而言，外境并非真实存在，但显现为外境的形象是真实的，而且形象也分为：显现为外境的形象是所取相，以及执取它的识是能取相。因此，所取相的数量有多少，执取它们的识的能取相也有多少，而且它们的自性也是真实的。他们这样说。如果是这样，就像粗大的事物一样，经过分析就会瓦解。例如，瓶子的形象<所取相>和执取它的识并非成立为同一个真实的，因为瓶子的所取相也有口、颈、腹等，总之，会瓦解成微尘之间的许多部分。执取瓶子的识也是多种有分，比如执取口的形象的识，以及同样执取颈和腹的识等，会变成多种有分。第二种观点是，并非存在多种不同的青色、黄色等形象，即使这些形象的数量有多少，也不是在多种识的自性中是真实的，而是在一个识的自性中是真实的。如果这样说，那也不合理，如果显现为青色、黄色等多种形象的自性，在一个识的实有自性中是真实的，那么，如果一个识的实有是真实的，那么显现的多种形象就是虚假的；如果显现为多种形象是真实的，那么一个实有的自体就会丧失。
English
In order not to change, if asked how form is seen, it is answered: This is the seeing of eye consciousness where particles are connected to each other. But this is also unreasonable, because this should not be the object of eye consciousness. The Sutra masters say that the appearance of form that appears in eye consciousness is actually visible, and the producer of the appearance is an aggregate of many atoms. But this is also unreasonable, because there should not be such a producer of appearance composed of many atoms, because the atoms to be aggregated cannot be established. Second, refuting appearance, divided into: refuting that the number of the grasped and the grasper are equal, refuting the non-duality of the manifold, and refuting that consciousness is established as momentary and indivisible. First, in general, external objects are not truly existent, but the appearance that appears as an external object is true, and the appearance is also divided into: the appearance that appears as an external object is the grasped aspect, and the consciousness that grasps it is the grasper aspect. Therefore, as many as there are grasped aspects, there are also as many grasper aspects of the consciousness that grasps them, and their nature is also true. They say so. If so, like coarse things, it will disintegrate upon analysis. For example, the appearance of a vase <grasped aspect> and the consciousness that grasps it are not established as the same truth, because the grasped aspect of the vase also has a mouth, neck, belly, etc., in short, it will disintegrate into many parts between the atoms. The consciousness that grasps the vase is also manifold and partitive, such as the consciousness that grasps the appearance of the mouth, and similarly the consciousness that grasps the neck and belly, etc., will become manifold and partitive. The second view is that there are not many different appearances such as blue and yellow, and even if the number of these appearances is how many, it is not true in the nature of many consciousnesses, but it is true in the nature of one consciousness. If you say so, that is also unreasonable, if the nature that appears as various appearances such as blue and yellow is true in the real nature of one consciousness, then, if the real existence of one consciousness is true, then the many appearances that appear are false; if it is true that it appears as various appearances, then the one real self will be lost.
Chinese
因此会变成相违，因为一和多是互相矛盾的缘故。第三，分二：从时间上观察而破斥，从能作所作上观察而破斥。首先，圣者龙树（梵文，Nāgārjuna），即怙主龙树所说。其中，“那伽（梵文，Nāga）”是龙的意思，“阿珠那（梵文，Arjuna）”是成办利益，因此意思就是龙成办利益。然而，中间的词语不明显地省略了，所以叫做龙树。他所说的言论，在《宝鬘论》中说：也就是唯识宗的虚假显现者们的观点，外境事物的各种显现，也是由于习气的作用才显现为那样的，因此不是真实成立的，而且与那些事物相关的能识，因为与年月等延续无关，所以，一个无分刹那的现在是真实成立的。他们这样说。对此进行破斥：能识，时间尽头的刹那也不是无分的，也就是，最后的刹那，以及同样的最初的成分，以及二者之间的中间成分，这样就成了必须分析三个部分的三个部分。这样，最初的刹那也有它的最初的成分、中间和最后三个部分的区分，同样地，中间和最后也进行区分，就变成了九个部分。而且，对那些也分成三个部分，就变成了二十七个部分等等，会变成部分无穷无尽的过失。这样，所有这些世界在极其微小的时间里，存在于一个刹那是不可能的，因为如上所示，最初、中间和最后分成三个刹那来进行分析，因此成立为有分的部分。成为最初、中间和最后部分的能识，那些是无生的，因为不是从自、他、以及二者中产生的缘故。一个时间尽头的刹那有多个部分，这是用现量推理来清楚地显示的，例如，太阳的轮辐以风的速度运行于四大部洲是非常快的，即使在一个时间尽头的刹那的期限里，通常也有大约一由旬的行程。例如，假设在那段时间里，绕着一座大山的边缘运行，那座山就有无数的微尘，而且那些微尘的