Chinese
因此，安住者善加尋求要點，自身之智慧圓滿，實修經續決定之甚深要義，增長功德之身，成為教法與眾生之大良藥，聖者之傳記將被納入實修之中，因此，對於現在安住於此，以及未來將至者，我從內心深處反覆祈請，因此，即使是符合佛法的乞丐之言也應採納，因此，各方時之智者們，請將此作為心之珍寶，以破立之方式進行考察，對於此及其他後續之內容，也請接受作為心之鞭策，並成為謹慎之瑜伽士。以上所說，是為了闡明上下之間的關係，請將這些教導銘記於心，不忘失，並觀看和實修。自空與他空，彼此爭論雖多，若落入顯空之偏頗，則對誰都有損。顯空無違，雙運是宗義之至高。執持此見，豈非能從偏頗中徹底解脫？如是說。第二個問題，聲聞、獨覺阿羅漢是否證悟法無我，或者未證悟，何者合理，分三部分：破除不合理之觀點，確立合理之自宗，因此，慈氏與龍樹之意趣被視為一致。第一，某些人以九個偈頌和一個偈頌的半偈來闡述聲聞、獨覺等。其中，一些古代人說，聲聞、獨覺阿羅漢僅僅證悟了人無我，而未證悟法無我的空性，這種說法是不合理的。因為，如果不對蘊進行觀察和分析，僅僅執著於依蘊而假立的『我』，這個『我』是俱生我執的執著對象，如果這個『我』沒有被破除，那麼以其為對象的俱生我執也不會被破除，如果俱生我執沒有被破除，那麼以其力量所產生的貪嗔等煩惱也無法斷除，因此，僅憑此業力，連解脫都無法獲得。並且，這個『我』也是不對蘊進行觀察和分析，僅僅依蘊而生起或假立的，這個『我』本身就是俱生我執的執著對象，除了這個『我』與肢體等集合，以及腹脹腿瘸等所依而生起或假立的蘊，以及瓶子等法，依這些而假立的空性之基礎的法之區別之外，法與
English
Therefore, the one who abides seeks the essential points well, perfects the skill of his own wisdom, practices the profound essential meaning of the definitive meaning of the sutras and tantras, increases the two bodies of qualities, and becomes a great medicine for the teachings and beings, so that the sacred liberation will be included in the practice. Therefore, to those who are currently abiding here and those who will come in the future, I sincerely pray again and again. Therefore, even the words of a Dharma-abiding beggar should be adopted. Therefore, scholars of all times and places, please bind this as a treasure in your hearts, and examine it through the methods of refutation and establishment. For this and other subsequent contents, please also accept it as a spur to your hearts and become diligent yogis. The above is to clarify the relationship between the upper and lower parts. Please keep these teachings in mind without forgetting them, and view and practice them. Although there is much debate between self-emptiness and other-emptiness, if one falls into the bias of appearance and emptiness, it will be detrimental to everyone. Appearance and emptiness are not contradictory, and union is the supreme of tenets. Is it not the case that holding this view will completely overcome bias? So it is said. The second question is whether the Hearers and Solitary Realizers Arhats realize the selflessness of phenomena or not, and which is reasonable, divided into three parts: refuting unreasonable views, establishing a reasonable own system, and therefore, Maitreya's and Nagarjuna's intentions are regarded as the same. First, some people explain the Hearers, Solitary Realizers, etc., with nine verses and half a verse. Among them, some ancient people say that the Hearers and Solitary Realizers Arhats only realize the selflessness of persons, and do not realize the emptiness of the selflessness of phenomena, which is unreasonable. Because, if one does not examine and analyze the aggregates, but only clings to the 'I' that is imputed based on the aggregates, this 'I' is the object of clinging of the innate ego-grasping, and if this 'I' is not refuted, then the innate ego-grasping with it as its object will not be refuted, and if the innate ego-grasping is not refuted, then the afflictions such as attachment and aversion produced by its power cannot be eliminated, therefore, with this karma alone, even liberation cannot be obtained. Moreover, this 'I' is also not examined and analyzed in relation to the aggregates, but only arises or is imputed based on the aggregates, this 'I' itself is the object of clinging of the innate ego-grasping, apart from the difference between this 'I' and the collection of limbs, etc., and the aggregates that arise or are imputed based on conditions such as abdominal distension and lame legs, and the phenomena such as vases, the basis of emptiness that is imputed based on these, and the phenomena,
Chinese
由于补特伽罗的我以各自的自性成立是不存在的，所以在空性方面没有任何差别，因此，如果以正确的理智再三分析法与补特伽罗的我这二者，由于没有自性成立，所以是空性。因此，就像树和鹿一样，应知二我为总和别，二无我也应知为总和别。如是说。如是，从胜者之母处得知，般若波罗蜜多是生育四子的母亲，因此应当向她学习。龙树父子说，只要有对蕴的执着，那么就有对它的我执，如果有我执，就会因业和烦恼的控制而生于轮回。见到无我之境，便舍弃了有之种子，获得了灰烬。如果不能证悟依赖而产生的法，或者缘起的法是空性，就会像外道那样再次生起烦恼，并且不能从有中解脱，如果证悟了依赖而产生的法，或者缘起是无自性的空性，那么就能获得完全解脱的寂静之门，以无可辩驳的理智也能证明这一点。超越了这一点，声闻和独觉阿罗汉没有证悟依赖而产生的空性，这样断言是毫无根据的，因为没有经论和理智的证明。还有，后世的一些人太过极端，认为三乘的见道断证是相同的，声闻、独觉、菩萨这三者证悟二无我，因此证悟没有高下之分，与此相反的是，经中说三乘的见道断证不同，证悟的见解有高下之分，他们将《般若经》和《密宗金刚乘》等经续部的众多论典都解释为不了义，这种解释非常不合理。如果那样，那么先行声闻和独觉道的阿罗汉，后来进入大乘，在无数劫中积累二资粮，获得见道的智慧，以及从地到地提升的修道智慧等等，此时烦恼障已经断除，而所知障
English
Since the self of a person is not established by its own nature, there is no difference in how it is empty. Therefore, if both the self of phenomena and the self of a person are repeatedly analyzed with correct reasoning, they are empty because they are not established by their own nature. Therefore, just as with trees and deer, the two selves should be understood as general and specific, and the two selflessnesses should also be understood as general and specific. It is said. Thus, it is known from the Mother of the Conquerors that the Perfection of Wisdom is the mother who gives birth to the four sons, so one should learn from her. Nagarjuna and his son said that as long as there is clinging to the aggregates, there will be self-grasping towards them, and if there is self-grasping, one will be born in samsara under the control of karma and afflictions. By seeing the realm of selflessness, one abandons the seeds of existence and obtains ashes. If one does not realize that the dependently arisen dharma, or the dharma of dependent origination, is emptiness, then like non-Buddhists who are detached, afflictions will arise again, and one will not be liberated from existence. If one realizes that the dependently arisen dharma, or dependent origination, is empty of inherent existence, then one will attain the liberation of complete release, the gate of peace. This can also be proven with irrefutable reasoning. Going beyond this, to assert that Hearers and Solitary Realizers, Arhats, do not realize the emptiness of dependent imputation is unfounded, because there is no scriptural or logical proof. Furthermore, some later scholars are too extreme, claiming that the paths of seeing of all three vehicles are the same in terms of abandonment and realization, and that Hearers, Solitary Realizers, and Bodhisattvas all realize the two selflessnesses, so there is no difference in realization. Contrary to this, the sutras say that the paths of seeing of the three vehicles are different in terms of abandonment and realization, and that there are higher and lower views of realization. They interpret and explain many texts of the sutras and tantras, such as the Prajnaparamita Sutra and the Vajrayana of Secret Mantra, as provisional meanings, which is very unreasonable. If that were the case, then when an Arhat who has previously followed the path of Hearers and Solitary Realizers later enters the Mahayana, accumulates the two accumulations for countless eons, attains the wisdom of the path of seeing, and attains the wisdom of the path of meditation, progressing from level to level, at that time the afflictive obscurations have already been abandoned, but the cognitive obscurations...
Chinese
如果按照承诺不在不清净的七地中舍弃所舍弃之物的宗义，那么所舍弃之物即使是少许或细微的也没有。因为没有所舍弃之物，所以证悟的智慧就没有必要和作用。无数的二资将变得没有意义。胜劣乘、道之深浅、根器利钝、引导与了义等都将颠倒，像这样的大量矛盾过失，会像冰雹一样无可避免地降临。另外的过失是，即使如实证悟了所证悟的二无我，但因为证悟的智慧需要无边福德资粮的庄严才能帮助舍弃所舍弃的烦恼障和所知障，所以说不会变得没有意义，这也是不合理的。如果之前的下劣道没有如实证悟所证悟的二无我，那么就与自己承诺证悟相违背。如果证悟了，那么不舍弃所舍弃之物也是相违背的。如果作为对治的智慧不舍弃所舍弃之物，那么在其他三有中，不可能存在舍弃所舍弃之物的对治。例如，即使无云的太阳真实升起，也需要灯等其他助缘才能摧毁黑暗，如果承认这一点，那就太奇怪了，真是可笑至极。还有，有些后代人说，声闻阿罗汉即使证悟了自己相续的五蕴为空性，也不会从那之外证悟其他法无我或空性，这也是不合理的。因为一切有为法都包含在五蕴中，如果证悟了五蕴为空性，那么除了虚空等无为法之外，还有什么没有证悟为空性的事物呢？没有，因为虚空等无为法，如经中所说：“虚空如石女之子”，在名言中也不成立，更何况是胜义谛呢？因此，理智的人也不会去考察它，所以很容易证悟空性。而且，声闻经部自己也承认无为法只是假立，而不是实有，这也构成了损害。第二部分有三点：圣者月称如何阐述的方式；自宗龙钦饶降如何认为的方式；消除对此的疑惑，最终必须证悟法无我的方式。
English
If, according to the tenet that promises not to abandon what is to be abandoned in the seven impure grounds, then there is nothing to be abandoned, even a little or subtle. Because there is nothing to be abandoned, that wisdom of realization has no necessity or function. The two accumulations of countless eons will become meaningless. Superior and inferior vehicles, profound and non-profound paths, sharp and dull faculties, direct and definitive meanings, etc., will be reversed, and such a large mass of contradictory faults will fall like unavoidable hail. Another fault is that even if the two selflessnesses to be realized are realized as they are, the wisdom of realization needs the adornment of limitless merit accumulation to help abandon the afflictive and cognitive obscurations to be abandoned, so saying that it will not become meaningless is also unreasonable. If the previous inferior path does not realize the two selflessnesses to be realized as they are, then it contradicts one's own promise to realize them. If it is realized, then not abandoning what is to be abandoned is also contradictory. If the wisdom that is the antidote does not abandon what is to be abandoned, then in the other three realms of existence, there is no antidote that abandons what is to be abandoned. For example, even if the sun without clouds rises perfectly, it still needs other aids such as lamps to destroy the darkness. If one admits this, it is very strange and ridiculous. Furthermore, some later generations say that even if a Shravaka Arhat realizes the emptiness of the five aggregates of his own continuum, he will not realize other selflessness of phenomena or emptiness from that. This is also unreasonable. Since all conditioned phenomena are included in the five aggregates, if one realizes the emptiness of the five aggregates, then what other thing is there that is not realized as emptiness, except for unconditioned phenomena such as space? There is none, because unconditioned phenomena such as space, as the sutra says, "Space is like the son of a barren woman," is not established even in conventional truth, let alone ultimate truth. Therefore, a rational person would not even examine it, so it is easy to realize emptiness. Moreover, the Shravaka Sautrantikas themselves also admit that unconditioned phenomena are merely imputed and not real, which also constitutes a harm. The second part has three points: How the glorious Chandrakirti explained it; How the self-tradition of Longchen Rabjam considers it; Dispelling doubts about this, and finally showing how one must definitely realize the selflessness of phenomena.