English
It should also be accepted, therefore, the wise ones of all times and places cherish this as a heart essence jewel, and examine it through the method of refutation and establishment. For this and other subsequent contents, please also accept it as an encouragement of the heart essence, and practice yoga with a cautious attitude. Thus, these teachings, which are like a lamp connecting the top and bottom, please keep them in mind without forgetting, and contemplate and practice them. Although there is much debate between self-emptiness and other-emptiness, if one falls into the bias of appearance and emptiness, then there is fault for everyone. Appearance and emptiness are non-dual, and the union is the supreme of the tenets. Is it not the case that holding this can stand out from all sides? Thus it is said. These are the good words of Je Khenchen Lama, the meaning is profound, and the words are also beautiful. There is no meaning in stringing together speculative words, so only these are written. The answer to the second question, regarding whether the Hearers and Solitary Realizers have realized both selflessnesses or not, or which is more reasonable, is divided into three points: First, refute the unreasonable views of others separately with scriptural and logical valid cognition; second, truly establish the reasonable own view, that is, following the tenets of the Chariot Tradition; third, if one can understand this principle well, then it can show that the intent of Nagarjuna and Maitreya is in the same place. First, some people explain the Hearers and Solitary Realizers, etc., with nine verses and half a verse. Regarding this, some ancient scholars believe that the Hearer and Solitary Realizer Arhats only realize the selflessness of persons, and do not realize the emptiness of the selflessness of phenomena. If that were the case, the Mahayana teachings would become meaningless, because they have found such faults. This statement is unreasonable. Because, if one does not observe or analyze the five aggregates, but only clings to the "I" that is falsely established based on the five aggregates, then this "I" is the object of clinging of the innate self-grasping, and if this "I" is not refuted, then the innate self-grasping with it as its object will not be refuted, and if the innate self-grasping is not refuted, then the afflictions such as attachment and aversion produced by its power will not be eliminated. Therefore, through this path, even liberation cannot be obtained. Moreover, this "I" is also produced or falsely established without observing or analyzing the aggregates, and it itself is the object of clinging of the innate self-grasping. Therefore, the self of persons falsely established based on the collection of aggregates, and the self of phenomena such as aggregates and vases that are falsely established or produced based on the collection of limbs and the appearance of abdominal distension and leg lameness, and so on, and that
Chinese
因为除了依赖二谛而假立的空性所依之法之差别外，法与补特伽罗皆无自性成立，故空的方式没有任何差别，因此，若以正确的理智分析，法与补特伽罗之二我都各自无自性成立，故在空性上是相同的。因此，应如树木与鹿一样，理解二我为总相与别相，二无我也应理解为总相与别相。如是说。如是，从胜者之母，即般若波罗蜜多是生育四子的母亲，故应依之修学。龙树父子说：只要有蕴执着，等等。若见诸法无我，等等的教证。若不证悟依赖假立或缘起的法为空性，则如外道之离贪一样，将再次生起烦恼，且无法从有寂中解脱，若证悟依赖假立或缘起的实相，则获得解脱之涅槃，故以空性无二寂灭之门成立之理智，也现量无可否认地成立。若有人说声闻独觉阿罗汉未证悟依赖假立之空性，则彼等唯是立宗而已，因为没有以教理成立之故。又，对此，后世的一些大德过于极端，认为三乘之见道断证相同，故为一，且声闻独觉菩萨三者皆圆满证悟二无我，故在证悟上没有丝毫高下之分，与此相违的三乘之见道断证不同，且在证悟之见上有所高下之分的般若波罗蜜多与密咒金刚乘等经续部的经典，皆解释为不了义，如是宣说。其他智者驳斥说，若如是，则先入小乘道的阿罗汉等，将再次进入大乘，于无数劫等中积资粮，获得见道之智慧，以及从地到地增上的修道之智慧等等。
English
Because, apart from the distinctions of phenomena that are the basis of emptiness imputed in dependence on the two truths, phenomena and persons are not established by their own nature, so there is no difference in the way of emptiness. Therefore, if analyzed with correct reasoning, both the self of phenomena and the self of persons are each without inherent existence, so they are the same in emptiness. Therefore, just as with trees and deer, one should understand the two selves as general and specific, and the two selflessnesses should also be understood as general and specific. Thus it is said. It is said that since the Mother of the Conquerors, the Perfection of Wisdom, is the mother who gives birth to the four sons, one should train in it. Nagarjuna and his son said: As long as there is clinging to the aggregates, etc. And, If one sees the selflessness of phenomena, etc., and other scriptural statements. If one does not realize that dependently imputed or arising phenomena are empty, then like the detachment of non-Buddhists, afflictions will arise again, and one will not be liberated from existence. And if one realizes the reality of dependently imputed or arising phenomena, then one will attain the liberation of complete release. Therefore, with reasoning that establishes emptiness as the non-dual gate of peace, it is also manifestly and undeniably established. If someone says that the Hearers and Solitary Realizers Arhats do not realize the emptiness of dependent imputation, then they are merely making an assertion, because there is no proof by scripture or reason. Furthermore, some great beings of later generations have gone too far, asserting that the path of seeing of all three vehicles is the same because abandonment and realization are equal, and that all three, Hearers, Solitary Realizers, and Bodhisattvas, fully realize the two selflessnesses, so there is not even a particle of difference in realization. And those who contradict this, the sutras and tantras of the Perfection of Wisdom and the Secret Vajrayana, etc., which state that the path of seeing of the three vehicles is different in abandonment and realization, and that there are higher and lower levels in the view of realization, are all explained and taught as provisional meanings. Other scholars refuted, saying that if that were the case, then Arhats, etc., who have previously entered the path of the Lesser Vehicle, would again enter the Great Vehicle, accumulate merit for countless eons, and attain the wisdom of the path of seeing, and the wisdom of the path of meditation that increases from level to level, etc.
Chinese
如果有人认为，烦恼障已断，而所知障未净，故不在七地断除。那么，就没有任何细微的所断，因为没有所断，所以证悟的智慧就没有必要和作用，无数的二资粮将变得无意义，大乘和小乘、道深不深、根器利钝、正见邪见颠倒等矛盾的过患堆积如山，所有用理智驳斥的言论都将像冰雹一样无法抵挡地降临。另外一个过失是，即使如实证悟了所证悟的二无我，但证悟的智慧要断除所断的所知障，必须以无量福德资粮庄严才能成办，因此也有人认为从初地开始断除所知障才是无间道等的特征。注释：如果有人说，对于智慧资粮反复串习，布施和戒律等福德资粮越来越增上，因此不能安立无间道等道的特征，而智慧能够增强断除八地所知障的对治力，因此不是无意义的。这种说法也是不合理的。如果之前的下劣道没有如实证悟所证悟的二无我，那就与自己承认已经证悟相矛盾。如果如实证悟，证悟没有高下之分，那么不舍弃所断也是矛盾的，因为如果对治的智慧不舍弃所断，那么在其他三有中，不可能存在能够舍弃所断的对治，例如，太阳脱离云雾而完全升起，但要消除或摧毁黑暗的力量，就必须依赖灯等其他助缘，这就像承认一样，这是非常令人惊奇的事情，是可笑之处。此外，一些后代的学者认为，声闻和缘觉阿罗汉证悟了自身相续的五蕴为空性，这是《母经》和《中观论典》以及《入行论》第一品的观点，但在第六品中，将此归摄于内空性，而其他则被解释为大乘不共的证悟种类，因此不证悟色等其他一切法为无我空性。
English
If one thinks that the afflictive obscurations have been abandoned, but the cognitive obscurations have not been purified, and therefore are not abandoned in the seven grounds, then there will be no subtle objects to be abandoned. Because there are no objects to be abandoned, the wisdom of realization will have no necessity or function. The countless accumulations of the two accumulations will become meaningless. The faults of contradictions such as the superiority and inferiority of vehicles, the depth and non-depth of paths, the sharpness and dullness of faculties, and the reversal of right and wrong views will accumulate like a mountain. All the arguments refuted by reason will fall like hail and be impossible to resist. Another fault is that even if the two selflessnesses to be realized are realized as they are, the wisdom of realization must be adorned with infinite accumulations of merit in order to accomplish the abandonment of the cognitive obscurations to be abandoned. Therefore, there are also those who think that abandoning the cognitive obscurations from the first ground is the characteristic of the immediate path and so on. Note: If someone says that the accumulation of wisdom is repeatedly practiced, and the accumulation of merit such as generosity and discipline increases more and more, therefore the characteristics of the path such as the immediate path cannot be established, and the wisdom can enhance the power of the antidote to abandon the cognitive obscurations of the eighth ground, therefore it is not meaningless. This statement is also unreasonable. If the previous inferior path has not realized the two selflessnesses to be realized as they are, then it contradicts one's own admission that they have been realized. If they are realized as they are, and there is no high or low in realization, then it is also contradictory not to abandon the objects to be abandoned, because if the wisdom of the antidote does not abandon the objects to be abandoned, then in the other three realms, it is impossible for an antidote that can abandon the objects to be abandoned to exist. For example, the sun rises perfectly when it is free from clouds, but to eliminate or destroy the power of darkness, it is necessary to rely on other aids such as lamps, which is like admitting it. This is a very amazing thing, a place of laughter. Furthermore, some later scholars believe that the Hearers and Solitary Realizers Arhats realize the emptiness of the five aggregates of their own continuum, which is the view of the "Mother Sutra" and the "Treatises on the Middle Way" and the first chapter of the "Entering the Middle Way", but in the sixth chapter, this is included in the emptiness of the inner, while others are explained as the uncommon types of realization of the Great Vehicle, therefore they do not realize that all other phenomena such as form are selfless and empty.
Chinese
说“地等”也是不合理的。为什么呢？就像经和论藏等中清楚地显示的那样，所有有为法，如色等，无论是粗大还是微细，无论是恶劣还是殊胜等，都显现为聚集的五蕴之义。如果五蕴被证悟为空性，那么除了虚空等无为法之外，还有什么未被证悟为空性的事物呢？什么也没有。这也不是入行论根本释等论典的观点，因为十六空性被明确地宣说为大乘不共之法。而且，这也与《庄严经论》相违背，不仅与宣说声闻的证悟之道的《一切智经》相违背，而且在自宗的场合，为了舍弃所取之义的分别，并且不舍弃能取，如果这样说，那么如果证悟了被自相续所摄持的五蕴为空性，就能成立舍弃能取等等。此外，虚空等无为法，正如所说：“虚空如同石女之子。”一样，如果在名言中也不成立，那么在胜义中还用说什么呢？因此，理智的人也不会将之作为考察的对象，所以容易证悟。而且，声闻经部自宗也认为无为法只是假立，没有实物，这也造成了损害。第二部分分为两部分：一般性地阐述声闻和独觉圣者的证悟之道的体性与经教和理证相符；以及具体阐述确定这一点的圣父圣子的经教之义。第一部分分为两部分：像车轨一样确定证悟自身的特征；以及为了证明它是量，清楚地阐述以经教和理证成立的方式。第一部分分为三部分：圣地吉祥月称如何阐述；藏地一切智法王如何认为；以及以理证成立这是两大车轨的观点。第一部分：因此，以自宗等三颂和一个偈颂的后半部分来阐述。那么，什么是远离错误的先译自宗呢？吉祥月称论师在《入行论》第一品根本释和第六品人无我的场合中，以经教和理证说明声闻和独觉也必须如实地证悟没有寂灭二边的空性