English
There are twenty, such as "abiding in the earth." These are the extremes of the past, the extremes of the future, and the discriminations of the present. Thus, these twenty-three mountains of the three times' reversal are accepted by six, including the invincible teacher with hair robes, so there are three hundred and sixty, and the root is the two views of permanence and annihilation. Secondly, there are two types of Inner Path: the Great and Small Vehicles. The difference between these two is: The so-called "five dharmas" and so on, are the characteristics that appear in various ways through conceptual imputation, the names given to those characteristics, the conceptual thoughts that understand those characteristics, the suchness that is empty of those characteristics, and the wisdom that realizes it. The so-called "three natures" are the three: the completely imputed, the other-powered, and the thoroughly established. This will be explained in the context of the Mind-Only school. The so-called "eight consciousnesses" are the base consciousness, afflicted mind, mental consciousness, and the five sense consciousnesses. The so-called "realization of two selflessnesses" refers to the self of the person imputed by the outsiders, and the self of phenomena imputed by the hearers and self-realizers. Thus, all those who accept these dharmas are included in the Great Vehicle. Furthermore, according to the teachings of Teacher Aro, the nature of the Vehicle is only wisdom and compassion. These show the difference between the Vehicles due to the difference in size. That is, whoever has little wisdom and does not realize more than one aspect of selflessness, and has little compassion and does not primarily engage in the benefit of sentient beings, is the Small Vehicle. Whoever has great wisdom and fully realizes the two selflessnesses, and has great compassion and primarily engages in the benefit of others, is the Great Vehicle. Of these, the Small Vehicle is partial realization, not realizing the distinctions of knowable things, and clinging to characteristics, which are the two: Hearers and Self-realizers. First, there are two types of Hearers. In general, everything that appears is consciousness, and consciousness itself does not appear as things. The subtle thing called "Hidden Mother," which arises from the object-condition of ultimate truth, is considered the cause of creating the appearance of things, and the consciousness with the appearance of things is considered the result. This is the Sutra School Following Representation. Everything that appears as external objects is determined to be three: the general object and the two: non-existent clear appearances are not the objects of things, while the self-characterized object is considered to be truly existent as the object of things. Furthermore, the consciousness that apprehends these is also determined to be three: apprehension, conceptual thought, and the two: non-conceptual delusion are mind.
Chinese
是错觉。显现的执着被认为是心不迷惑。因此，认为具有对境的心不迷惑，如同磁铁与铁针般，在没有关联的情况下，同时相遇并执着于外境事物，这是无相差别论者。第二，关于自宗：为了证悟人无我，经部宗所主张的所取境，即不可分割的微尘，也不是胜义谛的实有，因为它具有方分。如果这一点不成立，粗大的事物就会因为无法显现而无法被认知，因此他们主张微尘不成立。他们认为执识的刹那为真实的实有，因为“为了舍弃所取境的分别，并且不舍弃能取，这是如珊瑚般的道”。第二，大乘也分为因的体性和果的金刚乘。这两者的差别已经在第三品中阐述过了。其中，体性乘是指“没有证悟真正的实性”，即菩萨乘，只证悟了真正意义的一部分。其中又分为唯识宗和中观宗。首先，唯识宗认为，如同对人我的虚构般，完全断绝了自性的，以及依赖于明觉之心，显现为与识不同的外境，如色等，是名言的遍计所执二者。如同由其他因缘分别所生般的不清净，以及如十地后得般清净的依他起二者。以二我空性而无有变化的，以及证悟该体性的道和涅槃之法二者，是不颠倒的圆成实性。因此，遍计所执和依他起二者是世俗谛，而圆成实性是胜义谛。此外，在世俗谛中，所取境有真假三种，而执着于此的识也有迷惑与不迷惑的差别。如同色等外境的显现，被认为是自证的真实，这是真相唯识宗，而认为这是虚假的，则是假相唯识宗。第二，中观宗主张一切法都包含在二谛之中。如云：“诸佛说法皆依于，二种真实现而说”。那是什么呢？即世间世俗谛和
English
It is an illusion. Manifest grasping is considered to be a mind without delusion. Therefore, the non-deluded mind with an object is considered to grasp external objects as if a magnet and needle meet simultaneously without any connection, which is the non-aspectarian particularist. Second, regarding one's own system: In order to realize the selflessness of persons, the object of grasping asserted by the Vaibhashikas, namely the partless atom, which is the ultimate reality, is also without inherent existence, because it possesses directional parts. If this is not established, then the gross would become imperceptible because of not being apprehended, therefore they assert that the atom is not established. They consider the moment of grasping consciousness to be truly real, because "In order to abandon the conceptualization of the object of grasping, and also not to abandon the grasping, this is the path like coral." Second, the Great Vehicle also has the causal characteristic vehicle and the resultant Vajra Vehicle. The difference between these two has already been explained in the third chapter. Among these, the characteristic vehicle is that which "has not realized the true reality," which is the Bodhisattva Vehicle, which has only realized some aspects of the true meaning. Among these, there are Mind-Only and Madhyamaka. First, Mind-Only considers that which is completely devoid of characteristics, like the imputation of a self of a person, and that which appears as different from consciousness, relying on the mind of awareness, such as forms, are the two types of conceptual constructs. The impure, like that which arises from other-dependent conceptualization, and the pure, like the subsequent attainment of the ten grounds, are the two types of other-dependent. That which is empty of the two selves and unchanging, and the two dharmas of the path that realizes that characteristic and nirvana, are the non-erroneous thoroughly established. Therefore, the two, conceptual constructs and other-dependent, are conventional truths, and the thoroughly established is ultimate truth. Furthermore, in conventional truth, there are three types of objects of grasping, true and false, and the consciousness that grasps them has the distinction of being deluded and non-deluded. The appearances of objects such as forms are considered to be true in self-awareness, which is the true-aspectarian, and that which considers it to be false is the false-aspectarian. Second, the Madhyamikas assert that all dharmas are included in the two truths. As it is said: "The Buddhas teach the Dharma, relying on the two truths." What are they? Namely, the worldly conventional truth and
Chinese
是殊胜义谛。如是。就胜义谛而言，中观派的两种观点是一致的。如是说：犹如器皿的区分不会导致虚空的区分一样，事物所作的区分，在它那里也没有任何区分，也是因为这个原因。您以一个刹那完全照见一切所知皆为平等性，贤善的您在一个刹那间就领悟了一切所知。如是，认为没有丝毫差别的区分。就世俗谛而言，如是说：显现上相似，但作用不同，因为有能力和没有能力。分为真实和非真实，这是世俗谛的区分。如是说，显现上能起作用的是真实的世俗谛。自续派认为，与此相反的是虚假的世俗谛。此外，对于境是真实的，根识不错误的，如执持白海螺，是真实的世俗谛。境是虚假的，识是错误的，如执持黄海螺，是虚假的世俗谛，这是应成派的观点。如是，基世俗谛，以境的真假、识的正确与错误，以及自续以事物本身的力量而存在的量有无这三种方式来区分。道，于学道和后得位，以正确与错误的区分。果，在佛地，以自显现的智慧的有无，来区分自宗和他宗。第二，果金刚乘也分外内两种。虽然很难用一个方面来区分这两者的差别，但暂时从五个方面来说。第一，所证悟的见解，在证悟与未证悟自相上的差别是：外派以谛实而假立为异体，因为没有证悟自相无别，所以不承认自相。如《悉地迦罗》中说：于胜义和世俗，应以次第修习。如是。另一派证悟无别离戏是自相，因此承认自相。如第九品中说：离一与多，无边无中，即是真如。诸佛亦不能见，自生智慧无处显现。如是说。第二，道方便和智慧上，有直接依赖和不依赖的差别是：外派的经论中说：为了避免外道的诤论，善逝之母隐藏为手印。如是，不直接依赖明妃。另一派，如第六品中说：妃女的
English
It is the ultimate truth of the noble. That is it. Furthermore, the two Madhyamaka schools agree on the ultimate truth. As it is said: Just as the division of containers does not cause a division in space, similarly, the division made by things does not exist there either, and for that reason as well. You have perfectly seen all knowable things as equality in a single instant, and you have comprehended all knowable things in a single instant, O excellent one. Thus, it is believed that there is not even the slightest difference. Regarding conventional truth, as it is said: Although they appear similar, they have different functions, because of their ability and inability to act. The division of conventional truth is made into what is true and what is not true. Thus, what appears and is able to function is the true conventional truth. The Svatantrika school believes that what is empty of that is the false conventional truth. Furthermore, for an object that is true and a sense consciousness that is not mistaken, such as perceiving a white conch shell, is the true conventional truth. For an object that is false and a mind that is mistaken, such as perceiving a yellow conch shell, is the false conventional truth, which is the view of the Prasangika school. Thus, the basis, conventional truth, is divided by three factors: the truth or falsity of the object, the correctness or incorrectness of the mind, and the presence or absence of valid cognition that arises from the power of inherent existence according to the Svatantrika school. The path, the path of learning and subsequent attainment, is divided by correctness and incorrectness. The result, at the stage of Buddhahood, is divided into self and other by the presence or absence of self-appearing wisdom. Secondly, the result, the Vajrayana, is also divided into outer and inner. Although it is difficult to distinguish these two with one aspect, for now, there are five aspects. First, the difference between realizing the view, whether or not one realizes the self-character, is that the outer school does not acknowledge self-character because they have not realized the inseparability of self-character, having imputed it as different due to truth. As it is said in the Sitikara: In ultimate truth and conventional truth, one should arise through the order of training. So it is. The other school acknowledges self-character because realizing the inseparability and freedom from extremes is self-character. As it is said in the ninth chapter: That which is free from one and many, without beginning and middle, is suchness. Even the Buddhas do not see it, the self-born wisdom appears without a place. So it is said. Second, the difference between directly relying on or not relying on the path, method, and wisdom is that the outer school's scriptures say: In order to avoid the arguments of the non-Buddhists, the Sugata's mother is hidden as a mudra. Thus, they do not directly rely on the consort. The other school, as it is said in the sixth chapter: The queen's