Chinese
说六十等，认为根本是常恒和断灭的，是外道的见解。 愚童们是这样，说无而认为有。 这些是声闻乘的观点，近似地显示为：说人无我，认为外在所取的境，极微尘仅仅是法，作为实有。 详细阐述它的方式是这样认为的：首先是极微尘，微尘之尘，铁尘等，计算到一逾缮那，以及从那之上显现的大的大地轮等，也认为是尘的自性。 时间的量度也是，从第一百二十个刹那的那个刹那等开始，也计算为日夜，月和年以及大劫的时间。 星星和日月以及须弥山和周围环境以及有情的身体，身体的逾缮那大小和肘等量度进行计算。 有情众生的意识生起的时间，刹那的长度和数量，寿命和受用的尺寸进行计算。 众生和器世界四个时期的坏灭，毁灭，形成和安住等的差别，从不同的角度进行划分，也看到无常等。 说无，认为所知的境，仅仅是刹那和微尘。 倾向于涅槃，认为没有比从轮回中解脱出来的方法更好的了。 凡此瑜伽的方面知识，这些全部在此处，仅在此处。 诸如此类的，在此处，唯识宗和瑜伽行宗的世俗谛，仅仅是了解意义的方面，这些共同的理论是：所有这些境，显现的整体，在此处，仅仅因为心的显现而被确定地把握。 事物能取和所取不是独立的，例如，像眼睛昏花和热病所扰动一样。 阿赖耶识的显现本身，显现为能取和所取二者，因此认为是识的自性，是有相的。 这样的心是无二的，像水晶一样清净，没有任何人造作，在胜义谛中，如是存在，这是无相的宗义。 因此，也认为法身是常恒的。 必定解脱的瑜伽士，有些人对这些各自的，任何相状如幻的体性，这些中观派
English
Speaking of sixty and so on, considering the root to be permanent and annihilated, is the knowledge of the heretics. Children are like this: they speak of non-existence and believe in existence. These are the views of the Shravakas, showing approximately that: they speak of the selflessness of the person, and believe that the external object of grasping, the subtle particles, are merely dharma, existing as substance. The way to elaborate on it is to think like this: first, the subtle particles, the dust of subtle particles, iron dust, etc., are counted up to a yojana, and from that, the appearance of the great earth circle, etc., is also considered to be the nature of dust. The measure of time is also counted from the moment of the one hundred and twentieth instant, etc., to the duration of days and nights, months and years, and great kalpas. The stars, the sun and moon, Mount Meru, the environment, and the bodies of beings are measured by the size of the body in yojanas, cubits, etc. The duration of the arising of sentient beings' consciousness, the length and number of instants, the size of lifespan and enjoyment are measured. The four periods of the destruction, decay, formation, and abiding of beings and the environment are divided into different categories, and impermanence, etc., are also seen. They speak of non-existence and believe that the object of knowledge is only an instant and a particle. Inclined to Nirvana, they believe that there is no better way to escape from Samsara than that. Whatever knowledge of the aspects of yoga is here, all of this is only here. Such as these, in this context, the conventional truth of the Mind-Only school and the Yogachara school, merely understanding the aspects of meaning, the common theory of these is: all these objects, the entirety of appearance, are definitely grasped here only because of the appearance of mind. Things, the grasper and the grasped, are not independent, for example, like being disturbed by blurred eyes and fever. The manifestation of the Alaya consciousness itself appears as both the grasper and the grasped, so it is considered to be the nature of consciousness, which is with aspects. Such a mind is non-dual, like crystal, pure, and no one has fabricated or made it, and in the ultimate truth, it exists as such, which is the doctrine of without aspects. Therefore, they also believe that the Dharmakaya is eternal. Yogis who will surely liberate, some of these individual, whatever characteristics are like the nature of illusion, these Madhyamikas.
Chinese
对于区分二谛的瑜伽行者来说，中观派也是根本论典，还有瑜伽行派和经部。其中一些外道徒认为，有些经部师认为这些事物在不同的地方，各自显现为幻象，就像车子一样，只是因缘聚合的显现，所以在世俗谛中能够行事和发挥作用。对于这一点，经部师希望通过区分清净的世俗谛和虚假的世俗谛的特征和定义来阐明。而瑜伽行派则认为，无论世俗谛的对境在哪里，都主要以心识为特征，胜义谛和世俗谛本身也是不存在的，是无生的、唯一的。对此，通过有戏论和无戏论的区分，以及特征和定义的描述来理解。有些人认为，事情就是这样确定的，除此之外，也不是那样。有些人按照瑜伽行中观派的观点，虽然在胜义谛中确定是那样无生的，但在世俗谛中，心识的错乱之外，也没有其他的幻象对境，这与清净的意义相符。在胜义谛中，那个心识的刹那本身就是没有实体的，因为没有成立，所以以那个理由确定其自性为空性，并认为是殊胜的，认为任何事物都没有成立。有些人说：因为没有把握，所以怎么能显现呢？这些经部中观派中的一些人认为，事物在世俗谛中显现为幻象，但因为没有把握，所以心识的所取部分不是显现，心识的错乱怎么能显现呢？他们不这样认为。在胜义谛中，由于世俗谛的极微的形态本身无法通过区分部分来成立，所以不像世俗谛那样具有欺骗和迷惑的性质，认为是无二的，即空性。因此，《不退转轮经》中说：大慧，如果用极微来分析牛角，就找不到实体了。这就是那个意思。什么是殊胜中的殊胜？法性本初即是佛。如果不是这样，为了遣除颠倒的见解，才说本初即是佛。等等，无上密法殊胜的见解，什么是殊胜中的殊胜呢？
English
For the Yogis who distinguish between the two truths, the Madhyamaka school is also the fundamental treatise, as well as the Yogachara and Sutra schools. Some of the non-Buddhists among them, some Sutra masters, believe that these things in different places, each appearing as an illusion, just like a chariot, are merely the appearance of the aggregation of causes and conditions, so in the conventional truth, they can act and function. Regarding this, the Sutra masters hope to clarify by distinguishing the characteristics and definitions of the pure conventional truth and the false conventional truth. The Yogachara school believes that no matter where the object of the conventional truth is, it is mainly characterized by mind, and the ultimate truth and the conventional truth themselves do not exist, they are unborn and unique. Regarding this, it is understood through the distinction between elaboration and non-elaboration, and the description of characteristics and definitions. Some people think that things are determined in this way, and apart from that, it is not like that. Some people, according to the view of the Yogachara Madhyamaka school, although it is determined to be unborn in the ultimate truth, in the conventional truth, there is no other illusory object apart from the confusion of mind, which is in accordance with the pure meaning. In the ultimate truth, that moment of mind itself is without substance, because it is not established, so for that reason, it is determined that its nature is emptiness, and it is considered supreme, believing that nothing is established. Some people say: Because it is not grasped, how can it appear? Some of these Sutra Madhyamikas believe that things appear as illusions in the conventional truth, but because they are not grasped, the apprehended part of the mind is not apparent, how can the confusion of mind appear? They do not think so. In the ultimate truth, since the form of the extremely subtle particles of the conventional truth itself cannot be established by distinguishing parts, it is not like the conventional truth that has the nature of deception and delusion, and it is considered non-dual, that is, emptiness. Therefore, the Sutra of Inexhaustible Intelligence says: Great wisdom, if you analyze a cow's horn with extremely subtle particles, you will not find a substance. That is the meaning. What is the supreme among the supreme? The nature of reality is Buddha from the beginning. If it is not like this, in order to dispel inverted views, it is said that it is Buddha from the beginning. And so on, the supreme view of the highest tantra, what is the supreme among the supreme?
Chinese
他们的观点是：所有法在如是本性中，从原始以来就是佛，远离一切施设和言说，并且那本身也远离显现和追求。如果有人怀疑说，那么安立名言就没有必要了。为了遣除那些没有领悟这种确定性的人的邪见，为了引导他们不错误地理解胜义谛，所以才特意说“本来就是佛”，这也只是名言安立而已。自性从原始以来，本来就是远离词语之道、名言二者以及言说的，显现为大圆点法身。以理智来逼迫，用寻找意义的立足点的词语，以二谛的言说，各自超越词语之道，远离施设。对于它，既不能安立“有二谛”，也不能安立“没有二谛”的名言。因为言说无法到达，所以超越了词语，从施设中解脱。因此，争论大平等中有没有二谛，是因为没有见到意义的疾病。说“虚空是不存在的”，这些是从相似的比喻中取意义为比喻，就像声音一样。说“这个真如存在或不存在”，愚蠢的人会争论。说诸法的法性真如，以有边和无边来区分而争论的中观派，对于密咒来说，是没有分开的愚蠢之人。说“哪些人不是那样”，大乘的人，哪些人不是那样，因为本来就是无二，并且那本身也不分别，所以远离争论的言说。因此，争论真如是智慧的堕落。那为什么呢？像这样显现的一切法，本来或自性，像这样在迷惑的显现中，显现的器情等一切法，因为本来就是任运成就的大自性，所以从有无、常断、显空解脱的佛陀大身，不是因为愚蠢的人立即寻找，就成了没有的，胜义谛没有错误。自性对于那本身，说“是”和“不是”有什么用呢？说诸法的自性，无论是可证悟还是不可证悟，本来就是大真如，立即愚昧的人说本来就是佛
English
Their view is that all dharmas, in their suchness nature, are Buddha from the very beginning, free from all designations and expressions, and that itself is also free from manifestation and pursuit. If one doubts that there is no need to establish words, then in order to dispel the wrong views of those who have not understood such certainty, and in order to guide them to not misunderstand the ultimate truth, it is specifically said that "it is Buddha from the beginning," which is merely a nominal establishment. The self-nature, from the very beginning, is originally free from the path of words, both names and expressions, and manifests as the great bindu Dharmakaya. Forcing with reason, using words that seek the foothold of meaning, with the expression of the two truths, each transcends the path of words and is free from establishment. For it, one cannot establish the name of "there are two truths," nor can one establish the name of "there are no two truths." Because speech cannot reach it, it transcends words and is liberated from establishment. Therefore, arguing about whether there are two truths in the Great Equality is because of the disease of not seeing the meaning. Saying "the sky does not exist," these are taking meaning as a metaphor from similar metaphors, just like sound. Saying "this suchness exists or does not exist," foolish people will argue. Saying that the suchness of the nature of all dharmas is divided by having edges and not having edges, and the Madhyamikas who argue, for the Mantrayana, are undivided foolish people. Saying "which people are not like that," the Mahayana people, which people are not like that, because they are originally non-dual, and that itself does not discriminate, so they are free from the expression of argument. Therefore, arguing about suchness is the degeneration of wisdom. Why is that? All dharmas that appear like this, originally or by nature, like this in the appearance of delusion, all the phenomena of vessel and essence, etc., because they are originally the great self-nature that is spontaneously accomplished, the great body of the Buddha that is liberated from existence and non-existence, permanence and annihilation, appearance and emptiness, is not because foolish people immediately seek it, it becomes non-existent, the ultimate truth is not mistaken. What is the use of saying "is" and "is not" for the self-nature itself? Saying that the self-nature of all dharmas, whether it can be realized or cannot be realized, is originally the great suchness, immediately foolish people say that it is originally Buddha.
Chinese
没有“是”与“非”的说法，仅仅说这些话，仍然有执著于境的障碍，这是因为没有见到实义。比如：‘虚空是不存在的’，不了解的人会这样去思辨。就像虚空本性是空，那些不了解的愚人却思辨虚空是不存在的。那些了解虚空体性的人，从一开始就不会思辨不存在，甚至连想都不会去想。既不认为是存在，也不用语言表达，什么念头都不会产生。同样，那些没有见到实义的无知愚昧者，会执著地认为，‘那个真如是远离边际的’，并且用语言表达。而那些见到实义的智者，从一开始就不会认为有边际，不会去想，不会追随，也不会认为不是，不执著，也不用语言表达，这就是安住于实义的无分别。那些自以为是的愚昧者，由于自己执著的恶念的影响，会说：‘不可寻觅且远离对境的是诸佛的行境，不是凡夫的行境。’这些人自称进入大乘，却安住在小乘的见解中，就像国王沦为平民一样。此外，就像这样分别：‘原因、作用和种类。’这些是对真正智慧的区分方式。种类有八种，如字面所示。就像这样：‘在此，什么是原因？’就像这样，第一个种类是，如果问密咒的智慧从何而来？因为具有辨别和分析自生智慧的体性是什么样的分别慧，所以对于哪种智慧成为智慧之源？这两种分别慧是无所缘的，因此这种大智慧是清净的原因。‘从什么到什么不是有多少？差别、区别和不同。’这些是真正大智慧的作用：通过考察二元对立的体性，可以确定有多少种不同的法，以及高低差别和各种不混杂的区别。