Chinese
我也是。所谓与他者经验相关，比如体验到他者的蓝色境地时，自己生起的蓝色认知，凭借自己体验的力量，之后可以一起回忆起这两者。如果之前自己从未体验过蓝色认知，那么之后即使看到那个境地，也不会回忆起那个认知，就像之前其他人见过的境地一样。因此，自证虽然不是实物，但名言上凭借境与有境关联的力量，仅仅是回忆而已。例如，体验和回忆二者，在名言上也不成立。刀剑的例子等也不必在所有方面都相同，就像以无生之瓶等为例，安置了石女之子等一样。所谓执著于真实被认为是烦恼障，意思是：通常，对于法和补特伽罗二者，执著于真实成立之物的无明，会产生贪等烦恼，而这些烦恼安住于愚痴的自性中，所以才这样说。如《四百论》中说：身于身权如是住，愚痴于一切皆住，是故一切诸烦恼，由摧愚痴而摧灭。此论的解释中说：此处，事物是依缘而生的，因此自性上是空性。愚痴是对它们如何真实地认识而产生的迷惑。事物真实地以自己的体性更加地增益。贪等也是由愚痴所遍计的事物的自性，仅仅是增益可爱和不可爱等的差别。因为不异于愚痴而行，也依赖于愚痴，因为愚痴是主要的。如是说。因此，自续派认为，将补特伽罗执著为独立自主的实有，是补特伽罗我执，由此所引发的贪等烦恼障，与将蕴等执著为真实而认为是所知障，这是不同的差别。那么，所知障如何确定呢？如《宝性论》中说：三轮分别者，是名所知障。如是，悭吝等烦恼的根本和体性。
English
As for me, too, regarding being related to the experience of others, such as experiencing the blue realm of others, the blue cognition that arises in oneself, by the power of one's own experience, one can later recall these two together. If one has never experienced blue cognition oneself before, then even if one sees that realm later, one will not recall that cognition, just like the realm seen by other people before. Therefore, although self-awareness is not a substance, in name, it is merely a recollection by the power of the connection between the object and the subject. For example, the two, experience and recollection, are not established even in name. The examples of swords, etc., do not need to be the same in all aspects, just as the son of a barren woman, etc., is placed as an example of the unborn vase, etc. The meaning of 'clinging to truth is considered an affliction' is: generally, ignorance that clings to both dharma and person as truly established things gives rise to afflictions such as attachment, and these afflictions abide in the nature of delusion, so it is said. As it is said in the Four Hundred Verses: 'The body dwells in the body's powers, just as delusion dwells in all. Therefore, all afflictions are destroyed by destroying delusion.' In the commentary to this, it says: 'Here, things that arise dependently are empty of their own nature, so they are emptiness. Delusion is the confusion that arises from realizing them as true. Things are truly added to their own nature. Attachment and so on are also the nature of things that are completely conceived by delusion, and they only add the distinction of loveliness and unloveliness. Because they act without being different from delusion, they also depend on delusion, because delusion is the main thing.' Thus it is said. Therefore, the Svatantrika school considers that clinging to a person as an independent and self-sufficient entity is the self-grasping of a person, and the afflictive obscurations such as attachment that are caused by it are different from considering the clinging to aggregates, etc., as true to be the obscuration of knowledge. So, how is the obscuration of knowledge identified? As it says in the Uttaratantra: 'Whatever is the conceptualization of the three spheres is considered the obscuration of knowledge.' Thus, it is the root and nature of afflictions such as miserliness.
Chinese
指的是除了执着于三轮或取舍之外的，仅仅是执着的分别念。般若经中说的许多能取分别和所取分别的名称，也是这个意思。其中的粗大的是见道所断，细微的是修道所断。就像《入行论自释》中所说：‘声闻、缘觉和菩萨断除了有烦恼的无明之见，将行、色等视为与存在本身相同，这只是虚假的性质，并非真实，因为他们没有自认为真实。对于孩童来说，这是一种欺骗。对于其他人来说，就像幻觉等一样，仅仅是依靠缘起而成为世俗。’这也是因为具有所知障性质的无明仅仅是普遍存在，所以对于具有显现和显现之境的圣者来说是显现的，但对于具有无显现之境的圣者来说则不是。’《智慧显现庄严经》中说，执着于清净对治是所知障，这也与此相符。所谓的不区分两种无我的粗细，一般来说，安立粗细无我的方式是：认为人是常、一、自在的，由此而空是人无我粗大；认为人是自立存在的实有，由此而空是人无我细微。自续派以下的自宗都相同。然而，经量部等不承认这样的人无我细微。毗婆沙宗和经部宗不承认法无我，因此认为细微无我和细微人无我是相同的。唯识宗认为，由无分微尘积聚而成的外境空是法无我粗大；色和执色量是异体的实有空，这被认为是法无我细微。瑜伽行自续派中观宗认为，能取和所取是异体的实有空，这被认为是法无我粗大；诸法是真实成立空，这被认为是法无我细微。经部行自续派中观宗因为许
English
It refers to the mere conceptualization of clinging to the three spheres or acceptance and rejection, other than the clinging to true existence. The many names of grasping and clinging conceptualizations explained in the Perfection of Wisdom Sutra also have the same meaning as this. The coarse aspect of it is what is abandoned by seeing, and the subtle aspect is what is abandoned by meditation. As it is said in the auto-commentary of the Engaging in the Bodhisattva Deeds: 'Also, the Hearers, Solitary Buddhas, and Bodhisattvas who have abandoned the vision of ignorance with afflictions, see actions, forms, and so on as being similar to existence itself, but these are of a deceptive nature and are not true, because they do not presume to be true. For children, it is deceptive. For others, like illusions and so on, it becomes merely conventional by virtue of dependent arising. 'That is because ignorance, which is characterized by the obscuration of knowledge, is merely universally present, so it appears to the noble ones who have an object of experience with appearance, but not to those who possess an object of experience without appearance.' In the Sutra of the Ornament of Manifest Wisdom, it is said that clinging to the purifying antidote is the obscuration of knowledge, which is also consistent with this. Regarding the meaning of not distinguishing between the coarse and subtle of the two selflessnesses, in general, the way of establishing coarse and subtle selflessness is: the selflessness of a person, which is empty of being established as permanent, single, and independent, is coarse; and the selflessness of a person, which is empty of being a self-sufficient, substantially existent entity, is subtle. The self-schools from the Svatantrika downwards are similar in this regard. However, the Sthavira Nikaya and others do not accept such a subtle selflessness of a person. The Vaibhashika and Sautrantika schools do not accept the selflessness of phenomena, so they consider subtle selflessness and subtle selflessness of a person to be the same. The Mind-Only school considers the emptiness of external objects accumulated by partless atoms to be the coarse selflessness of phenomena; and the emptiness of form and the valid cognition of form as being substantially different entities, is considered to be the subtle selflessness of phenomena. The Yogachara Svatantrika Madhyamaka school considers the emptiness of the grasper and the grasped as being substantially different entities to be the coarse selflessness of phenomena; and the emptiness of all phenomena as being truly established to be the subtle selflessness of phenomena. The Sutra-Following Svatantrika Madhyamaka school, because they assert external objects,
Chinese
不设立空等。设立法无我粗大的方式与唯识宗相同，设立法无我细微的方式与瑜伽行中观相同。这些宗派在人无我细微是否被认为是空性上存在差异。按照应成派的观点，人我粗大是指人空于独立自主的实有；人我细微是指人空于自性成立；粗大是指由不可分割的微尘积聚而成；法无我粗大是指执持它的量是空于其他实体的；法无我细微是指作为人所依的基础的蕴等，空于其自身的自性成立。因此，两种我执都是从所缘的角度来区分的，而不是从执持方式的角度来区分。因为缘于人而执持自性成立是人我执，缘于其他人而执持真实成立也是人我执，但宗喀巴仁波切说这不是俱生我见。认为缘于法而执持自性成立是法我执。因此，两种无我都是从空性的所依来区分的，而不是从所破的角度来区分的。因为人空于自性成立是人无我，法空于自性成立是法无我，仅仅是空性的所依不同，而在所破上没有粗细之分，所以两种无我不区分粗细。所谓“灭谛是胜义谛”的意思是，一切有为法从原始以来就是寂静的，自性远离戏论的灭谛是法界，也是胜义谛。如经中说： “除了法界之外，没有其他的法。”《菩萨藏经》中说：“此外，真谛只有一个，不是两个，即是灭谛。”《入中论自释》中说：“胜义中无生，依赖于破除从自和他产生。然而，眼识和意识所缘的色和受等，无疑是依靠他而产生的。如果不是这样认为，为什么要说二谛呢？真谛
English
They do not posit emptiness, etc. The way of establishing the coarse absence of self of phenomena is similar to the Mind-Only school, and the way of establishing the subtle absence of self of phenomena is similar to the Yogācāra-Madhyamaka school. The difference between these schools lies in whether or not they consider the subtle absence of self of persons to be emptiness. According to the perspective of the Prāsaṅgika school, the coarse absence of self of persons is that persons are empty of being independently existent substances; the subtle absence of self of persons is that persons are empty of inherent existence; the coarse is that which is accumulated from indivisible particles; the coarse absence of self of phenomena is that the valid cognition that grasps it is empty of other substances; and the subtle absence of self of phenomena is that the aggregates, etc., which are the basis of designation for persons, are empty of their own characteristics. Therefore, both types of self-grasping are distinguished from the perspective of the object of focus, not from the perspective of the manner of grasping. Because grasping at inherent existence with respect to persons is grasping at the self of persons, and grasping at true existence with respect to other persons is also grasping at the self of persons, but Je Rinpoche said that this is not innate view of the transitory collection. Considering that grasping at inherent existence with respect to phenomena is considered to be grasping at the self of phenomena. Therefore, the two types of selflessness are also distinguished from the perspective of the basis of emptiness, not from the perspective of what is to be refuted. Because persons are empty of inherent existence is the selflessness of persons, and phenomena are empty of inherent existence is the selflessness of phenomena, there is only a difference in the basis of emptiness, but there is no coarse or subtle in what is to be refuted, so the two types of selflessness are not distinguished as coarse or subtle. The meaning of "cessation is the ultimate truth" is that all conditioned phenomena are primordially peaceful, and the truth of cessation, which is free from the nature of elaboration, is the realm of phenomena and also the ultimate truth. As it says in the sutra: "Apart from the realm of phenomena, there are no other phenomena." The Bodhisattva Piṭaka says: "Furthermore, truth is one, not two, namely the truth of cessation." The auto-commentary to the *Entering the Middle Way* says: "In the ultimate sense, there is no birth, so it depends on refuting birth from self and other. However, the nature of forms, feelings, etc., which are perceived by direct perception and inference, will undoubtedly arise from others. If one does not accept this, why speak of two truths? Truth
Chinese
将仅仅成为一个。为什么呢？因为没有从其他地方产生。这里需要解释的是：这确实是真的，但在究竟上没有两个真谛。比丘们，这个殊胜的真谛只有一个，那就是不欺骗的法，涅槃。因为经中说：一切有为法都是虚假的，具有欺骗的性质。如是说。这与下部宗派执持二谛为异体有所不同。声闻缘觉圣者以通达法无我而遍及的差别之义是说：自续派以下只认为证悟了人无我，其理由是，如果证悟了人是独立存在的实有之我，那就是证悟了细微的人无我，仅仅证悟这一点，并不需要遣除对蕴的真实执着，而且认为通过这种我执所引发的一切烦恼都已断尽，从而可以获得阿罗汉果。但在应成派的观点中，并不认为这是细微的人无我，而是认为证悟了人是自性空，才是证悟了细微的人无我。正如《声闻所显示的经》中所说：色如水泡聚，受如水中浮沤，想如阳焰，行如芭蕉，识如幻。太阳之亲友如是说。以及《宝鬘论》中说：只要有对蕴的执着，就有对我的执着，有我执就会有业，从那业又会产生轮回。如是说。只要对粗大的蕴有执持为一体的念头，我执就不会停止。因此，必须遣除这样的执着。因此，对于现量见到一切有为法都是无常的、众多分散的阿罗汉们来说，自续派所显现的蕴也像雨水和流水一样，是众多聚集的、刹那也不停歇地摇动、变化、移动、撞击的状态。因此，当这样观察时，作为安立人我的基础的蕴，也不是单独的一个，也不是常恒的，而是依靠众多聚集和刹那的相续而假立的，实际上并没有自性的空性。