English
It will only become one. Why? Because it does not arise from anything else. This needs to be explained: This is indeed true, but ultimately there are not two truths. Monks, this supreme truth is only one, namely the undeceiving Dharma, Nirvana. Because it is said in the sutra: All conditioned phenomena are false and have the nature of deception. Thus it is said. This differs from the lower schools' holding of the two truths as distinct entities. The meaning of the difference that Hearers and Solitary Realizers are pervaded by the realization of the selflessness of phenomena is that the Svatantrika school and below only believe that they have realized the selflessness of persons. The reason for this is that if one realizes that a person is selfless in the sense of being an independently existing entity, then one has realized the subtle selflessness of persons. Merely realizing this much does not necessarily require abandoning the belief in the truth of the aggregates, and it is believed that by exhausting all the afflictions caused by this self-grasping, one can attain the state of an Arhat. However, in the view of the Prasangika school, it is not considered that this is merely the gross selflessness of persons, but that realizing that a person is empty of inherent existence is the realization of the subtle selflessness of persons. As it is said in the sutra shown to the Hearers: Form is like a mass of foam, feeling is like a bubble in water, perception is like a mirage, formations are like a plantain tree, and consciousness is like an illusion. Thus spoke the kinsman of the sun. And as it is said in the Ratnavali: As long as there is grasping at the aggregates, there will be grasping at self. If there is grasping at self, there will be karma, and from that karma, rebirth will occur. Thus, as long as there is a thought that grasps the coarse aggregates as a single entity, the grasping at self will not cease. Therefore, such grasping must be abandoned. Therefore, for those Arhats who directly see that all conditioned phenomena are impermanent and manifoldly dispersed, the aggregates that appear to the Svatantrika school are also like rain and flowing water, a collection of many that are constantly moving, changing, shifting, and striking, not remaining still for even a moment. Therefore, when observing in this way, the aggregates that are the basis for designating a person are not a single entity, nor are they permanent, but are merely imputed based on a collection of many and a momentary continuum, and are empty of inherent existence.
Chinese
通达了（五）蕴的自性，并且以其力量了解到执着“我”为一也是错误的知见。仅仅依靠组合和延续而假立，了知其没有以自己的自性成立之方式，因此也安立了证悟空性的名称。补特伽罗仅仅是法的差别，并且因为了悟到蕴之法的粗大没有自性，因此也宣说了证悟法无我。如是证悟的阿罗汉的五蕴，刹那生灭，了知聚合的微小部分没有实义，如同水泡等方式。声闻乘的那些人也因为根器的利钝差别，证悟有好坏。钝根者见到蕴是刹那的自性，仅仅是使我与我所的执着颠倒，而没有证悟了知自相续的一切蕴无有基础的空性。利根者仅仅了知是缘起，也害怕如梦境般的安乐与痛苦，而欣乐寂灭，这是全知者所说的。虽然如此，也没有像大乘那样，证悟内外一切法都远离基础的如虚空般的空性之义。在《无垢经》中说：对于空性有信乐的烦恼者是殊胜的，声闻和独觉是有所缘的没有烦恼者，不是这样的。那些没有造作的显现，以有所缘的方式是怎样的呢？佛说：他们的没有造作，如同从大海中用头发尖端取水一样，非常小。如是《梵天殊胜心请问经》中说：舍利子说：声闻随逐于声音，以自己相续中少许的智慧而解脱的智慧，被说是智慧者中的殊胜者。如是《光明守护经》中说：他们所证悟的空性，如同被虫子吃过的芥菜子内部的虚空一样小。如是《入行论》中说：为了从轮回中解脱有情，通过法与补特伽罗的差别而宣说了二种无我。在《入行论》的这段文字的自释中说：其中补特伽罗无我，是独觉和声闻……
English
Having understood the nature of the (five) aggregates, and knowing that clinging to "I" as one is also a mistaken view due to its power. Knowing that it is merely labeled based on assembly and continuity, and understanding that it does not exist by its own nature, therefore the term "realizing emptiness" is also applied. The individual is merely a distinction of phenomena, and because of realizing that the grossness of the phenomena of the aggregates has no self-nature, it is also said that one realizes the absence of self of phenomena. The five aggregates of such an Arhat who has realized this arise and cease in an instant, and he realizes that the assembled small parts are meaningless, like bubbles and so on. Those Shravakas also have good and bad realizations due to the difference in the sharpness and dullness of their faculties. The dull ones see the aggregates as being of an instantaneous nature, and merely reverse the clinging to "I" and "mine," but they do not realize the emptiness of knowing that all the aggregates of their own continuum are without foundation. The sharp ones merely understand it as dependent origination, but they are also afraid of the happiness and suffering of dreams and are inclined towards peace, as the Omniscient One said. Even so, they do not realize the meaning of emptiness like the Mahayanists, where all internal and external phenomena are like the sky, devoid of foundation. In the Sutra of Immaculate Purity, it says: "A defiled person who is devoted to emptiness is superior; the Shravakas and Pratyekabuddhas who have objects of focus and are without defilements are not like that." How are their unconditioned manifestations with objects of focus? The Buddha said: "Their unconditioned is as small as taking water from the ocean with the tip of a hair." And in the Sutra of Brahma's Special Mind, Shariputra said: "The Shravaka who follows after sounds, whose wisdom is liberated by the ephemeral knowledge of his own continuum, is said to be the best of those with wisdom." And in the Sutra Requested by Kashyapa, it says: "The emptiness realized by them is as small as the sky inside a mustard seed eaten by a worm." And in the Entering the Middle Way, it says: "For the sake of liberating beings, this absence of self is taught in two ways, by distinguishing between phenomena and individuals." In the self-commentary on the Entering the Middle Way regarding this verse, it says: "The absence of self of the individual is that of the Pratyekabuddhas and Shravakas..."
Chinese
为了显示自解脱，菩萨们为了获得一切种智的解脱而显示了两者。声闻和独觉们虽然仅仅看到了缘起和因，但即使如此，他们也没有修习圆满的法无我。他们只有舍弃三界烦恼的方法。他们被认为拥有完全修习人无我的能力。如是说。空性与戏论相连，讲述了十六种空性后，进行了总结。再次讲述了四种空性，这些也是大乘所认可的。如是说。如果中观应成派的观点认为，声闻和独觉们仅仅是看到了蕴的刹那生灭，而无法解释他们证悟法无我的方式，那么，善护论师如此解释就与月称论师的驳斥相矛盾了。这是因为在《明句论》中，论师善护没有理解声闻和独觉们证悟了如前所说的空性，如经中所说，圣声闻对于每个刹那生灭的其他和合之蕴，都必定会观察其具有坏灭的自性，无我且无我所，并且会生起这样的观点：因为没有称为“我”的实物，所以这些生灭仅仅是法。因为我是我执的对境，如果没有我，我执也不会产生。仅仅因为没有我，所以对于任何人来说，都没有内外之物，因此执着于我也是不合理的。除了作为世俗的名称之外，我对我没有我执，也没有我所执。如果不能生起对自性的确定，那么，对于安住于不分别智的行境中的大菩萨们来说，观察无生之法还需要说什么呢？因此，凡是没有我和我所执着，那也是不存在的。如是说。论师如此说道。这位论师如何不遵循论师的宗派而进入这样的境界呢？如《入中论》所说：长久串习，智慧也会更加增长。
English
In order to show self-liberation, the Bodhisattvas showed both for the sake of attaining the omniscient liberation. Although the Hearers and Solitary Buddhas only see this much of dependent origination and cause, even so, they do not meditate on the complete absence of self of phenomena. They only have a method for abandoning the afflictions that operate in the three realms. It is asserted that they have the ability to fully meditate on the absence of self of persons. It is said. Emptiness is connected with elaboration, and after explaining sixteen kinds of emptiness, it is summarized. Again, four kinds of emptiness are explained, and these are also accepted in the Great Vehicle. It is said. If the view of the Madhyamaka-Prasangika school holds that the Hearers and Solitary Buddhas only see the momentary arising and ceasing of the aggregates, and cannot explain how they realize the absence of self of phenomena, then the way that Lekdenjey explains it contradicts Chandrakirti's refutation. This is because in the Clear Words, the teacher Lekdenjey did not understand that the Hearers and Solitary Buddhas realized the emptiness as previously stated. As it is said in the scriptures, the noble Hearers, for each moment of arising of other aggregates of conditioned phenomena, will definitely observe that they have the nature of destruction, are without self and without what belongs to self, and will give rise to the view that since there is no entity called "I", these arising and ceasing are merely phenomena. Because I am the object of grasping at self, if there is no I, then grasping at self will not arise. Just because there is no I, therefore for anyone, there are no internal and external things, so it is unreasonable to grasp at I. Apart from being a conventional term, I have no grasping at self for myself, and there is no grasping at what belongs to me. If certainty about one's own nature cannot arise, then what need is there to say about observing the unborn for the great Bodhisattvas who abide in the realm of non-conceptual wisdom? Therefore, whatever does not have grasping at I and what belongs to me, that also does not exist. It is said. The teacher said so. How does this teacher not follow the teacher's tradition and enter into such a state? As it is said in the Entering the Middle Way: Through prolonged habituation, wisdom will also increase even more.
Chinese
既然已经在那处阐述完毕，就不应再努力反驳它。如是说，并不认为有矛盾。因为学问渊博的善贤认为，声闻和独觉通过刹那间证悟蕴，从而使执着完整一体之补特伽罗的心识得以止息。然而，对于生灭之蕴仅仅视为法，这种观念仍然不会止息，因此说他们没有证悟无我。而在此宗看来，像这样刹那间证悟蕴，从而知晓唯一执着之境的蕴，也仅仅是依赖于刹那的相续而安立，并非以自性成立。因此，在作为补特伽罗施设之基础的蕴上，证悟常恒之空性时，对于蕴本身，执着完整一体的心识得以止息，从而证悟法无我。因为他们是这样认为的。对此，一些智者说，应成派的宗义中，施设处和施设法是不合理的，因为（经中）说的是作为补特伽罗施设之因。但这仅仅是措辞而已。声闻和独觉二者的证悟差别在于，声闻证悟法无我的基础仅仅是自相续所摄的蕴。而独觉虽然没有证悟所执着为无自性，但他们证悟到，所有内外所摄的对境，都仅仅是由于心的习气而显现，实际上并不像事物那样成立。如《现观庄严论》中所说：“为舍弃所取义分别，及为不舍弃能取故。”等等。然而，菩萨们的证悟差别如前所述。总而言之，通过清晰、广大和圆满这三者，（菩萨的证悟）被说为胜过声闻和独觉。凡夫的知识，错乱识和观察识作为量之差别。所谓的意义是，自续派等认为，现量在凡夫时期也对自相是量。但此宗不承认自相，因此，凡夫的所有心识，都是具有偏离法性的能取所取，所以普遍来说是错乱识。但特别来说，依靠对胜义谛进行观察的，如离一异等理证的观察识，以比量的方式衡量法性总相之理，因此如实不错乱地证悟。