English
Unchanging. Thus it is said. Fourth, the self, as the subject of the law, will become non-consciousness because it does not recognize itself. In 'Definite Understanding,' it says: Non-material nature is self-aware, therefore, here the self is consciousness. Thus it is said. In 'Union of Thoughts,' it says: When the self-born self-awareness manifests, it is said that the self-born wisdom is seen. Thus it is said. Third, the Vaibhashika who believes that atoms are permanent includes stating their view and refuting it. The former is: Knowable has six meanings of words, namely: substance, quality, action, general, particular, and combination. From this, it is known that first, substance has impermanence and permanence. The former is: earth, water, fire, wind. The permanent are: space, time, direction, and the external atoms are considered permanent, the internal permanent self, that is, the person of knowledge, is considered permanent. The others are easy to understand. Atoms are: atoms are considered permanent and are the creators, believing that all container and content worlds arise from this aggregation, while the coarse objects with limbs are impermanent. In the Vaibhashika's scriptures, it says: Self and world arise from atoms, atoms are permanent, limbs are not permanent. Teacher Garab also said: Some believe that everything arises from atoms, atoms are permanent, limbs are not permanent, the self in the center of the heart is also considered to be composed of atoms. The inner awareness considers the self-luminous person as the permanent creator. Qualities are: the manifested forms, sounds, smells, tastes, touches, etc., are also considered to be twenty-five kinds. Actions are: the body's walking, standing, stretching, contracting, lifting, placing, etc. General, there are great general and individual general. The former is: the external atoms and internal self, etc., that pervade all knowable things. The latter is: one body pervades all limbs, etc. Particular, are the differences between the two generals that are not mixed. Combination, there is general combination and individual combination. It is believed that liberation can be achieved by understanding these. The Hinayana Buddhists believe that the external atoms are the basis of all things, and the internal momentary self-awareness has no permanence or annihilation and no self of person, but they do not understand it in this way, making mistakes as before, which is mentioned in passing. Refuting it is that there is no reason to establish it, there is a reason to harm it, and it cannot be liberated through understanding. The former is: knowable word
Chinese
六，是所知的事物的自性，不能通过现量和比量来成立。第二是，不需要驳斥其他，而是驳斥微尘常有和神我常有。首先是驳斥微尘常有，微尘作为法，粗大的产生，对于六个方向的部分，有加上和没有加上部分吗？如果没有，那么粗大就不会产生，如果有，那么极微就会变成六个方向的部分。导师喜饶（དགའ་རབ་）曾说：“极微不是由部分组成，因此，应该抛弃功德等等的名称。”因此，微尘不是由部分组成，因此，从它产生的功德等等也不会成立。驳斥神我，总的来说就是驳斥。第四，对于认为觉性是常有的，也有三种：认为自性是常有的，裸体外道（གཅེར་བུ་པ）的观点，以及追随梵天，声称吠陀的秘密的派别。前者是观点和驳斥。第一是，认为外在是无因，自性产生的，以及内在的众生不会变成其他种类，是常有的。前者是，外在的一切器皿都是无因而自性产生的，正如所说：“太阳升起，河流向下流，扁豆是圆的，荆棘是长的和锋利的，孔雀的颜色和形状等等一切法，都不是谁制造的，而是自性产生的。”内在是，人死了变成人，马死了变成马，等等，无论是什么，都变成那个，例如，种大麦就长出大麦，种豆子就长出豆子，不会变成其他的。正如所说：“就像稻子等等种子不会改变一样，人死了也变成人，同样，一切众生的种类，谁死了就变成那个种类。”内道也认为显现是物质实体，觉性的相续不会变成其他的，是常有的，这是顺便提到的。驳斥它，事物从无因而产生，应该是常有或者常无，为什么呢？因为无因不依赖于其他。如果承认，那么因为从因缘产生，并且偶尔中断，所以被排除。《释量论》中说：“无因不依赖于其他，所以应该是常有或者常无。”第二，人死了变成人等等是不合理的，因为
English
Six, is the nature of knowable things, which cannot be established by direct perception and inference. The second is, there is no need to refute others, but to refute the permanence of atoms and the permanence of the self. The first is to refute the permanence of atoms. Atoms, as a dharma, the coarse arising, for the six directional parts, are there parts with and without addition? If not, then the coarse will not arise. If yes, then the ultimate minute will become six directional parts. Master Garab (དགའ་རབ་) once said, "The extremely minute is not composed of parts, therefore, the names of merits etc. should be abandoned." Therefore, atoms are not composed of parts, therefore, the merits etc. arising from it will also not be established. Refuting the self is generally a refutation. Fourth, for those who believe that awareness is permanent, there are also three: those who believe that self-nature is permanent, the view of the naked ascetics (གཅེར་བུ་པ), and the sect that follows Brahma, claiming the secret of the Vedas. The former is the view and the refutation. The first is, believing that the external is without cause, arising from self-nature, and that the internal beings will not become other kinds, is permanent. The former is, all external vessels are without cause and arise from self-nature, as it is said: "The sun rises, the river flows downwards, lentils are round, thorns are long and sharp, the color and shape of peacocks, etc., all dharmas, are not made by anyone, but arise from self-nature." The internal is, a person dies and becomes a person, a horse dies and becomes a horse, etc., whatever it is, it becomes that, for example, planting barley grows barley, planting beans grows beans, it will not become other. As it is said: "Just as the seeds of rice etc. do not change, a person dies and becomes a person, similarly, all kinds of beings, whoever dies becomes that kind." The inner school also believes that appearance is a material entity, and the continuum of awareness will not become other, it is permanent, this is mentioned in passing. Refuting it, things arise from no cause, they should be permanent or non-existent, why? Because no cause does not depend on others. If admitted, then because it arises from causes and conditions, and occasionally interrupts, it is excluded. The Pramāṇaviniścaya says: "No cause does not depend on others, therefore it should be permanent or non-existent." Second, it is unreasonable for a person to die and become a person, etc., because
Chinese
心识的自性显现为多种多样，因为能被因缘转变成任何事物。嘿度是：它本身就能成立，能显现和转变任何事物，所以是不确定的。第二，陈述裸体派的宗义，包括陈述其观点和驳斥其观点。前者是：认为所知是词语的七种意义。裸体派是从行为方面命名的。在《毛发衣服者经》中说：裸体派就是那七种：戒律、苦行、誓言和烦恼，从束缚中解脱，生命和非生命两种。因此，烦恼，以及由此束缚于轮回，认为多种事物为一，生命是众生的呼吸，非生命是：认为树木有心识，以及身体的苦行和心识的誓言等等，认为通过劳累可以解脱。前面两种很容易理解。第三是：多种事物存在于一体之中，虽然从处所、时间和颜色数量上显现为多种，但自性上是一体的。例如，杂色的颜色各自存在，但本体是同一个，就像锦缎的帐篷一样。他们也认为内在我（ātman）是常恒的、具有觉知的补卢沙（puruṣa）。正如所说：处所、时间和数量上是多种，但自性上是一个。例如，对于杂色的颜色，就像想要的那样执持颜色。第四是：有情众生的生命之根具有舍弃和接受。第五是：树木是法，具有心识，因为白天树叶舒展开，夜晚树叶闭合，剥掉树皮就会枯萎。他们这样说。正如所说：树木是有心识的，因为树叶舒展，因为具有种类，因为生长枝条，因为按时生长，就像能够恢复一样，不像人一样。最后两种是因为从贪欲的因中产生，所以通过身心的誓言和劳累来净化遮蔽并获得解脱。前者是：舍弃不善，依靠赤身裸体地坐在树下，没有遮盖等等。后者是：依靠五火，三根木杖，拔头发等等苦行。
English
The nature of mind appears in various ways, because it can be transformed into anything by conditions. Hetu is: it is established by itself, and because it can appear and transform into anything, it is uncertain. Second, stating the tenets of the Naked Ones, including stating their views and refuting them. The former is: they believe that knowable things are seven meanings of words. The Naked Ones are named from the aspect of conduct. In the Sutra of the Hair-Clothed Ones, it says: The Naked Ones are those seven: discipline, asceticism, vows, and afflictions, liberation from bondage, and the two kinds of life and non-life. Therefore, afflictions, and being bound to samsara by them, considering many things as one, life is the breath of sentient beings, non-life is: believing that trees have consciousness, and physical asceticism and mental vows, etc., believing that liberation can be achieved through exhaustion. The first two are easy to understand. The third is: many things exist in one, although they appear as many in terms of place, time, color, and number, they are one in nature. For example, the variegated colors exist separately, but the essence is the same, like a brocade tent. They also believe that the inner self (ātman) is a permanent, conscious puruṣa. As it is said: In terms of place, time, and number, they are many, but in nature, they are one. For example, for variegated colors, one holds the color as one wishes. The fourth is: the life force of sentient beings has abandonment and acceptance. The fifth is: trees are dharma, having consciousness, because the leaves open during the day and close at night, and if the bark is peeled off, it will wither. They say so. As it is said: Trees are conscious, because the leaves open, because they have species, because they grow branches, because they grow on time, like being able to recover, not like humans. The last two are because they arise from the cause of taking desire, so they purify obscurations and attain liberation through the vows of body and mind and exhaustion. The former is: abandoning non-virtue, relying on sitting naked under trees, without cover, etc. The latter is: relying on five fires, three wooden staffs, plucking hair, etc., asceticism.
Chinese
以...之业，欲求业净且解脱。如是说：夏季居于水中，冬季无覆而居，热时修持五火焚身，此婆罗门行持猛烈苦行。如是说。佛教唯识宗则认为，自知自明，宣说常断与我二者皆不成立。若不如是了悟，误以为自知自明之心如前述般存在于内心，此乃附带产生之误解。破斥此误解：多种不容为一，树木有心不合理，以及不能以劳累而解脱。第一，外境所知如红白等多种不容为一，因其显现为多种。若谓虽显现为多种，然实为一，则此多种之显现是错觉还是非错觉？若如后者所言，则多种为真实，故与一为真实相违。若如前者所言，则错觉为虚假，故众多虚假不能成立一真实。内心识流显现为多种，故非一，因众生之身与心之流各异。第二，树木有心不成立，因顽物无冷热触觉之故。此外，虽有干燥等情况，然树木有心不成立，因其为地水火风之差别。第三，不能以劳累而清净障碍，因其未舍弃烦恼之因，且为邪道苦行故不得解脱，唯成劳累疲惫。第三，随顺梵天者，吠陀之边际秘密之说之意欲是：陈述意欲，以及破斥之。前者是：一切有情之识流皆为一大我，此我为无边智慧，且从有无之事物中解脱，为遍布一切有情而无二之常恒大我。识流显现为各异，乃因缘故显现为众多生命体，且因错觉而执持为其他各异之物。譬如，一大虚空，因瓶等器皿之缘故，每一虚空皆被截断成圆形，瓶等破碎则融入大虚空。如是瑜伽士因串习故，执持为我
English
Through the actions of..., one desires to purify karma and attain liberation. As it is said: In summer, one dwells in water; in winter, one dwells without cover; in hot seasons, one practices the five fires. That Brahmin practices intense asceticism. Thus it is said. The Buddhist Mind-Only school asserts that self-awareness is self-illuminating, and that the doctrines of permanence/annihilation and the existence of a self are not established. If one does not understand this, and mistakenly believes that the self-aware mind exists within as described above, this is an incidental misunderstanding. To refute this: manifoldness cannot be one, it is unreasonable for trees to have minds, and one cannot be liberated through toil. Firstly, external objects of knowledge, such as red and white, cannot be one because they appear as manifold. If it is said that although they appear as manifold, they are truly one, then is this appearance of manifoldness an illusion or not? If it is not an illusion, then manifoldness is true, which contradicts the truth of oneness. If it is an illusion, then the illusion is false, and therefore many falsehoods cannot establish one truth. The inner stream of consciousness appears as manifold, therefore it is not one, because the bodies and streams of consciousness of sentient beings are different. Secondly, it is not established that trees have minds, because inanimate objects do not have the sensation of hot or cold touch. Furthermore, although there is dryness and so on, it is not established that trees have minds, because they are a differentiation of the elements. Thirdly, obscurations cannot be purified by toil, because the cause, afflictions, has not been abandoned, and because it is a wrong path of asceticism, one will not be liberated, but will only become tired and weary. Thirdly, the intention of those who follow Brahma, who secretly speak of the limits of the Vedas, is: to state the intention and to refute it. The former is: the stream of consciousness of all beings is one great self, which is limitless wisdom, liberated from existence and non-existence, and is a permanent, great self that pervades all beings without duality. The appearance of different streams of consciousness is due to conditions that cause them to appear as many life forms, and due to delusion, they are grasped as other different things. For example, in one great space, due to the conditions of different vessels such as vases, each space is cut off into a circular shape, and when the vases are broken, they dissolve into the great space. Likewise, yogis, through habituation, grasp at a self.