English
How can one achieve balance? If the object of pervasive imputation were a single entity, then it would be possible to measure sameness or difference. However, if the very essence of pervasive imputation is not established, then what can be proven to be the same as what? To this, it should be said that the basis for establishing pervasive imputation and the self-nature of things is appearance itself. From the tenets of the Tirthikas up to the view of Dzogchen, all differences in views are based on appearance as the basis of their nature, and they argue about how its nature is and how it exists. In this context, "is" means establishing as true; "exists" means establishing as an object of focus. When others engage in pervasive imputation of appearance itself, they negate "non-existence" and "non-being." Among these, negating "non-existence" only negates what others have pervasively imputed. Negating "non-being" also establishes the nature that one desires on top of that. These four modes of negation and affirmation are merely mentioned here and will be explained in detail later. In this way, by negating the tenets of others and establishing one's own tenets through these four modes of negation and affirmation, all views agree that the result arises from cause and conditions without exception, and they agree that it can be established through direct perception and non-apprehension. However, what someone establishes as existing and being of a certain nature, others negate as not having such a nature and establish as being pervasively imputed. In this way, when establishing views in a hierarchical order of high and low, first, each of their own views is established as being of the nature of reality. Then, it is established by others as being pervasively imputed. Similarly, as it is established sequentially, in the end, whatever thing is only its own nature, and no remaining thing that is not pervasively imputed can be found. Those Tirthikas who view permanence and view the agent as the cause also look at five bases, namely: Great Brahma is permanent; Ishvara is permanent; Atman is permanent; Prakriti is permanent; and atoms are permanent. These are permanent and are also the cause of permanence. These appearances of outer and inner things are accomplished by its power and are the result of emanation, so they are impermanent. Among these, causes always only perform the function of causes.
Chinese
它永远不做果的作用。这些内外之物，恒常只做果的作用，而永远不做因的作用。这样，因和果的自性就各自确定了。这样看来，这些内外之物也是由因和缘产生的，果的自性也是无常的。也可以通过现量和不见来证明。例如，通过修习禅定的三摩地，获得了天眼的正士们，观察众生的死亡和转移，从死亡和转移的众生，由微尘聚集而成的身体中，出现了一个化生众生，转移到其他生处，又由微尘聚集而成的有身之生，可以通过瑜伽的现量来观察到。没有化生众生的转移，由微尘聚集而成的有身之生，瑜伽的现量无法观察到。因此，众生被称为转移的补特伽罗。因此，由于这个常恒的众生，聚集了常恒存在的微尘，创造并形成了由微尘聚集而成的蕴。然后，当转移到其他补特伽罗时，微尘的聚集是不恒常的，会消散。微尘本身是常恒的，永远不会毁灭。此外，通过天眼观察过去的边际，当最初没有其他众生时，看到了大梵天的出现。没有看到大梵天出现之前的状态。然后，按照大梵天的意愿，世界形成，大梵天也想，所有世界都是我创造的。这些变化都是天眼所见。然后，观察未来的边际，看到了其他众生的死亡，也看到了这个世界的毁灭。即使在那时，也看到了大梵天正在死亡。没有看到那之后的时间。像这样，可以通过瑜伽的现量来观察，也可以通过瑜伽的现量无法观察来证明。这些也都是因和果的显现，可以通过现量和不见来证明。所显现的，就是这样。
English
It never performs the function of a result. These internal and external objects constantly perform only the function of a result, and never perform the function of a cause. Thus, the inherent nature of cause and result is determined separately. Thus, these internal and external objects are also formed from causes and conditions, and the inherent nature of the result is also impermanent. It can also be proven by direct perception and non-perception. For example, those righteous ones who have attained meditative absorption and possess the divine eye, when observing the death and transference of sentient beings, from the body of those who die and transfer, which is formed from the collection of minute particles, a spontaneously born sentient being arises and transfers to another place of birth. Again, the birth of a being with a body formed from the collection of minute particles can be observed through the direct perception of yoga. Without the transference of a spontaneously born sentient being, the birth of a being with a body formed from the collection of minute particles cannot be observed through the direct perception of yoga. Therefore, sentient beings are seen as transferring individuals. Thus, due to this permanent sentient being, the permanently existing minute particles are collected, and the aggregates formed from the collection of particles are created and fashioned. Then, when transferring to another individual, the collection of minute particles is impermanent and disintegrates. The minute particles themselves are permanent and never perish. Furthermore, when examining the past limit with the divine eye, when there were no other sentient beings in the beginning, the emergence of Great Brahma was seen. The state before the emergence of Great Brahma was not seen. Then, according to the wishes of Great Brahma, the world was formed, and Great Brahma also thought, "I have created all the worlds." These transformations were seen by the divine eye. Then, examining the future limit, the death of other sentient beings was seen, and the destruction of this world was also seen. Even at that time, Great Brahma was seen to be dying. The time after that was not seen. Like this, it can be proven by what is observed through the direct perception of yoga and what is not observed through the direct perception of yoga. These are also appearances of cause and result, proven by direct perception and non-perception. As it appears, so it is.
Chinese
是这样认为和存在的。其中，在佛教中，属于声闻分别说部的观点，譬如说经部等说：大梵天和自在天虽然存在，但也不是常恒和原因。我和自性是完全没有的。化生有情补特伽罗以不可说的方式存在于蕴和彼性之中，就像水和龙一样。那个补特伽罗的转移是存在的，就像水干涸时龙逃走一样。然而，对于它来说，有刹那的无常。对于极微来说，没有坏灭的无常，有刹那的无常。他们是这样认为的。按照这个宗派的观点，外道认为大梵天等是常恒和原因，这都是遍计所执，是没有的。这样通过否定不存在来成立。补特伽罗是存在的，并且它会转移和不坏灭，以及极微不坏灭，通过否定这些来成立，成立胜义的自性是实有和存在的。不需要说太多，仅仅是分别说部本身，也因为部派的势力，比如迦湿弥罗人和中部人等，因为地域的势力，观点也有很多不同。直到经部也是如此。稍微总结一下，从声闻的观点来看，外道对于这些内外事物的自性所安立的，都是遍计所执，是完全没有的。不是那样的蕴、界、处的自性，内外二者成立的事物，从因和缘所生，以现量和比量成立的事物自性，胜义中实有成立的存在和存在所成立的。外道的瑜伽现量和比量所成立的，那样见到虽然没有颠倒，但是对于它来说，有其他的没有见到的，就像这样，死亡的有灭亡的时候，依靠它，中有的有显现成立，那个灭亡依靠，出生的有显现成立，五蕴的相续是没有间断的，三个有，一个灭亡依靠，一个出生的获得自性
English
It is considered and exists in this way. Among them, in Buddhism, belonging to the view of the Sravaka Vibhajyavada school, such as the Sautrantika school, say: Although Mahabrahma and Isvara exist, they are neither permanent nor a cause. Self and nature are completely non-existent. A spontaneously born sentient being, a person, exists in an indescribable way in the aggregates and thatness, like water and a dragon. The transference of that person exists, just as a dragon flees when the water dries up. However, for it, there is momentary impermanence. For atoms, there is no impermanence of destruction, but there is momentary impermanence. This is what they believe. According to this tenet, the non-Buddhists consider Mahabrahma and others to be permanent and causes, which are all completely imputed and non-existent. Thus, it is established by negating non-existence. The person exists, and it transfers and does not decay, and the atoms do not decay, by negating these, it is established that the nature of ultimate truth is substantially existent and existing. There is no need to say much, even in the Vibhajyavada itself, due to the influence of schools, such as the Kashmiris and the Central people, and due to the influence of regions, there are many different views. It is the same up to the Sautrantika school. To summarize briefly, from the perspective of the Sravakas, the characteristics that the non-Buddhists have established for these internal and external phenomena are all completely imputed and completely non-existent. The nature of the aggregates, elements, and sense bases that are not like that, the phenomena established as internal and external, arising from causes and conditions, the nature of phenomena established by direct perception and inference, established as substantially existent in ultimate truth, and established by existence and being. The direct perception and inference of the non-Buddhist yogis, although there is no reversal in seeing it that way, there is another unseen aspect to it, like this, when the existence of death ceases, relying on it, the existence of the intermediate state manifestly arises, and relying on that cessation, the existence of birth manifestly arises, the continuum of the five aggregates is uninterrupted, the three existences, relying on the cessation of one, the arising of one obtains its nature.
Chinese
仅仅是因为不理解实相才会产生遍计执，对于瑜伽的现量来说，是没有错误的。对于理解自我和世界的先前之边和后来之边也是如此。关于瑜伽行者的修行方式，对于这些显现的外内事物，声闻乘的人认为，外境的实事，在认识其自相之外，还有作为所取的自性实体存在，并且认识也是作为执取它的自性实体存在。这样认为就是遍计所执，也就是断灭，意味着完全不存在。那不是真实的，非真实的遍计所执，虽然无二，却具有显现为二的自性。从因和缘产生的这些，与现量和不可得以及共相也不相违背。心和心所本身不是自证的现量吗？现量本身不是正确的认识吗？如果这样，正确的认识还需要其他理证来证明什么呢？有什么其他的、力量更强大的正确的认识可以推翻它呢？这是在证明胜义谛本身是实体存在和真实存在的。现在，还有人从内在的差别上说诸法是真实的，他们说：事物如何显现，就如何以实体的形式存在于胜义谛中。另一些人说诸法是虚假的，他们说：非真实的遍计所执，以能取和所取的形象显现而产生是真实的，那是世俗谛的真理。然而，在胜义谛中，远离二取，自证的自性是实体存在的。还有人说诸法是无相的，他们说：三界的心和心所，从来没有一刹那是以能取和所取的形象产生的。显现为能取和所取，是心和它本身以及其他不可言说的习气。它本身也被称为遍计所执。因此，所有烦恼等的障碍也都是突发的习气，是遍计所执的自性。心的自性，即使在凡夫的阶段也是光明、自证、自性成立的。即使在圣者的阶段，也不能从中减少，而是安住在远离智慧形象的自性中。
English
It is only from not understanding reality that the imputed grasping arises. For the direct perception of yoga, there is no error. It is the same for understanding the prior and subsequent limits of self and world. Regarding the way of practicing yoga, for these appearing outer and inner things, the Hearers believe that the external object, in addition to knowing its own characteristics, has the nature of an object to be grasped as a substance, and that knowledge also exists as a substance with the nature of grasping it. This belief is the imputed, which is annihilation, meaning it is completely non-existent. That which is not real, the unreal imputed, although non-dual, has the characteristic of appearing as dual. These arising from cause and condition do not contradict direct perception and non-apprehension, as well as universals. Are mind and mental factors themselves not the direct perception of self-awareness? Is direct perception itself not correct knowledge? If so, what other reasoning is needed to prove correct knowledge? What other correct knowledge is more powerful to refute it? This is proving that ultimate truth itself exists as a substance and is real. Now, there are also those who say that phenomena are true from the inner distinctions, saying: As things appear, so they exist as substances in ultimate truth. Others say that phenomena are false, saying: The unreal imputed, appearing with the aspects of grasper and grasped, is true in its arising; that is the truth of conventional truth. However, in ultimate truth, the nature of self-awareness, empty of duality, exists as a substance. There are also those who say that phenomena are without aspects, saying: All minds and mental factors of the three realms have never arisen for even a moment with the aspects of grasper and grasped. Appearing as grasper and grasped is the habit of mind and itself and other inexpressible things. It itself is also called the imputed. Therefore, all obscurations such as afflictions are also adventitious habits, and are the nature of the imputed. The nature of mind, even in the state of ordinary beings, is clear, self-aware, and established by its own nature. Even in the state of noble ones, it cannot be reduced from that, but abides in the nature of being free from the appearance of wisdom.