English
For example, like saying "fire has inherent existence," what is to be refuted as being truly established is inherent existence, and inherent existence, and things, and true establishment, etc., are what is refuted in the Madhyamaka system. Merely names, merely designations, merely appearances, merely conventions, etc., are what are to be established, it is said. Therefore, since there are many instances in the scriptures of saying "without inherent existence," it should be applied in that way, and saying "empty of truth" or "without true establishment" would become "the vase is not empty, but empty of true establishment," so it should not be applied in that way. Third, the two truths are: things, etc., these appearances of external and internal things, the apprehended and the apprehender, separately, are true in convention in the perception of children, so they are the conventional truth. Although it appears that way to children, there are no things that are true in that way, this is the ultimate truth, because it is not deceptive in the view of the noble ones. Whatever can be thought and spoken, and becomes the object of sound and conceptualization, is conventional, because that is the object of the wisdom that distinguishes and examines the characteristics of phenomena, both their own and general characteristics, etc. The nature of the ultimate is that it cannot be thought of in the mind as "what is this," nor can it be spoken of in words, because if examined, it is said to be beyond the object of the omniscient wisdom. In the praise of the Mother, it says: like "unspeakable, unthinkable, inexpressible," etc. If the ultimate is not the object of the discriminating mind, then what is its object? It is the object of the self-aware, non-discriminating wisdom that does not fall into the side of the knower of each individual thing, this is how the term is established. In the equipoise of the noble ones, dualistic appearances cease, so it is not like the apprehender and the apprehended, and it is impossible to point out "this is its ultimate meaning," just as a mute person tasting the flavor of sugarcane and the appearance of things in a dream cannot be shown to others. The Sutra says: The object of the immeasurable activity of individual self-awareness is, inexpressible and all conventions are cut off, the non-controversial ultimate dharma, that is beyond the object of thought. And, it also appears many times in the Vimalakirti Sutra. The non-discriminating wisdom that arises from meditating on the meaning that has been examined for a long time with individual discrimination, in connection with calm abiding, is the nature of vipassanā. However, the main wisdom of the path is the self-arisen, co-emergent wisdom, which is the fruit of separation from hearing, thinking, and meditating, its nature is unborn.
Chinese
就像未被耕作的土地上月亮逐渐盈满一样，光明和显现也只是逐渐增长。这里，将二谛分开，仅仅是为了给初学者提供引导，虽然会说本体相同而侧面不同等等很多种说法。但在以胜义谛进行观察时，对于显现的真实存在与否等戏论，丝毫也无法找到。那时，除了名称的侧面之外，实际上什么都没有，却有如影像般的显现，这被称为显空双运或二谛双运。那个影像既不能被证实为真实存在，也不需要被证实为不存在。就像远离了有无的诽谤一样，这里也是如此。世俗谛对于愚昧来说，显现是自性遮蔽，无法超越有无生灭。而这与它相反，是无生之法界的显现。如《中观根本慧论》中所说：“从空性诸法中，生出空性诸法。”因此，《解深密经》中说：“行蕴界与胜义谛的体性，是一与异皆不可得的体性。谁若执着于一与异，他们就陷入了非理性的见解。”然而，在名言上，必须承认显空无别。否则，如果二谛变成不同，那么智慧之道将变得毫无意义。因此，以一个智慧的刹那同时看到二谛，本身就会变成轮番交替。因此，诸法仅仅是显现，对此进行执着是有执着的福德资粮，而不执着于真实存在，则是无执着的智慧资粮。经中说“显现却不执着”，也是这个意思。第二，结合道有二：简略地宣说无我，以及详细解释。第一是：胜义谛也是等等。11。第二有二：人无我和法无我。第一有二：直接宣说人，宣说无我的理由。第一有五：立誓宣说，宣说人是存在的延续，人的定义，因我执而专注于世间八法并进入外道，虽然没有却因错觉而显现的例子。第一是：关于人等等。1。第二是：人是五蕴的延续，也就是说，世间流传和经文中说，这个补特伽罗人是第六界。如是说。
English
Just as the moon waxes in an uncultivated field, so too does the clarity of appearance simply increase. Here, the separation of the two truths is merely to provide guidance for beginners, although many things are said, such as the essence being the same but the aspects being different. However, when examining with ultimate wisdom, at that time, not even a little bit of elaboration regarding whether appearances are truly real or not can be found. At that time, apart from the mere aspect of names, there is nothing in reality, yet there is an appearance like a reflection, which is called appearance-emptiness or the union of the two truths. That reflection cannot be proven to be true, nor is it necessary to prove it to be non-existent. Just as it is free from the imputation of existence and non-existence, so too is this. Conventional truth for ignorance is that appearance is self-obscuring, not transcending existence, non-existence, arising, and ceasing. But this is the opposite of that, it is the appearance of the unborn realm. As it says in the Root Wisdom: "From empty dharmas, empty dharmas arise." Therefore, it says in the Sutra Explaining the Thought: "The realm of formations and the nature of ultimate reality are the nature of being free from one and different. Whoever conceives of one and different, they have entered into an improper view." However, in conventional terms, it must be accepted that appearance and emptiness are inseparable. Otherwise, if the two truths become different, then the path of wisdom will become meaningless. Therefore, seeing the two truths simultaneously in a single moment of wisdom itself becomes alternating. Therefore, focusing on dharmas as mere appearances is the accumulation of merit with focus, and not focusing on them as truly existent is the accumulation of wisdom without focus. The sutra says, "Appearing but not focusing," which is also the meaning of that. Second, the path of union has two: briefly stating selflessness, and elaborating. The first is: The ultimate truth is also, etc. 11. The second has two: the selflessness of persons and the selflessness of phenomena. The first has two: directly stating the person, stating the reason for selflessness. The first has five: vowing to explain, explaining that the person is a continuum of existence, the definition of a person, focusing on the eight worldly dharmas due to clinging to self and entering into non-Buddhists, an example of appearing due to delusion even though it does not exist. The first is: Regarding the person, etc. 1. The second is: The person is the continuum of the five aggregates, that is, it is said in the world and in the scriptures that this person is the sixth element. Thus it is said.
Chinese
补特伽罗不是蕴的自性，不是与蕴一体，也不是与蕴相异。不是单独的意识，而是依赖于色等五蕴聚合的相续而假立的。仅在名言上，安立我与蕴为所取和能取，这样安立为不同并不矛盾。在假立的我上，有与生俱来的我执，执着于“我”、“是我的”、“是补特伽罗”等等。这用七相车的理性能轻易寻找到，所以对智慧低劣的声闻宣说。与生俱来的我执有两种：执着我者如上所述，执着我所或属于我者，如执着眼、耳等为我的眼等。因此，即使安立眼、耳等为我所的所依处，也只是我所的自相，而不能区分其体性差异。由于将坏聚蕴视为我，因此产生与生俱来的坏聚见，我执和坏聚见是名称的不同说法。因此，缘于自相续的我执是补特伽罗的我执和坏聚见。缘于他相续而执着坏聚见为我、补特伽罗和有情等，但不执着为我。经中说：诸比丘，无论沙门或婆罗门，凡是以“我”来正确随观者，他们只是对这五取蕴如实随观。第二是：为什么等。5 为什么称为补特伽罗？因为未来痛苦之因，即现在由业和烦恼所染污的相续，在来世会流注成果报痛苦之蕴。那些体验者执着于各自的身体为真实的我，并因贪着和执恋而造业，从而在轮回中流转。第四是：我是等。由于贪着我，因此会恐惧生老病死、饥饿寒冷，赞扬则喜，诽谤则不喜等，将世间八法执为己有。由于缘取了实际上并不存在的事物，外道见解因此而邪谬地产生。也有说五外道生起，因此说以外道为例，或者不舍弃恶见就会堕入外道见。入行论中说：所有烦恼过患，皆从坏聚见生，由观见我为彼境，
English
The person is not the nature of the aggregates, not one with the aggregates, nor different from the aggregates. It is not merely the mind's consciousness, but is imputed based on the continuum of the aggregates, which are the collection of the five, form and so on. It is not contradictory to nominally posit the self and the aggregates as the object to be taken and the taker, thus establishing them as distinct. On that imputed self, there is the innate clinging to self, clinging to "I", "mine", "person", and so on. This is easily found by the reasoning of the sevenfold chariot, so it was taught to the Hearers of inferior intellect. There are two types of innate clinging to self: the clinging to self is as above, and the clinging to "mine" or belonging to me is clinging to the eye, ear, etc., as my eye, etc. Therefore, even if the basis of imputation for "mine" is established as the eye, ear, etc., it is only the self-aspect of "mine", and its nature cannot be distinguished as different. Because of viewing the aggregates of disintegration as self, the innate view of disintegration arises, and clinging to self and the view of disintegration are different names. Therefore, clinging to self with respect to one's own continuum is the clinging to the self of the person and the view of disintegration. With respect to another's continuum, the view of disintegration clings to self, person, sentient being, etc., but does not cling to "I". The sutra says: "Monks, whatever renunciates or brahmins correctly observe as 'self', they only truly observe these five aggregates of appropriation." The second is: Why, etc.5 Why is it called a person? Because the cause of future suffering, which is the continuum now defiled by karma and afflictions, will flow into the aggregates of suffering as a result in the future. Those who experience it cling to their respective bodies as the true self, and accumulate karma through attachment and clinging, thus wandering in samsara. The fourth is: I am, etc. Because of attachment to self, there is fear of birth, old age, sickness, death, hunger, and cold, and joy when praised and displeasure when criticized, etc., grasping the eight worldly dharmas as one's own. Because of focusing on something that does not actually exist, the views of the tirthikas arise wrongly. It is also said that the five tirthikas arise, so it is said that if one does not abandon wrong views, one will fall into the views of the tirthikas, taking the tirthikas as an example. The Entering says: All afflictions and faults arise entirely from the view of disintegration, having seen with intelligence that the self is the object of that,
Chinese
瑜伽士将会阻止我。（瑜伽士会阻止我执）。第五是：我等。3 所谓我或自我的东西，并非是自性存在的。虽然对这五蕴聚合产生错觉而执著为我，但也只是假立而已，没有实体。例如，堆砌石头等形成人形的土偶，看到后由于内外因缘而误以为是人。第二，无我之理有四。提问：名上无我，身无我，心无我之理的阐述。第一是：我等。1 如果问我或自我不存在，用什么理由可以证明？第二是：名等。1 所谓“士夫”之名并非自我，因为这只是假立的。仅仅是名称并不能实现士夫的作用，而且没有人会认为名字就是我。第三是：身亦等。身体也不是自我，因为血肉骨骼等是由地等大种聚合而成，就像外面的墙壁一样。第四是：心亦等。不仅如此，心也不是自我，因为心没有实体，是无常的，并且有六识，因此会变成多个自我。因此，依靠四大和虚空、六识界聚合而假立为士夫。同样，一切法都只是名言假立，如果寻找假立的意义是找不到的。但在安立业果等法时，不需要详细观察，而是依据世间共称即可。因此，从这个世界走向后世的常我并不存在，像火熄灭一样彻底断灭也不存在。但在刹那生灭的五蕴相续上，就像旋转的火轮和灯火一样，前往下一世就是缘起。在《广大游舞经》中说：‘从网中显现网的突起，但网的转移也无法观察到。彼于此无，于彼非他，如是积聚无常亦无断。’又说：‘死后前往他世的众生，虽然不能观察到凭借力量而生，但业不会无有作者，黑白如是成熟果。这种理性的方法是美好的，细微且难以见到，是胜者的行境。’因此，执著于我