English
It should not be the Dharma-nature, because it cannot be said to be itself or other. Secondly, the self-view is that the two truths are one in essence but different in aspect, because they are the characteristic and the Dharma-nature. For example, like fire and heat. In the Bodhicitta Commentary, it says: The nature of fire is heat, and the nature of molasses is sweetness. Likewise, the nature of all dharmas abides in emptiness. So it is said. Thirdly, refuting the argument is: it is unreasonable for the two truths to be the same in essence, because ultimate truth has no essence. Answer: It is not pervasive, because the absence of essence itself is the essence or nature of all dharmas, so that the absence of characteristics is one characteristic. In the Father and Son Meeting Sutra, it says: All characteristics are shown as one characteristic; thus, it should be known as the absence of characteristics. So it is said. If the essence is the same, there will be no fault of seeking the ultimate from the conventional, because blue and moment are the same in essence, but the moment must still be determined by subsequent inference, so there is no contradiction. Fourthly, determining the number is: the object-possessing mind is determined as either mistaken or not mistaken, so depending on this, the object is also determined as either able to withstand analysis or not able to withstand analysis. What cannot withstand analysis is conventional truth, and what can withstand analysis is ultimate truth, so the number of truths is determined to be two. In the Introduction, it says: How from the knowledge of mistaken and not mistaken, depending on dependent arising, the originally pacified is the two truths. So it is said. Secondly, showing that it itself is the meaning of the Middle Way free from extremes is: in the conventional, because all the dharmas of samsara and nirvana exist due to dependent arising, it is free from the extreme of denying non-existence; in the ultimate, because there are no characteristics of elaboration, it is free from the extreme of affirming existence. In the Lankavatara Sutra, it says: Saying 'exists' is also an extreme; likewise, saying 'does not exist' is also an extreme. Having abandoned the two extremes of existence and non-existence, the wise do not abide in the middle. So it is said. Furthermore, conventional dependent arising is not established as cause and effect being the same entity, so it is free from the extreme of permanence; cause and effect are not established as different entities, so it is free from the extreme of annihilation. What arises depending on what, it is temporarily not that, nor is it other than that; therefore, it is neither permanent nor annihilated. So it is said. In the ultimate, because the basis of difference does not exist in emptiness by nature, there is no difference
Chinese
法远离一切常断，自性为空性。什么是常，什么是非常？什么是常与非常二者？什么又不是二者呢？如此说。见有三种：以圣言和理证概括地显示，详细地分别解说，以及总结地显示见。第一种是：宣说，菩萨的道由此证悟的见是这样的。在《楞伽经》中也这样说：对于法的一般和自相的意义，在各个阶段彻底区分，最终将心平等地安住在离戏论的意义上，因此称为意义彻底区分的禅定。不需要区分法的一般和自相，将心平等地安住在法性、如是、空性、离戏论上并修习，这称为专注于如是的禅定。有两种。这样，以圣言和理证，对菩萨道的见，次第和顿悟两种进行了阐述。或者这些圣言是修习的次第和顿悟，说见没有次第和顿悟。菩萨道总的观点是：应知二种因的类别，以二谛来确定见，积累二资粮，希望获得二身和智慧。在迷乱的显现上，如同幻觉和梦境一样，认为世俗谛中世界是存在的。在胜义谛中，则认为是没有自性的。详细解说分为两种：意义彻底区分的禅定次第的见，以及专注于如是的禅定顿悟的见。第一种有三种：列举，众生和，宣说，外在的五大种等处所，以及内在的蕴、界等，这一切都不是作为境而成立的。认为境是心。在《十地经》中说：诸位佛子，三界唯是心。如此说。如果说是心，那么显现为境的这是什么呢？回答说，这是由于遍计所执的无而显现的错觉所致。例如，就像孩子把绳子当作蛇一样。《楞伽经》中说：就像不认识绳子，孩子把它当作蛇一样。由于没有见到内在的心义，所以执著外在的境。
English
The Dharma is free from all permanence and annihilation; its nature is emptiness. What is permanent, what is impermanent? What are both permanent and impermanent? What is neither of the two? Thus it is said. There are three kinds of view: showing it in brief with scripture and reasoning, explaining it in detail separately, and showing the view in summary. The first is: Declaring, the view realized by these Bodhisattva vehicles is like this. It is also said in the Lankavatara Sutra: Thoroughly distinguishing the general and self-characteristics of the Dharma at each stage, and finally placing the mind equally on the meaning of non-proliferation, therefore it is called the meditation of thoroughly distinguishing the meaning. Without needing to distinguish the general and self-characteristics of the Dharma, placing the mind equally on and meditating on the Dharma-nature, suchness, emptiness, and non-proliferation, this is called the meditation focused on suchness. There are two types. Thus, with scripture and reasoning, the view of the Bodhisattva vehicle is explained in two ways: gradual and sudden. Or these scriptures are the gradual and sudden of practice, and it is said that there is no gradual and sudden in view. The general view of the Bodhisattva vehicle is: One should know the two types of causes, establish the view with the two truths, accumulate the two accumulations, and hope to attain the two bodies and wisdom. In the confused appearance, like illusion and dream, it is believed that the world exists only conventionally. In ultimate truth, it is believed that there is no self-nature. The detailed explanation is divided into two: the gradual view of the meditation of thoroughly distinguishing the meaning, and the sudden view of the meditation focused on suchness. The first has three parts: Enumerating, sentient beings and, Declaring, external five great elements and other places, and internal aggregates, elements, etc., all of these are not established as objects. It is believed that objects are mind. In the Dashabhumika Sutra it says: O sons of the Victorious Ones, these three realms are only mind. Thus it is said. If it is mind, then what is this appearance as an object? The answer is, it is said that this is due to the illusion of appearance without existence by conceptualization. For example, it is like a child mistaking a rope for a snake. In the Lankavatara Sutra it says: Just as a child, not knowing it is a rope, mistakes it for a snake, because the inner meaning of mind is not seen, the external object is grasped.
English
Gha. Thus it is said. Among these, those who consider appearances as true in the mind are the true-aspectarians (rnam bden pa), and those who consider appearances as imputations are the false-aspectarians (rnam rdzun pa). Jamyang Shakya Gyaltsen said: "These various appearances of objects, those who consider them as mind are the true-aspectarians, those who consider them as imputations are the false-aspectarians." Thus he said. Furthermore, there are three tenets of the true-aspectarians: although they appear as many, they are considered true as the nature of one consciousness; the number of appearances, however many there are, the number of consciousnesses is also considered to be that many; and the appearance and consciousness are simultaneous, like an egg cracking. The first is that although objects appear in various colors such as white and red, they are the nature of one consciousness, just as in a dream, an inconceivable appearance arises, but it is true as the nature of one consciousness. The second is that the number of appearances, however many there are, the number of consciousnesses is also true, because the appearances are clear and unmixed. The third is that the external object and the internal consciousness are mutually true, therefore the apprehended and the apprehender are simultaneous. These three also agree that the nature is self-luminous in an instant and that the external appearance is mind. Furthermore, the Sutra Pitaka also speaks of the same meaning: from the point of view that all appearances are one in mind, it is true that it is one; from the point of view that it appears as various without being mixed, it is also true that the number of appearances and consciousnesses is the same; and from the point of view that it is apprehended as two, object and consciousness, it is also true that appearance and consciousness are like an egg cracking. The false-aspectarians are like someone with an eye disease seeing a wheel of hair falling, or someone with jaundice seeing a conch shell as yellow. Among these, there are two types: those with impurities and those without impurities. Those with impurities consider it to be like gold and turquoise, although there is an appearance of emptiness, they consider it to be the object of the Buddha's compassion and activity, therefore it is with impurities; like gold that has been refined and is without impurities, and like someone whose eye disease has been cured and no longer sees a wheel of hair falling, and like someone whose jaundice has been cured and sees a white conch shell, when the internal delusion is exhausted, they consider that the external object does not exist, this is without impurities. The nature of the internal mind, in the final instant, in terms of ultimate truth, is pure and difficult to fathom, like the self-knowing, self-luminous consciousness of non-dual experience, this is agreed upon by both Mind-Only schools. Turquoi
Chinese
在邬塘中说：自明无二如玻璃，彼即胜义谛。刹那无常于错觉之轮中恒常存在是世俗谛。如上心性未经历尽头刹那，无二自明自显是胜义谛。任何说二谛者是唯识，即心识唯实假二之觉悟的见解。或者，任何是指总的词语，此处是阐述唯识之时，涵盖遍计所执、依他起、圆成实三种。应将唯识宗的普遍观点进行阐述。如《金光明经》所说：周遍计度之相，以及依他之相，和圆满成就之相。因此，于义未成而执为事物是遍计所执。由缘起之故而生是依他起。以二我空性故是圆成实。此乃体性一而反体各异。如《宝积经》所说：于一事物而周遍假立，如是依他圆成实，非一亦非异。如是。遍计所执有二：二月、绳蛇、执螺为黄、水月彩虹等，于词成立而于义未成者，是自性泯灭之遍计所执。于地执地，柱立梁，瓶汲水等，具有事物执著之显现者，是名相之遍计所执。依他起有二：由无明之故，生起不净轮回之因果者，是不净之依他起。由智慧之力，使地与道之功德更上层楼者，是清净之依他起。圆成实者，慈氏怙主说：不变不颠倒，圆满成就二相。因此，不变之圆成实和不颠倒之圆成实二者。其中，证悟者夏惹瓦之观点是：界自性清净，于有情相续中无离无合而存在者，是不变之圆成实。心自性清净，远离所断之客尘垢染者，是佛陀之智慧，是不颠倒之圆成