English
It is said in Utang: Self-awareness, non-dual, like glass, that is said to be the ultimate truth. Momentary impermanence constantly existing in the wheel of illusion is the conventional truth. As the above mind-nature has not experienced the final moment, non-dual self-awareness and self-illumination are the ultimate truth. Anyone who speaks of two truths is Vijnanavada, that is, the view of the realization of mind-only, which is the understanding of the two aspects of reality and falsehood. Alternatively, "anyone" is a general term, and since this is the time to explain Mind-Only, it covers the three: the completely imputed, the other-powered, and the thoroughly established. The general view of the Mind-Only school should be explained. As it says in the Golden Light Sutra: The characteristic of complete imputation, as well as the characteristic of other-power, and the characteristic of perfect accomplishment. Therefore, holding onto something that is not established in meaning as a thing is complete imputation. Because it arises from conditions, it is other-powered. Because it is empty of the two selves, it is thoroughly established. This is one essence with different aspects. As it says in the Dense Array Sutra: On one thing, completely imputed, likewise, other-powered, thoroughly established, not one nor different. Thus it is. Complete imputation has two aspects: two moons, a rope-snake, perceiving a conch as yellow, water-moon rainbows, etc., those that are established in words but not established in meaning are complete imputations with broken characteristics. Clinging to earth as earth, pillars supporting beams, pots drawing water, etc., appearances with clinging to things are complete imputations of names. Other-powered has two aspects: those that generate the cause and effect of impure samsara due to ignorance are impure other-powered, and those that increase the qualities of the grounds and paths from higher to higher through the power of wisdom are considered pure other-powered. Thoroughly established is: Maitreya says: Unchanging, not inverted, two aspects of perfect accomplishment. Therefore, the unchanging thoroughly established and the non-inverted thoroughly established are two. Among them, the view of the realized Shakdorwa is: The realm is naturally completely pure, and what exists in the continuum of sentient beings without separation or union is the unchanging thoroughly established. The mind is naturally completely pure, and the wisdom of the Buddhas, which is free from adventitious stains that are to be abandoned, is the non-inverted thoroughly established.
Chinese
被认为是这样。按照光芒怙主（藏文：འོད་ཟེར་མགོན་པོ）的观点，基础和究竟的边是无变的圆成实性。地和道的功德越来越增上，被认为是无颠倒的圆成实性。译师唐东（藏文：ཐང་སྟོན་）认为，所知境是法界，能知境是智慧的本初智慧。也就是说，在周遍计度上所观察的境并不成立，在依他起上，自生也不成立，圆成实性被认为是自性空。唯识宗的观点也是，虽然通过证悟显现与心识无二来衡量下者，但由于认为唯是识的一方，所以比上者低劣。༈ 中观次第派有两种：经部行中观和瑜伽行中观。第一种有两种：自续派和应成派，他们认为空性是胜义谛。第一种有三种：计数，胜义和世俗各自的体相；引导，经部行中观派所证悟的见解是：外在所执的境和内在执着的心，由于各自的因缘而各自显现，这是世俗谛。也就是说，就像声闻经部宗一样，外在粗显的境是六个极微尘聚合的集合体，例如像书本的页面一样粘连而不混合。声闻经部宗认为无分微尘是胜义谛，而经部行中观派驳斥这种认为实有胜义谛的说法，如果用“分析方分”来分析，对于被认为是胜义谛的无分微尘，上下左右以及另外两个方向的六个微尘，与中间的微尘相接触的部分是有还是没有？如果有，那么认为无分微尘的立宗就被破坏了；如果没有，那么世俗显现粗大就不合理。世亲说：六者一时相合时，极微变为六分尘，六者若占同一位，聚物亦成极微尘。因此，由于无分微尘不成立，所以证悟到外境事物不存在，是空性。内在执着的心识，最初和最后的刹那都是世俗，是长久的心识之流，而声闻宗认为刹那与部分分离是胜义
English
It is considered so. According to the view of Özer Gönpo, the basis and the ultimate limit are the unchanging pariniṣpanna. The qualities of the ground and the path increase more and more, and are considered the non-inverted pariniṣpanna. The translator Tangton considers the object of knowledge to be the dharmadhātu, and the subject of knowledge to be the wisdom of primordial awareness. That is, the object observed in parikalpita is not established, and in paratantra, self-origination is not established, and pariniṣpanna is considered to be empty of its own nature. The view of the Cittamatrins is also that, although it is measured from the lower by realizing the non-duality of appearance and mind, it is inferior to the upper because it considers only one aspect of consciousness. ༈ There are two types of Madhyamaka gradualists: Sūtra-yana Madhyamaka and Yoga-yana Madhyamaka. The first has two types: Svātantrika and Prāsaṅgika, who consider emptiness to be the ultimate truth. The first has three types: enumeration, the characteristics of the ultimate and conventional truths; guidance, the view realized by the Sūtra-yana Madhyamaka is: the externally grasped object and the internally grasped mind appear separately due to their respective causes, which is the conventional truth. That is, like the Śrāvakayāna-sautrāntikas, the external coarse objects are aggregates of six extremely small particles, such as pages of a book that are glued together but not mixed. The Śrāvakayāna-sautrāntikas consider indivisible atoms to be the ultimate truth, while the Sūtra-yana Madhyamaka refutes this claim that there is a real ultimate truth. If analyzed by "analyzing directions," for the indivisible atom considered to be the ultimate truth, do the six particles in the four directions, above and below, have a part that touches the central atom or not? If so, then the proposition that indivisible atoms are considered is destroyed; if not, then the conventional appearance of coarseness is unreasonable. Vasubandhu said: When six are combined at once, the extremely small becomes six parts of dust, if the six occupy the same position, the aggregate also becomes an extremely small dust. Therefore, since indivisible atoms are not established, it is realized that external objects do not exist and are emptiness. The internally grasping mind, the first and last moments are conventional, is a long stream of consciousness, while the Śrāvakas consider the moment separated from parts to be the ultimate truth.
Chinese
对于那些持有“有”的观点的人，这里驳斥他们的观点。正如“如果分析三时”所说，对于你声闻部所认为的与分段无关的当下刹那，最初的过去刹那和最后的未来刹那，这两者是相关还是不相关？如果相关，那么“刹那无分”的誓言就会被打破。如果不相关，那么心识的长久延续的显现就不真实。世亲说：“如何刹那有终结，初始与中间也应如此考察。”因此，通过这个论证，认识到刹那没有组成部分，从而认识到执著内在的心识没有自性，是空性。如果不理解这样的意义，那么在世俗层面上的显现方式是，正如“因是二”所说，生的因是无明，共同作用的因是执我。或者，传递的因是所有法的根本——法性，相应的因是俱生无明。正如“基础等”所说，那个因是意，所缘的因是境，主因是根，紧随其后的因是根、境、识三者聚合的刹那。这样，当六因显现为器情二者时，仅仅是世俗幻相的特征。两种真理超越了一和异。直接地说，显现为世俗谛和胜义谛两种，但世俗谛本身不是胜义谛，除此之外，胜义谛是不可言说的。对于这些的驳斥有三：驳斥他宗，确立自宗，消除争论。首先，仅仅是世俗显现的这个自性，其自性是远离戏论的，是所立宗。它不是胜义谛，因为它是不可说为“是它”或“是其他”的，所以，作为所立宗和法性，它不是。因为它不可说为“是它”或“是其他”。这个理由是被承认的，并且具有周遍性。例如，就像酥油不是油，但除此之外也没有油一样。如果承认，那么所谓的胜义谛就根本不真实了，因为它也不是胜义谛，除此之外也不存在。仅仅是显现的这个本身不是胜义谛，如果说这个远离自性戏论的显现不是胜义谛，那么，这个远离自性戏论的显现是这个耳朵的自性吗？还是与它不同？
English
For those who hold the view of "existence," here is a refutation of their view. As it is said, "If one analyzes the three times," regarding the present moment that your Shravakas consider to be without parts, are the initial past moment and the final future moment related or unrelated? If they are related, then the vow of "moment without parts" is broken. If they are unrelated, then the appearance of the long continuity of mind is not true. Vasubandhu said, "How the moment has an end, so should the beginning and middle be examined." Therefore, through this reasoning, realizing that the moment has no components, one realizes that the mind grasping at an inherent self has no nature, is emptiness. If one does not understand such a meaning, then the way it appears on the conventional level is, as it is said, "The cause is two," the cause of arising is ignorance, the co-operative cause is self-grasping. Or, the transmitting cause is the basis of all phenomena—Dharmata, the corresponding cause is co-emergent ignorance. As it is said, "The bases etc.," that cause is mind, the object of focus is the object, the dominant cause is the sense faculty, the immediately preceding cause is the moment of the aggregation of the sense faculty, object, and consciousness. Thus, when the six causes appear as the two realms of vessel and content, it is merely the characteristic of conventional illusion. The two truths are beyond one and different. Directly, what appears as the two truths, conventional truth and ultimate truth, but the conventional truth itself is not the ultimate truth, and apart from that, the ultimate truth is inexpressible. Regarding the refutation of these, there are three: refuting the views of others, establishing one's own view, and eliminating disputes. First, this mere conventional appearance, whose nature is devoid of elaboration, is the subject. It is not the ultimate truth, because it cannot be said to be "it itself" or "something else," therefore, as the subject and the nature of phenomena, it is not. Because it cannot be said to be "it itself" or "something else." This reason is accepted and has pervasion. For example, it is like saying butter is not oil, but there is no oil apart from it. If one accepts this, then the so-called ultimate truth is not at all true, because it is not the ultimate truth, and there is nothing else apart from it. This mere appearance itself is not the ultimate truth, and if one says that this appearance devoid of inherent nature is not the ultimate truth, then is this appearance devoid of inherent nature the nature of this ear? Or is it different from it?
Chinese
如果它是另一种，那么与认为没有比这更不同的东西相矛盾。如果这是它的本性，那么耳朵就会发出这个是真实的誓言。即使对事物有害。从释论中，或从中观菩提心释中：这种如幻的世俗显现，如果用智慧分析，什么也找不到。找不到本身就是胜义谛。正如这样。第二种是自宗：本体一而反体异，因为是法和法性。就像火和热一样。菩提心释中说：火的自性是热，红糖的自性是甜。同样，所有诸法，应知其自性是空性。正如这样。遣除争论：二谛，有法。不应许本体是一，因为胜义谛没有本体。答：不遍，因为无自性即是诸法的本体或自性。经中说：如此无相即一相，一切相即一相。如此应知无相。正如这样。如果二谛本体是一，那么就不需要从世俗谛中寻找其他胜义谛等过失，因为例如蓝色和它的刹那本体是一，但刹那本身需要通过比量来认识。总结意义：像那样的差别，是经部行派的见解。这很容易理解。应成派认为空性是胜义谛，分为两部分：计数，显示在错觉未消失之前显现不会被否定的例子；以及引导。应成派的世俗谛是：由于无明错觉的习气，例如在眼病患者的眼前，毛发轮模糊显现一样，外境的处所和内在的有情众生都不真实，因为在错觉的显现中，一切都像真实一样显现。而且，当内在错觉的习气未消失时，外在的显现永远不会变成空虚。例如，直到眼病未消失之前，外在的毛发轮都不会消失。月称的《入中论》中说：由于眼花等力量，对毛发轮等，任何颠倒的自性进行分别，当眼睛清净时，所见到的那样。