English
are established separately. If they were established as one, just as the aggregates and so forth arise and cease, so too would I arise and cease. If they were established separately, it would be because I could not be found apart from the aggregates. Similarly, if that self exists, it must be one of body, name, or mind. The body is not the self, because it arises from the aggregation of the four elements. The name is not the self, because it is imputed temporarily. The mind is also not the self, because it is not established as the nature of the three times. Thus, through various modes of reasoning, the selflessness of persons is ascertained. This alone is the basis of the views of the Hearers and the Sutra School. Secondly, phenomena are the external objects that are apprehended and the internal mind that apprehends, and the self is the clinging to them as real and as having characteristics. To prove that it does not exist, there are also two ways: proving that what is apprehended is without inherent existence and proving that what apprehends is without inherent existence. The first is that within Buddhism, there are two schools, the Lesser Vehicle and the Greater Vehicle. Within the Lesser Vehicle are the Hearer-Vaibhashikas and the Sutra School. Within the Greater Vehicle are the Mind-Only School and the Middle Way School. First, the Hearer-Vaibhashikas establish all knowable things as five bases: appearance is form, the main one is mind, mental events associated with it, non-associated formations, and unconditioned phenomena. They consider all these bases to be truly established. Because they consider the gross external objects, which are the nature of aggregated atoms, and the real entities of the stream of consciousness, to be conventionally existent aggregates. What is apprehended is indivisible atoms, and consciousness is momentarily indivisible, substantially existent, and ultimately true. Therefore, they have not abandoned the self of phenomena, which is both what is apprehended and what apprehends. Although the Sutra School considers non-cognitive form, unknowing mind, and mental factors to be real, non-cognitive form is indestructible, and non-associated formations are merely imputed to the states of form, mind, and mental factors, and there is no other substance. Unconditioned phenomena are not produced by causes and conditions. Therefore, they do not consider these to be substances, so they are superior because they realize selflessness in one aspect of the realm of phenomena. In any case, in order to refute their imputed view that the external object of apprehension is indivisible atoms, it is necessary to discuss: does it exist as one or as
Chinese
存在吗？如果存在于一体之中，那么有方位部分的区分吗？如果有，那么就成了四个方向加上上下，共六个部分，这样一来，无分微尘的誓言就被破坏了。如果没有，那么一切事物都会变成一个微尘，因此无法形成粗大的事物。如果说存在多个，那么作为构成基础的单个微尘都无法成立，因此由它构成的多个也无法成立。那么，像色等这些显现的现象是怎么回事呢？那是由于心迷惑的力量而产生的，就像梦中的显现一样，实际上并没有真实成立。唉，诸位佛子，这三界仅仅是心而已。因为这样说过。道理也是，事物是同一的，心却是不同的，因此，认为是未成立的。等等，广为宣说。第二，论证能执无自性。一般来说，唯识宗的人们将一切法确定为所缘遍计所执、能缘依他起以及二者无别的法性圆成实，这三种自性，并将前两者认为是世俗谛，后者认为是胜义谛。具体来说，由于是真实显现，如前所述，虽然外境没有真实成立，但为了驳斥认为显现事物的心的真实成立的观点，如果所取的境没有成立，那么执取的识也不会真实成立，就像梦中的显现和体验它的识，醒来后什么都没有成立一样。像这样好好分析，确定为无真实后，随理唯识宗的人们认为，空离能取和所取的识，仅仅是自知自明的觉性才是真实的。这也是不合理的，像这样的二空之识，如果存在，那么是存在于一体之中还是存在于多个之中？如果存在于一体之中，那么有过去、现在、未来的部分吗？如果有，那么就不合理于一体，因为会变成多个。如果没有，那么就会变成非实有。如果说存在于多个之中，那么作为构成基础的单个没有成立，因此由它构成的多个也没有成立。如果既不存在于一体之中，也不存在于多个之中，那么就遍及不存在。此外，过去的识已经坏灭，因此不能成为实物。未来的识还没有产生，因此不能成为实物。现在的识没有成立为颜色和形状，超越了一体和多个，不住于身体的内外任何地方，寻找时什么也
English
Does it exist? If it exists as one, is there a distinction of directional parts? If there is, then it becomes six parts: four directions plus above and below, thus breaking the vow of partless atoms. If there isn't, then all things would become one atom, and therefore coarse objects could not be formed. If you say there are many, then since a single atom as the basis of composition is not established, the many composed of it are also not established. So, what about these manifest appearances such as form? They arise from the power of a deluded mind, like the appearances in a dream, and are not truly established in reality. O sons of the Victorious Ones, these three realms are only mind. Because it is said so. The reasoning is also that the object is one, but the minds are different, therefore, it is considered unestablished. And so on, it is widely spoken. Secondly, to prove that the apprehended is without inherent existence. In general, the Mind-Only proponents establish all phenomena as the imputed object of dependent arising, and the perfectly established nature that is inseparable from the two, as the three characteristics, and consider the former two as conventional truth and the latter as ultimate truth. Specifically, because it is a true appearance, as mentioned before, although external objects are not truly established, in order to refute the view that the mind that appears as objects is truly established, if the object to be grasped is not established, then the consciousness that grasps it is also not truly established, just like the appearances in a dream and the consciousness that experiences them, nothing is established after waking up. After thoroughly examining it in this way and establishing it as without truth, the adherents of mere appearance believe that the consciousness that is empty of both the grasped and the grasper, only the self-aware and self-illuminating awareness, is true. This is also unreasonable. If such a two-emptiness consciousness exists, does it exist as one or as many? If it exists as one, does it have parts of the three times or not? If it has, then it is not reasonable as one, because it will become many. If it does not, then it will become non-existent. If you say it exists as many, then since the single basis of composition is not established, the many composed of it are also not established. If it does not exist as either one or many, then it is pervaded by non-existence. Furthermore, the past mind has perished, therefore it cannot be a real thing. The future mind has not yet arisen, therefore it cannot be a real thing. The present mind is not established as color and shape, it transcends one and many, it does not abide anywhere inside or outside the body, when searched for, nothing is
Chinese
因为无法找到，所以不是真实成立的。总之，远离生、住、灭三者，犹如虚空。如此善加观察，从常边解脱后，断边就显现了。那么，无心本身就是实相吗？也不是，因为心先前作为事物存在，后来消失才可能成为非事物，但由于从一开始就没有存在过，所以对它的否定也不成立。超越了有和无两者，所以两个边都不成立。由于这两个不成立，所以否定两者的非二也不成立。从一开始就认识到心的法性远离四边的戏论，这是自续派中观宗的观点。《般若波罗蜜多心经总摄》中说：‘非有非无，非有非无亦非是，远离四边得解脱，此即中观者所知。’认为最终执着于离戏也不是实相，因为所破的四边各自都不成立，所以对它的否定，所谓的离边，实际上也不成立。远离一切承诺，是安住在佛教各宗派之顶的中观应成派见解的方式。圣者龙树说：‘因为我没有承诺，所以我才是无过失的。’ 龙猛菩萨说。持世菩萨在赞叹佛母时说：‘不可说、不可思、不可言说的般若波罗蜜多。’ 如此，以教理观察的最终结果是确定为不可言说，通过修行体验而最终达到不可言说，这两者最终成为一体，从分别念的能取所取戏论中解脱时，就是见解的观察圆满之时。全知班智达日斯麦说：‘心和任何显现，心性本身是自性等等，内外一切处都进行寻找时，因为寻找而无法找到，对境的智慧等等，即使想暂时作为见解，从分别念的能取所取的一切戏论中解脱的，本来的智慧认识自性，明澈无念的智慧，是所有实修传承的见解之主。’ 如是所说。总之，以分别念推测和观察而显现为所缘境的是世俗谛，这些即使在名言上也依赖于自己的因
English
Because it cannot be found, it is not established as true. In short, being free from the three—arising, abiding, and ceasing—is like the sky. When one is liberated from the extreme of permanence by thoroughly examining in this way, the extreme of annihilation becomes clear. So, is the absence of mind itself the reality? That is also not the case, because if the mind previously existed as a thing and later ceased to exist, it could become a non-thing, but since it has never existed from the beginning, the negation of it is also not established. Since it transcends both existence and non-existence, both extremes are not established. Because these two are not established, the non-duality that negates both is also not established. Understanding from the beginning that the nature of mind is free from the elaborations of the four extremes is the view of the Svātantrika-Madhyamikas. In the Essence of Wisdom, Collected from All, it says: 'Not existent, not non-existent, not both existent and non-existent, not even the nature of both. That which is completely liberated from the four extremes is what the Madhyamika knows.' Holding ultimate freedom from elaboration is also not considered the reality, because the four objects to be negated are not established individually. Therefore, the so-called freedom from extremes that negates them is also not established in reality. Being free from all assertions is the way of abiding in the thought of the Prāsaṅgika-Madhyamikas, who are the pinnacle of all Buddhist philosophical tenets. The noble Nāgārjuna said: 'Because I have no assertion, I am without fault.' Graha-grahana said in his praise to the Mother: 'Ineffable, unthinkable, inexpressible Prajñāpāramitā.' Thus, the final result of examining with scripture and reasoning is to determine it as inexpressible, and the final arrival at inexpressibility through experiential meditation—when these two become of one taste, and one is liberated from the elaborations of conceptual grasping and fixation—is the way in which the examination of view is completed. All-Knowing Prajñā Rsmis said: 'Mind and whatever arises, the nature of mind itself is self-nature, etc., when searching in all places, inside and out, because of searching and not finding, the wisdom of the object, etc., even if one wants to temporarily consider it as a view, that which is liberated from all the elaborations of conceptual grasping and fixation, the primordial wisdom recognizing its own face, that clear, lucid, non-conceptual wisdom, is the chief of the views of all practice lineages.' As it is said. In short, what appears as an object of focus through conceptual speculation and examination is relative truth, and these, even in mere convention, depend on their own cause.
Chinese
就像依靠因缘而与果相连，如同池塘中显现的月亮倒影，或者魔术师变幻出的马和大象一样去理解。像这样，在显现的同时，从根本上来说，连微尘许的实有自性都无法找到，依靠证悟这种无戏论的空性，如同虚空一般，显现本身即是空性的，空性的同时，显现也从不间断，以双运的方式，轮涅万象所包含的一切法，都证悟为根本中观的二谛双运，从而能同时摧毁常断的一切边执。这就是理之王——缘起的道理。正如龙树菩萨所说：‘缘起即是空性。是依缘假名安立。亦是中道第一义。’‘以无缘起法。是故无空法。’以及，‘世俗谛和胜义谛，如果能够分别了解，并且能如实融合在一起，就叫做双运。’还有，《般若经》中说：‘色即是空，空即是色，色不异空，空不异色。’乃至宣说一切种智之间，都要生起最极的定解，断除闻思的增益，并通过修持来尽力实践。这样，对于那些没有证悟的众生，自然而然地生起大悲心，所做的一切都会变成利益他人的方法，因此，对于实相的意义，证悟和体验越深，就越能生起慈悲心。通过这种方式，就能同时圆满福德和智慧二资粮，这就是大乘的不颠倒之路。正如寂天菩萨所说：‘空性以慈悲为体性，以行持来清净福德。’像这样，修持胜观无分别智的方法是：对于所修持的意义，断除闻思的增益，在寂静的地方，坐在舒适的坐垫上，具备禅定的威仪，积累福德资粮，以及无上菩提。