English
The dependent origination also has two types: the impure and the pure. The former is that, due to the cause of ignorance, the later moment arises from the previous moment, appearing as the two, grasper and grasped, and because it is impure, it appears as the cause of samsara. The latter is that, due to the cause of wisdom, the later moment arises from the previous moment, the grasping of grasper and grasped, self and other, is pure, and it is the order of the path increasing from higher to higher. It says in that very text: The characteristic of dependent origination in terms of meaning is: its nature is due to the power of others, and conceptualization arises from its basis as desired. The third, the perfectly established also has two types: the unchanging perfectly established and the non-inverted. The former is that, the nature of experience is also self-knowing and self-illuminating in a non-dual way, and the naturally free from conceptualization abides without absence in the minds of sentient beings, and it abides without interruption. The latter is that, the moment is self-illuminating and free from the temporary stains to be abandoned, and it is the state of Buddhahood. It says in that very text: The characteristic of the perfectly established is: if it is established, then that is the prior one; whatever constantly changes without being, that exists at all times. These six are shown as the two truths, namely, the way of establishing the two truths and the way of being free from extremes. The former is that, the completely imputed is the conventional truth, and the two, dependent origination and the perfectly established, are the ultimate truth. Among them, the dependent origination is the ultimate truth of phenomena, and the perfectly established is the ultimate truth of the nature of phenomena. The characteristics of the two truths are: what is not true when examined and practiced with correct wisdom is the conventional truth; what is true when examined and practiced is the ultimate truth. These two generally also go as the characteristics of the two truths in themselves. Second, the way of being free from extremes is that, the completely imputed is not true in things, therefore it eliminates the extreme of superimposition. The perfectly established is the nature of phenomena, without interruption, therefore it eliminates the extreme of denial. The dependent origination does not have a permanent birth, but it has a birth by dependent arising, therefore it eliminates both extremes. Furthermore, the perfectly established is empty of the two selves, therefore it eliminates the extreme of superimposition. The dependent origination is the nature of phenomena and without interruption, therefore it eliminates the extreme of denial. The completely imputed arises only as dependent arising, therefore it eliminates the extreme of non-existence. Because it is not established in things, therefore it eliminates the extreme of existence. Second,
Chinese
关于各个宗派的观点，有两种：显现真实和显现虚假。前者是：显现为境的那些，在内识的自性中是真实的。如《楞伽经》所说：“事物非有心是有，外境见物是颠倒。”又如《玉汤》所说：“显现如境的这些一切，如眼翳身形梦中所见，是识错乱的影像之故，彼亦认为彼之自性。”又如《拉贤》所说：“显现智刹那自性，仅是事物二显现之故，如梦等如何，一切事物皆刹那。”如是说。对此进行区分有三种：显现为白色、红色等各种各样，但认为是真实的一个识的自性；认为显现的数量有多少，识的数量也有多少；以及认为显现和识如同剥开的鸡蛋一样是不同的。第一种是：境显现为白色、红色等各种各样，但认为是内在的一个识的自性，例如梦境的显现方式不可思议，但如同在一个识的自性中是真实的一样。第二种是：认为显现的数量有多少就是真实的，识的数量也有多少是真实的，因为显现的种类不混杂而清晰。第三种是：世俗的外境和内在的识相互之间是真实的，能取和所取是同时的。这三种也一致认为自性是刹那的自明，并且是外境的显现。对此，经部也说了意义相符的话，从显现的一切在心中是一体的角度来说，也是真实的一体；从它不混杂而显现为各种各样的角度来说，也如显现和识的数量一样是真实的；从它显现为境和识二者的角度来说，也如显现和识一样是真实的。第二种，显现虚假的是：外境不真实，内在的识也不真实，如同在虚空中出现毛发幻影一样，认为仅仅是执取是虚假的。如《楞伽经》所说：“如患眼翳者，执取毛发等，无有者亦变现，应舍弃孩童之执取。”又说：“这些仅是显现的自证，非有而显现境之故，譬如患眼翳者，如见无有毛发等。”如是说。对此，具体来说有两种：有垢染的和无垢染的。
English
There are two views regarding the tenets of each sect: appearance as true and appearance as false. The former is: those that appear as objects are true in the nature of inner consciousness. As the *Lankavatara Sutra* says: "Objects are non-existent, mind is existent; seeing external objects is a mistake." Also, as *Yu Thang* says: "All these that appear as objects, like blurred body images seen in dreams, are images of consciousness's delusion, therefore, it is considered its nature." Also, as *La Shen* says: "Appearance-awareness is the nature of a moment; it is merely because of the dual appearance of things; like dreams and so on, all things are momentary." Thus it is said. There are three divisions of this: although appearances appear as white, red, and various colors, they are true as the nature of one true consciousness; it is believed that the number of appearances is as many as the number of consciousnesses; and it is believed that appearances and consciousness are as distinct as a cracked egg. The first is: although object appearances appear as white, red, and various colors, they are the nature of one inner consciousness; for example, although the way dreams appear is inconceivable, they are true in the nature of one consciousness. The second is: it is true that there are as many appearances as there are numbers, and it is also true that there are as many consciousnesses as there are numbers, because the types of appearances are clear and unmixed. The third is: the conventional external object and the internal consciousness are mutually true, and the apprehended and the apprehender are simultaneous. These three also agree that the nature is the self-illumination of a moment and that it is an appearance of an external object. Moreover, the sutras also say that the meaning is consistent: from the perspective that everything that appears is one in the mind, it is also true as one; from the perspective that it appears as various things that are not mixed, it is also true according to the number of appearances and consciousnesses; from the perspective that it appears as the two, object and consciousness, it is also said to be true like appearances and consciousnesses. The second, appearance as false, is: the external object is not true, and the internal consciousness is also not true; it is believed that merely grasping is false, like seeing hairs falling in the sky. As the *Lankavatara Sutra* says: "Just as those with cataracts grasp hairs and so on, even what is non-existent appears, one should abandon the grasping of children." It also says: "These are merely self-awareness of appearances, because objects appear even though they are non-existent; for example, for those with cataracts, they see non-existent hairs and so on." Thus it is said. Specifically, there are two types of this: with defilements and without defilements.
Chinese
前者是：心和显现既非一体也非异体，被认为是如金与垢。后者是：显现与心无关联，显现是虚假的，自证自明如水晶般清净，难以测度。又认为在佛的境界中存在一个空性的显现。第二种是：认为无垢染的无垢，如《玉塘》所说：自证无二如水晶般清净，彼为圣者所说之存在。也就是说，向外看时，显现的一切都是遍计所执，而从内心生起的因缘所产生的则是他起。体验事物时，以无二的自证自明，因为极难测度所以是圆成实性。《拉善》中说：一识空无分，如日晶、水月、镜等，难以测度的即是智慧，如是自在于相续中。以及《总纲》中说：外境何处与此地一切，诸境皆是心之错乱语，心性乃是终结之时刹那，刹那无常恒常之所。如是说。第二中观有三：经部行中观、瑜伽行中观和不住中观。第一种有三：世俗的体相，从胜义谛实语者处显示为空性，以及二谛的观点。世俗的体相是：由于外境的事物和各自的心之因缘而显现，故称为世俗，如《显现十法》所说：经部世俗如幻象，如境心颠倒而显现。第二是：将六处等显现分为粗细微尘六分，以微尘世俗衡量六方，如声闻分别部所见，则无事物，故认为空性离戏论是胜义谛。心性乃是初始终结的刹那，于三时中摧毁则无事物，因此由缘而生起。主因是意，所缘之因是境，入门之因是根，紧随其后的因是全部聚集。俱生之因是业和烦恼等，于显现外器内情二者之时，以缘起
English
The former is: mind and appearance are neither one nor different, but are regarded as gold and dross. The latter is: appearance and mind are unrelated, appearance is false, self-awareness is self-illuminating and pure like crystal, and difficult to fathom. Furthermore, it is believed that there is a single empty appearance in the realm of the Buddha. The second is: the stainless, which is believed to be without defilements. As stated in the 'Yu Thang': Self-awareness, non-dual, pure like crystal, That is said to exist by the holy ones. That is to say, all appearances that look outward are completely imputed, and what arises from the causes and conditions arising from the inner mind is dependent on others. Experiencing things, with non-dual self-awareness, is extremely difficult to fathom, so it is perfectly established. In 'La Shan' it says: One knowledge is empty of parts and forms, Like sun crystals, water moons, mirrors, etc., The very wisdom that is difficult to fathom, Thus it abides in the continuum. And in 'General Principles' it says: Whatever outer places and all these places, All objects are said to be delusions of the mind, The nature of mind is the moment of the end of time, The moment is impermanent, the place of permanence. So it is said. The second Madhyamaka has three: Sutra-practicing Madhyamaka, Yoga-practicing Madhyamaka, and Non-abiding Madhyamaka. The first has three: the characteristics of conventional truth, the explanation of emptiness from the perspective of those who assert reality in ultimate truth, and the views on the two truths. The characteristics of conventional truth are: because of the appearance of objects and the conditions of individual minds, it is called conventional truth, as stated in the 'Ten Appearances': Sutra conventional truth is like illusion, Like the appearance of inverted objects and minds. The second is: dividing the appearances of the six aggregates, etc., into six parts of coarse and fine particles, measuring the six directions with fine particle conventional truth, as seen by the Sravaka Vaibhashikas, there is no object, so emptiness, free from elaboration, is considered ultimate truth. The nature of mind is the moment of beginning and end, destroying the three times, there is no object, therefore it arises from conditions. The main cause is mind, the object of focus is the object, the cause of entry is the senses, and the immediately following cause is the gathering of all. The cause of cause is ignorance, and the co-emergent causes are actions and afflictions, etc. At the time when the outer vessel and inner essence appear as two, through dependent origination
Chinese
因此，它显现为世俗幻相的特征。玉塘说：中观经部在世俗中，境与心是虚假的，仅仅是幻相。显现被认为是境与心各自的。在胜义谛的意义上，二者无别。总纲中说：外境的微细触尘，如果分解成各个部分，就没有实体。心性的起始和终结的刹那，如果分解成三时，就没有自性。因为二缘和四缘，显现为器情二者。仅仅是世俗幻相的特征。第三，关于两种真理的观点是：如此显现的世俗和胜义二谛，也被认为是不可言说的。这些是经部行派观点的具体确定。第二，瑜伽行中观分二：阐述观点和总结。第一部分有三：胜义谛和世俗谛二者，阐述了二者本体相同而反体各异。第一，一些瑜伽行中观派认为，内外器情一切显现为两种真理。外器显现为由识所安立的错觉。心性是刹那，与三时部分分离的空性，被认为是无戏论的，这即是胜义谛。玉塘说：内道瑜伽中观，在世俗中也仅仅是虚假的。境心无二，境显现为心。世俗唯识如何？胜义如不生空性。总纲中说：一些人认为内外器情，存在于两种真理中。外器是心的错觉，心是刹那，脱离三时。这即是胜义谛。因此，中观本身在胜义中什么也不成立，与离边一致。第二，世俗是：对于未证悟胜义谛的显现，世俗也未停止仅仅是幻相，也与唯识的真实相类似。在显现为外境之时，自性上也不成立真实，心性自身的特征是三时生灭灭的刹那，这即是显现为世俗。总纲中说：世俗未停止于幻相，无错觉和错觉的境