Chinese
说像是脸和镜子一样。那么，对于错觉已尽的佛陀来说，是显现还是不显现呢？有垢染的遍计所执者说：在佛陀的果位上也显现。这样的话，错觉的因——无明，是断除了还是没有断除？如果没有断除，那就成了不是佛陀。如果断除了，那么这个错觉就不应该显现了。那么，佛陀不会变成错觉吗？回答说：虽然显现，但因为知道是不真实的，所以不会变成错觉。这样的话，即使断除了无明，果——错觉的显现，也不会断除。无垢染的遍计所执者说：境的自显现是认识的错觉的一部分，因为佛陀的错觉之流已经断绝，所以没有显现。这样的话，那就成了所知的一切都不存在了，因为错觉不显现的缘故。总的来说，对这些的驳斥是：离能取所取的自证在胜义谛中成立，但外境的不真实是谁知道的呢？对方说：仅仅自证的存在是通过体验而成立的，而它空离能取所取是通过比量成立的，就像对声闻的驳斥一样。外境是有色法的，并且受到一和多等过失的损害，所以是不真实的。这样的话，仅仅自证的存在是通过体验而成立的，所以是真实的。外境也仅仅是显现的形象成立，为什么不真实呢？如果说外境是有色法的，所以受到一和多等过失的损害而不真实，那么，要知道，认识也仅仅是体验的存在，那是体验为一个，还是体验为多个？如果体验为一个，那么这一个体验是带有部分还是不带部分地体验？如果体验为带有部分，因为带有部分的缘故，就不是一个，而是成了多个。如果体验为不带部分的一个，那么就成了没有苦乐部分的差别，或者成了不是体验苦乐。如果体验为多个，那么多个是依赖于一个还是不依赖？如果依赖，那么多个不成立，就成了一个。如果不依赖，因为周遍的一个不成立，所以周遍的多个也不成立。还有，能执的真实和所取的非实有联系还是没有联系？如果没有联系，那么境在认识中显现还是不显现？如果不显现，那么就不是现量。如果显现，那么在没有联系的情况下同时，在眼睛的境中显现色法，而不显现声音是什么原因呢？
English
It is said to be like a face and a mirror. Then, for a Buddha who has exhausted illusions, does it appear or not? The impurely conceptualized one says: It also appears in the state of Buddhahood. If that is the case, is the cause of illusion, ignorance, abandoned or not? If not abandoned, then it follows that it is not a Buddha. If abandoned, then this illusion should not appear. Then, does the Buddha not become deluded? The answer is: Although it appears, it is not deluded because it knows it is not true. Thus, even if ignorance is abandoned, the result, the appearance of illusion, will not be abandoned. The purely conceptualized one says: The self-appearance of objects is part of the illusion of knowledge. Because the stream of illusion has ceased for the Buddha, there is no appearance. If that is the case, then it follows that all that is knowable does not exist, because illusion does not appear. In general, the refutation of these is: Self-awareness, free from grasping and being grasped, is established as ultimate truth. But how does one know that external objects are not true? The opponent says: The existence of mere self-awareness is established by experience, and its emptiness of grasping and being grasped is established by inference, just like the refutation of the Hearers. External objects are material and are harmed by being one or many, etc., so they are not true. Thus, the existence of mere self-awareness is established by experience, so it is true. Why is it not true that even the mere appearance of external objects is established? If you say that external objects are material and are harmed by being one or many, etc., so they are not true, then know that even knowledge is merely the existence of experience. Is that experienced as one or as many? If experienced as one, is that one experienced as having parts or as being without parts? If experienced as having parts, then because it has parts, it is not one, but becomes many. If experienced as one without parts, then there is no distinction of parts of pleasure and pain, or it becomes not experiencing pleasure and pain. If experienced as many, do those many depend on one or not? If they depend, then the many are not established, and it becomes one. If they do not depend, then because the pervasive one is not established, the pervasive many are also not established. Furthermore, is there a connection between the true grasper and the unreal grasped, or is there not? If there is no connection, then does the object appear to knowledge or not? If it does not appear, then it is not manifest. If it appears, then at the same time without connection, form appears in the field of the eye, but what is the reason that sound does not appear?
Chinese
因此，如果说是以所有者的因缘而产生的各自不同的作用，那么，对于不可分离的共同体，为什么会产生各自不同的作用呢？没有理由。如果又说是有关联，那么，是与唯一的我有关联，还是由它产生而有关联？说唯一的我也不合理，因为唯一的我，是以本体无别的方式不舍弃其他法，而事物和非事物是互相排斥的，所以不能成为唯一的我。如果说是从它产生而有关联，那么，从它产生是以因果的方式不舍弃其他法，而非事物既不能作为因，也不能作为果，所以是相违的。唯识宗的禅定是，在自知自明的状态中平等安住。行持是，为了利益众生而行持六度波罗蜜多。果是，在三大阿僧祇劫获得普光地。大乘中观也有四种，即见、修、行、果。这些必须明确的有三种，即基中观、道中观、果中观。基中观有四种，即明确辨别的经论的差别，确定其义二谛，确定能确定的五义，以及显示比量的行境。明确辨别的经论有三种，即根本论典、执方者、根本论典的再根本论典。其中，根本论典是，学诚论师龙树所著的六部理聚，即《中观根本慧论》、《七十空性论》、《六十正理论》、《广破论》、《回诤论》、《精研论》。学诚论师圣天所著的《中观四百论》和手量等。根本论典的再根本论典是，《广中略》三部经和包括《小品经》在内的十三部经。执方中观有三种，即经部行中观、瑜伽行中观、中观总论的诤论者。经部行中观是，二谛堪布益西宁布说，甚深义的究竟，既没有境也没有心，仅仅在世俗中，也认为有与心不同的外境，这种观点
English
Therefore, if it is said that the different actions arise from the cause of the owner, then why do different actions arise in an inseparable community? There is no reason. If it is said that there is a connection, is it connected to the one self, or is it connected by arising from it? Saying the one self is also unreasonable, because the one self is not abandoning other dharmas in the manner of being inseparable in essence, and things and non-things are mutually exclusive, so it cannot become the one self. If it is said that it is connected by arising from it, then arising from it is not abandoning other dharmas in the manner of cause and effect, and non-things cannot be the cause or the result, so it is contradictory. The Samadhi of the Mind-Only school is to remain equally in the state of self-awareness and self-illumination. The practice is to practice the six perfections for the benefit of sentient beings. The result is to attain the ground of Samantaprabha in three countless kalpas. The Great Vehicle Madhyamaka also has four, namely view, meditation, practice, and result. There are three things that must be clarified, namely the basis Madhyamaka, the path Madhyamaka, and the result Madhyamaka. The basis Madhyamaka has four, namely the distinction of the scriptures that clearly distinguish, the determination of the two truths of its meaning, the determination of the five meanings that can be determined, and the showing of the scope of inference. There are three scriptures that clearly distinguish, namely the root text, the holders of positions, and the further root text of the root text. Among them, the root text is the six collections of reasoning composed by the teacher Nagarjuna, namely the Root Wisdom of the Middle Way, the Seventy Stanzas on Emptiness, the Sixty Stanzas on Reasoning, the Refutation of Objections, and the Thorough Investigation. The Four Hundred Stanzas of the Middle Way by the teacher Aryadeva and the measures of the hand, etc. The further root text of the root text is the three sutras of Extensive, Medium, and Brief, and the thirteen sutras including the Smaller Sutra. There are three Madhyamakas that hold positions, namely the Madhyamaka of Sutra Practice, the Madhyamaka of Yoga Practice, and the debaters of the general Madhyamaka treatises. The Madhyamaka of Sutra Practice is what the Khenpo of the Two Truths, Yeshe Nyingpo, said: In the ultimate meaning of the profound, there is neither object nor mind. Only in the conventional, it is also believed that there is an external object different from the mind. This view
Chinese
那与有部宗相符。瑜伽行中观派，རྒྱན་（梵文：alaṃkāra，汉语：庄严）的堪布寂护说：甚深义的究竟处，境也没有，心也没有。仅在世俗中显现的自证的心显现，与唯识宗相符。中观总论的立宗者，显现堪布莲花戒说：究竟的胜义谛，境也没有，心也没有。断绝一切戏论就足够了。在世俗中，外境存在也可以，认为是心也可以，两种都可以。外境存在也可以说存在，不存在也可以说不存在。那些是善加辨别的论典。它的二谛确定有九种，即二谛的差别之基一个，差别的意义两个，差别的理由三个，数量决定四个，次第决定五个，广为分别六个，各自的体性七个，名称的意义八个，以一和异来观察第九个。第一个差别的基是：有些人说，从智者和非智者的心境中区分。有些人说，仅仅从所知中区分。有些人说，从能知和所知的集合中区分。第二个差别的意义是：胜义谛和世俗谛。第三个差别的理由是：相对于显现的知，是世俗；相对于空性的知，是胜义。第四个数量决定是：一般而言，所知决定为错与不错两种，因此相对于错乱的心境，是世俗；相对于不错乱的心境，是胜义。第五个次第决定是：世俗相对于凡夫的心境，首先宣说；胜义是相对于圣者的心境，最后宣说。第六个广为分别有四种：世俗和胜义两种各有两种，所以共有四种。第一，世俗有正确的世俗和错误的世俗两种。胜义也有，有相的胜义谛和无相的胜义谛。第七个各自的体性，世俗总的体性是：成为心的境的法，具有相状。错误的世俗的体性是：
English
That is in accordance with the Sautrāntika school. The Yogācāra-Madhyamaka school, according to the ācārya Śāntarakṣita of the Ornament (Sanskrit: alaṃkāra), says: In the ultimate of the profound meaning, there is neither object nor mind. It is asserted that what appears merely in conventional truth is the appearance of the self-aware mind, which is in accordance with the Mind-Only school. The proponent of the general Madhyamaka treatise, the ācārya Kamalaśīla of Appearance, says: In the ultimate of the ultimate truth, there is neither object nor mind. It is sufficient to be free from all elaborations. In conventional truth, it is acceptable to assert that external objects exist or to consider them as mind. It is said that external objects may or may not exist. These are the treatises of thorough differentiation. There are nine aspects to establishing its two truths: one basis for the distinction of the two truths, two meanings of the distinction, three reasons for the distinction, four definite numbers, five definite orders, six extensive distinctions, seven individual characteristics, eight meanings of the names, and nine examinations by one and different. The first basis of distinction is: Some say that it is distinguished from the minds of the wise and the unwise. Some say that it is distinguished merely from the knowable. Some say that it is distinguished from the collection of the knower and the knowable. The second meaning of distinction is: the ultimate truth and the conventional truth. The third reason for distinction is: relative to the appearance of knowledge, it is conventional; relative to the knowledge of emptiness, it is ultimate. The fourth definite number is: in general, the knowable is definitely divided into two types, mistaken and not mistaken. Therefore, relative to the mistaken mind, it is conventional; relative to the non-mistaken mind, it is ultimate. The fifth definite order is: conventional truth is first taught relative to the minds of ordinary beings; ultimate truth is taught last relative to the minds of noble beings. The sixth extensive distinction has four types: conventional truth and ultimate truth each have two types, so there are four in total. First, conventional truth has two types: correct conventional truth and false conventional truth. Ultimate truth also has two types: the ultimate truth with aspects and the ultimate truth without aspects. The seventh individual characteristic, the general characteristic of conventional truth is: a phenomenon that has become an object of the mind, possessing characteristics. The characteristic of false conventional truth is:
Chinese
不能像显现那样起作用的，就像幻影一样。 真实世俗的特征是：能够像显现那样起作用，就像火显现为火一样。或者具有四种法：从因缘所生，是感官的对象，显现为一致，如果考察则是真实的，能够起作用。 究竟胜义谛一般的特征是：远离戏论。 分类的胜义谛是：远离一部分戏论。 非分类的胜义谛是：远离一切戏论。 第八，名称的意义是：世俗是，叫做桑布里达（藏文：སམ་བྲི་ཏ་，梵文天城体：samvṛta，梵文罗马拟音：samvrita，汉语字面意思：覆盖），是对真实的遮蔽或者是不欺骗的恶劣遮蔽。 究竟的是，叫做巴拉玛尔塔（藏文：པ་ར་མརྠ་，梵文天城体：paramārtha，梵文罗马拟音：paramartha，汉语字面意思：至高义），既不是意义也不是殊胜，因此是不欺骗的。 关于一和异的考察有两种：一是，一有四种过失；异，也有四种过失。 一的四种过失是：如果认为二谛是一，那么就像世俗在各个凡夫面前显现一样，胜义也应该在各个凡夫面前显现。如果承认那样，则应该解脱。第二，就像世俗被心所缘而使烦恼增长一样，胜义也被心所缘也应该使烦恼增长，因为是一的缘故。第三，就像修习胜义而解脱一样，修习世俗也应该解脱，因为是一的缘故。第四，就像世俗具有众多戏论一样，胜义也应该具有众多戏论，因为是一的缘故。 如果是异，也有四种过失：第一，即使证悟胜义，也应该不能遣除世俗的错乱显现，因为是异的缘故。第二，胜义不应该是世俗的法性，因为是异的缘故。第三，在一个补特伽罗的相续中，应该同时存在染污和清净，因为是异的缘故。第四，就像世俗显现为实有一样，胜义也应该显现为实有，因为是实有的反体之故。因此，这里认为本体是一，而反体是异，或者认为是不可说的一和异。 第三，确定它的五种意义是：