English
Because the present life has ceased and has not yet arisen, it is speculation on things that do not exist. Not meeting means that the past, future, and present cannot become a single stream of consciousness, because meeting is denied. Since the beginning and end are not established, the present cannot be established either. As the "Root Verses on the Middle Way" says: If the world has an end, then how will the other side of the world be? If the world has no end, then how will the other side of the world be? Then, how to establish the Lokayata (Materialists), and how to refute the naked ascetics? This depends on the two truths. In the conventional truth, it exists like a dream or illusion, but in the ultimate truth, it does not exist, and these two are not contradictory. As the "Two Truths" says: If analyzed by reason, it is not real. Other than that, it is real. Therefore, how can existence and non-existence contradict each other in the thing itself? Or, the thing itself does not exist in its own nature, but only appears in illusion. As the "Root Verses on the Middle Way" says: Like a dream, like an illusion, like a city of gandharvas, similarly, birth is like that, abiding is like that, and destruction is also proclaimed like that. Alternatively, the Madhyamikas refute the views of others because they are speculations, so they deny whatever they assert. And since they have no vow to establish any view of their own, they neither deny nor establish past and future lives. Although it seems to assert something in debate, this is only an illusory appearance, not the truth. As the "Refutation of Objections" says: How is it that a magician refutes an illusion? This refutation is also considered to be like that. Therefore, no matter how it appears, it cannot be established, so it is completely refuted without any basis. A special refutation in name is: trees and stones have no mind even in name, because although they may actually appear as sentient beings, they are denied because there is no clear indication. Refuting non-sentient beings is divided into: generally refuting the Svabhavavadins (Essentialists), and specially refuting in name. The first, since the basis of reliance, life itself, is not established, the distinguishing characteristic of "non-sentient being" cannot be established either. Moreover, the basis of distinction, such as sound, etc., cannot be established even in minute parts, so it is denied in the ultimate truth. The second, sentient and non-sentient are the same, one's own nature is contradictory, and everything becomes everything. The first, if it is proved through touch that earth etc. have body, senses and mind, then why not prove through hearing etc. that sound, smell, light etc. have ear consciousness etc.? If
Chinese
如果认为因为没有关联所以不能成立，那么对于土地等也仅仅因为有触觉就作为有身体意识的论证，也会变成没有关联。还有，声音等有不能随意来往和随意执取的，为什么不能由此论证这些也有心识呢？同样，虚空也是不可执取的，并且因为与容器的形状相同而进入，为什么不能论证其为有心识者呢？如果认为这些不是有心识的理由，而是因为其自性生为清澈的物质，并且仅仅是因缘的力量而显现为那样，那么，土地等有触觉，以及水、树木因龙的声音而生长等，也仅仅是因缘的力量而变成那样，不能作为有心识的论证。第二，土地等是自性之识吗？还是土地等有识？如果是前者，那么每个微尘都是一个识，以及众多微尘是一个识，这两种都不合理。如果物质和识的所依相同，那么声音等也应成为识，并且死尸的识不应退回，以及前后世等不应成立，并且还有许多与自宗相违之处，不应承认。如果是后者，那么对于声音等也不排除有识，因为具有清澈的身体并不相违。如果承认没有与触觉分离的识是不可能的，那么死者的识也应有可触等过失，并且自己拔头发等应因杀生的罪过而有触觉的过失。如果认为因为那没有感觉所以没有心识，那么土地等也应成立为没有心识。」「第三，如果用这种不相关的理由就能成立有或没有所立，那么，遣除者之灯应成为黑暗，所遣除之黑暗应成为光明，以及因为没有手杖而应遣除有手之人等，一切都应成为一切，从而一切所知之分类都将消失。因此，这种不相关的理由不是成立意义的，如《释量论》云：具有者等任何，没有那样的关联，那些有错乱的可能，故说非为理。并且，因为某些法随行，所以一切都是彼是此也是不可能的，如《释量论》云：一切二者之自性，彼之差别被遣除
English
If you think that because there is no connection, it cannot be established, then for earth and so on, just because there is a sense of touch, it will become unrelated as proof of having body consciousness. Also, sounds and so on have things that cannot be freely moved or freely grasped, why can't it be argued that these also have consciousness? Similarly, space is also not graspable, and because it enters in the same shape as the container, why can't it be argued that it is a conscious being? If you think that these are not reasons for having consciousness, but because its nature is born as a clear substance, and it only appears as such due to the power of causes and conditions, then the fact that earth and so on have touch, and that water and trees grow from the sound of dragons, etc., are also only transformed in that way by the power of causes and conditions, and cannot be used as proof of having consciousness. Second, are earth and so on the knowledge of self-nature? Or do earth and so on have knowledge? If it is the former, then each particle is a knowledge, and many particles are one knowledge, both of which are unreasonable. If the basis of matter and knowledge is the same, then sounds and so on should also become knowledge, and the consciousness of a dead body should not return, and the past and future lives should not be established, and there are many other contradictions with one's own tenets, which should not be admitted. If it is the latter, then it is not excluded that sounds and so on also have knowledge, because having a clear body is not contradictory. If it is admitted that knowledge without touch is impossible, then the consciousness of the dead should also have the fault of being touchable, and pulling one's own hair should have the fault of being touchable due to the sin of killing. If you think that because there is no feeling, there is no consciousness, then it should be established that earth and so on also have no consciousness." "Third, if such an irrelevant reason can establish the existence or non-existence of what is to be established, then the lamp that dispels should become darkness, the darkness that is to be dispelled should become light, and the person with a hand should be dispelled because there is no cane, etc., everything should become everything, so that all classifications of knowable things will disappear. Therefore, such an irrelevant reason is not for establishing meaning, as it is said in the Commentary on Valid Cognition: Those who have, etc., whatever, do not have such a connection, those have the possibility of confusion, therefore it is said not to be a reason. Also, because some dharmas follow, it is not possible that everything is this and that, as it is said in the Commentary on Valid Cognition: The nature of everything is both, its difference is eliminated.
Chinese
之后，当劝说喝酸奶时，会说：为什么不让母驴跑呢？༼༡༽ 驳斥一般情况的道理是：在处所、时间、数量的众多方面，自性上是不可能成为一的。因为与一般相同，不应有错与不错，以及事物、物质不同而本体相同，这些都被明显地驳斥了，如瓶子和柱子一样。通过这种方式，外在的各种显现不混杂，而在自己的心中认为是一，以及认为一切都已超出痛苦，还有山、岩石、树木等显现，但实际上却认为是神和魔鬼的形象，这些都被驳斥了。我们认为，在错觉显现中，事物显现为因果各异，但在本性上，任何事物都没有成立。从显现的角度来看，轮回和涅槃是不同的，但在本性上，它们既是一，又超越了一和异。山岩神魔是执为自我的处所，而不是形象。这就是我们的观点。他们已经确定了包括驳斥裸体派在内的观点。现在确定木星派的自性：木星派之人，依靠七种论道，追随虚空，以自欺欺人，危害世间。追随天神上师的木星派之人，以没有前后世等七种宗义为衡量标准，偏袒虚空中没有心识的一方，这实际上是欺骗世间，因为他们明显地证实了对自身和他人的今生来世的危害。如《多哈》中所说：虚空的心识是危害之路的形象，为了解脱而自我行动是欺骗。 正如所说的那样。这里必须确定他们的论点：以前在天界，当非天发动战争时，由于认为因果是衡量标准，没有人愿意战斗。这时，天神上师圣者木星创作了名为《观点之精华》的论著，其中诽谤一切༼༡༽，并通过蚂蚁城堡者在人间传播开来。他们认为木星是导师，并将帝释天以及日月奉为神灵。他们持有《观点之精华》以及木星的六部续经等论著。他们抛弃了前后世，只为今生谋利，因此被称为抛弃者。他们认为没有前后世，只有今生，因此被称为独一者。
English
After that, when urging to drink yogurt, one would say: Why not let the female donkey run? (1) The reason for refuting the general situation is: In the many aspects of place, time, and number, it is impossible to be one in nature. Because it is the same as the general, there should be no right or wrong, and the fact that things and substances are different but the essence is the same is obviously refuted, just like a vase and a pillar. In this way, the various external appearances do not mix, but in one's own mind, they are considered one, and it is thought that everything has transcended suffering, and there are appearances of mountains, rocks, and trees, but in reality, they are considered images of gods and demons, all of which are refuted. We believe that in illusory appearances, things appear as different causes and effects, but in nature, nothing is established. From the perspective of appearance, samsara and nirvana are different, but in nature, they are both one and beyond one and different. Mountains, rocks, gods, and demons are places held as self, not images. This is our view. They have determined the views including the refutation of the Naked Ones. Now determine the nature of the Jupiter faction: The people of the Jupiter faction rely on the seven doctrines, follow the void, deceive themselves and others, and harm the world. The people of the Jupiter faction who follow the master of the gods, take the seven tenets such as the absence of past and future lives as the standard, and favor the side of emptiness without consciousness, which is actually deceiving the world, because they clearly prove the harm to themselves and others in this life and the next. As stated in the Doha: The consciousness of the void is the image of the path of harm, and acting oneself for liberation is deception. As it is said. Here, their arguments must be determined: Previously, in the heavenly realm, when the Asuras launched a war, because they considered cause and effect as the standard, no one was willing to fight. At this time, the master of the gods, the sage Jupiter, composed a treatise called "Essence of Views," in which he slandered everything (1), and it was spread in the human world by the Ant Castle person. They consider Jupiter as the teacher and regard Indra and the sun and moon as gods. They hold the "Essence of Views" and the six tantras of Jupiter and other treatises. They abandon past and future lives and only seek benefits in this life, so they are called abandoners. They believe that there are no past and future lives, only this life, so they are called the One.