English
If so, it should be said that besides form, etc., there are other knowers as well. But this is not possible, because if one does not cognize simultaneously, what is seen will be reversed; if one cognizes simultaneously, it will become independent. If someone asks: It is also not possible for oneself to cognize oneself, because there is no knower and known, just as a sword cannot cut itself. If clinging and experience are the same, it should be said that if there is an experiencing mind, then there should also be a clinging object, because there is no difference between experience and clinging. But this is not possible, because the object of grasping depends on falsehood, so clinging cannot be true. Because truth that depends on falsehood does not exist. If someone asks: Then experience cannot be true either, because one does not have the experienced and the experiencer, nor is there a state of experiencing, and because it is the nature of clinging, it is false, and there is no truth in its nature. Other-powered and imputed are the same, if other-powered mind and mental factors are real, then it should be said that the self of a person should also be real. But this is not possible, because if one searches for the self in the aggregates, whether it is the same as or different from the aggregates, one cannot find it. If someone asks: Mind and mental factors are also not real, because if one searches from moment and continuum, or from the inside and outside of the body, one cannot find them. Innate and temporary are the same, if the alaya consciousness of inherent nature exists, then it should be said that the adventitious consciousness, the six consciousnesses, etc., also exist. But this is not true, because relying on conditions, sometimes it arises and sometimes it does not arise, so there is no inherent existence. If someone asks: The alaya consciousness is also not true, because it cannot be found when searched for. The present moment does not exist before and does not exist after, and only things are pervaded by the past and the future, so it does not exist now. The Sutra says: Because all dharmas are of the nature of equality, the Perfection of Wisdom is also equality. In this way, the statement that the inherent consciousness of the present moment is empty is also refuted. Here, neither the inherent nor the non-inherent consciousness is established, so it is equality in the nature of space. These have explained the tenets of the Yogacara school. Now, the tenets of the Svatantrika Madhyamaka school will be explained: The Svatantrika school, by distinguishing the two truths, explains whether dharmas exist or not.
Chinese
断除戏论极善妙，显现之安立细致作，上下自性真实义，转为他异之中观师。自续中观派诸位，以二谛区分所知一切法，断除有无之戏论，胜义谛自性清净，世俗谛业果等 诸法不杂而安立，然仍执着于自方立宗之承许，故从极不缘之彼性中观转为他异。此有下自续与上自续二者。初者，总的来说唯识宗被称为下自续，若分判不许所知自明为胜义谛之论典，则显现如幻之体性自性空为胜义谛，与不许二者立为上下之故。以瑜伽行地为自续，实乃未解宗义之故。导师海云等，一切法自性空，如幻之自性住于二谛之体性中，世俗是无有从因缘和合之外的显现中，如错觉所显现之体性，在名言中仅从能起作用之分上是真实的。胜义谛中，世俗之分的分别念已灭，故因缘与非因缘等名言之文字等戏论皆空，然如影像般于缘起中显现未断灭之分上称为幻化。如禅定之显现境之色等虽显现，然于一与异之戏论寂灭之显现，仅是幻化显现而已。因此，积累如幻之二资粮，获得如幻之菩提果 后，恒常安住于幻化之自性即是等持，以幻化之方式行事业，成办如幻之有情之义利。若非如此，于胜义谛中为真实，或一无所有，则道与解脱，精进与获得皆将不成立。空性等无论如何宣说，然显现之事物缘起者以显现之缘故，一切法皆为如幻，故于彼前以取舍之次第自与他
English
Cutting off all elaborations perfectly, and making detailed arrangements for appearances, the nature of above and below, the true meaning, is transformed into otherness by the Madhyamikas who assert self-existence. The Svatantrika-Madhyamikas distinguish all knowable dharmas by the two truths, cutting off the elaborations of existence and non-existence. The ultimate truth is naturally pure, and the conventional truth is that karma and its effects, although the dharmas are established without being mixed, they still cling to the acceptance of establishing their own position. Therefore, it is established as different from the Madhyamika of Suchness, which is completely non-apprehending. This has two types: lower self-existence and upper self-existence. The first is generally known as the lower self-existence for the Mind-Only school. However, if we divide the treatises that do not accept knowable self-awareness as the ultimate truth, then the appearance, the nature of illusion, emptiness by nature, is accepted as the ultimate truth, and the non-acceptance is established as above and below. To consider the Yogachara ground as self-existence is simply not understanding the meaning of the tenets. Teachers such as Ocean Cloud and others, all dharmas are empty by nature, and the nature of illusion abides in the nature of both truths. The conventional truth is that there is nothing other than the collection of causes and conditions, and in the clear appearance, the nature of how it appears in illusion is true in name only from the aspect of being able to function. In the ultimate truth, the conceptualizations of the conventional aspect have ceased, so the elaborations of names, words, letters, etc., such as causes and conditions and non-causes and conditions, are empty. However, like a reflection, it is called illusion from the aspect of the unceasing clarity in dependent arising. For example, the form of the object of appearance in meditation appears, but the appearance of the pacification of the elaborations of one and different is only an illusory appearance. Therefore, accumulating the two accumulations like illusions, obtaining the result, enlightenment, like an illusion, and constantly abiding in the nature of illusion is samadhi. Acting in the manner of illusion, one accomplishes the benefit of sentient beings like illusions. If it is not like that, if it is true in the ultimate truth, or if there is nothing at all, then the path and liberation, effort and attainment, will not be established. No matter how much emptiness and so on are proclaimed, since the appearing objects, the dependent arisings, appear, all dharmas are true as mere illusions. Therefore, in front of that, with the order of abandoning and adopting, self and others.
Chinese
因此，应该成办两种利益，即暂时的利益和究竟的利益。在《般若经》中也说：“一切法如梦如幻，涅槃也如梦如幻。如果涅槃之外还有更超胜的法，我也说它如梦如幻。”《圣妙吉祥根本续》中也说：“胜义谛如梦，涅槃亦如梦，何人如是知，是名意调伏。”又如云：“犹如众人前，幻师作幻化，变现马象车，种种不实显，诸法亦如是，当知皆如幻。”《喜金刚》中说：“自性本来无生，非真非假即如是，一切如水中月，欲乐瑜伽母应知。”等等。因此，他们认为一切都是幻化的两种方式。所谓的非清净幻化，就是在世俗中显现，但在胜义中没有真实的自性，因为在道达到究竟时就会止息，因为能遣除一切实执的障碍。清净幻化，就是在道中观修显现而无自性，结果是法身和色身无二无别的自性显现而无自性，在色究竟天以幻化的方式安住，从中产生化身如幻。这些也都是在世俗中执着幻化为因缘和合的真实，胜义幻化是从缘起显现的一和多的戏论中解脱，显现而无戏论言说，这就是安住的方式。他们是这样认为的。对于这种观点，有三方面的驳斥：自性无意义，在觉性面前幻化不成办，以及不符合佛陀的密意。第一点是，幻化的体性是显现而无自性，而胜义谛和自性无有差别，因此胜义谛也应成为生灭法，因为幻化是生灭法。例如，通过咒语和树枝石子，瞬间显现出生为马象，如同幻化消逝一样。第二点是，幻化的定义不成立，因为以究竟的理智来观察
English
Therefore, it is appropriate to accomplish two benefits, both temporary and ultimate. As it is said in the Prajnaparamita Sutra: "All dharmas are like dreams and illusions, and Nirvana is also like dreams and illusions. If there is a dharma that is even more superior than Nirvana, I would say that it is also like dreams and illusions." Also, in the Sutra of the King of Samadhi, it says: "Ultimate truth is like a dream, and Nirvana is also like a dream. Whoever knows this way, is said to have the supreme control of the mind." And as it is said: "Just as in front of many people, magicians create illusions, transforming into horses, elephants, and various vehicles. In that, various unreal appearances arise. Know that all dharmas are the same, like illusions." In the Hevajra Tantra, it says: "The nature is originally unborn, neither false nor true, just as everything is like the moon in water. Yoginis should know this through desire." And so on. Therefore, they consider everything to be in two ways of illusion. The impure illusion is what appears in conventional truth but does not have a true nature in ultimate truth, because it ceases when the path is completed, as it eliminates all obscurations of clinging to reality. The pure illusion is when one meditates on appearances without inherent existence on the path. As a result, the nature of the Dharmakaya and Rupakaya, inseparable, appears without inherent existence. In Akanishta, it abides in the manner of illusion, from which emanations like illusions arise. These also, in conventional truth, cling to illusion as the truth of cause, condition, and dependent origination. Ultimate illusion is liberation from the proliferation of one and many appearances of dependent origination, appearing without proliferation and expression. This is said to be the way of abiding. There are three refutations to this view: the nature is meaningless, illusion does not arise in the face of awareness, and it is not the intention of the Buddhas. The first point is that the nature of illusion is appearance without inherent existence, and since ultimate truth and nature are not different, ultimate truth would also be subject to arising and ceasing, because illusion is subject to arising and ceasing. For example, through mantras and twigs and pebbles, horses and elephants appear to arise in an instant, just as illusions disappear. The second point is that the definition of illusion is not established, because when examined with ultimate reason,