Chinese
也无法找到，因为没有能知和所知，所以胜义谛中自证也不成立。从自身来说，他证也不成立，因为没有关联。同时或不同时，任何证知都不成立。不相应的行也只是在色和心的状态上假立，与它们既非一也非异，因此不是实有。无为法也只是从没有所破的角度在那上面假立，没有丝毫作为实有成立。所谓坏灭，就像要坏灭的瓶子那样，指的是它在自身成立的第二个刹那不住留。就像水的湿性那样，有为法自身的体性就是那样安住的。如果从事物之外另有坏灭，那么事物自身就不会坏灭，而且坏灭本身会变成无因。因为与坏灭相异的事物不是坏灭，而且坏灭本身与事物相异而自主存在。如果坏灭与事物相异而存在，那么那是谁的坏灭？用什么原因来安立它是坏灭？事物和它的坏灭同时，那么它不会坏灭它。如果不同时，有先后，那么坏灭也是无意义的。三时不是实有，因为过去已经灭亡，如果未来未生的事物现在存在，那么一切都会变成现在。如果说只有过去和灭亡的体性，那么也只是假立，实际上不是实有。所谓时间，只是依靠事物而进行称谓，没有丝毫独立的实有。不可言说的无我，在蕴和一异、常无常、有无的中间，因为不可能有三者，所以是四边都不可言说的，因此要知道我不是实有。识不认识自己是不合理的，因为清楚地、不依赖他者地体验到自身相续的乐等，这只是名言上称为自证。如果没有它，那么一切现量的称谓都不合理，这样一来，一切世俗的安立都会崩溃。而且根识是无情物，没有认识对境的能力。如果识没有对境显现的各种形象，那么对境就不会显现等等，这些都破斥了上述观点。名和所诠只是从安立的方式上进行区分，实际上没有差别。
English
It cannot be found, and because there is no knower and nothing to be known, self-cognition is not established in the ultimate sense. From itself, other-cognition is also not established because there is no connection. Neither simultaneous nor non-simultaneous cognition is established. Non-associated formations are merely imputed to the states of form and mind, and are neither one with them nor different from them, so they are not substantial. Unconditioned phenomena are merely imputed there from the aspect of having no object of negation, and there is not the slightest establishment as substantial. Destruction refers to the fact that something like a pot that is about to be destroyed does not remain in the second moment of its own establishment. Like the wetness of water, the nature of conditioned phenomena themselves abides in that way. If destruction exists separately from the thing, then the thing itself will not be destroyed, and destruction itself will become causeless. Because the thing that is different from destruction is not destruction, and destruction itself exists independently, separate from the thing. If destruction exists separately from the thing, then whose destruction is it? By what cause is it established as destruction? If the thing and its destruction are simultaneous, then it will not destroy it. If they are not simultaneous, and occur before and after, then destruction is also meaningless. The three times are not substantial, because the past has ceased, and if the future, unborn thing exists now, then everything would become the present. If it is said that only the nature of the past and the ceased exists, then it is merely imputed, and is not actually substantial. Time is merely a term used in dependence on things, and there is not the slightest independent substance. The inexpressible selflessness is between the aggregates and one or different, permanent or impermanent, existent or non-existent. Because there cannot be three in between, it is inexpressible in all four extremes, therefore, know that the self is not substantial. It is unreasonable for consciousness not to know itself, because the experience of happiness and so on in one's own continuum is clear and independent of others, and this is merely nominally called self-cognition. If it did not exist, then all the terms of direct perception would be unreasonable, and as a result, all conventional establishments would collapse. Moreover, sense faculties are inanimate objects and do not have the ability to cognize objects. If consciousness did not have various appearances of objects, then objects would not appear, and so on, which refutes the above views. The sign and the signified are merely distinguished from the manner of establishment, but in reality there is no difference.
Chinese
如果火的热性不同于火，那就会变成冷性。而且在任何地方都找不到不是火的热性，因此它们不是不同的。所谓“不会白费的物质”，是指没有其他产生业果的东西。业和果只是相互依存的关系，并没有证据证明存在一种不同于色和心的“不会白费的物质”。普遍否定获得，并且对于那种特殊的物质来说，没有必要的功能等等，存在着理性的危害，因此是不合理的。第二，经部宗的观点是：总的来说，其宗义与毗婆沙宗相同。但其特殊的观点是：产生作用的四种缘，显现即是心，境是隐蔽的，极微没有间隔，根的能力，不相应是假立，涅槃是无实有。像这样以七种建立的边际的方式来宣说，也不是正确的见解，因为它具有宣说实有的过失。其中，产生作用的四种缘是：因缘，仅仅是能够对果产生帮助，即产生本体；等无间缘，仅仅是不作障碍，即产生果的差别；所缘缘，是所知的对境；增上缘，是前一刹那的识灭尽之后，立即产生同类的后一刹那的识。其中，因缘的范畴包括：俱有因、一切行因、同类因、作者因、相应因，即包括五种因。其中，心和心所是从四缘中产生。无心的两种等持是从除了所缘缘之外的三缘中产生。其他的非相应的行和一切色是从因缘和等无间缘两种缘中产生。显现是心，是指：总相、无的显现、自相之类的所有显现，都被认为是自己的识的真实，这与唯识宗的观点相同。境是隐蔽的，是指：总相和无的显现仅仅是显现，并没有另外的自相。而自相之类的真实显现，是外境将与其相似的形象投射到识上，因此是像境一样的识的形象。像瓶子一样的境，实际上是永远无法看到的，瓶子的显现和处所没有差别，是隐蔽存在的。在第一刹那，境、根、识三种因缘聚合时，在外境上，境的形象就像镜子中的影像一样显现出来。
English
If the heat of fire were different from fire, it would become cold. And the heat that is not fire cannot be found anywhere, so they are not different. The so-called "non-wasting substance" refers to the fact that there is nothing else that produces the result of karma. Karma and result are only interdependent, and there is no evidence to prove that there is a "non-wasting substance" that is different from form and mind. Universal negation of attainment, and for that particular substance, there is no necessary function, etc., there are rational harms, so it is unreasonable. Secondly, the view of the Sutra School is: In general, its tenets are the same as those of the Vaibhashika School. But its special views are: the four conditions that produce effects, appearance is mind, the object is hidden, the atoms have no interval, the power of the senses, non-correspondence is nominal, and Nirvana is non-existent. Like this, to speak in the manner of seven establishments is also not a correct view, because it has the fault of speaking of existence. Among them, the four conditions that produce effects are: the causal condition, which is only able to help the result, that is, to produce the entity; the immediately preceding condition, which is only not an obstacle, that is, to produce the difference of the result; the objective condition, which is the object of knowledge; the dominant condition, which is the extinction of the previous moment of consciousness, and immediately produces the similar consciousness of the next moment. Among them, the category of causal condition includes: coexistent cause, universal cause, similar cause, agent cause, corresponding cause, that is, it includes five causes. Among them, mind and mental factors arise from the four conditions. The two samadhis without mind arise from the three conditions except for the objective condition. Other non-corresponding formations and all forms arise from the two conditions of causal condition and immediately preceding condition. Appearance is mind, which means that all appearances such as general characteristics, appearances of non-existence, and self-characteristics are considered to be the reality of one's own consciousness, which is the same as the view of the Vijnanavada School. The object is hidden, which means that the general characteristics and the appearances of non-existence are only appearances, and there is no other self-characteristic. And the real appearances such as self-characteristics are that the external object projects its similar image onto the consciousness, so it is the image of consciousness like the object. The object like a vase is actually never seen, the appearance and place of the vase are not different, it exists hidden. In the first moment, when the three conditions of object, sense, and consciousness are assembled, the image of the object appears on the outside like an image in a mirror.