Chinese
因此，需要通过像极细微的、恒常的金刚喻定来断除。一般来说，一切所知都有闻、思、修的次第，因此两种无我也在资粮道时，依靠闻思而理解为总义。加行道时，依靠修行的体验而如实地体验自相。见道时，由于见到法性的真谛，而现量证悟自性。在共同小乘的宗义中，声闻在见道时，仅证悟在五取蕴的相续上假立的无我。独觉证悟人我和法我的一半，即无自性。大乘认为圆满证悟两种无我。圣者父子（无著、世亲）认为，在《般若经》中说：想要在声闻地学习，也应当学习此《般若波罗蜜多》。等等，根据广、中、略三部般若经的密意，声闻和菩萨在加行道时，除了四加行的所缘明与不明的差别外，在获得无我之义的显现方式上没有差别。并且认为，在见道时，三类种姓证悟无我也没有差别。因为安住于此，证悟法界为空性，即人我与法我空，所以称为见解清净者，这也是没有差别的。这必须仅仅是开始如实证悟，因为一切二取之法都包含在所知障中，因此如前所述，最终断除它的方式。认为瓶子是空的，这怎么能走向证悟离戏总义的一方呢？离戏是指一切境法之实相，从本以来就远离一切戏论之边，不被有境之识认为“是离戏”的执着所染污，是界与智慧无别。远离一切心识执着的法性，如同虚空般的意义现前，超越了证悟与未证悟之心，仅仅安立为证悟离戏的名称。瓶子空无内容，是无或断的边。认为它是空的执着，是邪知颠倒。将如来藏仅仅认为是空性，这是藏地自空派的观点。
English
Therefore, it is necessary to abandon it with a samadhi like the extremely subtle and constant Vajra-like samadhi. In general, all objects of knowledge have the stages of hearing, thinking, and meditating. Therefore, both types of selflessness are understood as general meanings based on hearing and thinking during the stage of the accumulation path. During the stage of the path of joining, one experiences the specific characteristics as they are based on the experience of meditation. During the stage of the seeing path, one directly realizes the nature by seeing the truth of the nature of reality. According to the common vehicle, during the seeing path of the Hearers (Śrāvakas), only the selflessness imputed on the continuum of the five aggregates of appropriation is realized. Pratyekabuddhas realize half of the self of persons and phenomena, that is, the absence of inherent existence. The Great Vehicle (Mahāyāna) considers that both selflessnesses are completely realized. The noble father and sons (Asaṅga and Vasubandhu) state in the Prajñāpāramitā Sutra: "Even those who wish to study in the Hearer's ground should study this Perfection of Wisdom." Etc. According to the intention arising from the three Prajñāpāramitā Sūtras, the extensive, intermediate, and concise, both Hearers and Bodhisattvas, during the path of joining, have no difference in how they gain clarity on the meaning of selflessness, except for the difference in the clarity of the objects of the four applications and decisive factors. And it is held that during the seeing path, there is no difference in the realization of selflessness by the three types of lineages. Because those who abide there realize that the realm of phenomena is empty of the two selves, they are called persons with pure views, and there is no difference in this either. This must only be the beginning of realizing things as they are, because all phenomena of dualistic grasping are included in the obscurations to knowledge, so the way to ultimately abandon them is as mentioned above. Thinking that a vase is empty, how can that go towards the side of realizing the general meaning of freedom from elaboration? Freedom from elaboration refers to the reality of all objects and phenomena, which from the beginning is free from all extremes of elaboration, and is not defiled by the grasping of a subject-knowing mind thinking, "This is freedom from elaboration." It is the non-duality of the realm and wisdom. The nature of reality, which is free from all mental grasping, manifests like the sky, and the term "realizing freedom from elaboration" is merely applied to that which transcends the mind of realization and non-realization. A vase empty of content is the extreme of non-existence or cessation. The grasping that thinks it is empty is a wrong understanding and delusion. Considering the Buddha-nature to be merely emptiness is the view of the Tibetan Shentong school.
Tibetan
སྨྲ་བ་མགྲིན་གཅིག་པ་སྟེ་དེ་ དག་གིས་ཐུབ་བྱམས་གཉིས་ཀའི་གསུང་རྣམས་དྲང་དོན་ཏུ་བཀྲལ་ཅིང་དོན་དམ་བློ་ཡི་སྤྱོད་ཡུལ་མིན། བློ་ནི་ཀུན་རྫོབ་ཡིན་པར་འདོད། ཅེས་པའང་ལོག་པའི་གདམས་ངག་ཏུ་ཁས་ལེན་བར་སྣང་། ཀླུ་སྒྲུབ་ཀྱང་རྒྱབ་བརྟེན་དུ་ཁྱེར་མོད་འཕགས་ཞབས་ཀྱི་དགོངས་པ་དངོས་བསྟོད་ཚོགས་སོགས་དང་ཨཱརྻ་དེ་བའི་བཞི་བརྒྱ་པ་རྣམས་ཐོགས་མེད་དང་བཞེད་དོན་མཚུངས་པ་ཁོ་ན་ལགས། དགོངས་པ་ངེས་འགྲེལ་ནི་མདོ་མང་། ཅ། པོད་དུ་བཞུགས། འཕགས་པ་དེ་བཞིན་གཤེགས་པའི་སྙིང་རྗེ་ཆེན་པོ་ངེས་པར་བསྟན་པ་ཞེས་བྱ་བ་གཟུངས་ཀྱི་དབང་ཕྱུག་རྒྱལ་པོས་ཞུས་པའི་མདོ་ཞེས་པ། པ། ནང་བཞུགས། ཆོས་ཀྱི་མེ་ལོང་ཟེར་བ་ངེས་པ་མ་རྙེད་བསྟོད་ཚོགས་བསྟན་འགྱུར། ག །པ་ལ་པཱོད་ཡོད་པའི་སྔོན་མ་དེ་ཡིན་འདུག །རྟེན་བཅས་ཡང་ཁྲོད་རྒན་བུས་ཕུལ།། །། པད་ནོར། བླ་མ་བཀྲ་འཕེལ་དང་རྡོར་བྲག་སྤྲུལ་སྐུ་བཅས་ནས་དྲིས་ལེན།
Chinese
那些言论一致的人，将能仁（释迦牟尼佛）和慈氏（弥勒佛）二者的言教解释为不了义，并且认为胜义谛不是意识的对境，意识是世俗谛。这种说法也被认为是邪谬的教诲。虽然也以龙树为后盾，但圣足（提婆）的意趣，如《赞集》等，以及圣天（提婆）的《四百论》，与无著的观点完全相同。意趣决定性的解释是《经集》，在ཅ函中。名为《圣者如来大悲决定显说》，《陀罗尼自在王请问经》，在པ函中。名为《法镜》的，没有找到，在《赞集丹珠尔》中。ག函，似乎是之前有པཱོད་的那一个。连同供养，由隐居的老人供奉。 白玉（寺）。向喇嘛扎培和多扎活佛等询问。
English
Those who speak with one voice explain the teachings of both the Able One (Shakyamuni Buddha) and the Loving One (Maitreya Buddha) as provisional, and assert that ultimate truth is not the object of consciousness, and that consciousness is conventional truth. This is also regarded as a perverse instruction. Although they also take Nagarjuna as their support, the intention of the Holy Foot (Aryadeva), such as the Collection of Praises, and Aryadeva's Four Hundred Verses, are exactly the same as the views of Asanga. The definitive explanation of the intention is the Sutra Collection, in the CA volume. The Sutra Requested by the King of Dharani Empowerment, called 'The Holy One's Great Compassion of the Thus-Gone One, Definitely Revealed,' is in the PA volume. The one called 'Mirror of Dharma' could not be found, in the Collection of Praises, Tenjur. The GA volume seems to be the one that previously had a PA volume. Together with the offerings, it was offered by the old hermit. Pelyul (Monastery). Questions and answers from Lama Tashi Phel and Dorje Drak Trulku, etc.