Chinese
这能消除争论。第二，圆满的佛陀们，在善说的一些经文中，也没有显示事物是真实存在的。《楞伽经》中说：“自性无有且识无有，阿赖耶识无有且物无有，恶劣孩童诡辩者，如尸体般观察这些。”如果认为该经文显示了他空，即其他增益的异体空性，那么就不能说，对于大智慧者来说，一个无一的空性是所有空性中最差的，因为牛不是马所以不存在。因为在自己的自性存在上没有其他，所以空又有什么意义呢？没有意义。一般来说，当以理证确定空性时，世俗的观察者已经确立了在世俗中不存在，但并非由胜义的观察者所遮止。因为凡夫俗子不会执着于这些为二我，也不需要用意义的观察来证明在胜义中不存在和没有真实性。主要是外道新近捏造的常等，虽然在世俗中应该被否定，但通过一多相离等理证来遮止，这也是通过世俗观察者的途径。因此，对于这些在世俗中无可否认、确定存在的物体，凡夫俗子执着于它们如所显现般是实相或真实成立的。正如幻化的大象显现为大象，但并非真实成立为大象一样，以世间自身已经确立的例子来说，虽然依靠缘起显现为真实的大象，但通过胜义观察者的量来证明，显现却并非如此成立。那时，对于胜义观察者无法审查成立，或者没有找到，或者没有观察到的事物，所有在世俗中存在的法，都不能通过胜义观察者的审查而成立，并且自体的自性是空性的，在胜义中不存在，以及没有真实成立的这些说法，虽然仅仅在词语的表达方式上有差别，但在意义上没有差别，归结于一个要点。因此，瓶等这些事物，虽然在胜义中或胜义谛中不存在，但仅仅说在世间世俗中存在是不够的，瓶子以瓶子的方式
English
This eliminates disputes. Secondly, the fully enlightened Buddhas have not shown in any of the well-spoken scriptures that things truly exist. The Lankavatara Sutra states: "Without self-nature and without consciousness, without alaya and without things, bad children, sophists, contemplate these as if they were corpses." If one thinks that the sutra shows emptiness of other-dependence, that is, emptiness of other imputation, then one cannot say that for the great wise, an emptiness of one without one is the worst of all emptinesses, because a cow is not a horse, therefore it does not exist. Because there is no other in the existence of one's own self, what is the point of emptiness? There is no point. In general, when emptiness is determined by reasoning, the conventional observer has already established that it does not exist in convention, but it is not negated by the ultimate observer. Because ordinary beings do not cling to these as two selves, nor is it necessary to prove non-existence and non-truth in the ultimate sense by observing meaning. Mainly, the eternal and other things newly fabricated by the heretics, although they should be negated as non-existent in convention, negating them through reasoning such as one and many being separate is also through the path of the conventional observer. Therefore, for these objects that undeniably and certainly exist in convention, ordinary beings cling to them as they appear to be the reality or truly established. Just as an illusory elephant appears as an elephant, but is not truly established as an elephant, by the example already established in the world itself, although it appears as a real elephant due to dependent origination, it is proven by the ultimate observer's measure that it appears but is not established as such. At that time, for what is not established as examinable by the ultimate observer, or not found, or not observed, all phenomena that exist in convention cannot be established by the ultimate observer's examination, and the self-nature of the self is empty, does not exist in the ultimate sense, and these terms of not being truly established, although there is only a difference in the way of expressing the words, there is no difference in meaning, and it comes down to one point. Therefore, although these things such as pots do not exist in the ultimate sense or in the ultimate truth, it is not enough to say that they exist in worldly convention, the pot in the way of a pot