English
Those who assert the object as the object of focus also acknowledge that it is unreasonable to have a consciousness that appears to have only one meaning, because they have committed to the appearance of the object as having the nature of three qualities. Therefore, the view of this school is that all objects are pervaded by the nature of three qualities, and the consciousness that focuses on the three qualities cannot be unique. Second, regarding the three natures of things, as stated in the scripture: "The three natures of things, if it appears as only one, if it appears in a way that is inconsistent with the object, then how can it be considered a consciousness that holds that object?" That is to say, the Samkhya school believes that the nature of things in the object is three qualities, and if the consciousness only appears as one, if the object and the subject appear in an inconsistent way, then how can the consciousness be considered a subject that holds that object? This is unreasonable. The Samkhya school says that even if all three qualities are fully present, only the one that dominates among the three qualities is focused on at the time of focusing, so the focusing becomes unique. But this is unreasonable, because due to the differences in the nature, inclination, and practice of the path of sentient beings, even things like sound will be individually focused on as fear, pain, and happiness. Therefore, the three qualities cannot have differences in size on the object. If it is not grasped by consciousness because it does not appear, then if it is consistent with the nature of how the object exists, then the object can be considered the known of consciousness. If it is inconsistent with the object, then it cannot be considered the consciousness that holds that object, just as blue consciousness cannot be considered variegated consciousness. In this way, the consciousness of sound cannot be considered the consciousness of sound, because the nature of sound is three qualities, and this consciousness only holds one quality, so it cannot be considered the consciousness that holds that object. This broadly points out the five schools of logic. Because they abandon correct wisdom and analyze and establish only through one-sided views, all these schools are called logic. Fourth, even without external objects, various appearances can appear, and they are constant. If consciousness is a part, or if it arises sequentially, then it is also extremely difficult. As stated in the scripture. Therefore, the ultimate secret speakers of the Vedas, in general, although belonging to the category of the aforementioned Vedic schools
Chinese
哦，自己有许多独特的见解，特别是承认上述五者在境和有境上各自存在。而这（里）认为境和有境不是各自存在，而是全部浑然一体，因此也必须说明按照他们的观点，一个识也不可能真实。那也是因为，就像吠陀派的典籍中所说的那样，将许多事物误认为是一个。但不同的是，这些人依靠《学习之轮》等经典，认为有一个遍布如虚空般所有所知，并且一切都变成了一个自性的，具有九种特殊性的我：本体是众生，有身体，遍布，常恒，唯一，是生灭的依处，不被有情之过失功德所染污，不是智慧的行境，无法用语言表达，显现为身体但本体没有身体只是觉性。他们认为，这些是迷惑的基础，将内外情器世界的一切事物都认为是仅仅是所知自性上的一个假立的“一”，然后将心安立在这个“一”上，执著为我，并视其为具有多种特性的。而且，身体是：上方是男人的头，下方是脚，天空是肚子，四方是手，星辰是毛发，须弥山是胸膛，恒河等水是脉，森林是汗毛，天界是背，梵天是额头，正法是右眉，非法是左眉，死主是皱纹，日月是左右眼，风是呼吸， 妙音是舌头，白天睁眼，夜晚闭眼，男人是右边，女人是左边，遍入是脚，颜色都是血，世间者在乳房的右边，逝者在左边，喜悦的自性是生主等等，以这样的方式一切都从它产生。住在它里面，融入它里面，但它自己是唯一不变的常恒，并且是觉知。因此，那个我的自性无差别地遍布一切，但显现为各自有界限，这是因为有法的原因而显现为不同，就像瓶子里的虚空一样。而且，在胜义谛中，那个我的自性是唯一的觉性，没有束缚解脱生灭，但因为不这样了解，就像绳子上的蛇一样迷惑，显现为能取所取二者，并且是轮回
English
Oh, one has many unique views, especially acknowledging that the above five exist separately in object and subject. But this (one) believes that object and subject do not exist separately, but are all a unified whole, so it must also be shown that according to their view, a single consciousness is also impossible to be true. That is also because, just as it is said in the scriptures of the Vedas, many things are mistaken for one. But the difference is that these people rely on scriptures such as the "Wheel of Learning" and believe that there is a self with nine special characteristics that pervades all knowable things like space, and everything becomes one nature: its essence is sentient beings, it has a body, it is pervasive, constant, unique, it is the basis of arising and ceasing, it is not defiled by the faults and merits of sentient beings, it is not the object of wisdom, it cannot be expressed in language, it appears as a body but its essence has no body, it is only awareness. They believe that these are the basis of delusion, considering all things of the inner and outer world of container and contents to be a single imputed "one" in the nature of mere knowable things, and then establishing the mind on this "one", clinging to it as self, and regarding it as having many characteristics. Moreover, the body is: the upper part is the head of a man, the lower part is the feet, the sky is the belly, the four directions are the hands, the stars are the hair, Mount Meru is the chest, the Ganges and other waters are the veins, the forest is the body hair, the heavens are the back, Brahma is the forehead, Dharma is the right eyebrow, non-Dharma is the left eyebrow, the lord of death is the wrinkles, the sun and moon are the left and right eyes, the wind is the breath, Melodious Voice is the tongue, opening the eyes during the day, closing the eyes at night, man is on the right side, woman is on the left, pervader is the feet, colors are all blood, the worldly one is on the right side of the breast, the deceased is on the left, the nature of joy is the lord of beings and so on, in this way everything arises from it. It dwells in it, merges into it, but it itself is the only unchanging constant, and it is awareness. Therefore, the nature of that self pervades everything without difference, but it appears as if there are boundaries, this is because it appears different due to the reason of the subject, just like the space in a pot. Moreover, in the ultimate truth, the nature of that self is the only awareness, without bondage, liberation, arising, or ceasing, but because it is not understood in this way, it is deluded like a snake on a rope, appearing as the two, grasper and grasped, and it is samsara.
Chinese
如同将梦境、幻象视作乾闼婆城一般。有些人认为它会显现，有些人认识到它的功德而如此称呼它。显现为清净与不清净，也如同天空被云覆盖与否一般。如果证悟到真实的“我”，安住于无分别，就会变得无心，那时二取之相也会消失。他们这样说，如同自释中所述的先前的宗派的观点一样。如果不能如此证悟，就会流转于轮回。如果谁证悟了它，一切法就会成为一味。孩童与智者，罪恶与功德，婆罗门与旃陀罗（贱民）都是平等的，不会被善恶所染污。融入那个大“我”之中，也不会再次受生。因此，瑜伽士将所知之自性，无畏空性的“我”安住于其中，什么也不想，什么也不说。本有的无明，即使在鸟类和野兽等的相续中也自然存在。非本有的无明，是由于听闻与胜义谛自性不符的论典而产生的，远离了两种增益。如同瓶子破碎时，瓶子里的局部虚空与大虚空融为一体一样，他们认为融入那无二的大“我”之中就能解脱。如果不能确定真和空的界限，而将心性执着为常遍的事物，也容易变成这种情况。因此，最好对大乘的无垢宗义进行闻思，彻底辨析。然而，即使只是从名言的角度执着于法界和佛陀的智慧，也说不会白费对佛陀的专注，因此我们不敢说它与外道之路没有差别。因为因果是不可思议的。即使如此，伴随着实执的那些，也不是令诸佛欢喜的正道，这已经通过教证和理证明确成立了。对此，秘密派的观点是，如果一个解脱，一切都会解脱，如果没有解脱，谁也不可能解脱，道路会变得没有意义。如果存在所断和对治，如果所断的颠倒“我”的自性存在，那么就不能断除它。如果已经具备了不颠倒的智慧，那么即使生起也不需要。境、时、相各异的自性是不合理的。 总之，是常
English
It is seen as a dream, an illusion, like a city of Gandharvas. Some consider it to appear, and some call it so because they recognize its qualities. Appearing as pure and impure is also like the sky being covered or not covered by clouds. If one realizes the true "self" and abides in non-conceptualization, one will become mindless, and at that time, dualistic appearances will also disappear. They say this, as stated in the self-commentary, like the views of previous schools. If one does not realize it in this way, one will wander in samsara. If one realizes it, all dharmas will become of one taste. Children and wise ones, sins and merits, Brahmins and Chandalas (outcastes) are all equal, and one is not stained by good and evil. If one merges into that great "self," one will not take rebirth again. Therefore, yogis abide in the nature of what is to be known, the fearless emptiness of the "self," without thinking or saying anything. Innate ignorance is naturally present even in the minds of birds and beasts, etc. Non-innate ignorance arises from listening to treatises that do not accord with the nature of ultimate truth, and is free from the two extremes of imputation. Just as when a pot breaks, the limited space inside the pot merges into the great space, they believe that liberation is achieved by merging into that non-dual great "self." If one does not determine the boundary between truth and emptiness and clings to mind itself as a permanent and pervasive entity, it is easy to become like this. Therefore, it is best to thoroughly examine and analyze the stainless tenets of the Great Vehicle through study and reflection. However, even if one clings to the realm of dharma and the wisdom of the Buddha only from the perspective of names, it is said that focusing on the Buddha will not be in vain, so we dare not say that it is no different from the path of non-Buddhists. Because cause and effect are inconceivable. Even so, those who are accompanied by such substantial clinging are not the true path that pleases the Buddhas, and this has been clearly established through scriptural and logical proofs. In this regard, the view of the secret school is that if one is liberated, all will be liberated, and if one is not liberated, no one can be liberated, and the path will become meaningless. If there are objects to be abandoned and antidotes, if the nature of the inverted "self" to be abandoned exists, then it cannot be abandoned. If one already possesses non-inverted wisdom, then even if it arises, it is not needed. The nature of different objects, times, and aspects is unreasonable. In short, it is permanent.