"Without-Form means the doctrine of the Sutra School. These terms also imply the True Form or Illusory Form of Yogachara, as favored by the School of Yogachara of True Form and the School of Yogachara of Illusory Form. This is also applicable to the Madhyamika Yogachara School--its doctrine allows the mind-only philosophy, either With Form or Without Form, of Yogachara in the field of mundane truth[r_nar:51].

The doctrine of Two Truths should be established in a manner such as the Great Yogi Milarepa explains:

(The printing is not clear in the two first lines.)

"Buddha says that all do exist.
But, in the category of Transcendental Truth,
There are no hindrances and even no Buddha.
There is no meditator nor meditation.
There is no practice nor experiences.
Neither is there any Buddha-body nor Buddha-wisdom--
Therefore there is no Nirvana.
All such terms are merely names and conceptions."

According to the Middle-Way doctrine of Nagrajuna, Aryadeva, Zla-wa-grags-b'a, the very nature of causation itself is Soleness. So this stanza implies that only these sages' doctrine is acceptable[r_nar:52]. Nagrajuna and Aryadeva, the Savior and the Holy One, were both middle-wayists after the Sutra period. Subsequent to the period of these two sages, there were many people who talked about Middle-Way philosophy, but these people can only nominally be regarded as middle-wayists. The superb being, Master Medrepa, and the meritorious Dhawadrapa were two outstanding sages who really held Nagrajuna's and Arydeva's view in a correct manner. Furthermore the Treatise of the Ten Solenesses says: "Without the adornment of pith-instructions from one's Guru, one can be considered only a mediocre follower of the middle way.

Zla-wa-zhaba said that, if a teacher has no pith-instruction as if an adornment for himself, he can be only a mediocre follower of the middle way. This right explanation of the ultimate truth by Zla-wa-zhaba should be rightly followed.

Now, the explanations of "neither true nor false."

Says the Sutra of the Sixty Rational Stanzas:

"The beings that depend on and are caused by other beings,
Their nature is insubstantial like the moon's reflection in water.
All the stable and unstable living beings in Samsara
Are originally unborn and non-existent.
There is no fundamental truth nor Innate Wisdom[r_nar:53],
There is neither Karma nor the effects of Karma.
Therefore, the Samsara never existed--even its name is meaningless!
O, the absolute truth is like this!"

Thus it is said that in the Transcendental Truth nothing whatsoever exists, Samsaric or Nirvanic--not an iota ever existed. But immediately the Sutra continues: