Chinese
是由于散乱的缘故。从某个角度来看，似乎一切都没有太大的矛盾；但从另一个角度来看，即使不一一挑剔，也似乎存在问题，所以需要仔细研究。但暂时在这里不作过多阐述。其中，第一个事物，即一切种智，经中说：世尊，为了什么缘故，才有一切种智，即如来、应供、正等觉的呢？善现，对于哪些相、哪些特征、哪些标志的法进行详细阐述时，如来通达了那些相、那些特征、那些标志。因此，才称如来、应供、正等觉具有一切种智。如是说。其中，相是本体，特征是果，标志是因的意思。因此，对于无余且没有遗漏的一切所知，各自的本体，各自的果，以及与之相关的因缘，即生起者和生起之因的因果，以及安立者和安立之因的因果，所有这些，都是通过一个智慧同时了知的，所以才是一切种智。而且，以何种了知方式呢？即以了知一切法之因、果、本体三者无有戏论的方式了知；以如所有智了知一切所知之本体、因果的所有变化。而且，一切相都以自性光明的方式显现。或者说，解释一切相为无生，或者说解释为无自性，都与自性光明意义相同。如果以名相来解释，有些人甚至连表达方式都不太好，所以仅仅执着于无生和无自性的重复，也不是很好。佛陀的智慧，即一切种智，并非直接看到不净的分别假立的三种相，因为作为有法的所有世俗显现，从一开始就没有成立。如果在实相中看到没有成立的，那么智慧就会变成错误的。不见到存在的事物，见到不存在的事物，就是错
English
It is due to distraction. From one perspective, it seems that there are no major contradictions in everything; but from another perspective, even if we don't nitpick one by one, there seem to be problems, so it needs to be carefully studied. But for now, I won't elaborate too much here. Among them, the first thing, which is the omniscience of all aspects, the sutra says: World Honored One, for what reason is there omniscience of all aspects, that is, the Tathagata, Arhat, Samyaksambuddha? Subhuti, when elaborating on which aspects, which characteristics, and which signs of the Dharma, the Tathagata understands those aspects, those characteristics, and those signs. Therefore, the Tathagata, Arhat, Samyaksambuddha is said to have omniscience of all aspects. Thus it is said. Among them, aspect is the essence, characteristic is the result, and sign is the meaning of cause. Therefore, for all that is knowable without remainder and without omission, their respective essences, their respective results, and all the causes and conditions related to them, that is, the cause and effect of the producer and the cause of production, and the cause and effect of the establisher and the cause of establishment, all these are known simultaneously by one wisdom, so it is omniscience of all aspects. Moreover, in what way of knowing? That is, knowing the cause, effect, and essence of all dharmas as being free from elaboration; knowing all the changes of the essence, cause, and effect of all knowable things with the knowledge of suchness. Moreover, all aspects appear in the way of self-nature luminosity. Or, explaining all aspects as unborn, or explaining as without self-nature, is the same meaning as self-nature luminosity. If explained in terms of names, some people don't even have very good ways of expressing themselves, so it is not good to be attached to the repetition of unborn and without self-nature alone. The wisdom of the Buddha, that is, the omniscience of all aspects, does not directly see the three impurely imputed aspects, because all conventional appearances as the subject of Dharma have not been established from the beginning. If seeing what has not been established in reality, then wisdom would become mistaken. Not seeing what exists and seeing what does not exist is mis
Chinese
是愚昧无知的状态。因此，如所有万法的实相和尽所有相，恒常、寂静、永恒的智慧，安住于殊胜安乐自性之中，在此基础上观察，对于世间人和瑜伽士来说，无论是实有还是非实有，无论是境还是有境，无论是轮回、道，还是新获得的果等等，无论是真实显现的，还是虽然不真实显现，但以分别念安立的任何法都不曾存在，这就是寂静的体性。因为显现者和安立者的所有烦恼，从本初以来就不存在，所以是完全清净的，证悟到自性光明是平等性，这就是如所有性之证悟方式。自性光明的自性，因为是胜义谛的一切相，所以，所有万法的胜义谛之相，也是所有世俗万法的存在方式和法性，证悟到如是存在，就是尽所有性之智慧。虽然真实照见胜义谛三有，但那不是世俗的显现，虽然没有真实照见世俗三有，但了知众生显现这些，以及在这些众生的错觉中产生苦乐等等。因为以自证的方式了知如所有性和尽所有性之证悟方式，所以，胜义谛的分别假立之相，就是自性光明本身。了知胜义谛的分别假立之三相，与光明本身就是一切相，二者归于一个意义。如是，嘉察大师也说：为了证悟有情寂灭之法性，故而如所有性也是，以自性完全清净之故，烦恼从本初就已灭尽之故。以证悟万法究竟之智慧，一切遍知之法性，因为见到存在于一切有情之中，故而就是尽所有性。如是宣说了如所有性和尽所有性之证悟方式。有些人说，佛陀虽然照见所有不净之显现，但因为没有实执所以没有错乱，这就像说，这个人虽然被强盗抓住了而呼喊，但因为没有可以抢夺的财物所以没有痛苦一样。又像以幻术的一部分来了解幻术的人，看到幻术变幻的房屋
English
It is a state of ignorance. Therefore, based on seeing that both the suchness and the extent of all phenomena abide in the nature of constant, peaceful, eternal wisdom, the bliss of the ultimate, for worldly people and yogis, whether it is real or unreal, whether it is object or subject, whether it is samsara, the path, or newly attained fruits, etc., whether it appears real or, although not appearing real, any dharma established by conceptualization has never existed, this is the nature of peace. Because all the afflictions of the one who appears and the one who establishes are non-existent from the beginning, it is completely pure, and realizing that the self-luminous nature is equality is the way to know suchness. The nature of self-luminous nature, because it is all aspects of ultimate truth, therefore, the ultimate truth aspect of all knowable things is also the way of existence and the dharma nature of all conventional knowable things, and knowing that it exists in this way is the wisdom of knowing the extent. Although the three realms of ultimate truth are directly seen, that is not a conventional appearance, and although the three realms of conventional truth are not directly seen, it is known that sentient beings appear to them, and that happiness and suffering arise in the illusions of those beings. Because both the way of realizing suchness and the way of realizing extent are known by way of self-awareness, the imputed characteristics of ultimate truth are self-luminous nature itself. Knowing the three characteristics imputed to ultimate truth, and that luminosity itself is all aspects, come down to one meaning. Thus, Gyaltsab Rinpoche also said: "In order to realize the peaceful nature of beings, suchness is also, because it is completely pure by its own nature, because afflictions are exhausted from the beginning. With the wisdom of realizing the ultimate of knowable things, the nature of all-knowing, because it is seen to exist in all sentient beings, therefore it is the extent of all things." Thus, he explained the way of realizing suchness and extent. Some say that although the Buddha sees all impure appearances, he is not mistaken because he has no clinging to reality, which is like saying that although this person is caught by robbers and shouts, he has no suffering because there is no wealth to be robbed. It is also like a person who knows illusion by a part of illusion, seeing the house transformed by illusion.
Chinese
然而，就像說「因為知道是幻術所以不會迷惑」一樣，確立徵兆本身就是獲得痛苦的標誌，看見幻術的宮殿本身就是感官被欺騙的迷惑，如果另外新設立一個以智慧摧毀迷惑的認識，然後說因為沒有它所以沒有迷惑，這也不美妙。因為凡是無常、痛苦、顯現為色等，那些本身就是迷惑，所以說不執著它們為真實，那又有什麼用呢？這樣的話，佛陀的智慧，因為了知一切所知，所以本身就是一切相智。因為是一切戲論寂滅的智慧，所以是智慧，因為是諸法究竟實相，所以是度，因此是智慧度。了知二諦一切道，經中說：「世尊，菩薩們為了什麼緣故尋求道的體相呢？善現，菩薩們應當生起聲聞道是什麼，獨覺道是什麼，佛道是什麼的一切道，並且應當了知一切道。那些也應當圓滿，也應當做那些道的事業，沒有圓滿發願，沒有成熟有情，沒有清淨佛土之前，那些也不會現證真實的邊際。因此菩薩們就叫做了知道的體相。」這樣說了。對此，大多數人說證悟三道無生，證悟三道無自性，並且認為它的無生和無自性，是顯示般若波羅蜜多的特徵的一部分。那樣也可以，但是也不一定要執著般若波羅蜜多的特徵就是那樣。雖然是那樣，例如將色等蘊作為所緣的依據，然後修習它為無實，或者顯現的形象顯現為無實一樣，這裡也是首先將三乘道的特徵確定在心中，然後它的相似特徵的形象
English
However, it is like saying, "Because one knows it is an illusion, one will not be deluded." Establishing a sign itself is a mark of obtaining suffering, and seeing a palace of illusion itself is a delusion of deceiving the senses. If one newly establishes a recognition that destroys delusion with wisdom, and then says that because there is no such thing, there is no delusion, that is not beautiful. Because whatever is impermanent, suffering, and appears as form, etc., those themselves are delusions, so what is the use of saying that one does not cling to them as true? In that case, the wisdom of the Buddha, because it knows all knowable things, is itself the all-knowing. Because it is the wisdom of the pacification of all elaborations, it is wisdom, and because it is the ultimate reality of all dharmas, it is transcendence, therefore it is the Perfection of Wisdom. Knowing all paths of the two truths, the sutra says, "For what reason, Lord, do Bodhisattvas seek the aspects of the path? Subhuti, Bodhisattvas should generate all the paths of what is the path of the Hearers, what is the path of the Solitary Buddhas, and what is the path of the Buddhas, and should know all the paths. Those should also be perfected, and the actions of those paths should also be done. Without perfecting the aspiration, without maturing sentient beings, and without purifying the Buddha-field, those will not directly realize the true limit. Therefore, Bodhisattvas are called knowers of the aspects of the path." So it is said. To this, most people say that they realize the three paths as unborn, and realize the three paths as without self-nature, and they consider its unborn and without self-nature as a part of the characteristic that shows the Prajnaparamita. That may be so, but it is not necessary to cling to the characteristic of the Prajnaparamita as being just that. Although it is so, for example, like placing the aggregates of form, etc., as the basis of the object of focus, and then meditating on it as unreal, or the appearance of the appearance appearing as unreal, here also, first, the characteristics of the paths of the three vehicles are determined in the mind, and then the image of its similar characteristics.
Chinese
如果专注于心中显现的事物，认为它是无自性的而进行禅修，或者对各地的道、各自的止观和后得的体验显现的事物，仅仅是像幻觉一样禅修其无自性的意义，也不是目前这个阶段的道无生的含义。那么是什么呢？道的相状无生，意思是说，成为无生相状的道。无论是自续的止观，还是后得的道，所有生、灭、住三者等戏论都在自身寂灭的相状，或者有些虽然实际上显现为戏论的相状，但由于止观无戏论的力量所控制，戏论的相状力量减弱，变得可以与无戏论相似，这就是无生相状的道。证悟或了解它的方式是：止观只有自证，后得则两者都有。因此，菩萨们的止观无分别智慧，证悟法无我，具有无戏论的相状，这是成就圆满佛陀的真实道路。声闻和独觉的相续中，证悟人无我等等，他们各自的无谬误智慧是什么，证悟的方式是什么，功德是什么，利益是什么，都和那个一样。连带许多附带的功德，因为它具备那些，所以称为三乘的道，并且因为它是通过自证而了解的，所以是道智。在没有完成成熟、调伏、净化三者之前，具有不显现真实边际的作用，以及在其他时候具有不特意断除烦恼的作用等等，这些都是就菩萨的阶段而言，道智具备这些差别，但作为道智的安立，并不需要这样。佛是最终的果位，因此在一切种智的阶段，会讲述三种相状，即分别、相和总相。菩萨没有显现所有的果位，所以只说了道而已。第三个事物是基智。经中说：世尊，为什么一切智是声闻和独觉的？善现，一切内外诸法
English
If one focuses on what appears in the mind, thinking it is without inherent existence and meditating on it, or merely meditating on the meaning of the absence of inherent existence like an illusion on the experiences of the samatha-vipassana and post-meditation of each ground and path, that is not the meaning of the unborn path in this present stage. So what is it? The aspect of the path being unborn means that it becomes the path of the unborn aspect. Whatever the samatha-vipassana or post-meditation path of one's own continuum is, all the elaborations such as arising, ceasing, and abiding are the aspects of pacifying in their own place, or although some may actually appear as aspects of elaboration, because they are controlled by the power of the samatha-vipassana non-elaboration, the characteristics of elaboration weaken and become similar to non-elaboration, this is the path of the unborn aspect. The way to realize or understand it is: samatha-vipassana has only self-awareness, and post-meditation has both. Therefore, the non-conceptual wisdom of the samatha-vipassana of the Bodhisattvas, realizing the selflessness of phenomena, having the aspect of non-elaboration, is the actual path to accomplish perfect Buddhahood. In the continuums of the Hearers and Solitary Buddhas, realizing the selflessness of persons, etc., whatever their own infallible wisdom is, what the way of realization is, what the qualities are, and what the benefits are, are all the same as that. With the addition of many incidental qualities, because it possesses those, it is called the path of all three vehicles, and because it is known through self-awareness, it is the knowledge of the path. Until the three, maturation, taming, and purification, are not accomplished, it has the function of not manifesting the true limit, and the function of not intentionally abandoning afflictions at other times, etc., these are all in terms of the stage of the Bodhisattva, the knowledge of the path possesses these differences, but it is not necessary for the establishment of the knowledge of the path. Buddhahood is the ultimate result, therefore in the stage of omniscient wisdom, the three aspects, conceptual, characteristic, and general, are explained. Bodhisattvas have not manifested all the results, so only the path is mentioned. The third thing is the base knowledge. In the Sutra it says: World-Honored One, why is the omniscient wisdom of the Hearers and Solitary Buddhas? Subhuti, all external and internal phenomena