Chinese
如是宣说，分别念之自性是法身或智慧，此与其它教法相异。其它宗义中，也多有说心之自性是光明等，不怎么提及外在事物，想必是因此缘故吧。仅就此而言，并不相违。然而，若考察你的说法，则混淆了名相与实义，执分别念为真实智慧，并因此而如此命名。譬如，若执黑暗为光明，并因此而命名，则乃谬误。此外，当心安住于实情，现量了知并证悟分别念之自性时，作为有法之分别念即会止息，因其对治——无分别智已生起之故。若分别念未曾止息，则未现量了知且未证悟其自性，因现量证悟之障碍乃是分别念未曾止息之故。若认为这没有过失，因分别念与智慧二者如水与水波般，本体相同，故一者存在时，另一者不必消失，则是不合理的。因二者如光明与黑暗般，是互相排斥而不能并存之对立。此外，你将分别念视为智慧的错误根源在于，误解了《原始智慧》等经文。其中说到：“若了知心，即是智慧，故不应于他处寻觅佛陀，应修此观念。”等等，经中说不应于心之外寻找作为有法之心之法性——真如。你误解了这些经文，认为分别念与烦恼的自相即是实相智慧，这完全是对经文含义的无知。这些经文是指分别念的自性是智慧和法性，因此才如此宣说。此外，凭借具足善巧方便的殊胜密咒道，将一切庸常之显现分别转化为<原始自生>之身与智慧而修持，则五毒与一切分别皆转为道与智慧，此于新旧宗派中皆广为人知，此处亦如是承许。第六，观待二谛而遣除二边之方式：遣除边之方式之真实内容，以及有无
English
It is thus stated that the nature of discursive thoughts is the Dharmakāya or wisdom, which is different from other teachings. In other doctrines, it is often said that the nature of the mind is luminosity, etc., with little mention of external objects, presumably for this reason. As far as this is concerned, there is no contradiction. However, if we examine your statement, it confuses names and meanings, holding discursive thoughts to be actual wisdom, and thus naming them accordingly. For example, if one were to hold darkness to be light and name it accordingly, it would be a mistake. Furthermore, when the mind abides in reality, and directly knows and realizes the nature of discursive thoughts, then the discursive thoughts, as the subject of dharma, will cease, because their antidote, non-discursive wisdom, has arisen. If discursive thoughts have not ceased, then their nature has not been directly known or realized, because the obstacle to direct realization is the non-cessation of discursive thoughts. If one thinks that there is no fault in this, because discursive thoughts and wisdom are like water and waves, of the same essence, so when one exists, the other need not disappear, then it is unreasonable. Because the two are like light and darkness, mutually exclusive and cannot coexist. Furthermore, the root of your error in considering discursive thoughts as wisdom lies in misunderstanding scriptures such as the "Primordial Wisdom." It says, "If you understand the mind, it is wisdom, so you should not seek the Buddha elsewhere, you should cultivate this concept." etc., the scriptures say that one should not seek the dharma-nature of the mind, suchness, outside the mind, which is the subject of dharma. You have misunderstood these scriptures, thinking that the self-nature of discursive thoughts and afflictions is the reality of wisdom, which is complete ignorance of the meaning of the scriptures. These scriptures refer to the fact that the nature of discursive thoughts is wisdom and dharma-nature, and therefore they are spoken of in this way. Furthermore, by means of the supreme mantra path, which is endowed with skillful means, all ordinary appearances and thoughts are transformed into the <primordial self-born> body and wisdom and practiced, then the five poisons and all discursive thoughts are transformed into the path and wisdom, which is well known in both the old and new schools, and is also accepted here. Sixth, the way to eliminate the two extremes in relation to the two truths: the actual content of the way to eliminate the extremes, and the existence and non-existence
Chinese
是对差异的解释，共有两种。第一种有三种情况。第一种是依赖于世俗谛而消除边见的方法。 尊者慈氏弥勒的《中边论》中说： 显现各种各样的识，是不真实的世俗分别念，仅仅是世俗存在。 在这个识中显现的能取和所取二者，除了是心识假立之外，即使在世俗中也是不存在的。 这是瑜伽行者对于世俗谛，即仅仅是依他起和唯识的两种边见进行消除和断除的方法。 因为所有的依他起分别念仅仅是世俗存在，所以脱离了无的边见。 能取和所取二者等依赖性的法，所有虚构的事物，即使在世俗中也是不存在的，因此脱离了有的边见。 第二种是依赖于两种真谛而消除有无的边见。《中边论》中说： 空性的智慧，对于这种不真实的分别识，是作为法性而存在的。 具有法性的空性，对于不真实的分别识，也是作为有法而存在的。 这是对于两种真谛无有分别，无有差别，依赖于二者而消除两种边见的方法。 因为空性是真实存在的，所以是断见。 因为所有的分别念和世俗的法不是真实存在的。 所以从常边中解脱出来。 此外，轮回自性不成立，所以脱离常边。 涅槃是胜义存在的，所以脱离断边。 等等，用“等”字概括的识、智慧、突发、本有、造作和自性等等，所有这些种类，也像这样按照所说的那样结合起来，对于善巧地了解消除两种边见的方法是必要的。 第三种是仅仅依赖于胜义谛而消除两种边见的方法。 色等世俗的法，具有各种各样的差别，所有这些突发的垢染的法性，如是性从未被沾染，所以从原始以来就是空性的。 与空性这种实相在一切方面无有差别的有法，无上的佛陀以法力等无量功德，胜义法界是不空的。 这是这部伟大的中观不共的消除两种边见的
English
There are two explanations of the differences. The first has three aspects. The first is the method of eliminating extremes by relying on conventional truth. In the Madhyāntavibhāga of venerable Maitreya: "The consciousness that appears in various ways, the unreal conventional conceptualization, exists only as conventional. The apprehended and apprehender that appear in that consciousness do not exist even conventionally, except as mentally constructed." This is the way that yogis eliminate and abandon the two extremes in relation to conventional truth, that is, dependent origination and mere consciousness. Because all dependent conceptualizations exist only conventionally, they are free from the extreme of non-existence. The apprehended and apprehender, and all dependent and fabricated phenomena, do not exist even conventionally, so they are free from the extreme of existence. The second is the elimination of the extremes of existence and non-existence by relying on both truths. In the Madhyāntavibhāga: "The wisdom of emptiness exists as the nature of phenomena in this unreal consciousness. Emptiness, which is the nature of phenomena, also exists as the subject of phenomena in this unreal consciousness." This is the method of eliminating the two extremes by relying on both truths without distinguishing or differentiating between them. Because emptiness exists as truly established, it is the extreme of annihilation. Because all conceptualizations and conventional phenomena do not exist truly, they are liberated from the extreme of permanence. Furthermore, because samsara is not established by its own nature, it is free from the extreme of permanence. Because nirvana exists ultimately, it is free from the extreme of annihilation. And so on, all such categories as consciousness, wisdom, adventitious and innate, artificial and natural, which are included by the word "etc.," should be combined in this way according to what has been said, and one should skillfully understand the method of eliminating the two extremes. The third is the method of eliminating the two extremes by relying solely on ultimate truth. The nature of phenomena, such as form, which are conventional phenomena with various distinctions, and all adventitious stains, is such that it has never been stained by suchness, so it is empty from the beginning. The subject of phenomena, which is in every way inseparable from emptiness, the ultimate reality, is not empty because of the infinite qualities such as the power of the Dharma of the unsurpassed Buddha. This is the unique elimination of the two extremes of this great Madhyamaka.
Chinese
是这样的，从断除一切戏论的方面来说，可以摆脱常边，从具备一切决断方式的方面来说，可以摆脱断边。因此，这是其他普通中观派所不具备的，是仅仅依靠此派不共的胜义谛才能消除二边的道理。第二，关于有无的差别，分为必须了解自共相的体性和有无的差别的区分两部分。第一部分是，总的来说，如前所述，要知道什么法存在就是存在，什么法不存在就是不存在，这是与如实显现实相之理的方法相顺应的智慧。为了在自相续中生起甚深的中观之道，必须了解有无等的差别，因此必须精通消除有无和常断等二边的方法。这样，为了了解有无的差别，必须了解诸法的自共相等等。也就是说，任何一个法都有两种体性，自己的体性是，比如火的体性是热和燃烧；共同的体性是，比如火的体性是具有作用；特别的是无常、空和无我等等。也就是说，前者是体性就必然是所诠，而后者则不一定。此外，比如对于白色的牛，以不是诺等聚集的团块为理由而施加牛的名称，对于瓶等其他法也应该以同样的方式来理解施加名称的方法。还必须了解有为法的因和果的体性，生起因的体性，或者是饶益因的体性。如果是有为法，那么必然是因，因为如果是有为法，那么必然具备上述两种体性中的任何一种。所生果的体性，或者是饶益果的体性。如果是事物，那么必然是果，因为如果是事物，那么必然具备上述两种体性中的任何一种。因此，为了了解体性如何表示各自所诠释的法，以及名称或术语如何表示各自的含义等等，这里对这些
English
It is like this, from the aspect of being free from all elaborations of severance, one can get rid of the extreme of permanence, and from the aspect of possessing all kinds of decisive methods, one can get rid of the extreme of annihilation. Therefore, this is not possessed by other ordinary Madhyamikas, and it is the way to eliminate the two extremes only by relying on the uncommon ultimate truth of this school. Secondly, regarding the difference between existence and non-existence, it is divided into two parts: the need to understand the characteristics of self and commonality, and the explanation of the distinction between existence and non-existence. The first part is, in general, as mentioned above, to know that whatever dharma exists is existence, and whatever dharma does not exist is non-existence, this is a wisdom that conforms to the method of truly revealing the reality. In order to generate the profound Madhyamaka path in one's own mind, one must understand the differences between existence and non-existence, so one must be proficient in the method of eliminating the two extremes of existence and non-existence, permanence and annihilation, etc. Thus, in order to understand the difference between existence and non-existence, one must understand the self and common characteristics of all dharmas, etc. That is to say, any dharma has two characteristics, its own characteristic is, for example, the characteristic of fire is heat and burning; the common characteristic is, for example, the characteristic of fire is having function; especially impermanence, emptiness, and selflessness, etc. That is to say, if the former is a characteristic, it must be the signified, but the latter is not necessarily. In addition, for example, for a white cow, the name of cow is applied with the reason that it is not a lump of Noks etc. For other dharmas such as vases, the method of applying names should also be understood in the same way. It is also necessary to understand the nature of cause and effect of conditioned dharmas, the nature of the generating cause, or the nature of the benefiting cause. If it is a conditioned dharma, then it must be a cause, because if it is a conditioned dharma, then it must have any one of the above two characteristics. The nature of the generated effect, or the nature of the benefiting effect. If it is a thing, then it must be an effect, because if it is a thing, then it must have any one of the above two characteristics. Therefore, in order to understand how the characteristics represent the dharmas they represent, and how the names or terms represent their respective meanings, etc., here are these
Chinese
仅仅是提了一下名字而已。 第二，要讲述有和没有等差别之分，分为两种。第一种，有，也有三种：胜义谛实有、名相和现在有。这些是被说为有的分类，所以变成三种。 其中，如法性如是性的智慧，是胜义谛实有；名相是仅仅通过名称概念安立而存在；现在有的法，如组合法，是生起后未灭而存在。 其中，所谓名相，是依靠名称，不错乱地理解“这个名称的含义是这个”；概念是依靠含义，不错乱地理解“这个含义的名称是这个”。例如，名称是瓶子，含义是肚子鼓胀等。 第二，没有，可以分为六种：有生起的因，但暂时没有生起的未来，或者如泥土时没有陶瓶；生起后已经灭尽的过去；或者如陶瓶被锤子砸碎而没有；如马身上没有牛的“一者于一者无”；如兔子的角般的“完全没有”；遍计所执的法在世俗谛中没有；以及依他起在胜义谛中没有。要知道，没有的方式也有各自不同的六种。 有法之心和法性之心的差别是：《经庄严论》中说：法性之心在佛和有情的状态下没有差别，总是自性光明。那么，有情为什么不证悟呢？因为有情相续中的法性之心被世俗的心，突发的垢染，包括二障所染污，所以不能证悟。除了法性之心以外的有法依他起之心，不是自性光明，因为垢染是突发的。因此，心性自性光明只对法性而言。 此外，有法之心在胜义谛中没有，并且缘取世俗的法，要知道，它的自性显现却无有真实，如幻象等。同样，法性的