Chinese
就像这样，它被描述为通过燃烧思维概念的柴火来了解自己的本性，如帕玛美扎所阐释的中观诀窍中所说：不执着于任何事物，是因为它脱离了被抓住和抓住的概念。舍弃所有的记忆和作意，就是舍弃了专注于过去和未来的概念。正如先前所说，以作意为伴的个别思维智慧本身被视为事物的障碍而被阻止。此外，从慈悲的进入和事业持续不断的角度来看，虽然并非没有自生智慧，但从知识和能知所设定的宗派的戏论中解脱的角度来看，两大车乘都不承认非概念智慧。孟加拉的班智达说：圣者无著导师实际上并不承认无二智慧，也不承认获得非概念智慧之后的状态，因为他获得了三地的自在，所以他已经理解了一切法都是不生的。因此，毫无疑问，他的宗义是中观。同样，那些从无始以来执着于事物，不了解二谛的道理的人说：如果你像中观派一样，那么诸佛在无数劫中成为菩萨，做了无数难以做到的事情，积累了无数的功德，就没有意义了，法和僧伽也不存在了。由于没有将众生从轮回中解脱出来，所以罪恶之人的观点就被无限期地搁置了。这是白色正法的谷物的冰雹。外道断见者认为这太过分了，所以这种东西应该被隐藏和保密。中观派说：你没有学习智慧，是个愚蠢的人。在《大云经》、《楞伽经》、《大法鼓经》和《文殊根本续》等经中反复预言的圣者龙树的著作进行诽谤，那些行为是自我毁灭。他的宗义认为诸佛已经变成了法身，他的智慧也舍弃了一切概念，变成了法界，因此法界和
English
Just like that, it is described as understanding one's own nature as it is by burning the firewood of thought concepts, as explained in the Madhyamaka instructions of Pal Marmeméza: Not grasping at anything is because it is free from the concepts of being grasped and grasping. Abandoning all memory and attention is abandoning the concepts focused on the past and future. As has been said before, the wisdom of individual discrimination accompanied by attention itself is regarded as an obstacle to things and is prevented. Furthermore, from the point of view of the entry of compassion and the continuous activity, although there is no absence of self-arisen wisdom, from the point of view of being free from the elaboration of the tenets established by knowledge and the knower, both great vehicles do not accept non-conceptual wisdom. The Pandit of Bengal said: The teacher, the noble Asanga, does not actually accept non-dual wisdom, nor does he accept the state after obtaining non-conceptual wisdom, because he has attained the mastery of the three realms, so he has understood that all dharmas are unborn. Therefore, there is no doubt that his doctrine is Madhyamaka. Similarly, those who have been attached to things since beginningless time and do not understand the principle of the two truths say: If you become like a Madhyamaka, then the Buddhas who have become Bodhisattvas for countless eons, doing countless difficult things, and accumulating countless merits, are meaningless, and the Dharma and Sangha do not exist. Since there is no one to liberate beings from samsara, the view of the sinful is put off indefinitely. This is the hail of the grain of white Dharma. The outsider annihilationists think this is too much, so this kind of thing should be hidden and kept secret. The Madhyamaka said: You have not studied wisdom and are a fool. To slander the works of the noble Nagarjuna, who is repeatedly prophesied in the Sutra of Great Clouds, the Lankavatara Sutra, the Great Drum Chapter, and the Great Manjushri Root Tantra, those actions are self-destructive. His doctrine holds that the Buddhas have become the Dharmakaya, and his wisdom has also abandoned all concepts and become the Dharmadhatu, therefore the Dharmadhatu and
Chinese
由于没有智慧和境与有境，那么所谓的无分别智是怎样的呢？ 导师（龙树菩萨）也说： 因为过去不存在， 所以未来也不存在。 因为处所已经完全转变， 现在发生的又在哪里存在呢？ 又说： 平等安住与不安住， 在哪里这些全部都不存在？ 舍弃了有和无， 显示是双运。 这样说，所以并不承认无分别智。 当时，由于没有无分别智，一切戏论寂灭，那么所谓的后得智又是怎样的呢？ 实际上是没有的。 又说： 那么佛是否具有身和智慧，以及功德和事业呢？回答说： 以三种因和一种缘，在所化众生面前显现，由于所化众生的显现，身也显现为多种多样。 智慧也是自生的大智慧。 等等广为阐述。 像这样的智慧，如果具有方便的支分，就是解脱的方式。 如果完全了解这样的智慧， 就会以方便的方式获得解脱。 没有智慧的方便， 无法从束缚中解脱。 因此，菩萨们的道路是以智慧的力量不堕入轮回，以方便的力量不堕入寂灭，所以在圣者如来密意经中说： 种姓之子，例如火从燃料中燃烧，没有燃料就会熄灭。 同样，心从对境中燃烧，没有对境心就会寂灭。 因此，精通方便的菩萨，以完全清净的般若波罗蜜多，也知道对境的寂灭， 也不使善根的对境寂灭。 也不使烦恼的对境生起，而是安住在波罗蜜多的对境上。 对于空性的对境也分别观察，也以大悲观看一切众生。 这样。 像这样以方便智慧相结合的道路，就能见到舍弃了增益和损减之边的中道。 这样，以智慧舍弃增益之边，以方便舍弃损减之边。 经中说：
English
Since there is no wisdom and no object and object-holder, what is this so-called non-conceptual wisdom like? The teacher (Nagarjuna) also said: Because the past does not exist, Therefore the future also does not exist. Because the place has completely changed, Where does the present occurrence reside? It also says: Sameness and non-sameness, Where do all these not exist? Abandoning existence and non-existence, It is shown to be union. Thus it is said, so non-conceptual wisdom is not accepted. At that time, since there is no non-conceptual wisdom, all elaboration is pacified, so what is the so-called subsequent wisdom like? Actually, it does not exist. It also says: Then, does the Buddha not have body and wisdom, as well as qualities and activities? It is said: With three causes and one condition, it appears to the faces of those to be tamed. Due to the appearance of those to be tamed, the body also appears in various ways. Wisdom is also great self-born wisdom. And so on, it is widely explained. Such wisdom, if it possesses the limb of skillful means, is the way of liberation. If such wisdom is fully understood, One will be liberated by means of skillful means. Without wisdom, skillful means, There is no liberation from bondage. Therefore, the path of the Bodhisattvas is that they do not fall into samsara by the power of wisdom, and they do not fall into nirvana by the power of skillful means. Therefore, in the Secret Sutra of the Blessed Thus-Gone One, it says: Son of lineage, for example, fire burns from fuel, and without fuel it will be extinguished. Similarly, the mind burns from an object, and without an object the mind will be pacified. Therefore, a Bodhisattva who is skilled in skillful means, with the perfection of wisdom completely purified, also knows the pacification of objects, And does not pacify the object of virtue. Nor does he cause the object of affliction to arise, but abides in the object of the perfections. He also separately examines the object of emptiness, and also looks at all sentient beings with great compassion. Like that. Like this path of combining skillful means and wisdom, one can see the Middle Way that has abandoned the extremes of superimposition and denial. In this way, wisdom abandons the extreme of superimposition, and skillful means abandons the extreme of denial. The sutra says:
Tibetan
་ཀྱང༌། དེ་བཞིན་གཤེགས་པ་ནི་ཐབས་དང་ཤེས་རབ་ཀྱིས་བསྐྱེད་པ་སྟེ། གཞན་གྱི་དྲིང་ལ་འཇོག་པ་ཡང་སྲིད་པར་ཤེས་པར་བྱའོ། །ཞེས་དང༌། འཕགས་པ་དད་པའི་སྟོབས་བསྐྱེད་པ་ལས་ཀྱང༌། ཐབས་ལ་མཁས་པ་ནི་ཆོས་ཐམས་ཅད་ཡང་དག་པར་སྡུད་པ་གང་ཡིན་པའོ། །ཤེས་རབ་གང་ཞེ་ན། གང་ཆོས་ཐམས་ཅད་འདྲེས་པ་ལ་མཁས་པའོ། །ཐབས་དང་ཤེས་རབ་འདི་གཉིས་ནི་སར་ཆུད་པ་རྣམས་ཀྱིས་ཀྱང་དུས་ཐམས་ཅད་དུ་བསྟེན་པར་བྱ་སྟེ། ཤེས་རབ་འབའ་ཞིག་ནི་མ་ཡིན་ནོ། །ཞེས་སོ། །གལ་ཏེ་ཤེས་རབ་དང་བྲལ་བའི་ཐབས་ནི་འབད་པ་ཆེན་པོ་དང་ལྡན་ཡང་མུ་སྟེགས་ཅན་གྱི་ལམ་བཞིན་དུ་ཕྱིན་ཅི་ལོག་ཁོ་ནས་ འཆིང་ངོ༌། །དེ་བཞིན་དུ་ཐབས་དང་བྲལ་བའི་ཤེས་རབ་ཀྱང་ཉན་ཐོས་བཞིན་དུ་སྙིང་རྗེ་ཆེན་པོ་དང་མི་ལྡན་པས་མཐའ་གཅིག་པའི་མྱང་འདས་ལ་གཞོལ་བའི་ཕྱིར། ཤིན་ཏུ་མཉམ་པར་གཞག་པའི་གནས་སྐབས་དག་ཏུ་ཐབས་ལ་བརྟེན་པ་མི་འབྱུང་དུ་ཟིན་ཀྱང་སྦྱོར་བའམ། རྗེས་ལ་ཐོབ་པའི་ཚེ་ཐབས་ཤེས་གཉིས་གཅིག་ཅར་དུ་འཇུག་པ་སྟེ། ཚུལ་དེས་ན། གང་དུ་སྟོང་ཉིད་སྙིང་རྗེ་གཉིས། །རྒྱུད་ལ་བརྟེན་པ་ཚོགས་ལམ་ཆེ། །སྦྱོར་ལམ་ཆོས་མཆོག་མན་ཆད་དུ། །མཉམ་རྗེས་སྟོང་དང་སྙིང་རྗེར་འཆར། །ཞེས་སྨོས་ནས། འདི་ལྟར་མཉམ་གཞག་ཏུ་སྟོང་ཉིད་དང་རྗེས་ཐོབ་སྙིང་རྗེའི་སྙིང་པོ་ཅན་གྱི་སྦྱིན་པ་ལ་སོགས་པ་བསོད་ནམས་དང་ཡེ་ཤེས་ཀྱི་ཚོགས་མཐའ་དག་བསྒྲུབ་པ་ལ་འཇུག་པ་ནི་ཚོགས་ཀྱི་ལམ་སྟེ། ཐེག་ཆེན་གྱི་སེམས་བསྐྱེད་གསར་དུ་སྐྱེས་པའི་རྟེན་གང་ཡིན་པ་དེས་ཐེག་ཆེན་སེམས་བསྐྱེད་དང་པོར་ཐོབ་ནས་ཚོགས་ལམ་ཆུང་ངུར་འཇུག་ནུས་པ་ཡིན་ལ་བསྒོམ་ཚུལ་བྱེ་བྲག་པའི་ཆ་ནས་ཚོགས་ལམ་དེ་ལ་ཆེ་འབྲིང་ཆུང་གསུམ་ཡོད་པའི་ཆུང་ངུར་དྲན་པ་ཉེ་བར་གཞག་པ་བཞི་ལ་བསྒོམ་པའི་དང་པོ་ལུས་དྲན་པ་ཉེ་བར་གཞག་པ་ནི་མཉམ་གཞག་ཏུ་ནམ་མཁའ་ལྟར་སྒོམ་ཞིང༌། རྗེས་ཐོབ་ཏུ་མི་གཙང་བ་དང༌། སྒྱུ་མ་ལྟ་བུར་ བསྒོམ་པའོ། །ཚོར་བ་དྲན་པ་ཉེར་གཞག་ལ་མཉམ་གཞག་ཏུ་མ་སྐྱེས་པ་དང༌། རྗེས་ཐོབ་ཏུ་ཚོར་བ་མཐའ་དག་སྡུག་བསྔལ་དང་ཆུ་ཤིང་ལྟར་སྙིང་པོ་མེད་པར་བསྒོམ་མོ། །སེམས་དྲན་པ་ཉེར་གཞག་ནི་མཉམ་གཞག་ཏུ་རང་བཞིན་གྱིས་སྟོང་པ་དང༌། རྗེས་ཐོབ་ཏུ་མི་དགག་ལ་མི་གནས་པར་བསྒོམ་མོ། །ཆོས་དྲན་པ་ཉེར་གཞག་ནི་མཉམ་གཞག་ཏུ་མཉམ་པ་ཉིད་དང༌། རྗེས་ཐོབ་ཏུ་སྒྱུ་མའི་དཔེ་བརྒྱད་ལ་སོགས་པར་བསྒོམ་མོ། །དེའང་ཆུང་ངུར་དྲན་པ་ཉེར་གཞག་བཞི་བསྒོམས་པས་མཐོང་ལམ་གྱི་བདེན་པ་བཞི་ལ་འཇུག་པའི་ཚུལ། འདི
Chinese
也是这样，如来是由方便和智慧所生，也要知道有依赖于其他的情况。以及，在圣者信力生起中也说：善巧方便是指能完全摄集一切法的。什么是智慧呢？是指善于通达一切法融合的。这二者，即使是已证地者，也要时时修习，而不仅仅是智慧。如果与智慧分离的方便，即使具有很大的努力，也如外道之路一样，只会以颠倒而束缚。同样，与方便分离的智慧，也如声闻一样，因不具大悲，故而趋向于唯一的寂灭。即使在极度入定的状态中，似乎不会依赖方便，但在加行或后得位时，方便与智慧是同时进入的。因此，何处空性与悲心二者，依于自相续，乃是大资粮道。加行道及殊胜法以下，入定与后得，显现空性与悲心。如是说后，像这样，在入定中以空性，后得位以悲心为核心的布施等福德与智慧的无量资粮的修集，是资粮道。作为大乘发心新生的所依，以此首次获得大乘发心后，才能进入小资粮道，并且从修习方式的差别来说，资粮道有大、中、小三种，在小资粮道中，修习四念住，首先是身念住，在入定中如虚空般修习，后得位时修习不净和如幻。受念住，在入定中是不生起，后得位时修习一切感受皆是痛苦，并且如芭蕉树般无有实义。心念住，在入定中是自性空，后得位时修习不住于不遮。法念住，在入定中是平等性，后得位时修习如幻化八喻等。这也是以小资粮道修习四念住而进入见道的四谛之理。
English
Likewise, the Tathagata is born of skillful means and wisdom, and it should also be known that there are situations where one relies on others. And, in the arising of the power of faith of the noble one, it is also said: Skillful means refers to that which completely gathers all dharmas. What is wisdom? It refers to being skilled in understanding the fusion of all dharmas. These two, even those who have attained the bhumis, should practice at all times, and not just wisdom alone. If skillful means is separated from wisdom, even if it has great effort, it will only bind with perversion, like the path of the heretics. Similarly, wisdom separated from skillful means, like the Shravakas, does not possess great compassion, and therefore tends towards the solitary Nirvana. Even in the state of extreme meditative equipoise, it may seem that one does not rely on skillful means, but in the stage of application or subsequent attainment, skillful means and wisdom enter simultaneously. Therefore, wherever emptiness and compassion, rely on one's own continuum, it is the great accumulation path. From the path of application and the supreme dharma onwards, in meditative equipoise and subsequent attainment, emptiness and compassion arise. Having said that, like this, in meditative equipoise with emptiness, and in the subsequent attainment with compassion as the core, the accumulation of limitless accumulations of merit and wisdom, such as generosity, is the accumulation path. As the basis for the new arising of the Mahayana mind, after first attaining the Mahayana mind, one can enter the small accumulation path, and from the difference in the way of practice, the accumulation path has three types: great, medium, and small. In the small accumulation path, practicing the four mindfulnesses, first is the mindfulness of the body, in meditative equipoise, one meditates like the sky, and in the subsequent attainment, one meditates on impurity and like illusion. Mindfulness of feeling, in meditative equipoise, it does not arise, and in the subsequent attainment, one meditates that all feelings are suffering and without essence like a plantain tree. Mindfulness of mind, in meditative equipoise, it is emptiness by nature, and in the subsequent attainment, one meditates without abiding in non-negation. Mindfulness of dharmas, in meditative equipoise, it is equality, and in the subsequent attainment, one meditates on the eight similes of illusion and so on. This is also the way in which one enters the four truths of the path of seeing by practicing the four mindfulnesses in the small accumulation path.