English
If it is thought that there are two contradictory valid cognitions, namely that there are buildings of two hundred thousand yojanas, and that the illusions of the six types of beings, then the Buddha's wisdom vision does not deceive, and as they appear separately, they exist, and by measuring, those appearances will become infallible, correct truths. (If so, then how can false dreams exist correctly as true even after awakening from the sleep of ignorance? Note.) Or, if all that is to be measured is an illusion, then even if the Buddha knows it as such, then the cognition will become an error, which is unavoidable. This is also unreasonable. Even without wisdom, in order for the Complete Buddha to directly know all knowable things, eliminating the obscurations to knowledge would become meaningless, because even if the obscurations to knowledge are eliminated, the Buddha would not have the wisdom to know the knowable. If one thinks so, then in terms of convention, it would become a slander against omniscience, so it is unreasonable. However, if one uses terms according to others' fame without analysis, then would one think that the Buddha has wisdom or does not have wisdom? For the cognition of the way of omniscience spoken by others' fame that does not conform to worldly conventional dependent origination, even on the level of non-analysis, it is not said to exist. For the cognition of the way of omniscience spoken by others' fame that conforms to worldly conventional dependent origination, it is said to exist on the level of non-analysis, because relying on the power of the aspiration of the Victorious One's path of learning, in the pure mirror of the minds of the trainees, teaching the Dharma to the trainees with the wisdom of power, etc., arises in dependence on the appearances of others, so there is no negation in terms of convention. For the object, the knowable is empty of nature like an illusion, and the knower is without nature like an illusion, saying that it is known and understood by such an illusory thing, there is no contradiction. Because seeing the unseen meaning is seeing the true meaning, therefore those who say that the knowable conforms to dependent origination are not negated without analysis, because it is an analysis of terms. For example, when seeing the image of Deva's face in a mirror, it is said in the world that Deva's face is seen in the mirror, which cannot be negated. So, the Buddha's knowledge of knowable dependent origination and
Chinese
说空性者，在未经观察的境界面前，有智慧。如果这样说，那么以符合所知缘起的他宗共许来观察时，有智慧是否会变得可以这样观察呢？并非如此。因为说符合所知缘起的，在未经观察的境界面前，名言上说有智慧，如果观察，那么符合所知缘起的他宗共许的道理，能遮止并且能遮止名言上的一切有和无。因为有无等是戏论的边。那么中观派你仅仅以他宗共许来观察，而以自宗来极其观察时，如何认为呢？我中观派，对于二谛之法，以说他人和他人的意愿，他人和他人的共许的道理和不合道理的方式，他人不合道理地错解二谛，说不合道理者，以说道理来观察而遮止。除此之外，中观派以自宗来极其观察时，智慧的有和无是这样的(363n) 没有确立之说。因为中观派自宗成立的法是离言思的，所以我什么也不说智慧的有无，因此自宗上智慧的有无什么也不说也不说。因此，认为在有无任何方面都无言无思，那么你中观派的自宗就太过分了，实有论者这样提出责难，这种过失也不会发生。这样一来，中观派你们没有自宗的道理就变得没有边际了，这样一来，你的无边际的破立和取舍，积累二资粮，清净二障等等，对于所有这些，心中稍微的依靠或信任也没有了，如果这样说，我中观派的方面也不会变成无边际，因为我丝毫没有想要有边际的意愿，因此没有承诺有边际。说无边际的过失，是对那些认为有边际是极其美好而承诺者来说的，我则丝毫没有过失。我们积累清净到了极致，对于二谛之法，心中没有丝毫的依靠，这虽然不是自宗的意愿，但是是观待安立的缘起。
English
Those who speak of emptiness, in the face of the unexamined state, there is wisdom. If it is said like this, then when examined by the other's accepted convention that accords with the dependent origination of knowable objects, will the existence of wisdom become something that can be examined in that way? It is not so. Because those who say that it accords with the dependent origination of knowable objects, in the face of the unexamined state, nominally say that there is wisdom, if examined, then the reasoning of the other's accepted convention that accords with the dependent origination of knowable objects can prevent and is able to prevent all existence and non-existence in name only. Because existence, non-existence, etc., are the extremes of elaboration. So, Madhyamika, you only examine by the other's accepted convention, but when you examine extremely by your own system, what do you think? I, the Madhyamika, regarding the two truths, by saying that the wishes of others and others, the reasons and unreasonableness of others and others' accepted conventions, others unreasonably misunderstand the two truths, those who say it is unreasonable, examine by saying reason and prevent it. Other than that, when the Madhyamika examines extremely by his own system, the existence and non-existence of wisdom is like this (363n) There is no statement of establishment. Because the dharma established in the Madhyamika's own system is beyond words and thoughts, I do not say anything about the existence or non-existence of wisdom, therefore, I do not say anything about the existence or non-existence of wisdom in my own system. Therefore, thinking that there is no speech or thought in any aspect of existence or non-existence, then your Madhyamika's own system is too extreme, the proponent of reality thus raises a criticism, this fault will not occur either. In this way, the reason that you Madhyamikas do not have your own system becomes limitless, and in this way, your limitless negation and affirmation, and acceptance and rejection, accumulating the two accumulations, purifying the two obscurations, etc., for all of these, there is not even a little reliance or trust in the mind, if you say so, my Madhyamika's side will not become limitless either, because I do not have the slightest intention of wanting to have limits, therefore I have not promised to have limits. The fault of saying limitless is for those who think that having limits is extremely beautiful and promise it, but I do not have even the slightest fault. When we have completed the accumulation and purification to the extreme, there is not even a little reliance in the mind on the two truths, although this is not the intention of our own system, it is the dependent origination of dependent establishment.
Chinese
通常知识的本性就是这样产生的。那些说知识与缘起相符的人，也只是像风一样在口头上谈论着名相而已。正如伟大的帝洛巴所说：若心无所依，即是大手印。若能习惯并与之熟悉，便能获得无上菩提。(363b) 还有，嘉瓦果仓巴说：首先，不要散乱，要依止正念。中间，安住在无勤的状态中。现在，在超越思维的法界中翱翔。将一切都带到尽头的瑜伽真快乐！还有，三界怙主直贡巴曾说：当自心显现时，无数三劫也都是虚假的。对于不了义的教法，你到底要不要相信呢？好好想想吧！等等，有无尽的说法。因此，那些说知识与缘起相符的人，只是随顺世俗的说法，未经观察，在名言上，将孩童和圣者学习的后得位中所见的法性和空性，或者自性，当做是境，并将不分别的智慧当做是衡量它的量度的智慧，然后妄加分别，说心知道、心证悟了。但在那时，也不是知识以自证的方式被能知以自证的方式所知。正如所说：在此，涅槃本身，以及无垢的心。又问：谁能见到呢？答：在名言中，说是心。因此，一切所知和能知，其自性都是涅槃，除了自性空性之外，没有其他任何成立之处。那些说知识与缘起相符的人，未经观察时，认为佛有智慧，在这种情况下，为了调伏其他众生的显现，也安立佛具有声义混合执着的比量。在佛的不共之法中，当解释以智慧所摄的三时无杂(364n)乱地了知未来的智慧时，《总持自在经》中说：任何心之后产生任何心，所有这些都以计数的方式完全了知。这也就是现量和随行之智。而且，如来已舍弃的过去心续也是所缘。等等的教证被引用在入行论的注释中。
English
Generally, the nature of knowable things arises in this way. Those who say that knowledge accords with dependent origination also seem to speak of terms like the wind, merely for the sake of worldly convention. As the great Tilopa said: If the mind has no support, that is the Great Seal. If you become accustomed to it and familiar with it, you will attain unsurpassed enlightenment. (363b) Furthermore, Gyalwa Götsangpa said: First, rely on mindfulness without distraction. In the middle, rest in a state of effortless ease. Now, soar in the realm beyond thought. How joyful is the yoga that brings everything to exhaustion! Furthermore, the Lord of the Three Worlds, Drigungpa, said: When your own mind becomes manifest, even the countless three kalpas are false. As for the misleading teachings of provisional meaning, do you trust them or not? Think about it! And so on, there are endless statements. Therefore, those who say that knowledge accords with dependent origination, merely follow worldly conventions and, without investigation, in the realm of subsequent attainment of children and noble learners, they impute the nature of reality and emptiness, or self-nature, as an object, and non-conceptual wisdom as the wisdom of valid cognition that measures it, and then they say that the mind knows and realizes. But even then, it is not the case that a truly existent knowable is known by a truly existent knower. As it is said: Here, there is only nirvana itself, and the mind is without defilement. And: By whom will it be seen? In conventional terms, it is said to be the mind. Therefore, since all knowable and knowing things are by nature nirvana, and nothing else is established apart from the emptiness of self-nature, those who say that knowledge accords with dependent origination, when they do not investigate, they consider that the Buddha has wisdom. In such cases, in order to tame the appearances of other beings, they also assert that the Buddha has valid cognition of the combination of sound and meaning. Among the Buddha's unmixed qualities, when explaining the knowledge of the future, which is included in the wisdom of the three times without confusion (364n), in the Sutra of Mastery of Dharani, it says: Whatever mind arises after any mind, all of these are completely known by way of enumeration. That is, knowledge by direct perception and subsequent knowledge. Moreover, the past mental continuum of the Thus-Gone One, which has been abandoned, is also an object. And so on, these scriptural citations are quoted in the commentary on the Engaging in the Bodhisattva Deeds.