Chinese
有两个摧毁圣法的人，即：一个是认为一切皆是空性，另一个是认为世间有我。这二者摧毁圣法，并否定圣法。如果执着于作为生起一切见解之对治的空性，无论是实有还是非实有，那就会成为无法治愈的见解。经部和论典中多次提到，无论空与非空，都未超出所缘境，因此必须舍弃一切。即使以理智来分析，仅仅是断除实有成立的无遮，也只是由执着于所断之对境的有分别念所假立，并未达到远离增益和损减的实相层面，因此很容易理解，无需在此赘述。仅仅是断除实有的空性，并非法界和实相的自性，但对于初学者来说，适合将其作为入门之方便进行思维。如经中所说：文殊，如果菩萨在天界的一千年里，向三宝供养一切所需之物，不如另一位菩萨哪怕只是弹指一瞬间，思惟一切有为法皆是无常，一切有为法皆是痛苦，一切有为法皆是空性，一切有为法皆是无我，后者所积累的福德更为无量无边。正如经中所说。第三，如果认为如来藏的自性，如同无云之日般显现的遍知智慧，是常还是无常？经部中既有遍知是常的说法，也有遍知是无常的说法，其含义如下：为了顺应尚未完全成熟的其他所化众生的想法，经中说遍知是无常。理智上，如《释量论》中所说：量非有常性，以是实有识量故，所知无常性故，彼无常性故。意思是说，遍知是从发菩提心和串习空性等道之因产生的，没有原因而产生是不合理的。并且，因为遍知是对一切法显现的量，如果量，即不欺骗的智慧，是常法，那么实有
English
There are two kinds of individuals who destroy the sacred Dharma: those who view everything as utterly empty, and those who assert the existence of a self in the world. These two destroy the sacred Dharma and undermine it. It is said that if one clings to emptiness, which is the antidote to all views, as either existent or nonexistent, it becomes an incurable view. The sutras and treatises repeatedly state that neither emptiness nor non-emptiness transcends the object of focus, and therefore all must be abandoned. Even when analyzed with reason, the mere negation of true existence, the aspect of non-affirming negation, is merely imputed by conceptual thought that grasps the object to be negated. It does not reach the state of reality free from superimposition and denial, and is therefore easy to understand, so there is no need to say much here. The mere aspect of emptiness as a negation of true existence is not the nature of the Dharmadhatu or reality, but for beginners, it is appropriate to consider it as a gateway to enter. As it says in the sutra: "Manjushri, if a Bodhisattva were to give to the Three Jewels whatever is needed for a thousand years in the realm of the gods, it would be better for another Bodhisattva to contemplate, even for the snap of a finger, that all conditioned phenomena are impermanent, all conditioned phenomena are suffering, all conditioned phenomena are empty, and all conditioned phenomena are without self. The latter generates immeasurable merit." As it is said in the sutra. Third, if one wonders whether the wisdom of omniscience, which is the essence of the Sugata, manifested as it is like the sun free from clouds, is permanent or impermanent, the sutras state that omniscience is sometimes permanent and sometimes impermanent. The meaning is as follows: In order to accord with the thoughts of other disciples who have not yet fully transformed, the scriptures say that omniscience is impermanent. Logically, as it says in the Commentary on Valid Cognition: "Valid cognition is not permanent, because it is the valid cognition of what exists, and because what is knowable is impermanent, therefore it is impermanent." This means that omniscience arises from the causes of the path, such as generating the mind of enlightenment and familiarizing oneself with emptiness, and it is unreasonable for it to arise without cause. And because it is the manifest valid cognition of all phenomena, if valid cognition, that is, non-deceptive wisdom, were permanent, then what exists
Chinese
新量是 प्रमाण（藏文，梵文天城体，pramāṇa，梵文罗马拟音，量），因为它的对境所知是不恒常的，所以衡量者 प्रमाण（藏文，梵文天城体，pramāṇa，梵文罗马拟音，量）也是不恒常的，是次第产生的。如果是恒常的，那么因为由 प्रमाण（藏文，梵文天城体，pramāṇa，梵文罗马拟音，量）成立了它在作用上的能力是空虚的，所以必然会空无衡量对境等一切作用，因此，一切智是恒常的就非常不合理，而是成立为不恒常的。同样，一切事物都是不恒常的，即使将无事物假立为恒常，因为没有恒常之因的基础，所以也无法找到任何恒常自性的法。这种方式，对于外道和没有修习不可思议法性之体性的共同乘来说，必须这样成立。因为在识的面前，没有任何方法可以显现出不同于此的现象。然而，如果从完全转变之智慧的观察角度来看，一切智是成立为恒常的。因为将知识作为不恒常的成立依据，知识是刹那生灭的，以及有境智慧也是刹那次第产生的等等，这仅仅是对于没有完全转变者来说，显现为那样的现象而已。实际上，情况并非如此成立。因为没有任何法是在一刹那间产生的，更不用说由此开始的时间顺序等没有成立了。例如，在梦境中，从自己显现的现象来看，前后时间的边际和方位的部分会无限地显现出各种各样，但实际上并非如此成立。因此，法性无生灭的意义，同样在完全转变的究竟智慧中，是 ज्ञान（藏文，梵文天城体，jñāna，梵文罗马拟音，智慧）和所知无别的智慧之身。即使在没有转变的时候，心的体性或法性，自性双运光明，因为是无有变化的，所以称为无有前后差别，自性安住的种性。哪些是具有变化的、可以突然分离的垢染，刹那生灭次第产生，以及轮回涅槃和善恶等不平等，对于没有转变的二取者来说，虽然会无欺无误地显现为那样，但在体性上，生灭和二法没有成立，而是安住于大平等中。在那之中，方位的各个部分和时间的变迁全部
English
New valid cognition is प्रमाण (Tibetan, Sanskrit Devanagari, pramāṇa, Sanskrit Roman transliteration, measure), because its object of knowledge is impermanent, therefore the measuring प्रमाण (Tibetan, Sanskrit Devanagari, pramāṇa, Sanskrit Roman transliteration, measure) is also impermanent, occurring sequentially. If it were permanent, then because it is established by प्रमाण (Tibetan, Sanskrit Devanagari, pramāṇa, Sanskrit Roman transliteration, measure) that its ability to perform functions is empty, it would necessarily be devoid of all actions such as measuring objects. Therefore, it is highly unreasonable for omniscience to be permanent; rather, it is established as impermanent. Similarly, all things are impermanent, and even if non-things are falsely labeled as permanent, because there is no basis for a permanent cause, no dharma with the characteristic of permanence can be found. This approach must be established in this way for outsiders and common vehicles who have not trained their minds in the nature of the inconceivable dharmata. This is because, in the face of consciousness, there is no way to manifest phenomena differently from this. However, if viewed from the perspective of the wisdom of complete transformation, omniscience is established as permanent. The assertion that knowledge, which is used as the basis for establishing impermanence, arises and ceases momentarily, and that the wisdom of the subject also arises sequentially, is merely how things appear to those who have not completely transformed. In reality, this is not how things are established. Since no dharma arises in a single moment, what need is there to mention that the sequence of time, etc., initiated by it is not established? For example, in a dream, from the perspective of one's own appearance, the boundaries of past and future time and the parts of directions appear infinitely diverse, but this is not actually established. Therefore, the meaning of dharmata being without arising or ceasing is similarly present in the ultimate wisdom of complete transformation, which is the wisdom body inseparable from ज्ञान (Tibetan, Sanskrit Devanagari, jñāna, Sanskrit Roman transliteration, wisdom) and the knowable. Even when not transformed, the nature of mind or dharmata, the co-emergent luminosity, is unchanging. Therefore, it is called the lineage that abides naturally without any difference between past and future. The stains that are changeable, adventitious, and easily separable, which arise and cease momentarily in sequence, and the inequalities such as samsara and nirvana, good and bad, appear unmistakably and undeniably to those with dualistic appearances who have not transformed. However, in the nature, arising and ceasing and duality are not established, but it abides in great equality. Within that, all the parts of directions and the changes of time are
Chinese
通达。那是圣者们各自自证智慧的境界，由于不被三时的变化所染污，为何不对其施以大常之名？因为凡是存在的，都不是刹那生灭的缘故。如此，所有变化的事物以及非事物如虚空等，所有方时所知的一切都平等地包含于法性之中，然而，法性并不被任何变化的事物等所包含。例如，云聚集在虚空中，但虚空并不聚集在云中。因此，法性大平等，界光明的本性，以自生智慧唯一，自性遍布一切事物而俱生存在，然而，对于具有突发性污垢者，当其自性未显现时，通过消除污垢的五道所摄的断证之力，获得无知与所知无别的广大智慧时，自生智慧，所有不变的知识，在法性的本性中平等一味，不作意而无勤任运地了知，获得一切相智的智慧。然而，以这种方式，自生智慧并非从因中产生，而是真正地，突发性的离垢法身成为了离垢的果，虽然看起来像是从因中新产生的一样，但这仅仅是对于未转变之现象的显现而已。在真实的意义上，法性的自性，法身的体性，无生无灭，一切法从一开始就显现为平等性而证悟成佛，或者从最初就寂灭涅槃，自性光明等甚深经部的究竟意趣，即使是清净的菩萨们也难以思议，更何况是凡夫俗子呢？然而，如果如实地生起信心，就如同获得不退转的授记一样受到赞叹，因此应当对此道理生起信乐。如是，如果将如来智慧之身视为常恒，则会产生福德，在《寂静决定神变三摩地经》中，文殊师利！
English
Attaining understanding. That exists in the realm of the self-cognizant wisdom of the noble ones, and since it is not defiled by the changes of the three times, why should it not be given the name of great permanence? Because whatever exists is not momentary arising and ceasing. Thus, all changing things and non-things such as space, all knowable things of direction and time, are equally contained within that Dharma-nature, yet that Dharma-nature is not contained by any changing things, etc. For example, clouds gather in the sky, but the sky does not gather in the clouds. Therefore, the Dharma-nature, the great equality, the nature of the luminous essence, exists inherently, naturally pervading all things with the sole self-born wisdom, but when its own nature is not manifest to those with adventitious defilements, then, through the power of abandonment and realization, which is encompassed by the five paths that eliminate defilements, when that great wisdom that is inseparable from knowledge and the object of knowledge is attained, the self-born wisdom, all unchanging knowledge, is equally tasted in the nature of Dharma-nature, and without effort, spontaneously accomplishing, one attains the wisdom of all-knowing, knowing all aspects. However, in this way, self-born wisdom does not arise from a cause, but truly, the Dharma-body that is free from adventitious defilements becomes the fruit of freedom, and although it appears as if newly arising from a cause, this is merely how it appears to the phenomenon that has not been transformed. In the true sense, the nature of Dharma-nature, the essence of the Dharma-body, is without arising or ceasing, and all phenomena are enlightened from the beginning as equality itself, or from the very beginning are peaceful, nirvanic, and naturally luminous. Such profound sutras' ultimate intentions are difficult for even pure Bodhisattvas to contemplate, let alone ordinary people. However, if faith arises in accordance with the truth, it is praised as being similar to receiving a prophecy of non-retrogression, therefore one should have faith in this principle. Thus, if the wisdom body of the Tathagata is regarded as permanent, merit will arise. In the Sutra of Samadhi called "The Magical Display of Perfect Tranquility and Determination", Manjushri!
Chinese
胜过在无数天劫中于十方世界每一方都随心所欲地布施四事，善男子或善女子为了使他人和合而努力，说出“如来是常恒的，如来是永恒的”这样的话语，也能产生比那更大的无量功德。正如《大般涅槃经》中所说：“光明守护！善男子或善女子应当恒常以专注的心念诵‘佛陀是常恒的，是安住的’这两句话。”又说：“如果以恒常的观念专注于不可思议的事物，那就是皈依之处。”等等。因此，如果视如来之身为无常，就连皈依也没有；如果视金刚身为无常，则会产生无量的过患，如经中所说，应当了知，并对真实的意义生起恭敬。如此，如来藏的自性，是远离有无、常断等一切戏论，是无别真谛的唯一明点，是平等性。在那样的实相中，将一切显有之法视为一体，并如实地见到它，这就是真正的、无取舍的见解，远离一切执着，是证悟胜义谛的良好见解，也就是《菩提资粮品》中所说的：“文殊！谁能见到一切法无不平等、无二、无二，这就是真正的见解。”以及《虚空藏经》中所说：“了知有与非有之差别，安住于真实之边际，智者不执着有与非有之见。”还有《菩萨藏经》中所说：“在胜义谛中，于圣者的智慧和证悟之前，没有什么法是可以完全了解、断除、修习或证悟的。”正如这些所说。然而，在以名言理智善加辨别的场合，如了知真为真，了知圣道不虚妄等；了知非真为非真，修习我