Chinese
如果说以忆念的标志就能成就自证，那是不一定的。即使自己没有体验过，但由于与体验过其他事物如形色等有关联，也会忆起。例如，即使没有体验过老鼠中毒，但在其他地方遇到雷声的因缘，也能从体验过的疾病中推测而忆起。第二，如果说具有禅定等其他因缘，既然他人能知道遥远的事物，那么自己清楚地知道近处的事物也是合理的，那是不一定的。例如，通过成就的眼药的配制，能看到远处地下的瓶子，却不能看到近处的眼药本身。这与一些注释不一致，但我认为这是学者的观点。第三，如果没有自证，那么也没有他证，因此会变成没有任何见闻等。如果说见、闻、知等显现仅仅是显现，这在这里不是要否定的，这里是要阻止对它们的真实执着，因为那是痛苦的根源。如《入真实》中所说：由执着真实的势力所生的贪嗔等怨敌，如果能阻止它们，它们怎么会产生呢？就像这样。第二，所取部分如幻象，这既不是心外的外境，也不是与心不同的，也不能被认为是心本身，因为它是不可说为彼或异的实有。如果说是实有，怎么能说它既不是心本身也不是异于心呢？要么是彼，要么是异于彼。如果说既不是彼也不是异于彼，那么它就不是实有，因为不存在这样的实有。第三，就像唯识宗的观点一样，所取部分如幻象，即使不是真实的，也是被观察的对象，同样，意念即使不是真实的，在名言中也是作为能观察者而显现的。第二部分分为两部分。驳斥争论：如果说二取显现的轮回是迷惑的基础，无二的智慧是具有所依的实有，那么二取显现就是因为有能依的实有，否则就像虚空一样，也不会显现为能取所取的实有。这是所说的。驳斥它：二取显现，法性，因为依赖于实有，所以显现为能取所取的
English
If it is said that self-cognition is accomplished by the sign of memory, that is not certain. Even if one has not experienced it oneself, one will remember it because of its connection with experiencing other things such as forms. For example, even if one has not experienced being poisoned by a mouse, one can infer from the experience of illness when encountering the cause of the sound of thunder elsewhere, and thus remember it. Secondly, if it is said that if one has other causes such as meditative stabilization, since others can know what is far away, it is reasonable that one should clearly know what is near, that is not certain. For example, through the preparation of an accomplished eye medicine, one can see a pot underground far away, but one cannot see the eye medicine itself that is near. This is inconsistent with some commentaries, but I think this is the scholar's view. Thirdly, if there is no self-cognition, then there is no other-cognition, and therefore there will be no seeing, hearing, etc. If it is said that the appearance of seeing, hearing, and knowing is merely appearance, this is not what is to be negated here, but here it is to prevent the clinging to them as true, because that is the cause of suffering. As it says in "Entering into Reality": 'Due to the power of clinging to the real, faults such as attachment and hatred arise. If those enemies that arise naturally are prevented, how can they arise?' Like that. Secondly, the apprehended aspect is like an illusion, which is neither an external object other than the mind, nor is it different from the mind, nor can it be considered as the mind itself, because it is an entity that cannot be said to be the same or different. If it is said to be an entity, how can it be said that it is neither the same as nor different from the mind? It must be either the same or different. If it is said to be neither the same nor different, then it is not an entity, because such an entity does not exist. Thirdly, just as in the view of the Mind-Only school, the apprehended aspect is like an illusion, even if it is not true, it is an object to be observed, similarly, the mind, even if it is not true, appears as an observer in conventional terms. The second part is divided into two parts. Refuting the argument: If it is said that the samsara of dualistic appearance is the basis of delusion, and the non-dual wisdom is an entity with a basis, then the dualistic appearance is because there is an entity to be based on, otherwise, like space, it will not appear as an entity of grasper and grasped. This is what is said. Refuting it: Dualistic appearance, dharmata, because it depends on an entity, it appears as grasper and grasped.
Chinese
如何才能具有，而不改变呢？因为没有事物。因此，按照你的观点，心是什么，就是没有所取的助伴，成为无二的智慧。当心远离能取所取时，那时一切众生都将成为如来。即使如此，将二取显现的轮回之所依，仅仅是心，执着为真实，又有什么必要呢？因为轮回根本不成立。第二，在有境上修持道，分为两种：将世俗视为幻化，将胜义视为空性，修持为道。第一种分为三：正文，所修持的道的自性，以及修道的果。第一，反驳者说：即使了知一切法如幻，如何能使一切烦恼止息呢？因为当幻化的女子出现时，制造幻化的人也会生起贪着。答：制造幻化的人，因为没有舍弃对女子等所知境生起贪着的烦恼习气，所以在见到幻化女子时，幻术师的空性习气变得微弱。虽然了知幻化是空性的，却没有了知一切法是空性的，所以贪着的习气会苏醒。如果串习了知一切法是空性的习气，就能舍弃执着事物为真实的习气。并且了悟到空与不空，什么也不成立，通过串习，也能从之后舍弃执着空性或虚假，因此在任何地方都不执着，烦恼不可能生起，所以这二者是不相同的。第二种分为两种：第一，境在任何情况下都不成立：当观察并破斥某事物不存在时，作为安立无事物的所依，因为脱离了依赖，如何在心的面前，也就是境上安立为无事物呢？就像石女没有儿子，所以他不会死亡一样。第二，心在任何情况下都不缘取：当事物和非事物都不在心的面前存在时，也没有其他的形态，也就是既不是二，也不是非二的第三种蕴，通过串习，最终将不会有缘取境的心。
English
How can it be possessed and not change? Because there is no thing. Therefore, according to your view, what is mind is a single non-dual wisdom without the help of the apprehended. When the mind is free from grasping and being grasped, then all sentient beings will become Tathagatas. Even so, what is the need to regard the basis of dualistic samsara as merely mind, clinging to it as true? Because samsara is not established at all. Second, cultivating the path on the object-possessor is twofold: understanding conventionality as illusion and understanding ultimate reality as emptiness are cultivated as the path. The first has three parts: the actual, the nature of the path to be cultivated, and the result of cultivating the path. First, the objector says: Even if all phenomena are understood as illusion-like, how can all afflictions be reversed? Because when an illusory woman appears, even the maker of the illusion will develop attachment. Answer: The maker of the illusion, because he has not abandoned the habit of afflictions of attachment to knowable objects such as women, therefore, when he sees the illusory woman, the magician's habit of emptiness becomes weak. Although he understands that illusion is emptiness, he does not understand that all phenomena are emptiness, so the habit of attachment will awaken. If he cultivates the habit of knowing that all phenomena are emptiness, he will abandon the habit of clinging to things as true. And realizing that neither empty nor non-empty is established, by cultivating this, he will also abandon clinging to emptiness or falsehood later, so there is no clinging anywhere, and afflictions cannot arise, so these two are not the same. The second has two parts: First, the object is not established in any way: When observing and refuting that something does not exist, how can the basis for establishing non-existence, being free from dependence, be established as non-existence in the mind, that is, in the object? Just as a barren woman has no son, so he will not die. Second, the mind does not apprehend anything in any way: When things and non-things are not present in the mind, there is no other form, that is, neither two nor a third aggregate that is non-two, through cultivation, ultimately there will be no mind that apprehends objects.
Chinese
因此会寂灭。如《入行论》中所说： “焚尽所知诸薪已，寂灭是佛法性身，尔时无生亦无灭，心灭故彼现其身。” 就像这样。这些也可以解释为佛陀没有智慧，但《释论》中说：“为了所有分别念都平息，所以是寂灭，但不是像火一样熄灭。”因此，据说在四个极端境中，对境的执着念头不存在，所以才是寂灭。下面说没有心等等，也是指没有能取所取的分别念，而不是没有智慧。第三方面有三点：即使没有动机也能成办事情，即使作者已逝也能行事，即使没有心也能产生福德。第一点是：如果这样，佛陀就不会利益他人，因为没有“我要做这件事”的想法。如果这样说，就像如意宝珠和如意树一样，即使没有动机和念头，也能通过它们的力量和众生的福德来满足愿望。同样，由于所化众生的清净和菩萨发愿为他们成办事情，佛陀的色身显现并成办事情，所以没有过失。这种没有念头却能利益他人的方式，在《智慧光明庄严经》中有详细的阐述。第二点是：菩萨的愿望在成佛时已经消失，因此在那时成办事情是不合理的。如果这样说，也没有过失。例如，一位名叫桑古的婆罗门，通过虚空藏的佛塔，以陀罗尼咒语的力量加持后，当修行者去世时，即使他去世很久，佛塔也能平息毒药等。同样，菩提萨埵以与菩提相符的修行、积聚和发愿等来建造佛陀色身的佛塔，即使建造者菩提萨埵进入不住涅槃，即使他利益他人的念头消失，他也能成办所有利益他人的事情，这并不矛盾。第三点是：声闻乘的人说，如果佛陀没有心，那么对他进行供养
English
Therefore, it will be pacified. As it is said in the Bodhisattvacaryāvatāra: "Having burned all the dry firewood of knowable things, the pacification is the Dharma body of the Victors. At that time, there is neither birth nor cessation. With the cessation of mind, they manifest their body." Just like that. These could also be explained as the Buddha not having wisdom, but in the Great Commentary, it says: "It is pacification because all discriminations are nearly pacified, but it is not like a fire that has passed away." Therefore, it is said that in those four extreme states, the mind that focuses on the object, that is, the thought of grasping, does not exist, so it is completely pacified. When it is said below that there is no mind, etc., it also means that there is no thought of grasping the subject and object, not that there is no wisdom. There are three aspects to the third point: even without motivation, things are accomplished; even when the agent has ceased, actions are performed; and even without mind, merit arises. The first point is: If that is the case, then the Buddha would not benefit others, because there is no thought of "I should do this." If that is said, just like a wish-fulfilling jewel and a wish-fulfilling tree, even without motivation or thought, they can fulfill wishes through their power and the accumulation of merit of sentient beings. Similarly, due to the purification of those to be tamed and the bodhisattvas' prayers to accomplish things for them, the form body of the Victorious Ones appears and accomplishes things, so there is no fault. This way of benefiting others without thought is explained in detail in the Sutra of the Ornament of the Manifestation of Wisdom. The second point is: The bodhisattva's aspiration ceases when they become a Buddha, so it is unreasonable for them to accomplish things at that time. If that is said, there is no fault. For example, a Brahmin named Sangku, after consecrating the stupa of the Garuda with the power of the dharani mantra, when that practitioner passed away, even after a long time since his passing, the stupa could still pacify poisons, etc. Similarly, when a Bodhisattva builds a stupa of the Buddha's form body with practices, accumulations, and aspirations that are in accordance with Bodhi, even if the builder, the Bodhisattva, enters non-abiding Nirvana, even if his thought of accomplishing the benefit of others ceases, he can accomplish all the benefit of others, which is not contradictory. The third point is: The Hearers say that if the Buddha has no mind, then offering to him
Chinese
如果问：如何才能获得具有功德的果报，或者不能获得呢？不一定。因为，对于佛陀住世或涅槃后的遗体，两种供养的功德是相同的。从绕塔的利益来说：无论是对住世的佛陀进行供养，还是对涅槃后的遗体进行供养，只要内心平等虔诚，功德就没有差别。因为经中是这么说的。无论是无心的、世俗谛的佛陀，还是有心的、胜义谛的真实的佛陀，从供养他们而产生果报，都是经论所证实的。例如，你们认为供养有心且真实的佛陀，会产生真实的功德果报，同样，我们认为供养虚假的佛陀，也会产生虚假的功德，这并没有过失。这里所说的“无心”，是指没有能取所取的分别念。正如《释论》中所说：“远离世俗心的薄伽梵”。第二，关于将证悟空性作为道，这里有两方面的辩论和回答。第一方面是：小乘有部等宗派认为，通过习惯于现量见到四谛的无常等行相，就能从业和烦恼中解脱。见到什么都不成立的空性，又能做什么呢？没有什么必要。第二方面是回答，分为三个部分：以教证简要说明、以辩论和回答详细解释、总结共同要义。第一，为什么要证悟空性呢？因为，经中《般若波罗蜜多》中说，如果没有证悟道路空性的智慧，就没有菩提的果实。对于具有事物概念的人来说，没有修习般若波罗蜜多的机会。从“没有断除由习气连接的烦恼”之间，以及“凡是想要成为如来声闻，想要成为独觉，以及想要成为转轮法王的人，如果不依赖这个忍，就不能获得”这样说。第二部分分为三个方面：驳斥不成立的观点、确立大乘的宗义、确立胜义为道。第一是：对于声闻来说，有化身和成为大菩提的