English
I have no return, like a fire with exhausted fuel, therefore liberation is reasonable. Second, the debate about the wisdom of realization is: Some outsiders say that no matter how familiar one becomes with emptiness and compassion, etc., it is impossible to become limitless and remain in that state. Just as no matter how much one practices jumping, one cannot jump infinitely; no matter how much one boils water, it is impossible to turn into the nature of fire; just as no matter how much one melts gold, it will solidify again once it is separated from the condition of fire. They say this. These examples are not the same, because the practice of jumping relies on direct effort, so it cannot continuously increase, and the body's strength is limited. But the mind increases by continuously familiarizing itself with the nature of love, etc., like a seed from a seed, and because the nature of the mind is limitless. Although boiling water does not rely on the previous one drying up, the power of the previous mind makes the later mind particularly increase and remain in that state, like firewood turning into the nature of fire. The reason why gold solidifies again is that gold itself has the factor of solidifying again, but the mind does not have the cause of returning to defilement, so it does not return, because it has been abandoned by the antidote, like burned wood. Second, specifically, the debate about the ultimate omniscient wisdom, the king of all manifest yogas, is divided into two types: debate about the cause and debate about the result. First, some outsiders say that apart from the permanent, self-born omniscient one, it is impossible to newly achieve the wisdom of all aspects of omniscience, because there is no cause for it. The answer is that the two, method such as meditation and compassion, and wisdom without object, become mutual causes and conditions, thus accomplishing two kinds of wisdom, namely, the wisdom of clear method of great compassion as the substantial cause, and the wisdom of emptiness as the cooperative condition, thereby accomplishing the wisdom of knowing all that exists; the object of the wisdom of emptiness as the substantial cause, and the method of great compassion as the cooperative condition, thereby accomplishing the wisdom of seeing all that is. Not knowing the nature of knowable things as they are is the obscuration of knowable things, and its essence is ignorance.
Chinese
与此相反，可以依仗证悟诸法无我的智慧等，如前文所述进行分析，由此成立了遍知的智慧是从因产生的。以因和果不混淆的自性，通过真实力量的理性能成立导师是量士夫。如所说：成为量者欲饶益众生，导师善逝救护我顶礼。第二，果位一切种智是不可能的，因为所知的一切事物都是无边无际的，如果知道无边无际的事物，就会变成获得边际，那也会变成邪知。对于无边无际的事物，不可能有能知的智慧，就像不能用尺度衡量虚空一样。对此，并不是以衡量“这就是边际”的方式来观察无边无际的事物。就像说虚空遍布一切一样，无边无际的事物存在遍布，同样，一切所知都是毫不费力地平等了知。了知的方式超越了所有局限性的观点。在不分别的情况下了知，以及对于了知三时的方式产生确定的方式，稍微有所不同地阐述。在此，如果仅仅通过局限性的观点来成立一切种智，那么，对于任何有情来说，所追求的主要目标是不错误地指示道谛四谛的进入和退出，这被称为一切种智，就像说所有药物的集合和所有人的集合一样。其他不必要的昆虫数量等等，对于追求解脱来说没有任何必要，即使导师知道，向所化众生宣说那些又有什么用呢？即使宣说了，也没有能够记住那么多的能力。因此，像这样以道真实力量的理性能成立的导师，我们承认他是了知一切士夫之义的导师。对此进行推测，也能确定他了知其他一切所知，因为了知深奥细微的究竟义，无疑能够了知粗大的事物，就像能够看到远处微尘的眼睛，对于看到近处的瓶子没有怀疑一样。这些是追随理自在法称的足迹，按照先前智者们所归纳的方式，稍微阐述了成立解脱和一切种智的道和果的方式。总的来说，先前的外道等
English
Conversely, one can rely on the wisdom that realizes the selflessness of phenomena, etc., and analyze as in the previous section, thereby establishing that the omniscient wisdom arises from a cause. With the nature of not confusing cause and effect, the teacher is established as a valid person through the reasoning of the power of reality. As it is said: "Having become a measure, wishing to benefit beings, I prostrate to the teacher, the Sugata, the protector." Secondly, the result, the omniscient, is impossible because all objects of knowledge are infinite. If one knows the infinite, one will become one who has found the limit, and that will become wrong knowledge. For the infinite, there is no possibility of knowing wisdom, just as the sky cannot be measured with a measure. To this, it is not that one sees the infinite by measuring it as "this is the limit." Just as saying that the sky pervades everything, it is possible for the infinite to pervade, similarly, all objects of knowledge are known effortlessly and equally. The way of knowing transcends all limited views. Knowing without conceptualization, and the way of generating certainty about the way of knowing the three times, are explained somewhat differently. Here, if one only establishes omniscience through a limited view, then for any sentient being, the main goal to be pursued is to indicate the entry and exit of the four noble truths of the path without error, which is called omniscience, just as saying the collection of all medicines and the collection of all people. Other unnecessary numbers of insects, etc., are not necessary for pursuing liberation, and even if the teacher knows, what is the use of teaching all those to the disciples? Even if it is taught, there is no ability to remember so much. Therefore, we acknowledge that the teacher who teaches such a path established by the reasoning of the power of reality is the teacher who knows all the meanings of a person. Inferring from this, it is also certain that he knows all other objects of knowledge, because knowing the ultimate meaning that is deep and subtle, there is no doubt that he can know the gross things, just as the eye that can see distant fine dust has no doubt about seeing a nearby vase. These are the ways of establishing the path and fruit of liberation and omniscience, following in the footsteps of Dharmakirti, the lord of reasoning, and slightly elaborating according to the way in which previous scholars have summarized. In general, the previous non-Buddhists, etc.
Chinese
并非仅仅是为了驳倒一切谬论而进行辩论，而是要认识到，像这些外道等所持有的颠倒错乱的恶劣见解，也同样存在于自己身上，然后以无垢的破立正理，摧毁自身相续中的习气和恶劣分别念。正如智慧贤者所说的“对于其他宗派……”等偈颂的意义一样，是为了生起不夺取自己道路和导师的信心，因此思考这一点非常重要。总之，断除有寂之根本，以及成就解脱和一切智之因，乃是辨别二谛的无垢智慧。而这种智慧，并非不依赖闻思等而从天而降，或者像从地里冒出来一样产生，因此，像这样，寻求正道的人们，应当具备菩提心，首先，以内外一切事物不离一和多的道理，通过正量进行善加观察之后，生起从比量正量中确定其无自性的定解。这种定解与对事物进行颠倒错乱执着的增益，就像光明与黑暗一样相互违背，因此这种定解能够断除所应断的增益。而远离定解的禅修，就像盲人摸象一样，不符合实际，因此禅修必须与定解不分离。因此，要向遍布十方的一切众生，时时合掌祈请，并且发愿使确定的智慧远离疑惑。如果远离了确定的智慧，就难以证悟真实的意义；如果远离了正量理，就不会生起定解，这才是寻求正道者应当铭记于心的窍诀。因此，断除疑惑是闻思的果实，具备定解是修习的果实。如果缺少这两种果实，那么讲修就只是虚有其表。顺便根据贤哲们的说法，稍微写一些关于定解和增益的分析。比如，对于一个瓶子，认为无实有的定解，和认为实有的增益，二者在同一个对境上，不能成立为所破和能破，就像内外之光明与黑暗一样，在一个地方
English
It is not merely for the sake of refuting all fallacies that debates are conducted. Rather, it is to recognize that distorted and negative views, such as those held by non-Buddhists, are also present within oneself. Then, by means of impeccable reasoning of refutation and establishment, one should destroy the habitual tendencies and negative conceptualizations in one's own mindstream. As the wise ones say, "Regarding other systems..." and so forth, the meaning of those verses is that it is to generate unwavering faith in one's own path and teacher. Therefore, it is crucial to contemplate this. In short, the root of existence is severed, and the cause for attaining liberation and omniscience is the stainless wisdom that discerns the two truths. This wisdom does not arise without reliance on study and contemplation, as if falling from the sky or emerging from the earth. Therefore, those who seek the path should possess the mind of enlightenment (bodhicitta). Initially, through the reasoning that all phenomena, internal and external, are inseparable from one and many, one should thoroughly examine them. From valid inference, a definitive understanding arises that they are without inherent existence. This definitive understanding and the superimposition of distorted conceptions on phenomena are as contradictory as light and darkness. Therefore, this definitive understanding cuts off the superimpositions that are to be abandoned. Meditation that is devoid of definitive understanding is like a blind person measuring form; it does not accord with reality. Therefore, meditation must not be separated from definitive understanding. Thus, one should always supplicate with folded hands to all beings dwelling in the ten directions, and one should also pray that definitive knowledge may be free from doubt. If one is separated from definitive knowledge, it is difficult to realize the true meaning. If one is separated from valid reasoning, definitive understanding will not arise. This alone is the essential instruction that those who seek the path should keep in their hearts. Therefore, the cutting of doubt is the fruit of hearing and thinking, and possessing certainty is the fruit of meditation. Without these two fruits, explanation and practice are merely superficial. Incidentally, I will write a little about the analysis of definitive understanding and superimposition, according to the words of the wise. For example, regarding a single pot, the definitive understanding that it is without inherent existence and the superimposition of the conception that it is inherently existent cannot be established as the object to be refuted and the means of refutation in the same object, just like light and darkness, internal and external, in one place.
Chinese
那么，这个境存在还是不存在？如果这个境存在，那么就成了所破不颠倒，因为境是真实的，如同量一样。如果不存在，那么遣除者就不会成为量，如同没有所量之虚构一样。还有人说：如果境是一个，那么这个境是真还是假？如果是真，那么虚构就是真；如果是假，那么量就是假。如果这样说，因为没有区分实有和非实有的差别，仅仅是执著于由遣余所设定的瓶子作为所量境，由于执著的境相同，所以没有能破和所破不合理的过失。由于执著的方式不同，各自存在，所以安立为量和非量是合理的。因此，确定和虚构的真假，也是由执著的方式与意义是否相符来安立的，而不是将境执著为独立的同一个。例如，两个人的听觉听到同一个海螺的声音，一个人认为是常，一个人认为是无常。那么，两个人都是将自己所执著的执著方式，与境海螺声音的显现假立为一体来执著，所以没有量和非量的境相同或相异的考察的过失。如果能很好地理解这一点，那么很多量的要点也能解开。还有，确定和虚构在心的体性上是一个还是不一？如果是一个，那么就像剑不能砍自己一样，能破和所破就不合理。如果是他体，那么就像佛陀的智慧没有遣除其他众生相续中的无知一样，能破和所破也不合理。如果这样说，仅仅在心的相续上是一个，所以不会像相续他体一样。由于相不同，所以也不会像自己对自己做事情一样。还有，这两者是同时还是不同时？如果同时，那是不可能的，因为会成为断除和修习的两种分别念同时存在的过失。如果不同时，那么能损害和所损害就不合理，如同阳光和夜晚的黑暗一样。如果这样说，这两者不同时，所以不会相遇。但是在同一个心的相续上，首先产生虚构，之后产生确定，所以对于虚构的相续无法产生，就安立为遣除虚构，所有成为心的体性的断除和修习都与此相同。因为过去已经止灭，现在已经成立，所以不能对它进行损害。对于未来还没有产生的事物，也不能进行损害，所以实际上是刹那。