Chinese
就像认为微尘不是假立存在而是实有存在一样。如果声闻乘也以认识瓶子是假立存在的智慧，来很好地分析微尘，那么也应该认识到微尘是假立存在的。即使那样，暂时不认识微尘是假立存在，也不需要以实有存在来见空。同样，即使见到一个法是空性，也不一定需要见到一切法都是空性。不仅如此，粗大的有基，连同假立存在和无分的微尘实有，如果认为在胜义上是真实相违的，那么因为没有认识到是相违之物，对于那些声缘乘来说，暂时因为缺少显示微尘无自性的决定之圣教和甚深口诀，所以执持不相违的宗派，并且以自己的理智来努力证明，如果没有所显现的基础，那么显现的一切就像没有纬线的毛毯一样。同样，如果不是那样，而以见到一个法是空性就能证悟一切法都是空性的话，那么大乘唯识宗也应该以认识所取和能取的显现都是遍计所执的无自性空性，那么以那个智慧所执持的本体，知识自证自明也应该认识到是无自性空性，为什么不认识呢？应该认识到。中观自续派也应该以在胜义上认识一切法都是无实有成立的空性的道理，在名言上也应该认识到没有自相成立，所以是空性。如果那样转变的话，那么所有立宗者都会被你归为中观应成派或者仅仅是中观应成派。如果那样，声闻缘觉们怎么会诽谤和诋毁大乘经部等不是佛语呢？因为如理领会了密意。如果没有那样，那么《现观庄严论》和《入行论》等中证明大乘是佛语的论述，也因为没有过失而只是过失相违，所以是不合理的。因此，一个法的自性，法界本身对于一切法
English
It is just like believing that atoms are not merely nominally existent but truly existent. If the Hearers also, with the wisdom that understands a pot as merely nominally existent, were to thoroughly analyze atoms, they should also realize that atoms are merely nominally existent. Even so, without realizing that atoms are nominally existent, one does not need to see emptiness with real existence. Similarly, even if one sees one dharma as empty, one does not necessarily need to see all dharmas as empty. Moreover, if the coarse base together with the nominally existent and partless atoms that are truly existent appear to be truly contradictory in reality, then, because they have not realized that they are contradictory entities, for those Hearers and Solitary Realizers, for the time being, because they lack the definitive scriptures and profound instructions that show the absence of inherent existence in atoms, they hold a non-contradictory tenet and strive to prove with their own reasoning that if there is no basis for appearance, then all appearances will become like a blanket without weft. Similarly, if it were not so, and by seeing one dharma as empty, one would realize that all dharmas are empty, then the Great Vehicle Mind-Only followers should also, by realizing that all appearances of the apprehended and the apprehender are dependently imputed and empty of inherent existence, then the essence of what is apprehended by that mind, knowledge, self-awareness, and self-illumination, should also be realized as empty of inherent existence. Why is it not realized? It should be realized. The Middle Way Autonomists should also, with the reasoning that realizes that all dharmas are empty of true existence in the ultimate sense, also realize in the conventional sense that they are empty because they do not exist by their own characteristics. If it transforms in that way, then all those who assert tenets will be forced by you to be only Middle Way Consequentialists or merely Middle Way Consequentialists. If that were the case, how could the Hearers and Solitary Realizers slander and denigrate the Great Vehicle sutras, etc., as not being the words of the Buddha? Because they have properly understood the intention. If it were not so, then the statements in the Ornament and Engaging in Bodhisattva Behavior, etc., that prove the Great Vehicle to be the words of the Buddha, would also be unreasonable because they are without fault but merely contradictory to faults. Therefore, the nature of one dharma, the very essence of dharma, for all dharmas
Chinese
由于是平等性，即使没有差别，但只要外在和内在的摄受等因缘的集合不圆满，那么一切法证悟为远离戏论的法界大平等性的智慧，就会非常迟缓地生起，暂时不会证悟。一般来说，由于根器的差别，根器非常敏锐者，能依靠自己的力量证悟远离戏论的空性。然而，根器迟钝者，不依赖其他，仅凭自己的智慧力量，立即正确地证悟远离戏论的空性，这种情况并不普遍，所以这种说法是完全合理的。第二，何时等，用四个偈颂和两句诗来表示。然而，声闻和独觉那些人，何时才能完全证悟一切法远离戏论的显空大平等性呢？这是必然的。声闻和独觉阿罗汉们，进入无余涅槃的寂灭界后，安住长达一万个大劫，之后，如来们会这样劝勉他们：‘像这样示现涅槃，你们虽然从轮回的痛苦中解脱，但你们还没有完全涅槃。应当寻求这殊胜的佛陀乘。’等等，受到劝勉后，阿罗汉们从寂灭界中再次起身，然后才进入大乘。这是《妙法莲华经》中所说的。之后，从大乘资粮道的小阶段开始进入，最终获得无上大菩提，就像许多阿罗汉被授记为佛陀一样。像这样，从道理上也说得通，根器敏锐的菩萨种姓者，由于内外摄受圆满，如理如实地进入大乘，即使这样，要证悟空性、远离戏论的大空性、一切无我，也需要在无数个大劫中，以方便善巧和大精进来串习。而声闻和独觉，仅仅追求自己的利益和寂静，即使在那一万个大劫中进入寂灭界，在那么短暂的时间里，
English
Since it is equality, even if there is no difference, as long as the collection of conditions such as external and internal support is not complete, then the wisdom of realizing all phenomena as the great equality of the Dharmadhatu, which is free from elaboration, will arise very slowly, and will not be realized for the time being. Generally speaking, due to the difference in faculties, those with very sharp faculties can realize emptiness free from elaboration by their own power. However, it is not common for those with dull faculties to immediately and correctly realize emptiness free from elaboration by relying solely on their own intellectual power without relying on others. Therefore, this statement is completely reasonable. Secondly, "when" etc., is indicated by four verses and two lines of poetry. However, when will those Shravakas and Pratyekabuddhas completely realize the great equality of appearance and emptiness, which is free from elaboration of all phenomena? This is certain. After the Shravaka and Pratyekabuddha Arhats enter the realm of cessation without remainder, they will remain for ten thousand kalpas. At the end of that, the Tathagatas will exhort them like this: 'Like this, showing Nirvana, although you are liberated from the suffering of Samsara, you are not yet completely in Nirvana. You should seek this supreme Buddha vehicle.' Etc., after being exhorted, the Arhats rise again from the realm of cessation, and then enter the Mahayana. This is what is said in the Lotus Sutra. After that, they enter from the small stage of the Mahayana accumulation path, and finally attain the unsurpassed great Bodhi, just as many Arhats were prophesied to become Buddhas. Like this, it also makes sense from reason. Those of the Bodhisattva lineage with sharp faculties, because of the completeness of internal and external support, enter the Mahayana correctly and truly. Even so, to realize emptiness, the great emptiness free from elaboration, and all selflessness, it is necessary to practice with skillful means and great diligence for countless kalpas. And the Shravakas and Pratyekabuddhas, who only pursue their own benefit and peace, even if they enter the realm of cessation for those ten thousand kalpas, in such a short period of time,
Chinese
如果不能圆满证悟远离一切戏论的空性、显空无别的大平等性，那么，认为现在不可能证悟，将来才需要证悟的情况怎么会没有呢？实际上是完全有可能的。不仅如此，对于大乘的圣者，登地菩萨来说，也存在通过圆满、成熟、净化的力量，从一地到另一地，从法界中解脱遮蔽，证悟越来越清晰，越来越圆满增长的情况，难道不是吗？既然如此，更何况是声闻、独觉的阿罗汉呢？像这样证悟，也需要积累无量无边的布施、持戒等福德资粮作为助缘，以及中观五大因等无量理性的甚深论证方法，菩萨们的圆满、成熟、净化等行持和回向等顺缘，如果这些都圆满具足，没有丝毫欠缺，那么一定能在很短的时间内，圆满证悟显空无别、离戏大平等性。比如，就像精通金刚乘方便的行者，具足一切圆满的顺缘，进入甚深近道的密咒乘，就能迅速轻易地证悟甚深实相一样。第二部分分为两点：一是通过理证，清晰地阐释了声闻、独觉证悟空性的经文，没有歪曲和错谬；二是阐释了最终归于一乘的经文，对自己合理，对他人不合理。第一点，通过“断常我”等五颂来阐述。其中，经中说：“所谓我，乃魔之念，汝为邪见者。此蕴为空性，其中无有情。如肢体聚合，依之说如树，如是依蕴聚，世俗说有情。” 如经中所说，如果没有领悟到仅仅是依仗而安立的空性，而是认为蕴体是真实存在的，并且认为蕴体存在着一个主宰者，也就是外道所遍计的常我，仅仅是知晓并且断除了这样的常我，也不能断除细微的我执，也就是俱生我执，或者说我执。这种我执，对于蕴体不分场所和时间，执著为整体。
English
If one does not fully realize the emptiness free from all elaborations, the great equality of appearance and emptiness being inseparable, then how could it be that there is no possibility of a situation where one cannot realize it now, but needs to realize it in the future? In fact, it is entirely possible. Moreover, for the great vehicle's noble ones, the bodhisattvas who have attained the bhumis, there is also the case that through the power of perfecting, maturing, and purifying, from one bhumi to another, from the dharmadhatu, the vision that is freed from obscurations becomes clearer and clearer, more and more perfect and increasing. Isn't that so? If that is the case, what need is there to mention the shravakas and pratyekabuddhas who are arhats? In this way, such realization also requires accumulating limitless collections of merit, such as generosity and ethical conduct, as supporting conditions, as well as the profound methods of reasoning, such as the five great reasonings of the Madhyamaka, and the practices of the bodhisattvas, such as perfecting, maturing, and purifying, and the favorable conditions of dedication, etc. If these are fully complete without any deficiency, then certainly, even in a short period of time, one will fully realize the great equality of appearance and emptiness being inseparable, free from elaborations. For example, just as practitioners who are skilled in the methods of the Vajrayana, possessing all the complete favorable conditions, enter the profound near path of the mantra vehicle, and quickly and easily realize the profound reality. The second part has two points: First, through reasoning, it clearly explains the sutra passages that state that shravakas and pratyekabuddhas realize emptiness, without distortion or error; second, it explains the sutra passages that state the ultimate one vehicle, which is reasonable for oneself but not for others. The first point is explained through five verses, such as "Abandoning the permanent self." Among them, the sutra says: "The so-called self is the mind of a demon, you are a holder of wrong views. These aggregates are empty, there is no sentient being in them. Just as a collection of limbs, based on which one speaks of a tree, so too, based on the collection of aggregates, one conventionally speaks of a sentient being." As the sutra says, if one does not comprehend the emptiness that is merely imputed in dependence, but instead thinks that the aggregates are truly existent, and that there is a master who controls these aggregates, that is, the permanent, singular, independent self that is imputed by the outsiders, merely knowing and abandoning such a permanent self does not eliminate the subtle clinging to self, that is, the innate clinging to self, or self-grasping. This self-grasping, without distinguishing the place and time of the aggregates, grasps them as a whole.
Chinese
依赖于此，会产生或生起“我”的想法。因此，圣天论师说：只要执著于蕴，就有对它的我执。有我执，就有业，从那（业）又产生（新的）生命。所说的意思是，像这样，在没有见到自性成立的我的空性之前，即使断除了常我，但作为安立基础的自相续的蕴仍然存在。只要有执著和迷恋它的心，我执俱生就会成为执著境的安立为我的因缘聚合具足且没有障碍，因此，俱生我执或俱生我爱是不可逆转的，所以说必须断除对蕴的执著。如《宝鬘论》中说：如是依赖于镜子，虽然显现自性影像，但那在真实中，丝毫也不存在。同样，依赖于诸蕴，我执就会被执著。如同自己的脸的影像，真实中它什么也没有。因为这个缘故。因为即使知道常我不存在而断除了它，也不能断除俱生我执的理由是，像这样，在作为安立基础的蕴上，不区分处时地整体执著，依赖于此，安立的我和我所，是俱生我执的执著境。因为没有遮止它，所以对于我执的生起成为障碍，因为没有证悟依赖于此安立的无我或空性，所以通过正确的理智也能成立。因此，《宝鬘论》中说：三道无始无终，轮回的轮转如违逆之火的轮转一般，互相之间，有因的这个会变成轮回。那是因为没有见到两种自性，以及三种时间，我执就会灭尽，从那之后，业和生也是。所以，为了断除仅仅是解脱的障碍的烦恼及其种子，必须如实地确定地证悟蕴等一切法都是空性。这样解释的那些，并没有如实地解释论师的教证的意义，教证