Chinese
因此放弃。如果不合理，为什么不阻止呢？此外，在常边的第二个时期，即使无明退转，也仅仅是觉性和智慧不会退转。像这样，无明不是仅仅觉性的唯一遍行，因为凭借习气和因缘的力量，一切烦恼都是暂时的、突发的。而觉性本质上是远离遮蔽的。在《胜鬘经》中说：“心无有心，心之自性是光明。”这部经中也多次提到。在《释量论》中也说：“彼心之自性光明，烦恼诸者是突发。”像有漏蕴一样，也不是因为因退转而退转，因为因是先前的智慧，而这在常边中也是无缺地存在的。从无缺的因中，什么果能使之退转呢？像这样。也不是因为对治产生而退转，因为心的自性是实相，所以没有断除的对治。那些认为证悟十地等持是断除对治的人，如果连世间的断除对治的方式都不明白，又怎么能理解圣道的断除对治呢？像这样，即使在世间，当对治的力量变得非常强大时，也只是看到所断除的一方减弱，而增长在任何地方都看不到。此外，对于圆满正等觉的无量无边的所化众生，如果对他们不适合宣说相应的法轮，那将是不合理的，因为没有自因的智慧。普遍的说法是，经中说：“如来所宣说的法，是依赖于一切种智。”并且说：“如果没有获得一切种智，就不能转法轮。”因此成立。如果佛陀没有智慧，但转法轮仅仅是由于所化众生的福德力而在心中显现，那么，如来所说的经典就不会成为所化众生共同信赖的证明和损害之教，因为它仅仅是自己心中的显现。就像自己分别念所安排的语言一样。
English
Therefore, abandon it. If it is unreasonable, why not prevent it? Furthermore, even if ignorance recedes in the second period of the extreme of continuity, mere awareness and wisdom will not revert. Like this, ignorance is not the sole pervasive factor of mere awareness, because all afflictions are temporary and adventitious due to the power of habit and conditions. And awareness is naturally free from obscuration. In the *Śrīmālādevī Siṃhanāda Sūtra*, it says, "The mind has no mind; the nature of the mind is luminosity." This is also mentioned many times in this very text. In the *Pramāṇavārttika*, it also says, "The nature of that mind is luminosity; afflictions are adventitious." It is not reversed by the reversal of the cause, like the contaminated aggregates, because the cause is prior wisdom, and that exists without deficiency even in the extreme of continuity. From that complete cause, what result can reverse it? Like this. It is also not reversed by the arising of an antidote, because the nature of the mind is reality, so there is no antidote to be abandoned. Those who think that the samādhi of the ten bhūmis is the antidote to be abandoned, if they do not even understand the way of abandonment and antidote in the world, how can they understand the abandonment and antidote of the noble path? Like this, even in the world, when the power of the antidote becomes very strong, one only sees the side to be abandoned diminish, but growth is not seen anywhere. Furthermore, for the infinite number of disciples of the fully enlightened Buddhas, it would be unreasonable if they could not turn the wheel of Dharma appropriately for each of them, because there is no self-caused wisdom. The universal statement is that the sūtra says, "The Dharma taught by the Tathāgata depends on omniscience." And it says, "Without having attained omniscience, one cannot turn the wheel of Dharma." Therefore, it is established. If the Buddha does not have wisdom, but turning the wheel of Dharma is merely a manifestation in the minds of the disciples due to the power of their merit, then the scriptures spoken by the Sugata will not become proof and harm teachings that the disciples commonly trust, because it is merely a manifestation in one's own mind. Just like the words arranged by one's own conceptual thought.
Chinese
还有一些唯识论者说：虽然有遍知智慧，但用它来了解外境是不合理的。如果带着形象去了解，就会变成能取和所取；如果形象没有显现也去了解，那就太过分了。他们这样说。但那是不对的，即使形象显现，也不会变成能取和所取，因为不会显现事物真实的形象，而是显现事物在世俗中如何存在的形象。即使形象没有显现，也不会太过分，因为没有障碍遮蔽，仅仅因为是所知就能了解。在《二谛论》中说：远离了被分别的事物，唯有这如何显现的，所有依赖而生的，遍知者都能现量见到。这样说。不能完全确定，因为是不可思议的。在《释量论》中也说：色等和心也是如此，取境的体性行境，不是不清净的智慧，瑜伽的证悟是不可思议的。这样说。如果不是这样，那么在你们的宗派中就会没有遍知，因为不了解显现为外境的事物，而且对于识来说，有无形象的理由是相同的。在《二谛论》中说：对于谁来说，没有丝毫享用其他事物的识，他的遍知将是常恒的，这里没有丝毫矛盾。这样说。还有一些人说：佛陀的尽所有智可以了解清净的器情世界，但不应了解不清净的器情世界，因为那些是不清净众生由烦恼和业所产生的，而且经中说所有不清净的显现都已转为清净。他们这样说。那也是不对的，不清净的器情世界存在于所知中还是不存在？如果是前者，那么遍知智慧不了解是不合理的，因为是所知。在《现观庄严论》中说：如是所有所知，佛陀智慧一时显现。这样说。如果是后者，那么因为没有轮回，涅槃也将不存在，因为这两者是相互依存的。如果说存在于所知中，但不了解，那么佛陀不能了解的理由就不能阻止它的存在，因为即使存在，也不了解。
English
Furthermore, some Vijnanavadins say: Although there is the wisdom of omniscience, it is unreasonable to know external objects with it. If one knows with aspects, it will become grasping and being grasped. If one knows even when aspects do not arise, it is too extreme. Thus they say. But that is not so. Even when aspects arise, it does not become grasping and being grasped, because it does not appear as the aspect of true objects, but appears as the aspect of how it exists in conventional truth. Even when aspects do not arise, it does not become too extreme, because it knows simply by being an object of knowledge, being free from obstacles and obscurations. In the Two Truths it says: That which is devoid of imputed entities, just this how it appears, all that arises dependently, the Omniscient One directly sees. Thus it is said. It cannot be definitively determined, because it is inconceivable. In the Commentary on Valid Cognition it also says: Form and so forth, and the mind, likewise, the characteristic of grasping, the activity, is not an impure mind, the realization of yoga is inconceivable. Thus it is said. If it is not so, then in your system there will be no omniscience, because you do not know what appears as external objects, and the reasons for the presence or absence of aspects are the same for consciousness. In the Two Truths it says: For whom there is not even a little consciousness that enjoys other objects, his omniscience will be constant, here there is no contradiction at all. Thus it is said. Again, some say: The Buddha's knowledge of all that exists can know the pure vessel and essence, but it is unreasonable to know the impure vessel and essence, because those are produced by sentient beings through afflictions and karma, and because it is said that all impure appearances have been transformed into a pure state. Thus they say. That is also not so. Does the impure vessel and essence exist in the knowable or not? If it is the former, then it is unreasonable that the wisdom of omniscience does not know it, because it is knowable. In the Ornament it says: Likewise, in all objects of knowledge, the Buddha's wisdom appears simultaneously. Thus it is said. If it is the latter, then because there is no samsara, there will be no nirvana either, because the two are interdependent. If it exists in the knowable but is not known, then the reason why the Buddha does not know cannot prevent its existence, because even if it exists, it is not known.
Chinese
因此，就像盲人的形象一样。如果想知道原因，弥勒菩萨说：‘为什么呢？因为佛陀了知却未见诸法。’龙树菩萨也说：‘世尊了知有和无，从迦旃延的教言中，遮止了有和无两种。’理自在也说：‘以颠倒的见一切之见，理解为一切皆无。’这与上述说法相违背。因此，那些认为善逝具有有生的痛苦，以及那些认为不了解不净显现的人，都是智慧迷乱之人。第二，阐述以理成立之义，有三：智慧的分类、了知所知的方式、获得的因。第一，有二：如所有和尽所有智。第一，了知一切所知之相，如同虚空般在法界中，以无所见的方式现量了知。经中说：‘了知一法即是了知一切，即以法性寂静之相。’《无等赞》中说：‘您以佛眼未曾见，丝毫之物，您的见是无上的，那即是智慧之义。’真如之有，无能证与所证，唉玛吙！极难证悟之法性，诸佛所证悟。’第二也有三：总相、共同的分类、各自的自性。第一，现量了知本体、因果等一切所知之相，如幻化一般。经中说：‘以何等之相、何等之标志、何等之特征来宣说诸法，如来已证悟彼等之相、彼等之标志、彼等之特征。’又说：‘如来、阿罗汉、正等觉，对于任何未曾了知、未曾见、未曾证悟、未曾现前、未曾圆满成佛的事物，都是不存在的。’又说：‘谁能了知这些法性如幻术、阳焰和水中月？’
English
Therefore, it is like the image of a blind person. If you want to know why, Maitreya says: 'Why? Because the Buddha knows but does not see the dharmas.' Nagarjuna also said: 'The Blessed One knows existence and non-existence, and from the teachings of Katyayana, he refutes both existence and non-existence.' The Lord of Reasoning also said: 'By the perverted view of seeing everything, it is understood that everything is non-existent.' This contradicts the above statements. Therefore, those who think that the Sugata has the suffering of existence, and those who think that they do not understand impure appearances, are both confused in their wisdom. Secondly, there are three points to explain the meaning established by reason: the classification of wisdom, the way of knowing the knowable, and the cause of attainment. First, there are two: the wisdom of knowing the suchness and the extent. First, it is the direct knowledge of all aspects of the knowable, in the manner of not seeing anything in the Dharma realm like the sky. The sutra says: 'Knowing one dharma is called knowing all aspects, that is, by the aspect of the peace of Dharma nature.' The 'Praise Without Equal' says: 'Whatever you have not seen with the Buddha's eye, your sight is supreme, that is the meaning of wisdom.' The existence of Suchness, without knower and known, Emaho! The Dharma nature that is extremely difficult to realize is realized by the Buddhas.' Secondly, there are also three: the general characteristics, the common divisions, and the individual nature. First, it is the direct knowledge of all aspects of the knowable, such as essence, cause and effect, etc., without exception, like an illusion. The sutra says: 'With whatever aspects, whatever signs, and whatever characteristics the dharmas are proclaimed, the Tathagata has realized those aspects, those signs, and those characteristics.' It also says: 'There is nothing that the Tathagata, the Arhat, the Perfectly Awakened One, has not known, has not seen, has not realized, has not manifested, or has not fully awakened.' It also says: 'Who can realize these Dharma natures as illusions, mirages, and moons in water?'
Chinese
如此说。第二是，如所有智的智慧有四种，即如明镜般的智慧、平等性智、妙观察智和成所作智。其中，第一种是后三种的所依，且刹那不断地生起，是不动摇的。后三种是依于它的，且是偶尔的，所以是动摇的。《庄严经论》中说：“明镜智慧不动摇，其他智慧依于它，平等性及妙观察，唯有成办诸事业。”如此说。这些智慧仅仅是从烦恼、业和生的杂染中解脱，与声闻和独觉的智慧相似，但由于发愿等方便的差别不可思议，且长期串习而生，因此比它们的智慧更为殊胜。如彼经中说：“如因调伏之力量，衣服色彩明与不明，如是发愿之力量，解脱智慧明与不明。”以及，《释量论》中说：“以多种方式，众多方便，于长时中串习故，由此过失与功德，极明显现而转变，心亦极明净之故，已舍弃因之习气。”如此说。第三有四种，其中第一种，如明镜般的智慧具有五种法，即诸佛的显现断绝之心的相续虽然不混杂，但由于没有以我执的界限来划分，因此相续完全不断绝；如果事物在那里就能知晓，如果去了别处就不知道的情况是没有的，因此处所不断绝；刹那不断绝且没有尽头，因此时间不断绝；从色到一切种智之间没有遗漏地知晓，因此所缘不断绝；以意义来知晓，不依赖于安立相状，仅仅因为所知存在就能知晓，因此相状各自不断绝。《庄严经论》中说：“明镜智慧无我执，完全不断常时具，对于一切所知不愚昧，恒常不向彼显现。”如此说。如珍宝的来源处能生出一切珍宝一样，其他三种智慧也依于此而生，因此是其他智慧的所依，并且自己能广大地现证菩提，因此是自利圆满报身，并且以此作为增上缘，以妙相等庄严所化之
English
Thus it is said. Secondly, the wisdom of knowing as many as there are has four aspects: mirror-like wisdom, equality wisdom, discriminating wisdom, and accomplishing wisdom. The first of these is the basis for the latter three, arising without interruption and being unwavering. The latter three rely on it and are occasional, thus they are wavering. As stated in the Ornament: "Mirror wisdom is unwavering; other wisdoms rely on it; equality and discrimination; only accomplishing activities." Thus it is said. These wisdoms, merely liberated from the defilements of afflictions, actions, and births, are similar to the wisdoms of hearers and solitary realizers, but due to the inconceivable differences in methods such as aspirations, and arising from long-term habituation, they are therefore superior to their wisdoms. As it says in the same text: "Just as by the power of bowing, the colors of cloth are bright or not bright, so by the power of aspiration, the wisdom of liberation is bright or not bright." And, as stated in the Commentary on Valid Cognition: "Through various ways, many methods, habituated over a long time, from this, faults and qualities, become very clear and transform. Because the mind is also very clear, it has abandoned the imprints of causes." Thus it is said. The third has four aspects, the first of which, mirror-like wisdom, possesses five qualities: although the streams of consciousness of the Buddhas' appearances are not mixed, because they are not divided by the boundaries of self-grasping, the continuum is completely unbroken; there is no situation where if something is there, it is known, but if it goes elsewhere, it is not known, thus the place is unbroken; it is uninterrupted for a moment and has no end, thus time is unbroken; it knows everything from form to omniscience without omission, thus the object is unbroken; it knows by meaning, without relying on establishing appearances, it knows simply because the knowable exists, thus the appearances are individually unbroken. As stated in the Ornament: "Mirror wisdom has no self, completely unbroken, always present, not ignorant of all knowables, always not manifestly directed towards them." Thus it is said. Just as all jewels arise from a source of jewels, the other three wisdoms also arise relying on this, thus it is the basis for other wisdoms, and one's self greatly manifests enlightenment, thus it is the actual enjoyment body that fulfills one's own benefit, and by using this as the dominant condition, those to be tamed are adorned with marks and examples.