English
Understood. The transformation of consciousness is the Wisdom of Discriminating Awareness. The transformation of the five sense consciousnesses is the Wisdom of Accomplishing Activities. Thus it is said. Furthermore, the very nature of those consciousnesses, the Thusness of the Tathagatagarbha with defilements, inseparable from the Dharmadhatu and wisdom, is transformed into the Thusness without defilements. It is not that those consciousnesses themselves are transformed, because those are the defilements to be purified. Transformation is like gold ornaments from gold ore, the type does not change, only the state is different. As it is said: Just as before, so it is afterwards, the Dharma-nature is unchanging. Thus it is said. Saying that those consciousnesses are transformed means that they are represented. For example, when a disease is cured by the power of medicine, it is said that the medicine cured the disease. The cause for proof is that on the path of learning, after hearing and retaining countless Mahayana sutras, meditating on the equality of self and others, teaching the Dharma that one has heard to those to be tamed without any concealment, and helping others to accomplish their benefit, the four wisdoms, such as mirror-like wisdom, arise in sequence. Because of holding and because of mind equality, And because of truly teaching the excellent Dharma, And because of accomplishing activities, The four wisdoms truly arise. Thus it is said. Third, refuting disputes is divided into two. First, refuting disputes regarding the realization of suchness: If it is unreasonable to take Dharmata as an object by realizing suchness, because Dharmata is not established anywhere. If you say so, although it is not completely cut off because it is not established in oneself or others, it is realized in the manner of clarifying the imputation of elaboration by distinguishing. It has already been said. In this way, Dharmata will become knowable, because it can become an object of consciousness. If you accept, it contradicts the sutra which says: Dharmata is not knowable, Because it cannot be known. If you say so, it is not pervasive that it becomes a knowable that is completely cut off by the consciousness of conventional truth. It is desirable that it becomes a knowable that is realized in a way that nothing can be seen by the consciousness of ultimate truth, because that is its knowable. The sutra says: Dharmata is not knowable, which means that the Dharmakaya of the Buddha cannot be truly realized by others.
Chinese
这是因为正如其中广说的那样。如果说，论师月称不是说“智慧也远离生起”而说智慧不生起吗？答：不是说智慧在世俗中远离生起，而是说远离了以真实生起的形态作为对境，但这并不妨碍生起仅仅是显现。第二，对于遍知一切的辩论进行驳斥。如果说，遍知一切的对境真实成立是不合理的，如果是虚假的，就会变成错乱。答：对于这种智慧被迷惑的辩论，之前已经回答过了。如果说，佛陀的智慧了知一切所知是不合理的，因为不了知所知的边际和众生的数量。答：这些不是因为所知存在而不了知，而是因为不存在而不了知，就像兔子的角一样。如果说，一个智慧了知一切所知，那么所知的一切数量就会完全确定，因为确定了智慧是唯一实体的对境之外没有其他。答：因为佛陀的一个智慧无法区分这个和这个所知不了知，所以因为有境智慧是无量的，那么它的所知怎么会变成有量的呢？境和有境的实体数量是不相等的。如果说，那个智慧会变成相违，因为一个智慧证悟了境、时、相相违的所知。答：如果把那些差别执为一体，就会那样相违，但是因为如实地了知差别，不混淆，所以不会变成错乱，就像一个愤怒者的眼识显现各种颜色一样。如果说，如果存在以不清净的显现作为对境，那么就会成为没有断除障碍的过失，并且与所说的一切不清净的显现都已转依相违。答：即使以不清净的显现作为对境，也不会变成具有障碍，因为在那里不是自己的业的显现。就像清澈的水中显现出动物的影像，人看到也不会变成动物一样。与不清净的显现转依也不相违，即使显现为自己的处所、意义和身体已经转依，但那些并没有转依，比如欲天。
English
This is because it is extensively explained therein. If it is said that Acharya Chandrakirti did not say that "wisdom is also free from arising" and said that wisdom does not arise? Answer: It is not said that wisdom is free from arising in the conventional sense, but it is said to be free from taking the form of true arising as an object, but this does not prevent the arising from being merely an appearance. Second, refuting the debate on knowing everything. If it is said that it is unreasonable for the object of knowing everything to be truly established, and if it is false, it will become confused. Answer: This debate of wisdom being confused has been answered before. If it is said that it is unreasonable for the wisdom of the Buddha to know all knowable things, because it does not know the limits of knowable things and the number of sentient beings. Answer: These are not unknown because knowable things exist, but unknown because they do not exist, like the horns of a rabbit. If it is said that if one wisdom knows all knowable things, then the number of all knowable things will be completely determined, because it is certain that there is nothing other than the object of one entity of wisdom. Answer: Because one wisdom of the Buddha cannot distinguish this and this knowable thing as unknown, so because the subject wisdom is immeasurable, how can its knowable thing become measurable? The number of entities of object and subject are not equal. If it is said that that wisdom will become contradictory, because one wisdom realizes the knowable things that contradict object, time, and aspect. Answer: If those differences are grasped as one, it will be contradictory, but because the differences are known as they are, without confusion, it will not become confused, just as various colors appear to one eye consciousness of an angry person. If it is said that if there is taking impure appearances as an object, then it will be a fault of not having abandoned the obscurations, and it contradicts the statement that all impure appearances have been transformed. Answer: Even if impure appearances are taken as an object, it will not become with obscurations, because it is not the appearance of one's own karma there. Just as the image of an animal appears in clear water, and even if a person sees it, the person will not become an animal. It is also not contradictory to the transformation of impure appearances, even if it appears as one's own place, meaning, and body have been transformed, but those have not been transformed, such as the desire gods.
Chinese
就像把地狱的景象显现在身体中作为对境一样，这并不矛盾。第二，关于正文的内容有三点：十力，四无畏，十八不共法。第一点又分为两部分。本体是：力，是分类的基础，而十种相，是数量上的分类。十力的本体是与处相关的，其中处与非处指的是存在与不存在，即两种自生，比如转轮王是男性的所依，女性的所依是不存在的。诸业的异熟各自确定，指的是因果各自确定，比如行善产生快乐，作恶产生痛苦。根指的是智慧的差别，比如大乘行者根器有上等和下等之分。种种界指的是多种姓，比如三乘的种姓各不相同。种种信解指的是以思想的差别而有不同的信解，比如对三乘有不同的信解。趋向三种菩提果的道指的是三乘的道路各不相同。有染污的禅定和无色定等指的是以禅定和无色定的心为基础，生起强烈的有、见、慢、无明和怀疑，依次是品尝禅定的快乐，成为恶见的处所或基础，因其功德而内心充满骄傲，不证悟真如，对解脱之道产生怀疑。无垢者指的是禅定和无色定的本体，即使是世间法，也远离一切吉祥的垢染，为了成就殊胜的功德，禅定可以被利用。忆念前世指的是忆念自己和他人前世的宿命通。天眼指的是了知死亡和出生的天眼通。知晓寂灭指的是知晓漏尽的漏尽通。如实了知这些对境指的是了知处与非处的力量等。第二，与比喻结合，指的是处与非处，以及业的异熟。
English
Just as it is not contradictory to visualize the realm of hell in one's body as an object of focus. Secondly, regarding the content of the text, there are three points: the Ten Powers, the Four Fearlessnesses, and the Eighteen Unshared Qualities. The first point is divided into two parts. The essence is: Power is the basis of classification, and the ten aspects are the numerical classification. The essence of the Ten Powers is related to the possible, where possible and impossible refer to existence and non-existence, i.e., two self-born, such as a wheel-turning king is the basis of male existence, and the basis of female existence is impossible. The distinct determination of the maturation of all actions refers to the distinct determination of cause and effect, such as happiness arises from practicing virtue, and suffering arises from practicing non-virtue. Faculty refers to the difference in wisdom, such as practitioners of the Great Vehicle having superior and inferior faculties. The various realms refer to various lineages, such as the lineages of the three vehicles being different. The various inclinations refer to different inclinations due to differences in thought, such as having different inclinations towards the three vehicles. The path that leads to the three fruits of enlightenment refers to the different paths of the three vehicles. Contaminated meditative absorptions and formless absorptions, etc., refer to the mind of meditative absorption and formless absorption, based on which arise strong existence, views, pride, ignorance, and doubt, which in turn are tasting the bliss of meditative absorption, becoming the place or basis of evil views, the mind being filled with pride due to its qualities, not realizing suchness, and having doubts about the path to liberation. The stainless one refers to the essence of meditative absorption and formless absorption, even if it is worldly, it is free from all auspicious defilements, and for the purpose of accomplishing excellent qualities, meditative absorption can be utilized. Remembering past lives refers to the supernormal knowledge of remembering one's own and others' past lives. Divine eye refers to the supernormal knowledge of knowing death and birth. Knowing peace refers to the supernormal knowledge of knowing the exhaustion of outflows. Directly knowing these objects refers to the power of knowing what is possible and impossible, etc. Secondly, combining with examples refers to what is possible and impossible, and the maturation of actions.
Chinese
对于无数的事物，以及所化众生的不同意乐，以及解脱的各种道路，以及禅定等烦恼和清净，也就是了知清净者的力量，因为不了解这些，为了刺穿所知障的坚固盔甲，就像刺穿非天盔甲的金刚一样。凭借敏锐的根基、尘土的聚集、忆念前世的住所和天眼的力量，为了摧毁入定的障碍的坚固墙壁，就像摧毁非天墙壁的金刚一样。凭借了知诸漏已尽之理的力量，为了砍伐包含烦恼习气的树木，就像砍伐非天茂密森林的金刚一样。第二，关于无畏，分为三部分。第一，自身的体性是：无畏，这是一个区分的基础，而“四种”是一个数字。四种的体性是，对于自利的证悟发誓是：自己已经圆满地、完全地证悟了所有应知的法，也就是已经领悟了。为了他利，宣说断除所应断之法的教言是：解脱的障碍，贪欲等是阻碍道路的，也就是不顺品，这样宣说：诸比丘，贪欲甚至会阻碍梵天世界，更何况是无上正等觉呢？就像这样。宣说对治的教言是：宣说三种智慧是必定从所应断中解脱的道路。对于自利的断除发誓是：宣说灭尽，也就是我说我已经断除了一切所应断。如是，世尊在殊胜的群体中发出了伟大的誓言。在眷属中发出狮子吼，在众生中超胜的，天神和，以力量超胜的魔和，以清净超胜的梵天和，以思辨超胜的沙门和婆罗门，无论谁也不知晓这些所知，这样说，以及这些烦恼不会阻碍，这样说，以及这种智慧不能断除所应断，这样说，以及没有断除这些所应断，因为没有在法义上直接反驳，甚至连间接反驳的迹象都没有，所以内心无畏，言语谨慎。
English
Regarding countless things, and the different inclinations of beings to be tamed, and the various paths of liberation, and afflictions and purifications such as meditation, that is, the power of knowing the purified ones, because not understanding these, in order to pierce the solid armor of the obscuration of knowledge, like a vajra piercing the armor of the Asuras. By means of sharp faculties, the accumulation of dust, remembering former abodes, and the power of the divine eye, in order to destroy the solid wall of the obscuration of absorption, like a vajra destroying the wall of the Asuras. By means of the power of knowing the manner of the exhaustion of defilements, in order to cut down the trees containing the habitual tendencies of afflictions, like a vajra cutting down the dense forest of the Asuras. Second, regarding fearlessness, there are three parts. First, its own nature is: fearlessness is the basis of distinction, and "four" is a number. The nature of the four is, vowing to realize self-benefit is: oneself has completely and fully awakened to all knowable dharmas, that is, has understood. For the benefit of others, proclaiming the teachings that cut off what should be abandoned is: the obstacles to liberation, such as desire, are what obstruct the path, that is, unfavorable factors, thus proclaiming: Monks, desire even obstructs the world of Brahma, what need is there to mention the unsurpassed perfect and complete enlightenment? Like this. Proclaiming the antidote is: proclaiming the three knowledges as the path of definitely emerging from what should be abandoned. Vowing to abandon for self-benefit is: proclaiming cessation, that is, I have abandoned all that should be abandoned. Thus, the Bhagavan made a great vow in the excellent assembly. Proclaiming a lion's roar in the retinue, surpassing beings, gods, and demons surpassing in power, and Brahma surpassing in purity, and Shramanas and Brahmins surpassing in speculation, no one knows these knowable things, thus saying, and these afflictions will not obstruct, thus saying, and this wisdom cannot abandon what should be abandoned, thus saying, and these things that should be abandoned have not been abandoned, because there is no direct refutation in accordance with the Dharma, and there is not even a sign of indirect refutation, therefore the mind is fearless and the speech is cautious.