Chinese
有人说“无”。如果所要否定的事物存在，那么作为理由的“无”就不能成立；如果不存在，那么它本身就是不存在的，因此会损害宗义。如果这样说，因为事物没有成立，所以理由成立。虽然事物没有成立，所以在名言中是不存在的，但它本身不会变成不存在，因此不会损害宗义。如果所要否定的事物被心识虚构为存在，那么对它的否定也仅仅是虚构，就像梦中的瓶子破碎一样。《入行论》中说：“未触及假立之事物，则无执彼之非有。故凡是虚妄之事物，彼之非有亦明为虚。” 这样说。此外，法的界限不是作为事物而存在的，因为它远离了事物的属性，如生等，就像虚空一样。作为理由的生等不是世俗的法，所以成立。周遍是因为事物与生等一起被世俗的心识所见而成立。《圣妙音天女赞》中说：“言思无及度，甚深般若波罗蜜，不生亦不灭，其性同虚空，各别自证智，是为行境母，三世诸佛母，我今敬顶礼。” 这样说。如果世俗的心识是错误的，那么周遍就不能成为成立的量；如果不错误，那么生等就会成立为真实的，因为它是心识不错误的对象。如果这样说，认为生等是真实的错误心识，我们也不认为是确定周遍的量。世俗衡量的心识不错误，它的对象也不会变成真实的，因为它无法被分析，就像佛陀所知的一切事物一样。此外，它也不是有和无两者，因为它排除了每一个分支，而且有和无是相互矛盾的。此外，除了有和无之外，也没有其他成立的，因为所依赖的有和无没有成立，而且对于否定和肯定，没有相反的第三种聚合。这样确立理由后，陈述论式如下：自性清净的止息，不能被分别念的心识分析说这就是自性，因为它不能在无等四句中的任何一句中被分析。庄严经论中说：分别念分别却不能确定。
English
Some say "non-existent." If the object to be negated exists, then the reason of "non-existence" is not established; if it does not exist, then it itself is non-existent, thus harming the proposition. If this is the case, because the object is not established, the reason is established. Although the object is not established, it is non-existent in name, but it does not become non-existent in itself, thus not harming the proposition. If the object to be negated is fabricated by the mind as existent, then its negation is also merely fabricated, like a broken pot in a dream. The *Bodhicaryāvatāra* says: "Without touching the imputed object, there is no grasping of its non-existence. Therefore, whatever is a false object, its non-existence is also clearly false." So it is said. Furthermore, the realm of phenomena is not existent as an object, because it is separate from the attributes of objects, such as arising, like space. The reason, such as arising, is not a conventional phenomenon, so it is established. The pervasion is established because objects together with arising, etc., are seen by conventional minds. The *Arya Suvarnaprabhasa Sutra* says in the praise to the Mother: "Beyond speech, thought, and expression, the profound Prajnaparamita, unborn and unceasing, its nature is like space, the object of individual self-awareness wisdom, the mother of the Buddhas of the three times, to her I prostrate." So it is said. If the conventional mind is mistaken, then the pervasion cannot be a valid means of establishment; if it is not mistaken, then arising, etc., would be established as real, because it is the object of an un mistaken mind. If this is the case, we do not consider the mistaken mind that perceives arising, etc., as real to be a valid means of determining the pervasion. The conventional measuring mind is not mistaken, but its object does not become real, because it cannot be analyzed, like the object of the omniscient knowledge of the Buddha. Furthermore, it is neither existent nor non-existent, because it excludes each branch, and existence and non-existence are mutually contradictory. Furthermore, there is no establishment other than existence and non-existence, because the dependent existence and non-existence are not established, and for negation and affirmation, there is no third aggregate of opposition. Having thus established the reason, the statement of the syllogism is as follows: The cessation that is naturally pure cannot be analyzed by the mind of conceptual thought, saying that this is its nature, because it cannot be analyzed in any of the four extremes of non-existence, etc. The Ornament says: Conceptual thought thinks but does not ascertain.
Chinese
不遍及的世俗是可悲的，据说依赖于孩童。因此，它本身不是那个境地。如是说。如果那样，那么如来藏也无法被推理所证悟，因此，破除戏论的理由都将变得无意义。如果这样说，虽然推理不能如实地证悟自性，但因为能够消除执着于相反方面的增益，所以，作为理由是有意义的。中观精要中说：因此，推理的境地，虽然不能成立为那个本身，但那个证悟本身的不相违品，无论是什么，那个都能消除。如是说。因此，从此岸见到的人们，应当以对善逝的决定性圣言的信赖之信心，来证悟总相。此中说：自生者的胜义谛，应当以信心来证悟。光芒四射的太阳轮，没有眼睛的人是看不到的。将要这样解释。第二，不是语言的表达对象：从自身和他者清净的灭谛，是远离语言进入的理由的决定性词语的，因为不是语言的表达对象，因为不是分别念的境地。口诀论典中说：因为这个意义，无法用语言给予他人。如是说。根本中说：应当遮止所说，因为遮止了心的行境。未生和未灭，与法性涅槃相同。如是说。如果那样，那么与圣言的表达对象相违背。那是因为如同在图画的形象上，说这是梵天，这是帝释天一样，是假立而说的。经部中说：对于没有文字的法，谁是听者，谁是说者？对于不变的事物，假立增益，听和说是这样做的。如是说。第三，是圣者智慧的境地：那个意义，大乘圣者的等持，如实知晓的智慧，因为不依赖于其他的语言和标志，所以是各自自证的智慧，并且应当以它什么也看不到的方式来证悟。此中说：证悟法界自性是什么，由等持的瑜伽士所见。如是说。经部中说：什么也
English
The non-pervasive conventional [truth] is pitiable; it is said to rely on children. Therefore, that itself is not that realm. Thus it is said. If that is the case, then the tathāgatagarbha also cannot be realized by inference, and therefore, the reasons for refuting elaboration will become meaningless. If you say that, although inference cannot realize the nature as it is, since it can eliminate the superimposition of clinging to the opposite side, the sign is meaningful. In the Essence of the Middle Way, it says: Therefore, the object of inference, although it cannot be established as that itself, whatever is the non-contradictory aspect of knowing that itself, that is what it eliminates. Thus it is said. Therefore, those who see this shore should realize the general aspect with faith and trust in the definitive words of the Sugata. In this very [text] it says: The ultimate truth of the self-born ones is to be realized by faith. The blazing orb of the sun is not seen by those without eyes. It will be explained thus. Second, not being the object of verbal expression: Cessation, which is purified from defilements by itself and others, is devoid of definitive words that are the reason for the application of language, because it is not the object of verbal expression, because it is not the object of conceptual thought. In the Instruction Manual it says: Because this meaning cannot be given to others through expression. Thus it is said. In the Root [Text] it says: What is to be expressed is reversed, because the sphere of activity of the mind is reversed. Unborn and unceasing are similar to the nature of reality and nirvāṇa. Thus it is said. If that is the case, then it contradicts what is made the object of expression in the scriptures. That is because, like saying about a painted image, "This is Brahmā, this is Indra," it is spoken of by imputation. In the Sūtra it says: For dharmas without letters, who is the listener and who is the speaker? Having imputed to the unchanging, listening and speaking are done in this way. Thus it is said. Third, being the object of the wisdom of the noble ones: That meaning, the wisdom of the great vehicle noble ones' samāhita, which knows as it is, is the self-cognizance of each individual because it does not rely on the words and signs of others, and it is to be realized in a way that it does not see anything. In this very [text] it says: The nature of dharmadhātu, whatever that is, is seen by the yogi in samāhita. Thus it is said. In the Sūtra it says: Nothing
Chinese
没有看见就是看见了真如。 也就是说，初地以见道所断的清净而现量见，二地以修道所断的大之大清净而现量见，从十地以小之小清净而现量见，但不是以一切障碍的习气清净，所以和佛的智慧没有差别不是的。 真正圆满的佛以二障及其习气清净的法身现前了知。在《法界赞》中说： 如同初生的月亮，刹那刹那见到增长。 同样入地者们，次第次第见到增长。 如同上弦十五的月亮，变成圆满一样。 同样到达地的尽头，法身也圆满显现。 这样说。 在这本身中也说： 从出生的家中，小孩，如同太阳的影像，圣者们也。 这样讲。 经中也说： 如同云中见到的天空中的太阳一样，您是具有片面智慧的人。 具有清净慧眼的圣者们也没有完全见到。 世尊，您具有无边智慧的法身。 无边所知遍布虚空，那些都完全见到了。 这样说了。 第二个是远离了突然的垢染，以寂灭轮回的根本业和烦恼而无二，以及那些寂灭的方式，因为没有如理作意，所以没有证悟。 第二个是道谛有二，总义和，正文义。 第一有四，道的体相，所诠名义，体相的差别，思维生起的所依。 第一是仅仅解脱道的体相，证悟无我的智慧是趋入解脱的所依。 也就是说，证悟无我的智慧本身，从趋入解脱的所依的方面安立为道，从作为功德所依的方面安立为地，从舍弃所舍弃的方面安立为对治。 详细地说，声闻和，缘觉和，大乘的道的体相是依次证悟人无我的智慧本身是趋入寂静安乐解脱的所依，以及二分之一的空
English
Not seeing is seeing Suchness. That is to say, the first bhumi sees directly with the purity of what is abandoned by seeing, and the second sees directly with the great purity of what is abandoned by meditation. From the tenth bhumi, one sees directly with the small purity of the small, but it is not pure with all the habitual tendencies of obscurations, so it is not without difference from the wisdom of the Buddha. The truly perfect Buddha directly knows the Dharmakaya, which is pure with the two obscurations and their habitual tendencies. In the "Praise of the Dharmadhatu," it says: Just as the newly born moon, moment by moment, is seen to grow. Likewise, those who have entered the bhumis also, gradually, are seen to increase. Just as on the fifteenth day of the waxing moon, the moon becomes full. Likewise, at the end of the bhumis, the Dharmakaya also becomes completely clear. It says. In this very text, it is also said: From the house of birth, a small child, like the image of the sun, even the noble ones. It will be explained. And in the sutra, it is also said: Like the sun in the sky seen through the clouds, here you are one-sidedly wise. Even the noble ones with pure eyes of wisdom do not see all aspects. Blessed One, your Dharmakaya, which has infinite wisdom. Those who know the infinite knowable, pervading the sky, see all. It is said. Secondly, being free from sudden stains is non-dual with the pacification of karma and afflictions, the root of samsara, and the way those are pacified is that there is no realization because there is no inappropriate attention. Secondly, the truth of the path has two aspects: the general meaning and the meaning of the text. The first has four aspects: the definition of the path, the meaning of the term, the divisions of the basis of the definition, and the consideration of the basis of arising. First, the definition of the path of liberation alone: the wisdom that realizes selflessness is the basis for proceeding to liberation. That is, the wisdom that realizes selflessness itself is established as the path from the aspect of being the basis for proceeding to liberation, and from the aspect of being the basis of qualities, it is established as the bhumi, and from the aspect of abandoning what is to be abandoned, it is established as the antidote. In particular, the definitions of the paths of the Hearers, the Solitary Buddhas, and the Great Vehicle are, in order, the wisdom that realizes the selflessness of the person itself is the basis for proceeding to the liberation of peace and happiness, and the emptiness of half and two selves.
Chinese
通达真如的智慧是促成自生解脱的助缘，通达诸法皆空的智慧是促成不住生死涅槃之解脱的助缘。如我等上师所说，如此一来，见道者的无漏戒律等其他功德就成了非道，因为它们不是智慧。这无法接受，因为它们是无漏的，所以不是苦谛和集谛；因为它们是有为法，所以不是灭谛，因此必须是道谛，因为轮回和涅槃的一切法都包含在四谛中。因此，如果说“与智慧相应”，就符合经文。认为它们不是道本身，并且推论它们不是道的助伴或支分，这是不周遍的。它们虽然包含在道谛中，但不是道本身，就像佛陀的清净刹土和身相等。如果它们是道，那么，该定义只能显示它们是道的助伴，而不能表明它们就是道本身。就像发心的定义是缘他利和菩提之心，如果说它与追求目标的意愿相应，也不能表明意愿就是发心。第二，因为是趋向解脱的助缘，所以称为道，这与定义和基础相符，就像世间所说的道路一样。第二方面又分为二：五道的分类，以及其他分类的阐述。第一方面有五种分类法。分类的基础仅仅是解脱道之名在必要性和原因上的应用。本体是资粮道等五道。区分的原因在于体性是闻思所生慧和修所生慧两种。第一是资粮道，第二是世间道和出世间道两种，第一是加行道。第二方面又分为新获得和已熟悉两种，第一是见道。第二方面又分为二，第一是未圆满的熟悉，即修道，以及圆满的熟悉，即究竟道。分类的意义在于体性不同，因为它们是前后次第的。第五，数量的确定，取决于区分的原因。第二，其他分类的阐述有四种：体性、因果、所知和