Chinese
如果以世俗为例，就像将绳子执着为绳子的心一样。如果以量衡量，在不一致的显现境上见到损害，就会像将绳子执着为蛇的心一样不稳固。因此，在《无尽慧经》中说：“智慧是常，识是不常”，其含义也是如此。因此，与法界无二的智慧，以与法性无有差别之故而成立为常。如《宝积经》云：“众多世界中，不可思议之语，然虚空不毁，自生智慧即是。”又如《离戏义明大续》云：“我所说一切经续中，无变且无为，若说金刚喻之语，即说自生大智慧。”又如《金刚心疏》云：“如瓶虽坏，然虚空不坏，如是心虽坏，然智慧不坏。”又如圣者龙树云：“如火净之衣，为种种垢所染，如投入火中，垢焚衣不焚。如是光明心，为贪等垢所染，以智慧火焚垢，彼非光明也。”如是说。此法性从有为的角度观待，虽然显现为生灭，但那是迷乱的识的显现方式。因此，它不能损害法性不迷乱的实相，譬如，虽然由于容器的缘故，虚空显现为增减，但它不能遮蔽虚空为有为和无常。如是之法性或智慧，就其自性而言，本来就没有被罪垢所染污，故为清净；自性没有迁变，故为常；任何时候都不会被痛苦所压倒，故为安乐；周遍轮涅一切，并且寂灭了有我无我的戏论，故为胜义我。具有超越了凡夫心识境界，成为彼岸究竟意义的四种功德法，如慈氏菩萨在《宝性论》中说：“净我乐恒故，功德到彼岸。”又如《圣妙吉祥真实名经》云：“自性清净清净我，无始以来无戏论我。”如是说。
English
If we take the worldly as an example, it is like the mind that clings to a rope as a rope. If, when measured, harm is seen in a contradictory appearing object, it becomes unstable, like the mind that clings to a rope as a snake. Therefore, in the Sutra of Inexhaustible Intelligence, it is said, "Wisdom is permanent, and consciousness is impermanent," and that is also the meaning. Therefore, this wisdom that is non-dual with the Dharmadhatu is established as permanent because it is not different from the nature of reality. As it is said in the Array of Trees Sutra: "In many world realms, though countless words may be spoken, the sky will not be destroyed; that is self-arisen wisdom." And as it is said in the Great Tantra of Clear Meaning Free from Elaborations: "In all the tantras and agamas that I have taught, there is no change and no composite. If words like a vajra are spoken, it is said to be great self-arisen wisdom." And as it is said in the Vajra Heart Commentary: "Just as when a vase is broken, the sky is not destroyed, so too, when the mind is destroyed, wisdom is not destroyed." And as the noble Nagarjuna said: "Like a cloth purified by fire, stained by various stains, when put into the fire, the stains are burned but not the cloth. Likewise, the mind of clear light, stained by desire and so on, the fire of wisdom burns the stains, but it is not the clear light itself." Thus it is said. Although this Dharmata appears to arise and cease from the perspective of conditioned phenomena, that is how it appears to a deluded consciousness. Therefore, it cannot harm the undeluded nature of reality, the ultimate truth. For example, although the sky appears to increase and decrease due to the container, it cannot obscure the fact that the sky is conditioned and impermanent. Such a Dharmata or wisdom, in its own essence, is pure because it has never been stained by the dust of faults; it is permanent because its nature does not change; it is blissful because it is never overcome by suffering; it pervades all of samsara and nirvana, and it is the supreme self because it has pacified the elaborations of self and not-self. It possesses the four qualities of virtue that transcend the realm of childish minds and become the ultimate meaning of the other shore. As Lord Maitreya says in the Uttaratantra: "Because of purity, self, bliss, and permanence, the result is the perfection of virtue." And as it is said in the Praise of Names: "Self-nature pure, pure self; from beginningless time, self without elaborations." Thus it is said.
Chinese
不。不仅如此，由于法性自性清净的缘故，由此显现的蕴、界、处所摄的内外一切法，就究竟的实情而言，作为身和智慧的体性，本来就是成佛的自性，不会动摇于平等性。因为究竟的佛陀之眼远离一切障碍，所以才能如此照见。如《树庄严经》中说：“何者我与诸有情，自性平等而安住，不住不取彼即是，彼等善逝之所说。色与受及想念与，识及勇士诸菩萨，无数如是如来众，彼等即成大雄猛。”又如《密集金刚》中说：“总之五蕴即是五佛之名广为人知，金刚之生处自性即是菩提萨埵之胜妙坛城。”等等。又如《行品》中说：“此一切有情，皆是五佛之自性。”又如《时轮金刚》中说：“有情即是佛，此外更无大佛存在于此世间界。”又如《秘密藏续》中说：“唉玛火！十方虚空界，本来即是空寂。三有乃是清净刹，五浊即是安乐处。五蕴即是圆满佛，一切胜义之精华。此外诸佛不觅法，自性之外名为法，寻觅诸佛亦不见。”如是宣说。那么，佛陀不是也曾说过蕴等是痛苦之基吗？这是因为有其必要。如云：“说有我亦然，亦说无我理，胜者说清净，亦说无我无。”如是说，佛陀虽无我执，但说我与我所，乃是随顺世间；虽说我无我，但在孩童面前，视其为有，此二者并不相违，此乃大乘之共许。同样，虽然照见显有为身与智慧，但对于未清净的有情之错觉而言，显现为痛苦等并不相悖，因此如此照见并如是宣说，并不相违。同样，如果说有情是佛，那么有情在地狱中受苦时，佛陀也会受苦吗？
English
No. Moreover, due to the naturally pure nature of reality, all these inner and outer phenomena encompassed by the aggregates, elements, and sense bases that arise from it, in terms of the ultimate state of affairs, are inherently enlightened as the essence of body and wisdom, unwavering from the equality of suchness. Because the ultimate Buddha's eye is free from all obscurations, it sees things as they are. As stated in the Ornament of the Tree Sutra: "Those who abide equally in the nature of myself and all sentient beings, without dwelling or grasping, are declared by the Sugatas. Form, feeling, perception, consciousness, and courageous bodhisattvas, countless Tathagatas, all become great heroes." Also, in the Guhyasamaja Tantra: "In short, the five aggregates are widely known as the five Buddhas. The very nature of the vajra's birthplace is the supreme mandala of the Bodhisattvas." And in the Conduct: "All these beings are the nature of the five Buddhas." And in the Kalachakra Tantra: "Sentient beings are Buddhas; there is no other great Buddha in this world." And in the Guhyagarbha Tantra: "Emaho! The ten directions and empty realms are inherently empty. The three realms of existence are pure lands. The five degenerations are the place of bliss. The five aggregates are the perfect Buddhas. Everything is the essence of the supreme heart. Buddhas do not seek the Dharma elsewhere. The Dharma called 'other than oneself' is not found by the Buddhas even when sought." So it is said. Then, didn't the Buddha also say that the aggregates and so on are the basis of suffering? That is because of necessity. As it is said: "It is also taught that there is a self, and it is also taught that there is no self. The Victorious Ones teach purity, and also teach that there is no self at all." As it is said, although the Buddha has no self-grasping, speaking of 'I' and 'mine' is in accordance with the world. Although 'I' is without self, seeing it as existing in the eyes of children is not contradictory, as is commonly known in the Mahayana. Similarly, although phenomena are seen as body and wisdom, it does not contradict the appearance of suffering to the impure delusions of sentient beings. Therefore, seeing it in this way and teaching it accordingly is not contradictory. Similarly, if sentient beings are Buddhas, then when sentient beings suffer in hell, does the Buddha also suffer?
Chinese
因此，存在着灰烬等也不成立，因为胜义谛中轮回是不成立的。在世俗显现中，在那里出生的不是已经清净了障碍的佛陀，而是由于自身相续所具有的障碍的力量，体验到如梦般的错觉，因此没有过失。实际上，痛苦等是不成立的。如《幻化经》中说：如果缺乏对真实知识的自明智慧，那么善逝的净土也会被视为恶趣之地。证悟殊胜乘的平等之义，恶趣之地即是色究竟天和兜率天。因此，所有不清净轮回的显现都是错觉，因此不像其表面所显现的那样。而所有清净涅槃的佛身和智慧等的显现都不是错觉。仅仅通过这两者就应该了解名言量成立的方式。也就是说，地狱等不清净轮回的所有显现，都是由于罪恶之心的力量，在各自的错觉中显现的。如《入行论》中说：是谁制造了燃烧的铁地？这些火焰是从哪里产生的？因此，佛陀说，所有这些都是嗔恨心的显现。清净佛土的佛身庄严等，是由于自心清净的力量而显现的，经部和密续的观点一致。梵天和舍利子两人争论这个刹土清不清净也能说明这一点。特别是，在无上瑜伽密续中，如同所说的那样，内部的脉、气、明点的界和心性清净与不清净而产生显现。因此，虽然一切法都只是自心的分别念所安立的，实际上并没有成立，但是，被分别念所安立的对境，在各自的心识面前，暂时以缘起的力量，其显现是不可欺骗的，这被称为名言量成立。例如，由于共同的业力积累和共同的习气觉醒，现在我们这样的人，觉得火是热的，这是量成立的，因此没有人会疯狂地说火不是热的。同样，善恶等也是如此。实际上，并非如此绝对，因为对于食火兽等来说，火并不显现为热的。而且，有能力者能够示现各种各样的幻化和变化，由此可知。如果仔细观察，就会发现：一物因心异，
English
Therefore, the existence of ashes and the like is also not established, because in ultimate truth, samsara is not established. In conventional appearance, those born there are not Buddhas who have already purified their obscurations, but rather, due to the power of the obscurations inherent in their own minds, they experience dream-like illusions, so there is no fault. In reality, suffering and the like are not established. As it is said in the Extensive Play Sutra: If there is no self-aware wisdom of correct knowledge, even the Sugata's pure land will be seen as a place of evil destinies. Realizing the meaning of the supreme vehicle's equality, the place of evil destinies is itself Akanishta and Tushita. Therefore, all appearances of impure samsara are illusions, and thus are not as they appear. And all appearances of pure nirvana, such as the Buddha's body and wisdom, are not illusions. It is through these two alone that one should understand the way to establish conventional validity. That is to say, all appearances of impure samsara, such as hells, appear in their own illusions due to the power of sinful minds. As it is said in the Bodhisattvacharyavatara: Who made the burning iron ground? From where did these masses of fire come? Therefore, the Thus-Gone One said that all of these are manifestations of hateful minds. The pure Buddha's field, the array of the Buddha's body, and so on, appear due to the power of one's own pure mind, and the sutras and tantras agree on this point. This can also be understood from the fact that Brahma with the Hair Knot and Shariputra argued about whether this field was pure or impure. In particular, in the supreme yoga tantras, it is said that the elements of the inner channels, winds, and bindus, and the nature of mind, arise from purity and impurity, just as it is. Therefore, although all phenomena are merely imputed by the conceptual thoughts of one's own mind and are not established in reality, the object of imputation itself, in the presence of one's own mind, is temporarily valid due to the power of dependent origination, and its appearance is infallible, which is called conventional validity. For example, due to the accumulation of shared karma and the awakening of shared habitual tendencies, the fact that fire appears hot to us humans is valid, so no one would be crazy enough to say that fire is not hot. Similarly, good and evil are also the same. In reality, it is not so absolute, because fire does not appear hot to fire-eating beasts and the like. Moreover, it is known that those who have attained power can show various kinds of magical transformations and changes. If examined carefully, it is found that: One thing, minds are different,
Chinese
如是显现。如是说，对于自己的这个身体，内部的虫子和外部的秃鹫，以及有欲望的和无欲望的，自己和他人，敌人和朋友等众多所见，有的是住所，有的是食物，有的是干净的，有的是不干净的，有的是自己的，有的是他人的，有的是非常喜爱的，有的是不喜爱的，有的是中间的等等，所见和执持的方式各不相同。圣者们看到身体并非自性成立等等。最终在佛的境界，清净的色蕴被说成是遍照佛的体性，这些都是如是无谬地成立的。而且，如果好好观察，所谓的身体，寻找时不可得，甚至连微尘许也不成立，这是现在通过深入的分析也能了解的。因此，将此应用于其他人的身体等内外一切法，就能确定其无自性。因此，从胜义谛上来说，所有这些都没有自性的差别，必须以法性大平等来了解。但在名言上，现在普通众生所显现的是不清净的错乱显现，因此在其面前的显现是不真实的。道上的菩萨的显现，也因为还有越来越清净的见解，所以不能在其面前专断。最终佛的境界的见解，因为没有比这更高的，所以是最终成立的，必须如此确定。总之，言说的尽头是无言说，思的尽头是不思，识的尽头是智慧，有法的尽头是法性。证悟之聚清净为智慧，智慧是超越能取所取相的行境的。自性本然或无垢的蕴、界、处，从原始以来就与法界无二无别，因此成立为自性清净大。那么，如果认为修道没有意义，那不是的。因为众生没有如此证悟，所以这种错乱显现如梦一般是突然出现的，为了清净如此执着的错乱分别的习气，所以要修生圆等道。因此，不是因为对道和果的法执着为真实，而是像魔术师所变的军队一样，