English
Although appearances are nominally designated as objects of the mind, in reality, all Mahayana schools assert that there is nothing established apart from the mind. As the venerable Nagarjuna said: 'The great elements and so forth that are taught, are completely contained within consciousness.' And as it is said in the Bodhicharyavatara: 'Who made the iron ground burning hot? From what did these throngs of fire arise? The Sage has said that all such things are born from sinful minds.' And as glorious Chandrakirti said: 'Just as from the root of a lotus, leaves and so forth continuously arise, likewise, the absence of a mind-entity is the root of all phenomena.' Therefore, the very nature of the expanse is free from limitations and partiality. Furthermore, if sentient beings do not have wisdom, how can one explain the stainless wisdom possessed by embodied beings, which is like honey? If you say that it refers to the stainless wisdom of the Buddhas, that is not correct, because 'stainless' refers to the naturally pure nature that is free from adventitious stains, indicating the wisdom of emptiness of true existence that is accompanied by stains. If you consider the two graspings to be adventitious stains and the two selflessnesses to be the essence of reality, then you should also consider that the wisdom that realizes it is of one taste with the expanse. Just as the sweetness of honey is of one taste, so too, one will eventually have the experience of the profound wisdom that is of one taste with emptiness, which purifies stains. Otherwise, if sentient beings become Buddhas, it would follow that they would experience the wisdom of other Buddhas, which is a very strange statement. If you believe that the essence of sentient beings is a non-affirming negation, and that its nature does not even have a slight aspect of knowing, then in the future, when they become Buddhas, they will not know anything at all. If you believe that they possess omniscience at the time of Buddhahood, then it is not established that they previously lacked an aspect of knowing, because the wisdom accompanied by stains has been transformed and has clearly become omniscience. This is similar to the principle that 'if there is knowing, then not knowing will cease.' Some say: If sentient beings already possess the nature of Buddhahood from the present, then why do they not know all knowable things after removing the obscurations? You have affirmed that the reality is Buddhahood and also affirmed that the appearance is the path of removing obscurations, and there are many ways to refute such a statement, but even so, let us assume that this is indeed the case, then all sentient beings possess the nature of the two selflessnesses.
Chinese
如果本来就有，为何不认识到遣除我执的无我之实相，因为是相同的缘故？这就像说瓶子里的酥油灯也有光，为何不遣除黑暗而显现光明一样。又如果说众生是因，佛是果，那么因中住果的遮破，会被吃剩饭不净食的道理所损害，如果这样问，那是不相同的。因为数论派认为所生和能生的因果二者同时存在，这被显现可见却不可得所遮破，并且有剩饭和不净二者自性成为一体的过失。而这没有那样的损害，因为识和智慧是法和法性的差别，以及就安立佛也可能显现为迷惑的众生的情况而说的。并且，显示为因果也不是像地芽一样，前面已经显示过了。如果按照你的观点，那么法如柱子、瓶子等上面安住着法性真性空，以及法与人我的执着之二者是方便或因，和证悟无我的智慧之二者是方便生或果，也必须这样认为。圣者龙树说：‘世俗谛成为方便，胜义谛成为方便生。’因为像这样方便生于方便等因果的词语有很多，因此也必须显示在那里因中住果的道理所损害。这里，如果有人在众生的界，如来藏，法界空性的心要中，找到大乘经咒一切甚深要义的究竟意旨，注释师可靠者们口头承诺的，显示智慧放荡的分别邪见的处所。那么，对此，以量成立的导师和教法是不可能存在的。又说，如果众生的基上有不迷惑的智慧，那么也有识无明迷惑，因此会有像舍弃对治二者，光明黑暗长期相伴的过失，如果这样问。一般来说，如果是智慧，不一定是舍弃所舍弃的真实对治的智慧。因为，这里就像以宝藏等九喻所显示的那样，在被垢染遮蔽的内部，对于没有真实显现的智慧，并不是说心要的垢染清净的智慧。经中说，暂时的垢染不清净的是众生，清净与不清净二者...
English
If it inherently exists, why is the reality of selflessness, which dispels self-grasping, not recognized, since they are the same? This is like saying that even a butter lamp inside a vase has light, so why does it not dispel darkness and reveal light. Furthermore, if sentient beings are the cause and Buddhas are the result, then the refutation of the result residing in the cause would be harmed by the reasoning of eating leftovers and impure food. If you ask this, it is not the same. Because the Samkhya school asserts that the cause and effect, the produced and the producer, exist simultaneously, which is refuted by being visible yet unobservable, and there is the fault of leftovers and impurity becoming one in nature. But this does not have such harm, because consciousness and wisdom are the difference between phenomena and the nature of phenomena, and it is spoken of by considering the situation where even Buddhas may appear as deluded sentient beings. Moreover, the presentation as cause and effect is not like a sprout from the ground, as has already been shown above. According to your view, it must also be asserted that the nature of reality, emptiness, abides on phenomena such as pillars and vases, and that the two, the mind grasping at phenomena and persons, are the means or cause, and the two, the wisdom realizing selflessness, are the produced means or result. The noble Nagarjuna said: 'Conventional truth becomes the means, and ultimate truth becomes the produced means.' Because there are many such terms of cause and effect, such as means arising from means, it must also be shown that the reasoning of the result residing in the cause harms them as well. Here, if someone finds a place to show the perverse intellect of unrestrained wisdom in the essence of sentient beings, the Tathagatagarbha, the heart of the emptiness of the Dharmadhatu, the ultimate intention of all the profound essentials of the Great Vehicle sutras and tantras, which is the oral commitment of reliable commentators. Then, it would be impossible for the teacher and the teachings, established by valid cognition, to exist. Furthermore, it is said that if there is unconfused wisdom in the basis of sentient beings, then there is also the confusion of consciousness and ignorance, so there would be the fault of the two, abandonment and antidote, light and darkness, being together for a long time. Generally, if it is wisdom, it does not necessarily have to be the wisdom of the actual antidote that abandons what is to be abandoned. Because, here, as shown by the nine similes such as treasure, it is not speaking of the wisdom that purifies the defilements of the essence for the wisdom that does not actually appear in the interior obscured by defilements. The text says that sentient beings are the temporary defilements that are impure, and the two, pure and impure...
Chinese
没有见到经文中说具有正量道之菩萨和极其清净的如来。在您自己的宗派中，声闻缘觉阿罗汉具有证悟二无我的智慧，如果认为与无明和习气相伴随，并希望与多劫相伴随，如果没有像光明与黑暗相伴随的过失，那么这方面就更没有丝毫过失了。又这样说，如果说在您的宗派中，佛和众生有共同的基础心，这是无法避免的。答：是可以避免的。心的法性精华和有法阿赖耶识，两者不承认是一或异。如《解深密经》中说：‘行蕴界和胜义自性，是一和异所分离的自性。谁如果认为是一或异，这些人就是进入了不如理的见解。’就像经中所说的那样。您自己认为的遍智智慧是造作的，如果认为它的体性和法性是异体，那么各自会变成常断。如果认为是一体，那么法性会变成造作的，或者智慧会变成非造作的。同样，在这里，如果认为心和心性是一体，那么谁也不会解脱，因为舍弃了错乱的心之后，要证悟不迷乱的精华心性，没有差别。或者谁也不会迷乱，因为见到错乱的心，就是见到不迷乱的心性。如果认为是异体，那么不能依靠有法来证悟法性，并且脱离法性的有法也会变成自性成立，所以永远不会消失。如经中所说：‘如果从无自性中返回，就会变成完全成立的自性。’因为这个缘故。如果有阿赖耶识，那么就有智慧，即使阿赖耶识不是真正的智慧，但智慧本身并不异于阿赖耶识。就像世俗和胜义一样。并且就像从心的种子中产生心一样，也认为从智慧的种子中产生智慧。如经中所说：‘眼等和对境等，都是五种智慧。’此外，像这样，安住的方式从法性中没有动摇，而显现的方式是众生无边无际的错乱痛苦的颠倒，以及通过道之因缘积累资粮而产生的突发错乱
English
It is not seen in the scriptures that the Bodhisattva who has entered the path of the right measure and the perfectly pure Tathagata are mentioned. In your own school, if the Hearers, Solitary Realizers, and Arhats have the wisdom of realizing the two selflessnesses, and if it is thought that they are accompanied by ignorance and habitual tendencies, and it is desired to be accompanied for many kalpas, if there is no fault like the accompaniment of light and darkness, then there is even less fault in this respect. Again, it is said like this: If it is said that in your school, Buddhas and sentient beings have a common basis of mind, this is unavoidable. Answer: It can be avoided. The essence of the nature of mind and the object-possessing Alaya consciousness, neither admits to being one or different. As it says in the "Explication of the Thought Sutra": 'The realm of formations and the nature of ultimate reality are natures that are separated from one and different. Whoever thinks of them as one or different, these people have entered into an improper view.' Just as it is said in the sutra. If you yourself think that the omniscient wisdom is fabricated, if you think that its essence and nature are different entities, then each will become permanent or annihilated. If you think of them as one entity, then the nature will become fabricated, or the wisdom will become unfabricated. Similarly, here too, if you think that mind and mind-nature are one, then no one will be liberated, because after abandoning the confused mind, there is no difference in realizing the non-deluded essence of mind-nature. Or no one will be confused, because seeing the confused mind is seeing the non-deluded mind-nature. If it is thought to be different, then one cannot rely on the object-possessing to realize the nature, and the object-possessing that is separated from the nature will also become self-established, so it will never disappear. As it says in the sutra: 'If it returns from non-self-nature, it will become a completely established self-nature.' Because of this reason. If there is Alaya consciousness, then there is wisdom, even if Alaya consciousness is not true wisdom, but wisdom itself is not different from Alaya consciousness. Just like conventional and ultimate. And just as mind arises from the seed of mind, it is also thought that wisdom arises from the seed of wisdom. As it says in the sutra: 'The eyes and so on, and the objects, are all the five wisdoms.' Furthermore, like this, the way of abiding does not waver from the nature of reality, while the way of appearing is the reversal of the endless confused suffering of sentient beings, and the sudden confusion arising from the accumulation of merit through the causes and conditions of the path.
Chinese
完全断绝了一切过失，以具足二种清净的无量安乐，观想佛陀的形象，对谁说这是“基相同”呢？因此，如果众生界具有佛陀的功德，那么说“基相同的灰烬就在那里”的人，应当这样理解。你又说：“因为真如无差别。”这样，对于佛陀因去除暂时的垢染而涅槃，以及众生自性涅槃这两种说法，你是在扬灰吗？有垢染的智慧和无垢染的智慧，已经说完了清净与不清净的差别了。这是应成派不理解实事师所说的众生自性涅槃的含义，就像如果众生涅槃，轮回就是世俗谛，那么佛陀也变成轮回了，修菩提有什么用？这样进行责难一样。还有一些思辨的火焰说：如果认为一切智智的智慧是无为常有的，那么了知有为法的刹那次第是不合理的，因为常有法没有次第。对此解释说：佛陀本身是具有无为智慧之身的常有清净自性等等，涅槃经等中有很多这样的说法，因为文字太多，所以这里不引用了。佛陀自己了知所知的方式有很多经典，但简而言之，在菩萨藏中说：诸法平等性，平等中，自生者随证，因此现等正觉，如来见平等。以及《入行论》中说：如因器异故，空界不分异，如是于彼性，无有分别事，由是证真如，是故善逝智，于一刹那顷，普能证诸法。如是所说，一切能取所取之垢皆尽，安住于完全转变的智慧，与一切所知法味平等，在远离生灭的状态中，观见实相二无我，并且无有先后地，不混杂地完全了知一切法。因为前者没有次第，所以后者也同时见到，即没有先后的次第。