English
doing. That cannot answer everything. It will become the same as what is to be proven. As it is said, it should be known. For example, when establishing all dharmas as emptiness, as a proof for non-emptiness, no matter what dharma is arranged with karma, cause and effect, samsara, and nirvana, the proof itself is the same as the previous thing to be proven, because it itself cannot be established until its own nature is not established. Therefore, no matter how much proof is arranged to establish non-emptiness, it is like adding fuel to a fire, becoming an assistant to the reasoning that establishes emptiness. Therefore, just as a reasoning that refutes emptiness cannot be found within the category of knowable things, here too, no matter what is arranged to establish that dharmas are not pure, the proof itself is what needs to be proven as pure. Therefore, within the category of knowable things, for the reasoning that establishes the reality of all dharmas as pure, no argument can be found that can refute it. When debating with great purity, who can answer, who can speak? That cannot answer everything. It will become the same as what is to be proven. It should be said like this. If sentient beings are Buddhas, then when sentient beings suffer in hell, it would follow that Buddhas also have suffering, etc., but this is also not established. Because suffering in hell is only a phenomenon that appears to those who are deluded and do not understand the reality, and in the face of this phenomenon, they are not Buddhas, so there is no fault. And in reality, there is no suffering, etc. As the *Net of Magical Manifestation* says: If there is no self-aware wisdom of true knowledge, then even the Sugata's realm is seen as a place of evil destinies. When the meaning of the supreme vehicle's equality is realized, then the place of evil destinies itself becomes a place of light, joy, and meaning. As it is said. Furthermore, if all dharmas are inherently of Buddha-nature, then it would follow that everything would appear, and that there would be no need to meditate on the path, etc. To assert such things is a sign of very coarse intelligence and is an object of compassion. This is just like saying that if a conch shell is white, then it should appear so even to someone with eye defects, and that there is no need to strive to cure the eye defects. Therefore, not appearing according to reality arises from being defiled by delusion, so in order to eliminate delusion, it is necessary to practice the path, just as the nature of all dharmas is emptiness, but in order to manifest it, it is necessary to practice the path. Therefore, purity
Chinese
对于所有驳斥“大”的次第，应当像驳斥空性那样来陈述驳斥。清净和平等二者互相帮助，理性的运用要点一致。因为二者是事物本身的规律，所以成立大清净是事物力量注入的理性，非常强有力，任何人都无法压倒，是至高无上的。第二种说法，有些人说，即使成立了清净，佛陀的智慧将一切所知都看作是清净的自性，那么对于迷惑的众生所显现的境和有境，佛陀是看还是不看？如果不看，就不是一切智者；如果看，也会看到不清净的法。回答：也如实了知那些显现为不清净的事物，因为是一切相智的智慧。即使如此，其显现的不清净在实际上并不存在，佛陀也不会看到成立为不清净的法。例如，在执着真实的人看来，境显现为真实成立，以及有境的真实执着，就像这样，即使佛陀看到了，佛陀也不会看到真实成立的法。因为佛陀不可能看到哪怕一丁点真实成立的事物。这样，一切所知的法，都成立为佛陀以自显现的观看而看到的是完全清净的。第二，成立大平等。用什么理由来成立，以及从中确定为平等性的方式。第一，对于轮回和涅槃的诸法，通过一异俱离等中观的理由如理观察，要确定在不清净的轮回之法和清净的包含身和智慧的诸法中，连微尘许的真实成立的实物也没有。第二，有些根器敏锐者，仅仅通过观察心之生住灭三者，就能从体验以因果自性空的三解脱门自性的力量中，一下子就确定显空平等的意义。但是，对于平等性的确定是逐渐产生的
English
Regarding all the stages of refuting the "Great," the refutation should be stated similarly to how the refutation of emptiness is answered. Purity and equality are mutually helpful, and the key to the application of reason is the same. Because these two are the nature of things themselves, establishing great purity is a reason of the power entering into things, which is very powerful, cannot be overcome by anyone, and is supreme. Secondly, some say, even if purity is established, if the Buddha's wisdom sees all knowable things as solely of the nature of purity, then does the Buddha see or not see these objects and subjects that appear to confused beings? If he does not see, he will not be omniscient; if he sees, he will also see impure dharmas. Answer: He also knows those that appear as impure as they appear, because it is the wisdom of all aspects. Even so, its appearance of impurity does not actually exist, and the Buddha will not see the dharma established as impure. For example, in the eyes of those who cling to truth, the object appears to be truly established, and the subject's clinging to truth, just like this, even if the Buddha sees it, the Buddha will not see the dharma established as true. Because the Buddha cannot see even a particle of what is truly established. In this way, all knowable dharmas are established as being seen as completely pure by the Buddha's self-appearing vision. Second, establishing great equality. By what reason is it established, and how is equality determined from it? First, for the dharmas of samsara and nirvana, by properly examining them with the reasons of the Middle Way, such as one, different, both, and neither, one must determine that there is not even a tiny particle of truly established entity in the impure dharmas of samsara and all the pure dharmas included in body and wisdom. Second, some with sharp faculties, just by examining the three of arising, abiding, and ceasing in the mind, can immediately determine the meaning of appearance and emptiness being equal from the power of experiencing the nature of the three doors of liberation, which are empty of the three of cause, effect, and essence. However, the determination of equality arises gradually.
Chinese
关于修习方面，如果初学者以分析一异、有无等论证空性的理智如理观察时，考虑到瓶子等尚未成立之义，在未经观察的层面是存在的，但如果观察则无法找到，因此认为未成立本身就是实相，从而生起以显空轮番的方式来理解空性的状态。此时，考虑到那时的无有也只是假立，实际上并未成立，或者原本就是空性而显现的状态，就会生起如水中月般显现即空、空即显现的特殊定解。那时，会理解为无自性和缘起无有相违，或者说是双运。此时，虽然无自性和缘起二者在语言表达方式上有所不同，但在本体上却没有丝毫差别，从而对无二无别的状态生起定解。由此，能将所破的显现和能破的断除结合起来执着的分别念自然消散，显现出如能无有取舍、破立的寂灭状态。通过反复串习这种寂灭，断除对于所依的每个法都执着为各自法性的分别念，清净二取对境的一切法相，从而对一切法自性平等性生起特殊的定解，最终达到圆满。因此，空性、双运、寂灭和平等性这四者，是依靠对前者的了解而进入后者的状态。如果对前者没有获得定解，那么后者就无法确定。因此，如果只是将心专注于名言谛的单单无实有上，那么连此时平等性的一点边都无法达到。仅仅理解为在柱子和瓶子等上面分别存在着断除实有的反面，是无法像民众无法做国王的事情一样，摧毁对一切法的取舍和相状的执着，从而无法做到平等性的作用。因此，以中观道路的寂灭达到圆满，从而见到一切法平等性，这就是证悟此时的大平等性。如是也于续部中说：谁若不知无相义，彼亦不解法界性，是故有及
English
Regarding the aspect of practice, if a beginner properly examines with the reasoning that establishes emptiness, such as analyzing one and different, existence and non-existence, and contemplates the meaning that things like pots are not established, then although they appear to exist when unexamined, they cannot be found upon examination. Therefore, one thinks that the unestablished nature itself is the reality, and a state of understanding emptiness arises in the manner of alternating appearance and emptiness. At that time, considering that even the non-existence at that time is merely imputed and not actually established, or that it is originally emptiness appearing, a special conviction arises that appearance is emptiness like the moon in water, and emptiness is appearance. At that time, it is understood that selflessness and dependent arising are not contradictory, or that they are in union. At this time, although selflessness and dependent arising differ in their verbal expressions, they have no difference in essence, and a definite understanding arises about their indivisible state. Thus, the discriminating thoughts that grasp the basis of negation, appearance, and the object of negation, severance, together dissolve on their own. A state of peace beyond elaboration arises, like the ability to remain as it is without acceptance or rejection, refutation or establishment. By repeatedly familiarizing oneself with such peace beyond elaboration, the mental constructs that cling to each phenomenon as having its own distinct nature are cut off. By purifying all aspects of the duality of object and subject, a special conviction arises that all phenomena are equal in nature, and one ultimately reaches perfection. Therefore, emptiness, union, peace beyond elaboration, and equality – these four are entered into the subsequent state by relying on the understanding of the former. If one does not gain certainty in the former, the latter cannot be determined. Therefore, if one merely focuses the mind on the mere absence of inherent existence in conventional truth, one cannot even reach a fraction of the equality of this context. Merely understanding that the negation of inherent existence exists separately on things like pillars and pots cannot destroy the clinging to acceptance and rejection and characteristics of all phenomena, and thus cannot accomplish the function of equality, just as a commoner cannot perform the duties of a king. Therefore, seeing all phenomena as equal in nature through the perfection of peace beyond elaboration on the Middle Way is the realization of the great equality in this context. As it is also said in the tantras: "Whoever does not know the meaning of the signless, does not know the nature of reality. Therefore, existence and
Chinese
无自性。通过寂灭了知无所缘。等等。通过双运之上的双运，坛城是普贤王如来的净土。等等。不仅如此，在共同的乘中，《妙法莲华经》中说：善男子，如果了悟一切法平等性，就是涅槃。那也是一，不是二和三。这样通过这种方式也显示了究竟一乘。在《菩提分品经》中说：文殊，谁见到一切法无不平等，无有二，无有二分，这就是正确的见解。这样说了。第三，成立无别，这样从显现的方面成立清净，从空性的方面成立平等，这两者对一切法以无别一味的方式存在，这是从前面两者的力量而成立的。凡是显现为清净的，都是完全空性的。凡是空性，都是远离一切边的平等性，因此显现为极其清净的幻化网的各种显现。因此，这两者无别，融为法身明点唯一，这是圣者们各自自己所能证悟的，是双运大圆满的方式。这些也在续部中说：秘密明点之自性，那是诸佛之本体。十方四时现证圆满，身语功德事业意，无余自性面见者，是自在胜者圣者。以及，自生智慧无处显现。等等。对此，作为瑜伽的方便是：空性无我，本智自明意，无有对境与能对，忆念而自在。稀有身语功德净土外，无有他者，即是如此。等等这样说了。另外，《一切集密智慧金刚》中说：如果二谛成为他体，智慧道则变得无意义。如果光明和空性成为他体，则会堕入常断边。以及，一切法之精华超越道，因为已达究竟，故从勤作中解脱。俱生智极清净，是双运不住之体性。以及，二
English
Without inherent existence. Through destruction, know the unconditioned. And so on. Through the union beyond union, the mandala is the pure land of Samantabhadra. And so on. Moreover, even in the common vehicle, the Lotus Sutra says: "O Son of the Buddha, if one realizes that all dharmas are equal, that is nirvana. And that is one, not two or three." Thus, in this way, it also shows the ultimate one vehicle. In the Sutra on the Exposition of the Aspects of Enlightenment, it says: "Manjushri, whoever sees all dharmas as not unequal, without duality, and without division, this is the correct view." Thus it is said. Third, establishing non-duality: Thus, from the aspect of appearance, purity is established, and from the aspect of emptiness, equality is established. These two exist in all dharmas in a manner of being inseparable and of one taste, which is established by the force of the previous two. Whatever appears as pure is empty in every way. Whatever is empty is the equality that is free from all extremes, and therefore appears as various appearances of the utterly pure illusory net. Therefore, these two are inseparable, and are unified into the single sphere of the Dharmakaya, which is to be realized individually by the holy ones themselves, and is the manner of Dzogchen. These are also said in the tantras: "The essence of the secret sphere, that is the essence of all Buddhas. In the ten directions and four times, manifestly complete, body, speech, qualities, activity, and mind, seeing the face of the self-nature without remainder, is the supreme sovereign, the holy one." And, "Self-arisen wisdom, appearance without location." And so on. The method of practicing this as yoga is: "Emptiness, selflessness, primordial wisdom, self-awareness, mind, without object or subject, remember and control. Other than the wondrous body, speech, qualities, and pure lands, there is nothing else, it is just that." And so on, it is said. Furthermore, in the Wisdom Vajra, Collected from All, it says: "If the two truths become different, the path of wisdom becomes meaningless. If clarity and emptiness become different, one will fall into the extremes of permanence and annihilation." And, "The essence of all dharmas transcends the path, because it has reached the end, it is liberated from effort. The co-emergent wisdom is utterly pure, it is the nature of non-abiding union." And, two