English
Are the views of the master Nagarjuna, and Rongzom Chokyi Zangpo in Tibet. The third is, like a wish-fulfilling jewel, for example, if you make and offer a wish-fulfilling jewel, you will get the needs and desires that match your own merits, but like a wish-fulfilling jewel that has no effort and discrimination, no near and far, in order to be liberated from the extremes of the ultimate victor's existence and non-existence, the essence of the self-nature body, which is free from extremes of imputation and defamation, appears in various ways in accordance with the minds of the disciples and accomplishes the purpose, is the view of the great scholar Shri Sedha of China, and Zur Chung Sherab Drakpa and others in Tibet. In short, in the extensive commentary, it says: By the blessings of great compassion, in the dust-like lands of the ten directions, the deeds of benefiting beings are inconceivable. The body, speech, mind, qualities, and spontaneously accomplished deeds, will not be wasted on the disciples. Purifying the evil destinies and attaining enlightenment, constantly showing the complete accumulation of wisdom. Thus it was said. The meaning of the fruit has been explained. Secondly, the detailed explanation of the ten objects of the continuum as aids to the path is as follows: View, conduct, mandala, empowerment, vows, activities, practice, samadhi, offering, mantra, mudra, the latter two are combined into ten. As it is said, among the ten, the first, the view of suchness, has six aspects: necessity, function, essence, characteristics, classification, faults of non-realization, and merits of realization. First, in the Heart Drop it says: In order to clarify the objects of other views, and in order to manifest the supreme eye of wisdom. Therefore, there are two necessities: eliminating others and pursuing meaning. First, it says in this treatise: Non-realization and inverted realization, partial realization, non-realization of reality. Therefore, eliminating non-realization, that is, the mundane heretics and the materialists; eliminating inverted realization, that is, the eternalist and annihilationist views of the heretics; eliminating partial realization, that is, the two vehicles of hearers and solitary realizers; eliminating non-realization of reality, that is, the views of the Madhyamaka and Yogacara schools. The second is, the necessity of realizing the true nature of reality, the necessity of not being bound by whatever activity one engages in, and the necessity of becoming the real cause of attaining Buddhahood. First, in the extensive commentary it says: How is the nature of Dharma? I shall truly realize it. Thus it says. The second is, it says therein: By realizing skillful means and wisdom, poison
Chinese
不会被五毒所害。这样说。第三是，如果从那之中领悟自明智慧的意义，就能获得不生不死的永恒。这样说。再稍微讲一下中观和唯识二者没有如实证悟的方式。其中，唯识宗和中观宗有两种流派。首先，在唯识宗中，将显现为白色、红色等各种各样的现象，以及伴随的知识，全部认为是自己心的显现而真实存在的，这是唯识宗的真实现象派；认为知识的显现是虚假的，这是唯识宗的虚假现象派。第一种是，显现为外境实际上只是自己知识的显现向外显现而已。例如，就像池塘边的珍宝树的树枝上悬挂的珍宝，其影像显现在水中时，珍宝的显现只是向外显现一样。他们是这样认为的。如果对此进行区分，有认为显现的数量有多少，知识的数量也有多少的；有认为显现和知识就像剥开的鸡蛋一样；有认为显现和知识是各种各样而无二无别的这三种。第一种是，听到声音的时候，只会产生执持声音的知识，而不会产生执持色等现象的知识。就像这样，对境产生作用时，只会产生对该境的知识，而不会产生其他的知识，因此他们认为有多少显现就有多少知识。第二种是，外境显现为各种各样的现象也是从知识中产生的，而执持这些现象的知识也是从心中产生的。就像剥开的鸡蛋一样，显现和知识，作为所境和能境，在同一个心中显现。像这样，在执持对境时，外境的显现是一个知识，而内在的执持者的知识也是一个显现。虽然由于无始以来的习气而显现为二，但除了自明之外，没有其他的成立方式，所以就像剥开的鸡蛋一样。那么，如果外境的显现是一个知识，那么在那个时候，执持的知识也产生的时候，不是同时产生两个分别念了吗？不会的，因为显现的知识是无分别的。他们是这样认为的。第三种是，外境的显现虽然显现为各种各样的现象，但内在的执持者的知识是由一个知识来了解的。就像猴子进入城堡内部一样，因为速度很快，所以脖子昏昏沉沉地转动四次来观看一样。通过五根门进入一个知识来认知对境。在认知的时候，显现和知识都是同一个心的自性。
English
It will not be harmed by the five poisons. Thus it is said. The third is, if one realizes the meaning of self-aware wisdom from that, one will attain the eternal that is without birth and death. Thus it is said. Furthermore, to speak briefly about how the Madhyamaka and Cittamatra schools do not realize the true nature. Among them, there are two systems of the Cittamatra and Madhyamaka schools. First, within Cittamatra, there are two: those who assert that all phenomena appearing as white, red, and various colors, along with their cognitions, are truly existent as aspects of one's own mind, which is the True Aspect Cittamatra; and those who assert that the appearances of cognition are false, which is the False Aspect Cittamatra. The first is that the appearance as an object is merely the outward manifestation of one's own cognition. For example, just as when the image of a jewel hanging on the branch of a jewel tree by the side of a pond appears in the water, the appearance of the jewel is merely an outward manifestation. This is what they assert. If we differentiate this, there are three: those who assert that the number of appearances is the same as the number of cognitions; those who assert that appearance and cognition are like a cracked egg; and those who assert that appearance and cognition are various and non-dual. The first is that when a sound is heard, only the cognition that grasps the sound arises, and the cognition that grasps forms and so on does not arise. Just as when one engages with an object, only the cognition of that object arises, and no other cognition arises, therefore they assert that there are as many cognitions as there are appearances. The second is that the various appearances of external objects also arise from cognition, and the cognition that grasps these appearances also arises from mind. Like a cracked egg, appearance and cognition, as object and subject, appear in the same mind. Thus, when grasping an object, the appearance of an external object is one cognition, and the cognition of the internal grasper is also one appearance. Although it appears as two due to beginningless habits, there is no establishment other than self-awareness alone, so it is like a cracked egg. Then, if the appearance of an external object is one cognition, and at that time, the grasping cognition also arises, wouldn't two conceptual thoughts arise simultaneously? No, because the cognition of appearance is non-conceptual. This is what they assert. The third is that although the appearance of external objects appears as various phenomena, the cognition of the internal grasper is known by one cognition. Just as when a monkey enters the inside of a castle, it quickly turns its neck four times, becoming dizzy, to look around. Entering through the five sense gates with one cognition, one cognizes the object. Even at the time of cognition, both appearance and cognition are the nature of the same mind.
Chinese
因此，它们没有区别。就像梦中的显现和显现为能执受的二者，与同一个睡眠的意识没有区别一样。第二种是假相唯识，即在外境的相上，显现为对意识的错乱的习气是虚假的，但对意识来说不是真实的。衡量它的意识也是用虚假来衡量的，没有用真实的体验来衡量的。境和识二者都被认为是错乱显现的虚假自性。对此进行区分，有认为有垢清净和认为无垢清净两种。第一种是，现在显现为各种各样的相，以及衡量它的意识，二者仅仅是心的垢染显现而已。实际上，只有与二无别的智慧界功德，而没有成立为任何识。佛的无余法身，就是二无别的智慧。是无垢的真如，在有余的阶段，有少许习气的垢染，因此有显现错乱、观看和背痛等。也就是说，现在心上烦恼和智慧混合存在，去除烦恼部分的虚假垢染，就能显现无余的清净智慧。认为清净在相和识上，连虚假成立都没有。有贪执的人，从小就习惯于作意，以至于不需要思考，其容貌的显现也会在无灭的明相中显现。因此，显现为白色、红色等各种各样的境的相，以及能衡量的心，二者都是没有却显现的，就像影像一样。实际上，只有体验其意义的各自的自证智慧才是真实的。第二种是中观派，分为自续派和应成派两种。第一种是，像这样显现为各种各样的相和没有能衡量者的明相而已。实际上，各自的自证智慧也是自性空性的。对此进行区分，有认为幻化是胜义谛和认为不住两种。第一种是，没有成立境和有境，没有成立的自证智慧是不可言说
English
Therefore, they are not different. Just as the appearance in a dream and the appearance as the grasper are not different from the consciousness of the same sleep. The second is the false aspect only, that is, on the aspect of the external object, the habit of appearing as a confusion to consciousness is false, but it is not true for consciousness. The consciousness that measures it is also measured by falsehood, and there is no measurement by true experience. Both the object and consciousness are considered to be the false nature of confused appearance. Differentiating this, there are two types: those who believe in defiled purity and those who believe in undefiled purity. The first is that the various appearances that appear now, and the consciousness that measures them, are only the appearance of the mind's defilement. In reality, there are only the qualities of the wisdom realm that are inseparable from duality, and there is no establishment as any consciousness. The Buddha's non-remaining Dharmakaya is the wisdom that is inseparable from duality. It is the undefiled Suchness. In the remaining stage, there is a slight defilement of habit, so there are appearances of confusion, seeing, and back pain, etc. That is to say, now that afflictions and wisdom coexist in the mind, removing the false defilement of the affliction part can manifest the non-remaining pure wisdom. It is believed that purity has no false establishment even on the aspect and consciousness. Those who are attached are accustomed to paying attention from a young age, so that they do not need to think, and the appearance of their appearance will appear in the clear appearance without extinction. Therefore, the appearance of the object appearing as various colors such as white and red, and the mind that can measure it, both appear without being there, like an image. In reality, only the self-cognizant wisdom of each individual who experiences its meaning is real. The second is the Madhyamaka school, which is divided into Svatantrika and Prasangika. The first is that the various appearances that appear in this way are only clear appearances without a measurer. In reality, the self-cognizant wisdom of each individual is also empty of its own nature. Differentiating this, there are those who believe that illusion is the ultimate truth and those who believe in non-abiding. The first is that there is no establishment of object and subject, and the self-cognizant wisdom that is not established is inexpressible.
Chinese
因为存在如幻的性质，所以修习的功德是道，究竟的果位是获得如幻的佛陀智慧，并在法身的状态中，以如幻的方式成办事业。如《母续》中间所说：一切法如梦，如幻。即使超越了痛苦，也如梦如幻。超越痛苦之外，还有剩余的法，那也如梦如幻。如此等等。一切法是指所有的境识。超越痛苦是指获得色身而成办事业。之后剩余的法是指各自自明的如是性和法身圣体。对此也有认为是六种幻化，有认为是如幻显现，有认为是仅仅是幻化等等，名目繁多，被称为自续下部。第二种观点是：胜义谛中也不安住于仅仅是幻化，因为没有境和相，所以没有体验到没有境和相的各自自明，就像没有莫衫的儿子，所以没有衡量他的知识一样。因为世俗谛中没有真实，所以在胜义谛中什么也不安住，就像睡醒的时候，马和牛的形象消失了，但因为最初就没有，所以在意义上没有成立为消失的原因一样。如《母续》中间所说：胜义谛中既没有轮回，也没有涅槃，也没有空性，仅仅是语言的装饰而已。就像这样说的。对此认为：世俗谛极不安住，原因不安住，相违不安住，相违之因不安住，一不安住，多不安住，离一和多不安住，仅仅显现不安住等等，名目不可胜数，被称为自续上部中观。中观应成派是：像这样遮破了胜义谛中不成立，以及世俗谛中仅仅显现成立为幻化等等一切之后，认为超越了有无之边的自性，远离一切承诺。如圣者《三摩地王经》所说：常与无常此亦是边，有与无称二者皆是边，是故二边皆尽舍，智者亦不居于中。