Chinese
据说，抓住公牛的左右角，是无法用其他方式表达的，这是第四种安置方式。第三，在其他宗派的回答中，陈述有缺陷的承诺，这有一种：原始清净具有缺陷，任运成就具有缺陷。第一种反驳又分为两种：一般反驳原始清净，以及特别反驳。第一种又分为两种，首先是提出前述观点：原始清净有缺陷的共同宗派认为，法性和无明在本质和道理上是相同的。正如所说：‘彻底清净地辨别错误的征兆，因为不是来自智慧的界限。’他们这样说。对此的反驳分为三种：经文是，《心要》：‘执着于我和他人的原因，为了我和他人而没有他人，清净的界限是一种方式。’还有口诀是，《道次第》：‘正确的逝者和错误的辨别这二者，如果本质上发生改变，就无法用正确之道来纠正。’这样说。推理有四种：第一，如果法性和无明本质不同，那么即使见到法性，迷惑的显现也像海螺上的金色污垢一样无法去除，因为无明是独立存在的。第二，法和法性会像不是瓶子一样，因为本质不同。第三，轮回和清净这二者，在有情众生的意识流的瞬间，会像人和同时指向一样，因为像人一样本质不同，如果这样认为，那么众生会接受两种意识流。第四，迷惑的显现无法转化为清净的一面，因为本质不同，就像宝石和酸果一样。’这样说。第二，特别反驳也分为三种前述观点。第一，界限原始清净是指，认为实相的基础，空性的法性没有迷惑，对于它来说，完全断绝了特征的遍计所执，就像错觉中兔子角一样，甚至连可能产生的因都没有，认为是突然产生的，以及名相的遍计所执仅仅是错误的辨别，不认为是自续的这两种。第一种反驳是，如果这样，那么清净的佛陀也会产生迷惑，因为即使没有因，也会突然产生。不能这样认为，并且遍及自续突然产生的因。
English
It is said that grasping the left and right horns of a bull is something that cannot be expressed in any other way, and this is the fourth way of placing it. Third, in the response of other schools, there is one statement of flawed acceptance: Primordial purity is flawed, and spontaneous accomplishment is flawed. The first refutation is also divided into two: a general refutation of primordial purity, and a specific refutation. The first is also divided into two, the first of which is to present the previous view: The common school of primordial purity with flaws believes that the nature of reality and ignorance are the same in essence and reason. As it is said: 'Completely purify the signs of wrong thought, because it is not different from the realm of wisdom.' They say so. The refutation of this is divided into three: The scripture is, 'Essence': 'The cause of clinging to self and others, for self and others there is no other, the pure realm is one way.' And the instruction is, 'Stages of the Path': 'The correct gone and the wrong discernment, if the essence changes, it cannot be corrected by the correct path.' It is said. There are four reasons: First, if the nature of reality and ignorance are different in essence, then even if the nature of reality is seen, the illusion of delusion cannot be removed like the golden stain on a conch shell, because ignorance exists separately. Second, dharma and the nature of reality will be like not being a vase, because they are different in essence. Third, samsara and liberation, both, in the moment of the consciousness stream of sentient beings, will be like a person and pointing at the same time, because they are different in essence like a person, if you think so, then sentient beings will receive two consciousness streams. Fourth, the illusion of delusion cannot be transformed into the pure side, because the essence is different, like a jewel and an emblic myrobalan.' It is said. Second, the specific refutation is also divided into three previous views. First, the realm of primordial purity refers to the fact that the basis of reality, the nature of emptiness, is considered to be without delusion, and for it, the completely cut off characteristics of the totally fabricated, like the horn of a rabbit in illusion, do not even have the cause of possible occurrence, and it is considered to be sudden, and the totally fabricated of nomenclature is merely wrong discernment, and it is not considered to be self-existent. The first refutation is that, if so, then even the pure Buddha will have delusion, because even if there is no cause, it will suddenly arise. It cannot be thought so, and it pervades the cause of self-existent sudden arising.
Chinese
因为不是清净所遍故，如地本身。量。理路如前。以承诺成立。第二，为了遮破，自性和错觉，是一还是他，提问的回答是：仅仅显现上是一，但从错觉的角度来看，轮回的法在自相续上是黑色的。从不迷惑的角度来看，涅槃是空性的法，是白色的，如果这样说，那么仅仅显现上是一，就像大蒜和气味一样，是聚集在一起的一个吗？还是像树和鹿一样，是自性相同的一个呢？如果是前者，那么在遮破错觉的时候，其他显现的法也应该被遮破。因为聚集的差别被遮破的缘故，就像遮破大蒜的时候，和它聚集的气味也被遮破一样。如果承认，那么世俗智的智慧将会断绝。如果是后者，那么自性或成立，和它相同唯一的错觉也应该成立。因为自性相同的种类的差别在哪里成立，那么种类鹿和树的共同体就应该成立。如果承认，那么认为错觉是突然产生的观点就会崩溃。第二，原始清净的智慧，是指认为实相身和智慧没有错觉的垢染。如果是这样，那么众生相续中的邪见应该断绝。因为地本身是果，是真实的，并且没有错觉的垢染的缘故。如果地没有成立，即使建立道路周遍，也会被突然产生的所遮蔽，为什么呢？突然产生的有相续还是没有相续？如果有，那就是无明，如果是这样，那么是它自己不认识自己吗？还是像氆氇的纹路一样被其他所不认识？如果是前者，那么他异性就会崩溃。如果是后者，那么相续他异的无明就会遮蔽一个的智慧。因为在一个相续上，知识的体性和他异性是相违的缘故。如果承认，那么已经成办的佛陀将会变得无意义。如果是后者，没有因的情况下，看到没有因的自己的相，即使产生，也会出现没有的法四种，没有的法四种存在。这样说来，存在是不合理的。第三，大清净是指认为一切法的自性或体性远离一切边际的垢染，将在下面完全遮破地建立。第二，对于任运成就的过失，也有总的遮破和分别的遮破。第一，也有两种，从前一方来看，法性和无明没有表示方式的差别，非常
English
Because it is not pervaded by purity, like the ground itself. Valid cognition. The previous reasoning. Established by acceptance. Second, in order to refute, are self-nature and illusion one or different? In response to the question, it is only one in appearance, but from the perspective of illusion, the Dharma of Samsara is black in its own continuum. From the perspective of non-illusion, Nirvana is the Dharma of emptiness, it is white, if you say so, then is it the same in appearance, like garlic and smell, is it a collection of one? Or is it like a tree and a deer, is it one in nature? If it is the former, then when illusion is refuted, other appearing Dharmas should also be refuted. Because the difference of the collection is refuted, just like when garlic is refuted, the smell that gathers with it is also refuted. If you admit it, then the wisdom of worldly knowledge will be cut off. If it is the latter, then self-nature or establishment, and the same unique illusion should also be established. Because where the difference of the same kind of self-nature is established, then the commonality of the kind of deer and tree should be established. If you admit it, then the view that illusion is suddenly produced will collapse. Second, primordial purity wisdom refers to the view that the reality body and wisdom are without the defilement of illusion. If so, then the wrong knowledge in the continuum of sentient beings should be cut off. Because the ground itself is the fruit, it is true, and it is without the defilement of illusion. If the ground is not established, even if the path is established as pervasive, it will be obscured by the sudden arising, why? Does the sudden arising have a continuum or not? If there is, then it is ignorance, if so, then does it not recognize itself? Or is it not recognized by others like the texture of Pulu? If it is the former, then otherness will collapse. If it is the latter, then the ignorance of other continuum will obscure the wisdom of one. Because on one continuum, the nature of knowledge and otherness are contradictory. If you admit it, then the accomplished Buddha will become meaningless. If it is the latter, without cause, seeing one's own sign without cause, even if it arises, there will be four Dharmas that do not exist, and four Dharmas that do not exist will exist. Saying so, existence is unreasonable. Third, great purity refers to the view that the self-nature or essence of all Dharmas is free from all defilements of the extremes, and will be established below with complete negation. Second, for the fault of spontaneous accomplishment, there are also general refutation and separate refutation. First, there are also two, from the perspective of the former, Dharma-nature and ignorance have no difference in the way of expression, very
Chinese
这是指认为是一体。正如所说：“如来藏以无明……”或者说，因为说是同因。有人这样说。为了驳斥它，有三点，其中从教证方面来说：“心性十方虚空界，本来即空寂。三有自性清净刹。”以及从诀窍方面来说：“道次第本来清净等同证悟。”或者说：“器情相续皆清净。”这样说。从理证方面来说有四点：如果显现方式也没有差别，那么见到无明的错乱显现，就应成为见到法性，因为是一体的缘故。如同各自的自相差别一样，如同从无明的显现中增长烦恼一样，法性也应增长烦恼，因为是一体的缘故，如同嗔恨自续一样。如果承认，那么道将变得无意义。又，如同法性没有差别一样，无明的错乱显现也应没有差别，嗔恨自续也应如此。如果承认，那么显而易见。又，如同这个无明的显现从见闻之外成立一样，法性也应从见闻之外成立，因为是一体的缘故。如果承认，那么法性将成为根识的对境，应当这样说。第二，在分别驳斥方面，对于前面三种观点中，将共同或法性认为是任运成就的那些人，说在没有舍弃二元的情况下，二元无别地任运成就，这是不行的，因为这是将二元无别转变为二元。第二，将分别或有法认为是任运成就，如同彩虹般的头发，认为轮回和涅槃的一切法都已成就，这也是不行的，因为显而易见。此外，其他外道数论派的人说：“一根顶上百象食，自根顶上百象食。昔所未见今忽有。”这些人比正直的牲畜还不如，谁会寻找带有惊奇的事物呢？像这样说已成就，这是不对的。如果说那是不相似的，因为不可见。那么，你的也是不相似的，因为不可见，这样以平等的方式驳斥了。第三，任运成就泛滥，是指如果思考法性不确定的意义，就说什么都可以。如果对显现加以责难，就说是空性。如果对空性加以责难，就说是显现，这也是不合理的，因为没有领悟见解，也没有确定宗派的缘
English
This refers to considering them as one. As it is said, "The Tathagatagarbha with ignorance..." or because it is said to be the same cause. Some say that. To refute that, there are three points, of which, from the scriptural perspective: "The essence, the empty realm of the ten directions, is primordially empty. The three realms themselves are pure lands." And from the instruction perspective: "The stages of the path are primordially pure, equal to realization." Or, "The vessels, contents, and continuums are all realized as pure." Thus it is said. From the perspective of reasoning, there are four points: If there is no difference in the way they appear, then seeing the mistaken appearance of ignorance should become seeing the Dharmata, because they are one. Just as there are individual self-characteristic differences, just as afflictions increase from the appearance of ignorance, afflictions should also increase in Dharmata, because they are one, like one's own continuum of hatred. If you accept that, then the path becomes meaningless. Also, just as there is no difference in Dharmata, there should also be no difference in the mistaken appearance of ignorance, and one's own continuum of hatred should be the same. If you accept that, it is obvious. Also, just as this appearance of ignorance is established separately from seeing and hearing, Dharmata should also be established separately from seeing and hearing, because they are one. If you accept that, then Dharmata will become the object of sense consciousness, it should be said. Secondly, in terms of specifically refuting, for those who, among the previous three views, consider the common or Dharmata to be spontaneously accomplished, saying that it is spontaneously accomplished as non-dual without abandoning duality is not acceptable, because it is turning non-duality into duality. Secondly, considering the specific or the qualified as spontaneously accomplished, like a strand of rainbow hair, believing that all phenomena of samsara and nirvana are accomplished, is also not acceptable, because it is obvious. Furthermore, other non-Buddhist Samkhyas say, "A hundred elephants eat on the tip of one root, a hundred elephants eat on the tip of one's own root. What was never seen before suddenly appears." These people are worse than upright livestock, who would seek things with wonder? Saying that it is accomplished like that is wrong. If you say that it is dissimilar because it is invisible, then yours is also dissimilar because it is invisible, thus it is refuted in an equal manner. Thirdly, spontaneously accomplished extravagance refers to saying that anything is possible if one contemplates the uncertain meaning of Dharmata. If one finds fault with appearance, one says it is emptiness. If one finds fault with emptiness, one says it is appearance, which is also unreasonable, because one has not understood the view and has not determined the philosophical system.