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因此，就像单独的乌鸦一样，会变成智慧混乱的言辞，所以智者们应该大大地避免。还有，你们的轮回涅槃的一切法没有舍弃的任运成就，是成立常断二边，还是不成立？如果像第二种情况那样，任运成就的自语就会丧失；如果像第一种情况那样，就会成为和外道相同，如果承认，在所有见解中就会成为断见。作为后面的回答，说没有舍弃实体，没有成立表诠，这是什么意思呢？会变化的。因此，有缺陷的二者是破斥者的见解，所以不合理。第四，自宗无过失任运成就的总相是：法性本来清净法性和无明无过失二者，是不可说为彼和此，或者，本体一而以任运成就和无过失的遮遣的差别而认为是不同的。这二者是意义相同，没有领悟所说的二相的意义，在实体法性没有舍弃无明的遮遣上，以名言分别的相上，在实体无明没有舍弃智慧的遮遣上表诠。法和法性相关联，本体的实体即使是佛陀也无法分开，这叫做大任运成就。如是说：增长无明和智慧不是他体，在此不领悟和领悟的道上是一体。又，第一种意义，无明的显现，这本身也是法性自相无垢染，就像有杂质的时候，水的自性不显现一样。慈氏菩萨说：有情众生以无明等果的皮囊包裹，包含法界善妙性。这里，如果舍弃就无法说为其他，如其他续部中说：舍弃轮回后，无法证悟涅槃。叫做本来清净大，如是说：所有清净也，不是事物显明清净，在分别的时候详细分别。对此，三种诤论中的第一种是：果位佛地的无明是舍弃了还是没有舍弃？如果像第一种情况那样，就会成为没有如实显现基，因为在基位的时候和无明无有分别的缘故。如果承认，也不能舍弃自处果以隐晦的方式宣说舍弃，如果像第二种情况那样，佛陀的智慧会迷乱
English
Therefore, like a solitary crow, it will turn into a word of confused wisdom, so wise people should greatly avoid it. Also, does your spontaneously accomplished nature, which has not abandoned all the dharmas of samsara and nirvana, establish the two extremes of permanence and annihilation, or not? If it is like the second case, the self-word of spontaneous accomplishment will be lost; if it is like the first case, it will become the same as the outsiders. If you admit it, it will become a nihilistic view among all views. As the later answer, what does it mean to say that the substance is not abandoned and the representation is not established? It will change. Therefore, the two with defects are the views of the destroyers, so it is unreasonable. Fourth, the general characteristic of the self-existent, flawless, spontaneously accomplished nature is: Dharmata primordial purity, dharmata and ignorance, the two without defects, are they inexpressible as that and this, or, is it considered that the essence is one, but different due to the distinction of spontaneous accomplishment and the negation of flawlessness? These two are the same meaning, not realizing the meaning of the so-called two aspects, in the negation of the substance dharmata not abandoning ignorance, in the aspect of nominal distinction, in the negation of the substance ignorance not abandoning wisdom, representation. The connection between dharma and dharmata, the substance of the essence, even the Buddha cannot separate, this is called great spontaneous accomplishment. As it is said: Increasing ignorance and wisdom are not other, on this path of not realizing and realizing, they are one. Also, the first meaning, the appearance of ignorance, this itself is also the dharmata's own characteristic, without impurity, just as when there are impurities, the nature of water does not appear. Maitreya said: Sentient beings are wrapped in the skin bag of ignorance and other fruits, containing the excellent nature of the dharmadhatu. Here, if it is abandoned, it cannot be said as other, as it is said in other tantras: After abandoning samsara, one cannot realize nirvana. It is called primordial purity great, as it is said: All purity also, is not the clear purity of things, in the distinction, distinguish in detail. Regarding this, the first of the three contentions is: Is the ignorance of the fruition Buddha-ground abandoned or not abandoned? If it is like the first case, it will become not manifesting the ground as it is, because it is inseparable from ignorance in the ground state. If you admit it, you cannot abandon the self-place fruit by secretly declaring abandonment, if it is like the second case, the wisdom of the Buddha will be confused.
Chinese
不应理，因为没有断除无明。如果承认，那么依赖道之次第就没有意义了。如果这样说，回答是：首先，这个暂时不承认。其次，按照你的说法，是因为没有断除本体呢？还是因为没有断除显现方式呢？第二种情况的理由不成立，所以不承认。如果按照第一种情况，即使没有断除本体，但显现方式不存在，因此不会变成错乱，为什么没有遍及呢？如果这样，那么显现方式是在本体上以无二无别的方式存在，还是不存在呢？低下头。仅仅是芝麻本身以无二无别的方式存在于油的本体中，是这样还是不是这样呢？如果说存在，那么这里也同样存在。因为无二无别，所以显现方式也没有断除，这样说对吗？在那里，因为无二无别，所以对于提取出来的油，也应该说没有断除芝麻，这样说对吗？如果说不存在，那么这里也一样。因为显现方式不存在于本体中，所以应该说断除了无明的错乱显现，这样说对吗？就像前面说的，因为油不存在于芝麻中，所以油断除了芝麻，即使是无垢梵天也无法衡量。第二，就像通过修持法性而解脱一样，也应该说通过修持无明也能解脱，因为本体相同。如果这样说，是因为知道本体无二的自性而解脱呢？还是不知道也解脱呢？第一个承认。第二个，为什么本体相同呢？即使相同，如果不知道相同的自性，就不会解脱，为什么没有遍及呢？第三，法性和错乱显现没有好坏之分，因为本体相同。如果这样说，是因为知道本体无二而没有好坏之分呢？还是不知道也没有好坏之分呢？第一个承认。第二个，为什么呢？对于没有证悟本体相同的意识来说，显现为好坏，为什么没有遍及呢？同样，对于上者不同的劫的过失，因为本体相同而断除。对于相同者所安立的过失，因为显现方式不同而断除，因此应该知道这是无垢的见解。第三，宗派，三种谛的体性有三种：胜义谛、世俗谛、无别谛。第一种有四种：自相、定义、分类、体性。第一
English
It is not valid, because ignorance has not been abandoned. If you admit it, then relying on the stages of the path is meaningless. If you say that, the answer is: First, this is not admitted for the time being. Second, according to your statement, is it because the essence has not been abandoned? Or is it because the mode of appearance has not been abandoned? The reason for the second case is not established, so it is not admitted. If according to the first case, even if the essence has not been abandoned, but the mode of appearance does not exist, therefore it will not become delusion, why is there no pervasion? If so, is that mode of appearance present in the essence in an inseparable way, or is it not? Bow your head. Is it that the sesame seed itself is present in the essence of oil in an inseparable way, or is it not? If you say it is present, then it is the same here. Because it is inseparable, the mode of appearance has not been abandoned either, is that right? There, because it is inseparable, it should also be said that the sesame seed has not been abandoned for the extracted oil, is that right? If you say it is not present, then it is the same here. Because the mode of appearance is not present in the essence, it should be said that the deluded appearance of ignorance has been abandoned, is that right? Just as it was said earlier, because oil is not present in sesame, oil has abandoned sesame, even the stainless Brahma cannot measure it. Second, just as liberation is achieved through practicing the nature of reality, it should also be said that liberation is achieved through practicing ignorance, because the essence is the same. If you say that, is it because you know the nature of the non-duality of the essence that you are liberated? Or is it that you are liberated even if you don't know? The first one is admitted. The second one, why is the essence the same? Even if it is the same, if you do not know the nature of the same, you will not be liberated, why is there no pervasion? Third, there is no good or bad in the nature of reality and deluded appearance, because the essence is the same. If you say that, is it because you know the non-duality of the essence that there is no good or bad? Or is it that even if you don't know, there is no good or bad? The first one is admitted. The second one, why? For the consciousness that has not realized the same essence, it appears as good or bad, why is there no pervasion? Similarly, the faults of the eons for the different superiors are abandoned because the essence is the same. The faults established for the same are abandoned because the modes of appearance are different, therefore it should be known that this is the stainless view. Third, the tenets, the nature of the three truths has three: ultimate truth, conventional truth, and non-dual truth. The first one has four: self-characteristic, definition, classification, and nature. The first
Chinese
如果以理智来分析共同的因的乘，它是不存在的。将虚假的错觉视为真实的对境是不合理的，因为它过度概括了胜义谛，正如所说：这种显现的世俗，如果用理智来分析，什么也找不到。找不到的就是胜义谛，是本来存在的法性。如此说。还有，地狱是空性的，没有真实的戏论。这被认为是涵盖意义的法，或者说是som。在果乘玛哈的体系中，剩余的世俗的特征是空性的显现，没有区别。为了证明这一点，有真实的和辩论的驳斥。首先有三个方面。经文是这样说的：增长的世俗就像水中的月亮，什么都会改变，什么都会实现。口诀是：道次第就像水中的月亮、幻术和化身。作为宗法理的一般理是：五蕴是幻术的显现，因为承诺是显现的自性是不确定的。如果承认辩驳的量没有成立，那么地狱上方也会显现花瓶。因为确定性本身不会变成其他事物。如果这样认为，经文中说：铁烧的土地是谁造的？火等那些是从哪里来的？所有那些都是我说的罪恶之心产生的。如此说。地狱、二心、火等显现，以及从一个物质的物体中产生六种颠倒见和九种正确见。显现一个就清楚了。在不变为其他事物的真实见中，没有指定差异，这涵盖了圣者的等持。即使那样，你也会说，就像我看到花瓶一样，你不会看到。区分开来，就像业力相同的人一样，对于共同的知识是不确定的。对于特殊的人是不确定的。对于不同的人，就像旁生一样。如果像第一个那样，那么相就没有成立，如果像第二个那样，虽然对于业力相同的人来说是确定会显现的，但是对于不同的人来说是不涵盖的，例如，患有黄眼病的人看到白色的海螺是黄色的。海螺是黄色的，所以看到的方式是一样的，不是的，因为疾病的原因，所以看到的方式是一样的。还有，虽然对于三时的住法是确定的，但是对于三时的先后是不确定的。以前的泥土，后来的陶器，现在的花瓶，这些显现的自性
English
If one analyzes the common vehicle of cause with intellect, it is non-abiding. It is unreasonable to consider the delusion of error as a true object, because it overgeneralizes the ultimate truth, as it is said: This appearance of conventionality, if analyzed with intellect, nothing is found. What is not found is the ultimate truth, the dharma-nature that has always existed. So it is said. Also, hell is emptiness, devoid of true elaboration. This is considered to be a dharma that covers meaning, or som. In the system of the Fruition Vehicle Maha, the characteristic of the remaining conventional is the appearance of emptiness, without distinction. To prove this, there are real and argumentative refutations. First, there are three aspects. The scripture says: The increasing conventional is like the moon in the water, everything changes and everything is accomplished. The oral instruction is: The stages of the path are like the moon in the water, illusion, and emanation. The general reason of the aspect dharma is: The five aggregates are the appearance of illusion, because the commitment is that the nature of appearance is uncertain. If one admits that the measure of refutation is not established, then a vase will also appear above hell. Because certainty itself does not turn into other things. If one thinks so, the scripture says: Who made the iron-burning ground? Where did the fire and so on come from? All those are said by me to arise from sinful thoughts. So it is said. Hell, two minds, fire, etc. appear, and from one material object, six inverted views and nine correct views arise. It is clear that one appears. In the true view that does not change into other things, no difference is specified, which covers the samadhi of the noble ones. Even so, you will say that just as I see the vase, you will not see it. Distinguish, just like people with the same karma, it is uncertain for common knowledge. It is uncertain for special people. For different people, like animals. If it is like the first, then the sign is not established, if it is like the second, although it is certain to appear to people with the same karma, it does not cover different people, for example, a person with yellow eye disease sees a white conch as yellow. The conch is yellow, so the way of seeing is the same, no, because of the cause of the disease, so the way of seeing is the same. Also, although it is certain for the abiding of the three times, it is uncertain for the sequence of the three times. The previous clay, the later pottery, the current vase, these appearances of nature