Chinese
然而，以二元对立的方式来看待事物，就像小孩只看到天窗上的阳光，而看不到普照万物的太阳一样，只能看到法界功德的一部分，而无法完全看到。因为无法用语言表达，因为被胜义谛所涵盖；因为不是证悟的境界，因为超越了比喻；因为至高无上，因为不被轮回和涅槃所包含；即使是圣者也无法思议。如前所述。在佛的境界中，自性如何会显现并被完全看到。在《宝性论》的注释中说：就像云层中的太阳一样，你（指佛）是具有片面智慧的人。即使是具有清净智慧之眼的圣者，也不能完全看到一切。世尊，您是具有清净法身和无限智慧的人，您能看到遍布无边虚空的无尽所知。如是说。如果这样，众生界中法界自性光明自发存在，那么众生积累二资粮，清净二障，就能成佛吗？并非如此，原因有二：自性清净和去除暂时的垢染。第一，法性自身的本质从原始以来就存在于大清净的本性中，不会改变。在《入诸佛境界耶智慧光明庄严经》中说：文殊，心自性光明，只是被所有暂时的烦恼所染污，而不是自性完全染污。自性光明即是完全没有染污。对于没有染污的，用什么对治来去除染污呢？没有对治。以及在《般若波罗蜜多二万五千颂》中说：迦尸迦，你怎么认为？其中有众生死或者灭吗？回答说：尊者，没有。为什么呢？因为众生从一开始就是完全清净的。又在那部经中说：因为色自性光明，所以是完全清净的，完全染污
English
However, seeing things in a dualistic way is like a child only seeing the sunlight through a skylight, and not seeing the sun that illuminates everything. One can only see a part of the qualities of the Dharmadhatu, and cannot see it completely. Because it cannot be expressed in words, because it is encompassed by the ultimate truth; because it is not a state of realization, because it transcends metaphors; because it is supreme, because it is not included in samsara and nirvana; even the noble ones cannot conceive of it. As mentioned before. In the realm of the Buddha, how the nature of reality manifests and is completely seen. In the commentary on the Uttaratantra, it says: Like the sun in the clouds, you (referring to the Buddha) are a person with one-sided wisdom. Even the noble ones with pure eyes of wisdom cannot completely see everything. World Honored One, you are a person with a pure Dharmakaya and infinite wisdom, you can see the endless knowable that pervades the boundless space. As it is said. If this is the case, since the self-luminous nature of the Dharmadhatu is spontaneously present in the realm of sentient beings, can sentient beings accumulate the two accumulations and purify the two obscurations to become Buddhas? This is not the case, for two reasons: self-nature purity and removal of temporary stains. First, the nature of reality itself exists in the nature of great purity from the very beginning, and does not change. In the Sutra of the Adornment of the Light of Wisdom Entering the Realm of All Buddhas, it says: Manjushri, the mind is self-luminous by nature, it is only defiled by all temporary afflictions, but it is not completely defiled by nature. Self-luminous by nature is completely without defilement. For that which is without defilement, what antidote can be used to remove the defilement? There is no antidote. And in the Twenty-Five Thousand Verse Prajnaparamita Sutra, it says: Kashika, what do you think? Is there any sentient being born or ceasing therein? He replied: Venerable One, there is not. Why is that? Because sentient beings are completely pure from the beginning. And again in that same sutra, it says: Because form is self-luminous by nature, it is completely pure, completely defiled.
Chinese
无有也。感受、认识、行和识自性光明之故，极清净，无有诸垢染也。乃至一切种智自性光明之故，极清净，无有诸垢染也。如是等等广说，以其超离识之法，且从一切障蔽中决定解脱之故，此自性之断，本来就圆满具足于胜义法性中。法性圆成实，即是自性清净之故。第二种断，乃是藉由能对治彼等突发性障蔽之对治力而断除。如前所说，若不以道调伏，则基位上既有的功德不会显现，即使处于有情之位，也不会成为此宗的过失，因为有情并非被认为是脱离一切障蔽之佛陀。同样，证悟也有二种，即本来以法性自智证悟的自生俱生智，以及藉由道之修习力证悟的他生俱生智。第一种是，胜义法性，乃是证悟者各自的自智，具有智慧自生俱生智，是超越世间的体性。如云：自智他智一切智，全知全智最殊胜。如是，本具之断证二者，圆满具足于胜义之实相自性中。如至尊慈氏所说：此中无有任何当断者，亦无丝毫当立者，如实观真实，如实见即解脱。如是。第二种证悟是，藉由道之修习力证悟，此增长之种姓，由等持而积聚智慧之资粮，于后得位积聚福德之资粮，最终使离系之功德显现，即安立为非颠倒之圆成实。如《经庄严论》云：前后虽无有差别，然离一切垢染之障蔽，彼如是性即是佛陀。如是。于此，以世俗自性空，胜义他性空之理，已于中后二转法轮中随宜宣说。特别是空性之基，如来藏，无二的是深与明。
English
There is none. Because feeling, perception, volition, and consciousness are naturally luminous, they are utterly pure and free from all defilements. Because even the all-knowingness is naturally luminous, it is utterly pure and free from all defilements. As it is extensively taught, since it transcends the nature of consciousness and is definitely liberated from all obscurations, this natural abandonment is inherently complete in the ultimate nature of reality. The perfection of reality itself is naturally pure. The second abandonment is the removal of sudden obscurations by the appropriate antidotes. As previously explained, if the qualities inherent in the ground are not cultivated by the path, they will not manifest. Even if one is in the state of a sentient being, it does not become a fault in this tenet, because sentient beings are not considered to be Buddhas free from all obscurations. Similarly, there are two types of realization: the self-arisen wisdom realized from the beginning by the knowledge of reality itself, and the other-arisen wisdom realized through the power of the path of meditation. The first is that the ultimate reality is the self-knowledge of each individual, the wisdom of self-arisen knowledge, which is characterized by transcendence of the world. As it is said: "Self-knowledge, other-knowledge, all knowledge; all-knowing, all-wise, most supreme." Thus, the two innate abandonments and realizations are complete in the essence of ultimate reality itself. As Lord Maitreya said: "Here there is nothing to be removed, nor is there anything to be added. Look rightly at reality, and seeing rightly, you are liberated." Thus it is. The second realization is the realization through the power of the path of meditation, the lineage of increasing potential, which, through meditative equipoise, accumulates the collection of wisdom, and in the post-meditation state, accumulates the collection of merit. Finally, the qualities of the power of detachment manifest, which is designated as the non-erroneous perfection. As stated in the Ornament of the Sutras: "Though there is no difference between the former and the latter, thatness, free from the stains of all obscurations, is considered the Buddha." Thus it is. Here, the way in which the conventional is empty of its own nature and the ultimate is empty of other nature has been taught appropriately in the intermediate and final turnings of the wheel. In particular, the basis of emptiness, the Sugata-garbha, is non-dual in its profundity and clarity.
Chinese
在最后的教诲的经典中，对智慧的安住方式有详细的阐述，并且宣说了所有法仅仅是心的显现。然而，由于一些早期的导师出于需要而承认心是胜义谛，因此产生了现在被称为四大宗派之一的唯识宗。其真实的意图并未完全理解，即宣说一切法仅仅是心的显现的那个“心”，有时被认为是阿赖耶识，有时被认为是法性圆成实性。如果考虑到前者，由于错乱的对境和有境都是世俗谛，因此不可能有常，所以没有宣说为胜义谛。在《智慧显现庄严经》中说：“舍利弗之子，所谓‘心’，即是心和意的意识，意，意的身体，意的根，意的界。这被称为‘心’。那么，什么是空性呢？舍利弗之子，心是心所空，其中没有任何作者。如果其中有任何作者，那么他所做的就会被他人体验。心也不会显现地聚集心。”等等。虽然宣说一切法仅仅是心的显现，但并没有在任何时候宣说它是胜义谛。胜义谛是指超越心、意和所有识的智慧。在《圣楞伽经》中说：“通过没有心、意、意的意识、分别和感觉，将获得对不生法的忍耐。大智慧，没有显现，因为宣说了远离分别的法，所以这个胜义谛没有次第和次第的连接。”以及“心和意和识，感觉和分别被抛弃，获得分别之法，声闻是王子。从刹土和忍耐的差别来看，如来佛的智慧是善的。”等等。此外，任何宣说唯识宗，认为胜义谛不超出识，而识是轮回的有境的杂染识，因此无法超越世间。
English
In the scriptures of the final teachings, the way of abiding in wisdom is extensively explained, and it is declared that all phenomena are merely appearances of the mind. However, because some early teachers, due to necessity, acknowledged the mind as the ultimate truth, the school known as the Mind-Only school, one of the four major schools, arose. The true intention was not fully understood, namely, that the 'mind' that is said to be the mere appearance of all phenomena is sometimes considered the Alaya-consciousness and sometimes the Dharmata-parinispanna. If considering the former, since the objects and subjects of delusion are all relative truths, permanence is impossible, so it was not declared as the ultimate truth. In the Sutra of the Ornament of Manifest Wisdom, it says: 'Son of Sharadvati, what is called 'mind' is the consciousness of mind and intellect, intellect, the body of intellect, the faculty of intellect, and the realm of intellect. This is called 'mind.' Then, what is emptiness? Son of Sharadvati, the mind is empty of mind, and there is no agent in it. If there were any agent in it, then what he did would be experienced by others. The mind also does not manifestly gather the mind.' etc. Although it is said that all phenomena are merely appearances of the mind, there is no instance where it is declared to be the ultimate truth. The ultimate truth is shown to be the wisdom that transcends all mind, intellect, and consciousness. In the Noble Lankavatara Sutra, it says: 'By being without mind, intellect, consciousness of intellect, discrimination, and sensation, one will obtain forbearance towards the unarisen Dharma. Great wisdom, without appearance, because the Dharma devoid of discrimination is taught, this ultimate truth has no sequence and no connection of sequences.' and 'Mind and intellect and consciousness, sensation and discrimination are abandoned, having obtained the Dharma of discrimination, the Shravakas are princes. From the difference of the field and forbearance, the wisdom of the Tathagata is good.' etc. Furthermore, any proponent of the Mind-Only school who believes that the ultimate truth does not go beyond consciousness, and that consciousness is the defiled consciousness of the object of samsara, is therefore unable to transcend the world.
Chinese
并且，胜义谛是无漏的界，以及证悟它的无垢智慧，是圣者们各自的觉性，具有超世间的特征。这两者的区别在于大乘经中说：其中，大智慧的智慧有三种：世间的、超世间的、以及超世间的殊胜。从那之中生起而坏灭的是识，不生不灭的是智慧。此外，大智慧，堕入有相和无相，堕入有和无，以及从各种特征的因中生起的，是识。完全超越有相和无相的特征是智慧。此外，大智慧，具有那些等等的特征是识，寂灭的特征是智慧。其中有三种相，即：了知自相和共相，了知生和灭，以及了知不生不灭。其中，世间的智慧是对有和无的方面显着执着的，是外道和所有凡夫的。其中，超世间的智慧是对堕入自相和共相的思虑显着执着的，是所有声闻和独觉的。其中，超世间的殊胜智慧是佛和菩萨们彻底辨别无相之法，见到不生和不灭，以及远离有和无的方面，为了领悟如来无自性的境界而产生的。此外，大智慧，无贪着的特征是智慧，具有对各种境贪着的特征是识。此外，大智慧，三者聚合的行相，具有生的特征是识，不具有的自性特征是智慧。此外，大智慧，无所得的特征是智慧，因为我的各自的圣者智慧所证悟的行境不产生不进入，犹如水中之月。
English
And, the ultimate truth is the uncontaminated realm and the wisdom free from obscurations that realizes it, which is the individual awareness of the noble ones, characterized by being beyond the world. The difference between these two is stated in the Mahayana Sutra: Among them, great wisdom, wisdom is of three kinds: worldly, transcendental, and the supreme transcendental. That which arises and perishes from that is consciousness. That which does not arise and does not perish is wisdom. Furthermore, great wisdom, falling into signs and signlessness, falling into existence and non-existence, and those arising from causes of various characteristics are consciousness. The characteristic of completely transcending signs and signlessness is wisdom. Furthermore, great wisdom, characteristics such as those are consciousness. The characteristic of cessation is wisdom. Among them, there are three aspects: understanding the self-characteristic and the general characteristic, understanding birth and death, and understanding non-birth and non-cessation. Among them, worldly wisdom is manifest attachment to the aspects of existence and non-existence, and belongs to the tirthikas and all ordinary beings. Among them, transcendental wisdom is manifest attachment to thoughts that fall into self-characteristic and general characteristic, and belongs to all shravakas and pratyekabuddhas. Among them, the supreme transcendental wisdom is the thorough discernment of the unmanifested dharma by the Buddhas and Bodhisattvas, seeing non-birth and non-cessation, and arising to realize the realm of the Tathagata's non-self, free from the aspects of existence and non-existence. Furthermore, great wisdom, the characteristic of non-attachment is wisdom, and having the characteristic of attachment to various objects is consciousness. Furthermore, great wisdom, the activity of the aggregation of the three, having the characteristic of birth, is consciousness. The characteristic of the nature of non-association is wisdom. Furthermore, great wisdom, the characteristic of non-attainment is wisdom, because the object of experience realized by the individual noble wisdom of myself does not arise and does not enter, like the moon in water.