English
In short, all the internal and external phenomena included in the aggregates, elements, and sense bases that arise from that, in terms of the ultimate reality, have never moved from the equality of being enlightened as the nature of body and wisdom from the beginning. Because the ultimate Buddha's eye is free from all obscurations and sees it that way. As it says in the *Array of Trees Sutra*: 'Those who abide well in the equality of self and sentient beings, and do not abide or grasp, are said to be Sugatas. Form, feeling, perception, consciousness, and mental formations, such countless Tathagatas, become great heroes.' Also, as it says in the *Kalachakra*: 'Sentient beings are all Buddhas; there is no other great Buddha in this world.' Also, as it says in the *Guhyagarbha Tantra*: 'Emaho! The ten directions and the empty realms are empty from the beginning. In the three realms, there is the pure land; the five degenerations themselves are the abode of bliss. The five aggregates themselves are the complete Buddha; everything is the ultimate essence. Buddhas do not seek the Dharma elsewhere; the Dharma called 'other' than oneself, even if sought, is not found by the Buddhas.' Thus it is said. Then, didn't the Buddha also say that the aggregates, etc., are the basis of the accumulation of suffering? If you think so, it is because of the point of view. As the one without heat said: 'He also showed that there is a self, and he also showed that there is no self. The victors said that self and no-self are not contradictory.' As it is said, although the Buddha has no self-grasping, saying 'I' and 'mine' is in accordance with the world; although 'I' is without self, it appears to exist in the eyes of children, and seeing it this way is not contradictory, which is commonly known in the Mahayana. Although appearances and existence are seen as body and wisdom, for the impure delusions of sentient beings, the appearance of suffering, etc., is unavoidable, so seeing it this way and truthfully declaring it is not contradictory. Similarly, if sentient beings are Buddhas, then when sentient beings suffer in hell, it would follow that the Buddha also has suffering, etc., but this is not established. Because, in terms of ultimate truth, samsara is not established. In the conventional appearance, the one born there is not a Buddha who has purified obscurations, but because of the obscurations inherent in their own being, they experience delusions like a dream, so there is no fault. In terms of reality, suffering, etc., are not established.
Chinese
在《幻化经》中说：如果缺乏对真实知识的自性明智，那么连善逝的净土也会被视为恶趣。一旦领悟到至高无上的平等之义，那么恶趣本身就是色究竟天和兜率天。因此，所有不清净轮回的显现都是错觉，因此，它们并不像显现的那样。而所有清净涅槃的佛身和智慧等的显现都不是错觉。仅仅通过这两者，就应该了解名言量成立的方式。也就是说，地狱等不清净轮回的显现，都是由于罪恶之心的影响，在自己的错觉中显现的。《入行论》中说：谁制造了烧红的铁地？这些火焰又从何而来？因此，一切都是由罪恶之心所造，这是佛陀所说的。清净的佛土和佛身等显现，是由于自心清净的影响而显现的，这是经续一致的观点。梵天髻和舍利子两人争论此土清净与不清净，也能明白这一点。特别是无上瑜伽续部中，如同所说，内部的脉、气、明点之界以及心性清净与不清净而产生显现。因此，一切法都只是自心的分别念所假立的，实际上并没有成立。然而，所分别假立的对境，在各自的意识中，暂时由于缘起力的作用而显现为不可欺骗的，这就被称为名言量成立。如同现在我们共同积累了业，共同的习气被唤醒，火对我们来说显现为热，这也是量成立的，所以谁也不能否认火不是热的。同样，善恶等也是如此。但从胜义谛来说，并非如此绝对，因为对于以火为净的鹿等来说，火并不显现为热。而且，获得自在者能够示现各种各样的事物变化。仔细观察就会发现，如同所说：一物于心异，故显非实义。就像我们自己的这个身体，内部的虫子、外部的鹫、有贪欲者、无贪欲者、自己、他人、敌人、亲友等众多众生观看时，所见到的住所、食物、清净、不清净、我的、他人的、可爱、不可爱、中等
English
In the Extensive Illusion Sutra, it says: If there is no self-awareness of correct knowledge, even the Sugata's realm is seen as a state of misery. When one realizes the meaning of the supreme vehicle's equality, the state of misery itself is Akanishta and Tushita. Therefore, all appearances of impure samsara are illusory, and thus they are not as they appear. All appearances of pure nirvana, such as the Buddha's body and wisdom, are not illusory. Through these two alone, one should understand the method of establishing conventional validity. That is, all these appearances of impure samsara, such as hell, appear in one's own illusion due to the power of a sinful mind. As it says in the Guide to the Bodhisattva's Way of Life: Who made the iron ground that is burning? From where did these masses of fire come? Therefore, the Subduer has said that all of these are (the work) of the sinful mind. The pure Buddha's field, the arrangement of the body, etc., appear due to the power of one's own pure mind, which is in accordance with the intention of the sutras and tantras. It can also be understood from the fact that Brahma with the matted hair and Shariputra argued about whether these fields were pure or impure. In particular, in the supreme tantras of mantra, it is said that the inner channels, winds, bindus, elements, and the nature of mind arise from purity and impurity. Therefore, although all phenomena are merely imputed by one's own mind, they are not established in reality. However, the object of imputation, which appears unmistakably in one's own mind temporarily due to the power of dependent origination, is called conventional validity. Just as we have accumulated karma together and awakened common imprints, the fire appears hot to us now, which is also established by valid cognition, so no one can deny that fire is not hot. Similarly, virtue and vice are also the same. However, in ultimate truth, it is not so definitive, because fire does not appear hot to deer and others who use fire for purification. Moreover, those who have attained power can show various transformations of objects. Upon careful examination, as it says: One thing is different in mind, therefore it appears as not established in meaning. Just like this one body of ours, when viewed by the inner worms, the outer vultures, those with desire, those without desire, oneself, others, enemies, friends, and so on, the dwelling, the food, the clean, the unclean, mine, others', the beloved, the unlovely, the neutral, and so on are seen.
Chinese
由于不同的存在方式和执持方式，以及圣者们所见到的身体自性空无等等，最终在究竟的佛位上，清净的色蕴被说为是遍照佛的体性，这些都是无可否认地成立的。而且，如果仔细观察，所谓的身体，寻找时也找不到，甚至连极微尘许也不存在，这一点现在通过精辟的分析也能明白。因此，将此理应用于其他身体等一切内外之法，就能确定其无自性。所以，从胜义谛上来说，所有这些都应理解为自性无别，法性大平等。但在名言上，现在显现给普通众生的不清净错乱之显现，在其面前是不真实的。而道上菩萨的显现，仍然有不断向上清净的可能性，因此在其面前也不具有绝对的权威。最终佛位的见解，由于没有比它更高的提升，所以被认为是究竟的实相，因此必须如此确定。总之，言说的尽头是无言说，思虑的尽头是不思虑，识的尽头是智慧，有法的尽头是法性。因为法性不可思议的智慧超离了能取所取相的行境，所以成立为自性清净大。那么，如果认为修道没有意义，那是不对的。因为众生由于不如此证悟，所以这种如梦般的错乱显现是突然产生的，为了净化“是如此”的错觉习气，所以要修道。因此，不是因为执着于道和果的诸法为真实，而是像魔术师用幻化的军队来消除道路的恐惧，或者像治疗白内障患者的眼病一样。因此，如果从所证悟的究竟角度来看，以世俗和胜义所摄的一切法，都应确定为自性无别，本来成佛的自性，是离戏、清净、平等大。不要执着和陷入以片面之见的幼稚之心，衡量任何有无、显空、清净不清净等二法戏论的任何一方。总之，世尊说：
English
Due to different modes of existence and ways of grasping, and because the noble ones see that the body is without inherent existence, etc., and ultimately, in the ultimate state of Buddhahood, the pure form aggregate is said to be the nature of Vairochana, all these are undeniably established. Moreover, if examined carefully, the so-called body cannot be found when searched for, and it does not even exist as a minute particle. This can be understood even now through thorough analysis. Therefore, by applying this reasoning to all internal and external phenomena, such as the bodies of others, one can establish their lack of inherent existence. Thus, from the ultimate point of view, all these should be understood as being without inherent distinctions, as the great equality of dharmata. However, conventionally, the impure and deluded appearances that appear to ordinary beings are not true in their perception. The appearances of Bodhisattvas on the path can still be purified further and further, so they are not absolutely authoritative. The vision of the ultimate state of Buddhahood is the ultimate state of affairs because there is no higher improvement than that, so it must be determined as such. In short, the end of expression is inexpressibility, the end of thought is non-thought, the end of consciousness is wisdom, and the end of phenomena is dharmata. Because the inconceivable wisdom of dharmata is beyond the realm of grasping and the grasped, it is established as the great self-purified nature. If one thinks that there is no point in practicing the path, that is not correct. Because beings do not realize this, this dream-like deluded appearance arises suddenly, and in order to purify the habitual tendencies of the illusion that "it is like that," one must practice the path. Therefore, it is not because of clinging to the phenomena of the path and the result as being true, but it is like a magician using an illusory army to dispel the fear of the road, or like curing the eye disease of someone with phlegm. Therefore, if one considers the ultimate state to be realized, all phenomena included in relative and ultimate truth should be determined as being without inherent difference, the nature of being primordially enlightened, free from elaboration, pure, and the great equality. One should not cling to or fall into any side of the elaborations of duality, such as existence and non-existence, appearance and emptiness, purity and impurity, etc., which are measured by the partial view of a childish mind. In short, the Bhagavan said:
Chinese
正如所说，不依赖于人，而依赖于法；不依赖于词句，而依赖于意义；不依赖于不了义，而依赖于了义；不依赖于识，而依赖于智。对于所知二谛的实情，要以经教、理证、诀窍和 प्रमाण（pramāṇa，量， प्रमाण，pramana，量）来衡量。犹如从牛奶中提取酥油，从酥油中提取精华一样。因此，必须懂得将如来所说的经律论的全部密意归纳为一个要点。因此，名相因乘的宗义之顶峰，即是汇集了中、后法轮的了义精髓的《宝性论》等慈氏论著，以及圣者龙树的《赞集》等所阐述的意义，即为最胜大中观。如《楞伽经》云：“五法三自性，八识及诸蕴，无我二种义，摄尽大乘法。”又如《中观根本慧论》云：“慈氏，凡是遍计所执的色，都应视为空无自性。凡是分别的色，因为是分别的自性存在，所以应视为存在，但并非自在。凡是法性的色，既非空无自性，也非存在，应视为是胜义所分的。”等等。如是，将显现方式分为世俗谛，将存在方式分为胜义谛。必须确定所衡量的正法宝藏的体性，然后才能确定衡量它的珍宝钥匙的体性。其中分为二，首先是不了义和了义的体性：一切法的法性，如如性，法界，心性光明，自性清净，不变异，超越生灭住三者，虚空的体性是了义。而宣说它的经教和论著全部归属于了义的范畴。具有生、灭、来、去、净、不净、蕴、界、处等次第，以各种方式显现的如梦一般的法，以言说、思、表达的次第来衡量，并加以增益而宣说的一切，称为不了义。宣说它的经教和论著全部归属于世俗谛之中。