English
It is to explain that for sentient beings, the way of abiding in the nature of reality, which transcends the world, has been determined and declared. Furthermore, it is not the case that other texts say that this shows all external phenomena as appearances of the mind, and therefore teaches the tenet of Cittamātra. As mentioned above, it is to explain that the dependent-arising phenomena of samsara, which arise from a deluded mind, and all the imputed phenomena of imagination that depend on them, are in fact non-existent. As the Laṅkāvatāra Sūtra says: It is only mind, there are no appearances. Because there are no appearances, there is no birth. This is the Middle Way, taught by me and others. Here, the Madhyamaka that transcends Cittamātra is taught. Again, as the Laṅkāvatāra Sūtra says: In Cittamātra, discrimination and external objects are eliminated. When discrimination ceases, that path itself is the Middle Way. Therefore, by negating both the meaning of external objects and consciousness-only, it only explains the path of other-emptiness Madhyamaka. Nāgārjuna's Twenty Verses on the Great Vehicle says: An illusion conjured by magic, is seen as an illusion. When they come together, there is not even a little bit. That is the nature of all phenomena. All these are only mind, abiding like an illusion. Through virtuous and non-virtuous actions, good and bad births arise from them. When the wheel of the mind ceases, all phenomena cease. Here, there is no birth, nor is there any cessation. The self-nature of the mind abides, know that to be the Dharma. Eyes and so forth, and objects themselves, are the five wisdoms themselves. Differentiating between outer and inner, all are not other than mind. Also, as Āryadeva says: External objects do not exist, but one sees one's own mind. That should be meditated on as an illusion, and thus one should also remember Suchness. And the five aggregates such as form, as well as the twelve sense bases, and the eighteen elements that are taught, the five consciousnesses and all sentient beings, all are one's own mind, there is nothing else. All the eighty thousand mountains, and the oceans, continents and so forth, and hells and so forth, the objects that are seen as separate, all that is moving and unmoving, all are one's own mind, there is nothing else. The teacher Candrakīrti also says: Therefore, like external objects, there is nothing to observe and it does not exist, it is the...
Chinese
因为我是这样的缘故。并且，一切法不是在心之外存在，如眼花缭乱所显现的一切都是自己的心，除了自己的心之外什么也没有。等等说了无边的话。如果你们认为凡是出现“心”这个词就承认是唯识宗的观点，那么这些论师也必须认为是说唯识宗了。另外，按照法轮转动的顺序所说，如《胜力天王请问经》中用宝珠磨砺的比喻所显示的次第也是，首先是不了义，中间是了义，最后是究竟了义才对。如果说首先是不了义，中间是了义，最后是不了义和了义随宜而说，那么中间已经显示了义之后又再次显示不了义是不合理的，而且顺序也会错乱。并且，最初和中间两者没有说六识，也没有显示阿赖耶识，同样也没有说如来藏。这是因为《解深密经》中说：“取蕴识甚深且微细，一切种子如瀑流般流淌。如果执着为我则不可行，所以我没有向孩子们开示。”因为看到孩子们会误执为我，所以最初两者没有开示如来藏，在那两者调伏相续之后，才想向大根器者开示此理。因此，最初两个法轮是：殊胜的，有场合的，不了义的，成为争论的基础。后面的法轮是：不殊胜的，没有场合的，不成为争论的基础，仅仅是了义。这样显示了，最后是了义究竟，是因为胜者在《解深密经》中所说。而且，最后的教令是了义不退转的法轮，佛陀自己也作了了义和不了义的区分。不仅如此，如果不把胜者所授记的分别了义和不了义的圣者无著作为量士夫，那么世间上没有比佛陀更具量士夫的了，因此他所分别的了义和不了义以及授记的了义和不了义的区分就变得毫无意义了。因此，经、律、论等以及十地菩萨等同于第二佛陀的圣者
English
Because that's how I am. Furthermore, all dharmas do not exist outside of the mind. Whatever appears as a mere illusion is all one's own mind, and there is nothing other than one's own mind. And so on, endlessly spoken. If you accept that every time the word "mind" appears, it is an acceptance of the Mind-Only school, then these teachers must also be considered to be speaking of Mind-Only. Furthermore, according to the order in which the Dharma wheels were turned, as shown by the example of polishing a jewel in the Sutra Requested by King Powerful, the order should be: first provisional meaning, middle definitive meaning, and finally ultimate definitive meaning. If it is said that the first is provisional meaning, the middle is definitive meaning, and the last is either provisional or definitive meaning as appropriate, then it is unreasonable to show the provisional meaning again after the middle has shown the definitive meaning, and the order would be confused. Moreover, in the first two, the six consciousnesses were not mentioned, and the alaya consciousness was not shown, and similarly, the Tathagatagarbha was not mentioned. This is because in the Samdhinirmocana Sutra it says: "The grasping consciousness is deep and subtle, all seeds flow like a river. It is not permissible to grasp it as self, so I have not shown this to children." Because he saw that children would mistakenly grasp it as self, he did not show the essence in the first two, and after those two had tamed the mindstream, he intended to show this very thing to those of great intelligence. Therefore, the first two Dharma wheels are: superior, situational, provisional in meaning, and a basis for debate. The latter is: not superior, not situational, not a basis for debate, and solely definitive in meaning. This is shown, and the final definitive meaning is ultimate because the Victorious One spoke it in the Samdhinirmocana Sutra. Moreover, the final command is the irreversible wheel of definitive meaning, and the Buddha himself made the distinction between provisional and definitive meanings. Furthermore, if we do not take the noble Asanga, who was prophesied by the Victorious One to distinguish between provisional and definitive meanings, as a reliable authority, then there is no one in the world more reliable than the Buddha. Therefore, his distinction between provisional and definitive meanings and the prophecy of the distinction between provisional and definitive meanings would become meaningless. Therefore, the scriptures, Vinaya, Shastras, and the bodhisattvas of the ten bhumis, who are like the second Buddha,
Chinese
那些人以弥勒五法为经的注释，以观世音的无垢光为密咒的心识注释，以金刚藏的喜金刚注释，以金刚手菩萨的胜乐注释等中所说的究竟意义大中观，在西藏地区，由古噶多和赞卡波切二人从弥勒巴的传承持有者喀且仁多和萨迦那处听闻了如慈氏法诀窍般的讲说后弘扬开来。全知让炯多吉将此发扬光大，创作了《名识耶识差别》、《心要义》、《甚深内义》等。成为其弟子的全知更钦巴，详细阐释了法轮末转的如来藏的体性，认为此乃究竟的终极意义，并以任何适当的佛法术语，将大圆满的和基础、道、果相联系，毫不错误地阐释了究竟意义的见解。此外，以狮吼声响彻大地者，乃是全知多波西绕坚赞。最初主张应成派，让炯夏巴说：“你将会遇到与你现在不同的观点。” 如其所说，听闻了慈氏法诀窍的讲说，修持六支瑜伽，因此生起了增上慢，心中生起了他空见，并创作了慈氏法的注释，以及阐述此见的众多论著。有些学者说，他空是成就者宇摩巴新发现的，没有其他来源，但这仅仅是对于执着于主张空性为无遮遣的宗派的一种反应。因为他空的根据，弥勒佛在《分别》等中已直接指出了。按照他们的宗派，如果认为佛陀的自显现中也没有身和智慧，那么就必须认为法身是如同虚空般的空无一物。如果这样，那么《摄类学》中说：“没有智慧就没有功德增长，没有菩提，如同大海般的佛法也不存在。” 以及《金刚藏释》中说：“安住于身体中的智慧，遍布一切事物，虽然安住于身体中，但不是身体所生，如同瓶
English
Those individuals used the five Maitreya treatises as commentaries on the sutras, the Immaculate Light of Avalokiteśvara as a commentary on the mind in mantra, the commentary on the Hevajra of Vajragarbha, and the commentaries on the Chakrasamvara of Vajrapani, etc., to propagate the definitive meaning of the Great Madhyamaka in the land of Tibet. Guga Dorje and Tsangkhapo Che heard the explanations of the Maitreya Dharma instructions from the lineage holders of Mitra, Kache Rindor and Sajjana, and propagated them. Kunchen Rangjung Dorje further developed this, creating works such as "Differentiation of Consciousness and Wisdom," "Teaching the Essence," and "Profound Inner Meaning." Kunchen Longchenpa, who became his disciple, extensively explained the nature of the Tathāgatagarbha of the final turning of the wheel, considering it to be the ultimate definitive meaning. He connected Dzogchen with the ground, path, and fruit, using appropriate Dharma terminology, and accurately explained the definitive meaning without error. Furthermore, the one who spread the sound of the lion's roar across the earth was Kunchen Dolpopa Sherab Gyaltsen. Initially, he advocated for the Prasangika, but Rangjung Zhap said, "You will encounter a view different from your current one." As he said, he heard the explanations of the Maitreya Dharma instructions and practiced the six-branch yoga. As a result, arrogance arose, and the view of shentong arose in his mind. He composed commentaries on the Maitreya Dharma and many treatises expounding this view. Some scholars say that shentong was newly discovered by the accomplished Yumo Mikyo Dorje and has no other source, but this is merely a reaction to those who adhere to the view that emptiness is a non-affirming negation. Because the basis of shentong is directly indicated by Maitreya in the "Distinction," etc. According to their system, if they believe that even in the self-manifestation of the Buddha, there is no body or wisdom, then they must consider the Dharmakaya to be something empty like space. If so, then as stated in the Compendium, "Without wisdom, there is no increase of qualities, no enlightenment, and the Dharma of the Buddha, like the ocean, does not exist." And in the Vajra Heart Commentary, "The wisdom that dwells in the body, pervades all things, although it dwells in the body, it is not born from the body, like a vase
Chinese
即使身体坏灭，虚空也不会坏灭。同样，即使身体坏灭，智慧也不会坏灭。如《时轮金刚》中所说：当取瓶之因时，虚空亦不移动，如是，遍虚空之金刚持，远离境与相，亦如是位于身中。如《喜金刚》中所说：大智慧住于身中，完全舍弃一切分别，遍及一切事物，身住于身，非从身所生。如《集经释续金刚鬘》中所说：有情心中所住者，乃自生无漏智慧之身，不坏明点大乐，如虚空般遍一切处，不住之法身自性。如《桑布扎》中所说：无分至极微细者，乃明点之形，意之所缘，具大威光之光明，恒常住于心之中央。如无垢水晶般之光，菩提心乃光明，五智慧之本体。如是等等广说，仅以种子之形式显示智慧，在大圆满续部中，以童瓶身之形式，寂静法界之坛城安住于心之中央，其力用，顶上安住饮血忿怒之坛城，于任运成就之修持时，四相之显现，从心之中央于根门显现之形式等等，有极其广大的阐述。怙主慈氏曾说：内在之圣法身，将以智慧之眼所见。等等所说与此意相同。此外，于《无垢光》中说：于虚空界，如以镜子映照一切形象般，必定能见无生之法。以自心所造作之种种显现，如同梦境般，于意义上，分析心之极微尘聚合之自性之法，远离断灭之空性。随顺于内在之乐，自证之法，完全舍弃以外在根识所认知之乐之法。此说遮止了蕴分析之空性，以及密咒中第三灌顶之比喻智慧。
English
Even if the body is destroyed, the sky will not be destroyed. Likewise, even if the body is destroyed, wisdom will not be destroyed. As it is said in the Kalachakra: When taking the cause of the vase, the sky does not move. Likewise, the Vajradhara who pervades the sky, being separate from object and aspect, is similarly located in the center of the body. As it is said in the Hevajra: Great wisdom dwells in the body, completely abandoning all discriminations, pervading all things. The body dwells in the body, not born from the body. As it is said in the Vajra Garland of the Explanatory Tantra of the Gathering: What dwells in the heart of sentient beings is the self-born, undefiled form of wisdom, the indestructible bindu of great bliss, pervading all like the sky, the un abiding nature of the Dharmakaya. As it is said in the Sambhuti: The indivisible, supremely subtle one is the form of the bindu, the object of the mind, endowed with the light of great splendor, constantly dwelling in the center of the heart. The light is like immaculate crystal, the Bodhicitta is clear light, the very substance of the five wisdoms. Thus, and so on, it is extensively taught that wisdom itself is shown only as a seed. In the Dzogchen tantras, the peaceful Vajradhatu mandala dwells in the center of the heart in the form of a youthful vase body, and its power, the mandala of the wrathful blood-drinking one dwells on the crown of the head. During the practice of spontaneous accomplishment, the appearance of the four visions, the manner in which they appear from the center of the heart to the sense gates, and so on, are taught in great detail. The Protector Maitreya said: The inner sacred Dharmakaya will be seen with the eye of wisdom. What is said and intended is the same. Furthermore, in the Stainless Light, it is said: In the realm of space, like a mirror reflecting all forms, one will surely see the unborn dharmas. The various appearances created by one's own mind, like a dream, in meaning, analyzing the nature of the aggregates of extremely subtle particles of mind, far removed from the emptiness of annihilation. Following the inner bliss, the self-aware dharma, completely abandoning the dharma of bliss that is cognized by the external senses. This statement refutes the emptiness of the analysis of the aggregates and the wisdom of the example of the third empowerment in mantra.