English
In order to show that, from its own history, it is not established. This is all dependent arising, that is, arising and ceasing. The nature of delusion is that children see and hear things, which are all produced by mutual dependence of inner and outer, circulating in ways that are more or less, coarse or subtle, and when conditions are equal and complete, they arise; conversely, they cease. Therefore, the view that by thoroughly investigating, the object is not established, is an obscuration. By refuting that it is not established and untrue, thereby revealing the unerring meaning is: Like a burnt seed, desire does not arise from nothing, there is no cause and effect. For example, just as a burnt seed does not sprout. From the essence of Bodhi, which is naturally pure, it does not appear as form, because the cause and effect of production are not established, so it is untrue. Then, one might wonder, how does dependent arising appear? The mind that clings to things and thinks of cause and effect appears as cause and condition. In the essence of Bodhi, dependent arising is not established, but the reason it appears is that the self-born consciousness is accustomed to thinking that dependent arising is cause and effect. Because one's own imputed appearance, the argument is untrue. The view is also untrue, because self-birth is a very distant path. One might wonder, what is the unerring meaning? Because there is no duality, there is no birth and death. Because there is no birth and death, there is no self and other; because there is no death and life, there is no permanence and annihilation. Therefore, it appears as there is no samsara, and no nirvana. As it says in the Akasagarbha Sutra: Cause is Vajra, like condition. Because there is no birth, there is no destruction. Its meaning is: cause and condition themselves are the essence of wisdom Vajra, because there is no established argument, there is no birth, therefore there is no destruction. Therefore, the former is the argument, and the latter is the meaning, the Bodhicitta is completely pure from the beginning, liberated from the five extremes. Therefore, samsara and nirvana are also non-dual. From the perspective of dependent arising, it clearly appears as irreversible. In order to show that the delusion of the Yogacara view, from its own history, is not established, the moment of dwelling never separates, then it becomes equal, that is non-existent. Because it is produced by unreal discrimination, the obstruction is not existent. The view of conventional truth is, the basis of the two dharmas, the Alaya.
Chinese
那个刹那的识不是完全没有，因为在恒常时，当这样看到时，事物、境、识显现，无好无坏地看到境在外成立，识也如数论外道一样没有穷尽。因此，所见所闻的境，如果真实就不是量，因为识是错乱的，以如绳子显现为蛇一样的理由，认为境不成立。为了显示驳斥它，说“因为没有行境，所以没有阿赖耶，那个识也没有”。因为识以境不成立的理由，阿赖耶也不立名，不成立，六识也不应理是境和识。说“因为没有方，所以没有所缘和处所，识和智慧如何产生？”这样，以境和识不穷尽和一体的理由，所缘的境和习气的处所阿赖耶不成立，因为没有二种缘，六识在实境上产生也不合理，驳斥了世俗中错乱的刹那识也不成立。因此，就是不错误。因此说“因此，此心超越有无边，远离一和多”，以远离行境，没有常恒的理由，显示自证的体性，显现任何自相，远离二边，智慧远离一切差别，唯一如未舍弃般难以言说。为了用比喻显示胜义智慧不成立，说“因为没有善逝菩提，所以他的神变如幻术般错乱显现”，因为菩提心之体性中没有不净，以远离佛陀之少许增益的理由，诸佛未动摇于无分别智慧，以清净世间智慧所作如幻术师般显现，认为所作就是自己的错乱显现。同样，清净智慧是极善的相续，在法界中也衡量这些产生，认为识是胜义智慧刹那没有分，也不成立，如佛陀的事业不成立一样，从一切戏论清净的四种智慧中，如镜子般的智慧也极
English
That moment of consciousness is not completely non-existent, because in permanence, when it is seen in this way, things, objects, and consciousness appear, and seeing the object as established externally without good or bad, consciousness is also not exhausted like the Samkhya. Therefore, the objects of seeing and hearing, if real, are not valid cognitions, because consciousness is confused, and with the reason that it appears like a snake in a rope, it is considered that the object is not established. In order to show the refutation of it, it is said, "Because there is no object of action, there is no Alaya, and that consciousness is also not there." Because consciousness does not establish the object, Alaya is also not named, it is not established, and the six consciousnesses should not be the object and consciousness. It says, "Because there is no direction, there is no object and place, how does consciousness and wisdom arise?" Thus, with the reason that the object and consciousness are not exhausted and one, the object of the object and the place of habit Alaya are not established, because there are no two conditions, it is not reasonable for the six consciousnesses to arise in the real object, and it refutes that the confused moment of consciousness in the conventional is also not established. Therefore, it is not wrong. Therefore, it says, "Therefore, this mind transcends the edge of existence and non-existence, and is separated from one and many," with the reason of being separated from the object of action, without constant permanence, showing the nature of self-awareness, manifesting any self-appearance, being separated from the two extremes, wisdom is separated from all distinctions, and it is difficult to say as the only one that has not been abandoned. In order to show by example that ultimate wisdom is not established, it is said, "Because there is no Sugata Bodhi, his magical powers appear confused like illusion," because there is no impurity in the nature of Bodhicitta, with the reason of being separated from the slightest increase of the Buddha, the Buddhas do not move from non-conceptual wisdom, and the actions of pure worldly wisdom appear like illusionists, and it is considered that the actions are their own confused appearances. Similarly, pure wisdom is a continuum of extreme virtue, and it is also measured in the Dharmadhatu, and it is considered that consciousness is the ultimate wisdom, and it is not established that there is no part of the moment, just as the Buddha's actions are not established, from the four wisdoms that are pure from all play, the wisdom like a mirror is also extremely
Chinese
认为远离世俗的、由上师的善妙前行从根本相续中产生的刹那智慧，如灯火般在法界自生自灭，这是以不一致的言辞来显示迷惑。为了显示驳斥，金刚的无处所，因此与平等自性相同，以及法界金刚顶，这些都没有方所，所以不是刹那。识的无境智慧通过四种缘起在相续中产生，在此，没有运用自生智慧，实际上，连作为对境的所缘的依据也未成立的理证是：如何确信远离偏袒的大智慧？以及证悟境与智慧无别，也称为如是之智慧，也说是金刚女的智慧，像这样说的用法未成立，所以在相续中产生连名字也没有。如果有，就会变成有为法，所以不真实。如果说国王的功德显现断绝，那么具有四种智慧之名，不是刹那，而是具有相续的自显现。为了显示驳斥清净世间智慧也未成立，清净的善根没有形象，所以不会有世间智慧。因此，未成佛与已成佛没有差别，因为是一体，所以没有取舍。三轮清净的善根，不分别的智慧，譬如的如是，即使显现为刹那也未成立，如果没有，以不会产生的道理，清净世间的智慧也是错觉。以该理证，轮回与涅槃圆融，在无住智慧中自然融合，所以在此没有舍取。为了显示中观的见解也因自己的历史而不真实，以该意义的方式，胜义的异名，无生灭、平等性，无二、超思、空性、言说和离戏等，所有这些教法都是名言。中观派认为胜义中八种戏论寂灭，以四理确定为应知之境是不真实的，因为在此识未成立，并且以难以显示体性的方式，安立中观的胜义八名，以及以总摄的词语，其他名称有多少
English
The notion that the momentary wisdom arising from the root continuum through the virtuous preliminaries of the lama, being separate from the mundane, arises and ceases in its own moment like a lamp in the realm of Dharma, is shown to be deluded by inconsistent speech. To show the refutation, since the vajra has no location, it becomes similar to the equal nature, and since those Dharma Realm Vajra Peaks have no direction, it is said to be not momentary. That the wisdom of consciousness without an object arises in the continuum through four conditions, here, since there is no exertion of self-arising wisdom, and in reality, even the basis for focusing on an object is not established by reason, how can one be confident in the great wisdom that is free from partiality? And realizing that the object and wisdom are inseparable, it is also called Suchness Wisdom, and it is also said to be Vajra Woman's Wisdom, but since such usage is not established, there is not even a name for arising in the continuum. If it exists, it would become conditioned, so it is not true. If it is said that the appearance of the king's qualities ceases, then the wisdom possessing four names is not momentary, but self-appearing with continuity. To show the refutation that even pure worldly wisdom is not established, since pure roots of virtue have no form, there will be no worldly wisdom. Therefore, there is no distinction between not being enlightened and being enlightened, because they are one, so there is no acceptance or rejection. The root of virtue of the three wheels being completely pure, the non-conceptual wisdom, like the example, even if it appears momentarily, is not established, and if it does not exist, by the principle of non-arising, pure worldly wisdom is also an illusion. By that reason, samsara and nirvana are integrated, and spontaneously merge into non-abiding wisdom, so there is no abandonment or acceptance here. To show that the Madhyamaka view is also not true due to its own history, in the manner of that meaning, the synonyms of ultimate truth, such as no birth and death, equality, non-duality, beyond thought, emptiness, expression, and freedom from concepts, all those teachings are nominal. The Madhyamikas consider the eight elaborations to be pacified in the ultimate truth, and establishing what is to be known as sacred through four reasonings is not true, because here consciousness is not established, and in a way that is difficult to show characteristics, they have designated eight names for the ultimate truth of Madhyamaka, and with the word of collection, however many other names
Chinese
收集起来。 其自性不生，被认为是胜义谛。 假立的名相和智慧，被认为是世俗谛，这些都只是言辞的表达，并非真实之义。 这用剩余的来驳斥不真实，即胜义谛不存在，也无有世俗谛。 所谓“以胜义谛的方式，道路就是这样”，这本身就是世俗谛。 中观派认为有二谛，这是自己的错觉显现。 在此，自生智慧的自性无有，一切皆为自显现，因此没有必要特别宣说胜义谛，因为真谛并非截然分开。 宣说中观胜义谛的宗义，认为道路没有错谬，并且将导师本身视为颠倒的世俗谛之障蔽。 因此，对此而言，彼不存在，对于有无之怀疑，对于任何法都不舍弃也不安住。 因为具有完全的自信，所以对于世俗谛和胜义谛的法，没有分别取舍，不取不舍本身也不作为对境。 既无禅修也无法界，故无犹豫，亦无视其为殊胜，这表示： 以任运成就之智慧，从所修和能修中解脱的理由是，对境本身也不作意，并且没有将胜义谛执为最胜的念头，因此清净。 为了驳斥世俗谛的观点： 如此一来，通过考察诸法之边际，自性如幻而无有。 有是相对于无而存在，因此无的无也不存在。 因为诸边际不存在，所以无有中心，也不安住于中心。 如所说，如果以自性遍计和依他起遍计之事物如何显现的历史来研究宗派，那么以中观派那样，甚至连如幻之相也不显现的理由是，对于密咒之菩提心而言，因为有不存在，所以不会变成无，因此相对于有的无也不存在。 那么，是否有一个无的无呢？ 如果想要无并远离，那么由于那不成立，也无法见到，因此什么也不会显现。 因此，是二边。 胜过一，因此，不像中观派那样，对于中心的意义也不安立心的所缘。 菩提心不舍弃任何边而远离，这是伟大的宗派。 如此这般，首先珍重地宣说了要获得自信。