English
Okay. ༈. Because of examining whether coarse things are obscured or not, and examining subtle things with partial examination, since the object of grasping does not exist because it is beyond the examination of indivisible wisdom. Therefore, the moments of grasping mind and mental factors are also not true, and the Buddha spoke of two kinds of scriptures, definitive and provisional. ༈. In the inner Buddhist scriptures, regarding the meaning of the two, grasper and grasped, in the twentieth chapter of the Commentary on Valid Cognition, it says: "For those who have sense bases such as form, it is spoken with intention for those who are to be tamed, like illusory beings." Thus. པ. How can the path to enter the higher vehicle be considered definitive when it is merely a provisional step? ༈. Blessings are harmful because students see the object of grasping as merely illusory dependent origination. Grasping the moment as truly existent, they prevent ignorance by reversing the order of dependent origination. The result is the bliss of mental giving, and the supreme state is also without an object. Whether grasping is reasonable or not is also just a step on the path. ༈. For the sake of oneself and others, the Yogacara school, which generates the mind of enlightenment to accomplish the two bodies, the self-awareness that is liberated from the grasping of self of phenomena and persons, which is generated by causes and conditions, is the other-empty purity, and it is definitely established as the perfectly established nature without error, that is, the reality of different causes and effects. པོར་ It is believed that in the new translation of the scriptures, the result is the five paths, called Samantaprabha-buddha-bhūmi (Tibetan: ས་མནྟ་པྲ་བྷ་བུདྡྷ་བྷུ་མི་, Sanskrit Devanagari: समन्तप्रभबुद्धभूमि, Sanskrit Romanization: samantaprabhābuddhabhūmi, Chinese literal meaning: Universal Light Buddha Land), which radiates many rays of light, matures sentient beings to be tamed, and the appearance of Dharma is like light, making everything clear, therefore it is called Universal Light. After liberating oneself in Universal Light, guiding other beings to be tamed, this is the manifestation established from the definitive sutras, the Explanation of the Profound Meaning, etc., with four kinds of reasoning such as the nature of Dharma. ༈. If self-awareness arises from other-dependence, if we examine whether it arises from permanence or impermanence, if it arises from permanence, then examining sequentially and simultaneously is not reasonable, because it is not the agent. If it arises from impermanence, then does it arise from the past of the three times or from the future? If it arises from the past, then it has perished and is not the cause of arising. If it arises from the future, then it is the same as the unarisen, both of which are unreal, and they do not benefit the present, so they are not the cause. If the previous cause perishes, there is no other moment intervening.
Chinese
如果现在产生果实，那么，这要么是全部自体没有间隔，要么是一部分没有间隔。如果是后者，那么，前一刹那灭尽之时，是现在自生的那一面的时间；后一刹那产生之时，是现在自灭的那一面的时间，具有这两个部分。如果一部分没有间隔，那么有时间部分的那个是常，与时间尽头的刹那之名的意义相违背，因此，这也是不合理的。如果是前者，那么，之前的因灭尽之时的现在，是自生的那一面；果实之后产生之时的现在，是自灭的那一面，这两者是同一时间，如果全部自体没有间隔，那么同样地，前后全部都融入时间尽头的一个刹那，因此时间相续断绝，劫也变成刹那了。具有决定意义的经典深奥而广大，赞叹道：从道路生灭的相续中解脱的智慧，恒常不生。圣者有理智的父子对执着于事物极为贬低。 五者全部，无论以何种方便之威力进行衡量。 也无法超出存在的事物之边。 由于执着于事物，与法性之母相违背。 真实的精华，远离了意义，仅仅是道路的台阶而已。 由于胜过事物之见，因此观察法性之母空性。 因害怕事物而太过分，堕入断边。 以恶劣分别念所考察的思辨者，从归于断灭之见的三类人中，有不承认前后世和业因果，认为此生仅仅是偶然发生，除了人和家畜之外，不承认其他，认为（一切）是突然产生的；有些人仅仅承认前后世，认为众生是烦恼三毒的自性，因此从中解脱的解脱涅槃是不合理的，如果三毒和心二者存在，那么存在相同，断灭相同；从胜者的教言中，宣说远离四句，抓住远离的那一面的状态的少许，舍弃一切承认，认为不是也不是。这些人的主张难以分开，难以融入正确的意义，因此，对于信仰佛教的有缘者，以陷入掺杂宗派的危险，以邪见的过患进行警告。
English
If the fruit arises in the present, then is it that the entire self is without interval, or is it that a part is without interval? If it is the latter, then when the previous moment ceases, it is the time of the side of the present arising by itself; when the later moment arises, it is the time of the side of the present ceasing by itself, possessing these two parts. If a part is without interval, then that which has a part of time is permanent, which contradicts the meaning of the name of the moment at the end of time. Therefore, that is also unreasonable. If it is the former, then the present at the time of the cessation of the previous cause is the side of self-arising; the present at the time of the later arising of the fruit is the side of self-ceasing. These two are at the same time. If the entire self is without interval, then similarly, all that is before and after merges into one moment at the end of time, therefore the continuity of time is cut off, and the kalpa also becomes a moment. The definitive sutras, which are profound and vast, praise that the wisdom that is liberated from the continuum of the arising and ceasing of the path is always unborn. The noble, reasoning fathers and sons greatly disparage viewing things as real. All five, no matter what power of means is used to measure them, cannot transcend the boundary of existent things. Because of attachment to things, they conflict with the mother of Dharma-nature. The real essence is far from the meaning, it is only a step on the path. Because it surpasses the view of things, it therefore observes emptiness, the mother of Dharma-nature. Fearing things, they go too far and fall into the extreme of nihilism. The speculators who speculate with evil thoughts, from the three types of views that lead to annihilation, there are those who do not accept past and future lives and the cause and effect of karma, who think that this life is merely accidental, and who do not accept anything other than humans and animals, thinking that it arises suddenly; some only accept past and future lives, and think that sentient beings are of the nature of the three poisons of afflictions, therefore liberation from them, nirvana, is not reasonable, if the three poisons and mind both exist, then existence is the same, and cessation is the same; from the words of the Victorious One, it is said that it is equal to be free from the arising of the four extremes, grasping a little of the state of the side of freedom, abandoning all acceptance, thinking that it is neither not nor not. It is difficult to separate the assertions of these people, and it is difficult to integrate them into the correct meaning, therefore, for those who are devoted to Buddhism, who are prone to falling into mixed sects, they are warned of the danger of the fault of wrong views.
Chinese
雄辩者说，将心放在普遍之处，通过论证驳倒三种量，用多种方法使人进入佛门，这是勇士的交付。 依靠内道自己宗派所说的离戏论的教证，将智慧、坏聚见视为我和我所。自性法性是远离戏论边的状态，并认为在那里解脱成佛。如果那样是真实的，那么首先显现错觉之所依的自显现也会消失。衡量离戏论的理智也找不到真谛，而且断绝智慧的对治也不合理，如果没有佛的智慧，教证也会变成虚假的。将成办利益有情之基础的法身遮止，就与小乘声闻缘觉的观点相同。先前在道上立下愿望和发起菩提心，以及仅仅通过信奉就能成就利益有情，如果认为这与声闻缘觉不同。那么今天和明天一切有情都会中断，因为发誓度化一切有情的愿望会实现。因此，实际上是承认了断灭见。在此，没有人从执著的空性泥潭中出来。那也不合理，因为堕入断边，所以即使是作为道路的垫脚石也不合理。由于堕入有实空，因此承认无自性和唯有显现，对于认为远离常断二边的二谛。原因在于，依靠因和果以及外道密咒的教证这二者，首先是：在名言瑜伽的识面前。在错觉的心识中显现的对境仅仅是世俗。遍计所执和依他起的不清净，显现为能取所取的四种和色法的两种，因此是世俗。清净的世间者，以及所有智慧的对境，也仅仅是显现的世俗。在显现上，能够成办与此相符的义利，这是真实的世俗，对于此，有应断之障，以及断除此障的对治五道，以及断除之果的四种智慧和两种色身，也都是世俗。因为唯有显现而没有实义，所以被恶劣宗派所考察的有分别和根识无分别的错觉对境是颠倒的世俗。对于可量的事物，如果不用具备教理的量来稳固，就能将教证的密意引向其他地方，而且远离教证的
English
The eloquent one said that placing the mind in the universal place, refuting the three valid cognitions through reasoning, and leading people into Buddhism through various methods is the entrustment of the hero. Relying on the scriptures of one's own Buddhist school that speak of freedom from elaboration, the wisdom of the perishable aggregates is seen as self and belonging to self. The nature of reality is a state free from the extremes of elaboration, and liberation there is regarded as Buddhahood. If that were true, then the basis for the arising of illusory appearances, self-appearance, would also cease to exist. The reasoning that measures freedom from elaboration would not find truth, and the antidote that severs wisdom would also be unreasonable. If there were no wisdom of the Buddha, the scriptures would also become false. Obstructing the Dharmakaya, the basis for the ability to benefit beings, is the same as the views of the Hinayana Shravakas and Pratyekabuddhas. Claiming that the benefit of beings is accomplished merely by making aspirations, generating Bodhicitta, and having faith on the preliminary path, and thinking that this is different from Shravakas and Pratyekabuddhas. Then all beings would be cut off today and tomorrow, because the aspiration to liberate all beings, which was vowed, would be fulfilled. Therefore, it is actually admitting the view of annihilation. Here, no one has ever emerged from the swamp of clinging to emptiness. That is also unreasonable, because it falls into the extreme of nihilism, so it is not reasonable even as a stepping stone on the path. Because it falls into the extreme of substantial emptiness, it admits selflessness and mere appearance, and regards the two truths as being free from the two extremes of permanence and annihilation. The reason is that it relies on the scriptures of cause and effect and the outer tantras, the first being: In the face of the knowledge of conventional yoga. The objects that appear to the deluded mind are merely conventional. The impure imputed and other-powered are conventional because they appear as the four apprehenders and the two forms. The pure worldling, along with all the objects of wisdom, is also merely apparent conventional. The ability to accomplish meaningful purposes in accordance with appearance is the true conventional, for which there are obscurations to be abandoned, and the five paths that are the antidotes to abandon them, and the four wisdoms and two form bodies that are the result of abandonment, are also conventional. Because it is only appearance and has no real meaning, the conceptual and root consciousness non-conceptual deluded objects examined by evil philosophical systems are the inverted conventional. Regarding the object to be measured, if the meaning of the scriptures is not firmly established with valid reasoning, it can be led to other places, and without the scriptures,