English
Therefore, it is a great mistake to call the subtle mind the luminous, inherent mind. Because the wisdom of the self-luminous mind is completely contrary to the subtle mind, they are different. Furthermore, this subtle mind, when the coarse conceptual thoughts of the mind have not ceased, does it exist or not? If it does not exist, then it is not the inherent mind, because its continuity is broken. If it exists, then does it exist as one with the coarse mind, or do they exist independently? If it is the former, then this consciousness is both the subtle mind without coarse conceptual thoughts and the existing coarse mind. Thus, to acknowledge the presence and absence of coarse conceptual thoughts in one dharma is a strange acknowledgment of gathering contradictions on one basis. This new Great Perfection is truly astonishing. If they exist independently, then this must exist independently from the coarse mind that arises from the four elements, because different things are due to different causes. In that case, the two streams of mind must have equal capacity in the stream of one person. If you think that there is no fault even if they exist, like the eight consciousnesses, then the alaya-vijnana, the basis of the eight consciousnesses, is the clear and non-conceptual cause of all sentient beings, while the mind distinguishes between inner and outer, and the five sense consciousnesses distinguish based on the sense faculties that are their respective conditions. Although they are distinguished in this way, internally they are one stream held together by the consciousness of one person. But the subtle and coarse minds are not merely states of abandoning the coarse and becoming subtle, or abandoning the subtle and becoming coarse. Rather, the subtle mind is always subtle and has never experienced coarseness, and the coarse mind has never experienced subtlety. If these two minds must exist simultaneously, like the coarse mind of a person when they are clearly awake, and the subtle mind during a dream, although they can be understood through one's own experience, how is the existence of such a subtle mind proven, through direct perception, inference, or scripture? If that subtle mind can be grasped by learning to meditate on emptiness, etc., then why can't the coarse object be grasped as well? If it cannot be grasped, then how can it determine that all dharmas, such as the six inner and outer sense bases, are empty? If it cannot, then how can it realize emptiness? Therefore, what is the point of having it meditate on emptiness? Therefore, wanting such an inherent mind is a very big mistake. Furthermore, the difference between consciousness and wisdom is that conceptual thought in the three spheres is cognitive obscuration, therefore, eliminating it...
Chinese
这是无分别智。这是指在学道位上达到究竟的智慧，通过持续不断的无间道金刚喻定，从根本上摧毁了二取显现的分别习气，从此以后，不再具有二障的垢染，成为真正的佛陀。因此，被三界所包含的所有心和心所，都未超出分别的范畴，所以被称为“识”。如《二谛论》所说：“心与心所三界性，虚妄分别有相识。” 导师陈那说：“无有离于分别者，名曰轮回。离彼分别故，汝即为寂灭。” 总之，分别即是识，无分别即是智慧，二者差别极大。在究竟智慧的境界中，心和心所的运行完全停止。如经部中说：“三世诸佛离于心。” 经典中说：“寂静慧，如来之意的不可思议秘密，是远离心、意和识，也不舍弃三摩地的境界。这是如来之意的不可思议秘密。” 又说：“离言语道，如是法性自性如虚空，心与意之运行完全解脱，至极稀有殊胜，智者应知。此义理不能以文字知晓，唯有智者方能领悟。往昔诸佛所赞叹的众生，若闻此法，则生信。” 《入行论》中也说：“心止息时，即现证法身。” 因此，连二取习气都不存在，哪里还会有二取或具有能取所取的识呢？无分别智是存在的，因为佛陀的心是大智慧。佛陀在不具有分别的情况下，清晰地了知一切法的相状。因此，这样的智慧不能被称为“心”，因为这是超越心的智慧。如果从知晓等方面假名为心，那么会区分出大心、本觉心和光明心等差别，然后进行阐释，而不是指普通的分别心。
English
This is non-conceptual wisdom. This refers to the ultimate wisdom on the path of learning, which, through the continuous Vajra-like Samadhi of the Uninterrupted Path, fundamentally destroys the habitual tendencies of dualistic appearances. From then on, it is free from the defilements of the two obscurations and becomes a true Buddha. Therefore, all minds and mental factors included in the three realms are not beyond the scope of conceptualization, so they are called "consciousness." As stated in the "Treatise on the Two Truths": "Mind and mental factors, of the nature of the three realms, are deceptive, conceptual, and have the aspect of consciousness." The teacher Dignāga said: "There is nothing called samsara that is not apart from conceptualization. Because of being apart from that conceptualization, you are completely liberated into peace." In short, conceptualization is consciousness, and non-conceptualization is wisdom, so the difference between the two is very great. In the state of ultimate wisdom, the activity of mind and mental factors completely ceases. As stated in the Tantras: "The Buddhas of the three times are free from mind." The Sutras say: "Peaceful wisdom, the inconceivable secret of the Tathagata's mind, is free from mind, intellect, and consciousness, and does not abandon the state of Samadhi. This is the inconceivable secret of the Tathagata's mind." It also says: "Free from the path of words, such is the nature of reality, its self-nature is like space, the activity of mind and intellect is completely liberated, supremely rare and wonderful, the wise should know. This meaning cannot be known by letters, only the wise can understand. Beings praised by past Buddhas, if they hear this Dharma, will develop faith." The "Entering the Bodhisattva's Way" also says: "When the mind ceases, the Dharmakaya is directly realized." Therefore, when even the habitual tendencies of dualistic appearance do not exist, where would there be dualistic or subject-object consciousness? Non-conceptual wisdom exists, because the Buddha's mind is great wisdom. The Buddha clearly knows all aspects of phenomena without any conceptualization. Therefore, such wisdom should not be called "mind," because it is wisdom that transcends mind. If it is nominally called mind from the aspect of knowing, then the differences between great mind, original mind, and luminous mind will be distinguished and explained, rather than referring to ordinary conceptual mind.
Chinese
由于具有能取和所取，以及没有八识的形态，所以被称为无分别智、无二取显现的智慧和五种智慧。如果佛的智慧仍然具有分别、能取所取二取显现，并且是阿赖耶识和意识等庸常之识，那么就无法承认通过道的威力，分别的习气和二取显现的习气得以穷尽，八识转为五种智慧。然而，在所化众生的显现中，即使只是假立佛的眼识和意识等，将因的名称安立在果上，但由于因位的识已经灭尽，是果位的智慧之身，因此不是庸常的蕴和自相识。按照你们的观点，具有所缘和分别的慈等以及六度是道，但以三轮无缘和无分别智所摄持的慈等六度就不是真正的道了。如果这样认为，那么世间的波罗蜜多和慈等就是真实的波罗蜜多，而超世间的波罗蜜多等就不是真正的道了。那么，无分别的智慧是怎样的呢？它是不缘于任何事物的。为什么呢？因为它是证悟实相法界的智慧。法界不是事物或非事物，也不是落入有或无的边际，而是二谛无别，各自由自己证悟，因此超越了分别的行境和一切名言。因此，圣天菩萨说：何时事物与非事物，不住于心的境地，那时没有其他显现，完全寂灭于无缘。经中说：谁不了解无缘，他就不了解法界。因此，通过摧毁事物和非事物，来了解无缘。金刚心释中说：从柯札巴的种子中，不会产生稻米的果实。从分别的种子中产生的果实，将是有分别的。从无分别中产生的果实，将是无分别的。因此，绝对没有缘于无遮空性的无分别智。
English
Because it possesses grasper and grasped, and lacks the aspect of the eight consciousnesses, it is called non-conceptual wisdom, wisdom without dualistic appearance, and the names of the five wisdoms. If the Buddha's wisdom still possesses conceptualization, grasper-grasped dualistic appearance, and is ordinary like the alaya consciousness and mind, then it would be impossible to accept that through the power of the path, the habitual tendencies of conceptualization and the habitual tendencies of dualistic appearance are exhausted, and the eight consciousnesses are transformed into the five wisdoms. However, in the appearance of those to be tamed, even if we merely nominally designate the Buddha's eye consciousness and mind consciousness, etc., by applying the name of the cause to the effect, since the consciousness of the causal stage has ceased, and it is the body of wisdom of the resultant stage, it is not an ordinary aggregate and self-characterized consciousness. According to your system, love, etc., and the six perfections that have an object and are conceptual are the path, but love, etc., and the six perfections that are grasped by the three-sphere non-objectification and non-conceptual wisdom are not the true path. If one views it that way, then worldly perfections and love, etc., are the actual perfections, while transcendental perfections, etc., are not the true path. What is this non-conceptual wisdom like? It does not conceptualize anything at all. Why is that? Because it is the wisdom that realizes the reality of the dharmadhatu. The dharmadhatu is neither a thing nor a non-thing, nor does it fall into the extreme of existence or non-existence. The two truths are inseparable, and each is to be realized by oneself. Therefore, it transcends the scope of conceptualization and all conventional terms. Therefore, the bodhisattva Shantideva said: When things and non-things, do not abide in the realm of the mind, at that time there is no other appearance, and it is completely pacified in objectlessness. The tantra says: Whoever does not understand objectlessness, does not understand the dharmadhatu. Therefore, by destroying things and non-things, understand objectlessness. The Vajra Heart Commentary says: From the seed of Kotrapa, the grain of Salu will not arise. The fruit that arises from the seed of conceptualization will be conceptual. The fruit that arises from non-conceptualization will be non-conceptual. Therefore, there is absolutely no non-conceptual wisdom that focuses on the emptiness of negation.
Chinese
没有，如果必须缘于无实有，就不会执着于真实成立，为什么不会执着于无实有呢？如果执着，无论执着于实物或非实物，都无法超越分别念，例如，在执着于兔子没有角时，虽然没有执着于兔子角的分别念，但有执着于没有角的分别念。因此，无法阻止以无实有为对象的分别念。如果没有它，即使不执着于真实成立，又怎么能阻止瓶子等一切法的分别念呢？没有阻止的方法。因此，无论是破立分别念，都无法超越分别念，而无分别智既不是破分别念也不是立分别念，因为它不对任何事物进行分别。有些人说：无分别智，是破分别念，因为它远离戏论。认为这是破除戏论的分别念，以及成立离戏的分别念。如果认为一切戏论都被破除才是离戏，那怎么会有这种执着呢？如果有，那就还没有破除戏论，所以不是离戏。因此，必须说无分别智现证了法界、胜义、实相和空性，但它不是名相家所说的区分二谛中的胜义和空性，因为它只是空洞的，如果执着于它，那就是破分别念。二谛无别、具足一切最胜的空性，各自以自己的智慧所见的对境，才是法界和究竟的空性。证悟它时，能被证悟的是法界，能证悟的是智慧，虽然用词语区分，但实际上没有任何差别。明晰且具有觉性的分别念自性，是名言识的特征。不分别，各自以自己的智慧觉知实相的自性光明，是智慧的特征。名言识的法性是智慧。两种障碍及其习气完全清净的究竟智慧，是佛的特征。对于那个智慧，从观察法性的角度来说，称为如所有智，从观察一切法相的角度来说，称为尽所有智，虽然用反体来命名，但本体是从一切方面证知的唯一智慧，没有差别，它证见了二谛无别的究竟实相。