Chinese
由于您是空性，并且在没有作者的方面是不可见的；以及对于您所知的光明自性，仅仅是无止境的方面，将其称为个别觉知的智慧，但在实际上，甚至这种程度的接受也是不合理的。胜义谛超越了心识的活动范围。《入行论》中说：“何时实与非实，不立于心识前，尔时无余相，无缘寂灭。”因此。有些人认为龙树父子的中观应成派观点暂时是为了驳斥名言，因此是外中观的理路。无著的观点是，他空更细微，是究竟的内中观，因此名言者们互相竞争智慧的才能，认为后者比前者更殊胜。除非超越了智慧的界限，否则如果如实地接受，那只会是未衡量佛法珍宝之意义的证悟。为什么呢？因为，从知识和能知所施加的宗派的戏论中解脱的方面来看，两位大车论师都不接受无分别智。孟加拉的班智达说：“导师圣无著，实际上不接受二元对立的智慧，也不接受无分别智之后获得的智慧，因为他获得了三地的自在，所以已经领悟到一切法无生。”因此，法的界超越了一和多的范畴。导师圣者说：“如果稍微存在非空，那么也会稍微存在空性。如果稍微不存在非空，那么怎么会有空性存在呢？”以及“安住和不安住，在何处这些都不存在，舍弃实有和非实有，佛陀宣说那是双运。”因此。有些人对此产生断见之疑，这也是智慧不足的过错。依赖于有，才会有无；依赖于常，才会有断。如果这种方式超越了这一切，那又有什么过错呢？如果法界自性中，不需努力，任运成就诸佛的功德，或者将其视为最终获得的成果也可以。为了显现它，无分别的见解……
English
Since you are emptiness and invisible in terms of lacking an agent; and regarding the luminous nature of radiance, merely the unceasing aspect of how much you know, it is called individual discriminating wisdom, but in reality, even accepting that much is unreasonable. The ultimate truth is beyond the scope of the mind. As it is said in the Bodhisattvacaryāvatāra: "When neither real nor unreal, Abides before the mind, Then, there being no other aspect, Objectlessness is utterly pacified." Therefore. Some say that the view of the Prāsaṅgika Madhyamaka of Nāgārjuna and his spiritual sons is temporarily done to refute conventionalities, so it is the reasoning of the outer Madhyamaka. Asaṅga's view is that other-emptiness is more subtle, being the ultimate inner Madhyamaka, so the nominalists compete with each other in their intellectual abilities, considering the latter to be far superior to the former. Unless one transcends the limits of wisdom, if one grasps it as it is, it will only be an apparent realization that does not measure the essence of the precious doctrine. Why? Because, from the aspect of being free from the proliferation of tenets imposed by knowledge and the knower, both great chariot masters do not accept non-conceptual wisdom. The Paṇḍita of Bengal said: "The teacher, the noble Asaṅga, does not truly accept even non-dual wisdom, nor does he accept the wisdom attained after non-conceptual wisdom, because he has attained mastery over the three realms, so he has realized that all phenomena are unborn." Therefore, the realm of phenomena is beyond the scope of one and many. The noble teacher said: "If there is a little non-empty, then there will also be a little emptiness. If there is not a little non-empty, then how can there be emptiness?" And "Dwelling and non-dwelling, wherever these do not exist, Abandoning real and unreal, The Buddha declared that to be union." Therefore. Some people have doubts about nihilistic views about this, which is also a fault of dull intellect. Depending on existence, there will be non-existence; depending on permanence, there will be annihilation. If this way transcends all that, then what fault is there? If, in the nature of the suchness of the realm of phenomena, the qualities of the Victorious Ones are spontaneously accomplished without effort, or if it is asserted as the ultimate attainment to be achieved, that is also fine. To manifest it, the non-conceptual view...
Chinese
那么，观想存在是合理的。如果按照第一种方式，不会超出刚才所说的范围；如果按照后一种方式，则考察的范围很大，因为大多数禅定和瑜伽的观修方式都因错误的过失而变得不合理。如果一定要像先前那样观修等持的因，但在后得位时称呼为具有身和智慧，那么也需要考察。作为果位的智慧之身，是本来自性成就的呢？还是认为是从道位所缘的因缘而生的呢？如果按照后一种方式，那样说是可以的。如果确定是第一种，那么仅仅是无所缘的见修行达到究竟的彼岸，没有达到果位就可以了。即使心中充满分别念的杂染，不观修具有智慧，也不认为会有过失。因此，与其建立常断的边见，不如修习正确的道路为好。这里说道，那么应成派的见解不是清净道的基础，而是果吗？对此进行解释：不考察美好的容颜，就随意妄语，这合适吗？佛陀的如所有智，如果是果，或者不是果，那么似乎存在如此错误的疑虑。如果与此相反，从见解的角度来看，没有佛或智慧存在与否的所缘和名言。如《集经》中说：‘凡是存在不存在，就称为没有。愚童们考察它，执着于有和没有。有和没有这二者是无的法性，这就是殊胜般若波罗蜜多的行境。’又如：‘如何引导者不住于无为界，同样也不住于有为，不住于无住而行。如是菩萨住于住处而无所住，无所住即是住处，这就是诸佛所说的住处。’等等所说，因此应成派的见解是果是合理的，是经得起考察的。对此，如果没有比圆满佛陀更具量的人，那还顾忌谁呢？即使你自以为是的智慧很敏锐，但反驳圣者论师的论典，就像用手去抓天空一样，毫无意义。这种见解的功德，在下面不共道大圆满妥噶的场合中，将会广泛地阐述。方便与智慧相结合是必要的，即所谓的智慧等等。
English
Then, it is reasonable to meditate on existence. If according to the first way, it will not exceed what was just said; if according to the latter way, then the examination is extensive, because most meditations and yogas become unreasonable due to the fault of mistaken methods. If one must meditate on the cause of samadhi as before, but in the post-attainment state call it having body and wisdom, then it needs to be examined. Is the wisdom body of the fruition state naturally accomplished from the beginning? Or is it thought to arise from the causes and conditions of the object of focus in the path state? If according to the latter way, that is acceptable. If it is determined to be the first, then it is sufficient that only the view and meditation of non-objectification reach the ultimate other shore, without reaching the fruition. Even if the mind is filled with the defilements of conceptual thoughts, not meditating on having wisdom is not considered a fault. Therefore, rather than establishing the extremes of permanence and annihilation, it is better to cultivate the correct path. Here it is said, then is the view of the Consequentialist school not the basis of the pure path, but the fruit? This is explained: Is it appropriate to speak recklessly without examining the beautiful face? If the omniscient wisdom of the Buddha is the fruit, or not the fruit, then there seems to be a doubt of such error. If it is the opposite of that, from the perspective of the view, there is no object of focus or expression of whether there is a Buddha or wisdom. As it is said in the Condensed Sutra: 'Whatever exists is not, that is called non-existence. Children examine it, clinging to existence and non-existence. These two, existence and non-existence, are of the nature of non-existence, this is the conduct of the supreme perfection of wisdom.' And also: 'How the guide does not abide in the unconditioned realm, likewise does not abide in the conditioned, he acts without abiding. Thus, the Bodhisattva abides in the abode without abiding, non-abiding is the abode, this is what the Buddhas have said to be the abode.' And so on, therefore the view of the Consequentialist school being the fruit is reasonable and can withstand examination. If there is no one more authoritative than the complete Buddha, then who should we be concerned about? Even if your self-righteous wisdom is sharp, refuting the treatises of the noble teachers is like trying to grasp the sky with your hands, it is meaningless. The qualities of this view will be extensively shown below in the context of the uncommon path of the Great Perfection Trekchö. It is necessary to combine skillful means and wisdom, which is called wisdom, and so on.
Chinese
由……所教导。像这样的智慧被完全了解之后，通过将方便的部分与伟大的慈悲结合，就能获得解脱。如果没有正确的胜观智慧，仅仅依靠方便的片面，只会束缚在烦恼的巢穴中，永远无法解脱。因此，在加行、正行、后行这三者中，空性和慈悲二者都依赖于相续，从而行持布施等一切福德和智慧的积聚，这是资粮道小、中、大三种的共同修学之处。从加行道的顶位法开始，在止观双运和后得位中，空性和慈悲按照次第显现。获得见道之后，空性和慈悲二者即使在后得位时也是结合在一起，不分离。那时，将能现量见到到达极喜地第一地的法性真谛。那时的所断是：遍计所执的六种烦恼，即无明、贪欲、嗔恚、我慢、怀疑、见。见有五种，即：有身见、边执见、邪见、戒禁取见、见取见。前后总计的十种根本烦恼，在欲界中，对四谛的每一个都有十种，所以共有四十种。在上面的两个界中，除了嗔恚之外，有九种，以四谛来区分，每种三十六，两个界加起来共有七十二种，与之前的相加，共有百一十二种，通过道之智慧生起的力量，逐渐断除粗大的，而正在生起的细微的则是真实断除。像这样走完见道之后，从那之后进入圣者的修道，分为小、中、大三种，每种又分为三种，所以共有九种。其所空之物是：从俱生潜在的烦恼中区分出的六种，即无明、贪欲、嗔恚、我慢、怖畏见、边执见。在欲界中，这六种烦恼的每一种都有大、中、小三种，所以共有十八种。每一种都这样区分，所以共有五十四种。在色界中，舍弃了嗔恚，剩余的五种按照之前的方式计算，共有四十五种。以四禅四禅的数目来区分，共有百八十种。
English
As taught by... Having fully understood such wisdom, liberation will be attained by combining the aspect of means with great compassion. Without the wisdom of correct higher seeing, relying solely on one aspect of means will only bind one to the nest of afflictions, and one will never be liberated. Therefore, in the three—preliminary, actual, and subsequent—emptiness and compassion both rely on the continuum, and thus engaging in the accumulation of all merit and wisdom, such as generosity, is the common training for the three paths of accumulation: small, medium, and great. From the peak of the path of joining downwards, emptiness and compassion arise in sequence in both meditative equipoise and subsequent attainment. Having attained the path of seeing, emptiness and compassion are combined and inseparable even in subsequent attainment. At that time, one will manifestly see the truth of the nature of reality upon reaching the first ground, the Utterly Joyful. The objects to be abandoned at that time are the six conceptually imputed afflictions: ignorance, desire, anger, pride, doubt, and views. There are five views: view of the aggregates, view of extremes, wrong view, view of holding moral discipline and asceticism as supreme, and view of holding views as supreme. The ten root afflictions, both earlier and later combined, each have ten arising for each of the four truths in the desire realm, making forty. In the two upper realms, other than anger, there are nine each, divided by the four truths, making thirty-six each, totaling seventy-two, which, added to the previous, makes one hundred and twelve. The coarse ones are abandoned through the power of the arising wisdom of the path, while the subtle ones that are arising are actually abandoned. Having traversed the path of seeing in this way, from then on, one enters the path of meditation of the noble ones, divided into three—small, medium, and great—each further divided into three, making nine. The objects to be emptied are the six that are distinguished from the co-emergent latent afflictions: ignorance, desire, anger, pride, fearful view, and view of extremes. In the desire realm, each of these six has three—great, medium, and small—making eighteen. Each of these is divided in this way, making fifty-four. In the form realm, having abandoned anger, the remaining five are counted as before, making forty-five. Divided by the number of the four dhyanas, there are one hundred and eighty.
Chinese
同样，对于无色界的四处，也是一百八十。将上方二界加起来，三百六十加上所希望的五十四，共四百一十四。然后，在十地相续的最后，于无学道中，以金刚喻定，摧毁所知障的细微习气，在那一刹那，证得究竟的果位而现前菩提时，如第六品所说，不间断地安住于等持等，显现所有佛陀不共的十八不共法，十力以及四无畏等一切功德，从而真实成佛。其中，所依为身，能依为智慧，事业为利生事业，共有三种。第一种有三种：法身、报身、化身。第一种有两种：自性身和智慧法身。第一种是：极度清净的法界，大平等性，是三身之法性的部分。如《现观庄严论》所说：“佛陀的自性身，是无漏之法，获得一切圆满清净，彼等具有自性之相。”第二种是：当如云般的暂时性障碍消散时，法界本身的自性光芒，是无为的大光明，如晴空之日，是智慧和断证二者的体性。“光明非作亦非异，具入恒河沙数佛，超越尘垢之诸佛，具一切法即是彼。”第二种是：八识，包括阿赖耶识，融入法界的力量，从安立的角度而言，是基础的实相之显现，一切功德圆满，具足五种决定：处所决定为色究竟天，眷属决定为十地菩萨，法决定为大乘法，导师决定为毗卢遮那佛等五部佛，时间决定为恒常安住于相续之轮。如慈氏菩萨所说：“具有种种殊胜法之光芒的身，精勤于解脱众生之义，事业如意宝王，种种事物即是彼之自性。”又说：“寂静身如如意树般显现，如意宝珠般不散乱。”