English
Then, the consciousness will be cut off, because there is no before and after. If you admit that, then the appearance of dreams and the memory of many years ago will be interrupted. If you admit it, then the appearance of dreams and the memory of places and so on from many years ago will appear clearly. Even if the consciousness is not interrupted, if there is no past and future life, then how is it? It is because the pervasion is not established. If you say that the consciousness is constant, then the absence of past and future lives cannot be established, but existence can be established, just like the continuation of a river. Also, if you say that the consciousness of this life exists, but there is no continuation of the consciousness of past and future lives, then how is it? It is because the pervasion is not established. This is the same as saying that today exists, but yesterday and tomorrow do not exist. Secondly, there are past and future lives, because the continuation of consciousness appears uninterrupted. The reason is that dreams and memories of past and future lives arise. Therefore, the continuation of consciousness is not interrupted, so there are past and future lives. Also, the mind-stream of a newborn baby has a previous life, because only the consciousness is the same. For example, just like today, yesterday has passed. To establish the future life, it is that the mind-stream of an old dying person will uncertainly project into the future life, because only the consciousness is the same. For example, just as today exists, tomorrow will come. Just as a lamp naturally emits light, it is like denying the lamp because it does not emit light. Secondly, refuting the absence of karmic cause and effect is divided into two parts. The reason for the absence of karmic cause and effect is the absence of past and future lives, which is the same as what was refuted above. The second is to state the harm and establish the existence of cause and effect. The former is that if it does not rely on a basis, then the consciousness will be cut off. If you admit it, then dreams and the continuation of past and future lives will not be remembered, etc., as mentioned above. The latter is that the happiness and suffering that appear manifestly now are the power of past karma, because once it descends, it will not be abandoned. In addition, in the visible Dharma, there is karma to be experienced; in the next life, there is karma to be experienced; in other times, there is karma to be experienced, because various kinds of happiness and suffering will arise. Thirdly, there are no other unseen beings, because they say there are none because they have not seen gods and hells, etc. If you say that there are none because everyone has not seen them, then the reason is not established, and some have not seen
Chinese
因此，这并不成立。第四，驳斥说没有作为果的解脱和一切智的佛陀，这方面有两点：指出所希望的，以及破斥其极端。前者是：即使在道上努力，也不会产生一切智的佛陀，因为断除和圆满的智慧是不合理的。第一点是：因为心是烦恼的自性，所以就像煤炭的黑色一样，不能断除；就像身体的影子一样，没有断除的方法；就像脸上的污垢一样，断除是不稳固的。第一点是：即使擦拭煤炭，也不会出现白色，因为在煤炭存在的时候，黑色中没有白色；当煤炭干净的时候，黑色也没有了；从那里面产生的白色也没有了。同样，只要烦恼存在，就没有一切智的智慧；当烦恼被净化干净的时候，轮回也没有了，因此从那里面产生的佛陀也没有了。第二点是：身体在哪里，影子就在哪里，所以没有断除的方法。同样，因为心的自性是烦恼，所以心在哪里，烦恼就在哪里，所以没有断除的方法。如果断除了，也不会产生一切智，就像没有影子，身体也没有了一样。第三点是：就像脸上的污垢今天洗了，明天还会来一样，心的烦恼断除了之前的，后面的还会产生，因为烦恼因缘会突然生起。在《梵网经》中说：因为仅仅是自性，因为是常恒，因为没有方法，因为也没有完全了解方法，心是三时的自性，谁是解脱者呢？不会变成一切智。还有，导师嘎绕的面前说：有些人只想要先后，并且否定确定好的，那是从三毒中解脱的，因为自身是三毒的自性，如果断除了那个，那个也分离了，那么解脱者在哪里呢？也就是说，在烦恼存在的时候，他们认为有业果和高低趣，他们舍弃杀害众生生命和不喝酸奶等不善业，并且行持布施和救护生命等善业。智慧的圆满也
English
Therefore, this is not established. Fourth, refuting the assertion that there is no liberation and omniscient Buddha as a result, there are two points: indicating what is desired, and refuting its extreme. The former is: even if one strives on the path, an omniscient Buddha will not arise, because abandonment and perfect wisdom are unreasonable. The first point is: because the mind is the nature of affliction, it cannot be abandoned like the blackness of charcoal; like the shadow of the body, there is no way to abandon it; like the dirt on the face, abandonment is not stable. The first point is: even if you wipe charcoal, white will not appear, because as long as there is charcoal, there is no white in the black; when the charcoal is clean, there is no black either; and the white that comes from it is also not there. Similarly, as long as afflictions exist, there is no omniscient wisdom; when afflictions are purified and clean, there is no samsara either, and therefore the Buddha that arises from it is also not there. The second point is: wherever the body is, the shadow is there, so there is no way to abandon it. Similarly, because the nature of the mind is affliction, wherever the mind is, affliction is there, so there is no way to abandon it. Even if it is abandoned, omniscience will not arise, just as if there is no shadow, there is no body either. The third point is: just as the dirt on the face is washed off today but will come again tomorrow, even if the previous afflictions of the mind are abandoned, the later ones will arise, because afflictions arise suddenly due to conditions. In the Brahma Net Sutra it says: Because it is only nature, because it is constant, because there is no method, because there is also no complete understanding of the method, the mind is the nature of the three times, who is the liberator? Will not become omniscient. Also, in front of the teacher Garab Dorje it says: Some only want before and after, and deny what is certain, that is liberated from the three poisons, because self is the nature of the three poisons, if that is abandoned and that is separated, then where is the liberator? That is to say, as long as afflictions exist, they believe that there is karma and its result, and higher and lower realms. They abandon non-virtuous actions such as killing sentient beings and not drinking yogurt, and practice virtuous actions such as giving and saving lives. The perfection of wisdom also
Chinese
不合理。如上，如果没有烦恼，就没有智慧。就像水的温度一样，脚步不稳定；就像男人的跳跃一样，依赖于努力；就像金子的坚硬一样，行为不稳定。第一，水烧不开变成火，火熄灭时水也变冷一样，烦恼即使净化也不会变成智慧。习惯的修习也需要经历无数次转世才能成佛，如果不死，习惯的延续就会中断，恢复原样。第二，就像男人的跳跃，即使每天都渴望增长，每天都在进步，也无法到达天空的尽头一样。即使通过因缘、努力和习惯的禅定，每天都在进步，但如果每天没有新的进展，也不会出现全知的佛陀，因为这依赖于努力。第三，就像金子的硬度再高，也无法阻止行为一样，即使暂时获得了佛的果位，因为那是人为的，遇到因缘也会毁灭。偏离佛教因明学，不理解心的自性光明和如来藏本自具足，将证悟的因缘或方法视为佛陀由因缘所生等等的不了义的一面执为究竟，像上面那样错误理解，是附带的外道。驳斥它就是：那是不合理的，消除邪见，并且要论证存在果位一切智的佛陀。前者有二：驳斥和消除邪见。第一，如果心是烦恼的自性，那么心就会变成实物，甚至连暂时的快乐也不会产生，并且烦恼会持续不断，等等过失就会产生。第二，消除不合理的断除和不合理的智慧的邪见。前者有三，第一，烦恼不是心的自性，因为心自性清净光明，烦恼是虚妄的、暂时的，就像金子的杂质或贝壳的污垢一样，可以被去除。理由是心自性光明，各种烦恼都是暂时生起的
English
It is unreasonable. As above, if there is no affliction, there is no wisdom. Like the heat of water, the steps are unstable; like a man's jump, it depends on effort; like the hardness of gold, the action is unstable. First, just as water cannot be boiled into fire, and water becomes cold when the fire goes out, even if afflictions are purified, they will not become wisdom. The practice of habituation also requires countless rebirths to become a Buddha, and if one does not die, the continuation of habituation will be interrupted and return to its original state. Second, just as a man's jump, even if he desires to grow every day and progresses every day, he will not reach the end of the sky. Even if one progresses every day through the causes, conditions, effort, and habituation of samadhi, the all-knowing Buddha will not appear if there is no new progress every day, because it depends on effort. Third, just as no matter how hard gold is, it cannot prevent action, even if one temporarily obtains the state of Buddhahood, because it is artificial, it will be destroyed when it encounters conditions. Deviating from Buddhist epistemology, not understanding that the mind's nature is luminosity and that the Tathagatagarbha is inherently complete, regarding the causes or methods of realization as the Buddha arising from causes and conditions, etc., holding onto one aspect of the provisional meaning as ultimate, and misunderstanding it as above, is an incidental outsider. Refuting it is: that is unreasonable, eliminating wrong views, and proving that there is a Buddha with the fruit of omniscience. The former has two: refutation and elimination of wrong views. First, if the mind is the nature of affliction, then the mind will become a material object, even temporary happiness will not arise, and afflictions will continue endlessly, and so on, faults will arise. Second, eliminating the wrong views of unreasonable abandonment and unreasonable wisdom. The former has three, first, affliction is not the nature of the mind, because the mind itself is naturally pure and luminous, and affliction is a false and temporary delusion, like the impurities of gold or the dirt of a shell, which can be removed. The reason is that the mind is naturally luminous, and various afflictions arise temporarily
Chinese
因此可以成立。周遍是暂时的，所以不是自性，因此可以成立。这也被称为无始的暂时性。自性光明和俱生无明二者无有先后，由此各种烦恼会暂时生起。《大乘现观庄严论》中说：心是自性光明，如来藏无垢染。《广大游舞经》中说：甚深寂灭离戏论，光明无为不集成。等等。《楞伽经》中说：无始的暂时性，与烦恼相应，自性光明之我，烦恼如布一样可以清净。以及《文殊师利游舞经》中说：姐妹，例如，即使天空着火，天空也无法被烧毁。姐妹，同样，即使在光明中产生暂时的烦恼，自性光明的本性，也不能被暂时的烦恼所染污。如此。《释量论》中也说：心性自性光明，烦恼诸法是暂时的。如此。第二，就像身体的影子一样，无法断除是不成立的，因为心自性光明如上所述，烦恼是从错觉执着事物而产生的。因此，它的对治是证悟并修习无我或空性，因此可以断除，就像将绳子误认为蛇一样，可以解脱。 《摄颂》中说：如何执着，就如何坚定地被烦恼染污，不执着我与我所，则说为完全清净。《中观缘起经》中说：修习空性则能解脱，其余的修习是为此目的。如此。第三，断除后不稳固是不成立的，因为对于心自性光明，通过证悟并完全习惯无我或空性，彻底摧毁了我见之种子，因此不可能产生烦恼，例如，认识了花绳，蛇的执着就从根本上解脱了。《释量论》中说：为了断除我见之种子，并且是不会再复发的。如此。第二，智慧圆满不合理的三种理由是不成立的。第一，所依
English
Therefore, it can be established. The pervasiveness is temporary, so it is not self-nature, therefore it can be established. This is also called beginningless temporariness. Self-nature luminosity and co-emergent ignorance, the two have no before and after, from which various afflictions temporarily arise. The Ornament of Clear Realization of the Great Vehicle says: The mind is self-nature luminosity, the Tathagatagarbha is without defilement. The Extensive Play Sutra says: Profound, peaceful, free from elaboration, luminous, unconditioned, and uncompounded. And so on. The Lankavatara Sutra says: By beginningless temporariness, being endowed with afflictions, the self-nature luminosity of the self, afflictions like cloth can be purified. And the Manjushri Play Sutra says: Sister, for example, even if fire burns in the sky, the sky cannot be burned. Sister, likewise, even if temporary afflictions arise in luminosity, the nature of self-nature luminosity cannot be defiled by temporary afflictions. So it is. The Pramanavarttika also says: The nature of mind is self-nature luminosity, afflictions are temporary. So it is. Second, it is not established that there is no way to abandon it like the shadow of the body, because the mind is self-nature luminosity as mentioned above, and afflictions arise from the illusion of clinging to things. Therefore, its antidote is to realize and practice non-self or emptiness, so it can be abandoned, just like mistaking a rope for a snake, it can be liberated. The Compendium says: How one clings, so firmly one is defiled by afflictions, not clinging to self and what belongs to self, it is said to be completely purified. The Madhyamaka Pratityasamutpada says: By practicing emptiness, one will be liberated, the remaining practice is for this purpose. So it is. Third, it is not established that abandoning is unstable, because for the mind's self-nature luminosity, by realizing and completely familiarizing oneself with non-self or emptiness, the seed of self-view is completely destroyed, so it is impossible for afflictions to arise, for example, recognizing a variegated rope, the clinging to a snake is fundamentally liberated. The Pramanavarttika says: For the sake of abandoning the seed of self-view, and it is non-returning. So it is. Second, the three reasons why the perfection of wisdom is unreasonable are not established. First, the basis