English
If it is said that making something unclear in one entity clear is considered cause and effect, are clarity and unclearness the same or different? If they are the same, it cannot be cause and effect; if they are different, then the effect is established in the cause, and self-origination is undermined. It is unreasonable for different opposites to exist in one entity, because it is cause and effect, like coal and trees. Dharmakirti has refuted it. Someone says, 'On the tip of the supreme root are a hundred elephants, which no one has seen, but it does exist.' No one but you Samkhyas would say such absurd things. Regarding the unreasonableness of a permanent self: Is the person of wisdom of the permanent self the mindstream of sentient beings or not? If not, then understanding it will not liberate, and establishing it is meaningless. If it is, then the occasional interruptions of happiness and suffering are unreasonable, why? Because the mindstream of sentient beings is permanent. If you admit it, then the statement that happiness and suffering occasionally interrupt is negated. If the nature is permanent but the state changes, then does the nature change, or does something else change? If the nature changes, then the statement that the nature is permanent is undermined; if something else changes, then the fault of not being the state of the nature will arise. Therefore, the permanent self is not established, and the self enjoying objects is also not established. Third, understanding it does not liberate, because those twenty-five realities are not the nature of what is to be known, but are inverted knowledge, so they cannot liberate. Second, the belief that the agent is permanent, that is, the belief that Ishvara is the permanent agent, and the belief that Vishnu is the agent. The former is, believing that Ishvara is the agent, believing that offering to him liberates, and refuting him. First, Ishvara, the agent of all beings, is the agent because he possesses five characteristics: being permanent, being unique, having a mind that performs actions, being a divine being, and being a pure place worthy of respect and offering. They believe that all containers and contents were created by him, because the seasons such as spring, summer, autumn, and winter are fixed, the sizes of ridges of camphor trees etc. are fixed, the kinds of beings such as male and female are distinct, and happiness and suffering etc. occur without certainty. There is no power over beings
Chinese
并且说这是自在天所造。如是说，在《黑自在天续》中说： “何者微细而独自生， 彼造此一切并令坏， 彼乃自在之主，应供养之神， 行功德者得寂静。” 又说：“众生不了知此自性， 苦乐不由自主， 由自在天所造，或往生天界， 或堕入恶趣。” 又说：“见有功德财富者短命， 为恶行者却长寿， 布施者反见贫穷， 自在天所造甚明矣。” 如是说。 供养彼能往善趣及解脱， 若供养 phya 和自在天不当， 则会堕入恶趣之处。 若供养 phya 和自在天得当， 则彼会引导至天界之处。 如是说。 因此，他们认为通过向自在天供奉血肉等供品可以获得解脱。 密咒士依赖于神，修习智慧之技艺。 介绍无生之体性。 为了证悟二取自解脱之方法，若不如是理解， 将神执为自相之实物， 如上之谬误乃为附带之外道。 破斥彼等是： 无有成立之因，以及过失之责难， 并且供养彼等不能解脱。 初者，器情世界非由自在天所造，不能成立， 因为自在天不成其为现量或比量之对境故。 二者，器情，是所立宗， 因为由常恒之自在天所造之故， 应同时产生，若许，则有时中断明显可见。 何以故？因为由常恒之自在天所造之故。 遍不成，若自在天虽常恒，然因缘聚合与否而有时中断，又当如何？ 若需依赖于因缘，则自在天之常恒性已失坏。 又，彼常恒之自在天，是实物抑或非实物？ 若是实物，则常恒之实物不能作为他者之因， 并且常恒之实物未曾被任何人所见，故不成其为实物。 若是非实物，则非实物不能生起诸实物。 若谓解脱于实物与非实物二者之外，则应解脱于常与无常二者之外。 如是立宗。 供养不能解脱者，
English
And they say that it is made by Ishvara. It is also said in the Tantra of Black Ishvara: "Whoever is born small and alone, He creates and destroys all this. He is the supreme lord, the god to be worshipped, The one who performs virtues attains great peace." And it says: "Beings do not know this self-nature, Happiness and suffering are not independent, Made by Ishvara, either to go to heaven, Or to go to the evil realms." And it says: "Seeing those with merit and wealth have short lives, And those who practice evil have long lives, Seeing the generous are poor, It is clear that it is done by Ishvara." Thus it is said. Worshipping him leads to happy migrations and liberation, If you worship phya and Ishvara wrongly, You will go to the place of evil migrations. If you worship phya and Ishvara well, He will lead you to the place of heaven. Thus it is said. Therefore, they believe that liberation is attained by making offerings such as meat and blood to Ishvara. The secret mantra practitioners rely on the deity to practice the art of wisdom. Introducing the unborn nature. For the method of realizing the self-liberation of non-duality, if it is not understood in this way, Holding the deity as a real object of one's own mind, The above-mentioned error is an incidental heretic. Refuting them is: There is no proof, and there is blame for faults, And worshipping them does not liberate. The first is: It is not established that the container and contents are made by Ishvara, Because Ishvara is not established as an object of direct perception or inference. The second is: The container and contents, which are the subject, Because it is made by the eternal Ishvara, It should arise simultaneously. If you accept, then it is clear that there are occasional interruptions. Why? Because it is made by the eternal Ishvara. The pervasion is not established, if Ishvara is eternal, but sometimes there are interruptions due to the meeting or not meeting of conditions, then what? If it is necessary to rely on conditions, then the eternity of Ishvara is lost. Also, is that eternal Ishvara a real thing or a non-real thing? If it is a real thing, then an eternal real thing cannot be the cause of others, and since that eternal real thing has not been seen by anyone, it is not established as a real thing. If it is a non-real thing, then a non-real thing cannot generate all real things. If it is said to be liberated from the two, real and non-real, then it should also be liberated from the two, permanent and impermanent. Thus the proposition is made. Worshipping does not liberate,
Chinese
如果不能成为有权势的人，就不能通过供养获得解脱，也不能通过不善获得升天的原因。导师嘎绕曾说：舍弃无权无势的空名。第二种是遍入天，即陈述其观点和驳斥其观点。前者是：认为器情世界是遍入天所造，吠陀经的词句是可靠的，认为可以通过沐浴和清洁来净化罪障，并且声称自己能知晓他人，却不能知晓自己。前者是：通过“鱼和龟、野猪和公猪，罗摩双子和黑天，人狮和侏儒，佛陀和虔诚信徒这十种化身”可知，遍入天化身为鱼，利益外海的众生。同样，化身为龟，从地底下抬起大地。化身为野猪，从梵天之上镇压。罗摩·阿格尼的两个儿子利益夜叉。名叫黑天的国王木车的儿子，以及人身狮头，侏儒，佛陀和天鹅，化身为这十种形象来利益众生。这些事情意义不大，所以没有详细写。第二种观点是，声称人的话语是虚假的，而外道的吠陀经是真实的。遍入天的经书中说：因为贪欲等过失而衰败，所以人的话语是虚假的。吠陀经不是人所造，因此应被视为可靠的。第三种是，声称可以通过沐浴来净化罪障，因此喜欢沐浴。第四种是，声称自己能知晓外境，却不能知晓自己。例如，剑刃不能斩断自己等等。驳斥这些观点是依次进行的：遍入天不是通过现量和比量成立的，如前所述。吠陀经不是可靠的，因为它是由具有邪见的个人所造，并且词句和意义之间没有关联。通过沐浴来净化罪障是不合理的，因为沐浴不会损害烦恼，因此无法阻止罪恶的根源。《释量论》中说：身体内部存在的过患，不能通过内外沐浴来净化，即使在外面沐浴一百次，也像酒瓶一样不干净。
English
If one cannot become powerful, one cannot be liberated through offerings, nor can one achieve the cause of ascending to higher realms through non-virtue. Master Garab said: Abandon the empty name of being powerless and without resources. The second is the Vaishnavas, which involves stating their views and refuting them. The former is: believing that the world and its inhabitants are created by Vishnu, that the words of the Vedas are reliable, that obscurations can be purified through bathing and cleansing, and claiming that one knows others but does not know oneself. The former is: As stated, "Fish and turtle, boar and wild pig, the two Ramas and Krishna, man-lion and dwarf, Buddha and the faithful one, these ten." Vishnu transforms into a fish to benefit the beings of the outer ocean. Similarly, as a turtle, he lifts the earth from beneath. As a wild pig, he subdues from above Brahma. The two sons of Rama and Agni benefit the yakshas. The king, the son of the chariot, named Krishna, and the man with a lion's head, the dwarf, Buddha, and transforming into a swan, these ten benefit sentient beings. These matters are not very important, so they are not written in detail. The second is to say that the words of men are false, but the scriptures of the heretical Vedas are true. In the Vaishnava scriptures it says: Because of being corrupted by faults such as attachment, the words of men are false. The Vedas are not made by men, therefore they should be regarded as valid. The third is: They say that obscurations are purified by bathing, and thus they are fond of bathing. The fourth is: I know external objects, but I do not know myself. It is said, for example, that the edge of a sword cannot cut itself, and so on. Refuting these is done in order: Vishnu is not established by direct perception and inference, as before. The Vedas are not valid because they are made by a person with wrong views, and because there is no connection between words and meaning. It is not reasonable to purify obscurations by bathing, because bathing does not harm the afflictions, and therefore it cannot prevent the cause of sin. In the Pramāṇaviniścaya it says: The faults that dwell inside the body cannot be purified by bathing inside and out. Even if one bathes a hundred times on the outside, it is unclean like a wine bottle.
Chinese
不改变。如是说。第四，作为法的主体，我，会变成非意识，因为自己不认识自己。在《决断》中说：非物质自性自明，因此，此处自性是意识。如是说。在《意合》中说：当自生自明显现时，就说见到了自生智慧。如是说。第三，小乘派认为微尘是常有的，包括阐述其观点和驳斥其观点。前者是：所知有六种词义，即：物、功德、业、总、别、合。由此可知，首先，物有无常和常两种。前者是：地、水、火、风。常有的是：虚空、时间和方位，以及外在的极微尘被认为是常有的，内在的常有我，即知识的补特伽罗被认为是常有的。其他的容易理解。微尘是：微尘被认为是常有的，并且是造作者，认为一切器情世界都由此聚合而生，而有支分的粗大之物则是无常的。在小乘派的论典中说：我和世界由微尘而生，微尘是常有的，支分不是常有的。导师喜饶也说：有些人认为一切都由微尘而生，微尘是常有的，支分不是常有的，心脏中心的我也被认为是微尘组成的。内在的明觉，认为自明的人我，是常有的作者。功德是：显现的色、声、香、味、触等，也被认为是二十五种。业是：身体的行走、伸展、收缩、抬起、放下等。总，有大总和个别总。前者是：遍及一切所知的外在微尘和内在的我等。后者是：一个身体遍及所有支分等。别，是两种总的互不混杂的差别。合，有总的合和个别的合。认为通过了解这些就能解脱。小乘佛教徒认为外在的极微尘是万物的基础，内在的刹那自明没有常断和人我，但没有如此理解，像前面一样犯错，这是顺便提及的。驳斥它，是没有成立的理由，有损害的理由，以及不能通过了解而解脱。前者是：所知词