Chinese
是真实的。说是错的，是认为空无所有的意思。《楞伽经》中说：大慧，有些外道，阻止蕴、界、处，远离对境的贪著，心和心所不生起，过去、未来、现在的对境不忆念，就像灯火、种子、火焰一样，相续断绝，说不生起分别。大慧，以断灭见，不能从痛苦中解脱。《指鬘经》中说：外道裸形者也修习大空性。这样，执著于空性的无分别不能解脱。《广大游舞经》中说：舍弃思虑和分别，没有动摇，心不流动，像愚人一样不动摇，修习普遍虚空的禅定。村里的孩子放牛，拾取木片和草片，认为那是坟地的鬼。在那里用土做线，也散布不净之物。他们虽然做了很多损害，却没有动摇和混乱，修习普遍虚空的禅定。那不是解脱。这样。在那里，认为显现很多界聚集的景象是殊胜的。《楞伽经》中说：瑜伽士们努力修行，会看到像日月形状，像光芒和莲花，像天空火焰的图案。那些各种各样的相，会引导外道们。这样。这样，观空性的无分别不能解脱，反而会增长烦恼痛苦。楞伽经中说：没有分别念的生起，孩子们认为是解脱。心的生起是分别的缘故，不能舍弃能取和所取二者。这样。《三摩地王经》中说：没有心的对境，那也叫做分别。这样。世间中有人修习禅定，但他们不破除认为有我的想法。因此烦恼又会生起。他们以增上行的方式修习这种禅定。这样。结果是：烦恼灭尽而从轮回中解脱的时候，也没有佛的智慧，而是虚空。
English
is true. Saying it is wrong means believing in absolute nothingness. The Laṅkāvatāra Sūtra states: Mahāmati, some non-Buddhists prevent the aggregates, realms, and sense bases; they are detached from desire for objects; mind and mental events do not arise; they do not remember past, future, and present objects; like a lamp, a seed, and a flame, the continuum is exhausted, and they say that discrimination does not occur. Mahāmati, they do not transcend suffering because of their view of annihilation. The Aṅgulimālīya Sūtra states: The great emptiness is also meditated upon by the naked non-Buddhists. Thus, non-discrimination clinging to emptiness does not lead to liberation. The Mahāvaipulya-krīḍā Sūtra states: Abandon thought and discrimination, be without movement, and without mental flux. Like a fool, without wavering, meditate on all-pervading space. Village children, cowherds, gather pieces of wood and grass. They think of them as cemetery ghosts. There they make threads with earth, and also scatter impure things. Although they do much harm, they are without wavering and without confusion, meditating on all-pervading space. That is not liberation. Thus. There, seeing many appearances of the assembled elements is considered sacred. The Laṅkāvatāra Sūtra states: When yogis strive diligently, they see shapes like the sun and moon, like light and lotuses, and patterns like fire in the sky. Those various signs lead astray the non-Buddhists. Thus. Thus, non-discrimination that views emptiness does not lead to liberation, and it is said that afflictions and suffering increase further and further. The Laṅkāvatāra Sūtra states: Because there is no arising of discrimination, children think it is liberation. Because the arising of mind is discrimination, they cannot abandon the two, grasper and grasped. Thus. The Samādhirāja Sūtra states: That which has no object of mind is also called discrimination. Thus. Although there are those in the world who meditate on samādhi, they do not destroy the idea of self. Because of that, afflictions arise again. They meditate on this samādhi with excessive conduct. Thus. The result is: When afflictions are exhausted and one is liberated from saṃsāra, there is also no wisdom of the Buddha, but emptiness.
Chinese
就像什么都没有一样地离去。因此，他们说佛的智慧也只是被调伏者的显现而已。如果说没有智慧，那是非常矛盾的。在《摄颂》中说：没有智慧就没有功德增长，没有菩提，如同大海般的佛法也会消失。等等。像这样，如果否认了自性清净光明的心，是如来藏的持有者，就会变成断种之人。杀死这样的人，抢夺他的财物，也没有罪过。在恶道中会一劫又一劫地流转，许多经中都这样说过。第一，在《指鬘经》中说：比丘，凡是背离如来藏的众生，听到如来藏后诽谤者，他们就是烧毁了自己的种子，可悲啊，在三时中造作了不可思议的恶业。还有，《涅槃经》中说：世尊，为什么说邪见者没有善根呢？佛说：种姓之子，邪见者是断绝一切善根之人。还有，《楞伽经》中说：诽谤如来藏会得到断种的果报。第二，《涅槃经》中说：因此，即使杀死一条狗，也是有罪过的。但杀死邪见者没有罪过，就像割草、挖地一样。还有，《指鬘经》中说：比丘，如果夺取邪见者的法衣和钵等，剥夺他们的生活资具，那就是简略地概括了三世一切如来的学处之精华。第三，《双经》的法类中说：舍弃正法的众生，会在百劫中于大号叫地狱中感受苦受。从那里开始，在无间地狱等十八地狱中，感受百劫的痛苦。即使从百劫中出来，也会因为邪见的强大力量，积累舍弃正法的业，再次于地狱中轮回。在《宝灯经》中也说：请问，舍弃此法类
English
They wish to go as if there is nothing there. Therefore, they say that even the wisdom of the Buddha is merely the appearance to those being tamed. If there is no wisdom, it is extremely contradictory. As it says in the Compendium: Without wisdom, there is no increase of qualities, no enlightenment, and the Buddha's teachings, like an ocean, would also disappear. And so on. Thus, by denigrating the mind, which is naturally clear light and possesses the essence of the Sugata, one becomes a person who has cut off their lineage. Killing such a person and stealing their wealth is not a transgression, and they will wander in the lower realms from kalpa to kalpa, as stated in many sutras. Firstly, in the Sutra of Angulimala, it says: Bhikshus, those beings who turn away from the Tathagatagarbha, who, having heard of the Tathagatagarbha, revile it, they have burned their own seed, alas, they have committed inconceivable evil deeds in the three times. And in the Nirvana Sutra, it says: Bhagavan, why is it said that those with wrong views have no roots of virtue? The Buddha said: Son of good family, those with wrong views have completely cut off the roots of virtue. And in the Lankavatara Sutra, it says: By denigrating the Tathagatagarbha, one obtains the result of cutting off one's lineage. Secondly, in the Nirvana Sutra, it says: Therefore, even killing a dog is a transgression, but killing someone with wrong views is not a transgression, it is like cutting grass or digging the earth. And in the Angulimala Sutra, it says: Bhikshus, if you take away the robes and begging bowls, etc., of those with wrong views, and deprive them of their means of livelihood, then you have briefly summarized the essence of the training of all the Tathagatas of the three times. Thirdly, in the Dharma category of the Sutra of Twins, it says: Those beings who abandon the holy Dharma will experience suffering in the great hell of wailing for hundreds of kalpas. From there, they will experience suffering for hundreds of kalpas in the eighteen hell realms, including the Avici hell. Even if they emerge after hundreds of kalpas, due to the power of wrong views, they accumulate the karma of abandoning the Dharma and will again wander in hell. In the Sutra of the Jewel Lamp, it also says: Please, abandoning this Dharma category
Chinese
那些堕入地狱的众生的舌头会变成什么样呢？ 尊者，那些众生的舌头会变得有十万由旬那么长，然后用五百个燃烧的铁犁来耕耘它。 还有，如果获得了人身，因为造作了毁坏佛法的业，以及积累了颠倒的异熟果报，会导致变成盲人、乞丐、贱民、竹匠的种姓、根缺不全的人、麻风病人、白癜风患者，以及任何听不到佛、法、僧三宝之名的地方。 经集中说：往昔行持之时，即使供养了无数的佛陀，如果对诸佛之母般若波罗蜜多不信，听闻之后，小心眼的那些人会舍弃它，舍弃之后，无依无靠的那些人会堕入无间地狱。 这样说的。 执著实有是：认为显现是真实存在的，认为刹那也是胜义谛中真实存在的，以及认为佛陀也是实有的自性，以身相和好相等庄严，住在色究竟天，并且认为他和他的化身在做利益众生的事业。 也就是说，如果执著显现为真实，就无法获得解脱，经集中说：如何执著，就如何稳固一切烦恼。 这样说的。 认为刹那是真实的，以及认为佛陀是实有的那些人，即使从轮回中解脱，也无法获得一切智智，金刚经中说：凡以色见我，以音声求我，是人行邪道，不能见如来。 引导者们是法身，佛陀们是法性。 这样说的。 二谛论中说：如何显现的实有，是不可能安住的，了知有无实有者，以一切智也不能见我。 这样说的。 殊胜的远离二边之中道是：远离二边的方式，以及不以分别念的智慧来分别，以及认识它并证悟它的方法。 第一，大多数中观派认为，在世俗谛中，因为缘起显现一切，所以遣除无有的边，在胜义谛中，因为什么自性也不成立，所以遣除有的边。 也就是说，世俗是不真实的。
English
What kind of tongues will those beings who have fallen into hell have? Subhuti, the tongues of those beings will become a hundred thousand yojanas long, and then they will be plowed by five hundred burning iron plows. Also, even if one obtains a human body, because of doing the karma of destroying the Dharma, and because of the maturation of accumulated inverted results, it will lead to becoming blind, beggars, outcasts, the lineage of bamboo craftsmen, those with incomplete faculties, lepers, those with vitiligo, and any place where the sound of the Buddha, Dharma, and Sangha is not heard. The Compendium says: In the past, when practicing, even if one made offerings to countless Buddhas, if one does not have faith in the Prajnaparamita, the mother of all Buddhas, after hearing it, those with small minds will abandon it, and after abandoning it, those who are helpless will go to the Avici hell. It is said like that. Grasping at things as real is: seeing appearances as truly existent, seeing moments as truly existent in the ultimate truth, and also thinking that the Buddha is a real self-existent entity, adorned with physical marks and signs, residing in the Akanishta heaven, and thinking that he and his emanations are doing the work of benefiting sentient beings. That is to say, if you grasp appearances as real, you will not be able to attain liberation, the Compendium says: How you grasp, so all afflictions are firmly established. It is said like that. Those who believe that moments are real, and those who believe that the Buddha is a real entity, even if they are liberated from samsara, will not attain omniscient wisdom, the Vajracchedika says: Whoever sees me in form, whoever seeks me in sound, that person walks the wrong path and cannot see the Tathagata. The guides are the Dharmakaya, the Buddhas are the Dharmata. It is said like that. The Two Truths says: How the appearing things are, it is impossible to abide, those who know existence and non-existence as real, even with omniscience, do not see me. It is said like that. The excellent Middle Way, free from the two extremes, is: the way to be free from the two extremes, and not to discriminate with the wisdom of conceptual thought, and the method to recognize it and realize it. First, most Madhyamikas believe that in the conventional truth, because dependent arising manifests everything, it eliminates the extreme of non-existence, and in the ultimate truth, because no nature is established, it eliminates the extreme of existence. That is to say, the conventional is not true.
Chinese
因为是虚假的，所以不能消除非真实的边。如果走向真实的或究竟的断灭的边，就没有走向脱离究竟边的状态。那么，如何脱离边呢？因为世俗的缘起如幻的八喻没有成立为实有，所以消除存在的边。究竟的法性光明，或者说，如来藏没有断灭，所以消除诽谤的边。因为无二，所以消除二边。第一点，在《中论》中说：‘凡是缘起法，即是空性。即是依他而起，即是中道。’第二点，在《摄经》中说：‘这是殊胜的法藏和神圣的法库，是佛种姓，是众生的安乐和幸福之库，过去和未来十方的怙主们，都从此出生，但法界不会穷尽。’如同上面所引用的经文一样，说明了法性的自性是自明自知。第三点，在《广大母经》中说：‘不是要舍弃异生之法，也不是要接近布施乃至一切智之法，那是不二的，不是二元对立的。’因此，从经续和口诀来看，世俗的实有在自性上是不真实的，而究竟的法性则被说成是永不断灭的。也就是说，世俗的缘起显现为任何事物，因此消除了不存在的边，因为没有成立为实有，所以消除了常有的边。究竟的自性或本体自性空，因此消除了存在的边，因为具备一切殊胜的相，所以消除了不存在的边。此外，就究竟而言，由于没有任何事物和相状，所以脱离了存在的边。法界光明无有断灭和增减地存在，因此消除了不存在的边。世俗和究竟二者，体性相同而侧重点不同，因此消除了二边和一边。在《小真实论》中说：‘以究竟无有差别之理，没有法和法性，在空性中，丝毫没有差别存在。’空性也不是什么都没有，而是具备一切殊胜之相。在《摄经》中说：‘智者不会使诸法毁灭。’在《母经》中说：‘这是色，这是色的空’