English
Om. From the 'Lamp of Experience' it says: When self-arisen wisdom manifests, there is no duality of abandonment and attainment, no coming and going. From body, speech, mind, and qualities, it is inconceivable, unmixed, and complete. Thus it is said. In the Sutra it says: The most majestic is the body, the source of speech is speech, the all-knowing is the mind, the source of all desires is quality, and the act of doing is action. Thus it is said. Body, speech, mind, qualities, and action. There are two aspects to this: dispelling the wrong conceptions of others, and explaining the five meanings in detail. The first is to dispel the wrong view of denying existence by claiming non-existence, and to dispel the superimposition of clinging to things as real. The first is that the Vajra-like Samadhi at the end of the ten grounds continuum destroys the subtle part of the obscuration of knowledge. There is no knower either, because both the knower and the known cease, and it is considered emptiness. This is like the wood to be abandoned, when the antidote fire arises, the wood is consumed and the fire dies out. Therefore, the Buddha does not have wisdom, and if there is wisdom, it is consciousness, because all consciousness is confused and mistaken. Therefore, the Buddha has the fault of being confused. Does this accomplish the benefit of sentient beings? If you ask, wisdom also, by the power of previous aspirations, appears as body and wisdom in front of the beings to be tamed, and performs benefits. For example, a mantra practitioner named Tsukuli, when the Naga's food appears, he cultivates Garuda and subdues the Naga, and also protects against the appearance of all other Nagas. At the time of death, he blesses a stupa and places it, and later, even after death, he can overcome other Nagas. Without conceptualization, he can accomplish benefits, like a wish-fulfilling jewel. As it says in the 'Guide to the Bodhisattva's Way of Life': Just as the stupa of the Garuda, having been built and passed away, even after a long time, it can pacify poison and disease. Likewise, the Bodhisattva, having built the stupa of the Victorious One, even though the Bodhisattva has passed away from Nirvana, he accomplishes all meanings. Thus it is said. And again: Like the wish-fulfilling jewel and the wish-fulfilling tree, how they fulfill all desires, so by the power of the aspirations of the beings to be tamed, the body of the Victorious One appears. Thus it is said. The detailed explanation with scriptures is as explained in the chapter on Madhyamaka. This is also scripture, oral instruction
Chinese
这与三种理相违背。在其中观的章节中，有许多指责没有智慧的经文，以及关于具有身和智慧的经文。如《宝性论》中说：“佛陀具法身，僧伽至究竟。”《现观庄严论》中说：“自性身圆满报身，以及他化身和法身事业，真实宣说为四种。”又说：“佛陀先有之智，任运成就离贪著，无有障碍恒常住，一切问答皆能应。”密宗的经文是，在《智慧深奥》中说：“因为想要像火灭尽木柴一样，智慧的分别念不应断绝和抛弃。因此，因为没有对治，所以没有需要证成的。因为想要没有智慧，所以偏离了意义。”《果穗续》中说：“有些人认为所知已尽，智慧也随之穷尽，就像火烧尽木柴一样，在空性涅槃中，以愿力成就的化身，行利益之事，想要断绝事物和空性。”《无垢密灯续》中说：“觉性显现至极，十地智慧之族，有何能成为断绝的对治？火胜于火，难道不是更殊胜吗？见到无火木尽的相同之处，怎能成为正确的理？叮叮叮嘎，夜晚树叶收缩，树木连同生命一同修持，这才能成为理。如果想要空无断灭，那就是罪人，自性圆满的殊胜菩提心。”又说：“若不识空性，何为空性？识空之觉性不灭，于空性妄加执着，其自性即是显现。”理证是，如果没有智慧，就没有佛的定义，外道的断见就成了真理，并且会出现没有所知法的过失。首先，所谓“佛”（梵文：Buddha），“断”（梵文：budh）是指断除烦恼和所知障等一切过失，“觉”（梵文：dha）是指智慧和功德无边增长。如果没有智慧，就没有佛的定义，并且会成为非佛。即使没有定义也是佛，那就不合理，因为兔子角等不存在的事物也会成为佛。
English
This contradicts the three kinds of reasoning. In the chapter on Madhyamaka, there are many scriptures that criticize the absence of wisdom, as well as scriptures about having body and wisdom. As it says in the Uttaratantra, "The Buddha has the Dharmakaya, and the Sangha is ultimate." The Abhisamayalankara says, "The Svabhavikakaya, the Sambhogakaya, and likewise the Nirmanakaya, and the Dharmakaya with its activities, are truly spoken of as four." It also says, "The Buddha's pre-existing wisdom is spontaneously accomplished, free from attachment, unobstructed, eternally abiding, and able to answer all questions." The tantric scriptures are, in the Guhyagarbhatantra, "Because they want it to be like fire dying out and wood being exhausted, the conceptual thoughts of wisdom should not be cut off and abandoned. Therefore, because there is no antidote, there is nothing to be accomplished. Because they want no wisdom, they deviate from the meaning." The Phaladvipa Tantra says, "Some think that what is to be known is exhausted, and that wisdom is also exhausted, like fire burning up wood. In emptiness and nirvana, with a body arising from the power of aspiration, they perform beneficial deeds, wanting to cut off things and emptiness." The Drimey Sangdrön Tantra says, "The ultimate manifestation of awareness, the wisdom family of the ten bhumis, what else could be the antidote to cutting it off? Is fire not more excellent than fire? Seeing the similarity of wood exhausted without fire, how can it become correct reasoning? Ting ting ting ka, at night the leaves shrink, the trees along with their life are practiced, and that becomes reasoning. If you want emptiness and annihilation, that is the sinner, the supreme Bodhicitta with its perfect nature." It also says, "If you do not know emptiness, what is emptiness? The awareness that knows emptiness does not cease, and falsely imputing emptiness, its nature is appearance itself." The reasoning is that if there is no wisdom, there is no definition of Buddha, the nihilistic view of the tirthikas becomes true, and there will be the fault of having no object of knowledge. First, the term "Buddha" (Sanskrit: Buddha), "budh" (梵文天城体：बुध्，梵文罗马拟音：budh，汉语字面意思：断) means to cut off all faults such as afflictions and obscurations of knowledge, and "dha" (梵文天城体：धा，梵文罗马拟音：dhā，汉语字面意思：觉) means that wisdom and qualities increase without limit. If there is no wisdom, there is no definition of Buddha, and it would be a non-Buddha. Even if there is no definition, it is still a Buddha, that is unreasonable, because non-existent things like rabbit horns would also become Buddhas.
Chinese
因此，会出现灰尘等过失。第二点是：如外道断灭时所说的那样，这里也是，如果没有智慧，就会导致明觉中断，因此需要反驳。第三点是：没有智慧，是通过圣言量来了解，还是通过理证来了解？如果是通过圣言量来了解，那么没有智慧的圣言量是谁说的？如果是佛陀说的，那么就违背了没有智慧；如果不是佛陀说的，而是显现给所化众生的，那么所化众生是迷惑了，还是没有迷惑？如果迷惑了，那么所化众生就是迷惑的邪见，因此，所有教言传承也会变成所化众生迷惑的邪见，会出现这样的过失。如果没有在不迷惑的对境中显现，那就是佛陀所说，因此与没有智慧相违背。如果不是这样，而是所化众生自己不迷惑地了知并宣说，那么这本身就是佛陀，因此违背了没有智慧。如果不是佛陀也能了知，那么就成了知佛陀的密意，并且是全知，因此会出现比佛陀还殊胜的过失。如果是通过理证来了解，那么认为没有佛陀的理证，是迷惑还是不迷惑？如果迷惑了，那就意味着有智慧，因为认为没有是迷惑的缘故。如果不迷惑，那么这本身就是佛陀，因为已经清除了迷惑，并且了知佛陀的密意。如果这样做了，自续派认为没有包含在自续中的智慧，但有他显现的所化众生，因此没有过失，如果这样说。那么，就像凡夫一样，是没有包含在我执和有我执的相续中的智慧吗？还是佛陀的意智慧中断而没有了？如果是前者，那是承认的，即使没有我执和有我执，但因为有意的智慧，所以违背了没有智慧。如果是后者，因为智慧中断，所以没有超出之前的过失。第二点是：所化众生是迷惑还是不迷惑，和前面一样。还有，如果说身和智慧在自性上没有，但依靠愿力的力量而了知并成办利益，那么，愿力的所依是佛陀的意所作而了知和显现，还是所化众生的心所作而显现？还是由无情物的某物所作而显现？还是由空性一无所有所作而了知和显现？需要考察。如果是前者，佛陀有身
English
Therefore, faults such as dust will occur. The second point is: as explained during the annihilation of the heretics, here too, if there is no wisdom, it will lead to the interruption of awareness, so it needs to be refuted. The third point is: without wisdom, is it understood through scripture or through reasoning? If it is understood through scripture, who speaks the scriptures without wisdom? If the Buddha speaks them, then the absence of wisdom is contradicted. If they are not spoken by the Buddha but appear to the beings to be tamed, are the beings to be tamed deluded or not deluded? If they are deluded, then the beings to be tamed have deluded wrong views. Therefore, all the lineages of teachings will also become the deluded wrong views of the beings to be tamed, and such faults will occur. If they appear to the non-deluded, then they are spoken by the Buddha, which contradicts the absence of wisdom. If it is not like that, but the beings to be tamed themselves know and speak without delusion, then that itself is the Buddha, which contradicts the absence of wisdom. However, if someone who is not a Buddha also knows, then they know the Buddha's intention and are omniscient, so the fault of being superior to the Buddha will occur. If it is understood through reasoning, is the reasoning that knows there is no Buddha deluded or not deluded? If it is deluded, then it implies that there is wisdom, because knowing there is none is deluded. If it is not deluded, then that itself is the Buddha, because delusion has been cleared and the Buddha's intention is known. If it is done like that, if the self-continuum says that there is no wisdom contained in the self-continuum, but there are other appearances of beings to be tamed, so there is no fault. Then, like an ordinary person, is it the absence of wisdom contained in the continuum with self-grasping and ego? Or is the wisdom of the Buddha's mind interrupted and gone? If it is the former, that is admitted. Even if there is no self-grasping and ego, because there is the wisdom of the mind, the absence of wisdom is contradicted. If it is the latter, because wisdom is interrupted, it does not go beyond the previous faults. The second point is: are the beings to be tamed deluded or not deluded, as before. Also, if you say that although body and wisdom do not exist in essence, they know and accomplish benefit by the power of aspiration, then is the basis of aspiration the mind of the Buddha that knows and appears, or the mind of the beings to be tamed that appears? Or does it appear because it is done by a single inanimate object? Or is it examined whether it is known and appears because it is done by emptiness, which is nothing at all? If it is the former, the Buddha has a body
Chinese
因此，这暗示着存在智慧。为什么呢？因为这个所依是佛陀的心所造。如果承认这一点，那么没有智慧的说法就会崩溃。如果按照第二种情况，那么对于所化众生是否迷惑的考察，就如前面所说。如果按照第三种情况，那么这暗示着它不是一个物质。为什么呢？因为它包含着一切智的智慧。如果承认这一点，那么物质能够知晓的誓言就会失效。如果按照第四种情况，那么这暗示着空性不是什么都没有。为什么呢？因为情况如前所述。如果承认这一点，那么空性是空无所有的说法就会崩溃。如果不是这样，而是说所依是共同创造的，所以它能够知晓，那么所知的对象和知晓的智慧是存在还是不存在？如果存在，那么这暗示着存在智慧，并且后来的知晓就矛盾了。如果不存在，那么就会出现一个解脱则全部解脱的过失。 ༈ 对实有的执着是：所谓佛陀，是指在色界顶端存在着一个自性存在的好的事物，并且认为它在利益众生，这就像中观宗所阐述和辩驳的那样。在这里，《果陇》中说：“一个觉性的事物，恒常安乐，被认为是无限的智慧。法界无边，是恒常实有的终极。”应该像前面阻止执着实有的错误那样理解。详细的解释是，在《虚空等性》中说：“自生恒常至上的身，离戏无言觉性的语，无相无念的意，无增无减的功德藏，离于作为和寻求的伟大事业，遍及一切且随处延伸。”因此，作为一切的基础和所依是身，通过意义来表达和象征是语，无有明暗而知晓一切是意，不会耗尽而产生一切需求是功德，事业自然成就且行事是事业。每一个又分为五个，所以是二十五个，并且说是不可思议的。《猛兽险境》中说：“身语意功德中，一个有五个，共二十五，极其不可思议，自然成就。”其中第一个是身，《决定意义总集续》中说：“那也是五果身，以及五种智慧的存在方式，就像未造作的虚空一样，三时无有聚散，身和智慧真实存在。”以及《果