Chinese
同样，也不会产生由恶业成熟的蕴。另外，就像这样，只要有河流的灾害，船只也能起到帮助的作用，一旦脱离了河流的灾害，到达陆地的时候，船只也就不再起帮助的作用了。同样，只要有恶劣行为的业所造成的损害，善业也能起到帮助的作用，当恶劣行为的业所造成的损害不存在的时候，善业的帮助作用也就不存在了。佛陀也说过，脱离一切利害关系的那种状态就是菩提。就像这样说：譬如被水淹没的，所有要渡过河流的人，收集草和树木等，做成渡过水面的船只，抓住它顺利渡过后，舍弃它而安乐地离去一样。同样，为了渡过轮回的彼岸，即使生起了正法的道路，也要完全舍弃法与非法，才能获得菩提的安乐。或者说：所有像幻觉一样的物质，都是取出和收集者。因此，对于他来说，不会变成罪恶，善业也是如此。对于没有善业和罪恶的人，据说那就是菩提。就像这样，菩提的特征，从究竟的意义上来说，仅仅是罪恶和善业这两者都平息的特征。菩提是寂静涅槃的特征。就像这样说，在声明的教法中也说：涅槃（藏文：ཎིརྦན་，梵文天城体：निर्वाण，梵文罗马拟音：nirvāṇa，汉语字面意思：寂灭）也被称为不死的名称，也被称为比丘涅槃的名称。涅槃阿耆尼（藏文：ཎིརྦ་ཎོ་ཨག་ནི་，梵文天城体：निर्वाणोअग्नि，梵文罗马拟音：nirvāṇo agni，汉语字面意思：寂灭火）被称为火熄灭的名称。就像这样，当说火熄灭的时候，仅仅是燃烧的特征平息了而已，涅槃就被称为什么地方也没有去，什么地方也没有停留的状态。涅槃毗湿奴（藏文：ཎི་རྦ་ཎོ་བི་ཀྵུ་，梵文天城体：निर्वाणो विष्णु，梵文罗马拟音：nirvāṇo viṣṇu，汉语字面意思：寂灭遍入天）被称为比丘涅槃的名称。就像这样，真正的比丘，仅仅是贪欲、嗔恨和愚痴的燃烧平息了，就被称为涅槃。涅槃就被称为什么地方也没有去，什么地方也没有停留的状态的特征。因此，善业也是使显现清净的因缘，但是
English
Similarly, the aggregates that ripen from negative actions will not arise either. Furthermore, it is like this: as long as there is the danger of a river, a boat will also perform the function of helping. But when one is free from the danger of the river and goes to dry land, the boat will no longer perform the function of helping. Similarly, as long as there is harm from the actions of negative karma, the actions of merit will also help. But when there is no harm from the actions of negative karma, the actions of merit will not help either. The Buddha also said that the state of being free from all benefit and harm is enlightenment. As it is said: For example, those who are flooded by water, all those who want to cross the river, gather grass and trees, etc., and make a boat to cross the water. Grasping it, they cross over well, abandon it, and go happily. Similarly, to cross the other shore of samsara, even after generating the path of Dharma, one must completely abandon Dharma and non-Dharma in order to attain the bliss of enlightenment. Or: All things that are like illusions are those who take out and collect. Therefore, for him, it will not become sin, and so are the merits. For those who have no merit or sin, it is said that is enlightenment. Like this, the characteristic of enlightenment, in the ultimate sense, is merely the characteristic of pacifying both sin and merit. Enlightenment is the characteristic of peaceful nirvana. As it is said, in the teachings of sound, it is also said: Nirvāṇa (Tibetan: ཎིརྦན་, Sanskrit Devanagari: निर्वाण, Sanskrit Romanization: nirvāṇa, Chinese literal meaning: extinction) is also called the name of immortality, and also called the name of a bhikṣu's nirvana. Nirvāṇa Agni (Tibetan: ཎིརྦ་ཎོ་ཨག་ནི་, Sanskrit Devanagari: निर्वाणोअग्नि, Sanskrit Romanization: nirvāṇo agni, Chinese literal meaning: extinction fire) is called the name of the extinguished fire. Like this, when it is said that the fire is extinguished, it is merely that the characteristic of burning has subsided. Nirvāṇa is called the state of not going anywhere and not staying anywhere. Nirvāṇa Vishnu (Tibetan: ཎི་རྦ་ཎོ་བི་ཀྵུ་, Sanskrit Devanagari: निर्वाणो विष्णु, Sanskrit Romanization: nirvāṇo viṣṇu, Chinese literal meaning: extinction pervader) is called the name of a bhikṣu's nirvana. Like this, a true bhikṣu is said to be in nirvana merely when the burning of desire, hatred, and ignorance has subsided. Nirvāṇa is called the characteristic of not going anywhere and not staying anywhere. Therefore, the actions of merit are also the cause for purifying appearances, but
Chinese
并非是实际的因和缘。也不是智慧的集合，其中，暂时来说，无分别的智慧，凭借种姓和善知识的力量，从发起菩提心开始，持续积累无量功德，并缘于如实不颠倒的法界，以及从忆念的力量中产生，即使如此，智慧的体性是产生于远离能取和所取的分别念的体性，因此不适合作为显现的因缘。例如，劫末之火燃烧，不适合作为显现诸行的聚合之因缘。清净世间的智慧也伴随着能取所取的显现，并且依赖于三轮清净的善根而产生，虽然是依赖于显现而产生，但其体性虽然伴随着颠倒的显现，却具有不颠倒的见解，例如在智者面前旋转火轮。因此，它也不适合作为因缘。例如，从堆积如山的木柴中生火，其中有烧着的木柴，也有没烧着的木柴，也有正在烧着的木柴，火虽然依赖于木柴而产生，然而，火并非是使木柴的延续长久存在并增长的因缘，而是趋向于使木柴衰败的因缘。同样，清净世间的智慧，也由于无始以来的执着习气，伴随着显现的种子，并且依赖于三轮清净的善根而产生，从而领悟到一切法如幻如化，自性本空，名言和理由皆空，仅仅是从因缘而生，因此不适合作为使显现的延续增长的因缘。没有因和缘而产生，以及从不适合作为因和缘的事物中产生的法，丝毫也不存在。因此，当显现的阿赖耶识转依时，无法找到其他产生清净世间智慧的因和缘。如果有人不希望胜义谛中产生，那么世俗
English
It is not the actual cause and condition. Nor is it the collection of wisdoms, among which, for the time being, non-conceptual wisdom, by the power of lineage and spiritual friends, from the arising of the mind of enlightenment onwards, continuously accumulates immeasurable merits, and focuses on the undeluded Dharma realm, and although it arises from the power of mindfulness, the nature of wisdom arises as a nature free from the conceptualizations of grasper and grasped, therefore it is not suitable as a condition for appearance. For example, the fire of the end of an eon is not suitable as a condition for the aggregation of manifested phenomena. Pure worldly wisdom is also accompanied by the appearance of grasper and grasped, and arises in dependence on the root of virtue that is completely pure in the three spheres, although it arises in dependence on appearance, its nature, although accompanied by inverted appearance, possesses undeluded view, like a fire wheel spun before the wise. Therefore, it is also not suitable as a condition. For example, if fire is kindled from a pile of many firewood, there is wood that is burning, wood that is not burning, and wood that is about to burn, and although the fire arises in dependence on the wood, nevertheless, that fire is not a condition that makes the continuation of the wood last long and increase, but tends to be a condition that causes the wood to decay. Similarly, pure worldly wisdom, due to the power of the habitual tendencies of grasping from beginningless time, accompanied by the seeds of appearance, and arises in dependence on the root of virtue that is completely pure in the three spheres, thereby comprehending all phenomena as like illusion and emanation, its own nature is empty, empty of names and reasons, and is understood to be merely arising from causes and conditions, therefore it is not suitable as a condition for increasing the continuation of appearance. There is not even a little bit of dharma that arises without cause and condition, and that arises from something that is not suitable as a cause and condition. Therefore, when the appearance of the alaya consciousness is transformed, no other cause and condition for the arising of pure worldly wisdom can be found. If someone does not want arising in the ultimate truth, then conventional
Chinese
如果有人问，仅仅在名言上生起显现没有相违之处吗？如果胜义中无自性，就不会在世俗中生起，如果没有这样的相违之处，那么，佛陀所说的缘起之法，无论是胜义中承认也好，世俗中承认也好，即使诸缘断绝，对于果的显现也没有相违之处。仅仅在世俗中也不存在，一部分也不允许存在。因此，完全清净的显现也不能说是常住不灭。所谓具有大智慧之所依的自性，具有异熟身等等说法，如果连同习气一起断除了我执，怎么会执持身体如同包裹，住在住处或岛屿上呢？如果显现的相续无法安住，那么如何证明如来具有清净的出世间智慧呢？如果用精细的智慧来观察，似乎也无法证明如来具有无分别智。因为，菩萨在入定的时候，生起无分别智，按照菩萨所说的八识聚的论典来说，阿赖耶识是异熟，未转依，依靠一切种子，生起意识。积累了无量善根的种子，以及缘于对法界如实不颠倒的对境，以及从忆念力所生的智慧和三摩地，远离了以意识作为我执的处所，并且生起时远离了能取和所取的分别念的显现，因此才获得了无漏心、出世间心或智慧的假立。如果异熟的阿赖耶识转依，那么菩萨的无分别智，那种同类的智慧，依靠什么因缘而生起呢？如果说阿赖耶识转依本身变成了如镜智，它本身就是无分别智吗？或者说从它本身生起了意识转依的分别智，具有胜义谛的对境，如果这样分析，如果它本身就是，那么转依就相违了。
English
If someone asks, is there no contradiction in the mere appearance of arising in name only? If there is no self-nature in the ultimate sense, then it will not arise in the conventional sense. If there is no such contradiction, then the nature of dependent origination taught by the Buddha, whether it is acknowledged in the ultimate sense or in the conventional sense, even if all conditions are severed, there is no contradiction in the appearance of the result. It does not exist merely in the conventional sense, nor is it permissible to exist even in part. Therefore, it cannot be said that the appearance of complete purity is permanent and does not cease. The so-called possession of the nature of the basis of great wisdom, having a fully ripened body, etc., if one has abandoned self-grasping along with its habitual tendencies, how can one hold onto the body like a package and dwell in a dwelling or island? If the continuum of appearances cannot abide, then how can one prove that the Tathagatas possess pure supramundane wisdom? If one examines with subtle intelligence, it seems impossible to prove that the Tathagatas possess non-conceptual wisdom. Because, when Bodhisattvas are in meditative equipoise, the arising of non-conceptual wisdom, according to the treatises on the eight aggregates of consciousness spoken of by Bodhisattvas, the alaya-consciousness is the fully ripened, untransformed basis, relying on all seeds, the mental consciousness arises. Relying on the seeds of accumulating immeasurable roots of virtue, and focusing on the object of reality that is not inverted, and the wisdom and samadhi born from the power of mindfulness, free from the place of clinging to the mind as self, and arising free from the appearance of grasping and being grasped, therefore one obtains the designation of unpolluted mind, supramundane mind, or wisdom. If the alaya-consciousness of full maturation is transformed, then upon what cause and condition does that kind of wisdom, the wisdom of the same type as the non-conceptual wisdom of the Bodhisattvas, arise? If it is said that the transformed alaya-consciousness itself becomes mirror-like wisdom, is it itself non-conceptual wisdom? Or, if it is analyzed that from it arises the discriminating wisdom of the transformed mind, possessing the object of ultimate truth, if it is itself, then transformation is contradictory.
Chinese
如果说是不可思议的法，那么所有强行臆测的事物，也可以推论为是不可思议的。如果说是由此而生，那么寻找其原因和条件，就类似于世俗的智慧。按照唯一论的观点，例如，从金粉矿石中用火熔炼出金粉，最初显现的是矿石，之后看到金子出现，就认为金粉是从含有金粉的矿石中产生的。之后，当获得金粉的坚固本质时，有时会看到因条件而生锈，就认为锈是从含有锈的金粉中产生的。如果用细致的智慧来分析，这两者并非互为因果，因为金粉和矿石都具有相同的地界属性。火烧炼时，不好的属性先耗尽，好的属性后残留，因此，大部分不好的属性被认为是矿石。当好的属性显现时，就被认为是产生了金粉。之后，当金粉的本质显现，因条件而显现不好的属性时，就认为锈是从金粉中产生的。之后，当用金或其他条件使杂质不显现时，就认为金粉是纯净的。同样，当以智慧和禅定的作用来净化一个识界时，不好的识界属性先耗尽，好的属性后残留，就被称为心和智慧。有时因某些条件而不显现杂质，有时因某些条件而生起杂质，就被称为无分别和清净世俗。按照这种方式，好的属性并没有与不好的属性分离，金粉也被火烧炼，用金提炼得越来越好，杂质越来越少，最终一起耗尽。同样，因为识也是一个识界，所以没有与不好分离的纯粹的好，最终也不会显现。即使认为有八识聚，也无法从中解脱，当无漏意生起，摧毁所有阿赖耶识的种子时，产生智慧的种子