English
If it is said to be an inconceivable dharma, then all forcibly conjectured things can also be inferred to be inconceivable. If it is said to arise from this, then seeking its causes and conditions is similar to worldly wisdom. According to the monistic view, for example, when gold dust is produced by melting gold dust ore with fire, initially the ore appears, and later when gold is seen to appear, it is thought that gold dust is produced from gold dust-containing ore. Later, when the stable essence of gold dust is obtained, sometimes rust is seen to arise due to conditions, and it is thought that rust arises from rust-containing gold dust. If analyzed with subtle wisdom, these two are not mutually cause and effect, because both gold dust and ore have the same earth element property. When burned by fire, the bad properties are exhausted first, and the good properties remain later, so most of the bad properties are considered to be ore. When the good properties appear, it is thought that gold dust is produced. Later, when the essence of gold dust appears, and bad properties appear due to conditions, it is thought that rust arises from gold dust. Later, when impurities are not visible due to gold or other conditions, it is thought that the gold dust is pure. Similarly, when a single realm of consciousness is purified by the action of wisdom and samadhi, the bad properties of consciousness are exhausted first, and the good properties remain later, and it is called mind and wisdom. Sometimes impurities do not appear due to certain conditions, and sometimes impurities arise due to certain conditions, and it is called non-conceptual and pure worldly. According to this method, good properties are not separated from bad properties, and gold dust is also burned by fire, refined better and better with gold, and impurities become less and less, and eventually they are exhausted together. Similarly, because consciousness is also a single realm of consciousness, there is no pure good that is separated from bad, and it will not appear in the end. Even if it is thought that there are eight aggregates of consciousness, it cannot be liberated from harm. When uncontaminated intention arises and destroys all the seeds of the Alaya consciousness, the seed that produces wisdom
Chinese
剩下的部分，我没有发现任何理由可以找到。 完全不分别的智慧也是一样。即使按照二谛的观点，也不能证明它不超出知识的范畴。像这样，那个智慧是与感觉相同地产生，还是分离地产生？如果与感觉相同，那又怎么会是不分别的呢？如果分离，那又怎么会是知识呢？如果不依赖感觉，又怎么不会被称作无情物呢？这样说来，如果说是与感觉分离的，那就没有必要争论了。 还有一些人这样说：从法性的习气中产生。从自己的近取因中产生。如果这样说，法性的习气是被其他所熏染的，还是没有被熏染的？如果被熏染，那又怎么会是法性呢？如果没有被熏染，那又怎么不会说是自性因呢？那个近取因也是依赖其他缘的，还是不依赖的？如果不依赖，那又怎么会是法依靠缘起而生呢？又怎么不会说是作者自在的因呢？如果依赖，那么作为总体的因缘和作为个体的自性又有什么区别呢？ 如果这样说：这是由法性的道理所成立的。即使用其他的道理来证明也不需要，也没有损害。如果是这样说，那么法性的道理的对境、尺度和过失等等，将在下面阐述。 因此，显现为清净之法的那些，其因果的相续是不可逆转的。这样是不能证明的，因为一切法都与幻化相同。 那么，如果这样说：一切法都像幻化一样，那么菩提的体性，胜义谛寂灭涅槃，无为法的体性，又怎么会像幻化一样安立呢？这也是，菩提的体性虽然远离名言，但是众生获得菩提，是可以获得无为法的体性的。因为是针对名言的知识而设立的，如果存在所缘境，那么证明存在就像幻化一样。就像这样说：心是幻化的形象，菩提也像幻化一样。例如，一些幻术师，对瓦片念诵咒语之后，对于做得好的形象，因为串习的缘故而击打。
English
As for what remains, I see no reason to be found. The non-discriminating wisdom is also the same. Even according to the two truths, it cannot be proven that it does not go beyond the category of knowledge. Like this, does that wisdom arise with feeling or separately? If it is the same as feeling, then how can it be non-discriminating? If it is separate, then how can it be knowledge? If it does not rely on feeling, then how can it not be called an inanimate object? Thus, if it is said to be separate from feeling, then there is no need to argue. Also, some say this: It arises from the habit of the nature of reality. It arises from its own proximate cause. If they say this, is the habit of the nature of reality influenced by others or not? If it is influenced, then how can it be the nature of reality? If it is not influenced, then how can it not be said to be the cause of self-nature? Does that proximate cause depend on other conditions, or does it not depend on them? If it does not depend, then how can phenomena arise dependently? How can it not be said to be the cause of the independent agent? If it depends, then what is the difference between the general cause and condition and the specific self-nature? If it is said like this: This is established by the reasoning of the nature of reality. Even if other reasonings are used to prove it, it is not necessary, and there is no harm. If it is said like this, then the object, measure, and faults of the reasoning of the nature of reality, etc., will be explained below. Therefore, the cause and effect continuum of those that appear as purified phenomena is irreversible. It cannot be proven like this, because all phenomena are the same as illusion. Then, if it is said like this: If all phenomena are like illusion, then how is the nature of enlightenment, the ultimate truth of peace, nirvana, the nature of the unconditioned, established as illusion? This is also, although the nature of enlightenment is free from terms, beings attain enlightenment, and it is possible to attain the nature of the unconditioned. Because it is established in relation to the knowledge of terms, if there is an object of focus, then proving existence is like illusion. Like this it is said: The mind is the form of illusion, enlightenment is also like illusion. For example, some illusionists, after reciting mantras on tiles, strike the well-made forms because of the habit of practice.
Chinese
就像这样，例如，四足动物等的形相，会显现在执着的心的面前。同样，由福德和智慧所生的积聚所加持的心，会在众生的心中，显现无上菩提。就像这样说的一样。或者，正如《涅槃经》所说，即使有比涅槃更殊胜的法，那也说是如幻如梦。就像这样说的一样。凡是可以安立在名言境中的一切，没有不是如幻的。如果从涅槃自性的角度来说，就没有可以成立如幻之相的基础。然而，一切法都是如幻的。像这样等等，有些以周遍决定的语句所说的话，在经中也说是带有剩余词语的。就像这样说：一切河流都弯弯曲曲地流淌，一切女人都充满虚伪和欺骗，所有属于森林的，必定是树木，不会被鬼怪吃掉。一切有为法都是无常的，凡是有生都是痛苦的。一切法都如幻。这样以周遍决定的语句说了之后，又以带有剩余词语的方式说：一切河流都弯弯曲曲地流淌，但在尼连禅河是笔直地流淌。一切女人都充满虚伪和欺骗，但阿罗汉尼没有虚伪和欺骗。一切森林必定是树木，但珍宝森林不是树木。一切有为法都是无常的，但善逝的殊胜身是常住的。凡是有生都是痛苦的，但无分别智慧的生是安乐的。一切法都如幻，但涅槃远离幻化。就像这样说的一样。因此，凡是可以执持体相的，就可以真实地成立为法。而说无体性的体性者，只不过是假立而已。还有，如果说连大智慧的相续都不可得，那么大悲的行事生起，因为没有所依。怎么不会变成寂灭一边的涅槃呢？不 dwelling 的涅槃这个声音又怎么安立呢？这是因为，像这样，以前的业所抛弃的行，在安住的时期决定成就时，由于众生共同的业力，器世
English
Just like that, for example, the forms of four-legged animals, etc., appear to the mind of attachment. Similarly, the mind blessed by the accumulation arising from merit and wisdom, makes the unsurpassed Bodhi appear in the minds of sentient beings. It is like saying this. Or, as said in the Nirvana Sutra, even if there is another Dharma that is more excellent than Nirvana, it is said to be like an illusion, like a dream. It is like saying this. All that can be established in the realm of expression, there is nothing that is not like an illusion. If speaking from the perspective of the self-nature of Nirvana, there is no basis for establishing the characteristic of being like an illusion. However, all Dharmas are like illusions. Like this and so on, some statements that are spoken with pervasive certainty, are also said in the sutras to be spoken with remaining words. It is said like this: All rivers flow crookedly, all women are full of falsehood and deception, all that belongs to the forest is certainly trees, and will not be eaten by demons. All conditioned things are impermanent, and whatever is born is accompanied by suffering. All dharmas are like illusions. Having said this with a statement of pervasive certainty, again it is said with remaining words: All rivers flow crookedly, but the Nairanjana River flows straight. All women are full of falsehood and deception, but the Arhat woman has no falsehood and deception. All forests are certainly trees, but the precious forest is not a tree. All conditioned things are impermanent, but the Sugata's excellent body remains permanent. Whatever is born is accompanied by suffering, but the birth of non-discriminating wisdom is bliss. All dharmas are like illusions, but Nirvana is free from illusion. It is like saying this. Therefore, whatever can be grasped as a characteristic can be truly established as a Dharma. And saying that which has no characteristic is merely a designation. Furthermore, if even the continuum of great wisdom is not perceived, then the activity of great compassion arises because there is no basis. How could it not become a Nirvana of one-sided peace? How does the sound of non-dwelling Nirvana even apply? This is because, in this way, when the actions thrown by previous karma are manifestly accomplished in a fixed period of dwelling, due to the power of the common karma of beings, the vessel worl
Chinese
如果能够投生到在一个大劫的时间内，世界经历成、住、坏、空四个阶段，诸佛从最初发起菩提心，直到金刚喻定之间，凭借以十波罗蜜多的方式为利益众生而修持广大的菩萨行，从而能够无间断地投生慈悲的行为，那么有什么是不能做到的呢？又有什么是值得惊奇的呢？又有人这样说，器世界形成是因为众生的相续不断绝，世界显现形成的业现在存在的原因。如果是这样，那么世界毁灭的时候，世界如何能够显现形成呢？又有人这样说，由先前的投生之业和现在产生的业相等而形成世界。如果是这样，那么阿罗汉出生并进入涅槃，在获得无为法之后，身体如何不会立即坏灭呢？舍利子又怎么会留下呢？因此，先前之业以强大的力量所投生，不需要依赖现在产生的业。即使现在产生的业的力量强大，也不能改变先前之业的异熟果报，也没有任何矛盾。此外，就像某些仙人的愿力，仙人死后一百年或一千年，无论如何，在他们发愿的方向，能够投生吉祥和损害罪恶的发生。那么，所有佛陀从最初发愿菩提心开始，直到第九地圆满愿力，修持无量愿力的力量，对于能够投生显现适合所化众生的幻化，这有什么是不行的呢？又有什么是值得惊奇的呢？又有人这样说，仙人的愿力是加持并安住在所依处和有情身上。对于这种说法没有阻碍，如果不依赖于发愿者自己的相续，那么安住在有情身上正是所希望的，就像慈悲的对境也是有情一样。就像这样说，直到众生的烦恼之病没有痊愈之前，菩萨们的
English
If one can project to accomplish the stages of formation, abiding, destruction, and emptiness in harmony during a great kalpa, and from the moment the Buddhas first generate the mind of enlightenment until the Vajra-like Samadhi, through the power of accomplishing the vast Bodhisattva conduct for the benefit of beings through the ten perfections, thereby being able to project the actions of compassion without interruption, then what is there that cannot be done? And what is there to be amazed at? Furthermore, some say that the formation of the vessel-world is due to the unbroken continuity of beings, and that the manifestation of the world is due to the existence of present actions. If that is the case, then how can the world manifest and form when it is destroyed? Others say that the world is formed from the equal balance of previous projecting actions and present actions. If that is the case, then how could the bodies of Arhats who are born and pass into Nirvana not immediately perish upon attaining the unconditioned? And why would relics remain? Therefore, what is projected by the strong force of previous actions does not need to rely on present actions. Even if the power of present actions is strong, there is no contradiction in being able to reverse the fruition of previous actions. Furthermore, like the power of the aspirations of some sages, even if a sage dies and a hundred or a thousand years pass, in whatever direction they made their aspirations, they can project the occurrence of auspiciousness and harmful evils. Then, from the moment all Buddhas first generate the mind of aspiration for enlightenment, taking it closely, until the completion of aspirations on the ninth ground, through the power of accomplishing immeasurable aspirations, for this ability to project the appearance of illusions that are suitable for the beings to be tamed, what is there that cannot be done? And what is there to be amazed at? Furthermore, some say that the basis of the aspirations of sages is blessed and placed upon the object and sentient beings. There is no obstruction to this view, for if it does not rely on the continuum of the one making the aspiration, then it is indeed desired to rely on sentient beings, just as the object of compassion is also sentient beings. It is said that until the sickness of the afflictions of beings is not healed, the