English
If it is something else, then it contradicts the assumption that there is nothing more different than this. If this is its nature, then the ear issues the vow that this is true. Even if it harms things. From the commentary, or from the Madhyamaka Bodhicitta Commentary: This illusory conventional appearance, if analyzed with wisdom, nothing is found. Not finding it itself is the ultimate truth. Just like that. The second is the own system: essence is one but reverse is different, because it is the subject and the nature of the subject. Like fire and heat. The Bodhicitta Commentary says: The nature of fire is heat, and the nature of molasses is sweetness. Likewise, all phenomena, should be known to be empty in nature. Just like that. Refuting the argument: The two truths, the subject. It is not acceptable that the essence is one, because the ultimate truth has no essence. Answer: Not pervasive, because the absence of self-nature is the essence or nature of all phenomena. The sutra says: Thus, without characteristics, there is one characteristic. All characteristics are shown as one characteristic. Thus, it should be known as without characteristics. Just like that. If the two truths are one in essence, then there is no need to seek other ultimate truths from the conventional truth, etc., because, for example, blue and its moment are one in essence, but that moment itself needs to be known by inference. Summarizing the meaning: Such distinctions are the view of the Sutra School. That is easy to understand. The Consequentialists consider emptiness to be the ultimate truth, divided into two parts: counting, showing examples where appearances are not negated until the delusion is exhausted; and guiding. The conventional truth of the Consequentialists is: Due to the habitual tendencies of ignorance and delusion, for example, just as a hair-wheel faintly appears before the eyes of those with eye disease, neither this place of external objects nor these sentient beings of inner essence are truly real, because in the appearance of delusion, everything appears as if it were real. Moreover, when the habitual tendencies of inner delusion are not exhausted, the external appearance will never become empty. For example, until the eye disease is not exhausted, the external hair-wheel will not disappear. Chandrakirti's *Entering the Middle Way* says: By the power of cataracts, etc., whatever inverted nature is imputed to hair-wheels, etc., when the eye is clear, that which is seen is just like that.
Chinese
在此知晓。如是说。从错觉中，境不显现，故错觉与觉性一同止息。如是说。内部眼病痊愈或止息，如外部的模糊消散般，了悟无我的意义后，修习地与道的次第，错觉的习气全部止息。彼时，外部的显现诸法，不一者融入另一者，于佛的意趣中，无境与有境，故分离。那些错觉，不往他处，而是显现的那些错觉清净而消失。错觉与觉性一同止息，则是在说佛陀没有意智的智慧。如是者，中观的见解中有一些不同的内部分类。此处“某些人认为”是指，认为空性是胜义谛的此中观有四种名称。于成佛之时，因说没有意智的智慧，故称无智论者。与世间共许者以及错觉之面貌心意相合，故称随顺世俗的中观。由于安立理证为应成式，故称应成派。由于究竟的见解是法性离戏论，认为超越了能知、能说、能量之境，故称极不住中观，此为四种。其中，无智论者认为，成佛之时，所有心与心所的行相都断绝了。于自性清净的法界中，远离了所断的客尘，因此，于具足二种清净的法身如虚空中，没有智慧的差别。如《入行论》云：“何时实与非实，不存于心前，尔时无他相，无缘最寂灭。”以及《入中论》云：“所知薪尽火亦灭，故佛是名一切智，尔时无生亦无灭，心灭如是佛所说。”那么，利他从何而来呢？以前在菩萨道时，长期修习并立下誓愿的力量，以及所化众生相续清净的愿力，无需勤作他显现的智慧色身的利生事业，也会显现，譬如如意宝珠无需勤作也会生出所需之物一般。如《入行论》
English
Know this here. Thus it is said. From the cessation of delusion, objects do not appear, therefore delusion and awareness cease together. It is said. If the internal eye disease is healed or ceases, like the clearing of external haze, having realized the meaning of selflessness, and having practiced the stages of grounds and paths, all the imprints of delusion cease. At that time, external appearances do not merge one into another; in the Buddha's intention, there is no object and subject, therefore they are separate. Those delusions do not go elsewhere, but those manifest delusions are purified and disappear. If delusion and awareness cease together, then it is saying that the Buddha does not have the wisdom of intellect. Such is the case that there are some different internal categories in the view of Madhyamaka. Here, "some assert" refers to this Madhyamaka, which considers emptiness as ultimate truth, has four names. Because it is said that there is no wisdom of intellect at the time of becoming a Buddha, it is called the proponent of no wisdom. Because it agrees with the worldly conventions and the face of delusion, it is called Madhyamaka that follows the conventional. Because it establishes reasoning as consequentialism, it is called Prasangika. Because the ultimate view is the nature of reality free from elaboration, considering it transcends the object of knowledge, speech, and measurement, it is called the extremely non-abiding Madhyamaka, these are four. Among them, the proponent of no wisdom believes that at the time of becoming a Buddha, all the activities of mind and mental factors are cut off. In the realm of reality that is naturally pure, being free from adventitious stains that are to be abandoned, therefore, in the Dharmakaya like space that possesses two purities, there is no distinction of wisdom. As the Bodhicharyavatara says: "When neither real nor unreal, abide before the mind, then there is no other aspect, supremely pacified without object." And as the Madhyamakavatara says: "When the fuel of knowable things is exhausted, the fire is extinguished, therefore the Buddhas are called omniscient, at that time there is no birth and no death, the cessation of mind is what the Buddhas manifest." Then, from where does the benefit of others come? Previously, during the path of the Bodhisattva, the power of long-term practice and making aspirations, and the aspiration of purifying the continuum of disciples, without having to exert effort in the enlightened activities of the wisdom form body, it will appear, just as a wish-fulfilling jewel produces what is needed without effort. As the Bodhicharyavatara
Chinese
又，如意宝珍宝如意树，如何满足一切愿望一样，同样，以所化众生的愿力，显现为胜者的身相。如是说。例如，如虚空藏菩萨，建造佛塔后逝去，即使逝去很久，也能像平息毒药等一样。如是说。对此的驳斥有三：驳斥他宗，安立自宗，止息诤论。驳斥他宗有四：过失成为心之自性，证悟二谛之智相违，佛陀不生起二义，无有智慧则事业生起不合理。第一，在常边的时期，如果因为无明消失而智慧消失，则过失成为心之自性。为什么呢？因为认为心和过失一同消失。宗因已许。周遍存在，如果无明消失则智慧消失，则它会变成它的自性，例如黑色和煤炭一样。不能承认，因为会变成无法驳斥胜论外道，并且《宝性论》中说：过患具有暂时性，功德具有自性。等等，在众多经论中都已阐明。第二，现量证悟法界之智慧，与世俗智慧之相续，二者相违还是不相违？如果相违，则在见道现量证悟法界之后，圣者的一切道中，缘取世俗显现之智，应越来越微弱，越来越消失。因为对治智慧越来越增大的缘故。宗因已许。周遍存在，如同对立越来越增大一样，另一方越来越消失是周遍的，例如光明和黑暗一样。如果承认，则缘取显现之福德资粮，应越来越微弱，越来越消失。因为它的因缘缘取显现之智越来越微弱，越来越消失的缘故。不能承认，因为《学集论》中说：以空性大悲为心要，以行持福德而清净福德。以及《经庄严论》中说：从福德智慧所生，善法增长是其利益。因此，二资粮不相违且增长，并且，在初地有一百十二种功德等，显现之智慧越来越增上，与这些相违。
English
Furthermore, like the wish-fulfilling jewel tree that fulfills all desires, similarly, through the power of the aspirations of those to be tamed, it appears as the form of the Victorious One. It is said. For example, like Akashagarbha Bodhisattva, having built a stupa and passed away, even after a long time has passed, it can pacify poisons and the like. It is said. There are three refutations to this: refuting the views of others, establishing one's own view, and ceasing disputes. There are four refutations to the views of others: faults becoming the nature of the mind, the wisdom of realizing the two truths being contradictory, the Buddha not arising with two purposes, and it being unreasonable for activities to arise without wisdom. First, in the period of the extreme of continuity, if ignorance ceases, then wisdom ceases, then faults become the nature of the mind. Why? Because it is asserted that the mind and faults disappear together. The subject is accepted. The pervasion exists, if ignorance ceases, then wisdom ceases, then it will become its nature, like black and coal. It cannot be admitted, because it would become impossible to refute the Samkhyas, and the Uttaratantra states: "Faults are endowed with temporality, qualities are endowed with self-nature." And so on, it is clear in many sutras and tantras. Second, is the wisdom that directly realizes the Dharmadhatu and the continuum of conventional knowledge contradictory or not contradictory? If they are contradictory, then since the Dharmadhatu is directly realized on the path of seeing, on all the paths of the noble ones, the wisdom that apprehends conventional appearances should become weaker and weaker, and more and more diminished. Because the antidote, wisdom, increases more and more. The subject is accepted. The pervasion exists, just as the opponent increases more and more, the other diminishes more and more, like light and darkness. If you admit it, then the accumulation of merit with appearances should become weaker and weaker, and more and more diminished. Because its cause, the wisdom that apprehends appearances, becomes weaker and weaker, and more and more diminished. It cannot be admitted, because the Sikshasamuccaya states: "With emptiness and compassion as the essence, through practice, merit purifies merit." And the Sutra Ornament states: "What arises from merit and wisdom, the increase of virtue, is its benefit." Therefore, the two accumulations are not contradictory and increase, and also, on the first ground, there are one hundred and twelve qualities, etc., the wisdom with appearances increases more and more, which is contradictory to these.
Chinese
如果两种智慧不相违背，那么在常有的最后刹那，无明止息，智慧生起也应成立。因为不违背证悟法界之智。理由成立，因为在常有的最后时刻，如果因缘具足且没有障碍，那么必定产生后来的智慧，因为因的力量没有阻碍。普遍性通过经文来证明，如《集经》中说：‘如瓶初与水滴终，渐少渐少亦能盈。如是最初菩提心，亦是无上菩提因，渐次白净功德圆，终成圆满之佛陀。’如果承认，那么在常有的最后时刻，承认第二刹那的智慧止息的观点就失败了。第三个是，你所承认的佛陀不可能具有两种圆满的利益，因为没有智慧。理由是，承认没有智慧，普遍性存在，因为没有智慧就没有自利，没有慈悲就没有利他，例如声闻缘觉的无余涅槃一样。不能承认，因为《宝性论》中说：‘具知与悲及能力，具二利之佛陀也。’另外，法身不可能具有十力、十八不共法、四无畏等等，因为没有智慧。不能承认，因为《宝性论》中说：‘最初之身具力等，离诸功德之体性。’第四个是，佛陀的一切事业不需要依赖智慧的自性因，因为没有智慧。理由是，承认没有智慧，普遍性存在，如果认为没有智慧也能在他人面前显现事业，那么，例如顺世外道，认为死后意识断灭，也应该能在他人面前显现事业。为什么呢？因为即使没有智慧也认为能显现事业。不能承认，因为《现观庄严论》中说：‘法身之功德，具二十七种。’以及圣者导师说：‘无垢之法身，智慧之海转依处，如是种种珍宝般，从中众生之义生。’因此，经中说从智慧中产生众多事业。自宗成立具有智慧