English
If the two wisdoms are not contradictory, then it follows that in the last moment of permanence, ignorance ceases, and wisdom arises. This is because it does not contradict the wisdom that realizes the Dharmadhatu. The reason is established because, at the last moment of permanence, if the causes are complete and there are no obstacles, then the subsequent wisdom must arise, because the power of the cause is unimpeded. The pervasiveness is proven by scripture, as it says in the Compendium: 'Like the first vase and the last drop of water, gradually filling it little by little. Likewise, the first mind of Bodhi is also the cause of supreme Bodhi, gradually perfecting white qualities, ultimately becoming a perfect Buddha.' If you accept this, then the view that the second moment of wisdom ceases at the last moment of permanence is defeated. The third point is that the Buddha you accept cannot have two kinds of perfect benefits, because there is no wisdom. The reason is that it is admitted that there is no wisdom, and the pervasiveness exists, because without wisdom there is no self-benefit, and without compassion there is no benefit for others, just like the remainderless Nirvana of the Shravakas and Pratyekabuddhas. This cannot be accepted, because the Uttaratantra Shastra says: 'Possessing knowledge, compassion, and power, the Buddha possesses two benefits.' Furthermore, the Dharmakaya cannot have the ten powers, the eighteen unshared qualities, the four fearlessnesses, etc., because there is no wisdom. This cannot be accepted, because the Uttaratantra Shastra says: 'The first body possesses powers, etc., and is endowed with qualities free from defects.' The fourth point is that all the activities of the Buddha do not need to rely on the self-nature cause of wisdom, because there is no wisdom. The reason is that it is admitted that there is no wisdom, and the pervasiveness exists; if it is thought that activities can appear to others even without wisdom, then, for example, the Lokayatas, who believe that consciousness ceases after death, should also be able to manifest activities to others. Why? Because even without wisdom, it is believed that activities can manifest. This cannot be accepted, because the Abhisamayalankara says: 'The qualities of the Dharmakaya are endowed with twenty-seven aspects.' And the noble teacher said: 'In the stainless Dharmakaya, the ocean of wisdom is the basis of transformation, like various jewels, from which all the meanings of sentient beings arise.' Therefore, the scriptures say that many activities arise from wisdom. Our own system establishes that there is wisdom.
Chinese
有三种方式：从原因的角度来证明存在，即通过在无数劫中积累功德，在十地终结之时，必定生起一切智智，因为原因的力量是无碍的。理由和周遍性通过经文来成立。经中说：我最初获得的身体，也以一刹那的智慧，现证一切智智。从本体的角度来证明存在，即这个特殊的色身象征着圆满的佛陀，因为具有一切智智的特征。理由和周遍性通过经文来成立。经中说：我最初获得的这个身体，也是从般若波罗蜜多和善巧方便的原因中产生的，是遍知一切智智的所依。如果不存在遍知一切智智，那么所象征的佛陀就不存在了，如果没有知识，就像没有人的称谓一样。如果承认，那么三宝将永远不会出现在世间。第三，从作用的角度来证明存在，即事物无边无际，时间无始无终，甚深隐蔽、深奥难懂的缘起，都被佛陀的智慧完全了知，因为对于甚深隐蔽的事物来说，经文是可靠的量。理由和周遍性通过经文来成立。《经庄严论》中说：对于这个意义，除了胜者之外，还有谁是更殊胜的量呢？《药师经》中说：遍知一切智智没有不能了知、不能看见、不能领会的。 《经庄严论》中说：仅以一刹那的智慧，就能周遍一切所知的范围。如果佛陀没有智慧，那么对于甚深隐蔽的所知，就没有成立其存在的量了，因为除了遍知一切智智之外，没有任何其他能作为对境。理由和周遍性通过经文来成立。马鸣菩萨说：孔雀的颜色虽然只有一种，但由于原因的差别而各不相同，了知这些的就是一切智者，不是一切智智就不能了知。瑜伽行者
English
There are three ways: proving existence from the perspective of cause, that is, by accumulating merit over countless eons, at the end of the ten bhumis, the omniscient wisdom is certain to arise, because the power of the cause is unimpeded. The reason and pervasion are established by scripture. The sutra says: The first body I obtained also manifests the omniscient wisdom with the wisdom of a single moment. Proving existence from the perspective of essence, that is, this special form body symbolizes the complete Buddha, because it has the characteristic of omniscient wisdom. The reason and pervasion are established by scripture. The sutra says: The first body I obtained also arises from the cause of the Perfection of Wisdom and skillful means, and is the basis of the wisdom of all aspects. If the wisdom of all aspects is not present, then the symbolized Buddha will not exist, and if there is no knowledge, it is like there is no term for a person. If you accept this, then the Three Jewels will never appear in the world. Third, proving existence from the perspective of function, that is, the endlessness of things, the endlessness of time, and the deep and difficult-to-understand dependent origination that is extremely hidden are all completely known by the wisdom of the Buddha, because for extremely hidden things, scripture is a reliable measure. The reason and pervasion are established by scripture. The Ornament of Sutras says: For this meaning, who is a more superior measure than the Victorious One? The Medicine Buddha Sutra says: There is nothing that the wisdom of all aspects does not know, does not see, and does not comprehend. The Ornament of Sutras says: Even with a single moment of wisdom, it pervades the entire sphere of knowable things. If the Buddha does not have wisdom, then for the extremely hidden knowable, there will be no measure to establish its existence, because nothing other than the omniscient wisdom can be the object. The reason and pervasion are established by scripture. Ashvaghosa says: The color of the peacock is only one, but it is different due to the difference of causes. Knowing these is the omniscient one, and it is not possible without the omniscient wisdom. Yogic practitioners
Chinese
中观有三种。一是，胜义谛；二是，随理瑜伽行中观的一些观点认为，外内情器世界这些都是世俗谛和胜义谛二者所安住的。外境的器世界只是心的错觉，无论显现什么，都断定是心。心的自性是远离刹那三时的一切分别的空性，是离戏的，这被认为是胜义谛。世俗谛，随理，世俗如幻不灭显现，这与唯识真实现相一致。在《十七显现》中说：瑜伽中观与世俗相符，胜义视为空性无生。如此。心的错觉显现为错觉之境的各种形象，心本身在三时刹那间没有一刹那的断灭，这被认为是世俗的法。二谛也只是反体不同，没有差别地显示。随理，上面所说的二谛的差别，也认为本体相同，只是反体不同。因为这世俗的显现的自性就是离戏的胜义。例如火和烟一样。《菩提心释》中说：火的自性是热，蔗糖的自性是甜，同样一切诸法的自性被说是空性。如此。这样的就是一些中观的观点，是瑜伽行中观的观点。总结。随理，上面所说的唯识，经部中观，和瑜伽行不常住者，这些是次第性的观点。是善于辨别总法和自相，粗分人我，细分法我的意义的禅定。《入楞伽经》中说：大慧，什么是善于辨别意义的禅定？就是善于辨别人与法有我无我，总相和自相，这叫做善于辨别意义的禅定。如此。顿悟一时的观点有三种。一是，在世俗中，一切法都显现为一致的缘起
English
There are three types of Madhyamaka. First, the ultimate truth; second, some views of the Yogachara Madhyamaka school hold that these outer and inner worlds, both containers and contents, abide in the two truths, the conventional truth and the ultimate truth. The outer container world is merely a delusion of the mind, and whatever appears is determined to be the mind. The nature of the mind is emptiness, free from all conceptualizations of the three times in an instant, and is free from elaboration, which is considered the ultimate truth. The conventional truth, according to reason, is that the conventional, illusory, and unceasing appearances are consistent with the Mind-Only true appearance. In the "Seventeen Appearances," it says: Yogachara Madhyamaka is in accordance with the conventional, and the ultimate is viewed as emptiness and unborn. Thus. The mind's delusion itself appears as various forms of the deluded object, and the mind itself does not cease for a single moment in the three times, which is considered a conventional dharma. The two truths are also shown to be without difference, only differing in their reverse aspects. According to reason, the difference between the two truths mentioned above is also considered to be the same entity, only differing in their reverse aspects. Because the nature of this mere conventional appearance is the ultimate, which is free from elaboration. For example, like fire and smoke. In the "Commentary on the Bodhichitta," it says: The nature of fire is heat, the nature of sugarcane is sweetness, similarly, the nature of all dharmas is said to be emptiness. Thus. Such are some views of Madhyamaka, which are the views of Yogachara Madhyamaka. Conclusion. According to reason, the Mind-Only mentioned above, the Sutra School Madhyamaka, and the Yogachara non-abiding ones, these are gradual views. It is the meditation that is good at distinguishing the general dharma and its own characteristics, the coarse self of the person, and the subtle self of the dharma. In the "Lankavatara Sutra," it says: Mahamati, what is the meditation that is good at distinguishing meanings? It is the good distinction between whether persons and dharmas have a self or are without self, and the general and specific characteristics, this is called the meditation that is good at distinguishing meanings. Thus. There are three views of sudden enlightenment. First, in the conventional, all dharmas appear to be a consistent dependent arising
Chinese
如是。顿泯齐入是这样：外器世间和内情的有情这些全部都认为在世俗中只是幻化，例如幻术师无论幻化成马和大象等什么都不真实，如错觉虚假的轮转一样，那也是因为在胜义中没有止息，所以才能显现任何事物。六道有情全部都显现各自与善恶习气相应的各种身体，如果问这是什么原因，就像各自积累的业一样，显现各种各样的高等和低等境界。胜义中宣说无自性是不可思议的，是圣者智慧的境界。如是。胜义中内外任何法都没有成立为实有，认为是无心之基，无根无基的。超越了口中说和心中想的境界。那本身变成了圣者等持的智慧的境界，这三者，称为具有三种特征的胜义。修持之法，那有三种，即修持之法真实、时间和见真理之法。第一种有两种，即数。等持。如是。认识到具有三种特征的胜义本身之后，安住于修持的部分平等，就是努力于那本身。后得。如是。后得如幻化一般的那个人，对于所有行为对象都具有不执著的行为，在世俗中安住于慈悲。在任何时间里如何修持呢？如是。从最初发心开始，直到最终没有获得佛果之间，用见解来衡量，用禅修来修持。在那里见到真理。如是。希望在一生一世中，以顿悟胜义谛的瑜伽来观察。如觉窝杰说：具有信心、精进、智慧的人，在一生一世中会现量证悟法性。这样说了。像那样的一些中观见，是顿泯齐入的观点。入楞伽经中说：大慧，什么是缘于如来藏的禅定？不断绝遍计所执和俱生二种自性分别。
English
Thus. The complete absorption all at once is like this: all these outer container worlds and inner sentient beings are considered to exist in the conventional realm as mere illusions. For example, no matter what a magician conjures, such as horses and elephants, it is not real; it is like the wheel of false illusion. That is because in the ultimate sense, there is no cessation, so anything can appear. All sentient beings in the six realms appear in various bodies according to their respective karmic imprints of good and evil. If asked what the cause of this is, it is that just as they have accumulated karma, various higher and lower realms appear. In the ultimate sense, it is taught that the absence of inherent existence is inconceivable and is the realm of the wisdom of the noble ones. Thus. In the ultimate sense, no internal or external phenomena are established as real; they are considered to be without a basis of mind, without root or foundation. It transcends the realm of speech and thought. That itself becomes the realm of the wisdom of the noble ones in equipoise. These three are called the ultimate truth with three characteristics. The method of practice, there are three: the actual method of practice, time, and the method of seeing the truth. The first has two aspects: enumeration, equipoise. Thus. Having realized the ultimate truth itself, which has three characteristics, remaining equally in the part of practice is striving for that itself. Subsequent attainment. Thus. In subsequent attainment, that person who is like an illusion has actions that are free from attachment to all objects of action, and in the conventional realm, they abide in loving-kindness and compassion. How to practice at any time? Thus. From the initial generation of bodhicitta until the final attainment of Buddhahood, it is measured by view and practiced by meditation. There, seeing the truth. Thus. It is desired to observe the ultimate truth in one lifetime and one body through the yoga of sudden enlightenment. As Lord Atiśa said: Those who possess faith, diligence, and wisdom will directly realize the nature of reality in one lifetime and one body. So it was said. Such a view of the Middle Way is the view of complete absorption all at once. In the Lankavatara Sutra, it says: Great Wisdom, what is the meditation that focuses on the Tathagatagarbha? It does not cease the discrimination of the two self-natures, the fully conceptualized and the co-emergent.