English
Therefore, it appears as merely the characteristic of conventional illusion. Yutang said: In the conventional Madhyamaka Sutra school, objects and mind are false, merely illusions. Appearances are considered as separate objects and minds. In the meaning of ultimate truth, the two are inseparable. The General Principles state: The subtle tangible dust particles of external objects, if broken down into parts, have no substance. The moment of the beginning and end of mind-nature, if broken down into the three times, has no self-nature. Because of the two and four conditions, they appear as both container and contents. It is merely the characteristic of conventional illusion. Third, the view on the two truths is: Thus, the two truths, conventional and ultimate, are also considered to be inexpressible. These are the specific determinations of the view of the Sutra school practitioners. Second, Yogachara Madhyamaka is divided into two: explaining the view and summarizing. The first part has three: the ultimate truth and the conventional truth. It explains that the two have the same essence but different aspects. First, some Yogachara Madhyamikas believe that all internal and external phenomena of containers and contents appear as two truths. The external container appears as merely an illusion posited by consciousness. The nature of mind is momentary, and the emptiness that is separate from the parts of the three times is considered to be free from elaboration, which is the ultimate truth. Yutang said: The inner Yogachara Madhyamaka, in the conventional, is also merely false. Object and mind are non-dual, the appearance of objects is mind. How is conventional Vijnanavada? The ultimate is like unborn emptiness. The General Principles state: Some say that internal and external containers and contents exist in two truths. The container is the illusion of the mind, the mind is momentary, separate from the three times. That itself is the ultimate truth. Therefore, Madhyamaka itself is not established in any way in the ultimate, and it is consistent with being free from extremes. Second, the conventional is: For the appearance of not realizing the ultimate truth, the conventional has not ceased to be merely an illusion, and it is also similar to the reality-only of Vijnanavada. At the time of appearing as an object, truth is not established by its own nature, the characteristic of mind itself is the moment of arising and ceasing of the three times, which is what appears as conventional. The General Principles state: The conventional has not ceased to be an illusion, the object of non-illusion and illusion.
Chinese
显现为“拉”。心性三时为一刹那，无有止息，是名世俗谛。如是。第三，本体一而反体各异者：如是，虽然分别确定了二谛的差别，然本体一，仅以反体各异，实则无有差别。《总纲》中说：二谛的差别，以反体而各异。第三，不住立亦有二：见与果。初者亦有二：于世俗中未尽除错乱前，不遮遣显现，附带譬喻；以及于胜义中净除错乱后，确定境物为空性离戏。初者：心性胜义谛离边，以无明错乱之因缘，二取习气之力增长，譬如眼病者之所见，显现为眩翳，如是于外境之显现中，内在之识与证者等，虽于胜义中不成实，然于错乱共通之意识层面，显现为真实一般，于内错乱之习气未尽除之间，亦如外境之显现般，不转变为遮遣。入中论云：眩翳力之毛发等，本体颠倒他自在，彼性何者自性名，如是见者于此知。如是及《总纲》中说：以无明错乱之习气，如眼见眩翳般，外内与此等处所，不真而似真般显现，错乱之习气未尽除时，何时亦不转变为遮遣。如是。第二者：胜义中净除错乱后，确定一切境心为空性离戏，不住立中观，即是次第行道而得果之方式。譬如，眼病痊愈之时，如外境之毛发等眩翳之显现清净般，胜义中内在之错乱，于已辨认之习气皆已穷尽之时，外境不融入而自解脱，错乱之触觉不转为他，而为现量清净。《总纲》中说：如病愈眩翳清净般，错乱之习气皆已穷尽，无有共同而离境，无有其他三者而现量错乱，
English
Appears as "La". The nature of mind, the three times are a single instant, without cessation, is the conventional truth. Thus it is. Third, the essence is one, but the aspects are different: Thus, although the distinctions between the two truths have been separately established, the essence is one, and they are different only in terms of their aspects, but in reality, there is no difference. From the General Principles: The distinction between the two truths is different in terms of aspects. Third, non-abiding also has two aspects: view and result. The first also has two aspects: in the conventional, before the delusion is exhausted, the appearance is not refuted, with examples; and in the ultimate, after the delusion is purified, the object is determined to be emptiness, free from elaboration. The first is: the nature of mind, the ultimate truth, is free from extremes, and due to the cause and condition of ignorance and delusion, the power of the dualistic habitual patterns increases. For example, just as a person with eye disease sees a haze, in the appearance of external objects, the inner consciousness and the witness, etc., although they are not established as true in the ultimate, they appear as true on the level of common delusion. Until the habitual patterns of inner delusion are exhausted, the appearance of external objects does not turn into negation. From Entering the Middle Way: Hairs and the like due to the power of haze, the essence is reversed, completely dependent. Whatever that nature is, the name of self, know that here as seeing that. Thus, and from the General Principles: Due to the habitual patterns of ignorance and delusion, like seeing a haze in the eye, external, internal, and these places, appear everywhere as untrue but like true. When the habitual patterns of delusion are not exhausted, they will never turn into negation. Thus it is. The second is: in the ultimate, after the delusion is purified, determining all objects and minds to be emptiness, free from elaboration. The non-abiding Middle Way is the way to attain the result by gradually progressing on the path. For example, when the eye disease is cured, just as the appearance of hairs and the like in the external world becomes clear, in the ultimate, when all the habitual patterns of inner delusion that have been examined are exhausted, the external objects are self-liberated without dissolving, and the deluded touch does not go elsewhere, but is manifestly clear. From the General Principles: Like the haze clearing when the disease is cured, all the habitual patterns of delusion are exhausted, without commonality, separated from objects, without the other three, manifestly deluded,
Chinese
如是说。第二，关于果：如是，当无明迷惑止息之时，也有人说，智慧本觉也止息且不存在。对此，十地行者在最终阶段，无明和对治同时止息，从而获得具足二清净的法身，他们认为自续所摄的智慧也不存在。那么，如何产生利他事业呢？从福德资粮所生的色身和，他显现的智慧是，依靠往昔的愿力，对于应调伏的自续清净者，无需勤作，随其所应而出现的。这是从《入行论》和《中论》等中所说的。总纲中说：说迷惑和智慧一同止息，某些中观宗的观点是如此。此外，有些应成派认为佛陀没有自续所摄的智慧。导师月称说：焚烧所知柴薪之火，以寂静之方式，诸佛是法身。彼时无生亦无灭，心止息，即身之显现。追随此说，对于与无明一起的智慧，即使通过生起后来的智慧而获得，也仅仅是通过生起后来的智慧。直至轮回的终结，无明等同于智慧等。心和心所的一切作用都止息，因此，自性清净的法界，也以突如其来的垢染而显现清净，这被称为法身。那么，利他事业从何而来呢？往昔菩萨的阶段，依靠长久发愿的力量，以及应调伏者自续的显现，他显现的智慧和色身便会产生。如《入行论》中说：如虚空藏，以圆满供养而逝世，彼逝世虽已久远，然如毒等之息灭。如是说。因此，他们说没有自显现的智慧。对此有三点：破斥没有智慧，建立有智慧，以及消除对此的不合理之处。破斥这些有四点：垢染成为心之自性的过失，从单一法界中产生二种作用的过失，没有智慧则不产生事业的不合理之处。意思是：从无明中返回，如果智慧也返回，那么垢染
English
Thus it is said. Second, regarding the result: Thus, when the delusion of ignorance ceases, there are those who say that the wisdom of awareness also ceases and does not exist. Regarding this, practitioners of the ten bhumis, at the final stage, ignorance and its antidote cease simultaneously, thereby attaining the Dharmakaya endowed with two purities, and they believe that the wisdom gathered by one's own continuum also does not exist. So, how do altruistic activities arise? The Rupakaya arising from the accumulation of merit and the wisdom of other-appearance are, by the power of past aspirations, for those trainees who have pure self-continuums, arising without effort, according to what is appropriate for each. This is what is explained in texts such as the Bodhisattvacaryāvatāra and the Madhyamaka. In the general principle, it says: Those who say that delusion and wisdom cease together, some Madhyamaka views hold this. Furthermore, some Prasangikas believe that Buddhas do not have wisdom gathered by their own continuum. The teacher Chandrakirti said: The fire that burns the dry firewood of knowable objects, in the manner of peace, the Victorious Ones are the Dharmakaya. At that time, there is no birth and no cessation, the mind ceases, and the form manifests. Following this, for the wisdom that comes with ignorance, even if it is attained by generating later wisdom, it is only by generating later wisdom. Until the end of samsara, ignorance is equal to wisdom and so on. All the functions of mind and mental factors cease, therefore, the naturally pure realm of reality, also manifests purity even with adventitious stains, and this is called Dharmakaya. So, from where do altruistic activities arise? In the past, in the state of a Bodhisattva, relying on the power of long-held aspirations, and in the appearance of the trainees' own continuums, the wisdom and Rupakaya of other-appearance arise. As it says in the Bodhisattvacaryāvatāra: Just as Akashagarbha, having accomplished the fulfillment of offerings, passed away, even though a long time has passed since his passing, it is like the pacification of poison and so on. Thus it is said. Therefore, they say that there is no self-appearing wisdom. There are three points regarding this: refuting the absence of wisdom, establishing the presence of wisdom, and eliminating the inappropriateness of this. There are four points in refuting these: the fault of stains becoming the nature of the mind, the fault of two functions arising from a single realm of reality, and the inappropriateness of not generating activities if there is no wisdom. The meaning is: turning back from ignorance, if wisdom also turns back, then the stains
Chinese
成为心的自性。因为心和垢染完全是一体的缘故。理由已承诺，周遍存在，如果垢染灭尽，觉性也灭尽，那么它的自性就会改变，就像黑色和煤炭一样。不能这样认为，因为这样一来，就无法反驳顺世外道，因为过失是具有突发性的清净，功德是具有自性的缘故。如是说。胜乐金刚续中说：一切有情即是佛，然而被突发的垢染所遮蔽，去除垢染即是佛。等等，与所有经续相违背，难以避免。第二，证悟法性的智慧和了知因果的二谛相违背还是不相违背？如果像第一种情况那样，从见道现量见到法性开始，直到所有圣道，通达世俗的智慧会越来越弱。因为对治智慧的力量越来越强大，理由和教证成立。敌对的力量越来越强大，那么另一方就会越来越小，越来越衰减，就像光明和黑暗一样。如果承认，那么有相的福德资粮就会越来越小，越来越衰减。因为它的因，有相的通达智慧越来越小，越来越衰减。不能这样认为，因为《学集论》中说：空性具有慈悲的精华，通过行为可以清净福德。以及《经庄严论》中说：以福德和智慧的自性，善行的少分也有利益。因此，两种资粮不相违背，而且增长，这样宣说的。此外，还宣说了具有有相的智慧，如百千十二功德等，越来越广大。第三，你所承认的佛陀，不具备二利圆满，因为没有智慧和慈悲。理由已承诺，周遍存在，因为这些是智慧。如果承认，那么与《宝性论》中说：法身具有力量等，不离功德相违背。第四，佛陀的一切事业不依赖于智慧的主因，因为没有智慧。理由和周遍已承诺。如果承认，那么与《现观庄严论》中说：在一切种智中，被称为法身。以及，智慧本身被称为法身，法身的利生事业，被称为二十七种相违背。