English
It follows that it is the nature of mind. Because mind and defilements are completely one. The reason is accepted, and pervasion exists. If defilements are exhausted, then awareness is exhausted, then its nature will change, like black and coal. It cannot be accepted, because then it would be impossible to refute the Lokayata, because the fault is having adventitious purity, and the qualities are having intrinsic nature. Thus it is said. In the Hevajra Tantra it says: All sentient beings are Buddhas, but they are obscured by adventitious defilements. Removing those defilements is Buddhahood. Etc., it is difficult to avoid contradicting all the sutras and tantras. Second, do the wisdom that realizes the nature of reality and the two truths that understand cause and effect contradict each other or not? If it is like the first case, from the moment of directly seeing the nature of reality on the path of seeing, until all the noble paths, the mind that understands conventional truth becomes weaker and weaker. Because the power of the antidote wisdom becomes stronger and stronger, the reason and scripture are established. As the opposing force becomes stronger, the other becomes smaller and smaller, like light and darkness. If you accept, then the accumulation of merit with appearance becomes smaller and smaller. Because its cause, the mind that understands appearance becomes smaller and smaller. It cannot be accepted, because the Siksamuccaya says: Emptiness has the essence of compassion, and through practice, merit becomes pure. And the Ornament of the Sutras says: By the nature of merit and wisdom, even a small part of virtue is beneficial. Therefore, the two accumulations are not contradictory and increase, thus it is said. Furthermore, it is said that the wisdom with appearance, such as the hundred thousand twelve qualities, becomes more and more extensive. Third, the Buddha you accept does not have the perfection of the two benefits, because there is no wisdom and compassion. The reason is accepted, and pervasion exists, because these are wisdom. If you accept, then it contradicts the Uttaratantra which says: The Dharmakaya has power, etc., and is endowed with qualities that are not separate. Fourth, all the activities of the Buddha do not depend on the main cause of wisdom, because there is no wisdom. The reason and pervasion are accepted. If you accept, then it contradicts the Abhisamayalankara which says: In the all-knowingness, it is called the Dharmakaya. And, wisdom itself is called the Dharmakaya, and the activities of the Dharmakaya are said to be twenty-seven.
Chinese
这与说事业是从智慧产生的相违背。那些是外道认为死亡会断绝长寿，声闻缘觉认为进入无余涅槃时心识会断绝，以及极端的断见者认为十地的终结会断绝心识的那些邪见，都已经驳斥完毕。第二，论证存在智慧，有三种方式：从原因、自性和作用三个方面进行论证。第一，从原因方面论证，经过三无数劫等圆满了二资粮，必定会生起一切智智。如《般若经》中说： “具有一刹那的智慧，就能现证一切相智。”第二，从自性方面论证：这个特殊的色身，是因为具有圆满佛陀的一切智智。如《般若经》中说：“我以清净的法身，从般若波罗蜜多和方便的因中产生，成为一切相智的所依。”第三，从作用方面论证：事物在各方面都是无边无际的，三时也是无边无际的。对于极其隐蔽、极其微细的意义，以及深奥难懂的缘起，佛陀的智慧能够无余地了知，因为对于极其隐蔽的事物来说，佛陀的教言是可靠的依据。如《宝性论》中说：“于此义胜者，更有何 प्रमाण？”又说：“何人胜王更智者，此世间中定无有，无余胜妙如实知，如是之外亦无有。”经中说：“诸佛世尊没有不了解、没有不看见、没有不领会的。”第三，破除不相容的观点：佛陀的色身是不同的，那么智慧是存在还是不存在呢？如果存在，就会变成多个心识流，因为就像身体不同一样，智慧也应该是不同的。如果智慧不存在，就会违背存在的誓言。如是说。一体性有三种：见解、怖畏和道之长短。第一种有一点，即在世俗谛中，一切法都显现为相互依存的。
English
This contradicts the statement that activities arise from wisdom. Those are the views of the extremists who believe that death will cut off longevity, the Hearers and Solitary Realizers who believe that consciousness will be cut off when entering the Nirvāṇa without remainder, and the extreme nihilists who believe that the end of the ten grounds will cut off consciousness. These wrong conceptions have already been refuted. Second, to prove the existence of wisdom, there are three ways: proving it through cause, essence, and function. First, proving it through cause, having perfected the two accumulations over three countless eons, etc., it is certain that the wisdom of omniscience will arise. As it is said in the Prajñāpāramitā: "With the wisdom that possesses a single moment, one directly realizes all aspects of knowledge." Second, proving it through essence: this special form body is because it possesses the omniscient wisdom of the complete Buddha. As it is said in the Prajñāpāramitā: "I, with the pure Dharma body, arise from the cause of Prajñāpāramitā and skillful means, becoming the basis of all aspects of knowledge." Third, proving it through function: things are boundless in all aspects, and the three times are also boundless. The Buddha's wisdom knows without remainder the extremely hidden, extremely subtle meanings, and the profound and difficult-to-understand dependent origination, because the Buddha's words are a reliable source for extremely hidden things. As it is said in the Uttaratantra: "From this meaning, who else is a प्रमाण greater than the Victorious One?" And: "Who is more wise than the king of victors, certainly there is none in this world, there is also none other who knows all the excellent things as they are." It is said in the Sutra: "The Buddhas, the Bhagavat, do not not know, do not not see, and do not not comprehend this." Third, refuting incompatible views: the form bodies of the Buddhas are different, so does wisdom exist or not? If it exists, it will become multiple consciousness streams, because just as the bodies are different, the wisdom should also be different. If wisdom does not exist, it will violate the vow of existence. Thus it is said. Oneness has three aspects: view, fear, and the length of the path. The first has one point, which is that in relative truth, all phenomena appear to be interdependent.
Chinese
。胜义自性无有，具备三种特征。第一，同时进入的无是：外面的器世界和里面的有情众生，一切都显现为世俗如幻，作为器皿的方式显现，或者在任何地方都没有成立意义的自性，如幻的马和象等，一切各自的善恶等业和习气相应显现，苦乐等各自不同显现。如是说。广大母经中说：般若波罗蜜多是不转为二边的波罗蜜多。如是说。世俗法所知的一切，法性义上没有丝毫动摇，因为世俗缘起无论如何显现，所以遣除无的边。它本身没有成立实物，遣除常的边。胜义自性本体空性，所以遣除有的边。具备一切种类的殊胜，所以遣除无的边。因此，法界光明无有增减而安住，所以遣除无的边。胜义实物任何相都空性，所以远离有的边。世俗和胜义本体一而反体各异，所以遣除二边和一边。真实小经中说：以胜义无有差别的方式，法和法性都无有。从空性中差别，稍微有也不可能。如是说。母经中说：这是色，色是空性。如是说，不要破斥色。如是说。指鬘经中说：在僧园中没有僧众居住，就称为僧园空。僧园不是没有。同样，法性以无我和我所空，就称为法性空，但法性不是变成没有。如是说。广大母经中说：般若波罗蜜多是不转为二边的波罗蜜多。如是说。般若波罗蜜多是超越有无考察二边的，中观经中说：有是边，同样无也是边，清净和不清净都是边，因此舍弃二边后，智者安住于中不作分别。如是。为了确定这一点，在有无常断的边上
English
. Ultimate reality is devoid of inherent existence and possesses three characteristics. Firstly, the 'no' that enters simultaneously is: the external environment and the internal beings, all of which appear as mere illusions in the conventional sense, appearing as vessels, or without any established essence of meaning anywhere, like illusory horses and elephants, all appearing in accordance with their respective karma and habitual tendencies of good and evil, etc., with happiness and suffering appearing distinctly separate. Thus it is said. In the Extensive Mother Sutra, it is said: "The Prajnaparamita is the paramita that does not transform into two extremes." Thus it is said. Whatever is known as conventional phenomena, there is no movement whatsoever in the meaning of dharmata, because conventional dependent arising appears in any way, thus dispelling the extreme of non-existence. That itself is not established as a real entity, dispelling the extreme of permanence. Ultimate reality is emptiness of essence, thus dispelling the extreme of existence. Possessing all kinds of excellence, thus dispelling the extreme of non-existence. Therefore, the dharmadhatu luminosity abides without increase or decrease, thus dispelling the extreme of non-existence. Ultimate reality is empty of any characteristics, thus being free from the extreme of existence. Conventional and ultimate reality are one in essence but different in aspect, thus dispelling the extremes of duality and singularity. In the "Verity of Smallness" it says: "By way of the ultimate reality being without difference, phenomena and dharmata are both without existence. Other than emptiness, there is not even a little bit of difference." Thus it is said. In the Mother Sutra it says: "This is form, form is emptiness." Thus it is said, do not refute forms. Thus it is said. In the Angulimala Sutra it says: "When there are no monks residing in a monastery, it is called an empty monastery. The monastery is not non-existent." Similarly, when dharmata is empty of self and what belongs to self, it is called emptiness of dharmata, but dharmata does not become non-existent. Thus it is said. In the Extensive Mother Sutra it says: "The Prajnaparamita is the paramita that does not transform into two extremes." Thus it is said. The Prajnaparamita is that which transcends the two extremes of examining existence and non-existence, as the Madhyamaka Sutra says: "Existence is an extreme, similarly non-existence is also an extreme, purity and impurity are both extremes, therefore, having abandoned both extremes, the wise do not discriminate by abiding in the middle." Thus it is. To establish this very point, at the extremes of existence, non-existence, permanence, and annihilation
Chinese
如果堕落，那就是过失。如《中论》所说：无者堕恶趣，有者升善趣，具正见者，以遍知故，不依二边，得解脱。又如《小真实论》所说：若于空性见为非，小慧之人将遭殃。等等，广为宣说。第二，关于禅定，有三：即，等持，后得，以及修持之方式。第一，生灭住三者，是超越言语之意义。当修持具足三种特征之胜义谛时，不随逐三时之觉受，于如实之自性中安住，譬如无云之虚空。如《总纲》所说：修持时安住，如虚空般离戏论。第二，于后得如幻之状态中，从一切行境中解脱之空性，具足大悲之精华，于未悟之有情众生，随其所应，行持六度等，安住于此。如《总纲》所说：后得如幻化，离执著之行持，以世俗悲心而安住。第三，修持之方式，从发起愿行菩提心开始，尽其所能，如资粮道、加行道、见道、修道、究竟道五者次第。通达法性胜义可衡量与不可衡量之定解后，一次性之瑜伽士，证悟见解法性真谛之义，并将此义融入修道，于一生一世中，一次性证悟胜义谛，于如实之义中安住，并有显现果位者。如《总纲》所说：从发心至究竟，衡量与修道，一生得见胜义谛，某些中观见解如是说。如是，证悟解脱之因，以及彼义中修道之状态，证悟之义显现而成就佛果之方式。第一，如是证悟而解脱之因，从色蕴乃至一切种智之间，无二无别，亦无解脱。如《广大母经》所说：色即一切种