Chinese
因为不是天生的凡夫俗子， 成熟的果实经过检验， 因此确定是相符的名称。 如是说。 第二，烦恼和所知障等一切过失都已清净，一切智慧功德都无偏颇地增长。 《怖畏金刚》中说： 烦恼执着的努力， 无明所知障彻底清净， 智慧功德无偏增长， 从本体方面称为名称。 《决定意义总集续》中说： 清净是烦恼习气清净， 增长是自己的大乐增长。 《意护》中说： 所取能取习气，如是说。 第二，名相的分类。 《次第三》中说： 最初是身语意等， 归纳为功德事业五者。 如是等等宣说。 生圆三和果位的， 名相从一方面相同， 意义上的差别按照见解的次第而有，在下面阐述。 《修持明灯》中说： 自生智慧显现， 断证二者无有来去， 身语意功德事业， 不可思议不混杂圆满。 经部中说： 是能诠的身。 是离言说的语。 是遍知一切的意。 是如意宝般的功德。 是成办事业的事业。 因此，是身、语、意、功德、事业。 这有两点：遣除他人的邪分别念，以及详细阐述第五个意义。 第一点是：遣除对不存在的事物的诽谤，以及遣除对存在的事物的增益。 第一点是：十地相续的最后，以金刚喻定摧毁了所知障的细微部分后，能知也不存在了，因为所知和能知的差别二者都已止息而成为空性。 这就像木头生出对治的火，木头烧尽，火也熄灭一样。 因此，佛没有智慧，如果有智慧，那就是识，因为一切识都是分别念和错乱的缘故，佛就有成为具有错乱的过失。这样能成办有情的事业吗？如果说没有智慧，但是以愿力的力量，在所化众生的面前，显现出具有二身和智慧等，然后成办事业
English
Because it is not a born ordinary person, The ripened fruit is tested, Therefore, it is determined to be a matching name. Thus it is said. Second, all faults such as afflictions and obscurations of knowledge are purified, and all wisdom and qualities are increased without partiality. In the "Frightening Vajra" it says: The effort of afflictive attachment, The ignorance and obscurations of knowledge are completely purified, Wisdom and qualities increase without partiality, From the aspect of essence, it is called a name. In the "Definitive Meaning Collection Tantra" it says: Purification is the purification of afflictive imprints, Increase is the increase of one's own great bliss. In the "Mind Protector" it says: The apprehended and the apprehender's imprints, thus it is said. Second, the classification of names. In the "Three Stages" it says: Initially, it is body, speech, and mind, etc., Summarized into the five qualities and activities. Thus and so on it is declared. The names of the generation, completion, and fruit stages, Are similar from one aspect, The differences in meaning exist according to the order of views, which will be explained below. In the "Lamp of Practice" it says: Self-born wisdom is manifested, The two abandonments and attainments have no coming and going, Body, speech, mind, qualities, and activities, Inconceivable, unmixed, and complete. In the Sutra it says: It is the body of expression. It is the speech beyond words. It is the mind that knows all. It is the quality like a wish-fulfilling jewel. It is the activity that accomplishes deeds. Therefore, it is body, speech, mind, qualities, and activities. There are two aspects to this: dispelling others' wrong conceptions, and elaborating on the fifth meaning. The first point is: dispelling the slander of non-existent things, and dispelling the addition to existent things. The first point is: at the end of the ten grounds continuum, after destroying the subtle part of the obscuration of knowledge with the vajra-like samadhi, the knower also does not exist, because the difference between the known and the knower has ceased and become emptiness. This is like when fire arises as an antidote to wood, the wood is consumed, and the fire also goes out. Therefore, the Buddha has no wisdom, and if there is wisdom, then it is consciousness, because all consciousness is conceptual thought and delusion, the Buddha would have the fault of being with delusion. Would this accomplish the benefit of sentient beings? If you say there is no wisdom, but by the power of aspiration, in front of the beings to be tamed, it appears as if there are two bodies and wisdom, etc., and then accomplishes the benefit.
Chinese
是的。例如，有一位名叫咒士楚古里的人，因为有龙的灾害来临，所以修持大鹏鸟来制伏龙，从而守护其他一切免受龙的侵扰。临终时，他对一座佛塔加持后放置在那里，后来即使他去世了，别人也能像他一样制伏龙。又如，即使没有证悟也能成办事业，就像如意宝珠一样。《入菩萨行论》中说：“譬如大鹏鸟，建造佛塔后逝去，虽已逝去很久，也能平息毒病等。同样，菩萨建造的，胜者之佛塔，菩萨入涅槃，即使已逝去，也能成办一切事业。”又说：“如意宝珠如意树，如何满足一切愿望，同样，以所化众生的愿力，显现胜者的身相。”如是说。详细的，连同教证一起，如中观部分所说。这与经、理、窍诀三者相违。中观部分中，有驳斥没有智慧的教证，以及有身和智慧的教证。《宝性论》中也说：“能仁具法身，故聚亦至彼竟。”《现观庄严论》中说：“自性身圆满具教证，如是其他化身，法身具事业，真实宣说为四种。”又说：“佛陀现证之智，任运成就，断贪著，无始，可考察处，接受一切提问。”如是说。密咒的教证是，《智慧深奥》中说：“犹如火灭不尽之喻，故不应断绝智慧分别之流，因此无有对治故无所修，若谓无有智慧则于义有误。”又，《果陇》中说：“有人谓所知漏尽，彼智尽如薪尽之火，空寂而涅槃，由愿力所成之身，欲成办事业则实体空。”又，《无垢密灯论》中说：“觉性显现究竟十地之智慧，阻碍之对治取智慧者，见火薪尽相同之过，如何能成不变之正觉？叮叮叮嘎，夜晚。”
English
Yes. For example, there was a mantra practitioner named Tsugli. Because the nagas were causing harm, he practiced Garuda to subdue the nagas, thereby protecting everything else from the nagas' harm. At the time of his death, he blessed a stupa and left it there. Later, even after he had passed away, others could subdue nagas just like him. Also, even without realization, one can accomplish activities, just like a wish-fulfilling jewel. As it says in the Bodhisattvacaryāvatāra: "Just as a garuda, having built a stupa, passes away, even after a long time has passed since its passing, it can pacify poison, disease, and so on. Similarly, the stupa of the Victorious One, built by a bodhisattva, when the bodhisattva passes into nirvana, even after passing away, accomplishes all purposes." And again: "Just as a wish-fulfilling jewel or a wish-fulfilling tree fulfills all desires, similarly, through the power of the aspirations of those to be tamed, the form of the Victorious One appears." So it is said. In detail, along with the scriptural sources, it is as explained in the context of Madhyamaka. This contradicts the three: scripture, reason, and pith instructions. In the context of Madhyamaka, there are scriptural sources that criticize the absence of wisdom, and scriptural sources that speak of the presence of body and wisdom. The Uttaratantra also says: "The Sage possesses the Dharmakaya, therefore the assembly also reaches its ultimate end." The Abhisamayalankara says: "The Svabhavikakaya is complete with scriptural authority, likewise, the Nirmanakaya is another, the Dharmakaya is with activity, these four aspects are truly stated." And it also says: "The Buddha's knowledge of abiding is spontaneously accomplished, free from attachment, without beginning, a place for investigation, accepting all questions." So it is said. The scriptural source from the secret mantra tradition is: From the Yeshe Tingdzog: "Because it is desired like the example of a fire that dies but is not exhausted, therefore the stream of wisdom and conceptualization should not be cut off. Therefore, since there is no antidote, there is nothing to be cultivated. If it is asserted that there is no wisdom, then there is a mistake in the meaning." And from the Drak Long: "Some say that what is to be known is exhausted, that wisdom is exhausted like a fire that has consumed its fuel, empty and in nirvana. If the form arising from aspiration wishes to accomplish activities, then the entity is empty." And from the Drimey Sangdrön: "The ultimate manifestation of awareness is the wisdom of the ten bhumis. Whoever takes wisdom itself as the antidote to obstruct it, seeing the fault of fire and fuel being the same, how can it become unchanging perfect awareness? Ting ting ting ka, night."
Chinese
树叶凋零。 以树木和生命来成办，那即是明智的转变。 如果希求，那就是空无和罪恶。 自性圆满的殊胜菩提心。 如是说。如果不了知空性，那看什么呢？ 了知空性的明智不会止息。 空性是虚构的，其自性显现。 如是说。明智是：如果没有智慧，就没有佛的定义，外道的断灭是真实的，以及没有能知者的过失会产生。第一，所谓“宽广”是指：烦恼和所知障等一切过患都已消除。所谓“广大”是指：智慧和功德无偏地增长。如果没有智慧，就没有佛的定义，并且会成为不是佛的过失。即使没有定义也是佛，那是不合理的，因为兔子角等不可能存在的法也会成为佛的过失。༈ 第二，如外道断灭时所说的那样，这里如果没有智慧，相续就会断绝，成为不存在，如同鬼一般。第三，没有智慧是通过圣言量来了解，还是通过明智来了解？如果通过圣言量来了解，那么没有智慧的圣言量是谁说的？如果是佛说的，那么没有智慧就违背了。如果不是佛说的，而是为了调伏众生而显现的，那么调伏众生是迷惑还是不迷惑？如果迷惑，那么调伏众生就是迷惑的邪见，那么一切教法传承也会成为调伏众生迷惑的邪见的过失。如果不迷惑而显现，那就是佛的语言，那么这就是佛，没有智慧就违背了。如果说没有佛也能知晓，那么因为知晓佛的密意并且是全知，也会有更加过分的过失。如果通过明智来了解，那么在没有佛的情况下，知晓的明智是迷惑还是不迷惑？如果迷惑，那么就会成为有智慧的过失。为什么呢？因为知晓没有是迷惑的缘故。如果不迷惑，那么也会成为佛。为什么呢？因为消除了迷惑并且知晓了密意。如是说，从以续部摄持的智慧中，因为有他者显现的所调伏众生，所以没有过失吗？如同众生自己的相续一样，是没有以我和合的续部摄持的智慧，还是佛的意智的智慧已经断绝
English
Leaves wither. Accomplishing with trees and life, that is the transformation of wisdom. If desired, that is emptiness and sin. The supreme Bodhicitta with inherent nature. Thus it is said. If emptiness is not understood, then what is there to see? The wisdom of understanding emptiness does not cease. Emptiness is fabricated, its essence is appearance itself. Thus it is said. Wisdom is: if there is no wisdom, there is no definition of Buddha, the annihilation of non-Buddhists is true, and the fault of not having a knower will arise. First, the so-called "vast" means: all faults such as afflictions and obscurations of knowledge have been eliminated. The so-called "extensive" means: wisdom and qualities increase impartially. If there is no wisdom, there is no definition of Buddha, and it will be a fault of not being a Buddha. Even if there is no definition, it is not reasonable to be a Buddha, because the impossible dharmas such as rabbit horns will also become the fault of being a Buddha. ༈ Second, as said in the context of the annihilation of non-Buddhists, here again, if there is no wisdom, the continuum will be cut off and become non-existent, like a ghost. Third, is the absence of wisdom known through scripture or through wisdom? If it is known through scripture, who spoke the scriptures without wisdom? If the Buddha spoke them, then the absence of wisdom is contradicted. If it was not spoken by the Buddha, but appears for the sake of taming beings, are the beings being tamed deluded or not deluded? If they are deluded, then the taming of beings is a deluded wrong view, and all the teachings will also become the fault of being a deluded wrong view of the beings being tamed. If it appears without delusion, then that is the word of the Buddha, so that is the Buddha, and the absence of wisdom is contradicted. If you say that even without a Buddha, one can know, then because one knows the Buddha's intention and is omniscient, there will be an even greater fault. If one knows through wisdom, then in the absence of a Buddha, is the wisdom that knows deluded or not deluded? If it is deluded, then there will be the fault of having wisdom. Why? Because knowing absence is deluded. If it is not deluded, then it will also become a Buddha. Why? Because delusion is eliminated and the intention is known. Thus it is said, from the wisdom gathered by the tantras, is there no fault because there are other beings to be tamed? Like the individual's own continuum, is it the absence of wisdom gathered by the continuum with self, or has the wisdom of the Buddha's mind ceased?