English
The mandala is all-pervading. The two great assemblies are also fully enjoyed. Thus, the wheel and the great assembly are the two grounds that are not common. Then, is it contradictory to say that the previous lamas said that the all-pervading light is the Buddha-ground of the Paramita Vehicle, the lotus-holder is the Mahayoga, and the letter wheel is the ground of Anuyoga? There is no fault. Because those classifications of grounds are different from this one, and are not to be discussed here. If so, the three ultimate grounds are mentioned. From the time when the Dharmakaya ground, the wisdom lama or all-pervading light, and the eleventh all-pervading light of the Paramita Vehicle are mentioned, the two will become one. If so, the Lamrim says: The fatigue caused by the effort of the path, in order to generate joy, the all-pervading light is shown, the Vajradhara is densely arranged, and it is said from the three ultimate grounds. Thus, the all-pervading light of the causal vehicle and the all-pervading light among the three ultimate grounds will become one. It is impossible to think so. From the continuation of the previous one: Therefore, like a ladder, with this skillful means, others are convinced by relying on other means, and after transformation, they are accomplished by their own means. From the point of view of obtaining one's own ground, the essence is one. To say so is the illusion of darkness. Thus, the all-pervading light of the cause, the Vajradhara ground of Kriya, the dense arrangement of Yoga, and the various grounds of the ultimate Mahayoga have great differences in their fruits. To say that others have no differences is the illusion of darkness. Therefore, the all-pervading light of the causal vehicle is the spontaneously accomplished vidyadhara ground of the mantra path, and is also named the Dharmakaya of the ground path. The Khenpo Atisha of Madhyamaka said: The all-pervading light traveled by the cause is the Dharmakaya of the great expedient path. For the perfectly enlightened Buddha, it appears vigorously like ocean waves, without coming and going like the moon in water, and completely relies on the power of aspiration. Also, in the self-commentary of "The Lamp for Contemplation," it is said: The all-pervading light accomplished by practicing in the Madhyamaka kalpa, with the power of aspiration and compassion, manifests the Rupakaya, and the five bodies of the great expedient non-duality, without searching, are perfected, and reside in the nature of the Dharma sequence of samsara and nirvana, like the waves of the ocean, the emanation nature is not old, this sentence has no giving.
Chinese
自性显现于自身，于何处击打？ 普贤光明乃是安住之处。 如是宣说，此乃此处任运成就之真实持明。 二者，利他事业方面： 调伏对象以大悲垂视之方式， 垂视后生起大悲之方式， 生起后成办利益之方式。 初者，有智慧之流断绝而不见的宗派； 有供养不断绝而见的宗派； 以及远离二边，以无境自明而见的宗派。 初者，有陈述主张和破斥彼者。 初者： 总的来说，佛陀有自性者和假立者两种。 自性者乃是法身，譬如能烧之薪柴耗尽，所烧之火的相续便不复存在一般。 舍弃所有粗细的障碍之后，舍弃对治之智慧也寂灭于法界中。 由于所依和能依的智慧之流断绝之故，从能见所见的言说中解脱，因此不见。 假立的色身二者，乃是往昔福德资粮不灭之果，或者仅仅以愿力的牵引而显现于所化众生。 如是说。 二者： 如此一来，智慧彼者自身返回而断绝，还是被其他的对治所断绝？ 若是自身返回而断绝，则不应理，因为舍弃障碍的唯明之智慧也应无有穷尽之故。 倘若说佛地连唯明也不存在，那么佛陀便成了无情物。 若是被其他的对治所断绝，也不应理，因为不可能存在成为金刚喻定之对治的其他法。 若是立宗不成，则对治将成为无有穷尽，故而太过分了。 如是于《摄类学》中也有： 若无智慧，菩提无增无减，一例 中，若无智慧，功德无增，无菩提。 也有如是说。 如海一般的佛法也将不复存在。 如是等等诸多教证相违。 二者，有陈述主张和破斥彼者。 初者： 佛地以金刚喻定舍弃障碍的遗迹中，存在具有相续的智慧。 并且，以世俗谛的智慧，能见所见地照见。 往昔
English
When self-nature dawns on itself, where does it strike? Samantaprabha is the place of abode. As it is said, this is the spontaneously accomplished vidyadhara in reality. Secondly, in terms of benefiting others: How the beings to be tamed are viewed with compassion, how compassion arises after being viewed, and how benefit is accomplished after arising. Firstly, there is the school that believes that the stream of wisdom is cut off and not seen; the school that believes that offerings are not cut off and are seen; and the school that, being free from the two extremes, sees with objectless self-illumination. Firstly, there is the statement of assertion and the refutation of it. Firstly: In general, there are two types of Buddhas: those with characteristics and those with designations. Those with characteristics are the Dharmakaya, just as when the firewood to be burned is exhausted, the stream of fire that burns does not remain. After abandoning all subtle and coarse obscurations, the wisdom that abandons the antidote also subsides into the Dharmadhatu. Because the stream of wisdom of the basis and the dependent is cut off, it is liberated from the terms of seer and seen, therefore it is not seen. The two designated Rupakayas are the result of the accumulation of merit from the past that does not cease, or they appear to beings to be tamed merely by the force of aspiration. So it is said. Secondly: In this way, does that wisdom itself turn back and cease, or is it cut off by another antidote? If it turns back and ceases, it is not reasonable, because the mere wisdom of clarity that has abandoned obscurations should also be endless. If it is said that there is not even mere clarity in the Buddha-ground, then that Buddha would become an inanimate object. If it is cut off by another antidote, it is also not so, because it is impossible for another Dharma to exist that becomes the antidote of the Vajra-like Samadhi. If the sign is not established, then the antidote will become endless, so it is too extreme. Thus, in the Compendium, it also says: If there is no wisdom, Bodhi has no increase or decrease, one example In, if there is no wisdom, merit has no increase, no Bodhi. So it is said. The Buddhadharma, which is like an ocean, will also cease to exist. Thus, many Agamas are contradictory. Secondly, there is the statement of assertion and the refutation of it. Firstly: In the Buddha-ground, in the trace of abandoning obscurations with the Vajra-like Samadhi, there exists wisdom with a continuum. Moreover, with the wisdom of conventional truth, one sees the object and the subject. In the past
Chinese
说是以遮断常断的教证来成立。第二，如果那样，那么佛地的智慧本身就成了错觉识，因为是把世俗作为对境的缘故，如同凡夫的识一样。对方说：不遍及，因为仅仅把显现作为对境，却不执著为耽著境的缘故。如果那样，那么佛的智慧就成了断灭一边，虽然断除了对耽著境的错觉邪识，却没有断除对显现境的错觉邪识的缘故。如果承认，那么就与经部所说“殊胜智慧无我故，无有显现故不见”相违背。第三，真实和遣除诤论。第一，不诽谤智慧是常断，也不增益说是不断，以远离二者之边的自性之方式，以无分别自明的方式照见，即于此中说：“空性无我本来智，自性明觉之意（藏文：ཐུགས།），无有对境能取所取而转变忆念力。”以及《三摩地王经》中说：“涅槃之法无法性，何故彼无永不转，有分别者说有无，如是观察不息苦。”第二，在对境有无无别的三种观察中，如果作为对境而照见，那么佛的智慧就成了具有能取所取的，因为生起了境和有境的缘故。如果承认，那么就成了不清净的相续，因为有能取所取的缘故，如同有情一样。又，如果不作为对境而照见，那么眼睛也应该听到声音，因此，如果承认就明显了。此外，佛本身也成了错觉，因为照见了不存在的事物，如同患有黄疸病的人所见的螺壳的颜色一样。如果说照见为无别也不合理，因为照见和所照见是相违背的，如同眼睛照见眼睛一样。回答说，上师们的观点各不相同，拉杰达迪说，不增益说是作为对境，也不诽谤说不是作为对境，说是境和有境无别地照见。如果问，那么照见和所照见是相违背的吗？回答说，不想要成立二者是各异的，无别地彻底证悟，那才是生起大悲心，因为是所有利益的基础。那也是大圆满的门。
English
It is said that it is established by the scripture that prevents permanence and annihilation. Secondly, if that is the case, then the wisdom of the Buddha's realm itself becomes a delusion, because it takes the conventional as its object, just like the consciousness of an ordinary being. The other party says: It is not pervasive, because it only takes appearance as its object, but does not grasp it as an object of attachment. If that is the case, then the Buddha's wisdom becomes one-sidedly annihilated, because although it has eliminated the deluded wrong consciousness of the object of attachment, it has not eliminated the deluded wrong consciousness of the object of appearance. If you admit it, then it contradicts the sutra which says, "Because the supreme wisdom is selfless, it is not seen because there is no appearance." Thirdly, the real and the refutation of disputes. First, do not slander that wisdom is permanent and annihilated, nor do you add that it is not constant, but see it in a non-conceptual and self-illuminating way, in the manner of its own nature that is free from the extremes of both. It says here: "Emptiness, selflessness, original wisdom, self-awareness, mind (Tibetan: ཐུགས།), without object, subject, and object, transforms the power of memory." And in the Samadhiraja Sutra it says: "The Dharma of Nirvana has no Dharma nature, why is it that it never changes, those with discrimination say yes and no, such observation does not cease suffering." Secondly, in the three observations of the existence and non-existence of objects, if you see it as an object, then the Buddha's wisdom becomes one with the object and the subject, because the object and the subject have arisen. If you admit it, then it becomes an impure continuum, because there is an object and a subject, just like sentient beings. Also, if you do not see it as an object, then the eyes should also hear sounds, therefore, if you admit it, it will be clear. Furthermore, the Buddha himself becomes a delusion, because he sees things that do not exist, like the color of a conch shell seen by a person with jaundice. If you say that seeing it as non-dual is also unreasonable, because seeing and being seen are contradictory, like the eye seeing the eye. The answer is that the views of the previous lamas are different. Lhaje Dati said, do not add that it is an object, nor slander that it is not an object, but say that the object and the subject are seen as non-dual. If you ask, then are seeing and being seen contradictory? The answer is that we do not want to establish that the two are different, but that the complete realization of non-duality is the arising of great compassion, because it is the basis of all benefits. That is also the door of Dzogchen.