Chinese
ར། 就像《如来母经》等用一个偈颂来阐述一样，通过阐述佛法，也能使他人产生证悟。并且，也阐述了以坚定的决心进行修持，以明显的精进自然地进入禅定。由于前面已经阐述了无分别的利益，因此这些的利益也自然显现。第二，见道的果实是最终的证得灭尽不生之智。也应了知，法界的自性，其垢染本来就是灭尽的，并且是不会再生的。像这样，如果从本来清净的法性实相的角度来说，由于安住于任何应破之法都不需要破除或者无法阻碍的自性之中，那么，见道所要断除的分别念的种类，以前存在的什么灭尽了呢？以前没有的什么不生的状态获得了呢？实际上是无法获得的。其中的理由是，如果诸法的实相或本性是无垢的，那么就能以不颠倒的智慧见到它。如果是有垢的，那么就无法见到它是无垢的，因为境的自性就是如此。如果境的自性是有垢的，但智慧却见到它是无垢的，那么，见到无垢的智慧就变成了与境的实相相违背的邪见，因此，它也不会使具有这种自相续的补特伽罗变得清净，而见到有垢的智慧则会变成正确的智慧。因此，对于主张他体实有的人来说，虽然他们认为垢染先前存在，后来灭尽，并且之后不再产生才叫做灭尽不生，但是如果垢染先前是真实存在的，那么它必定是无法阻碍的自性，因此他们的观点与理相违背。此外，他们的诸法也是胜义中存在的。一切所知也是，导师佛陀说灭尽了障碍，也就是认为断除了知障，对此，至尊慈氏我感到惊奇，也就是认为他们的主张自相矛盾，经论中这样说道。如果一切法都是胜义中成立的，那么如何以不执著三轮的方式来灭尽知障呢？因此，在自宗大乘的观点中，对于事物的本性或自性来说，没有任何需要去除的先前存在的二障，以及空性等功德。
English
RA. Just as the Tathagata Mother Sutra and others explain it in a single verse, by explaining the Dharma, others can also generate realization. Moreover, it also explains that with firm determination to practice, with obvious diligence, one naturally enters into meditation. Since the benefits of non-discrimination have already been explained above, the benefits of these also naturally manifest. Second, the fruit of the path of seeing is the ultimate wisdom of realizing cessation and non-arising. It should also be understood that the nature of the Dharmadhatu is such that its defilements are originally extinguished and will not be reborn. In this way, if we consider it from the perspective of the originally pure nature of reality, since it abides in a nature where no object to be refuted needs to be refuted or cannot be obstructed, then what kind of conceptual thoughts that the path of seeing needs to abandon, what existed before has been extinguished? What kind of unborn state that did not exist before has been obtained? In reality, it is impossible to obtain. The reason for this is that if the reality or nature of all phenomena is immaculate, then it can be seen with non-inverted wisdom. If it is defiled, then it cannot be seen as immaculate, because the nature of the object is such. If the nature of the object is defiled, but wisdom sees it as immaculate, then the wisdom that sees the immaculate becomes a wrong view that contradicts the reality of the object, therefore, it will not purify the individual who possesses this self-continuum, while the wisdom that sees the defiled will become correct wisdom. Therefore, for those who assert other-entity realism, although they believe that defilements previously existed, later extinguished, and then no longer arise is called cessation and non-arising, but if defilements previously existed as real, then it must be an unobstructed nature, therefore their view contradicts reason. In addition, their phenomena also exist in ultimate truth. Also, all knowable things, the teacher Buddha said that the obstacles have been extinguished, that is, they believe that the cognitive obscurations have been eliminated, to this, the venerable Maitreya I am surprised, that is, I think their claim is self-contradictory, the scriptures say so. If all dharmas are established in ultimate truth, then how can cognitive obscurations be extinguished in a way that does not grasp the three spheres? Therefore, in the view of our own Mahayana tradition, for the nature or essence of things, there is nothing to be removed from the previously existing two obscurations, as well as the qualities of emptiness, etc.