English
Yes. In the ultimate truth, there is no change of object and mind. It is beyond conceptualization and inconceivable, self-awareness of each individual abandons words and concepts. Mind, intellect, actions, objects of experience, and phenomena are pure from the beginning, like illusions. Confused by the words of the sutras, they say that the world has power. Acknowledge that the body is pure, the self is eternal, and the world is created by a creator. It is difficult to find something that appears to be common to all. Consider this, which is called affliction and wisdom. All phenomena are inherently wisdom, so what is the point of only considering afflictive thoughts? If self-reflection itself is wisdom, then what is the difference between having or not having subsequent thoughts? The second is also wisdom, and if there is no subsequent thought in it, then it is the same. From the beginning, the first moment does not exist. Since that moment does not reveal the end of time, if the action is complete, then the actor should be seen directly. If the first is wisdom, then the actions accumulated by it are necessarily actions without outflows. Even though it is self-nature, it is said separately because it is necessary. If you think so, it is not contradictory, but the meaning of the words is confused. If you know self-nature, then it ceases, and if it exists, then you do not know self-nature, so the two are contradictory. There is no other dharma to seek the nature of dharma other than that dharma, etc. Confused by the scriptures, it is foolish to think that it is the true nature. If it is transformed with skillful means, it is thought to be transformed into the path, as is known to all. Not truly existent, there is complete imputation. In that, both are non-existent. This is the conventional yoga, the way to eliminate and abandon the two extremes. Emptiness exists in this, and it also exists in that. This is the way of the inseparability of the two truths, and samsara and nirvana are also combined in this way. With the adventitiousness of distinctions, the nature of phenomena is empty and undifferentiated. The non-emptiness of the supreme dharma is extremely uncommon. This is the way to eliminate the two extremes only in the ultimate truth. Knowing that there is existence in existence and non-existence in non-existence is knowing in accordance with the way of reality. By means of self-characteristics, general characteristics, symbols, causes, and the characteristics of results, one should distinguish the differences between existence and non-existence, etc. The first is also the characteristic of ultimate truth, and until now, it is transformed into three by the distinction of existence. A characteristic is a name, but the meaning is not mistaken, and a symbol is a name for the meaning that is not mistaken. The unborn and the ceased, one does not exist in the other,
Chinese
永远不存在世俗谛，也不存在胜义谛，不存在的方式也应各自区分。心总是希求自性光明，那是被突如其来的过失所破坏。法性之外的其他心，不是光明，而是被称为自性。没有法，没有对境，没有一切烦恼，完全清净，如幻术等，同样应知如虚空。以法来区分，是轮回，以法性来区分，是三乘的寂灭。对此，法的体性是，二者以及如何显现表达，显现的非真实，因为遍计不存在显现，因此是非真实的。那也是一切无意义，仅仅是分别念，因此是遍计。此外，法的体性是，所取和能取，所说和能说，无差别，即是如是性。假立和知晓，以及粗略的言说，意义和获得和成就，被认为是胜义的三种形态。两种胜义，在特定情况下，因为不欺骗，所以说是胜义。遍计无所取能取是真实的，依他起远离遍计是真实的。这是确定二谛的分别论，即第七品。 唯一乘和阿罗汉心染污，以及没有八种补特伽罗等是权宜之说。究竟是三乘，也是唯一乘。经典意趣唯一，究竟所行唯一。道的体性唯一，即菩提心。二是空性的智慧和大悲心。三是其上加上方便的积聚。四是信奉佛法等。有些人误解了三因的意欲是龙树的说法。如果说名相，则阐述方便等。如果想说主要，那么悲心和菩提心的差别就更大了。贪和嗔和痴以及它们的，随烦恼猛烈和习气和，见道修道所断不净和，依靠清净地的，九种垢染以莲花的，花蕊等比喻来善加显示，近分的烦恼花蕊的，差别有无数。出离心悲心缘起止观和，无我空性以智慧修持。
English
There is never a conventional truth, nor an ultimate truth. The ways of non-existence should also be distinguished separately. The mind always desires its own nature of clear light, but it is spoiled by sudden faults. Other minds other than the Dharmata mind are not clear light, but are called nature. Without Dharma, without an object, without all afflictions, completely pure, like illusion, etc., it should be known as like space. What is distinguished by Dharma is Samsara, and what is distinguished by Dharmata is the Nirvana of the Three Vehicles. In this regard, the characteristic of Dharma is how the two and how they are expressed. The appearance is not true, because the conceptualization does not exist in appearance, therefore it is not true. That is also all meaningless, just conceptualization, therefore it is conceptualization. Furthermore, the characteristic of Dharma is what is grasped and what grasps, what is said and what says, without difference, that is Suchness. Imputation and knowing, as well as coarse speech, meaning and attainment and accomplishment, are considered to be three forms of ultimate truth. The two ultimate truths, in certain circumstances, are called ultimate truth because they are not deceptive. The absence of grasping and grasper in the conceptual is true, and the other-dependent is true when it is free from the conceptual. This is the seventh chapter, which is a detailed explanation of establishing the two truths. The one vehicle, the Arhat's defiled mind, and the absence of eight types of individuals, etc., are provisional meanings. Ultimately, there are three vehicles, but also one vehicle. The intention of the scriptures is one, and the ultimate path to be traversed is one. The essence of the path is one, which is Bodhicitta. The second is the wisdom of emptiness and great compassion. The third is to add the accumulation of skillful means on top of that. The fourth is to have faith in the Dharma, etc. Some misunderstand that the intention of the three causes is Nagarjuna's statement. If one speaks of names, then skillful means, etc., are explained. If one wants to speak of the main thing, then the difference between compassion and Bodhicitta becomes even greater. Attachment, hatred, and ignorance, and their accompanying afflictions, intensity, habits, what is abandoned on the paths of seeing and meditation, impurity, and what relies on the pure grounds, the nine kinds of stains are well shown by the example of the lotus's pistil, etc. The differences in the pistils of the near afflictions are countless. Renunciation, compassion, dependent arising, quiescence, and the selflessness of emptiness are practiced with wisdom.
Chinese
了知三法身，获得信奉佛法。 如实知性，乃是殊胜智慧。 若知二种姓，则须精勤于此。 认识到必须安住，从而修习禅定。 了知三身种姓，对众生生起慈悲。 确定心要，信奉宣说此义之法。 忆念佛等三者的门径。 由此智慧之后，压制烦恼， 是止观双运的禅定。 如是未能领悟，则对众生生起慈悲。 以遮止对境的戏论之智慧， 以及遮止有境之相的区分来区分。 色和眼为所依生起智慧等， 认为是不共的见解实相之方式。孩童近行禅定和， 分别法的禅定和， 如是安住实性禅定和， 如来之德禅定。 慈悲，有情，法和所缘皆无。 法是指缘于经部，而非其他。 从痛苦，无我，空性的因中， 缘于心要，慈悲尤为殊胜。 无常，无我，空性诸心要， 在空性之理中，后者胜于前者。 修习也因缘于佛心要而殊胜。 因此，地也有区分的差别。 此者何时也不舍弃，其他则舍弃。 心灰意冷，轻蔑低劣有情，以及 执持非真，诽谤真实之法。 我执，贪著，散乱的五种过患，此中皆无。 仅凭自空，无法遣除这些。 生起极大欢喜，如导师般恭敬，以及 智慧，本智与我等同，生起大慈。 如是具有共同和特殊的信心， 皈依，并发起菩提心。 所修为空性，慈悲，不住二者结合。 修习之方式，乃是止观双运。 座间行为，其余九种法行。 以方便，随喜，发愿，回向，以及 七支供来增广善根。 恒常守护戒律的律仪。 断绝恶友，依止殊胜善知识。 依止九种令心安住之方便，以及 断除五过，八种作意。 依止之方式等，应与共同之处相合。 饮食知量，不睡眠，勤奋瑜伽。 唯独行持正念和正知，以及谨慎。 此中第一个。
English
Ra. Apply the four such as attachment and the three and two as antidotes. Knowing the three Dharmakayas, obtain faith in the Dharma. Knowing suchness is the supreme wisdom. If you know the two lineages, then you must be diligent in this. Recognizing the need to abide, thereby practice meditation. Knowing the lineage of the three bodies, engage compassion for beings. Determining the essence, have faith in the Dharma that teaches it. The gateway of the three recollections such as the Buddha. After that wisdom, suppressing afflictions, is the meditation of uniting calm and insight. If you do not understand in this way, compassion arises for beings. With the wisdom that prevents elaboration on objects, and the distinction that prevents the characteristics of the subject. Form and eye as the basis for the arising of wisdom, etc., It is considered an uncommon way of seeing reality. Child's practice of meditation and, Meditation that distinguishes the Dharma and, Likewise, meditation that focuses on suchness and, The Tathagata's virtuous meditation. Compassion, sentient beings, Dharma, and objects are all absent. The Dharma refers to focusing on the Sutras, not others. From the causes of suffering, selflessness, and emptiness, Focusing on the essence, compassion is particularly excellent. Impermanence, selflessness, emptiness, all essences, In the way of emptiness, the latter is superior to the former. Meditation is also superior because it focuses on the Buddha's essence. Therefore, there is also a great difference in the grounds. This one is never abandoned, others are abandoned. Discouragement, contempt for inferior sentient beings, and Holding onto what is not true, slandering the true Dharma. The five faults of attachment, clinging, and distraction are absent in this. These cannot be eliminated by mere self-emptiness. Great joy arises, respect like the teacher, and Wisdom, innate wisdom equal to myself, great love arises. Thus, with common and special faith, Take refuge and generate the mind of enlightenment. The object of meditation is emptiness, compassion, combining non-abiding. The way of meditation is the union of calm abiding and insight. Activities in between sessions, the remaining nine Dharma practices. With skillful means, rejoicing, aspiration, dedication, and Increase merit with the seven-branch offering. Always maintain the discipline of vows of moral conduct. Abandon bad friends and rely on noble spiritual friends. Rely on the nine means of settling the mind, and Eliminate the five faults, eight mental activities. The way of relying, etc., should be in accordance with the common aspects. Knowing the measure of food, not sleeping, diligently practicing yoga. Only practice mindfulness and awareness, and caution. The first of these.
Chinese
的业者获得地。之后那些之前，获得五种利益，因此成为完全清净的容器，成为无上者。身体上的所有恶业，每一瞬间都会耗尽。身体和心总是，被彻底的训练所充满。在所有的法显现中，完全不会中断的证悟。真实的理由是，没有考察的都能清楚地看见。因为追求现量，如果训练，就是堪能的殊胜。获得禅定而现量知，通过现量成就之门，对于无数的佛，为了供养和侍奉，前往各个世界。之后成为那样的，菩萨在等持中，除了用意识述说之外，所有事物都无法清楚地看见。为了增长法的显现，恒常精进稳固的精进。法的显现增长之后，就会安住在唯识上。之后所有显现的事物，都会清楚地看见为心。那时他的所取，那种散乱就会舍弃。之后对于他的能取，仅仅剩下散乱。那时无有间隔的，迅速地触及等持。如此一来在他的随后，舍弃能取的散乱。这些按照顺序，被称为变暖等等。以此对无数的佛，于无数劫中侍奉承事。因为对他侍奉承事，心就成为堪能殊胜。那时从法的传承中，为了获得诸佛的寂止和，广大的智慧，就会获得广大的教言。他的所有法都如幻化一般，并且了知如前往生育的园林一般，在兴盛之时和衰败之时，不会被烦恼痛苦所怖畏。三种等持的行境是，二种无我的相，以及我执的所依，那：常（《ཛཾ》所依）是寂灭，这样说。无分别的背後，是恒常欢喜的。为了完全了知和断除，以及为了现前，因为想要利益众生，等持之因ཉ