Chinese
因为没有显现的缘故，徒劳地陷入其中。因为没有它，所以没有识。这样说着，有八识的集合，有些人说只有一个。有些人认为唯一者也具有形相。现在，为了阐述大乘中观派的论典，说了“具足殊胜识之义”等。如前所述，识以理智不相违背，因此具有殊胜义的特征，但我们中观派精通以极度寂静之理衡量，且智慧极其坚定的人们，并不认为它在胜义谛中存在。为什么呢？因为识远离一和多的自性，例如虚空中的莲花。这里，具足殊胜识之义是所立宗。不认为它在胜义谛中存在是所要成立的法。因为远离一和多，这是周遍的法，是不现见的因。如同虚空中的莲花，这是同品喻。 导师以直到瑜伽行派为止的连接词，以前者前者驳斥后者后者。例如，像马一样聪明的被列为中观派的世尊普贤的僧众们，首先，“凡是存在的，这些都会坏灭”等，仅仅是宗和宗的法，或者仅仅是比喻的法，都是为了理解而说的。对于除此之外的其他，要知道这里使用了简略的连接词。那么，那些中观派承认什么呢？他们什么也不承认。说了“非有非无，非有非无。也不是两者的自性，从中观派解脱了四边。这是智者们的真实。”瑜伽行派的最终是存在，但那也不是所希望的。顺世外道等认为是无，那也不是所希望的。如果说是远离两者自性的自性呢？说了非有非无，因为会变成第三聚。如果那样，是承认两者为一吗？说了也不是两者的自性，因为会陷入两者的过失。后面的两个方面呢
English
Because there is no appearance, it is in vain to fall into it. Because there is no it, there is no consciousness. Saying this, there are eight aggregates of consciousness, and some say there is only one. Some think that the only one also has form. Now, in order to explain the treatises of the Mahayana Madhyamaka school, it is said, "Possessing the meaning of supreme consciousness," etc. As mentioned before, consciousness is not contradicted by reason, so it has the characteristics of supreme meaning, but we Madhyamikas, who are skilled in measuring with the extremely peaceful reason, and whose wisdom is extremely firm, do not think that it exists in the ultimate truth. Why? Because consciousness is free from the nature of one and many, like a lotus in the sky. Here, possessing the meaning of supreme consciousness is the subject. Not thinking that it exists in the ultimate truth is the dharma to be established. Because it is free from one and many, this is the pervasive dharma, the non-perception of the cause. Like a lotus in the sky, this is a similar example. The teacher refutes the former with the former and the latter with the latter with connecting words up to the Yogacara school. For example, those who are listed as the Madhyamikas, the Bhagavan Samantabhadra's Sangha, who are as smart as horses, first, "Whatever exists, all these will perish," etc., are only the dharma of the subject and the subject, or only the dharma of the example, which are said for understanding. For others besides that, know that abbreviated connecting words are used here. So, what do those Madhyamikas admit? They admit nothing. It is said, "Neither existent nor non-existent, neither existent nor non-existent. Nor is it the nature of both, from which the Madhyamikas are liberated from the four extremes. This is the truth of the wise." The ultimate of the Yogacara school is existence, but that is not what is desired. The Lokayatas and others think it is non-existence, but that is not what is desired. If it is said to be the nature free from both? It is said neither existent nor non-existent, because it will become the third aggregate. If so, is it admitting that the two are one? It is said that it is not the nature of both, because it will fall into the faults of both. What about the latter two aspects?
Chinese
是遮破于有之种种分别。如论师婆毗耶（Bhāviveka）所说，虽然已经完全考察了各方，但为了要说不合理之处，所以完全接受它也没有过失。这样一来，就从如前所示的四边中解脱出来。舍弃了这些，就是舍弃了诸边，对于世俗谛，中观派就是那些不承认“有、无、亦有亦无”者。由于对它具有精勤，所以谁也不能加以非难。以这种方式，由于具有任何宗派论者都无法驳斥的智慧，所以他们是智者。他们所说的“唯此为真”是如何衡量的呢？它不会改变，而且衡量它也不会颠倒，因此两者都不会欺骗，所以唯此为真，其他则不然。在此，这些中观派对世俗的安立有两种：不衡量显现的是论师婆毗耶等；认为显现的事物并非如其所是，而是内在的意识本身显现为种种的是论师寂护等。所谓“于法”等，是要进入修学。如前所示，如错乱之处，各种宗派的边见，以及其他常见论者四种，还有其他常见论者四种，断见论者四种，认为一切生起是因的两种，语误四种，认为有想的十六种，认为无想的八种，认为非有想非无想的八种，认为在可见之法中生起厌离的五种，以及认为断灭的七种，这六十二种邪见存在于争论的五浊恶世中。如果不对这些法进行听闻等努力，又怎么能成就呢？因此，智者应精勤地好好观察法。诸如此类，已经说过，很容易理解。所谓焚烧等，是论师自己说的。在其他地方，凡是能用经论和理智很好地表达，并且前后没有矛盾的，圣者们都会接受。有些人则认为，现量、比量和圣言量是量。
English
It refutes the various conceptualizations of existence. For example, as stated by the venerable Bhāviveka, although all aspects have been fully examined, there is no fault in fully accepting it in order to speak of what is unreasonable. In this way, one is liberated from the four extremes as previously shown. Abandoning these is abandoning the extremes. For the conventional truth, the Madhyamikas are those who do not accept "exists, does not exist, both exists and does not exist." Because they possess diligence towards it, no one can criticize them. In this way, because they possess wisdom that no proponent of any tenet can refute, they are the wise ones. How is their statement "only this is true" measured? It does not change, and measuring it is not inverted, therefore neither deceives, so only this is true, and not others. Here, these Madhyamikas have two ways of establishing the conventional: those who do not measure appearances are the venerable Bhāviveka and others; those who say that the appearing objects are not as they appear, but rather the inner consciousness itself appears in various ways are the venerable Śāntarakṣita and others. The phrase "in the Dharma" and so on, is to enter into learning. As previously shown, like the places of confusion, the extreme views of various tenets, as well as the four types of eternalists, and another four types of eternalists, four types of annihilationists, two who believe that all arising is due to a cause, four verbal errors, sixteen who believe in perception, eight who believe in non-perception, eight who believe in neither perception nor non-perception, five who believe in arising revulsion in visible phenomena, and seven who believe in annihilation, these sixty-two wrong views exist in this degenerate age of five defilements where disputes occur. If one does not make efforts such as listening to these teachings, how can one accomplish it? Therefore, the wise should diligently and carefully examine the Dharma. Such things have been said and are easy to understand. The burning and so on, is said by the venerable teacher himself. Elsewhere, whatever can be well expressed by scripture and reason, and is without contradiction from beginning to end, the noble ones will accept. Some consider direct perception, inference, and scripture to be valid cognitions.
Tibetan
སྨྲ་བར་བྱེད་དོ། །གུས་ཕྱིར་མིན་པ་ནི་གང་ཟག་གི་རྗེས་སུ་འབྲང་བ་དགག་པའི་ཕྱིར་རོ། །བསྲེག་པ་ལ་སོགས་པ་ཡང་ཚོང་དཔོན་གསེར་སྤྱོད་ལྟ་བུའི་བླ་མ་ལ་རག་ལས་པས་ན། དེས་ན་འབད་པ་བླ་མ་ནི། །ཞེས་བྱ་བ་ལ་སོགས་པ་སྨྲས་ཏེ། གང་ཞིག་བདེན་པ་གཉིས་ཇི་ལྟ་བ་བཞིན་ཤེས་པས་ལྟ་བ་ཕྱིན་ཅི་མ་ལོག་པ་དང༌། སྙིང་རྗེ་དང་ལྡན་པ་དང༌། ཐབས་ལ་མཁས་པ་དང༌། ལེ་ལོ་སྤངས་པ་སྟེ་ཆོས་བཞི་དང་ལྡན་པ་དེ་ནི་བླ་མའོ། །ཡོངས་སུ་དྲི་བ་ནི་ས་བཅུའི་བར་དུ་དེ་ལ་རག་ལས་པས་ན་ཆོས་ཉིད་ཁོ་ནས་སོ། །སེམས་ཀྱི་ཡང་དག་པ་ཇི་ལྟ་བ་ཤེས་པ་ནི་དེ་སོང་བ་དང་གནས་པ་མི་དམིགས་ཏེ། དེ་གཉིས་སྔར་བསྟན་པ་ལྟར་མ་ལུས་པར་ཤེས་པ་ཡིན་པས་བླ་མའི་ལུང་གིས་སེམས་ཤེས་པའི་ཚུལ་ལ་རྣམ་པ་དུ་མར་གོམས་པར་བྱའོ་ཞེས་བྱ་བ་ ནི་གང་ཚེ་སེམས་ནི་ཞེས་བྱ་བ་ལ་སོགས་པས་བསྟན་ཏེ། ཇི་ལྟར་ན་གོམས་པར་བྱ་ཞེ་ན། ཡིད་ནི་གང་དང་གར་འགྲོ་བ། །ཞེས་བྱ་བ་ལ་སོགས་པ་སྨོས་པས་རྟོག་སེམས་འཁོར་ལོ་དེ། ཇི་ལྟར་གཟུང་བ་སྟོན་ཏེ། ཇི་ལྟར་མཐོང་དང་ཐོས་པ་ཀུན། །འདི་ལ་དགག་པར་བྱ་མིན་གྱི། །གང་ཕྱིར་སྡུག་བསྔལ་རྒྱུར་གྱུར་པ། །བདེན་པ་ཉིད་དུ་རྟོག་པ་བཟློག །ཅེས་བསྟན་པ་དང༌། ཡང་དག་ལྟ་བས་ཕྲ་རབ་ཀྱི། །ངོ་བོ་ཡང་ནི་མི་ཤེས་སོ། །དེ་ཕྱིར་རང་བཞིན་མེད་སྨྲ་བའི། །སྣང་བ་བསལ་ཕྱིར་མ་ཡིན་ནོ། །ཞེས་བྱ་བ་ལ་སོགས་པའི་ཚུལ་གྱིས་དངོས་པོ་ཀུན་རྫོབ་པ་རྣམས་ཐམས་ཅད་སྤྲོས་པ་མེད་པའི་རང་བཞིན་ཏེ། དེའི་བདག་ཉིད་དུ་ཤེས་པར་བྱའི་ས་བརྒྱད་པའི་བྱང་ཆུབ་སེམས་དཔའ་ལྟར་ནི་ཐོག་མ་ནས་མཐོང་བ་མི་སྲིད་ཅིང༌། མཐོང་བ་ན་ཡང་དེ་དོར་ཏེ་བདེན་པ་གཉིས་སུ་དབྱེར་མེད་པའི་ངོ་བོ་ཁོང་དུ་ཆུད་པར་བྱ་བའི་ཕྱིར་རོ། །དེ་ལྟར་ན་འཕགས་པ་རྣམ་པར་མི་རྟོག་པ་ལ་འཇུག་པའི་གཟུངས་ལས་བྱང་ཆུབ་སེམས་དཔའ་མཉམ་པར་གཞག་པའི་ཡེ་ཤེས་པས་ནི། ཆོས་ཐམས་ཅད་ནམ་མཁའི་དཀྱིལ་ལྟ་བུར་མཐོང་བར་གསུངས་པ་དེ་ལ་ཐམས་ཅད་དུ་དམིགས་པར་ནི་རྗེས་ལས་ཐོབ་པས་སྒྱུ་མ་ལ་སོགས་པ་ལྟར་སྣང་བ་བསྟན་ཏོ། །ད་ནི་སློབ་དཔོན་གྱི་ཞལ་སྔ་ནས་ཀུན་རྫོབ་ཏུ་རྣལ་འབྱོར་སྤྱོད་པ་པ་དག་ལས། རྣམ་པ་མེད་པ་དང༌། རྣམ་པ་མཐུན་པར་སྟོན་པ་སེམས་འདི་ནི་བག་ཆགས་དང་བཅས་པས་སྣ་ཚོགས་སུ་སྣང་ལ། ཇི་ལྟར་སྣང་བ་ཉིད་ནི་བག་ཆགས་ཀྱིས་ནི་སེམས་ཅན་དུ་བགྲང་བ་ལ་ཁྲིད་ཅིང་དེ་མ་ཡིན་པ་ལ་ཁྱེར་ཞེས་བྱ་བ་ལ་སོགས་པ་གསུངས་ཏེ། དེ་ལྟར་སྣང་བ་ལ་ཉེས་པ་མེད་པའི་ཕྱིར་སེམས་ཀྱི་འཇུག་པ་
Chinese
说也。不恭敬是为了遮止随顺 ব্যক্তি（梵文，天城体，梵文罗马拟音，汉语字面意思）之人。焚烧等等也依赖于如商主金用般的上师，因此说“努力上师是”等等。谁如实知晓二谛，因此具有不颠倒的见解，具有慈悲心，善巧方便，舍弃懒惰，即具有四法者，是为上师。完全询问是因为直到十地都依赖于他，因此仅仅是法性。了知心的真实性，即不观察它的已逝和存在，因为如前所示，完全了知这二者，因此应以上师的教言，在了知心的方式上多次串习，这由“何时心是”等等显示。如何串习呢？“心往何处去”等等所说，显示了如何执持那分别心的轮转。如何呢？“如何见闻一切，不应在此遮止，因为是痛苦之因，遣除执为真实”，如此显示。并且，“以真实见，极微之自性，亦不能知晓，因此说无自性，并非为了消除显现”，以这些方式，所有世俗事物都是无戏论的自性，应知其自性，如八地菩萨般，从一开始就见是不可能的，即使见，也应舍弃它，为了通达二谛无别的自性。如此，在圣者入于不思议陀罗尼中，菩萨以等持的智慧，见到一切法如虚空般，对此，由于是从随行而获得，因此显示了如幻象般的显现。现在，从导师面前，对于世俗中的瑜伽行者们，显示无相和相似之相，此心与习气相连，因此显现为多种多样，如其显现，习气引导着众生之列，并带到非彼之处等等。如此宣说，因为如此显现没有过失，所以心的运行。
English
It is said. The lack of respect is to prevent following the person (Sanskrit, Devanagari, Sanskrit Romanization, literal Chinese meaning). Burning and so on also depend on a lama like the merchant lord Gold User, therefore it is said "The effort lama is" and so on. Whoever truly knows the two truths, therefore has an undeluded view, has compassion, is skilled in means, and abandons laziness, that is, has four qualities, is a lama. Complete questioning is because it depends on him up to the tenth bhumi, therefore it is only the nature of dharma. Knowing the true nature of the mind is not to observe its past and present, because as previously shown, completely knowing these two, therefore one should repeatedly practice the way of knowing the mind with the lama's teachings, which is shown by "When the mind is" and so on. How to practice? "Where does the mind go" and so on, shows how to hold that wheel of discriminating mind. How? "How all seeing and hearing, should not be stopped here, because it is the cause of suffering, eliminating the perception of truth", thus showing. And, "With true view, the nature of the atom, also cannot be known, therefore saying no self-nature, is not to eliminate appearance", in these ways, all conventional things are the nature of non-elaboration, one should know its nature, like the eighth bhumi bodhisattva, it is impossible to see from the beginning, and even if seen, it should be abandoned, in order to understand the nature of the two truths without difference. Thus, in the sutra of the Noble One Entering into Non-Conceptualization, the bodhisattva with the wisdom of samadhi, sees all dharmas as like the center of the sky, to this, because it is obtained from following, therefore the appearance like illusion is shown. Now, from the teacher's presence, for the yogis in the conventional, showing the formless and similar aspects, this mind is connected with habits, therefore it appears in various ways, as it appears, habits lead to the ranks of sentient beings, and take to non-that and so on. Thus it is said, because there is no fault in such appearance, therefore the movement of the mind.