Chinese
抑或如其他？ 因缘于止灭之故。 如彼之外余止灭， 抑或缘于总相故？ 因是积聚之故如是， 见痛苦等是虚妄。 欲如虚妄之识。 以此真实分别与， 勤作等亦是虚妄故， 道之谛于胜义中， 成立为非真实也。 故彼修习不应理， 痛苦等亦不应不见。 见者们所不见之色， 于一切处亦如是住。 若唯恶慧者， 不欲见真实故， 汝非解脱之种姓， 如稚童之辈耶？ 彼痛苦不生痛苦故， 谁欲于何解脱耶？ 解脱亦如幻化所作， 乃由错乱之势力所显。 凡诸痛苦等， 恒时不见欲解脱。 是故譬喻亦无有， 如是因亦不成立。 以真实见为前导之， 此如是生起之道， 于大乘中亦曾宣说， 是故因亦不成立。 依于二谛， 诸佛宣说正法， 世俗谛与， 胜义之谛也。 明理之边际亦善说， 彼皆是佛所说。 是故譬喻不成立， 若有疑惑当观察。 有与无之分别
English
Or like others? Because of focusing on cessation. Like other cessations besides that, Or is it because of focusing on the general characteristic? Because it is compounded, therefore, Seeing suffering etc. is false. It is desired like false consciousness. Because of this, true discrimination and, Effort etc. are also false, The truth of the path, in ultimate truth, Is established as not true. Therefore, that meditation is unreasonable, Suffering etc. should not be unseen. The form unseen by those who see, Also abides thus in all places. If only the evil-minded, Do not want to see the truth, You are not of the lineage of liberation, Like the childish ones? Because that suffering does not produce suffering, Who desires liberation from what? Liberation is also like something made by illusion, It is shown by the power of confusion. Whatever sufferings etc., Desire liberation by never seeing them. Therefore, there is no example either, Likewise, the reason is not established. This path of how it arises, With true view as the forerunner, Has also been taught in the Great Vehicle, Therefore, the reason is not established. Depending on the two truths, The Buddhas teach the Dharma, The conventional truth and, The truth of ultimate reality. Whatever is well taught at the limit of knowledge, All that is what the Buddha said. Therefore, the example is not established, If there is doubt, investigate. The discrimination of existence and non-existence
Chinese
如使用处。 有为诸法真实中， 以名为无生之差别， 现量以及名言者， 以示妨害故无害。 真实而言诸法者， 寂灭且与虚空等， 妇女自性亦未成， 云何欲为譬喻害？ 所行行者能行者， 如是三者如何有？ 立彼不行以为行， 如是欲以安立过。 名言妨害真实也， 于有差别未成故， 是故于此相违品， 我之宗派不能害。 无戏论且自证知， 远离分别垢染者， 远离多性一性者， 寂灭即是智者慧。 虚空天神所开示， 虽不应理是彼性， 然从梵天最初生， 敬彼天神如是说。 色等诸处显现者， 是为意识之境界， 彼之有者是共同， 若是所成亦容有。 从生所变等自性， 色等诸处有性者， 若是所成亦无喻， 故有敌者论式害。 色等诸处与诸蕴， 非是生及生所变。 自性显现种种识， 生起之因故如意。 心及心所自性者， 心及心所极著名， 无有宗因以及喻， 于瑜伽师亦无宗。 此说唯是识性者， 为遣外境之义故， 此说词义是遮彼， 云何欲为我宗失？ 不能以他语宣说， 寂灭之心所应作， 有心要耶无心要？ 智者于此应观察。 中观心要入声闻之胜义谛品第四竟。 以自宗派之我慢， 自诩为智他人云， 是即趣入甘露及， 瑜伽行者善说也。 二事无有之因故， 二有实无之有者， 有等诸识之境界， 是为胜义谛所许。 无有事物无我者， 如是真如法性及， 不分别识之所缘，
English
As in the place of use. In the truth of conditioned things, By the distinction called unborn, Manifest and renowned, There is no harm in showing harm. In truth, all dharmas Are peaceful and equal to the sky, If womanhood itself is not established, How do you want to harm the example? What is to be traversed, the traversing, and the traverser, How are these three present? Establishing the non-traversing as traversing, Likewise, one wants to impose a fault. Renown harms the truth, Because it is not established in the distinguished, Therefore, in this opposing side, My side cannot harm. Without elaboration and self-awareness, Free from the stain of conceptualization, Free from multiplicity and singularity, Peace is the wisdom of the wise. Revealed by the sky god, Although it is not reasonable to be that nature, Yet it arises from the first Brahma, Respecting that god, one speaks thus. The appearance of the sense fields such as form, Is considered the realm of consciousness, Its existence is common, If it is to be proven, it is also acceptable. The nature of what is transformed from the elements, The existence of sense fields such as form, If it is to be proven, there is also no example, Therefore, there is harm from the opponent's logic. The sense fields such as form and the elements, Are not the nature of arising and what is transformed from arising. The mind that appears as self-nature, Is the cause of arising, therefore it is as desired. The nature of mind and mental factors, Mind and mental factors are extremely famous, There is no subject, reason, or example, There is also no subject for the yogi. This saying, "only mind," is To refute the meaning of external objects, This saying means to negate that, How do you want to lose my side? Unable to speak with another's words, The mind of peace should be made, Is there an essence or no essence? The wise should examine this. The fourth chapter, Entering the Truth of the Hearers from the Essence of the Middle Way, is complete. With the pride of one's own tradition, One who boasts as wise says, "That is, entering the nectar and, The yogic practitioner has spoken well." Because there are no two things, The existence of the non-existent two, The realm of consciousness such as existence, Is what is accepted as the ultimate truth. The non-existent thing, the selfless, Likewise, suchness, the nature of dharma, and The object of non-conceptual consciousness,
Chinese
故。知彼亦为事，由依于所缘，无所缘乃生。由依于无所缘，无所缘乃生。不缘遍计所执，亦无他之自在，见彼即是圆成实，是为观于自性。由遍计有因，及于异处无二，以缘一切烦恼故，许有他起自在。此般若波罗蜜多之理，是为获得一切智性。生与灭等诸法，非是着重遮止。此处所说如来一切教言，是我等之量。量是可信之圣言故，能成办诸善。其他圣言不生疑惑，亦不生邪见。是故为成办彼等，当寻觅具理之理。无二之事物，以非理相违故。空中之花非有事物，亦不应思彼为实有。若谓未曾如实观察故，于彼无有差别，于名基名相安立，彼等相同故非是答复。若谓未曾舍弃彼实事，彼即是实事，如是实性不舍弃，是故彼非实事。是故彼等观见者之，了知将成无实所缘。彼亦是法无我，以是无有之识之因故。若谓缘无实之识，是无分别者，如是色识亦成无分别，且成殊胜。若谓以显现所取故，色识非为真实，如是则成宗因颠倒，且所立誓句亦将退失。若缘自性者，能仁之菩提成有分别，且成有缘者，且不成无分别智。若于唯识中，不执着所缘及色等，以所许及名声故，将损害所立誓句。如是为生起显现故，如梦中之色等如识般，色等无义，不应称为识。何以故？以梦等之识，缘于法故。彼
English
Therefore. Knowing that is also an act, by relying on the object of focus, non-objectivity arises. By relying on non-objectivity, non-objectivity arises. Not focusing on what is imputed, and without the power of others, seeing that is the perfectly accomplished, it is to look at the self-nature. Because imputation has a cause, and because there is no duality in other places, because of focusing on all defilements, it is accepted that there is other-dependent existence. This way of the Perfection of Wisdom, is to obtain the all-knowing nature. Birth and cessation and other phenomena, are not emphasized as prohibitions. All the teachings of the Tathagata spoken here, are our measure. Because the measure is a credible sacred word, it can accomplish all good. Other sacred words do not cause doubt, nor do they cause wrong views. Therefore, in order to accomplish them, one should seek a reasonable reason. The object of non-duality, is because it is unreasonable and contradictory. The flower in the sky is not a real thing, nor should it be thought of as real. If it is said that there is no difference in it because it has not been observed as it is, in the establishment of the name base and name aspect, it is not an answer because they are the same. If it is said that the real thing has not been abandoned, that is the real thing, and if the real nature is not abandoned in this way, then it is not a real thing. Therefore, the knowledge of those who see it will become an unreal object of focus. That is also the selflessness of phenomena, because it is the cause of the consciousness of non-existence. If it is said that the consciousness that focuses on the unreal is non-conceptual, then the color consciousness also becomes non-conceptual, and becomes excellent. If it is said that the color consciousness is not real because it appears to be taken, then the reason becomes inverted, and the established vow will also be lost. If one focuses on self-nature, the enlightenment of the Able One becomes conceptual, and becomes an object of focus, and does not become non-conceptual wisdom. If in Mind-Only, one does not grasp the object of focus and color etc., because of what is promised and fame, it will damage the established vow. Thus, in order to arise appearance, like colors etc. in a dream like consciousness, colors etc. are meaningless, and should not be called consciousness. Why? Because the consciousness of dreams etc., focuses on the Dharma. That