English
Homage! In detail, the *Laṅkāvatāra Ornamented Treatise*, *Definitive Explanation of Profound Meaning*, *Meeting of Father and Son Sutra*, *Moonlight Samādhi Sutra*, *Elephant Strength Sutra*, *Inexhaustible Intelligence Sutra*, *Compendium of the True Dharma Sutra*, *Sutra Requested by the Dragon King Sāgara*, *Jewel Cloud Sutra*, *Mother of the Buddhas Sutra*, etc. If one carefully contemplates the immaculate intent of the Mahāyāna teachings, one will again develop faith in this. In terms of how individual ascertainment arises, this treatise has five unique tenets of its own system that are particularly superior to other Madhyamaka schools: it posits the object to be measured as being only an entity that is characterized by its ability to perform a function; it has the uncommon assertion that consciousness is without an object, self-aware, and self-illuminating; it asserts that the various appearances of external phenomena appear due to the power of one's own mind, and thus it is mind-only; it divides ultimate reality into nominal and non-nominal; and when establishing nominal ultimate reality, it holds that the realized meanings of each valid cognition are not contradictory. The necessity of each of these is also as follows: First, the object to be measured, the characteristic of conventional truth, is that it is capable of performing a function. The unreal parts are known to be unable to appear independently, but rather rely on the real entity and are imputed by a conceptual mind that eliminates others. Therefore, the tenets of materialism are reasonable. Thus, it is possible to ascertain that all knowable things that appear as objects of conventional truth are impermanent. In this way, things like space are merely assumed to be permanent. If it is established there as merely an imputation without an entity, then whatever is an entity must be able to perform a function, and if so, it is established as momentary. Therefore, all entities are easily established as impermanent. If one knows how objects, entities, and imputations enter through the door of appearance and elimination, then a deep understanding will arise, and it will be like the heart and eyes of the treatises on valid cognition. Within terminology itself, if one distinguishes between correct and incorrect, then the assertion that the ability to perform a function exists in ultimate reality is in accordance with the Sautrāntika school. Dharmakīrti also said, "If I engage in the analysis of external objects, I rely entirely on the ladder of the Sautrāntikas." It is said. Here, although one does not want external objects to be hidden, one must measure terminology in this way for the phenomenon of various appearances arising due to the power of the mind. Second, self-awareness exists only in terminology, and
Chinese
而且，即使不是将自身的一个体性划分为能知和所知的境，但与物质相反，仅凭生起为体验明觉的体性之义，安立自证的名称是合理的，这样就显示了。由于自己对自己作用的相违等责难都不会产生，因此自证的名称成立而无害。由此可以成立显现为心，以及境体验的名称成立而无害。如果不这样承认，由于没有关联，因此不能成立体验外境等，这样一来，所有现见的安立都会瓦解，因此自证是所有名言中唯一的量之要点。三，由于承认各种显现是心的幻化，因此了知了名言的究竟实相，并且对轮回的进入和返回之理获得了确信。如果从远离一切分别戏论的实相的角度来说，也不会执着显现是心。那是超越名言的胜义谛。如果安住于名言显现的状态，那么以理证可以破除外境存在，并且有理证可以成立唯心，因此在没有超越现见之地的基础上，如果承认一个名言，那么没有比这更高的了。如果分析由分别假立的法，则在任何地方都不能成立，但是，以自现体验的方式，无可否认地显现，这是无法否认的，这以事物的力量成立为心的显现或仅是自显。如果超越了这一点，那就是超越名言的胜义谛之地。应当了知，不可能存在比这更高的名言安立。因此，法称论师也说，世尊以智慧之眼如实照见事物之实相的意趣，是阐明名言安立之精要，仅此而已。即使如此，将名言量和胜义谛结合起来阐述，是本论的特点。如果像这样了知显现是心性的游舞，那么也能获得对轮回的进入和返回之理的确信。就像这样，由于心中安放了各种颠倒的习气，因此相续不断地产生如梦般的各种显现，然而，对于这一点，没有其他因，唯有心。
English
Moreover, even if it is not the case that one's own nature is divided into the object of knowledge and the subject of knowledge, the realm of knowledge, but contrary to matter, the term self-awareness is justified for the mere fact of arising as the nature of experiential clarity, and thus the establishment is shown. Since objections such as the contradiction of oneself acting on oneself do not arise, the term self-awareness is established without harm. This establishes that appearances are mind, and the term experiencing objects is established without harm. If this is not accepted, since there is no connection, experiencing external objects, etc., cannot be established, and thus all the establishments of what is seen will collapse, so self-awareness is the single essential point of valid cognition in all conventions. Third, by accepting that various appearances are the magical manifestations of the mind, one knows the ultimate reality of conventions and gains confidence in the way of entering and returning from samsara. From the point of view of the reality that is free from all elaborations of signs and characteristics, one does not fixate on appearances as being mind. That is the ultimate truth that transcends conventions. If one abides in the state of conventional appearances, then reason harms the existence of external objects, and there is proof by reason that it is only mind, so if one accepts a convention without transcending the ground of what is seen, there is nothing higher than this. If one analyzes the phenomena that are merely posited by the power of thought, they are not established anywhere, but this undeniable appearance that appears unmistakably in the way of experiencing in one's own awareness is established by the power of things as the appearance of mind or merely as self-appearance. To go beyond that is the ground of ultimate truth that transcends conventions. It should be known that there is no conventional establishment higher than this. Therefore, the glorious Dharmakirti also said that the intention of the Blessed One, who saw the nature of things as they are with the eye of wisdom, is the essence of clarifying the conventional establishment, and that is all. Even so, combining and showing conventional valid cognition and ultimate truth is a special characteristic of this text. If one knows that appearances are the play of mind itself, one can also gain certainty about the way of entering and returning from samsara. In this way, due to the power of various reversed imprints placed in the mind, various dream-like appearances arise continuously, but for that, there is no other cause than the mind.
Chinese
以名相使心受烦恼控制而进入有之界，甚至如来之手也无法阻挡。如果能掌握自心，就能掌握一切法。无需依赖其他因素，如取悦外在的自在天等，或从恶劣的处境中逃脱而走向善良的处境。一旦获得安忍，从此不再堕入恶道等，这些都是道和果的功德显现。否则，如果不是依靠自心的力量，而是依靠外在事物的力量，那么各种各样的好坏事物会持续不断地显现。对于修道之人来说，永远不可能彻底摆脱由外在力量引起的痛苦等。因此，了知显现即是心，就能对轮回的进入和解脱产生非常坚定的信念。因此，在自心之上确定一切法，是诸佛宗派的殊胜特点，是事物显现方式的实相，是修持窍诀的关键，就像屠夫掌握了宰杀轮回之轮的命脉，木匠精通木头的纹理一样。如果掌握了特殊的方便法，那么在究竟的金刚乘中，这就是窍诀的精髓。如今，那些没有通过体验找到佛法根本，只是口头上说说的人，认为仅仅在心中进行辨析的佛法微不足道，想要通过更伟大的逻辑和更广泛的论述来修持道。然而，虽然需要广泛地闻思，但也需要将修持浓缩为精华。证悟佛法的圣者们看到，《胜母经》中说：抛弃根本而寻找枝叶，得到美食却寻找劣食，得到大象却寻找象迹，不向施予丰盛的君主祈求，却向施予微薄的奴仆祈求等等譬喻，就像那些抛弃佛法根本，仅仅体验到词句的皮毛，却傲慢地轻视其他具有要点的人，他们颠倒了佛法的大小轻重。因此，了知一切显现皆为自显现
English
When the mind is controlled by afflictions due to names and enters the realm of existence, even the hand of the Tathagata cannot prevent it. If one gains control over one's own mind, one gains control over all dharmas. Without relying on other causes, such as pleasing external Ishvaras, or escaping from bad circumstances to go to good ones, once one obtains patience, one will not fall into the lower realms from then on. These are the qualities of the path and the fruit that appear. Otherwise, if it is not by the power of one's own mind, but by the power of external objects, then various good and bad things will always appear continuously. For a person who has practiced the path, it is impossible to completely abandon suffering, etc., caused by external forces. Therefore, knowing that appearances are mind, one gains a very firm conviction about entering and leaving samsara. Therefore, establishing all dharmas on one's own mind is the supreme distinguishing feature of the Buddhas' tenets, the reality of how things appear, the essential point of meditation instructions, like a butcher who knows the vital point of slaughtering the wheel of existence, and a carpenter who is skilled in the grain of wood. If one grasps the special means, then in the ultimate Vajrayana, this is the essence of the instructions. Nowadays, those who have not found the root of Dharma through experience, but only carry words in their mouths, think that the Dharma of merely cutting away at the mind is insignificant, and think that they should practice the path with greater logic and more extensive explanations. However, although it is necessary to have a broad scope of hearing and thinking, it is also necessary to condense practice into its essence. Those holy beings who have attained the Dharma see that, in the Prajnaparamita Sutra, it says: abandoning the root and seeking branches, finding excellent food and seeking bad food, finding an elephant and seeking elephant tracks, not begging from a lord who gives abundantly, but begging from a servant who gives little, and so on. Like those who abandon the root of Dharma and only experience the superficiality of words, and arrogantly despise others who have the essential points, they have confused the importance of Dharma. Therefore, knowing that all appearances are one's own appearances
Chinese
无论是显宗还是密宗，只要是致力于修持正道，就必须对此深信不疑，没有什么比这更重要的了。即使在一个夜晚的梦境中，显现出各种各样的景象，如果试图用其他方法来消除它们，也是无法穷尽的。但是，如果明白这些都是由心性所显现的，那么所有这些景象都会立即自然平息。同样，对于轮回的显现，无论时间如何无限，空间如何广阔，也应该明白与此相同。第四，将胜义谛分为名相和非名相两种，这是最为殊胜的良好传统。像这样，如果一开始不指出无自性，那么就无法摧毁从无始以来就习惯的实执颠倒。如果仅仅指出这一点是胜义谛，那么一些心智狭小的人会认为，仅仅是遮止了所破之法的空无就是实相，从而执着于空性，形成无法挽救的邪见。而且，执着的方式也有两种：对空性执着为实有，以及执着为实无。如果说不应该执着于任何一边，那么就会失去对治一切轮回疾病的良药——空性深奥的甘露之源，以及通过理性的辨析所产生的定解。如果像那样陷入无意识的黑暗之中，认为什么都不应该放在心上，那么这种甚深之法就难以观看、见到、思考和体验。正如中观论典中所说：若人观空性，知见不正确，则慧浅者遭损害，如捉毒蛇及咒术。因此，薄福之人，对此法甚深，知见难通达，佛陀心已灰，不欲说法教。因此，首先通过名相上的胜义谛来破除实执，然后通过揭示非名相的胜义谛，来遮止对实无的执着。总而言之，对于有、无、亦有亦无、非有非无这四边，不附加任何诸如实有成立的差别，而是要各自现量证悟到这些对境消失的广大离戏之义，这一点非常重要。这些道理，寂天菩萨说：串习空性故，亦断实物习。