English
Homage! The realm of the two immaculate valid cognitions is vast, but the power to easily measure at once is weak. This great land of your two truths and reasoning, with the great stride of discriminating wisdom, the conventional valid cognition, and the ultimate divided into two, is and is not, totaling three. Note: Divided by three. At that time, you are like the expanse of the earth, adorned by establishing all the many modes of reasoning. Therefore, the path of the two modes of reasoning, and the great tradition of accomplishing them as one, is the entrance to the teaching of the Supreme Vehicle of the Sage, and there is no other path than these three. Since you are the collector of the words of all the Buddhas, here it is summarized by the reasoning of the Supreme Vehicle. This one sun of profound essence and heartwood, completely destroys the darkness that dwells on the earth. The immeasurable and inconceivable essence of the Supreme Vehicle, with just a few skillful means of reasoning, this excellent treatise that easily reveals it, I regard as the great Vajra Vidya Mantra. This is an intermediate verse. Second, for whose sake is it done? What is the Great Vehicle? What is its treatise? How does the wisdom that is led by reasoning arise in its meaning? The Great Vehicle is that which, with the cause of the thought of Bodhicitta, the path is endowed with the ten perfections, having exhausted the three of completion, maturation, and purification, the result is the attainment of the Buddha of the union of the two bodies. Its treatise is only the Madhyamaka and the Cittamatra, which are known as the two modes. Such an excellent treatise is beyond the realm of even the Tirthikas and the Hearers and Solitary Realizers, it is the ultimate of extreme truth and profundity. Thus, it is not merely believing in such a true and profound meaning with faith, but generating a firm conviction from the correct reasoning is the cause. The nature of the immaculate wisdom that arises from this is both profound and vast. Among these, the profound is that all dharmas are established in the Great Madhyamaka, which is free from all extremes, like honey of one taste. The vast is that the treatises of the collections of the two, the Great Vehicle Madhyamaka and Cittamatra, not even a single letter is to be discarded, knowing that all are gathered into one essential point, it is called vast because the treatise is all complete. The difference of that wisdom
Chinese
因此，由于相信自己所学之地，不会被他人所动摇，因此称为通过了解而获得信仰，即进入了具有特征的道。像这样，了解到作为道路之初的眼睛，清净的智慧是不可或缺的，因此寻求并努力追求，这是为此目的而应调伏的对象。第三，属于哪个方面？此论典确定了所知五法的自性，并且如以下将要阐述的那样，所有大乘都包含在其中，因此也是所有大乘的意旨解释。特别是《楞伽经》和《月光童子所问三摩地经》等深奥的经典，是无垢的教义。也就是说，在名言上接受唯识的方式是，如《楞伽经》所说：“外境实无有，自心现外境，心不入内故，愚童念有为。”等等，反复清楚地显示。关于二谛的观点，该经也说：“世俗中诸法有，胜义中无自性，无自性中何有错，彼即世俗谛。”以及，关于二理双运的观点，该经也说：“依于唯心已，不观外境义，安住于正念，亦极厌离心。从唯心厌离已，极厌离无相，安住无相瑜伽士，彼见大乘道。入定任运成寂静，以诸愿力而净治，殊胜智慧无我性，于无相中不可见。”这样说。关于胜义中无自性的方式，该经和特别是《三摩地王经》中说：“知心自性故，复生诸智慧。”以及，“智者知有为无为，破除诸相之想念，彼安住于无相中，则能了知诸法空。”以及，“有与无二者皆是边，净与不净此亦是边，是故舍离二边已，智者亦不应住于中。”以及，“离言语道
English
Therefore, because one trusts in the ground learned by oneself and cannot be swayed by others, it is called gaining faith through understanding, which means entering the path with characteristics. Like that, knowing that the pure wisdom that becomes the eye at the beginning of the path is indispensable, and therefore seeking and striving for it, is the object to be tamed for this purpose. Third, to which side does it belong? This treatise establishes the nature of the five objects of knowledge, and as will be explained below, all Mahayana is included therein, so it is also an explanation of the intent of all Mahayana. In particular, the teachings of profound sutras such as the Lankavatara Sutra and the Samadhiraja Sutra Requested by Sagaramati are immaculate. That is, the way of accepting only the mind in name is, as the Lankavatara Sutra says: "External forms do not exist, one's own mind appears as external, because the mind does not enter within, children perceive compounded things." and so on, repeatedly and clearly shown. Regarding the view of the two truths, the sutra also says: "In the conventional, things exist, in the ultimate, there is no self-nature, where is the mistake in no self-nature? That is the conventional truth." And, regarding the view of the union of the two principles, the sutra also says: "Having relied on mind-only, one does not examine external objects. Having dwelt in correct mindfulness, one also greatly renounces mind-only. Having renounced from mind-only, one also greatly renounces from the absence of appearance. The yogi who dwells in the absence of appearance, sees the Great Vehicle. Entering into samadhi is spontaneously accomplished and peaceful, purified by aspirations. Supreme wisdom, selfless, is not seen in the absence of appearance." Thus it is said. Regarding the way of no self-nature in the ultimate, the sutra and especially the Samadhiraja Sutra say: "Because of knowing the nature of the mind, wisdom will arise again." And, "The wise know the compounded and the uncompounded, having destroyed the thoughts of signs, if one dwells in the signless, then one will thoroughly know that all phenomena are empty." And, "Existence and non-existence are both extremes, purity and impurity are also extremes, therefore, having abandoned both extremes, the wise should not dwell even in the middle." And, "Free from the path of sound and words
Chinese
并且希望融入那个伟大的境界而获得解脱，以及吠陀论者等各自视为自己所崇拜的梵天和遍入天、自在天等，认为是常恒的究竟真理。他们承认从那些神灵的幻化中产生的物质是不稳定且具有欺骗性的本质。他们自认为如果获得那些神灵的地位，就能永远获得解脱。因此，他们依赖于各种艰苦的苦行和誓愿，以及祭祀、禅定和风等瑜伽的多种修行方法。此外，还有声称常恒的“我”和虚空等本来就自然存在的“本来存在论”等，虽然有非常多的宗派名称和不同的观点，但如果将所有这些观点归纳起来，就是承认某种常恒的事物是束缚和解脱轮回的原因。这些常恒论者认为存在解脱，因此他们努力修行颠倒的苦行。所有这些都被驳斥常恒实有而破斥，并且在经论的章节中可以了解到如何分别驳斥。顺世外道则认为：仅仅存在显现在现量境中的这四个元素，这些是境、根、识一切的因，因此是究竟的。他们承认从这些元素产生并最终消亡的事物是不稳定且具有欺骗性的本质。他们认为没有前后世的业果，因为现在的意识是突然产生的，就像从酒曲中新产生的致醉能力一样，并非源于前世的意识。只要存在于这个世界，智慧和呼吸就会存在。死亡时，就像蜡烛熄灭一样，身体分解成尘土，心融入虚空，因此没有来世。因此，没有业果、道和解脱。痛苦和快乐等不同的显现，就像圆豆和尖刺一样，并非由任何人制造，而是无因而自然产生的。因此，在身体和意识集合体未死亡之前，他们只追求对自身有利的事物。
English
And wishing to be dissolved into that great realm and attain liberation, and the Vedic scholars and others who regard Brahma, Vishnu, Shiva, etc., as their respective deities, consider them to be permanent ultimate truths. They acknowledge that the objects arising from the emanations of those gods are impermanent and of a deceptive nature. They pride themselves on believing that if they attain the status of those gods, they will be permanently liberated. Therefore, they rely on various difficult austerities and vows, as well as various methods of practicing yoga such as sacrifices, meditation, and wind control. Furthermore, there are those who claim that the permanent self and space, etc., exist naturally from the beginning, such as the "Theory of Original Existence." Although there are very many sectarian names and specific views, if all these are summarized, they all acknowledge some permanent entity as the cause of bondage and liberation in samsara. These proponents of permanence claim that there is liberation, and therefore they strive for perverted asceticism, presuming to practice the path. All of these are refuted by negating permanent entities, and how to refute them individually will be understood in the context of the scriptures. The materialists (Cārvākas) assert: Only these four elements that appear in the realm of direct perception exist, and these are the cause of all objects, faculties, and consciousness, therefore they are ultimate. They acknowledge that these objects, which arise from these elements and eventually perish, are impermanent and of a deceptive nature. They believe that there is no such thing as karma and its effects from previous or future lives, because the present consciousness arises suddenly, like the intoxicating power newly produced from yeast, and does not originate from a previous consciousness. As long as one remains in this world, intelligence and breath will exist. At death, like a candle being extinguished, the body decomposes into dust, and the mind dissolves into space, therefore there is no future life. Therefore, there is no karma, path, or liberation. The appearance of different things like pleasure and pain, like round peas and sharp thorns, are not made by anyone, but arise naturally without cause. Therefore, as long as the body and mind aggregate have not died, they only pursue what is beneficial to themselves.
Chinese
应从破斥常断见的理路，破斥无前后世的观点，破斥无因的理路，以及讲述世俗谛的场合的论典的理路中了解。 如此，外道的所有观点都仅仅是执著实有，常论者认为神我等是常有的实物，断见者也以对现量所见的实物怀有强烈的实执，认为这些事物坏灭后，前后世之间不会连接。 因此，即使将他们的一些法安立为虚假和欺骗之法，但归根结底还是依赖于某个实物来安立。由于世间的所有道路都与无始以来就共同存在的无明和与之相应的短视的意识相同，仅仅以此来安立，所以，虽然有各种各样的观点，但不可能超越实执，就像黄疸病人看到海螺、月亮、银等不同的东西，但除了黄色之外什么也看不到一样。 因此，对于那些持有颠倒见的人来说，没有人能忍受无我的大狮吼声，即使他们将正确和不正确分为两类，并进行各种各样的安立，也丝毫不会损害实执的根本，这被称为是短暂的空性，是对二谛愚昧和邪见的认知。 第二，超越世间道的自宗内道佛教徒，对于二谛的意义，也有仅仅是观点相似的理解，以及如实证悟的理解，从而越来越殊胜。其中，对于有部和经部这两派来说，虽然有不同的观点，但实际上是这样认为的：如果摧毁和排除他者，那么容易舍弃执我的粗大之法都是世俗谛；不可舍弃的，如刹那无分之识，以及极微无分之色，必须是胜义谛。如果没有这些，那么粗大的色识就没有造作的基础，因此也不应显现，就像没有经线的布一样。因此，认为以众多极微和刹那识聚集的近取五蕴，是刹那生灭的自性，并缘此而执著为我。
English
It should be understood from the reasoning of refuting permanence and annihilation, the way of refuting the view of no past and future lives, the reasoning of refuting causelessness, and the reasoning of the scriptures in the context of explaining conventional reality. Thus, all the views of the outsiders are merely clinging to things as real. The proponents of permanence consider the self and so on as permanent entities, while the annihilationists, with strong clinging to reality in relation to the objects seen manifestly here, consider that these things, once ceased and destroyed, do not connect the past and future lives. Therefore, even if some of their doctrines are established as false and deceptive, in the end, they rely on some entity to establish them. Since all worldly paths are the same as the ignorance that has been present together since beginningless time and the corresponding short-sighted consciousness, merely establishing it with this, although there are endless kinds of views, it is impossible to go beyond the clinging to reality, just as a jaundiced person sees different things like conch shells, the moon, silver, etc., but sees nothing other than yellow. Therefore, for those who hold inverted views, no one can tolerate the great lion's roar of selflessness, and even if they divide the correct and incorrect into two categories and make various establishments, it does not harm the root of clinging to reality at all, which is called a temporary emptiness, which is ignorance and wrong understanding of the two truths. Secondly, even the Buddhists of our own school, who have transcended the worldly path, have different understandings of the meaning of the two truths, from merely having similar views to realizing them as they are, thus becoming more and more superior. Among them, for the two schools of Vaibhashika and Sautrantika, although there are different views, in reality, they think like this: if destroying and eliminating others, then the coarse phenomena that are easy to abandon the mind of self-grasping are conventional truths; what cannot be abandoned, such as the momentary indivisible consciousness and the indivisible particles of matter, must be ultimate truths. If these are not there, then the coarse aggregates of matter and consciousness would have no basis for creation, so it would not be reasonable for them to appear, just like cloth without weft threads. Therefore, they think that the five aggregates of grasping, which are the collection of many atoms and momentary consciousnesses, are of the nature of momentary arising and ceasing, and clinging to this as "I."