Chinese
从那里开始，应当了知外境的实事物是不存在的。之后，再依靠如前所说的，远离一和多的理由，对于心，也要了知它是极其无我的，舍弃一切边，是远离戏论的中观之理。如此，在《超世间品》中说：‘嘿！佛子，三界了知唯是心，三时亦与心等同，彼心亦无边与中，如是通达。’这样说就是善说了，因为一切方时之显现都了知是心，而心也了知是远离生和灭的边，以及现在安住的体性，没有中间，是远离边的缘故。《正法集经》中也说：世尊，一切法都是遍计所执的自性，唯是心，没有实物，如幻术般没有根本。’以及《般若波罗蜜多经》中说：‘如此，心即非心，心的自性是光明。’这样说了。第二，赞叹它，有略说和广说两种。第一，两种方式乘车者，以理智缰绳执持者，彼等因此如实义，获得大乘者之名。’这样说了。如此，名言唯识之理，和胜义中观之理，这两种道理结合的道路，乘坐于大车之上，不舍弃辨别二谛的量，无垢智慧的理智缰绳而执持的那些人，因为安住于奇妙的善良之理，因此，获得名为如实义的大乘者。其中，佛的大乘有两种，即深奥的和广大的。能诠释它们的，也是诠释中观和唯识宗义的经典。诠释它们意趣的，就是龙树和无著，是两种车轨的无垢传承。这些道路也不是各自随意发挥，如同划分宗派一样，只是阐明了佛语深奥的部分和广大的部分而已。因此，它们的意趣是双融的。
English
From there, one should realize that external objects do not exist. Then, relying on the reasons for being separate from one and many, as stated before, one should also realize that the mind is extremely selfless, abandoning all extremes, and is the nature of non-elaboration Madhyamaka. Thus, in the chapter "Transcending the World," it says: 'Hey! Sons of the Victorious Ones, understand the three realms as only mind, and the three times are also understood to be equal to mind. That mind is also understood to be without beginning or middle.' This is well said, because all appearances of directions and times are known to be mind, and that mind is also known to be without extremes, being separate from the extremes of arising and ceasing, and without a middle, being the nature of abiding in the present. Also, in the *Dharma-saṃgraha* it says: 'Bhagavan, all dharmas are the essence of complete imputation, only mind, without substance, like an illusion without a root.' And in the *Prajñāpāramitā*, it says: 'Thus, that mind is no-mind, the nature of mind is luminosity.' So it is said. Second, praising it, there are two: brief explanation and extensive explanation. First: 'Those who ride the chariot of two systems, who hold the reins of reason, they, therefore, truly attain the name of Mahāyānists.' So it is said. Thus, the system of nominalism, mind-only, and the system of ultimate truth, Madhyamaka, those who ride the great chariot of the path that combines these two systems, and who hold the reins of reasoning, the stainless wisdom that discerns the two truths, without abandoning them, because they abide in the wonderful and virtuous system, they attain the name of Mahāyānists who possess the true meaning. Among them, the Buddha's Great Vehicle has two aspects: the profound and the vast. What explains them are also the scriptures that explain the tenets of Madhyamaka and Mind-Only. What explains their intentions are Nāgārjuna and Asaṅga, the stainless traditions of the two chariot paths. These paths are not like dividing into sects by developing whatever one pleases, but only clarifying the profound and vast aspects of the Buddha's teachings. Therefore, their intentions are mutually integrated.
Chinese
如果通达，那么，世尊所说的一切名言世俗谛的体性，凡是包含在杂染和清净之中的，其究竟都依赖于证悟唯识之理；并且，将从色法到一切种智之间的所有法都确定为自性离戏大空性，其究竟都归于中观，因此，就是进入了没有偏颇深广的**大乘**。因此，像天空和海洋一样深广的两种理性的**大车**之论，在没有偏颇的情况下完整地掌握，即使在印度也很稀有，更何况在西藏呢？因此，即使在圣地印度，在奉行各自**大车**的传统时，这位论师也认为深广二者都是**大乘**不可或缺的特点，因此，将两种理性的**大车**之道融合为一体，这比其他任何传统都更为殊胜。因此，遵循这样的论典，就像乘坐一辆好车一样。那么，它与车有什么相似之处呢？一般来说，**乘**就像是交通工具，如果安住于此，就能到达自己想要的果位。而**大乘**，正如所说：此**乘**如虚空，是无量大殿，是现前获得喜乐安乐的**乘**之殊胜。乘坐它，能消除一切众生的痛苦。如是说，如虚空般深邃的二十空性，以及如无量宫殿般广阔的庄严，被称为**大乘**，同样，在这里，它也比其他交通工具更为殊胜，适合伟大的人，没有困难，具备诸多财富的特点，像行走等一样与车的性质相似。它超越了执着于单一方面的观点，适合深广兼备的伟大智者，由于掌握了二谛的真如，因此在成就佛果方面没有困难，具备名言量和胜义量，即无量理性的喜乐财富，因此与车相似。在安住于这样的论典时，也必须以正理来实践论典的意义，在自释中说：对此，经
English
If one understands, then, the ultimate of all that the Blessed One has taught regarding the nature of conventional truth in terms of names, which are included in both defilement and purification, depends on realizing the nature of Mind-Only; and since the ultimate of establishing all phenomena from form to omniscience as the great nature free from inherent elaboration comes down to Madhyamaka, therefore, one has entered the Great Vehicle that is without partiality to depth and breadth. Therefore, it is rare even in India, let alone in Tibet, to completely embrace without partiality the doctrine of the two great chariots of reason, which are as deep and vast as the sky and the ocean. Therefore, even in the sacred land of India, when maintaining the separate traditions of the chariots, this teacher considered both depth and breadth to be indispensable characteristics of the Great Vehicle, and therefore, combining the paths of the two chariots of reason into one doctrine is far more excellent than any other tradition. Therefore, holding such a doctrine is like riding a good chariot. How is it similar to a chariot? In general, a vehicle is like a means of transportation; if one abides in it, one will reach the desired result. And the Great Vehicle, as it is said: This vehicle is like the sky, a great immeasurable mansion, the supreme of vehicles that manifestly obtains joy, happiness, and bliss. Having mounted it, one averts the suffering of all sentient beings. As it is said, the twenty emptinesses, as deep as the sky, and the splendor of the vast arrangement like an immeasurable palace, are called the Great Vehicle. Likewise, here too, it is more excellent than other vehicles, suitable for the great, without difficulty, possessing many excellent qualities of wealth, and similar to the nature of a chariot by means of going and so forth. It transcends clinging to one-sided views, is suitable for great wise ones who possess both depth and breadth, and because it grasps the suchness of the two truths, there is no difficulty in accomplishing Buddhahood. It possesses the joy and wealth of limitless reasoning, namely conventional validity and ultimate validity, and therefore it is similar to a chariot. When abiding in such a doctrine, one must also practice the meaning of the doctrine with valid reasoning, as it says in the auto-commentary: Regarding this, the sutra
Chinese
由于事物本身的力量而进入，与随之推测相分离，即使是信仰追随者，也不会非常满足。更何况那些不信仰该论典的人呢？即使通过信仰进入该论典，如果与理智分离，也无法获得亲自体验其意义的定解，从而无法完全满足。就像用贪恋束缚食物和各种珍宝，却不知道如何享用它们一样。因此，就像驾驭马车的马，其行驶方向取决于缰绳一样。由于无法将通过事物力量的理智所确立的道理引向其他方向，只能通过定解进入那条道路，因此，抓住辨析名言和胜义的理智缰绳的左右两端，就是通过二量进入深广之义，从而获得具备大乘之名的意义，被称为大乘行者。大乘具有深广二者，并且不是仅仅信仰，而是通过二量获得定解的人，因此，将具有大乘者加上所有格，称为大乘行者。因此，如果执着于不合道理的宗派，并随意驳斥其他合理的宗派，那就不是真正关心佛法，因此，具有无垢事物力量理智，并追随佛法的人们，应当以佛法本身为重，以正直的智慧如理观察。如此，如论典所说：‘因为贪着于辩论，所以没有造论，为了解脱，所以宣说了它。如果详细解释它，即使摧毁其他宗派也没有过错。’等等，就像这样，将成为守护和受持佛法的至高者。第二，赞叹两种途径的道路，具有不共的功德，以及依此产生其他善法的功德。第一，未曾体验普遍和权力等，是安住于不可估量之境的因，即使是成为世界之顶的人，也未曾体验过。这纯正的甘露，具有纯正慈悲的因，除了如来之外，
English
Since it enters through the power of things themselves, and is separate from subsequent inference, even those who follow with faith will not be completely satisfied. What need to mention those who do not believe in that very treatise with faith? Even if one enters that scripture through faith, if it is separate from reason, one will not obtain the certainty of personally experiencing its meaning, and thus will not be completely satisfied. It is like being bound by attachment to food and various jewels, but not knowing how to enjoy them. Therefore, just as the horse that pulls the chariot depends on the reins for the direction it turns, one cannot lead what is established by the reason of the power of things to another direction, but enters that very path with certainty. Therefore, grasping the two reins of reason that analyze conventional and ultimate truths is to enter the profound and vast meaning with the certainty of the two valid cognitions, and thus one obtains the name and meaning of being a Mahāyāna practitioner. The Mahāyāna possesses both profundity and vastness, and it is not merely faith, but a person who has certainty through the two valid cognitions. Therefore, the possessive particle is added to the one who possesses the Mahāyāna, and it is called a Mahāyāna practitioner. Therefore, if one clings to a system that is devoid of reason, and criticizes other reasonable systems at will, then one has not truly cherished the teachings. Therefore, those who possess the stainless reason of the power of things and follow the teachings should, with the teachings themselves as paramount, examine properly with upright wisdom. Thus, as the treatise says: 'Because of attachment to debate, it was not composed; for the sake of liberation, it was taught. If it is explained in detail, there is no fault even if other systems are destroyed,' and so on. Like this, one will become the supreme protector and upholder of the Dharma. Second, praising the path of the two approaches, it has uncommon qualities, and the qualities of generating other virtuous dharmas based on it. First, it has not experienced pervasiveness and power, etc., it is the cause of abiding in an immeasurable state, even those who have become the crown of the world have not experienced it. This pure nectar, possessing the cause of pure compassion, except for the Tathāgata,
Chinese
不是其他的享受。这样说，这两种方式不是其他共同的行境，像这样，世间上伟大且智慧明晰的，遍入和自在以及，梵天和数论等连少许也没有体验过。不仅如此，功德的边际无法以心衡量而安住的这个因，是世间人众的顶髻，具有出世间道的声闻缘觉圣者们也，没有彻底体验过。无有错谬的真实实相，二谛的甘露，一切过失都清净的这个，对于一切有情具有慈爱的伟大悲心，二障垢染完全清净的因之自性，唯有如来才能享受，不是其他的享受。这样说。对此进行辨别，梵天和，遍入或者财神之子和，妙目或者自在等也说了这两种方式，如果认为和这个相似，那是不对的，因为他们所说的是片面的空性。像这样，无著所说的唯识之理是，甘露滴秘密中开示的，唯识唯是常清净，如是佛陀恒解脱，无取亦无舍，如是善观察，梵天无忧恒安住。这样，意义的唯识自性之主梵天无忧或者，解脱的常有之果是需要努力的，道路是，唯识的自性是恒常自性清净的，脱离无明睡眠的佛陀和，脱离贪欲等束缚的解脱，这些是胜义谛，无明和贪欲等是暂时的。因此，除了这个之外，没有其他可取舍的，观察或者知道后进行修习。这样说。其他方面，属于同一类的数论的论典是，功德诸自性，非为见道行，何者为见道，如幻影集聚。这样，尘、暗、心力平衡的主体不是眼睛等所见之道的自性或者主宰。
English
It is not the enjoyment of others. Thus it is said, these two ways are not the common realm of others, like this, in the world, the great and clear-minded, pervader and the powerful, and Brahma and Samkhya, etc., have not even experienced a little. Moreover, this cause, which makes the limit of qualities immeasurable by mind, is the crown of all worldly beings, and even the Hearers and Solitary Realizers, the noble ones with the path beyond the world, have not fully experienced it. The unerring true reality, the nectar of the two truths, which is purified from all faults, this great compassion with love for all beings, the nature of the cause that is completely purified from the stains of the two obscurations, only the Tathagata can enjoy, it is not the enjoyment of others. Thus it is said. Discriminating about this, Brahma and, the pervader or the son of the god of wealth, and the fair-eyed or the powerful, etc., also spoke of these two ways, if one thinks it is similar to this, it is not right, because what they say is a partial emptiness. Like this, the principle of Mind-Only spoken by Asanga is, as taught in the secret of the nectar drop, Mind-Only is always completely pure, thus the Buddha is always liberated, without taking or abandoning, thus well observed, Brahma dwells eternally without sorrow. Thus, the lord of the nature of Mind-Only, Brahma without sorrow or, the fruit of liberation that is permanent, is what needs to be strived for, the path is, the nature of Mind-Only is always pure by nature, the Buddha who is free from the sleep of ignorance, and liberation from the bonds of desire, etc., these are the ultimate truth, ignorance and desire, etc., are temporary. Therefore, apart from this, there is nothing else to be taken or abandoned, having observed or known, one should meditate. Thus it is said. In other aspects, the Samkhya scriptures belonging to the same category are, Qualities of all natures, not to go on the path of seeing, whoever becomes the path of seeing, like an illusion, gathers greatly. Thus, the principal of the balance of dust, darkness, and mental strength is not the nature or master of the path seen by the eyes, etc.