English
Conventional truth is so-called because it is connected to the category of the conventional existent, or because it belongs to the category of ultimate truth; it is what is to be counted as the conventional truth within the two truths. Is it merely a path that accords with the ultimate truth? Or, because of habituation, it is also ultimate truth because it is able to destroy the grasping at things that has increased the power of the habitual tendencies habituated to from beginningless time. In relation to its own face, one should also know that there is the acceptance of "no arising." Even if its analysis is fully accomplished, it is merely the way in which post-meditative certainty arises. In terms of the ultimate, true reality, the "no arising" that is brought about by arising is merely an image of conceptual thought that eliminates others by means of the mind. Therefore, the vision of the noble meditative equipoise wisdom, which has transcended all extremes such as arising and not arising, and which has abandoned all objects of expression and conceptualization, is the unsurpassed ultimate truth that is without any differentiations. In relation to its own face, it is also free from all acceptances. Conventional truth is close to and in accord with this, and therefore it is also counted among the category of ultimate truth, and is called the ultimate truth of accordance. Whoever touches such a method through the experience of meditation, whatever name they give it, such as consequentialist or autonomous, depending on how that person makes post-meditative acceptances, one should know that without even a particle of difference in the highness or lowness of realization, the vision of the noble ones falls to one essential point. This is important, so I will explain it a little in the following when it is needed. The cause for such a wisdom of noble meditative equipoise is nothing other than having understood the two truths without any perversion. For example, just as it is impossible for fire to arise from either a fire-drill or a fire-drill base alone without the two being joined together, here too, if the two methods are not joined together, certainty about freedom from the four extremes will not arise. Even if one says that it is beyond thought and expression, it is impossible to fathom the depths of the Dharma with one's own self-aware wisdom, like merely meditating on an inexpressible self. Therefore, one should cultivate the eye of hearing and thinking that is inseparable from correct reasoning, and having generated certainty, one should experience it by meditating on its meaning. Without having generated certainty, merely saying freedom from extremes and inexpressibility while rolling one's eyes...
Chinese
如今这些人只是徒有虚名，带着傲慢，只是执着于表相。如果这样会损害政权，那么那些主张众多观点相同、秘密行事的人等，又怎么不会因此而解脱呢？因此，如同大车的宗派一样，将辨别名言和胜义的无垢正量之理，二者结合起来，以智慧之火将显现和所知的木柴全部无余地焚烧，从而安住于无边的法界平等性中。就像钻木取火，火生起后，连钻木和钻木板也一起烧掉一样。将二谛结合起来，以智慧之火将执着于二谛分别的念头也烧掉，从而在显空无别的法界中，远离一切执着的边际而安住。如《功德宝聚》中所说：何时有为无为法，以及黑白诸法等，以智慧彻底摧毁后，连微尘许也不可得之时，世间便可称为般若波罗蜜多，如同虚空一般无所依。又说：如此行持的贤善菩萨，断除贪执，对众生无有贪执地行进。如同太阳脱离罗睺星的遮蔽而明亮，又如火烧尽草木和森林。菩萨以般若波罗蜜多观照一切法，自性清净且完全清净，能作者不可得，一切法皆不可得，这便是般若波罗蜜多的殊胜行持。如是，四边戏论的寂灭，各自只是自己智慧的行境，而无法以言语和分别念来思量和表达。如《华严经》中所说：犹如虚空中飞鸟的踪迹，极难言说，无法指示。同样，善逝之子的诸地，也无法用心和意识来了解。如是，圣者们从证得法界光明开始，从地到地不断提升，最终完全脱离二障，现证法界。正如《广大游舞经》中所说：深寂离戏光明无为法，我今已得如甘露之法。我虽欲说然人莫能解，故我当于林中默然住。如是说。总而言之，三世诸佛之子。
English
Now, these people are merely nominally arrogant and attached to mere appearances. If this harms the regime, then how can those who claim that many views are the same and act secretly, etc., not be liberated by this path? Therefore, like the great chariot tradition, combining the two aspects of immaculate valid cognition that discerns conventional and ultimate truths, the fire of wisdom will burn all the firewood of appearance and knowable without remainder, and thus abide in the equality of the boundless realm of reality. Just as fire arises from rubbing wood, and then burns the rubbing wood and the rubbing board themselves, so too, by combining the two truths, the fire of wisdom will burn the attachment to the two truths separately, and thus abide perfectly in the realm of indivisible appearance and emptiness, free from all extremes of fixation. As it is said in "Compendium of Precious Qualities": When conditioned and unconditioned phenomena, and black and white dharmas, are completely destroyed by wisdom, and not even a particle is perceived, then in the world it is called Prajnaparamita, like the sky, not abiding in anything at all. And it says: The wise and clear Bodhisattva who practices in this way, cuts off attachment and goes without attachment to beings. Like the sun being clear after being separated from the eclipse of Rahu, and like fire burning grass, trees, and forests. When a Bodhisattva sees all dharmas as naturally pure and completely pure through Prajnaparamita, the agent is also not perceived, and all dharmas are not perceived. This is the supreme practice of Prajnaparamita. As such, the pacification of the four extremes of elaboration is only the domain of one's own wisdom, and cannot be thought or spoken of with words and concepts. As it is said in the Avatamsaka Sutra: Just as the traces of birds in the sky are extremely difficult to speak of and cannot be shown, so too, the grounds of the Sugata's sons cannot be known by the mind and consciousness. As such, the way in which the noble ones gain clear appearance in the realm of reality is that they rise from ground to ground, and finally, having completely separated from the two obscurations, they directly realize the realm of reality. As it is said in the Extensive Play Sutra: Deep, peaceful, free from dust, clear light, unconditioned, I have attained the Dharma of nectar. Although I want to teach it, others will not understand, so I think I should dwell silently in the forest. As it is said. In short, the sons of the Buddhas of the three times.
Chinese
对于如何瑜伽所有这些的来源，即般若波罗蜜多之母，要知道，在凡夫位，通过闻思断除门闩，仅仅是安住于由理智引导的特殊定解。 如此安立二谛之理，不仅仅是各个宗派的观点，而是大乘共同的大道。因为对于这所有自性空且仅是名言显现的法，不承认心识之外的其他因。 如果有人说这些世间的显现不是从自己的心识中产生，那么必须承认它的因与心识分离。这样一来，就等于承认了另一种束缚和解脱凡人心识的因素，无疑会堕入外道的宗义。因此，由于没有其他作者，并且没有外境，仅仅是心识的显现，逐渐地也会成立。因此，将名言安立为唯识，这在大乘共同的宗义中是成立的。
English
Regarding how to practice yoga with the Mother Prajnaparamita, the source of all these, it should be known that in the stage of ordinary beings, one cuts off the door bolts through hearing and thinking, and merely abides in a special ascertainment led by reason. Thus, establishing the manner of the two truths is not merely the view of individual schools, but the common great path of the Mahayana. This is because, for all phenomena that are empty of inherent existence and are merely nominal appearances, no cause other than mind is accepted. As it is said in the Lankavatara Sutra: "Due to beginningless discrimination, the mind is like an image; although it appears as the form of an object, it does not see the true meaning as it is." This shows that external objects do not exist, only mind. It also says: "Persons, continuums, aggregates, conditions, and likewise atoms, chief, Ishvara, agents, are all discriminated by mind alone." This shows that there is no other agent, only mind. As the latter states, this beginningless and endless existence with various appearances is not causeless, nor does it arise from its own nature. For this, one does not accept time, atoms, Ishvara, the self, and aggregates as causes, nor does one accept other agents; merely saying that it arises from the power of one's own mind is no different from any vehicle of the Mahayana of the inner Buddhist tradition. Chandragomin also said: "Mind alone arranges the sentient world and the container world, which are extremely vast. All beings are said to arise from karma; if mind is abandoned, then karma does not exist." If someone says that these appearances of existence do not arise from one's own mind, then one must accept that its cause is separate from mind. In that case, it is equivalent to accepting another factor that binds and liberates the minds of ordinary beings, and one will undoubtedly fall into the tenets of the heretics. Therefore, since there is no other agent and no external object, but merely the appearance of mind, it will gradually be established. Therefore, establishing nominal existence as mind-only is established in the common tenet of the Mahayana. Then, why didn't glorious Chandragomin and others establish nominal existence in this way? Because it is not like what was said before, but in order to realize the supreme
Chinese
如果与行为的领域和后续相符而确定，那么显现世间轮回涅槃的这些法，未经考察不经分析，就像世间显现和流传的那样衡量就可以了。这一切本来就安住于远离四边的广阔之中，因此对于显现的方式和名言，不需要进行详细的宗派分析。显现的那个，用声音概念衡量，是有呢，还是没有呢？是心呢，还是不是呢？等等，无论在哪个方面承认，都不会像那样在实相上成立，因此对于胜义，仅仅是用理性的归谬论驳斥错误的分别念而已。因为自宗没有任何有相的执着，所以也不承认什么。像那样，无论承诺存在还是不存在等等，都能驳斥而不需要分别区分二谛，因为如果在这里用各自的量来衡量二谛，就无法区分而不能进行破立。但在这里，因为以衡量非名言的胜义二谛双运的道理的理智作为量来衡量。如《入行论释》中引用经文说：“在胜义中，没有二谛。比丘们，这个殊胜的真谛只有一个。”等等。因此，月官从一开始就突出非名言的胜义而进行确定，因此仅仅是这种因缘的显现无法遮止，仅仅是这一点是考察的基础，或者说是证悟胜义的方法或门径，因此仅仅将那一点作为争论的基础而确定为广阔的离戏。然后在后得位，对于道和果的安立，也像用二量衡量的那样，破立的名言也没有损害。那也是仅仅承认这种因缘，或者仅仅是缘起。如果用名言的量来衡量仅仅是这种因缘，那么并不否认以十二缘起的生灭来成就杂染和清净的方式。并且因为显示了自性清净和不清净的心识以他者的自在而缘起，所以阐明了唯识宗的宗义。堪布的这部论典中，突出了名言的胜义，首先分别区分二谛，然后用各自的量来
English
If it is determined in accordance with the field of activity and subsequent conformity, then these dharmas of appearance, existence, samsara, and nirvana, without examination or analysis, can be measured as they appear and are known in the world. All of this is inherently abiding in the vastness of being free from the four extremes, so there is no need to engage in detailed sectarian analysis of the way things appear and the terms used. Is that which appears measured by sound and concept, is it existent or non-existent? Is it mind or not mind? And so on. No matter which aspect is affirmed, it does not establish the nature of reality in that way. Therefore, with regard to the ultimate, it is merely refuting wrong conceptions by means of logical consequences. Since our own system has no attachment to characteristics, we do not affirm anything. In that way, no matter what is asserted, such as existence or non-existence, it can be refuted without having to separately distinguish the two truths. This is because if the two truths were measured here by their respective valid cognitions, they could not be distinguished and no refutation or establishment could be made. But here, it is because the wisdom that examines the nature of the union of the two ultimate truths, which are non-conceptual, is taken as the valid cognition for measuring. As it is said in the commentary on the "Entering the Middle Way": "In the ultimate, there are no two truths. Monks, this supreme truth is one." And so on, quoting scriptures. Therefore, since the Venerable Moon Official from the beginning emphasized the ultimate truth that is non-conceptual and established it, this mere appearance of conditions cannot be prevented. This mere point is the basis for investigation, or the method or gateway for realizing the ultimate truth. Therefore, by taking only that point as the basis for debate, it is established as the vast expanse free from elaboration. Then, in the subsequent attainment, all the presentations of the path and the result are made without harm to the terms of refutation and establishment, just as they are measured by the two valid cognitions. And that is also affirming only this condition, or only dependent arising. If only this condition is measured by the valid cognition of convention, then it is not that the way in which defilement and purification are accomplished by the arising and ceasing of the twelve links of existence is not accepted. And because it shows that the mind, pure and impure in its nature, arises dependently through the power of others, it clarifies the tenets of the Mind-Only school. In this treatise by the Abbot, the ultimate truth of convention is emphasized. First, the two truths are separately distinguished, and then by their respective valid cognitions,