Chinese
即使如此祈愿，这样的论典也是大乘共同的康庄大道。将两大学派的论典观点如水乳交融般结合，特别是将胜义谛的量，即吉祥龙树菩萨的观点，与世俗谛的量，即吉祥法称论师的观点，汇聚于理性的浩瀚海洋之中，融为一体。最终，这部论典将我们引向远离四边戏论的伟大中观。其中圆满包含了六庄严等大车论师们对大乘经教的诠释，毫无遗漏地囊括了所有深奥精髓。因此，这无与伦比的伟大妙论，为何不被所有持有片面观点的人们共同尊崇，并从各个方面努力学习呢？因此，这便是佛陀世尊的伟大意旨之所在，是汇集了所有殊胜车乘传统的海洋。安住于与法界相符的等持体验，即使只是一瞬间，更不用说在闻思之时，若未能掌握极其精微的破立之理，仅凭“应成派”之名自抬身价，也难以有所助益。因此，务必精通通过此类论典掌握中观要义的方法。因此，若能精通此类论典，便能如藏地所说的“中观量，狮子颈交”，名副其实。唯有此论典才能赐予无与伦比的善说之权，使二谛之量互为助伴，成就伟大自在者的至高果位。即使在印度，也唯有此论典而已。为何呢？因为除了这部汇集了各车乘传统的理性精髓的至高论典之外，别无他求。如是，此论典如何阐释二谛之义？如论典讲解的纲要所阐明的那样，便是此论典的首尾之义。若有人认为，如此安立二谛是龙树论师的观点吗？确实如此。在《六十正理论》中说：‘大种等之说，摄于识之中，知彼则解脱，岂非邪分别？’前两句偈颂中，世尊
English
Even with such aspirations, this kind of treatise is the common grand path of the Mahayana. It combines the doctrinal views of the two great chariot traditions like water and milk blending together. In particular, it merges the valid cognition of ultimate truth, as held by glorious Nagarjuna, and the valid cognition of conventional truth, as held by glorious Dharmakirti, into the vast ocean of reasoning, uniting them as one taste. Ultimately, this treatise leads us to the great Madhyamaka, free from the four extremes of elaboration. It completely encompasses the profound essence of how the six ornaments and other great chariot masters explained the meaning of the Mahayana teachings, without leaving anything out. Therefore, why should this unparalleled great and excellent explanation not be revered by all those who hold partial views, and why not strive to engage with it from all aspects? Therefore, this is the great intention of the Buddha, the Bhagavan, and it is the ocean that gathers all the excellent chariot traditions. To abide in the experience of equipoise that accords with the realm of Dharma, even for a single moment, is something to be desired. However, during the time of hearing and thinking, if one does not grasp the extremely subtle points of reasoning for refutation and establishment, it is difficult to be of benefit by merely elevating oneself with the name "Prasangika." Therefore, one must become skilled in grasping the essential points of Madhyamaka through the path of such treatises. Therefore, if one becomes well-versed in this kind of treatise, one will attain the name that is famous in Tibet as "Madhyamaka and Pramana, lions crossing necks," which is worthy of its name. Only this treatise bestows the supreme state of great mastery in speaking the unequaled excellent explanation where the valid cognitions of the two truths arise as mutual companions. Even in India, this is the only treatise of its kind. Why? Because there is nothing else to be seen apart from this supreme and sacred essence of reasoning that gathers the various chariot traditions into one. Thus, how does this treatise show the meaning of the two truths? As explained clearly by the summary of the treatise's explanation, that is the meaning of the beginning and end of this treatise. If someone thinks, "Is this establishment of the two truths the view of Master Nagarjuna?" It is indeed so. In the Sixty Stanzas on Reasoning, it says: 'The explanation of the great elements, etc., is completely contained within consciousness. If one is liberated by knowing that, is it not a false imputation?' In the first two lines, the Bhagavan
Chinese
关于由时节产生的四大元素等，即与所生之物一起被阐述的那部分，若知晓其并非与识分离，而是安立为彼等知识的显现之相，则归于识。后面的两句是说，诸元素是外在的，或者不是外在的，即使是识的自性，如果认为在意义上存在，那么，该知识的自性，在知识的智慧之面分离并舍弃，因为在正确的智慧中不显现，难道不只是颠倒的分别吗？如此说。两种方式，是伟大车乘的传统，在将一种方式确立下来的论典中，谁如理随行，谁就能获得善妙大乘之法的王位。无论是否如此，如果重复别人的话，那在执着一方的心中或许可以接受，但这个正直阐述车乘善妙论典，请对那些感到刺痛的人们宽容。这段话也是中间的偈颂。第五，关于必要性。如何生起对一切大乘意义的定解？所谓的容易又是怎样的？通过它如何获得大菩提？一般来说，乘是连接解脱、菩提三者的工具之名。其中，从下劣的乘，通过目标等七种伟大之处超胜的是中观和唯识的论典。其中，中观和唯识这两者不是各自偏袒一方，而是将两者的意趣融为一体，这就是一切。生起对彼等意义的定解之方式是：一般来说，通过串习和体验的智慧，连接到究竟的果位。而彼等不可或缺的因，是如理观察后获得定解的思惟智慧。而它的因，是听闻善说之论典。然而，仅仅听闻论典，以及仅仅对它的意义生起信解，是无法行进于地道上的。因为必须在正确的意义上如理生起定解后，舍弃自相续中颠倒的恶分别。因此，如果追随以三种观察清净的佛语之义，以理智量成立的这条道路，就会在自己心中生起特殊的信心，不依赖他人，也不被他人
English
That which is explained as the four great elements arising from time, etc., together with what is produced, if it is known that it is not separate from consciousness, but is established as the appearance of those knowledges, then it is included in consciousness. The latter two lines say that the elements are external, or not external, even if they are the nature of consciousness, if it is thought that they exist in meaning, then the nature of that knowledge is separated and abandoned in the face of the wisdom of knowledge, because it does not appear in correct wisdom, is it not just a reversed discrimination? So it is said. The two ways are the tradition of the great chariot, in the treatises that establish one way, whoever follows properly, will obtain the royal power of the excellent Mahayana Dharma. Whether it is so or not, if one repeats the words of others, then it may be acceptable in the mind that clings to one side, but this honest explanation of the excellent treatises of the chariot, please be tolerant to those who feel stung. This passage is also an intermediate verse. Fifth, regarding the necessity. How does certainty arise about the meaning of all Mahayana? What is meant by "easily"? How does one attain great Bodhi through it? Generally, a vehicle is the name of a means that connects liberation, Bodhi, and the three. Among them, what surpasses the inferior vehicle by seven great qualities such as the object is the treatises of Madhyamaka and Cittamatra. Among them, these two, Madhyamaka and Cittamatra, do not favor each side separately, but integrate the intentions of both into one, and that is all. The way to generate certainty about their meaning is: generally, habitual and experienced wisdom connects to the ultimate result. And the indispensable cause of these is the wisdom of thought that obtains certainty after proper investigation. And its cause is hearing well-spoken treatises. However, merely hearing the treatises, and merely generating faith in its meaning, cannot traverse the bhumis and paths. Because after certainty arises properly in the correct meaning, one must abandon the reversed bad discriminations in one's own mindstream. Therefore, if one follows the meaning of the Buddha's words purified by the three examinations, this path established by reason and valid cognition, then a special faith will arise in oneself, not relying on others, nor being led by others.
Chinese
凭借贤善智慧的巨大光明，见到诸佛世尊逝去和随之逝去的康庄大道，从而毫不退转地进入其中。对此，不是仅仅听别人说，也不是仅仅是信仰，而是凭借自己理性的力量而相信，不需要依赖他人或他人的力量而获得自主，这被称为不依赖他人。由于知晓而获得信仰的缘故，所有魔众和反对者也不能将方向从那条道路上转移到其他地方，这被称为不能被他人转移。拥有如此智慧之眼的补特伽罗，对于正确的佛法，获得胜过他人的殊胜定解，并且驳倒不正确的非佛法方面，因此，获得辨别佛法与非佛法的智慧力量，就像明眼人观看事物一样。如是，慈氏怙主（弥勒菩萨）也说：具有以理性分析善法的意乐者，常常不会被魔众制造障碍，获得殊胜的定解并且驳倒他人的观点，是不被夺走、完全成熟的特征。如是宣说。因此，所有正确的道路都是通过知晓和见到后才习惯的，要知道，在自己没有获得定解的情况下，习惯并与果实结合的清净道路是不可能存在的。因此，这个道理是量论二者的论典的理性精华，如果掌握了这个要点，就能毫不费力地自然而然地了解并信仰佛陀甚深广大的大乘教法，并且从各个方面增长智慧，就像小小的火星蔓延到森林一样。像这样，这个论典通过理性和圣言量证明胜过一切。如《楞伽经》中说：前面所说的五法之义，在那部论典中已经详细阐述，最后说：谁以理性衡量此道理，具有信心、瑜伽、精进且不分别，安住于无住之义，那人应如黄金般运用佛法。等等所说的是，因为没有出现过像这样将两种道理结合在一起，并通过理性进行决定的论典，所以理应以无与伦比的理性来赞叹这部论典。
English
Having seen the great path by which the Buddhas, the Bhagavat, have gone and followed, through the great light of excellent wisdom, one will enter it irreversibly. Regarding this, it is not merely hearing others say it, nor merely having faith, but believing through the power of one's own reasoning, not needing to rely on others or the power of others to attain autonomy, which is called not relying on others. Because of the reason for gaining faith through knowledge, all demons and opponents cannot divert the direction from that path to another, which is called not being able to be diverted by others. Such a person who possesses the eye of wisdom gains a superior understanding of the correct Dharma that surpasses others, and refutes the incorrect non-Dharma side. Therefore, gaining the power of intellect to distinguish between Dharma and non-Dharma is like a clear-eyed person seeing forms. Thus, the Protector Maitreya also said: 'One who has the intention to analyze the good Dharma with reason, is always free from obstacles created by demons, gaining superior understanding and refuting the views of others, is the characteristic of being unseizable and fully ripened.' As it is said. Therefore, all correct paths are accustomed to after knowing and seeing. One should know that a pure path of habituation and application to the fruit is impossible without having gained certainty oneself. Therefore, this principle is the essence of reasoning in the treatises of both valid cognitions. If one grasps this key point, one will effortlessly and naturally understand and have faith in all the profound and vast Mahayana teachings of the Buddha, and wisdom will increase from all directions, like a small spark spreading to a forest. Like that, this treatise is proven to be superior to all by reason and scripture. As it is said in the Lankavatara Sutra: 'The meaning of the five Dharmas, as explained above, is extensively taught in that very treatise, and at the end it says: Whoever measures this principle with reason, is faithful, yogic, diligent, and non-discriminating, and relies on the meaning of non-abiding, that person should practice the Dharma like gold.' Etc. What is said is that because no other treatise has emerged that combines the two principles and determines them through reason, this treatise should be praised as great with incomparable reason.
Chinese
礼敬！详细来说，《楞伽经庄严疏》，《深意决定释》，《父子相见经》，《月光三摩地经》，《象力经》，《无尽慧经》，《正法集经》，《龙王海所问经》，《宝云经》，《圣母经》等等，如果仔细思考大乘经典的无垢密意，那么对此会再次生起信心。从个别定解生起的方式来说，此论典有五种不同于其他中观的独特自宗观点：将所量之境的自性仅仅安立于具有作用的事物上；具有知识无境自知自明的非共同观点；由于外境的各种显现由自心所显现，因此认为唯心；将胜义谛分为名言和非名言两种；在确定名言胜义谛时，认为各个量所证悟的意义没有矛盾。这些各自的必要是：第一，所量之境的自性，世俗谛是具有作用的，要知道无实事的部分不能自主显现，而是依赖于实事，通过遣余的分别念而假立的。因此，顺世论的立宗是合理的。由此，显现为顺世论之境的一切所知都是无常的，可以确定。像这样，虚空等只是被认为是常，如果在那里成立了无实事的假立，那么凡是实事就必须具有作用，如果是这样，那就成立为刹那性，因此，一切事物都容易成立为无常。如果知道境、事物、假立通过遮显的方式进入，那么对此会生起深刻的理解，就像量论的心脏和眼睛一样。在名言本身中，如果区分正确与否，那么认为具有作用在胜义谛中存在，这与经部宗相符。法称也说：“如果进入外境的分析，我完全依赖于经部的阶梯。”据说。这里虽然不希望外境隐藏，但是对于由心所显现的各种显现，必须这样进行名言的衡量。第二，仅仅在名言中存在自证，并且