Chinese
辨别要义慧剑附注 辨别要义慧剑附注 辨别要义慧剑附注完毕。宗派所诠释的教义，并非不具足经论量之正量。 破斥一切错误的显现量，已然超越。 以成立意义之理，现量、比量、正量三者，圆满三相，是为无犹豫之智。 因为是彼等之体性，故于文殊智慧之宝藏前顶礼。 空性深奥，意义殊胜，地与波罗蜜多等广大，世俗谛难以证悟。 善逝之大乘教法之甘露。 对于任何有缘者想要品尝者。 将赐予增长智慧之善说光明。 应予刊印。 诸佛所宣说的所有法。 全部真实依于二谛而存在。 何为二谛？即世间人所说的世俗谛。 以及超离世间的胜义谛。 因此，由于如实了知二谛之自性，不可能存在比这更殊胜的证悟，因此应知随着乘的次第，二谛的实相会越来越深刻。 对于所量测的二谛之自性与实相。 若以衡量者无误如理作意之智慧进入。 则能成就远离过失之名言与胜义，能辨别二者的正量之。 妙目。 如同世间所显现的这一切。 皆是依仗因缘，以缘起之方式产生。 不依赖因缘者，如虚空中的。 莲花一般，不会显现于行境中。 如种子、水、肥料、温度、湿度等因的集合圆满。 便能产生如苗芽一般的果。 所有果的自性。 皆依赖于各自的因。 无彼则不生故。 因此，能起作用的因与所依赖的果。 彼因生彼果，彼果依赖彼因。 知晓存在与彼不生彼，彼不依赖彼之非存在方式。 因此，于世间对事物进行取舍。 世间的工巧等以及内外之宗派。 一切皆以能作所作与依赖为根本。 是也。 因此，理。
English
The Sword of Wisdom Discriminating the Definitive with Annotations The Sword of Wisdom Discriminating the Definitive with Annotations The Sword of Wisdom Discriminating the Definitive with Annotations Concluded. The tenets explained by the philosophical schools are not endowed with valid scriptures that are not mistaken. The manifest valid cognition that reveals all errors is abandoned. The way to establish meaning, the three valid cognitions of inference, complete with the three aspects, is the intellect without doubt. Because it is the essence of these, I prostrate to the treasure of Manjushri's wisdom. Emptiness is profound and the ultimate meaning, and the vast conventional truth of the grounds and perfections is difficult to realize. The nectar of the Great Vehicle teachings of the Sugatas. For any fortunate one who wishes to taste it. I will bestow the light of well-spoken words that increase intelligence. It should be printed. All the doctrines taught by the Buddhas. All truly rely on the two truths as their object of expression. What are these two truths? They are the conventional truth for worldly people. And the ultimate truth that transcends the world. Therefore, since there is no realization superior to understanding the nature of the two truths as they are, it should be understood that the reality of the two truths becomes deeper according to the stages of the vehicle. On the nature and reality of the two truths to be measured. If one enters with the unerring, proper intellect that measures. Then one will achieve the excellent eye of the two valid cognitions that examine the faultless conventional and ultimate truths. Just as these appearances in the world. Arise by relying on causes and conditions, through the process of dependent origination. Whatever does not depend on causes and conditions, like a lotus in the sky. Will not appear in the realm of experience. When the collection of causes such as seeds, water, fertilizer, warmth, and moisture is complete. It performs the action of producing a result like a sprout. The nature of all results. Depends on their respective causes. Because without them, they do not arise. Therefore, the cause that performs the action and the effect that depends on it. That cause produces that effect, and that effect depends on that cause. By knowing the way of existence and non-existence, that it does not produce that, and that it does not depend on that. Therefore, by engaging in acceptance and rejection of actions in the world. The crafts of the world and the philosophical tenets of inner and outer schools. All are rooted in the agent, the action, and dependence. It is so. Therefore, reason.
Chinese
是二者。因此，它概括了世俗和超世俗的教义。所有由缘起产生的法，都以各自的自性，具有与他者和自相不共的特征。如坚硬、潮湿、温暖等名言的法性，谁也不能否认它不是那样。即使对于像瓶子这样的一个法，也有各种各样的法。在是和有等肯定，以及非和无等否定名言的范畴中，存在着极其无限的意义，它们各自不被他者所造作，而是自性存在。像瓶子一样，显而易见地被完全把握的意义，以及对于任何事物，如无常、生灭等，通过反面的方式，进行分别假立的差别之法，通过意识来区分和结合那些混淆声音和意义的具有概念的认知。矛盾和关联，境和有境，事物的实有和与实有相反的假立，从这两种存在的形式中，所知也成为可理解的。从那之中，扩展出来的范畴有否定和肯定、显现和遮蔽、名称和所指等等。因此，能作和所作，因和所依，果和法性，自性和本体之法，对于这些，如果以胜义谛的智慧进行如实辨别，那么能作、所作、产生者，以及因本身都不可见，依赖而生的果也没有。法性显现为各自的本体，而不是由他者所造作，而是自性空性，即能作、所作、无因、无所依、果、希求、法性、无自性的三种解脱，即法界。那就是胜义谛的法性之理。在名言中，能作和所作以及所依赖，也是事物各自的法性，因此，推理的终点在于法性，到达那里之后，就没有理由再去寻找原因了。因为那是事物的法性，就像火的热性一样。如上所述，对于真俗二谛的法性，以符合的方式进行推理衡量，那是由事物的力量所成就的，因此是成立的推理。如何显现的方式是世俗谛，以及如何存在的存在方式是胜义谛，通过它们的自性，或者通过显现的征象，不欺骗地对其他意义进行推断而确定。
English
These are the two. Therefore, it summarizes the teachings of the mundane and the supramundane. All phenomena that arise from dependent origination, with their own respective essences, possess characteristics that are not common to others and to themselves. The nature of phenomena such as the terms of hardness, wetness, warmth, etc., cannot be denied by anyone as not being so. Even for one phenomenon like a vase, there are various kinds of phenomena. In the categories of affirmative terms such as "is" and "exists," and negative terms such as "is not" and "does not exist," there are extremely infinite meanings, which are not created by others but exist by their own nature. Like a vase, the meaning that is manifestly and completely grasped, and for anything, such as impermanence, arising and ceasing, etc., through the way of negation, the phenomena of difference that are nominally established, are distinguished and combined by the mind with conceptual cognition that confuses sound and meaning. Contradiction and relation, object and subject, the real existence of things and the nominal establishment that is the opposite of real existence, from these two forms of existence, the knowable also becomes understandable. From that, the categories that are expanded are negation and affirmation, appearance and concealment, name and referent, and so on. Therefore, agent and action, cause and dependence, result and nature, self and essence of phenomena, for these, if one truly distinguishes with the wisdom of ultimate truth, then the agent, the action, the producer, and the cause itself are not seen, and the result that arises in dependence is also not there. The nature of phenomena appears as its own essence, but it is not created by others, but is emptiness by its own nature, that is, the three liberations of agent, action, without cause, without dependence, result, aspiration, nature, and without essence, which is the realm of phenomena. That is the reasoning of the nature of ultimate truth. In nominal truth, agent and action and dependence are also the nature of each thing, therefore, the end of reasoning is in nature, and after reaching there, there is no reason to seek causes anymore. Because that is the nature of things, like the heat of fire. As mentioned above, for the nature of the two truths, conventional and ultimate, to measure with reasoning in a compatible way, that is accomplished by the power of things, therefore it is a valid reasoning. How it appears is conventional truth, and how it exists is ultimate truth, through their own essence, or through the signs that appear, to infer and ascertain other meanings without deception.
Chinese
总的来说，在讨论的时候，通常会认定根识和意识的显现的自性，但并不是只说显现是量。要知道，量是通过加上前面所说的“不欺骗”来区分的。显现本身有四种：如同进入船中一样的不欺骗的根，如同醉酒一样的不欺骗的意识和自证。与瑜伽相应的对境，不是仅仅是总相，而是显现自相，因此在三种分别念中，没有声义混杂执着的分别念。如果这些显现不存在，因为烟等不显现，所以没有相，因此没有比量。并且，如果没有显现，其他如从因种子中生出苗芽，最终它坏灭等，世间上所有这些现象都不可能见到。如果不可能见到，那么对于那些没有这些（显现）的现象，依靠什么相来了解空性等呢？也就是说，如果不依靠世间上显现的世俗谛，那么就不能证悟从那个方法中产生的胜义谛空性。因为这个缘故。从眼等五根产生的识，以什么心识来清晰地体验色等各自的对境呢？这是根的显现，如果没有它，就像盲人一样，看不到外境。从意根产生的，外境的色等和梦境的内境，清晰地决断这两者的意显现。如果没有它，内外的一切法都无法共同地被认识。以显现来衡量胜义谛的自性，比如圣者的等持智慧。以比量来衡量胜义谛，比如以缘起之理来成立无我。以显现来衡量世俗谛的自性，比如以眼识来决断蓝莲花的蓝色。以比量来衡量世俗谛，比如从显现的烟来推断有火。瑜伽士的上师所开示的，如理如实地修习，最终证悟无我之义和空性，以及二空、三空和无数空性等，清晰地体验自己的对境。如果没有瑜伽现量，那么普通人无法企及的瑜伽士的对境就无法见到。以眼根的显现体验色法时，能断除如同把黄色的海螺当成白色海螺一样的增益。
English
In general, when discussing, the nature of the manifestation of root consciousness and consciousness is usually identified, but it is not only said that manifestation is valid cognition. It should be known that valid cognition is distinguished by adding the "non-deceptive" mentioned earlier. Manifestation itself has four types: the non-deceptive root like entering a boat, the non-deceptive consciousness and self-awareness like being drunk. The object of those associated with yoga is not just the general characteristic, but the manifestation of the specific characteristic, so among the three conceptualizations, there is no conceptualization of mixed sound and meaning. If these manifestations do not exist, because smoke etc. do not appear, there is no sign, therefore there is no inference. And if there is no manifestation, other phenomena such as the sprouting of a sprout from a seed and its eventual destruction, all these phenomena in the world would be impossible to see. If it is impossible to see, then what sign would one rely on to understand emptiness etc. for those phenomena without these (manifestations)? That is to say, if one does not rely on the conventional truth that appears in the world, then one cannot realize the ultimate truth of emptiness that arises from that method. For this reason. From which consciousness arising from the five senses such as the eye, does one clearly experience the respective objects such as form? This is the manifestation of the senses, and if there is none, like a blind person, one cannot see external objects. Arising from the mental faculty, the external forms etc. and the internal objects of dreams, the mental manifestation that clearly distinguishes these two. Without it, all internal and external phenomena cannot be known in common. Measuring the nature of the ultimate truth with manifestation, such as the wisdom of the samadhi of the noble ones. Measuring the ultimate truth with inference, such as establishing selflessness with the reasoning of dependent origination. Measuring the nature of the conventional truth with manifestation, such as determining the blueness of a blue lotus with eye consciousness. Measuring the conventional truth with inference, such as inferring fire from the appearance of smoke. As taught by the yogi's guru, practicing correctly and truly, ultimately realizing the meaning of selflessness and emptiness, as well as the two emptinesses, three emptinesses, and countless emptinesses, etc., clearly experiencing one's own object. If there is no yogic direct perception, then the object of the yogi, which ordinary people cannot reach, cannot be seen. When experiencing form with the manifestation of the eye faculty, one can cut off the superimposition, such as mistaking a yellow conch for a white conch.