Chinese
是怎样的呢？如果通过亲身在自心中体验，不依赖于他者而断除增益，那么，如果不是自证智所了解，而有其他的了解者，那么那个了解者也必须有其他的了解者等等，将会变成无穷无尽。同样，无论何时有同时或不同时的了知，也会变成无穷无尽。因此，了知与木车和墙壁等相反，以光明和觉性的自性，如了知外境一样，自己也无需依赖自他，自己对自己显现。这被称为自证智。其他三种现量所体验的任何事物，能确定其为现量本身的，唯有自证智。如果没有自证智，那么通过其他什么方式能够成立现量呢？例如，如果蓝色由眼识成立，那么眼识由现量或比量成立？如果由现量成立，那么现量是根境同时还是不同时，两者都不合理。如果由比量成立，那么因为没有现量，所以没有比量。比量是依赖于现量体验的征相而产生的，因此具有现量的根本。而现量则由自证智所确定。因为必须安立为现量，所以在不被错觉因所迷惑的智慧体验中，自证智是最终的，之后就无法在其他地方寻找成立者。因此，通过声音和意义混合执着的分别念，以及不被根识所迷惑的，和具有自证智瑜伽的现量等，对于显现的法，如瓶子等，能够遣除常等增益。诸如瓶子等外境，仅由心识执取意义的总体，然后像与名为瓶子的声音混合一样，混合并进行分别。这是有分别的意，通过这些，世间上各种各样的破立之词得以弘扬。即使是不懂语言的幼儿和畜生等众生，心中也会显现意义的总体。即使他们不了解名称，如果混合，那么与名称可以混合的分别念，会对事物进行取舍。例如，就像他们走向火和趋向水一样。当没有声音和意义混合执着的有分别意时，就没有向外的破斥和向内的成立。
English
What is it like? If there is the cutting off of superimpositions without relying on others through experiencing it in one's own mind, then, if it is not known by self-awareness, and there is another knower for it, then that knower must also have another knower, and so on, it will become endless. Similarly, whenever there is simultaneous or non-simultaneous knowledge, it will also become endless. Therefore, knowledge is the opposite of things like wooden carts and walls, because it has become the nature of clarity and awareness. Just as external objects are known, so too is oneself, without relying on self or other, self-illuminating to oneself. This is called self-awareness. Whatever is experienced by the other three kinds of direct perception, what determines it to be direct perception itself, is only self-awareness. If there is no self-awareness, then by what other means can that direct perception be established? For example, if blue is established by eye consciousness, then is eye consciousness established by direct perception or inference? If it is established by direct perception, then it is not reasonable for direct perception to be simultaneous or non-simultaneous with the sense object. If it is established by inference, then there is no inference because there is no direct perception. Inference arises based on the sign of experiencing direct perception, so it has the root of direct perception. And that direct perception is determined by self-awareness itself. Because it must be established as direct perception, in the experience of wisdom that is not deluded by the cause of delusion, self-awareness is the ultimate, and after that, there is no searching for an establisher elsewhere. Therefore, through the conceptual thought of mixing sound and meaning, and the direct perceptions that are not deluded by the sense faculties, and that possess self-awareness yoga, for the phenomena that have become manifest, such as a vase, one can eliminate superimpositions such as permanence. External objects such as vases, etc., are grasped by the mind as merely the general meaning, and then mixed as if mixed with the sound called "vase," and then discriminated. This is the conceptual mind, and through these, various terms of affirmation and negation are propagated in the world. Even beings such as young children and animals who do not understand language, a general meaning appears in their minds. Even if they do not know the name, if they mix it, then the conceptual thought that can be mixed with the name will engage with and disengage from things. For example, just as they go towards fire and tend towards water. When there is no conceptual mind that mixes sound and meaning, there is no outward refutation and inward establishment.
Chinese
因为一切名言在世间都不存在，所以用它来推测意义以及进入和退出的修学之处，无论什么都无法向任何人展示。通过分别念对未来的追求和对过去的分别念等等，即使是现在没有显现的，也用心来衡量和实现。如果不存在有分别念的推测，那么依靠征象来做善恶和取舍的一切都会消失，一切都会变得像刚出生的婴儿一样，什么都不懂。依靠像烟一样的征象，如何能理解像火一样的所证？那是征象，而且它也成立为一方的法，所证随着那个征象而行，如果所证退回，那个征象也退回的遍布，三相齐全时，对所证的成立没有错乱。通过现量和比量确定四者中的任何一个，从那个征象中，对感官等等隐蔽的一些事物进行推测并确定，如果是那样，也是凭借一体和彼生任何一种关系的力量，所证的任何事物成立，彼生的关系是通过果来证明因，是果的征象，通过一体关系的门径，是自性的征象。二者和显现，不显现或者相违品显现，遮止任何应遮止的事物，是不显现的征象。像那样，如果归纳所有的征象种类，就存在于那三者之中。如果用究竟的意义进行辨析，用中观和密咒中所说的道理来分析，那么，实际上轮回和涅槃等等这样显现的一切，本来就是无有分别的平等性，因为从金刚乘中所说的道理来分析名言的究竟，在清净的相续中，只能看到清净的器情，所以，那一切都安住在状态上的清净自性中。等等。事物依赖于因缘而产生，非事物仅仅依赖于不从因缘产生的遮止对境的简别而安立。因此，像瓶子一样的事物和遮止瓶子的空性一样的事物，二者在状态上都不成立，因此自性空。究竟的状态，真实义的空性基础就像瓶子一样，
English
Because all expressions do not exist in the world, it is impossible to show anyone how to infer meaning from them and how to enter and withdraw from the place of learning. Through conceptualization, the pursuit of the future and the conceptualization of the past, etc., even what is not manifest now is measured and accomplished by the mind. If there is no inference with conceptualization, then everything that does good and bad and takes and abandons based on signs will disappear, and everything will become like a newborn baby, not understanding anything. How can one understand what is to be proven like fire by relying on a sign like smoke? That is a sign, and it is also established as a dharma of one side, the proven follows that sign, and if the proven recedes, the sign also recedes, the pervasiveness, when the three aspects are complete, there is no confusion about the establishment of the proven. By means of direct perception and inference, any of the four is determined, and from that sign, some hidden things such as the senses are inferred and determined, if so, it is also by the power of the relationship of either oneness or arising from it, whatever is to be proven is established, the relationship of arising from it is to prove the cause by the effect, it is the sign of the effect, and through the gateway of the one-ness relationship, it is the sign of self-nature. The two and the appearance, non-appearance or the appearance of the opposite, prevent anything that should be prevented, is the sign of non-appearance. In this way, if all kinds of signs are summarized, they exist in those three. If one analyzes with the ultimate meaning, and analyzes with the reasoning spoken of in Madhyamaka and mantra, then in reality, all that appears like samsara and nirvana is originally the equality of non-differentiation, because from the reasoning spoken of in Vajrayana, the ultimate of expressions, in the pure continuum, one can only see the pure vessel and essence, so all that abides in the pure nature of the state. etc. Things arise depending on causes and conditions, non-things are merely established by relying on the distinction of the object of negation that does not arise from causes and conditions. Therefore, things like a vase and non-things like emptiness that prevents a vase, both are not established in the state, therefore they are empty of their own nature. The ultimate state, the basis of emptiness of the true meaning is like a vase,
Chinese
因此，对它的破除，这两个空性在自相上没有差别。显现如瓶子和瓶子不存在的空性，这两者没有分别，在显现时即是空性，在空性时即是显现，这不是言语概念的范畴，因此无法用名称、词语和符号等任何方式来表达。那么，谁来证悟呢？瑜伽士各自通过自证智慧来证悟。在世间，有多少种成立的方式，都归于有成立和是成立。有多少种破除的方式，都归于无遮，即破除后不引入其他法，以及非遮，即破除后引入其他法。依靠现量等不欺骗的量，来破除不合理，成立合理。在如实确定了论式之后，首先进行自利比量。然后，对于他人，也以与之相同的理路，宣说成立自宗合理，驳斥他宗不合理的他利比量。驳斥他宗时，将具有三相的因，如自利比量一样，安立在自相续中。或者，即使三相不齐全，也依靠将对方的承许作为宗依，以归谬论式来驳斥对方，这是正确的驳斥。在世俗所见的名言中，也有实相和显现相不一致的情况。因此，不清净的世俗所见是世间，清净的依靠圣者见地的，是世俗名言二量。这二者就像只能看到自己家乡的人，和既能看到自己家乡，也能看到前者所见的神的眼睛一样。这二量的各自不混淆的差别，也通过体性、因、果、作用来区分。第一个的体性是不欺骗对境所知法的智慧。因是根等各自的对境，通过现量等如实，即按照事物的实相，不颠倒地执取。例如，无分别眼识如实地执取自己的对境蓝色，有分别意识通过烟的迹象来推断有火。作用是消除对境的怀疑。结果是毫不错误地完全执取当下所应把握的意义。第二个的体性是
English
Therefore, the two emptinesses of its severance are not different in their own characteristics. Appearance like a vase and the emptiness of the non-existence of that, these two are inseparable, being empty from the time of appearance and appearing from the time of emptiness, and this is not the realm of verbal concepts, so it is free from expression by any means such as names, words, and symbols. Then, who realizes it? Each yogi realizes it through the wisdom of self-awareness. In the world, how many ways of establishing there are, all are included in establishing existence and establishing being. How many ways of refuting there are, all are included in non-affirming negation, which does not introduce another dharma after refuting, and affirming negation, which introduces another dharma after refuting. Relying on valid cognition such as direct perception, which is not deceptive, one refutes what is unreasonable and establishes what is reasonable. After properly ascertaining the system, one first proceeds with self-benefit inference. Then, for others as well, in accordance with that same reasoning, one speaks of other-benefit inference, which establishes the validity of one's own system and refutes the invalidity of others' systems. In refuting others' systems, one establishes the three-aspects reason in one's own mindstream, like self-benefit inference. Or, even if the three aspects are not complete, relying on establishing the opponent's acceptance as the sign, one refutes the opponent with a consequence statement, and this is correct refutation. In the terminology of relative seeing, there are also situations where the actual state and the apparent state are inconsistent. Therefore, impure relative seeing is the world, and pure relative seeing, which relies on the vision of the noble ones, are the two valid cognitions of relative truth. These two are like a person who can only see his own country, and the eye of a god who can see both his own country and what the former sees. The distinctions of these two valid cognitions that are not confused with each other are also distinguished by essence, cause, result, and function. The essence of the first is the non-deceptive wisdom of the object of knowledge, the entirety of things. The cause is the sense faculties, etc., properly grasping their respective objects through direct perception, etc., that is, in accordance with the reality of things, without reversing it. For example, non-conceptual eye consciousness properly grasps its own object, blue, and conceptual mind consciousness infers the existence of fire from the sign of smoke. The function is to eliminate the doubts and imputations on the object of relative seeing. The result is to completely grasp the meaning that is relevant to the occasion without error. The essence of the second is
Chinese
在广大之处，对于不欺骗之境的智慧， 由于是后得之境，其因是缘于如实之法性而生。 作用是，以如实见之智，消除对不可思议之境的怀疑。 果是，具有了知一切所知之果。 在胜义谛方面，又以如无生无灭等方式来分类， 以及远离一切戏论的，非分类之方式这两种方式， 来衡量所知，胜义谛的衡量者， 量也因此分为两种。 这四种量是前前为后后的基础。 如同使眼疾如眼花等得以清净的方式一样， 观一切法的量之眼得以清净。 通达名言衡量之究竟与胜义衡量之究竟平等之义。 无有声义混杂执着的根识和有分别的心， 比如根识无分别见二月，意意识无分别如梦境，有分别如将绳子错认为蛇。 对于这些，既有错乱的部分，也有如见一月、白昼见绳子一样不迷惑的部分。 因此，通过不欺骗和欺骗之门，成立了量与非量的区分。 如果量与非量根本不存在， 那么因为迷惑而有虚假，因为不迷惑而有真实， 就根本不可能进行区分。 因此，外道是虚假的，内道是真实的也不可能成立，因此，各宗派的观点也不可能存在。 如果认为，胜义谛经过分析就无法成立，那么如果以胜义谛的衡量者来分析真实， 那么现量和比量之量与非量，所破所立，境与有境等， 以何种方式进行区分， 那么所有这些戏论， 都以各自的自性而成立为空性。 因此，远离有无、二、非二的一切戏论， 如同火的热性一样， 遍在于一切名言的戏论中。 因此，如瓶子般的显现和无有瓶子的空性， 永不分离地存在于一切法中。 因此，显现是方便，空性是方便生， 名言上