English
In the vast realm, the wisdom that is the object of non-deception, Because it is the object of subsequent attainment, its cause arises from focusing on the suchness of reality. The function is to dispel doubts about the inconceivable realm with the mind that sees reality. The result is to possess the fruit of knowing all knowable things. In terms of ultimate truth, it is also categorized by ways such as unborn and unceasing, And by the way of being free from all elaborations, the way of being non-categorical, To measure the knowable, the measurer of ultimate truth, The valid cognition also becomes two. These four valid cognitions rely on the former and proceed to the latter. Just as the way to purify eye defects such as cataracts, The eye of valid cognition that sees all phenomena is completely purified. The meaning of equality between the ultimate of nominal cognition and the ultimate of ultimate cognition is seen. The sense consciousness without conceptualization that mixes sound and meaning, and the mind with conceptualization, Are like sense consciousness without conceptualization seeing two moons, mental consciousness without conceptualization like a dream, and with conceptualization mistaking a rope for a snake. For these, there are both the aspect of delusion and the aspect of non-delusion, like seeing one moon, seeing a rope in daylight. Therefore, through the door of non-deception and deception, the distinction between valid and invalid cognition is established. If valid and invalid cognition did not exist at all, Then because of delusion there is falsehood, and because of non-delusion there is truth, It would be impossible to distinguish them at all. Therefore, it would be impossible for outsiders to be false and insiders to be true, and therefore, the tenets of various schools could not exist. If it is thought that the ultimate truth cannot be established upon analysis, then if the measurer of ultimate truth analyzes reality, Then the valid and invalid cognition of direct perception and inference, what is to be refuted and what is to be established, object and subject, etc., In whatever way the distinctions are made, All those elaborations, Are established as empty by their own nature. Therefore, the complete separation from all elaborations of existence and non-existence, two and not two, Is like the heat of fire, Pervading all nominal elaborations. Therefore, the appearance like a vase and the emptiness of the absence of a vase, Exist in all phenomena without ever being separated. Therefore, appearance is the means, and emptiness is the result of the means, Nominally
Chinese
像这样，如果遮止一个而试图成立另一个如胜义谛，或者遮止胜义谛而仅仅成立世俗谛，是不可能的。因此，显现和空性是无别的。如果认为不需要，在没有分析是量还是非量的情况下，按照应成派的观点，仅仅承认世间所见皆为世俗谛的人，如何能进入胜义谛呢？像这样进入胜义谛是没有遮止的，但是，见到从这个种子生出这个苗芽等等，是世间人的现量。依靠它推断出无生等，是因为它是比量。即使没有给它安立为量和非量的名称，也不能舍弃量和非量的意义。即不能舍弃。如果对于数量的辩论和遮止，在世俗谛中没有清净和不清净的量二者，因为没有单独的清净的量，所以像不清净的量一样，清净的显现会变成虚假的。对于见到不清净的螺壳，白色和黄色，真实和虚假的区分也是不合理的。如果在胜义谛的分析中没有二者，仅仅是名言的意义，那么，以无有遮止的空性道，不能了知二谛双运的安住，仅仅是胜义谛无有等等也是戏论，因此会堕入戏论的边。因为它（胜义谛无有等等）是戏论的缘故，它也是分析事物的理智自己摧毁自己。即不能成立。在胜义谛中，所量（的对象）世俗谛不能成立，能量（的主体）的七识聚和自证也，如果分析也不能成立，因此显现和空性无别如同水月。如果二谛达到究竟，在真谛无别中，唯一的真谛远离一切戏论，那即是涅槃和真实之边。因此，一切法在那上面，不能从那上面分割出来而达到究竟。能知的心和所知境无别的身，那是智慧之身，因此它的智慧的显现没有边和中。像这样甚深且广大的，在理智的道路上观察的，以智慧的妙目睁大眼睛，善逝和他的儿子，菩萨大慧者们从哪条道路，所行走的妙道，必定要以那条道路才能见到。在此处，经部和密部的道理，难以获得，以自己的福报才能及时获得。
English
Like this, if one blocks one and tries to establish the other as ultimate truth, or if one blocks ultimate truth and only establishes conventional truth, it is impossible. Therefore, appearance and emptiness are inseparable. If one thinks it is not necessary, without analyzing whether it is valid or invalid, according to the view of the Prasangikas, how can someone who merely acknowledges that everything seen in the world is conventional truth enter the ultimate truth? Entering the ultimate truth in this way is not blocked, but seeing this sprout arising from this seed, etc., is the direct perception of worldly people. Because inferring non-arising, etc., based on it is inference. Even if one does not give it the name of valid or invalid, one cannot abandon the meaning of valid and invalid. That is, one cannot abandon it. If there is no distinction between pure and impure validity in conventional validity regarding the debate and refutation of numbers, because there is no separate pure validity, like impure validity, pure appearances will become false. For the conch shell that sees impurity, the distinction between white and yellow, truth and falsehood, is also unreasonable. If there is no duality in the analysis of ultimate truth, and it is merely a nominal meaning, then, with the path of emptiness that negates without negation, one cannot know the abiding of the union of the two truths, and merely the absence of ultimate truth, etc., is also elaboration, so one will fall into the extreme of elaboration. Because it (the absence of ultimate truth, etc.) is elaboration, it is also the intellect that analyzes things that destroys itself. That is, it cannot be established. In ultimate truth, the object to be measured (the object) conventional truth cannot be established, and the subject to be measured (the subject) the seven aggregates of consciousness and self-awareness also, if analyzed, cannot be established, therefore appearance and emptiness are inseparable like a water moon. If the two truths reach the ultimate, in the inseparability of truth, the one truth that is free from all elaboration, that is nirvana and the edge of reality. Therefore, all dharmas are on that, and cannot be separated from that to reach the ultimate. The body in which the knowing mind and the object of knowledge are inseparable, that is the wisdom body, therefore its wisdom appearance has no beginning or end. Like this, so profound and vast, observing on the path of reason, with the good eyes of wisdom wide open, the Sugata and his sons, the Bodhisattvas of great intelligence, from which path, the excellent path they have traveled, must be seen with that path. Here, the principles of Sutra and Tantra, are difficult to obtain, and can only be obtained in time with one's own merit.
Chinese
唉！不要让自己的相续中没有体验过它的滋味就没有结果。 像这样具有四种理智，具有智慧光明的人，不依赖于追随他人言语等，而是凭借自己辨别的力量。 依靠这四种理智，一定会产生四种依怙。 如果不具备这样依靠自身力量进行辨别的智慧，就像没有眼睛的人依靠目标一样。 在世间仅仅为了名声，仅仅为了执着于文字，以及仅仅为了容易理解后两者（意义和究竟意义）的理由。 从不依于人而依于法等四依怙中颠倒过来，变成不依于法而依于人。 不依于意义而依于文字，不依于了义而依于不了义，不依于见自相的智慧而依于见总相的识，因此对于人们来说： 不应依于人，而应依于法。 通过正确的理智所成立的道，由说出它的人解脱，而不是由说话者解脱。 也就是说，如果有人正确而良好地说出了通过理智所成立的道， 那么，说话者是好是坏等等，无论如何都行。 也就是说，甚至善逝自己也由于调伏所化众生的缘故， 幻化成屠夫等等。 如果在例如大乘意义等方面， 显示出矛盾，那么说话者， 即使表面上的行为举止等等很好，对自己也没有利益。 就像魔幻化成的佛，具有圆满的相好和行为，却宣说与大乘相违背的法一样。 在听闻和思维佛法时， 也不应依于能诠的文字，而应依于所诠的意义。 如果理解了意义，那么文字的途径， 无论组合好坏等等如何表达，都没有矛盾。 为了理解那个意义，如果通过人们表达意愿的约定俗成， 通过场合的意义理解了所要表达的意义， 那么，舍弃文字的戏论， 就像找到了牛却仍然为了寻找牛而追寻踪迹一样。 如果执着于文字而进行文字的扩展， 那么分别念不会停止，反而文字会无止境地增长。 因此，会越来越偏离所要表达的意义，并且变得无法理解。 因此，孩子们仅仅是自己被文字所累的原因。 即使是“树木”这个词， 如果区分地点等时间和方式，也是没有穷尽的。 然而仅此而已。
English
Alas! Do not let your own continuum be without result by not having experienced its taste. Like this, one who possesses the four kinds of reasoning and has the light of intelligence, does not rely on following the words of others, but by the power of his own discernment. Relying on these four kinds of reasoning, the four reliances will definitely arise. If you do not have the wisdom to discern by your own power, it is like a blind person relying on a target. In the world, just for the sake of fame, just for the sake of clinging to words, and just for the sake of the reason that it is easy to understand the latter two (meaning and ultimate meaning). Reversing from the four reliances such as not relying on a person but relying on the Dharma, it becomes not relying on the Dharma but relying on a person. Not relying on the meaning but relying on the words, not relying on the definitive meaning but relying on the interpretable meaning, not relying on the wisdom that sees the self-character of phenomena but relying on the consciousness that sees the general character of phenomena, therefore, for people: One should not rely on a person, but should rely on the Dharma. The path established by correct reasoning is liberated by the one who speaks it, not by the speaker. That is to say, if someone correctly and well speaks the path established by reasoning, then, the speaker, whether good or bad, etc., is fine no matter what. That is to say, even the Sugata himself, due to the power of taming those to be tamed, manifests as a butcher, etc. If, in terms of the meaning of the Great Vehicle, etc., it shows contradictions, then the speaker, even if the apparent behavior, etc., is good, it is of no benefit to oneself. Just like a Buddha manifested by a demon, with perfect marks and conduct, teaches Dharma that contradicts the Great Vehicle, etc. When listening to and contemplating the Dharma, one should not rely on the expressing words, but should rely on the meaning to be expressed. If the meaning is understood, then the path of words, no matter how the composition is expressed, whether good or bad, there is no contradiction. In order to understand that meaning, if through the conventional agreement of people's intention to express, the meaning to be expressed is understood through the meaning of the occasion, then, abandoning the elaboration of words, it is like finding the ox but still searching for the tracks in order to find the ox. If one clings to words and elaborates on words, then conceptual thoughts will not stop, but words will increase without end. Therefore, one will increasingly deviate from the meaning to be expressed and become incomprehensible. Therefore, children are merely the cause of their own weariness with words. Even for the single word "tree", if one distinguishes the place, time, and manner, there is no end. However, that is all.
Chinese
如果通过情境理解了所要表达的意义之树，那么言语表达的必要性就到此为止了。当用手指指向月亮时，孩子们不看月亮而只看手指。像那样，愚笨的人执着于文字，不思考意义，却以为理解了文字的意义，即使只研究文字也很难理解。当真正理解意义时，要了解胜者所说的不了义和了义的区别，不要相信不了义，而要依赖了义。全知者完全了解所化众生的处境和调伏方法等，为了让所化众生的根器和利钝等根基、意乐、思想相符，从而逐渐趋向于现证一切智，因此，从声闻乘到无上瑜伽金刚乘的次第，就像梯子的阶梯一样地被展示。蕴等是依据什么意图而说的呢？例如，有隐蔽意图的四种和意图四种，共八种。对于按照字面意思理解，如果量式对其造成损害，那么说出它是有必要的。因为存在必要性，所以才说了。从声闻乘等四种宗派，直到究竟的金刚乘，下者未领悟的部分，由上者逐渐阐明。就像罪业已尽的胜者的教言一样，通过推理，从上到上地理解或体验到更大的意义是完全成立的。见到之后，要执持了义而非不了义。例如，就像从水中分离牛奶的鹅一样，具有卓越智慧的人才能在胜者教言的海洋中畅游。甚深的金刚乘也是如此，以字面意义是否符合等六种边际，词义等四种方式来扩展，使其不明显。金刚乘是口诀道，因此要与上师传承的口诀相结合，以无垢的辨析和四种推理等进行确立。并且，通过将显现世间的一切法都观为本尊和具有智慧的处所，来证悟本初清净，以及通过轮回涅槃平等性的大中观理证等来证悟，这二者要双运。通过两种正确的量式来确定所获得的辨析之义。如果以世俗幻身来比喻，那么它也像是幻术一样被宣说。