English
Therefore, if the respective appearances of places, such as pus and water, are not common to others, then just as the mind that sees a pillar and a pot does not have a common object of observation, a common object of observation would be impossible, and thus a common object of observation would not be established. Furthermore, some say that the common object of observation is merely moisture, but this is also unreasonable. Because the six types of beings commonly have moisture as an object of observation without being mistaken, and they see it. If that is the case, then for such common moisture, the six types of beings have many different appearances of seeing that are not the same, such as water and pus, and the seeing of one another is not seen or appears to the other. What is the basis of appearance, the moisture, other than the appearance of water and pus? Such a thing is impossible. Furthermore, in the formless, infinite sky, how can mere moisture become the basis for all appearances appearing only as the sky? It will not become so. Even if examined from the perspective of one and different, if the common object of observation, mere moisture, is one with water itself, then it should only appear as water, and should not appear in any way as pus or other things, because it is nothing other than water itself. If the moisture is different from water and so on, then it must be perceived by valid cognition, but nothing independent of water called moisture is perceived, so it can never exist, because it is not perceived by visible valid cognition. Therefore, for the different appearances of seeing that are not the same, such as water and pus, it is impossible for there to be a common object of observation that is established as absolutely independent. And in conventional terms, for one thing that appears commonly and uniformly, it is also impossible for there to be various different appearances, so although the seeing of water and pus, etc., is established as different in relation to each other, there is no contradiction in acknowledging a basis for appearing and not appearing in a way that is merely similar. Other than that, if one analyzes with reason and acknowledges water and moisture, etc., as a common basis or object of observation, then it must be proven to be the ultimate truth, and if so, it will be subject to faults such as being able to withstand rational analysis, so no matter how it is examined or acknowledged,
Chinese
那将是不合理的。此外，如果根本不存在共同的观察对象，就像唯识宗所主张的那样，外境的色等事物并不存在，而仅仅是内在的意识凭借习气的力量显现为色等外境的能取相，即使必须承认这一点，那也是不合理的。因为外境的所取事物本身在实义上并不存在，同样，内在的能取心识在实义上也是不存在的，是相同或相等的。能取和所取二者也同样仅仅在名言世俗中显现。因此，对于所显现的一切世俗，通过胜义谛的理智进行分析，从而将能取和所取二者分开，认为能取存在而所取不存在，这是不合理的。因为就像色等外境显现为所取，但实际上并不存在，是虚假的；同样，显现为能取的自明自知的意识，经过分析也是不存在的，是虚假的。因此，《入行论》中说：“彼等智慧之方便，佛于经中已同遮，及于胜法中亦尔。”如上所述，由于显空无别，因此必须承认，在没有偏颇和局限的、不离显现的仅仅是显现的共同观察对象，对于人与天等来说，水和甘露等是共同显现的，并且无可辩驳地存在于显现和不显现的基础上，不能否认它的存在。例如，如果存在未经考察和分析的仅仅是显现的戏剧演员的名称，那么就能看到天等戏剧的不同姿态，如果不存在，就无法看到，等等。此外，除了这显空无别的仅仅是存在的显现之外，不可能从任何地方成立其他的存在。因此，如果这显空无别的仅仅是显现不存在，那么所有的名言显现都将完全不显现，一切都将变成空无，就像虚空一样，什么都没有。但事实并非如此，因为各种显现都非常清晰。然而，由于内外各种错乱的因缘遮蔽了自显，并且由于错乱显现的习气苏醒的力量，才能证得胜义双运。
English
That would be unreasonable. Furthermore, if there were absolutely no common object of observation that appears to be in agreement, then, as the Mind-Only school asserts, external objects such as forms would not exist, and only the inner consciousness would appear as the apprehendable aspect of objects such as forms due to the power of habit. Even if one had to accept this, it would still not be truly reasonable. For just as the apprehended object itself does not exist in reality, so too the apprehending mind does not exist in reality; they are similar or equal. Both the apprehended and the apprehender are equally mere appearances in conventional terms. Therefore, to analyze all that appears conventionally with the reasoning of ultimate truth, and to separate the apprehender and the apprehended, saying that the apprehender exists but the apprehended does not, is unreasonable. For just as objects such as forms appear as the apprehended, but do not exist in reality and are therefore false, so too the self-aware and self-illuminating consciousness that appears as the apprehender, when analyzed, does not exist and is therefore false. Therefore, the *Entering the Middle Way* states: "These, as means of wisdom, the Buddhas have equally refuted in the sutras and in the higher teachings." As stated above, since appearance and emptiness are inseparable, one must acknowledge that the common object of observation, which is merely appearance that is free from bias and limitation and not separate from non-appearance, exists undeniably as the basis for the concordant appearance and non-appearance of water and nectar to humans and gods, and it cannot be denied. For example, if there is the mere name of a theatrical performer that has not been examined or analyzed, then one can see the various different gestures of the theatrical performance of gods, and if there is not, one cannot, and so on. Moreover, since no other existence can be established from anywhere other than this mere existence of inseparable appearance and emptiness, if this mere appearance of inseparable appearance and emptiness were to cease, then all conventional appearances would cease entirely, and everything would become utterly empty, like the sky, with nothing at all. But this is not the case, because various appearances are extremely clear. However, due to various causes of confusion, both internal and external, obscuring one's own appearance, and due to the power of the awakening of the habit of confused appearance, one can realize the ultimate union.
Chinese
如果不像事物真实存在的那样看待事物，而是以其他方式颠倒地看待事物。例如，通过施展幻术咒语的力量，使木头等物不以其本来的面目显现，而是显现并被看到为马和大象等。因此，不应该确定地说，共同的观察对象就是这个。第二部分有三个方面：总的来说，展示了以无欺的量度之路进入的甚深确定之理性的钥匙；清楚地展示了共同观察对象的情况，并分别划分了自宗的宗派宝库；为了特别赞扬早期翻译的经续佛法的伟大，如实地展示它，并总结其意义。第一部分有两个方面：确定所表达的意义的本质，即双运平等性的自性；驳斥关于量和非量不合理的争论，并清楚地确立量。第一部分。因此，自己的等词由两个偈颂和一个诗节来表示。正如所展示的那样，在合理的自宗中，远离偏颇和偏袒的显空无别的基础之存在方式，双运平等性的法界，其自性空与非空等戏论都未成立，那显现为任何事物的万法，都平等地安住于一切之中，因为是具足一切殊胜之空性，所以一个事物显现为多种事物也是非常可能和合理的。因此，对于显空不相违，无有分别的双运平等性，这是以教理和正量所允许或合理的宗派。对于它，显现与不显现、量与非量、共同的观察对象等一切名言都可以如实地接受，这是非常合理的。对于显空双运不可能，认为显空二者相违背的，那么显现与不显现等一切名言都不可能允许，一切正确的名言都将消失。第二部分有三个方面：自宗成立现量和比量，以及不是无意义的方式；如果以其他方式认为，则没有量的分类；量如何成立甚深意义，特别展示不共之处。
English
If things are not seen as they truly exist, but are seen in other ways, in a reversed manner. For example, through the power of casting illusion spells, wood and other things do not appear as they are, but appear and are seen as horses and elephants, etc. Therefore, it should not be definitively stated that the common object of observation is only this. The second part has three aspects: In general, it shows the profound certainty of the key of reasoning for entering the path of infallible measure; it clearly shows the context of the common object of observation, and separately divides the treasury of one's own school of thought; in order to particularly praise the greatness of the early translated sutra and tantra Dharma, it truly shows it and summarizes its meaning. The first part has two aspects: determining the essence of the meaning to be expressed, the nature of union and equality; refuting the unreasonable arguments about valid and invalid measures, and clearly establishing valid measures. The first part. Therefore, one's own "etc." is indicated by two verses and one line. As has been shown, in the reasonable own system, the way of existence of the basis of appearance and emptiness, inseparable from bias and partiality, the Dharmadhatu of union and equality, its own nature, empty and not empty, etc., all elaborations are not established, that which appears as anything, all things equally abide in all, because it is the emptiness that possesses all supreme aspects, therefore it is very possible and reasonable that one thing appears as many things. Therefore, for the union where appearance and emptiness are not contradictory and are inseparable, this is a tenet that is allowed or reasonable by scripture and reason. For it, all terms such as appearance and non-appearance, valid and invalid measures, common objects of observation, etc., can be accepted as they are, which is very reasonable. For those who think that union of appearance and emptiness is impossible, and that appearance and emptiness are contradictory, then all terms such as appearance and non-appearance will not be allowed, and all correct terms will disappear. The second part has three aspects: the establishment of direct perception and inference in one's own system, and the way it is not meaningless; if it is thought otherwise, then there is no classification of valid measures; how valid measures establish profound meanings, especially showing uncommon distinctions.
English
Pa'o. Firstly, it is shown by six verses and two lines regarding valid cognition and so on. If it is the union of appearance and emptiness, then since everything that appears is equal, it would be unreasonable to differentiate between valid and invalid cognition. If asked thus, for the direct perception that is not obscured by immediate causes of delusion, the appearance of water and so on does not appear or not appear as pus and other things. Therefore, the direct perception that is not obscured by causes of delusion does not fail to establish the object of measurement as its own characteristic, but it is very much established. Because everything that appears as water and other objects naturally abides in its own unique nature of hardness, liquidity, warmth, etc., which is different from all non-self others. Therefore, through the method of negation, it is possible to distinguish between one and different, etc., and the object of measurement as its own characteristic that can be distinguished, and the infallible valid cognition that accurately measures it is also established. Therefore, the object of measurement and the measuring valid cognition are established by valid cognition, which also depends on the relationship between above and below. The object of measurement becomes the valid cognition that measures, but it is not the case that without relying on anything, solely by autonomy, the object of measurement and the measuring valid cognition are established on phenomena. If it is established by autonomy, it would be overly inferred as being real and analyzable. Therefore, the single water that appears to people, although it is infallibly established by valid cognition for those who are not obscured by the causes of self-grasping delusion, it is not established solely by autonomy without relying on others. For example, since the analysis of ultimate truth cannot be analyzed, water itself cannot be established by valid cognition. Also, in the mind of a hungry ghost, water will not be established by valid cognition. Therefore, relying on water and other objects of self-grasping, if the object of measurement is not obscured by the causes of delusion, then through direct perception, and through the certainty guided by the subsequent inference of correct signs, there is no confusion about the object of measurement. Then, for its objects, how the valid cognition determines, so how to accept and reject, enter and exit, will not deceive or be without deception. Therefore, temporarily relying on valid cognition, it is well established, and like a model, it will not deceive in meaning, so such a statement is not meaningless. Through its power, it also shows the opposite, invalid cognition, which is delusion. Therefore, for one water...