English
. Separately, the views are to be expressed. There is no rejection or acceptance. The refutation of debate is: Even so, these two common vehicles become reasons of similar sound but different meaning, because they do not agree in name with the lower one. No, because it is only the identification of the dependence of the two truths, not the actual proof, so there is no fault. What is said is also used for a while. The reason for realization also has the main point, the purpose, and the refutation of debate. The first is: The realms of sentient beings included in body, speech, and mind, the Dharma nature. It is originally enlightened in the nature of body, speech, and mind, because it has four realizations. The reason is: All the dharmas of samsara and nirvana, the meaning is mind-essence, appear in one cause and three letters. By practicing the blessings of body, speech, and mind, the result is manifest enlightenment. As it is said: One cause and the way of letters, blessings and manifestation, with four kinds of complete realization, everything is the great king of perfect enlightenment. Thus, these four are also applied to the cause of one person, and it is a cycle, just as one proves fire by the three ways of inference. Say. The need is: In order to know in advance the body, speech, and mind, which are the same in nature as the body, speech, and mind of sentient beings. As it is said: Ultimate and conventional are inseparable, the letters of body, speech, and mind are three. The refutation of debate is: If so, does it become indistinguishable from the tenets? No, because from the point of view of understanding, it is established as a reason, but the tenets are the meaning of realization itself. The reason for the great self also has three, the main point, the purpose, and the refutation of debate. The first is: The dharmas of samsara and nirvana, although appearing in many ways, the mind-essence is unborn, abiding in the nature of one self-born great wisdom, which has been determined. There are three Svātantrika and three Prāsaṅgika for this. The first is: The born is not true, so the unborn is true. Other-born is not true, so self-born is true. Sudden is not true, so originally abiding is true. The three Prāsaṅgika are: The unborn is not true, so the born is true. If you admit it, is it born from itself?
Chinese
说是从他处产生，以此遮破。因为自生不成立，所以他生应成立。如果承认，是从一个因产生呢？还是从多个因产生，以此遮破。因为本来存在不成立，所以是突发性的应成立。如果承认，突发性的有因还是无因？如果如第一种情况，突发性的会坏灭。如果如第二种情况，则应成立不存在的四法。如是说。必要是：为了完全了知所行境是清净的。如是说：大自在的缘起之词，为了遣除邪见，关于因果、自他，此一切显现，各自的，是无自性的识。自生智慧无处显现，自生远离所行境而清净。如是说。辩论的止息是：即使那样，那么后者岂不是会变成同音异义吗？不是的，因为下面那些不清净的本身并不显示为自生之智慧。第二，同音异义的理证有四种：自共的，离边的，分别或，表诠譬喻的理证。第一种是：共同者认为，烦恼总相是不寂静的心之相，而自相则认为是普遍恼乱心等五种。但在此，以特殊的方式，烦恼总相表示为远离戏论，而自相则是智慧幻化的各种显现。执着显现法，是不真实的，因为烦恼的自性是空性的。如是说：有些自知大方便，无碍显现是自显现，诸法皆清净，是自性，是总相。如是说。行持的道理是：共同的论典以总相和，自相来区分，然后在轮回的道路上进行观察，从而进行断除和修习。而这里以总相和自相来区分，然后在涅槃的道路上进行观察。断除和修习的差别也是存在的。如是说：烦恼自清净，普遍显示，如果不错乱地理解自性，则会变成清净的道路。因此，自共之自性很重要。如是说。离边的理证是：自他所知的对境一切法，在任何方面都不成立戏论的边，因为远离真实的单一和多
English
It is refuted by saying that it arises from another. Because self-arising is not established, therefore other-arising should be established. If you admit, does it arise from one cause? Or from many causes, this is refuted. Because being existent from the beginning is not established, therefore being sudden should be established. If you admit, does the sudden have a cause or not? If it is like the first case, the sudden will perish. If it is like the second case, then the four non-existent dharmas should be established. Thus it is said. The need is: in order to fully know that the object of practice is pure. As it is said: By the words of the great self-existent, in order to dispel wrong views, regarding cause and effect, self and other, all these appearances, each of their own, are the consciousness of no self-nature. Self-arising wisdom appears nowhere, self-arising is pure by being free from the object of practice. Thus it is said. The cessation of debate is: Even so, then wouldn't the latter become homonymous with different meanings? No, because the impure ones below do not show themselves as self-arising wisdom. Secondly, there are four reasons for homonyms with different meanings: self-general, free from extremes, distinction or, illustrative example. The first is: Commoners think that the general characteristic of afflictions is the aspect of a mind that is not completely pacified, while the self-characteristic is considered to be the five such as universal tormenting of the mind. But here, in a special way, the general characteristic of afflictions is represented as being free from elaboration, while the self-characteristic is the various appearances of the magical skill of wisdom. Attachment appearance dharma, is not truly established, because the nature of afflictions is emptiness. As it is said: Some self-knowing great means, unobstructed appearance is self-appearance, all things are completely purified, is the nature, is the general characteristic. Thus it is said. The reason for the way of practice is: The common treatises distinguish between the general and, the self-characteristic, and then examine them on the path of samsara, thereby abandoning and practicing. But here, the general and self-characteristic are distinguished, and then examined on the path of nirvana. There is also a difference in abandoning and practicing. As it is said: Afflictions are self-purified, universally shown, if the nature is understood without error, then it will become the path of purification. Therefore, the self-general nature is important. Thus it is said. The reason for being free from extremes is: All objects of knowledge of self and other, dharma. The extremes of elaboration are not established in any way, because they are free from the true one and many.
Chinese
为了获得（证悟）。正如所说：无边无中亦无多，非有之性即如是。为了无别之方式证悟其义，无边亦是如此。如是说。合理之处在于：共同之处在于，对一和多分离的断除进行阻断的遍断，以一和多分离来成立。此处，不舍弃一和多的显现，执着于边，存在无明的差别。正如所说：为了解脱偏执的恶见，为了安住于离边的希求，虽说离边，然一切边皆为自知自显。于此无离与不离，无解脱与不解脱，无偏执。如是说。区分的理证是：内外之法，法相，并非自性决定，因为地等每一个都具有众多的法。如弓箭的材料集合。正如所说：区分也是蕴和地等一切事物，每一个事物显现的差别，是解脱执着于视为整体的。如是说。合理之处在于：共同之处在于，认为能表和所表是具有确定名称的。此处，能表字母“穆”所表的法界，没有最终确定，这是确立的差别。正如所说：五大种，为了摧毁其无自性，应将一分为五，融入母界。黑暗本身，超越言说思虑。如是说。譬喻的理证是：对于某些无法直接显示的事物，通过近似衡量之譬喻而使其圆满。心之真如犹如虚空之创造。正如所说：如虚空不可执持，一切显现存在亦与之相同。如是说。合理之处在于：共同之处在于，将此譬喻之义确定为不同。此处，以譬喻之义自性无别来表示，存在差别。正如所说：显现无自性之故，自知自显无有行境。愿一切皆如是成就。如是说。这些理证，是一还是他？若是本质或理证，以无别于所立之义的表示方式，其反面即是他。正如所说：这些区分是为表示之名相而说，为了智慧，并非为了计数。
English
For the sake of attainment. As it is said: Without end and without middle, free from multiplicity, the nature of non-existence is just like that. In order to realize the meaning in an undifferentiated manner, being free from extremes is also the same. Thus it is said. The reasonableness lies in: The commonality is that the pervasion that blocks the elimination of one and many is established by the separation of one and many. Here, without abandoning the appearance of one and many, clinging to the extremes, there is a difference of ignorance. As it is said: In order to liberate from biased wrong views, in order to dwell in the desire for freedom from extremes, although it is said to be free from extremes, all extremes are self-knowing and self-manifesting. Here there is no separation and non-separation, no liberation and non-liberation, no bias. Thus it is said. The reason for differentiation is: external and internal phenomena, characteristics of phenomena, are not determined by nature, because each of the elements and so on possesses many qualities. Like the collection of materials for a bow. As it is said: Differentiation is also the aggregates and all phenomena such as the elements, the difference of each phenomenon is to be liberated from clinging to considering it as a whole. Thus it is said. The reasonableness lies in: The commonality is that the signifier and the signified are considered to have definite terms. Here, the letter "Mum" as the signifier, the signified, the realm of Dharma, has no final determination, this is the established difference. As it is said: The five great elements, in order to destroy their selflessness, should be divided into five each, and absorbed into the realm of the Mother. Darkness itself is beyond speech and thought. Thus it is said. The reason for the example is: For some things that cannot be directly shown, it is perfected by an example of approximate measurement. The suchness of mind is like the creation of space. As it is said: Just as space cannot be grasped, all appearances and existence are the same as it. Thus it is said. The reasonableness lies in: The commonality is that this meaning of the example is determined to be different. Here, it is expressed by the nature of the meaning of the example being inseparable, there is a difference. As it is said: Because appearance has no self-nature, self-knowing and self-manifesting have no object of action. May all attain in this way. Thus it is said. Are these reasons one or different? If it is essence or reason, by the way of expressing the meaning that is inseparable from what is to be established, its opposite is other. As it is said: These distinctions are explained for the sake of names of expression, for the sake of wisdom, not for counting.
Chinese
没有占据。因此，本体是相同的真实。这样说。第三，关于确定的宗义，有两种，一是排除他者，错误的意义，较低的见解，宗义被特别地回避。二是追求意义不错误，这个意义的见解，宗义被特别地采纳。如是说：当寻找具有这样特征的眼睛时，应该用理由来驳斥，通过错误来特别地排除智慧，从不错误中特别地生起。这样说。第一种有四种：从哪里偏离的基础，偏离的方式详细地显示，偏离的过患，在法性中反复地应用。第一，在法性无偏大之中，各自以自己的心执着于偏袒，就像把天空分割成部分一样。如是说：总的是错误的思考，不可思议的，本来就不是存在的，各自的执着思考习气，以能取所取的网遮蔽，从什么都没有中显现出什么。偏离了菩提心的基础。这样说。详细地显示有十种：世间人的见解五种和超世间的见解五种。第一种的第一个是不了解事物的真相，五毒在自己的相续中运用，因此轮回于五道。因此，因为不证悟平等性，五毒作为杂用，轮回于五道。这样说。由于不证悟法性平等性，以有漏的十善作为特殊运用，因此偏离到欲界的天人和人。对十善特别地重视，善和不善不平等，是天和人的出生地，因为不证悟平等性，轮回于欲界。这样说。没有脱离对色界的贪欲，并且执着于寻思禅定的味道，因此偏离到色界。四无量和四禅定，依次各自执着于我，认为一切色界都是我。这依次出生于梵天。这样说。由于缺乏胜观的智慧，对于具有四名的禅定执着为一，因此偏离到无色界的天。因为不证悟平等和无色，不了解四名是不存在的，如果安住于四处，就出生于有顶天。这样说。对于远离边际的法性，执着于增益的边际，因此偏离到外道。无论谁的心执着于常断二边，都脱离了意义的精华