Chinese
是分别念。断除障碍的两个孩童，以戒律学来实际阻断，以见、习、智慧、禅定，如说断除障碍之禅定。对于深细的能取所取执着等，以取舍之索束缚的，仅仅是颠倒分别念而已，没有更细微深奥的了。特别是主张六二外道空，因对边见之执着所蒙蔽，以梦幻、缘起四相显现，是不真实的自生智慧之分。以不可说之二乘经论，认为微尘和缘起四相，趋入于一边的断边，最初的安住处仅仅是果位。无上大乘行者，应断除三学所断之法，想要以火炼净，是唯识瑜伽行和经部宗。第一，自生智慧之义，因为无明之故，对于自心，有无相之诤论。无论如何诤论，皆是迷乱之边。迷乱显现具有对境之相，自性迷乱之见从未存在。无相之自明，如明镜般清净，因常有刹那无常，对于无生灭之智慧，相亦不会触及，是趋向于断灭之边。完全清净、无相之智慧，是每个众生之相续，相续执持无境之能取所取，无动摇之诤论只是迷乱而已，如同孩童与虚空争论。有无相是普贤王如来之分，于四种识续上勤作之道，与其相应之佛陀是其果，除了作者之外，其余三种未见。胜义智也是虚假的。瑜伽行派也是如此之故，前者的胜义谛是因缘，自身坏灭、生和生，因此虚假之见即是胜义谛，一切是心，而非他物。未生空性，言思断绝，视为远离边之义。远离有无相之诤论，视知识为未生之边，是趋向于远离边之边。无生之一边远离边，对此执着认为是殊胜，因未见二无分别，对于四空性进行苦行道，果如前般趋向于断边。以宗派错谬之见，以智慧努力获得稳固，因此，因为那是不真实的，所以非那才是真实的，这是经部宗的论典。
English
It is conceptualization. Two children who eliminate obstacles, actually block with the discipline of ethics. Through seeing, habituation, wisdom, and samadhi, like the samadhi that speaks of no elimination of obstacles. With subtle and profound grasping and clinging, bound by the noose of acceptance and rejection, it is merely a mistaken conceptualization. There is nothing more subtle or profound. In particular, they assert the emptiness of the sixty-two externalist views, obscured by clinging to biased views. Because of the appearance of dreamlike dependent arising, the share of untrue, self-arisen wisdom. With the two vehicles of unspeakable teachings, they consider particles and the four dependent arisings. Entering the path of one extreme of annihilation, the first dwelling place is only the result. The practitioner of the unsurpassed vehicle, should abandon what is to be abandoned by the three trainings. Wanting to purify with coal cleansing, are the Mind-Only Yogacara and Sutra schools. First, the meaning of self-arisen wisdom, because of ignorance, argues about the existence or non-existence of forms in one's own mind. No matter how one argues, it is the extreme of delusion. Deluded appearances have the aspect of objects, the nature of deluded seeing has never existed. The self-awareness without form, also pure like clear crystal, because of the constant cause and momentary impermanence, form will not touch the wisdom without arising and ceasing, it is the extreme of meeting with the negation of forms. Completely pure, wisdom without forms, is the continuum of each sentient being, the continuum holds the grasping without objects. Unwavering arguments are merely delusion, like children arguing with the sky. Existence and non-existence of forms is the share of Samantabhadra, the path of effort on the four consciousness continuums. The Buddha in accordance with that is its result, the other three besides the maker are not seen. Even the wisdom of the holy is false. The practice of yoga is also the same, the previous holy truth is the cause and condition, one's own body decays, and birth and birth. Therefore, the false view is holy, everything is mind, and that is not the object. Unborn emptiness, beyond words and thoughts, is seen as the meaning of being isolated at the extreme. Separated from arguments about existence and non-existence of forms, viewing knowledge as the unborn side, is the extreme of meeting with separation from extremes. The unborn one side is separated from extremes, clinging to that as the supreme view. Because the non-duality and indivisibility are not seen, the path of asceticism on the four emptinesses of mind. The result is the extreme of annihilation as before. With the mistaken understanding of philosophical tenets, through effort, stability is obtained, therefore, because that is not true, what is not that is true, this is the treatise of the Sutra school.
Chinese
此理亦然。所有遍计所显现的对境，胜义皆为他起如幻。并非识显现，而是聚合显现。胜义中，无生，不可言说，超离思议。无有单一或众多之关联。以金刚屑四句，以及四句生灭等，遣除边见之差别。如是乃为超离思虑之大禅定。显现有或无，以及以理成立或不成立等，于彼等寻求诤论之边际，乃是具有从寻获而来的定解，以及能取所取者。二谛本体是一或非一？诤论一者为真或为假。以及具有理智、观点、部分之执着。若为一，则见假成为真之过失。或者见真成为假之过失。于假且欺骗为真等五者，有成为真且为假之过失。于无生灭等四者，有成为过失。或者于入定之时，亦应同时见二谛。真假互相舍弃故相违。若成他体，则依于幻化，不能证悟胜义，努力于幻化亦成无意义。胜义无有可寻之境，无有关联故，有亦不成。于何者未生者亦非，不成未生。执着之对治不能成立，彼即成为自性有，于何者亦无有利益损害。如是了悟且断除怀疑，无有承诺而执着于言语方面。因此，无上乘之，胜义中无有差别，仅于世俗中，于一切，执着清净与不清净二者。于方便大乘中，胜义中乃七宝，世俗中乃平等圆满。清净与痛苦，于世俗中亦无有差别，仅是见解高低之差别而已。彼即是果之体性，胜义自性之因，名为增上之谛。任何显现之智慧，显现为相而无有阻碍，任何显现。本体不确定，成办利益，远离常断二边，与殊胜瑜伽士之境相应，以及显现而无有生灭之故，称为增上之世俗。以一切万法之自性故，智慧显现亦无有因缘，无有生灭，五者为果。法界与智慧圆满而不作意。无有偏颇，满足希望之事业，从一切
English
This principle is also true. All objects of appearance that are imputed are, in the ultimate sense, merely dependent origination like illusions. They are not appearances of consciousness, but appearances of aggregates. In the ultimate sense, there is no birth, it is unspeakable, and beyond thought. There is no single or multiple connection. With the four vajra sliver verses, and the four verses of arising and ceasing, etc., the differences of extreme views are eliminated. Such is the great meditation that transcends thought. Whether appearances are existent or nonexistent, and whether they are established by reason or not, etc., seeking the limits of debate on these is to have a definitive understanding from what is found, and to have a grasper and a grasped. Are the two truths the same or not the same in essence? Arguing whether one is true or false, and having attachment to reason, views, and parts. If they are one, then there is the fault of seeing falsehood as truth. Or seeing truth as falsehood. In the five cases of falsehood and deception as truth, there is the fault of becoming true and false. In the four cases of no arising and ceasing, etc., there is the fault of becoming a fault. Or even during the time of meditative equipoise, one should see the two truths simultaneously. Truth and falsehood contradict each other by abandoning each other. If they become different entities, then relying on illusion, one cannot realize the ultimate truth, and striving in illusion becomes meaningless. There is no place to seek the ultimate truth, and because there is no connection, existence does not arise. That which is unborn is also not, and unbornness cannot be established. The antidote to attachment cannot be established, and it becomes self-existent, so there is no benefit or harm to anything. Thus, understanding and cutting off doubt, without commitment, clinging to the side of words. Therefore, in the unsurpassed vehicle, there is no difference in the ultimate sense, only in the conventional sense, in everything, clinging to both purity and impurity. In the great vehicle of means, in the ultimate sense, it is the seven treasures, in the conventional sense, it is equal perfection. Purification and suffering are also no different in the conventional sense, only the difference in the height and lowness of views. That is the nature of the result, the cause of the ultimate essence, called the ultimate truth. The wisdom that appears in any way, appears as a sign without obstruction, appears in any way. The essence is uncertain, accomplishing benefit, far from the two extremes of permanence and annihilation, corresponding to the realm of the supreme yogi, and because there is no arising or ceasing in appearance, it is called the ultimate conventional. Because it is the nature of all things, the appearance of wisdom also has no cause or condition, there is no arising or ceasing, the five are the result. The realm and wisdom are perfect without intention. Impartial, fulfilling the hopes of activity, from all
Chinese
以慈悲行事，远离特意造作的常恒。自性、体性、本体和功德事业，皆不可思议。因具足六法而特别宣说。如是，因自性、果和三智，也是胜义谛。因是所知中最殊胜者，故成就为“义”之名。此乃无生界之义，于四种决定中已断绝。邪分别的行境等，皆无可用之处。本体圆满七事，无有对境。体性是解脱一切、主宰一切者，无有空性方面的差别。于具足一切施予的加持显现中，二事之本体转为因，故无有任何阻碍，如海之水与波浪。如如意宝般满足愿望。因功德圆满而显现。非共同的圣境，非单一的边。因共同的比喻和论证，并非用于确定。因七等安住于本体中，故说是额外的数量相同。非瑜伽士等的行境。无有根基的心性，非男非女亦非双性。无名无相亦无种姓。非颜色非形状。无处可寻，什么也不是。如是，真如即是法界智慧，是方便手印一切之因。于无余的一切十方，以自生大者周遍。自生者本身无有实体，法与补特伽罗皆无我，是诸手印之因。于无生四者中行走的道，何者应舍、何者应得及其果，因不能如实见诸事物，故果仅是假立的佛。如是，以出离的差别，从续部中确定的秘密也是，最初因果无别，故说果为道。于单一清净的法性上，观视，并由此产生六天等，以三摩地和支分修习，果是能取所取者。以见行部分的执着，不能见到大自在者内在。清净心寂止的勤奋之道，执持三金刚之地，如同盲人作画，是大瑜伽士的悲悯之境。二者是树木的作为，瑜伽士随之而行见行。
English
Acting with compassion, it is free from intentional permanence. Self-nature, characteristic, essence, and qualities of actions are all beyond comprehension. It is especially proclaimed because it possesses six qualities. Likewise, because of self-nature, result, and the three wisdoms, it is also the ultimate truth. Because it is the most excellent among knowable things, it is established as the name of "meaning." This is the meaning of the unborn realm, which has been severed from the four certainties. The objects of wrong conceptions, etc., have no use. The essence is complete with seven aspects, without an object of focus. The characteristic is that it liberates all and masters all, without any difference in emptiness. In the blessed appearance of possessing all giving, the essence of the two things transforms into a cause, so there is no obstruction, like the water and waves of the ocean. It fulfills wishes like a wish-fulfilling jewel. It appears because of the complete perfection of qualities. It is not a common sacred realm, nor is it a single extreme. Because of common examples and reasons, it is not for establishing certainty. Because seven, etc., abide in the essence, it is said to be an additional equal number. It is not the object of practice for yogis, etc. The nature of mind without a basis is neither male nor female, nor hermaphrodite. It is without name, without characteristics, and without lineage. It is not color, not shape. There is no place to find it, it is nothing. Likewise, suchness is the wisdom of the realm of reality, the cause of all skillful means and mudras. In all the ten directions without exception, it is pervasive with the great self-born. The self-born itself is without substance, phenomena and individuals are without self, it is the cause of all mudras. The path that goes through the four unborn, what should be abandoned, what should be attained, and its result, because things are not seen as they are, the result is only a nominally established Buddha. Thus, with the distinction of renunciation, the secret ascertained from the tantra is also, initially, cause and effect are inseparable, so it is said that the result is the path. On the single pure nature of reality, looking, and from that arising six gods, etc., practicing with samadhi and limbs, the result is the apprehended and the apprehender. With attachment to the parts of view and conduct, the great self is not seen within. The path of diligent effort to pacify the pure mind, holding the ground of the three vajras, is like a blind person painting, it is the object of compassion for the great yogi. The actions of both are like trees, the yogi follows the view and conduct.