English
As it is said, rely on the Dharma, not on the person; rely on the meaning, not on the words; rely on the definitive meaning, not on the provisional meaning; rely on wisdom, not on consciousness. Regarding the reality of the two truths of knowable objects, measure the results without error by scripture, reasoning, oral instructions, and प्रमाण（pramāṇa, valid cognition, प्रमाण, pramana, valid cognition）. Just as butter is extracted from milk, and essence from butter. Therefore, it is necessary to know how to gather all the intentions of the sutras and tantras spoken by the Tathagata into one essence. Therefore, the pinnacle of the tenets of the characteristic cause vehicle is the meaning explained in the treatises of Maitreya such as the Uttaratantra, which gathers the essence of the definitive meaning of both the middle and final turnings of the wheel of Dharma, and the collections of praises by the noble Nagarjuna, etc., which is the Great Madhyamaka, the supreme vehicle. As it says in the Lankavatara Sutra: "The five dharmas, the three self-natures, the eight consciousnesses and the aggregates, and the two meanings of selflessness, encompass all the Mahayana." Also, as it says in the Madhyamakavatara: "Maitreya, whatever is the form of the completely imputed, should be seen as without substance. Whatever is the form of the discriminated, because it is the nature of discrimination, it should be seen as existing, but not independently. Whatever is the form of the nature of phenomena, it is neither without substance nor existing, it should be seen as being divided by the ultimate meaning." And so on. Thus, dividing the way things appear into the conventional truth, and the way things exist into the ultimate truth. It is necessary to ascertain the nature of the Dharma treasure to be measured, and then to ascertain the nature of the precious key to measure it. Among them, there are two divisions, the first is the nature of the provisional and definitive meanings: The nature of all dharmas, suchness, the realm of reality, the mind itself, the intention of clear light, naturally pure, unchanging, beyond the three of arising, ceasing, and abiding, the nature of space is the definitive meaning. And all the scriptures and treatises that explain it are included in the category of definitive meaning. Phenomena that appear in various ways, such as arising, ceasing, coming, going, purity, impurity, aggregates, elements, and sense bases, are like dreams, measured by the order of speech, thought, and expression, and all that is explained by adding embellishments is called provisional meaning. All the scriptures and treatises that explain it are included in the conventional truth.
Chinese
也是如此。例如，说心性如虚空，以言语和思想自诩是世俗谛，而究竟的自性是什么，那就是胜义谛，是真实不虚的。如是，《赞无思议中观》中也说：诸法之空性，是为胜义谛。凡是生和灭，以及众生、生命等所开示的，那就是不了义，是世俗谛。以及《圣妙吉祥根本续》中说：如来善逝所说，了义经部的差别要知道。凡是众生、士夫所开示的，要知道一切法都是不了义。以及《圣无尽慧经》中说：何为了义经，何为了不了义经？凡是引导入道的经典，都称为不了义。凡是引导入果的经典，都称为了义。凡是经典中说有我、有情、生命、士夫、补特伽罗、势力生、知者、作者、受者，以及以各种方式宣说声音，以及无主而说为有主的，这些都称为不了义。凡是经典中说空性、无相、无愿、无所取、无生、无出、无物、无我、无有情、无生命、无人、无主，以及直至解脱之门都没有，这些都称为了义，因此要依止了义经，不要依止不了义经。如是说。总而言之，自性的实相和宣说它的经典称为了义和了义经。作为进入自性的方便，以多种方便引导众生心意的，所有开示不净、迷惑及其分类等的法，都称为隐覆义和不了义之法。第二，关于密意的权巧密意方面也有两种，第一是密意：稍微夸张地说是有，但并非直截了当。
English
It is also like that. For example, saying that the nature of mind is like the sky, boasting with words and thoughts is the conventional truth, while what the ultimate nature is, that is the definitive truth, which is true and not false. As it is said in the "Praise of the Inconceivable Middle Way": "The emptiness of all phenomena is the definitive meaning." Also, whatever is taught about birth and death, as well as sentient beings, life, etc., that is the provisional meaning, the conventional truth. And in the "King of Samadhi Sutra": "As the Sugata, the Well-Gone One, has said, know the distinctions of the sutras of definitive meaning. Whatever sentient beings or individuals are taught, know that all those teachings are of provisional meaning." And in the "Inexhaustible Intellect Sutra": "What is a sutra of definitive meaning? What is a sutra of provisional meaning? Those sutras that are taught for the purpose of entering the path are called provisional meaning. Those sutras that are taught for the purpose of entering the fruit are called definitive meaning. Those sutras that speak of self, sentient beings, life, person, individual, born of power, knower, doer, feeler, and explain sounds in various ways, and those that teach that what is ownerless has an owner, these are called provisional meaning. Those sutras that teach emptiness, signlessness, wishlessness, non-apprehension, unborn, unarisen, non-entity, selflessness, no sentient beings, no life, no person, no owner, and that there is nothing up to the gate of liberation, these are called definitive meaning. Therefore, rely on the sutras of definitive meaning, and do not rely on the sutras of provisional meaning." Thus it is said. In short, the reality of the nature and the sutras that teach it are called definitive meaning and definitive sutras. As a means of entering the nature, all the teachings that guide the minds of sentient beings with various means, and that teach impurity, delusion, and their classifications, are called hidden meaning and teachings of provisional meaning. Second, regarding the skillful intention of hidden meaning, there are also two aspects. The first is hidden meaning: it can be said with some exaggeration, but it is not straightforward.
Chinese
是为了以包含必要性的方式展示这些方式。如《经庄严论》所说：“平等性与异义，如是异时与，有情之意乐，当知有四种密意。”因此，关于平等性的密意是，考虑到法身平等，例如说“我在那时成为了如来之所见”。关于异义的密意是，考虑到三种无自性，说“一切法皆无自性”。其中，遍计所执相无自性，因为在意义上未被确立。依他起性是生无自性，因为从四句生未被确立。从自生是不可能的，因为生者和生是刹那相违的。从他生是不可能的，因为如果分析他者自性则不成立。从二者生因相违而不成立，并且无因而生是不可能的。然而，仅仅是显现的生等，如同梦幻一般是缘起，所以虽然有显现。在《智慧显现庄严经》中说：“文殊，梦幻是显现而非存在。如是，一切法也是显现而非存在。”从幻术、阳焰、乾闼婆城、水月、影像和化身等都已说明。圆成实性是胜义无自性，因为是胜义，并且在自性上没有不净等戏论的自性。如是，《解深密经》中说：“考虑到相无自性，生无自性，和胜义无自性，我说一切法是无自性的。”关于异时的密意是，例如说仅仅忆念如来无垢月光之名就能成佛。虽然仅凭此不能成佛，但由于积累了许多先前的资粮，所以在何时能证悟。关于有情意乐的密意是，对于某些执着于持戒为最胜之见者，贬低戒律而赞叹布施等。第二，隐覆密意是，为了使对方喜欢而引导至正确的道路或意义。
English
These are to show the ways with the purpose of necessity. As it says in the Ornament of the Sutras: "Equality and other meanings, Likewise, other times and, The intention of beings, Know that there are four kinds of hidden meanings." Therefore, the hidden meaning regarding equality is, considering the equality of the Dharmakaya, such as saying, "At that time, I became the one who saw the Tathagata." The hidden meaning regarding other meanings is, considering the three natures of non-inherent existence, saying, "All dharmas are without inherent existence." Among them, the imputed nature is without inherent existence because it is not established in reality. The dependent nature is the nature of non-arising because arising from the four extremes is not established. Arising from oneself is impossible because the one that arises and the arising are momentary contradictions. Arising from another is impossible because if the nature of the other is analyzed, it is not established. Arising from both is not established because of contradiction, and arising without a cause is impossible. However, the mere appearance of arising, etc., is dependent origination like a dream or illusion, so although there is appearance. In the Sutra of the Ornament of Wisdom Appearance, it says: "Manjushri, dreams are appearance but not existence. Likewise, all dharmas are appearance but not existence." From illusions, mirages, cities of gandharvas, water moons, images, and emanations, it has been explained. The perfectly established nature is the ultimate nature of non-inherent existence because it is ultimate and does not have the nature of elaboration such as impurity in itself. As it says in the Explanation of the Intention of the Sutras: "Considering the nature of non-inherent existence, the arising of non-inherent existence, and the ultimate nature of non-inherent existence, I have shown that all dharmas are without inherent existence." The hidden meaning regarding other times is, for example, saying that merely remembering the name of the Tathagata Immaculate Moonlight will attain Buddhahood. Although one cannot attain Buddhahood by that alone, one will attain enlightenment sometime by accumulating many previous accumulations. The hidden meaning regarding the intention of beings is, for some who are attached to the view of holding morality as supreme, disparaging morality and praising generosity, etc. Second, the hidden meaning is, to guide the other to the correct path or meaning by what they like.
Chinese
为了受持的缘故，依靠它的名字或稍微有一点相似之处，而宣说符合名相却不符合意义。如《经庄严论》中说：进入隐晦之意，体性隐晦之意，对治隐晦之意，转变隐晦之意。声闻与自性，如是第二调伏与，言说甚深之义，隐晦之意有四种。其中，进入隐晦之意是：为了让某些害怕空性的声闻种姓者不进入大乘，而让他们进入，说“色是存在的”。听者理解为真实存在而进入，而讲者则认为如幻梦般存在。体性隐晦之意是：为了让人们了解无自性的实相，而宣说一切法无自性。三种无自性是遍计所执、依他起、圆成实，之前已经讲过。对治隐晦之意是：有些人认为释迦牟尼佛身材矮小、寿命短等，比其他导师低劣，考虑到这一点，（佛说）“我那时变成了如来毗卢遮那佛”。听者理解为色身相等，而讲者则认为在圆满资粮、获得法身、利益众生三方面是相等的。《俱舍论》中说：诸佛皆于资粮与，法身利生之事业，是为平等非寿命，种姓身量与尺度。就是这样。转变隐晦之意是：为了平息认为此法容易理解，所以比其他法低劣的过失，而宣说极为难以理解的法。例如，《特意宣说集》中说：应杀父与母，刹帝利二净行，以及摧毁国境后，彼人即成清净者。就是这样。其中，在轮回中造作的贪爱和嗔恨是父母。阿赖耶识是各种习气的所依或基础，所以是国王。婆罗门以有身见而执著，沙门以戒律和苦行为殊胜而执著，这二者是净行者。内部的生处，色
English
For the sake of upholding, it is explained that it conforms to the name but does not conform to the meaning by relying on its name or having a slight similarity. As stated in the Ornament of the Sutras: Entering into hidden meaning, the nature of hidden meaning, the antidote of hidden meaning, the transformation of hidden meaning. Hearers and self-nature, likewise the second taming and, the profound meaning of speech, there are four kinds of hidden meaning. Among them, entering into hidden meaning is: In order to allow certain Hearer lineages who are afraid of emptiness to enter the Great Vehicle, it is said, "Form exists." The listener understands it as truly existing and enters, while the speaker considers it to exist like a dream. The nature of hidden meaning is: In order to make people understand the reality of no self-nature, it is taught that all dharmas have no self-nature. The three self-natures are completely imputed, dependent, and completely established, which have been explained before. The antidote of hidden meaning is: Some people think that Shakyamuni Buddha is inferior to other teachers because of his short stature and short lifespan, etc. Considering this, (the Buddha said) "At that time, I became the Tathagata Vairochana." The listener understands it as equal in physical body, while the speaker considers it equal in terms of perfecting the accumulation, attaining the Dharmakaya, and benefiting sentient beings. The Treasury says: All Buddhas are equal in accumulation and, the Dharmakaya's activities for the benefit of beings, it is equal, not lifespan, lineage, body size, and measure. That's how it is. The transformation of hidden meaning is: In order to pacify the fault of thinking that this Dharma is easy to understand, so it is inferior to other Dharmas, it is taught that it is extremely difficult to understand. For example, in the Collection of Specially Expressed Verses, it says: One should kill father and mother, the two pure-acting Kshatriyas, and after destroying the surrounding country, that person becomes pure. That's how it is. Among them, craving and aversion, which create in samsara, are the parents. Alaya consciousness is the basis or foundation of various habits, so it is the king. Brahmins are attached to the view of the aggregates, and ascetics are attached to the view that discipline and asceticism are superior, these two are the pure-acting ones. The internal birth place, form