English
Those who depend on other fools, existing in groups and tribes, if gathered together, have two kinds of behavior. Ultimately, they will attain the state of supreme bliss of mind-giving. This is what the scriptures say. However, that is not reasonable. Entrusted treasures. Even if the object of grasping does not truly exist, if one considers the grasper to exist, since there is no object, what will this consciousness definitely grasp? Like a son with severed lineage. It is not reasonable to have a grasper that is reasonable. This is what the scriptures say. The Bodhisattva's vehicle is, summarized from the Ornament of the Sutras: The Great Vehicle, the endless Sutras, with the object of focus (dmigs) being a great focus, accomplishing the benefit of oneself and others being a great accomplishment, realizing the two selflessnesses being great wisdom (ye shes) (chen), engaging in difficult practices for countless three kalpas being great diligence, not abiding in the two extremes being skillful means, accomplishing immeasurable qualities of the Buddhas being accomplishment, performing the deeds of the Buddhas as long as samsara exists, possessing the seven great deeds (phrin las), therefore, it is definitely called the Great Vehicle. In short, realizing the two selflessnesses is wisdom, and compassion that primarily practices benefiting others is called the Great Vehicle. The view of the Great Vehicle also has two, Madhyamaka and Cittamatra. Among them, the Cittamatra school refutes external objects: The self, life, creator, and that which arises from power, etc., which are known in the world and mentioned in treatises, various things called "self," and the aggregates, elements, sense bases, etc., various things called "dharmas," all these numerous things are transformations of consciousness, and there is no meaning outside of it. The transformed consciousness is also the result of karma, ripening into the Alaya consciousness, and the ego-clinging mind that constantly clings to "I," and the six consciousnesses that individually recognize objects, totaling three. Called self and dharma, Various kinds of things, Where do they come from? They are transformed from consciousness. The transformed consciousness also has three aspects: Ripening, ego-clinging, And individually recognizing objects. This is from the Thirty Verses. This is what is said in the Thirty Verses. These eight consciousnesses arise from the mind, including self-grasping, so they are the external world of objects to be distinguished. The unreal, completely conceptualized is: mind and mental factors. Thus it is said. Self, aggregates, elements, sense bases, form, sound, and other things.
Chinese
由于没有那些，因此在《三十颂》中说：这种转变的识，仅仅是分别念，因为没有对境。三界和无为法的一切都只是识，这是超越它的对境的遮断。认为，对于它本身，遍计所执、依他起和圆成实的三种自性的一切安立都是唯识。分别念是，因为它没有遍计所执，因此这是。这样说。也不矛盾，所以这样做。༈。对此，外境的显现，认为是知识的处所，真实的显现，称为真实显现者。中观庄严论：由于没有外境，因此显现为对境的这个，是与心不同的知识的体验，自性上无差别，因此是自知，认为是自证。对于与外境自性无差别的知识之外的其他事物，由于知识与它们没有联系，事物怎么会被了解？这样说。对此，因为说不会产生许多相似的知识，所以虽然知识显现为各种白色和红色，但真实眼识的自性是单一实体的真实显现者，这是静命论师的观点。由于相和识无差别，因此相有多少个，识的数量也真实地有那么多，这是释迦智论师的观点，即内诤二派。༈。说相是虚假的，是指显现为色等事物的相，在一切知识中都不真实，认为是遍计所执的无实体是虚假的。如是说，《二十唯识论》：这三界，有法，仅仅是唯识，这是所要成立的。虽然不是真实存在，但因为显现为事物。例如，有眼翳的人，在空中看到发网和两个月亮等，虽然没有，但却看到。这样说。对此，也有人认为，习性也分为两种，一种是众生迷惑的显现，在佛地也有，是有垢的；另一种是自证，本来就没有能取所取的垢染，是清净的。༈。中观宗的观点是，轮回和涅槃的一切法都认为是二谛。༈。其中，世俗谛是：
English
Since those are absent, the Thirty Verses say: This transformed consciousness is only discrimination, because there is no object. All of the three realms and the unconditioned are only consciousness, which is the elimination of an object beyond that. It is considered that, for itself, all the establishments of the three natures of the completely imputed, the other-dependent, and the thoroughly established are only consciousness. Discrimination is because it does not have the completely imputed, therefore this is. Thus it is said. It is also not contradictory, so it does. ༈. Regarding this, the appearance of external objects is considered to be the place of knowledge, and the true appearance is called the speaker of truth. Madhyamakālaṃkāra: Since there is no external object, therefore this appearance as an object is the experience of knowledge different from the mind, and because it is of a nature inseparable from itself, it is self-knowing, and it is considered self-cognizant. For those that are different from knowledge that is inseparable from the nature of external objects, since knowledge has no connection with them, how can things be known? Thus it appears. Regarding this, because it is said that many similar consciousnesses do not arise, although consciousness appears in various white and red forms, the nature of the true eye consciousness is a single entity, the speaker of truth, which is the view of Śāntarakṣita. Because appearances and consciousness are inseparable, therefore, however many appearances there are, the number of consciousnesses is also truly that many, which is the view of Śākya-buddhi, that is, the two internal factions. ༈. To say that appearances are false means that the appearances that appear as forms and so on are not true in all knowledge, and it is considered that the completely imputed non-entity is false. As it is said, the Twenty Verses on Consciousness-Only: These three realms, the subject of dharma, are only consciousness-only, this is what is to be established. Although it is not truly existent, it appears as a thing. For example, people with cataracts see hairnets and two moons in the sky, etc., although they do not exist, they see them. Thus it appears. Regarding this, it is also thought that habits are also divided into two types: one is the appearance of delusion for beings, which is also present in the Buddha-ground, and is defiled; the other is self-awareness, which originally has no defilement of grasper and grasped, and is pure. ༈. The view of the Madhyamaka school is that all dharmas of samsara and nirvana are considered to be two truths. ༈. Among them, the conventional truth is:
Chinese
嗡拉！在名言中，以显现度量之识的角度来看，在错乱的心识中显现的对境，如果仅从世俗谛来区分，由分别念所周遍计度，以及其他因缘所致的不清净能取所取显现也是世俗谛。清净的世间智慧及其所有对境也是世俗谛。 如果显现能够如其所是地发挥作用，那就是真实的世俗谛，对于它来说，有应断除的障碍和断除障碍的对治力，即资粮道、加行道、见道、修道、究竟道五道，以及断除的果实，即四种智慧和二身也是世俗谛。仅仅是显现而没有实际意义，因此被恶劣宗派所臆测的有分别念（1）和根识无分别念（1）错乱的（1）颠倒世俗谛。如是说。 对此，寂护论师认为，在世俗谛中，没有外境，唯有识，是瑜伽行中观派。婆毗和智慧藏二人认为，内外一切事物都是缘起如幻，境心各异，是经部行中观派。二者在世俗谛上略有不同。中观显现中说：此二中观派在世俗谛上略有不同，但月称随顺世间共称而说。究竟而言，内外一切事物都无自性，三者相同，故无相违。如是说。这些真实的世俗谛，在法性道次第中说：如幻之物由缘生，显现各异诸作用，于有分别者为量，如像故察则空寂。因此一切皆如幻，具足四种特点，因其遮蔽了对真实义的证悟，故称之为世俗谛。 究竟谛：无垢密灯中说：空性，即远离了臆测的生等，是名言的究竟谛，是依于理智之识而显现，远离了戏论和偏颇。从臆测的戏论之边解脱的空性，即非名言的究竟谛，是作为不分别的智慧之境，远离了知者（1），异（3），法（2）界，来去等八种戏论，以及能境和所境的分别念。
English
Oṃ Lhag! In terms of conventional truth, from the perspective of knowledge that measures appearances, all objects that appear to the deluded mind, if classified solely in terms of conventional truth, the impure appearance of grasping and being grasped, which is pervasively conceptualized by discrimination and influenced by other causes and conditions, is also conventional truth. The pure worldly wisdom and all its objects are also conventional truth. If an appearance can function in accordance with its nature, that is the valid conventional truth. For it, there are obscurations to be abandoned and antidotes to abandon them, namely the five paths of accumulation, application, seeing, meditation, and consummation, and the fruits of abandonment, namely the four wisdoms and the two bodies, are also conventional truth. Merely an appearance without actual meaning, therefore, the perverse conventional truth is conceptualized by evil philosophical systems, with conceptual thought (1) and sense consciousness without conceptual thought (1), deluded (1). Thus it is said. Furthermore, Acharya Shantarakshita believes that in conventional truth, there is no external object, only consciousness, which is the Yogachara Madhyamaka school. Acharya Bhāviveka and Jñānagarbha believe that all internal and external phenomena arise dependently like illusions, with object and mind being different, which is the Sutra-following Madhyamaka school. Although the two have slight differences in conventional truth. The Madhyamaka Appearance states: These two Madhyamaka schools have slight differences in conventional truth, but Chandrakirti follows the common worldly conventions. Ultimately, all internal and external phenomena are considered to be without inherent existence, and the three are the same, so there is no contradiction. Thus it is said. These valid conventional truths are described in the Lamrim of Dharmata: Like an illusion, born from conditions, it performs various functions of appearance, it is a measure for those with conceptual thought, like a reflection, it is empty when examined. Therefore, everything is like an illusion, possessing four characteristics. Because it obscures the realization of the true meaning, it is called conventional truth. Ultimate Truth: The Stainless Secret Lamp states: Emptiness, which is devoid of imputed birth and so on, is the ultimate truth of designation, which is based on appearance through the knowledge of reasoning, and is empty of elaboration and partiality. The emptiness that is liberated from all extremes of imputed elaboration, which is the non-designation ultimate truth, is that which has become the object of non-conceptual wisdom, and is separated from the eight elaborations such as the knowable (1), difference (3), dharma (2) realm, coming and going, and the conceptual thought of the object and the subject.
Chinese
即使通过智慧来观察，其意义的自性也是超越言语表达的空性。如是说。 如此，在基础未成立的情况下，不存在不同特性的差别。如《入中论》所说：法性是圣者智慧的对境，胜义谛中，数量的分别戏论寂灭。如是说。 其名称的意义是：道次第。所应知的对境中最殊胜的是胜义谛，是殊胜智慧的对境。因此，胜义谛不是寻思者的对境，而是因为不欺骗和确定的缘故，才安立为“真实”之声。如是说。 如果说将幻象视为实有，或者执着于空性之相，那就不是大中观的观点。如是说。 这些中观宗和唯识宗的等持，以福德资粮等停留在资粮道。心、感受、法，小小的正念是如实了知法相，将胜观安置于此，就是一心专注于此的四种寂止。中等是正确断除的四种精进的自性：未生之善令生，已生之善令增长，未生之恶不令生，已生之恶令断除。以及五种神通的现证，因为是前往那里的原因，所以四神足是欲、精进、心和观察。 欲行地是加行道，因为对解脱分善具有自在，所以五根是信、精进、念、等持、智慧。以五力获得显现，所以暖位和顶位安住于顶。因为不相违而不退失，所以五力融入意义的一个方面，所以忍位和世第一法转为最胜法。这两条道路的见解，仅仅以二谛的共同相为对境，所以仅仅修习止观，以无数劫来与见道相结合，所以是加行道。 见道是证悟一切为空性的无分别智慧，是分别诸法，因此，安住于第一地极喜地时，称为菩提，即主要和支分二者。七菩提分是念，择法，精进，喜，轻安，等持，舍。 从二地离垢地开始，光明