English
Secondly, regarding the distinction between provisional and definitive meanings, the nature of all phenomena, that is, suchness, the realm of reality, the naturally pure essence of mind, the meaning of luminosity, naturally pure and immutable, transcending the three stages of arising, abiding, and ceasing, the nature of space is the definitive meaning. All the Buddha's words and treatises that explain this are included in the category of definitive meaning. Phenomena that appear as arising, ceasing, coming, going, pure, impure, aggregates, elements, sense bases, and so on, in various sequences, like a dream, are measured by the sequence of speech, thought, and expression, and all that is taught with embellishment is called provisional meaning. All the Buddha's words and treatises that explain this are included in the conventional truth. For example, saying that the nature of mind is like space, speculating with speech and thought, is conventional truth; whatever the nature of ultimate reality is, that is the definitive meaning, that is, the truth. As it is said in the "Praise of the Inconceivable Madhyamaka": "The emptiness of all phenomena, is taught as the definitive meaning. Whatever arising, ceasing, etc., sentient beings, life, etc., are taught, that is the provisional meaning, that is the conventional truth." And in the "King of Samadhi Sutra": "As taught by the Sugata, the distinction of the definitive sutras, whatever sentient beings and persons, are taught in such dharmas, all should be known as provisional meaning." And in the "Inexhaustible Intelligence Sutra": "What is the definitive sutra? What is the provisional sutra? 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 teach self, sentient beings, life, person, individual, born of power, possessor of power, agent, experiencer, and various names, and those that teach the ownerless as having an owner, are called provisional meaning. Those sutras that teach emptiness, signlessness, wishlessness, non-action, unborn, unarisen, non-thing, selflessness,
Chinese
没有有情，没有生命，没有人，没有主宰，以及没有到达解脱之门等等的说法，这些被称为究竟之义。因此，应依赖究竟之义的经部，而不应依赖不了义的经部。总而言之，自性的实相以及阐述它的经部被称为究竟之义及其经部。作为进入自性的方法，以多种方式引导有情心识的，关于不净、错谬及其分类等的一切阐述，都被称为不了义和不了义之法。以这种方式，就讲述了观察诸法的镜子和开启的钥匙。为了阐明这些内容，并为了理解意图的意义本质，将要讲述意图和隐义的分类，分为两部分。第一部分，意图是指稍微夸张的说法，以及以非直接的方式，带有目的和原因地进行阐述。如《经庄严论》中所说： “平等性与异意义， 如是还有异时性， 以及有情之意乐， 意图应知有四种。” 关于平等性的意图，例如，考虑到法身的平等性，说“我在那时成为了如来显现”。关于异意义的意图，例如，考虑到三种无自性，说“一切法皆无自性”。其中，遍计所执相是无自性的，因为它在究竟上没有确立。依他起相是生无自性的，因为它没有从四句生起。不是从自生，因为已生和生是刹那相违的。不是从他生，因为如果分析他者和自性，则无法成立。不是从二者生，因为是相违的，并且没有原因也不会产生。仅仅是显现的生等，就像梦幻一样，是依赖的，因此是无而显现。如《智慧显现庄严经》中说：文殊，梦是显现但不存在的。同样，一切法也是显现但不存在的。幻术，阳焰和乾闼婆城
English
Those teachings that state there is no sentient being, no life, no person, no lord, and no attainment of the gate of liberation, etc., are called definitive meaning. Therefore, one should rely on the sutras of definitive meaning and not rely on the sutras of provisional meaning. In short, the reality of intrinsic nature and the sutras that explain it are called definitive meaning and its sutras. As a method for entering into intrinsic nature, all explanations that guide sentient beings' minds in various ways, concerning impurity, error, and their classifications, etc., are called provisional meaning and teachings of provisional meaning. In this way, the mirror for viewing phenomena and the key for opening them are explained first. To clarify these points and to understand the essential nature of intention, the classification of intention and hidden meaning will be explained, divided into two parts. The first part, intention, refers to statements that are somewhat exaggerated, and explanations given in a non-direct way, with purpose and reason. As stated in the Ornament of the Sutras: "Equality and different meaning, Likewise, different time, And the intention of beings, Intention should be known as fourfold." Regarding the intention of equality, for example, considering the equality of the Dharmakaya, saying, "At that time, I became the Tathagata's manifestation." Regarding the intention of different meaning, for example, considering the three types of non-self-nature, saying, "All phenomena are without self-nature." Among them, the imputed characteristic is without self-nature because it is not established ultimately. The dependent characteristic is without self-nature of arising because it does not arise from the four possibilities. It does not arise from itself because the arisen and arising are momentary contradictions. It does not arise from another because if the other and self are analyzed, it cannot be established. It does not arise from both because it is contradictory, and it is impossible to arise without a cause. The mere appearance of arising, etc., is like a dream or illusion, dependent on conditions, therefore appearing but not existing. As stated in the Sutra of the Ornament of Wisdom Appearance: Manjushri, a dream appears but does not exist. Likewise, all phenomena appear but do not exist. Illusion, mirage, and city of gandharvas
Chinese
并且，在水月、影像和化身之间宣说。圆成实相没有胜义的自性，因为是胜义谛，并且没有自身的不清净等等戏论的自性。如是说，《解深密经》中说：依于相无自性性、生无自性性、胜义无自性性，我已显示一切法无自性。依于其他时间的想法，就像仅仅执持如来无垢月光之名就能成佛一样。虽然仅凭那个不能获得，但由于先前积累了大量的资粮，所以在某个时候会成佛。依于有情之想法，对于某些执着于持戒为最胜之见者，就像贬低持戒而赞扬布施一样。第二、隐义是，为了使他人因喜爱而接受正确的道路或意义，依靠那名称或稍微具有关联的部分，宣说符合方式但不符合意义。如《经庄严论》中说：进入隐义之想法，自性隐义之想法，对治隐义之想法，转变隐义之想法。声闻与及自性，如是调伏过失与，所说深奥性之中，隐义想法有四种。如是说。第一、进入隐义之想法是，为了使某些害怕空性而不进入大乘的声闻种姓者进入，说色是存在的。听者理解为在意义上成立而进入，而说法者则如梦一般依于显现而有。自性隐义之想法是，为了了知无自性的实相，像显示一切法无自性一样。无自性、无、非无自性三者是遍计所执。此外，圆成实是，如前已说。对治隐义之想法是，考虑到某些人认为释迦牟尼佛身材矮小、寿命短等，不如其他导师，所以说：我那时变成了如来毗卢遮那佛。听者理解为色身平等
English
And, it is said to be between water moons, images, and emanations. The Pariniṣpanna has no ultimate essence, because it is the ultimate truth and has no nature of elaboration such as impurity in itself. As it is said, in the Saṃdhinirmocana Sūtra: "Relying on the characteristic of no-self-nature, the arising of no-self-nature, and the ultimate no-self-nature, I have shown that all dharmas are without self-nature." Thinking of other times is like saying that one can attain Buddhahood just by holding the name of the Tathāgata Immaculate Moon Light. Although one cannot attain it by that alone, one will attain enlightenment at some point because of accumulating a large collection of merits that preceded it. Thinking of the thoughts of individuals is like praising generosity while disparaging morality for those who are attached to the view of holding morality as supreme. The second, hidden meaning, is that in order to make others accept the correct path or meaning because of their liking, relying on that name or a slightly related part, one explains in a way that is consistent with the method but not consistent with the meaning. As it says in the Ornament of the Sutras: "Entering into the hidden meaning, another hidden meaning of characteristics, the hidden meaning of antidotes, and the hidden meaning of transformation. The Śrāvakas and self-nature, likewise, the taming of faults, and in the profundity of what is said, there are four kinds of hidden meanings." As it is said. The first, entering into the hidden meaning, is that in order to get some Śrāvaka lineage people who are afraid of emptiness and do not enter the Mahāyāna to enter, it is said that form exists. The listener understands that it is established in meaning and enters, while the speaker thinks of it as existing like a dream in appearance. The hidden meaning of characteristics is like showing that all dharmas are without self-nature in order to know the reality of no-self-nature. The three, no-self-nature, no, and non-no-self-nature, are the Parikalpita. Furthermore, the Pariniṣpanna is, as has been said before. The hidden meaning of the antidote is that, considering that some people think that Śākyamuni Buddha is short in stature and short in life, etc., and is inferior to other teachers, it is said: "At that time, I became the Tathāgata Vairocana." The listener understands that the form body is equal.
Chinese
我，宣讲者以圆满资粮相同，获得法身相同，成办利他事业相同这三者为意。如《俱舍论》所说：一切佛陀于资粮，法身利生之行持，皆为相同而非寿命，种姓身量与尺度。如是。转变意为隐晦之意，为了消除认为此法因易懂而比其他法低劣的过失，而显示极为难以理解之处。例如，《本生鬘》中说：应杀父与母，国王与二净行，以及摧毁包括所有眷属之国境，此人即得清净。如是。其中，以轮回之因的贪爱和取舍二者是父母。阿赖耶识是各种习气的所依或基础，所以是国王。婆罗门以坏聚见而观察，沙门以持戒和苦行之最胜而观察，此二者是净行者。内部的包括能取和所取的十二处以及八识聚是包括所有眷属之国境。摧毁这些，即是清净，就是成佛。此外，隐晦之意和不了义意，两者在某种程度上本体相同，但差别也存在。此二者的差别是，译师洛丹·西饶认为：说话者所想表达的意义之外，听者从说话者的语言中理解到的其他意义是不了义；说话者所想表达的意义，听者也能理解到，这是隐晦之意。在《摄大乘论释·释论》中说：不了义只是心中所想，不依赖于他者所理解，这是不承认的；隐晦之意是依赖于他者所理解的。要知道这二者之间没有矛盾。其中，相对于某些情况而言，以具备该部分的方式进行解释，即使不依赖于他者的理解，也是不了义。同样，由于其他人提问等重大意义没有完全表达，仍然停留在意图的基础上，所以称为不了义。为了利益他人，稍微依赖于某些事物，并按照他的显现来展示，这被称为隐晦之意。说话者也说了，听者也理解了，并因此而入门，这才是完全理解其他意义的基础，并且是虚假的
English
I, the speaker, intend to be equal in completing the accumulation of merit, equal in attaining the Dharmakaya, and equal in accomplishing the benefit of others. As it is said in the Treasury of Knowledge: All Buddhas are equal in accumulation, Dharmakaya, and the conduct of benefiting beings, not in lifespan, lineage, body size, and measure. So it is. The intention of transformation is the intention of obscurity. In order to eliminate the fault of thinking that this Dharma is inferior to others because it is easy to understand, it shows the extremely difficult to understand aspects. For example, in the Collection of Birth Stories, it says: One should kill the father and mother, the king and the two pure ones, and destroy the country including all the retinue, that person becomes pure. So it is. Among them, the two, craving and grasping, which cause cyclic existence, are the father and mother. The Alaya consciousness is the basis or foundation of various habitual tendencies, so it is the king. The Brahmin observes with the view of the aggregates of destruction, and the ascetic observes with the view of the supreme of discipline and asceticism, these two are the pure ones. The internal twelve sources including the grasper and the grasped, and the eight aggregates of consciousness are the country including all the retinue. Destroying these is purity, which is becoming a Buddha. Furthermore, the intention of obscurity and the provisional intention, to some extent, have the same essence, but differences also exist. The difference between these two is that the translator Lodan Sherab believes: The other meaning that the listener understands from the speaker's words, other than the meaning that the speaker intends to express, is the provisional meaning; the meaning that the speaker intends to express, which the listener can also understand, is the intention of obscurity. In the commentary on the Compendium of the Great Vehicle, it says: The provisional meaning is only what is thought in the mind, it does not rely on the understanding of others, this is not admitted; the intention of obscurity relies on the understanding of others. Know that there is no contradiction between these two. Among them, in relation to certain situations, explaining in a way that possesses that part, even if it does not rely on the understanding of others, is a provisional meaning. Similarly, because the major meanings such as others asking questions are not fully expressed, it still remains on the basis of intention, so it is called provisional meaning. In order to benefit others, slightly relying on certain things and showing it in accordance with his appearance, this is called the intention of obscurity. The speaker also speaks, and the listener also understands it, and thus enters, this is the basis for fully understanding other meanings, and it is false.