English
The two who possess purity are vanquished. The meaning imputed to desire, grasping, the base of all, etc., If taken as truly existent, it is a great mistake. In short, the difference between explicit and implicit meaning is: Explicit meaning is merely placing the meaning in the mind, It does not depend on grasping the other. Implicit meaning depends on grasping the other, The scriptures that distinguish this are the eyes for viewing. From the perspective of what is to be measured, the Victorious One spoke of eighty-four thousand doors of Dharma, All of their meaning lies in the conventional and the ultimate, There is no third truth other than these two. The conventional truth has two modes of appearance, Whatever appears to the face of deluded consciousness, Whatever functions in accordance with the extent of its appearance, Is the true conventional; although it appears, If it does not function, it is known as the false conventional. The ultimate truth is the way things abide in their nature, The phenomena of samsara and nirvana, Their essence is non-dual, primordially beyond thought and expression, Realization and non-realization are not placed within the mind's fabrication. The union of appearance and emptiness, the union of the two truths, Is like the reflection of the moon in a pond. From the aspect of appearance, it is the conventional truth, From the aspect of non-inherent existence, it is the ultimate truth. The consciousnesses of the five objects are like unmixed colors. Taking forms, etc., as part of the enjoyment of desire, Clinging to that as that, the conceptual thoughts of negation and affirmation, Consider the deluded appearances as the eight similes of illusion. If, ultimately, it can withstand analysis by the mind, It is not ultimate, because the mind is conventional. The characteristics that contradict being one and many, Never abide in the object of the mind. The classification of tenets that are temporarily established is: The ultimate of consciousness is analyzed by consciousness, The ultimate of matter is crushed by a hammer, The indivisible particles are the view of the Hearers' schools. Whatever has the ability to function, here, Is not ultimately existent; the others are conventionally existent. This is explained by the characteristics of self and general, The view of the Sutra school agrees with logic. The object and subject that appear as two, the grasper and the grasped, Are the conventional truth; other than that, The non-dual consciousness is the ultimate truth. This is the tenet of the Mind-Only school. All that appears is conventional, Established as having the characteristics of illusion, The ultimate establishment does not exist, like space. This is the view of the Autonomist Madhyamaka school. Appearance itself is conventional
Chinese
并且，空性胜义，以能知所知之名言，所安立的任何戏论边皆远离。显现之时即无生灭去来。认为他性实有的世俗，也不承认那是成立的边。那是应成派开创车轨的伟大者，圣龙树月称的殊胜之处。于此，对于一切下品的相，通过辩论与观察，不会错乱上品的意义。各自以自己的欲求执着，结合相对成立的，落入成立之边的相之下。从中，能很好地区分实有、似实有、非实有的智慧，依赖于听闻而生起，它能解脱烦恼。没有烦恼，魔就找不到机会。此处，如果抓住任何事物，其本性的安住方式，是不可言说、不可思议的胜义谛。从心识的角度，安立言说、思议，显现的一切属于世俗谛的范畴。安立之后，要从证悟二谛的能证悟与所证悟中，超越，那是谁也无法现见的。无可看，没有得到和没有得到两种情况。对于生起与空性必定随顺的智慧，安立为证悟的旗帜。凡是缘起法，是所有诸法之宝库。以思惟的智慧，是正确进入的钥匙。显有轮回涅槃一切法，从任何地方也没有到来，到任何地方也没有去，不驻留，安住于本性的缘起。法性本身也如生灭一般，显现之时即显现为空性。不住于戏论之边，显示为空性的自性。清净与不清净是暂时的，实际上没有，却如没有一般显现。以周遍假立而取，通过思辨而产生四边。有和无，常和断，不住于中观，也不是智者。犹如丝线的线头，以欲求的宗派束缚自己。此处，以心识安立的法，不是生灭住去来。不是一义，不是他义。不是常，也不是断。息灭一切戏论的，了知自性，是思所成慧的自性。显现的对境，地水火风空，山和森林，楼房堆叠。一切从积聚的因缘而生，轮回是缘起。
English
And, emptiness, the ultimate truth, through the terms of knowable objects, whatever is established is free from the extremes of elaboration. At the very moment of appearance, there is no arising, ceasing, going, or coming. Even the conventional, which is considered to be other-powered reality, is not accepted as an extreme of its establishment. That is the great founder of the consequentialist chariot tradition, the special characteristic of Nagarjuna and Chandrakirti. Here, for all the aspects of the lower, by debating and examining, the higher meaning will not be mistaken. Each with their own desires and attachments, combining relative establishments, falls under the characteristics of the extreme of establishment. From that, the wisdom that clearly distinguishes between the real, the similar to real, and the non-real, arises dependent on hearing, and it liberates from afflictions. Where there are no afflictions, demons cannot find an opportunity. Here, if anything is grasped, the way it abides in its nature is the ultimate truth, which is beyond speech, thought, and expression. From the aspect of mind, speech and thought are established, and all that appears falls within the category of conventional truth. Having established that, one must transcend the means of realization and the object of realization in realizing the two truths, which no one can directly perceive. There is nothing to see, and there is neither attainment nor non-attainment. The arising of intelligence that necessarily agrees with emptiness is labeled as the banner of realization. Whatever is dependently originated is the treasury of all phenomena. With the wisdom of thought, it is the key to correct entry. All phenomena of appearance, existence, samsara, and nirvana, have not come from anywhere, have not gone anywhere, do not abide, and are dependently originated, abiding in their nature. The nature of phenomena itself, like arising and ceasing, appears as emptiness at the very moment of appearance. Not abiding in the extremes of elaboration, it is shown to be the very nature of the Middle Way. Purity and impurity are temporary, and although they do not exist in reality, they appear as if they do not exist. They are closely taken by complete imputation, and through thought and analysis, the four extremes arise. Existence and non-existence, permanence and annihilation, not abiding in the middle is also not wise. Just like the thread of a silk knot, one binds oneself with the tenets of desire. Here, the phenomena established by mind are not arising, ceasing, abiding, going, or coming. They are not of one meaning, nor of different meanings. They are not permanent, nor are they annihilated. Knowing the nature that completely pacifies all elaboration is the nature of wisdom born of thought. The objects of appearance, earth, water, fire, wind, space, mountains and forests, stacked houses. All arise from accumulated causes, samsara is dependent origination.
Chinese
从无明生起行，同样，一者依赖于一者，直至老死之间的关联，是内在的缘起。涅槃的缘起，存在于道和果二者之中。道是轮回的缘起，进入十二缘起的次第。其根本，巨大的无明，被智慧的明觉所逆转，行等其他的缘起，次第逆转，断绝了存在的根本。如是，见到缘起性相的士夫，知晓痛苦并断除集谛，现证灭谛，见到殊胜之道。如是，将显现安立于无生之中，以思惟确定之后，于了知自性的法性上，被称为修慧。虚空完全清净的法界，与修行的意义为一体。于彼，色等五蕴，八识等一切都不存在。若以分别念遮止说无，则与智慧本身尤为相违。并非什么都没有的断灭，是身和智慧一切的宝藏。于自性清净的，真实性上真实地观看。所谓观看也是世俗谛，不离本性是修行的殊胜。于彼面前，分别念和作意一切都不存在。若完全了知如是的智慧，则以方便而得解脱。若无智慧，以方便也不能从束缚中解脱。于何处，空性和慈悲二者，依于自相续，是资粮道。加行道以下，于等持和后得中，显现空性和慈悲。获得见道之后，二者双运，不离不合。极喜第一地，现量见到法性真谛。从彼之后，于圣者的修道中，十地相续的最后，以金刚喻定，摧毁所知障而现证菩提。无有无平等住等，诸佛不共的十八法，十力和四无畏，一切现证即是佛。如是六度波罗蜜多，是诸佛一切的通衢大道，不为邪见所迷惑的行持，也极其清净，前往色究竟天。名为《功德宝藏欢喜雨》中，开示愿行学处的篇章，第九品完毕。菩提。
English
From ignorance arises action; similarly, one depends on another. The connection until old age and death is the inner dependent origination. Nirvana's dependent origination exists in both the path and the fruit. The path is the dependent origination of samsara, entering the sequence of the twelve links. Its root, the great ignorance, is reversed by the wisdom of awareness. Actions and other links are reversed in sequence, cutting off the root of existence. Thus, a person who sees the characteristics of dependent origination knows suffering and abandons its origin, realizes cessation, and sees the supreme path. Thus, establishing appearance in the unborn, after ascertaining through thought, the nature of knowing self-nature is called meditative wisdom. The realm of space that is completely pure is one with the meaning of meditation. In that, the five aggregates such as form, and all eight consciousnesses, do not exist. If one blocks and says there is nothing with discriminating mind, it is especially contradictory to wisdom itself. It is not annihilation where there is nothing, it is the treasury of all body and wisdom. On the truly pure nature, look truly. The so-called looking is also conventional truth; not moving from the original state is the best of meditation. In front of that, all discriminating mind and attention do not exist. If one completely knows such wisdom, one will be liberated by skillful means. Without wisdom, one cannot be liberated from bondage by skillful means. Wherever emptiness and compassion, rely on one's own mind stream, it is the great accumulation path. Below the path of joining, in equipoise and post-equipoise, emptiness and compassion appear. After obtaining the path of seeing, the two are united, inseparable and non-dual. In the first ground of great joy, the true nature of reality is directly seen. From then on, in the path of cultivation of the noble ones, at the end of the ten grounds continuum, with the vajra-like samadhi, destroying the obscurations of knowledge, one manifests enlightenment. Without equal abiding and so on, the eighteen unique qualities of the Buddhas, the ten powers and the four fearlessnesses, all manifest, that is Buddha. Thus, the six paramitas are the great thoroughfare of all Buddhas. Conduct that is not deluded by wrong views is also extremely pure, going to Akanishta. From the "Treasury of Qualities, Joyful Rain," the chapter teaching the precepts of aspiration and engagement, the ninth chapter is complete. Bodhi.
Chinese
勇士密咒之乘，果或金刚乘，方便之乘持明者，称为部类胜于因。从连续角度，基道果之续，依赖二次第，方便与智慧连。苦行威力，人众入门宽，利根者主，苦行速。时之意趣，圆满具三，与具二，以及争斗具四。种姓之意趣，婆罗门、犹太种姓，国王以及庶民或贱民也。根器之意趣，钝、中、利与胜。法为作、行、瑜伽无上。初三为外密咒，能仁真实说，有相瑜伽，洁净律仪之行，大体相似。争斗时与相违贪欲，行持道用，天亦非双运。不享用五肉五甘露。分则作和行之续，勇士、勇母、明咒、陀罗尼咒、天。作则主仆，行则兄弟友之相。作则主仆，于修成种种，无自生，自置于下位。于有些有，然主要示现前生。外之作，沐浴与洁净主。以胜劣之相修，而欲成就。作之方便与内之瑜伽，等分行用，称为行之续。自身誓言勇士于前住，于智慧天如兄弟取成就。瑜伽续之船尾以下，如大庄严圆满受用，虽示现，然非双运，生起与圆满。方便与智慧次第各别，瑜伽主行，身语示为友。迎请智慧，融入，以四手印缚，于誓言智慧一体之性中，取成就。念诵之末，作送神。无上内密咒者，生起与圆满和合，立为父续母续无二续。天为拥抱合修，特用誓物。无净秽，无舍取之自性者。大瑜伽父续方便道，主重生起次第，使五气清净。随后瑜伽