Chinese
像这样展示具足的教言，考察了不了义经典的意图和必要，为了最终如实证悟了义的意图，宣说了四种意图和四种隐义，这二者。第二，详细阐述各自的体性，有三种：宣说四种意图，宣说四种隐义，以及宣说二者的差别。第一，宣说四种意图也有两种：简略指示和详细阐述。第一是：如是二者中，第一，四种意图是，对于各自意图的意义，也可以稍加夸张地宣说，并且为了使所化之境的补特伽罗们暂时仅凭言辞就能领悟意图的意义，所依仗的仅仅是直截了当，而不是像隐义那样，而是伴随着除此之外的必要，从而展示四种意图，因此这些意图以意图为主要，因此即使必要成就，意图仍然无法领悟。第二，详细阐述是，如《经庄严论》所说： "平等性及异义，如是异时与，补特伽罗之意乐，当知意图有四种。" 如是。第一是，一般而言，一切法的实相没有好坏和差别，因此，诸佛也意在法身的虚空中平等且唯一，如是说： "我于彼时亦现证圆满正等觉。" 就像这样，这也是因为对于现见此岸者而言，轮回涅槃、好坏、取舍的一切相状都显得极其相违，因此，诸佛那些时间先后和身相各异的显现似乎是矛盾的，但却显示为一，从而避免了轻视释迦牟尼佛寿命短、身量小等。第二是，异义意指无自性，意在遍计所执等三者，如果观察从色蕴到一切种智所摄的一切法，则显示一无所成，因此依靠观察等来遣除实执。三种自性无自性的意义，全知无畏洲自己引用了解释意经的教证，了义经的要约
English
Thus, showing the teachings of the endowed one, examining the intention and necessity of the definitive meaning sutras, in order to ultimately realize the intention of the definitive meaning as it is, the four intentions and four hidden meanings, these two, are explained. Second, there are three ways to elaborate on the nature of each: explaining the four intentions, explaining the four hidden meanings, and explaining the difference between the two. First, there are also two ways to explain the four intentions: a brief indication and a detailed explanation. The first is: Thus, of the two, the first, the four intentions are: For the meaning of each intention, it can also be explained with some exaggeration, and in order to make the individuals of the object of taming temporarily understand the meaning of the intention only by words, what is relied upon is only straightforward, not like hidden meanings, but with the necessity other than that, thus showing the four intentions, therefore these intentions are mainly intended, so even if the necessity is achieved, the intention is still not understood. Second, the detailed explanation is, as stated in the Ornament of the Sutras: "Equality and different meanings, Likewise, different times and, The intention of the individual, Know that there are four kinds of intentions." Like that. The first is, in general, the reality of all dharmas has no good or bad and no difference, therefore, all the Tathagatas also intend to be equal and one in the space of the Dharmakaya, thus saying: "I also manifested as a fully enlightened Buddha at that time." Like this, this is also because for those who see this shore, all aspects of samsara and nirvana, good and bad, acceptance and rejection, appear to be extremely contradictory, therefore, the appearances of those Buddhas with different times and different bodies seem to be contradictory, but they are shown as one, thereby avoiding the contempt of Shakyamuni Buddha's short life, small body, etc. The second is, the different meaning refers to the absence of self-nature, intending the three, such as the completely imputed, if one observes all the dharmas included from the form aggregate to the omniscient wisdom, then it shows that nothing is accomplished, therefore, relying on observation etc. to dispel the clinging to truth. The meaning of the three natures, the absence of self-nature, the all-knowing Fearless Continent himself quoted the scriptural authority of the sutra explaining the intention, the summary of the definitive meaning sutra.
Chinese
应当了知，那是伟大的真实。如是说。普遍认为，唯识宗的人认为这三者仅仅是无自性的方式，并非一切法都无自性，因此将《母经》的直接开示视为不了义，这样解释后，并未将其置于中观宗的观点中。第三种是，考虑到在未来的某个时候，仅仅种下成佛的因或种子，仅仅念诵一次某些陀罗尼咒语，或者仅仅忆念无垢月光如来的名号，就像这样无需努力就能成佛的说法，会导致懒惰者投入善行。第四种是，有些人对布施感到自满，还有些人认为持戒最为殊胜等等，无论认为哪种善行最为殊胜，即使该善行本身并非魔业，但执着于它会成为解脱的障碍。因此，贬低布施是魔业，赞扬持戒等，或者贬低持戒是魔业，赞扬布施等其他善行，对于任何执着的事物，都贬低对它的执着，从而平息傲慢。傲慢和执着是极大的违背之方，如《文殊师利幻化经》中说：天子投入事业越多，就越是魔业；希求越多，执着越多，认为殊胜越多，就越是魔业。从执着布施之心也是魔业，到执着智慧之心也是魔业，如是说，因此无论何时行持善法，都应以如幻如梦的念头而不执着，这一点至关重要。第二，解释四种隐义，分为两部分：简略地说明和详细地解释。第一，隐义是指用非如实之语来表达该意义本身。其方式是，对于那些根器低劣的众生，如果一开始就用清晰的语言来阐述二谛无别以及佛陀菩萨的不共功德，他们无法理解，会产生怀疑，无法进入该意义。暂时为了适应他们的心
English
It should be known that it is the great reality. Thus it is said. It is generally accepted that the Mind-Only school considers these three to be merely ways of being without inherent existence, and not that all phenomena are without inherent existence. Therefore, they consider the direct teachings of the Mother Sutra to be provisional, and after explaining it in this way, they do not place it within the views of the Middle Way school. The third is, considering that at some other time in the future, merely planting the cause or seed for attaining Buddhahood, merely reciting some dharani mantras once, or merely holding the name of the Tathagata Immaculate Moon Radiance, like the teaching that one can attain Buddhahood without effort, leads lazy people to engage in virtuous activities. The fourth is, some individuals are conceited about giving, and others consider morality to be supreme, etc. Whatever virtuous activity one considers supreme, even if that virtuous activity itself is not the work of a demon, clinging to it becomes an obstacle to liberation. Therefore, disparaging giving as the work of a demon and praising morality, etc., or disparaging morality as the work of a demon and praising giving, etc., for whatever one clings to, disparaging the clinging to that, thereby pacifying arrogance. Arrogance and clinging are great opposing factors, as it is said in the chapter of the Emanations of Manjushri: The more a son of the gods engages in activities, the more it is the work of a demon; the more he desires, the more he clings, and the more he considers it supreme, the more it is the work of a demon. From clinging to the mind of giving is also the work of a demon, to clinging to the mind of wisdom is also the work of a demon, thus it is said, therefore whenever one engages in virtuous activities, it is crucial to do so without clinging, with the thought of it being like an illusion or a dream. Second, explaining the four hidden meanings, there are two parts: briefly stating and elaborately explaining. First, hidden meaning refers to expressing the meaning itself with words that are not exactly as they are. The way it is, for those disciples who are of inferior intellect, if one were to clearly explain from the beginning the inseparability of the two truths and the unique qualities of the Buddhas and Bodhisattvas with clear words, they would not understand, they would gain a state of doubt, and they would not be able to enter into that meaning. For the time being, to suit their minds,
Chinese
因为稍微具有使人理解并高兴的名词和部分，所以从那里转变过来，为了引入到成办真正意义的意趣的道路上。词语是与听者的心意相符，即适合的，但是所说的意义却不相符。对此进行区分，如《经庄严论》中所说：进入隐晦之意，体性隐晦之意，对治隐晦之意，转变隐晦之意。如是进入、体性、对治、转变隐晦之意，共有四种。第二，详细解说，如是四种相中，第一，进入隐晦之意是：如果对于种姓和意乐等低劣的声闻者，从一开始就宣说诸如《般若经》等经典中完全开示法无我的意义，那么他们不会理解这是缘起的意义，而是理解为以名言为空的断见，对于所说之义和能说之词都感到恐惧，从而舍弃大乘之道和二者之教，对于这些人，经中说： 善现，色是相，声是相。 如是说色等诸法是存在的，这样做的必要目的是使听者不生恐惧，而是理解为在意义上成立，从而逐渐进入道。意趣是指在错觉面前，理解为幻觉、梦境等。也就是说，对于空性感到恐惧的情况，在班智达燃灯智面前，来了两位来自印度的比丘，他们安住于十二种修习功德。尊者（阿底峡）在宣说人无我时，他们二人相信；在宣说法无我时，他们说不要这样说，感到害怕。听到《般若心经》时，他们捂住耳朵。尊者感到失望，以慈悲菩提心劝诫说，如果不努力积累特殊的资粮，仅仅依靠守护戒律是无法到达任何地方的。第二，体性隐晦之意是：为了理解诸法的实相，即开示无自性不是像断灭一样，而是安住于三种解脱门自性的意义，依次为：孩童执着为真实的遍计所执，以及显现为缘起之体性
English
Because it possesses names and parts that are somewhat understandable and pleasing, it is transformed from there in order to introduce the path of accomplishing the intention of the true meaning. The words are in accordance with the listener's mind, that is, suitable, but the meaning spoken is not in accordance. To differentiate this, as stated in the Ornament of the Sutras: Entering with hidden meaning, nature with hidden meaning, antidote with hidden meaning, transformation with hidden meaning. Thus, there are four types: entering, nature, antidote, and transformation with hidden meaning. Secondly, to explain in detail, among these four aspects, the first, entering with hidden meaning, is: If for those Shravakas who are inferior in lineage and inclination, the meaning of the scriptures such as the Mother Sutra, which fully reveals the selflessness of phenomena, is taught from the beginning, then they will not understand it as the meaning of dependent origination, but will understand it as a nihilistic view of emptiness by name, and will be afraid of both the meaning and the words, and will abandon both the Mahayana path and the teachings. For these people, the sutra says: "Subhuti, form is a sign, sound is a sign." As it says, the purpose of mentioning that phenomena such as form exist is to prevent the listener from becoming afraid, but to understand that it is established in meaning, and thus gradually enter the path. The intention is to understand it as an illusion or dream in the face of delusion. That is, regarding the fear of emptiness, in front of the Pandit Dipamkara, there came two monks from India who were abiding in the twelve qualities of training. When the venerable one (Atisha) spoke of the selflessness of the person, the two of them believed; when he spoke of the selflessness of phenomena, they said, "Don't say that," and were afraid. When they heard the Heart Sutra, they covered their ears. The venerable one was disappointed and, with compassion and bodhicitta, admonished them, saying that if they did not strive to accumulate special accumulations, they would not be able to go anywhere by relying solely on guarding the vows. Secondly, the meaning of nature with hidden meaning is: In order to understand the true nature of phenomena, that is, to show that the absence of self-nature is not like annihilation, but that it abides in the nature of the three doors of liberation, in order: the imputed, which children cling to as true, and the appearance as the nature of dependent origination.
Chinese
在依他起、自性离戏的圆成实这三种之中，首先，自性空性的方式是，遍计所执没有体性的自性，因为孩童的错乱识之境，实际上并未成立之故。譬如将花绳误认为蛇一般。其次，自性空性的方式是，依他起没有生之自性，虽然显现为生，但若分析，从四句生皆不成立之故，譬如幻化的显现一般。第三，自性空性的方式是，圆成实没有胜义的自性，因为是胜义，且自性没有不净等等戏论的自性之故。譬如天空的体性不被云所染一般。因此，考虑到这些意义，从色到一切智之间的法，宣说为自性空、无生等等甚深且难以测度的言辞。例如：未生怨向文殊菩萨祈求消除我的后悔，文殊菩萨说：国王，你的后悔，即使是恒河沙数般的佛陀世尊也无法消除。之后，未生怨国王未找到救护，如被砍断的树木般倒在大地上。之后，大迦叶尊者对未生怨国王这样说道：大国王，化现为童子的文殊菩萨，擅长以隐晦之语来表达，不要害怕，不要恐惧，请问他以何种意图而说此话。这种体性隐晦之意是普遍公认的。遍计所执是实有，依他起是自生，圆成实不离依他起，因此是无自性。因为考虑到这三者而宣说无自性是不了义，这是唯识宗的观点。此处的解释方式与此不同。第三，对治隐晦之意是，《经庄严论》中说：诋毁佛法，稍微懈怠满足，我慢贪欲的行为，后悔和不确定性的退转，是众生的障碍，为了对治这些，宣说了大乘。如是为了调伏八种过患而宣说一般。