Chinese
如果不是二，显现为二不合理，如果显现为二，不是二也不合理，不应争论，因为从处境和显现，或者正确的意义和不正确的状况，或者胜义和世俗的状况，安立的分别就是这样成立的。因此，要知道在显现为二的基础上，对外界的色等施设名言也不相违背，就像一切法无生，但在名言中施设生等也不相违背一样。第三，总结成立的意义： 建立事物和它的道理。 第一， 如同上面所显示的那样，因为外境不能以量成立，所以识之外的境，识不能觉知，因此认为自证是量的果。 第二， 智慧体验合理，境体验不合理。 对此，驳斥不合理的争论。 因此，智慧体验本身成立。 第一， 执着外境的人说：如果像你们所认为的那样，智慧本身被体验，那么外境也被智慧体验，有什么过失呢？明明有体验境的现量，却阻止说不体验境，也不会获得任何额外的功德。体验境和体验智慧会变得相同，因此承认体验境。 如果境被智慧体验以量成立，那么境被体验也没有任何过失。但我认为体验境有过失，体验智慧是功德，所以才阻止说不体验境，即使有过失，如果以事物的力量成立，谁也不能反驳。 然而，如果跟随以事物的力量进入的道理，来分析识之外的境如何被识体验，那么境的体验不能成立。识本身以量的力量成立为仅是境的显现和觉知，所以才这样说。你如果承认体验境，也可以随意。然而，应该思考，仅仅用“外境被体验”这句话，只能做出承诺，但能说出什么真实的意义呢？ 这样思考，因为智慧没有形象，境赤裸裸地...
English
It is unreasonable to appear as two if it is not two, and it is unreasonable not to be two if it appears as two. There should be no dispute, because the distinction of acceptance is established in this way from the situation and appearance, or the correct meaning and the incorrect situation, or the ultimate and conventional situations. Therefore, it should be understood that it is not contradictory to apply names to external forms, etc., on the basis of appearing as two, just as all phenomena are unborn, but it is not contradictory to apply birth, etc., in name. Third, summarizing the established meaning: Establishing the entity and its reason. First, as shown above, since external objects cannot be established by valid cognition, therefore, objects other than consciousness cannot be known by consciousness, so it is believed that self-awareness is the result of valid cognition. Second, Wisdom experience is reasonable, but object experience is not. In this regard, refute unreasonable disputes. Therefore, wisdom experience itself is established. First, those who cling to external objects say: If, as you believe, wisdom itself is experienced, then what fault is there if the external object is also experienced by wisdom? Although there is manifest experience of experiencing the object, there is no additional merit to be gained by preventing the saying of not experiencing the object. Experiencing the object and experiencing wisdom will become the same, so we admit experiencing the object. If the object is experienced by wisdom and established by valid cognition, then there is no fault even if the object is experienced. But I think there is a fault in experiencing the object, and experiencing wisdom is a merit, so I prevent the saying of not experiencing the object. Even if there is a fault, if it is established by the power of things, no one can refute it. However, if we follow the reason that enters by the power of things and analyze how the object other than consciousness is experienced by consciousness, then the experience of the object cannot be established. Consciousness itself is established by the power of valid cognition as merely the appearance and awareness of the object, so that is what we say. If you admit experiencing the object, you can do as you please. However, it should be considered that merely by the phrase "the external object is experienced," one can only make a promise, but what true meaning can be expressed? Thinking in this way, because wisdom has no form, the object is naked...